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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
Надписание псалма указывает во-первых, на способ исполнения ("на струнных орудиях"), во-вторых, на характер содержания ("учение"), представляющего размышление Давида по поводу случившегося с ним, и в-третьих, на повод написания - предательство зифеев. Псалом написан тогда, когда Давид скрывался в пустыне Зиф на одной горе от преследовавшего его Саула. Последнему зифеи, с целью выслужиться пред ним, указали местопребывание Давида, куда и пошел Саул, а Давид принужден был бежать в пустыню Маон, отделявшуюся от войск Саула одним холмом. В это время Давид написал и известный нам 21: псалом.

Господи! Спаси меня Твоею силою от врагов, ищущих моей жизни (3-5). Я верю, что Он защитит меня невинного (6-7) и за дарованное спасение я прославлю Его (8-9).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The key of this psalm hangs at the door, for the title tells us upon what occasion it was penned--when the inhabitants of Ziph, men of Judah (types of Judas the traitor), betrayed David to Saul, by informing him where he was and putting him in a way how to seize him. This they did twice (1 Sam. xxiii. 19; xxvi. 1), and it is upon record to their everlasting infamy. The psalm is sweet; the former part of it, perhaps, was meditated when he was in his distress and put into writing when the danger was over, with the addition of the last two verses, which express his thankfulness for the deliverance, which yet might be written in faith, even when he was in the midst of his fright. Here, I. He complains to God of the malice of his enemies, and prays for help against them, ver. 1-3. II. He comforts himself with an assurance of the divine favour and protection, and that, in due time, his enemies should be confounded and be delivered, ver. 4-7. What time we are in distress we may comfortable sing this psalm.
Adam Clarke: Commentary on the Bible - 1831
The psalmist complains that strangers were risen up against him to take away his life, Psa 54:1-3; expresses his confidence in God that he will uphold him, and punish his enemies, Psa 54:4, Psa 54:5; on which he promises to sacrifice to God, Psa 54:6; he speaks of his deliverance, Psa 54:7.
The title is, "To the chief Musician upon Neginoth, an instructive Psalm of David, when the Ziphites came to Saul, and said, Doth not David conceal himself among us?"
Ziph was a village in the southern part of Palestine. David having taken refuge in the mountains of that country, the Ziphites went to Saul, and informed him of the fact. Saul, with his army, immediately went thither, and was on one side of a mountain while David was on the other. Just when he was about to fall into the hands of his merciless pursuer, an express came to Saul that the Philistines had invaded Israel, on which he gave up the pursuit, and returned to save his country, and David escaped to En-gedi. See the account in Sa1 23:19-29. It is supposed to have been after this deliverance that he composed this Psalm. Neginoth, from נגן nagan to strike or play on some kind of instrument, probably signifies stringed instruments, such as were played on with a plectrum.
Albert Barnes: Notes on the Bible - 1834
54:0: This psalm purports to be a psalm of David, and it bears all the internal marks of being his composition. The title suggests, doubtless with accuracy, the occasion on which it was composed, as well as the design for which it was intended. It is addressed or dedicated to the "chief Musician," to be set by him to music, and to be employed in the public service of God. See Introduction to Psa 4:1-8 - where, also, see the phrase "on Neginoth." The word "Maschil" denotes that it was a didactic poem, or a poem designed to set forth important truth. See Introduction to Psa 32:1-11. The occasion on which the psalm was composed is indicated by the statement that it was "when the Ziphims came and said to Saul, Doth not David hide himself with us?" Such an occurrence is twice recorded; Sa1 23:19; Sa1 26:1. It would seem not improbable that they in fact made two communications to Saul on the subject at different times, or that David was twice in their country, and that they twice endeavored to betray him to Saul. On the first occasion (Sa1 23:19 ff) Saul, after commending them for their zeal, expressly desired them Sa1 23:22 to return, and look carefully that they might be sure that he was there, or that he had not escaped into some other place, "for," he adds, "it is told me that he dealeth very subtilly." Before making the attempt himself to seize him, he wished to be certified that he was really there. On their return, the Ziphims found that David had escaped to "Maon" Sa1 23:24, and they came again and informed Saul of that fact, After a vain effort on the part of Saul to find him, and after some other occurrences recorded in 1 Sam. 24; 25, it would seem that David came again into the country of the Ziphites, and that they again informed Saul of that fact, Sa1 26:1. Of course, it is not known precisely on which of these occasions the psalm was composed.
This psalm is similar in design to Psa 52:1-9; and is intended, like that, to characterize the base conduct of informers. The psalm consists of three parts:
(1) An earnest prayer for deliverance, Psa 54:1-3;
(2) an expression of confident belief that God would interpose and deliver him, Psa 54:4-5;
(3) a resolution to render sacrifice to God, or to offer the tribute of praise, if he should be thus delivered, Psa 54:6-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 54:1, David, complaining of the Ziphims, prays for salvation; Psa 54:4, Upon his confidence in God's help he promises sacrifice.
Sa1 23:19, Sa1 23:20, Sa1 26:1; Mic 7:5, Mic 7:6; Mat 10:21, by the name, Psa 20:1, Psa 48:10, Psa 79:9; Exo 3:14, Exo 3:15, Exo 23:21, Exo 34:5, Exo 34:6; Pro 18:10; Isa 30:27; Mat 1:21, Mat 1:23; Act 4:12
Carl Friedrich Keil and Franz Delitzsch

Consolation in the Presence of Bloodthirsty Adversaries
(In the Hebrew, Ps 54:1-2 comprise the designation 'To the leader, with the accompaniment of stringed instruments, a Maskil of David...'; from then on Ps 54:1-7 in English translation corresponds to vv. 3-9 in the Hebrew)
Here again we have one of the eight Psalms dates from the time of Saul's persecution - a Maskı̂l, like the two preceding Psalms, and having points of close contact both with Ps 53:1-6 (cf. Ps 54:5 with Ps 53:3) and with Ps 52:1-9 (cf. the resemblance in the closing words of. v. 8 and Ps 52:11): To the Precentor, with the accompaniment of stringed instruments (vid., on Ps 4:1), a meditation, by David, when the Ziphites came and said to Saul: Is not David hidden among us? Abiathar, the son of Ahimelech, had escaped to David, who with six hundred men was then in the fortified town of Kela (Keilah), but received through Abiathar the divine answer, that the inhabitants would give him up if Saul should lay siege to the town. Thereupon we find him in the wilderness of Zph; the Ziphites betray him and pledge themselves to capture him, and thereby he is in the greatest straits, out of which he was only rescued by an invasion of the Philistines, which compelled Saul to retreat (1Kings 23:19.). The same history which the earlier narrator of the Books of Samuel relates here, we meet with once more in 1 Sam. 26, related with fuller colouring. The form of the inscription of the Psalm is word for word the same as both in 1Kings 23:19 and in 1Kings 26:1; the annals are in all three passages the ultimate source of the inscription.
John Gill
INTRODUCTION TO PSALM 54
To the chief Musician on Neginoth, Maschil, A Psalm of David, when the Ziphims came and said to Saul, Doth not David hide himself with us? Of the word "neginoth", See Gill on Ps 4:1, title; and of "maschil", See Gill on Ps 32:1, title. The occasion of writing this psalm were the discoveries the Ziphims or Ziphites made to Saul of David being in their neighbourhood; which they did twice, as appears from 1Kings 23:14. Which of these gave occasion to the psalm is not certain; it is very likely that it was composed after both had been made. These Ziphims were the inhabitants of a city called Ziph, which was in the tribe of Judah, Josh 15:55, near to which was a wilderness, which had its name from the city in which David was when they came to Saul with this news of him.
53:153:1: ՚Ի կատարած. ընդ օրհնութիւնս իմաստութիւն ՚ի Դաւիթ։
1 Այսուհետեւ՝ Դաւթի իմաստութեան օրհնութիւնը,
Գլխաւոր երաժշտին՝ Դաւիթին երգը,
Ի կատարած. ընդ օրհնութիւնս`` իմաստութիւն Դաւթի:

53:1: ՚Ի կատարած. ընդ օրհնութիւնս իմաստութիւն ՚ի Դաւիթ։
1 Այսուհետեւ՝ Դաւթի իմաստութեան օրհնութիւնը,
Գլխաւոր երաժշտին՝ Դաւիթին երգը,
zohrab-1805▾ eastern-1994▾ western am▾
53:053:1 Начальнику хора. На струнных {орудиях}. Учение Давида,
53:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ἐν εν in ὕμνοις υμνος hymn συνέσεως συνεσις comprehension τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
53:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail עַֽל־ ʕˈal- עַל upon מָחֲלַ֗ת māḥᵃlˈaṯ מָחֲלַת [uncertain] מַשְׂכִּ֥יל maśkˌîl מַשְׂכִּיל [uncertain] לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David אָ֘מַ֤ר ʔˈāmˈar אמר say נָבָ֣ל nāvˈāl נָבָל stupid בְּ֭ ˈbᵊ בְּ in לִבֹּו libbˌô לֵב heart אֵ֣ין ʔˈên אַיִן [NEG] אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) הִֽ֝שְׁחִ֗יתוּ ˈhˈišḥˈîṯû שׁחת destroy וְ wᵊ וְ and הִֽתְעִ֥יבוּ hˈiṯʕˌîvû תעב be abhorrent עָ֝֗וֶל ˈʕˈāwel עָוֶל injustice אֵ֣ין ʔˈên אַיִן [NEG] עֹֽשֵׂה־ ʕˈōśē- עשׂה make טֹֽוב׃ ṭˈôv טֹוב good
53:1. victori in psalmis eruditi DavidUnto the end, in verses, understanding for David.
For the Chief Musician; on stringed instruments. Maschil of David: when the Ziphites came and said to Saul, Doth not David hide himself with us?
53:1. To the chief Musician upon Mahalath, Maschil, [A Psalm] of David. The fool hath said in his heart, [There is] no God. Corrupt are they, and have done abominable iniquity: [there is] none that doeth good.
53:1. Unto the end. For Mahalath: the thoughts of David. The fool has said in his heart, “There is no God.” They were corrupted, and they became abominable with iniquities. There is no one who does good.
[316] KJV Chapter [54] To the chief Musician on Neginoth, Maschil, [A Psalm] of David:

53:1 Начальнику хора. На струнных {орудиях}. Учение Давида,
53:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ἐν εν in
ὕμνοις υμνος hymn
συνέσεως συνεσις comprehension
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
53:1
לַ la לְ to
הַ the
מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail
עַֽל־ ʕˈal- עַל upon
מָחֲלַ֗ת māḥᵃlˈaṯ מָחֲלַת [uncertain]
מַשְׂכִּ֥יל maśkˌîl מַשְׂכִּיל [uncertain]
לְ lᵊ לְ to
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
אָ֘מַ֤ר ʔˈāmˈar אמר say
נָבָ֣ל nāvˈāl נָבָל stupid
בְּ֭ ˈbᵊ בְּ in
לִבֹּו libbˌô לֵב heart
אֵ֣ין ʔˈên אַיִן [NEG]
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
הִֽ֝שְׁחִ֗יתוּ ˈhˈišḥˈîṯû שׁחת destroy
וְ wᵊ וְ and
הִֽתְעִ֥יבוּ hˈiṯʕˌîvû תעב be abhorrent
עָ֝֗וֶל ˈʕˈāwel עָוֶל injustice
אֵ֣ין ʔˈên אַיִן [NEG]
עֹֽשֵׂה־ ʕˈōśē- עשׂה make
טֹֽוב׃ ṭˈôv טֹוב good
53:1. victori in psalmis eruditi David
Unto the end, in verses, understanding for David.
For the Chief Musician; on stringed instruments. Maschil of David: when the Ziphites came and said to Saul, Doth not David hide himself with us?
53:1. To the chief Musician upon Mahalath, Maschil, [A Psalm] of David. The fool hath said in his heart, [There is] no God. Corrupt are they, and have done abominable iniquity: [there is] none that doeth good.
53:1. Unto the end. For Mahalath: the thoughts of David. The fool has said in his heart, “There is no God.” They were corrupted, and they became abominable with iniquities. There is no one who does good.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
54:1: Save me, O God, by thy name - The word "name" here may include the perfections or attributes properly implied in the name. It is a calling on God as God, or in view of all that is implied in his name, or that constitutes the idea of "God." That name would imply all of power and benevolence that was necessary to secure his salvation or safety. The particular object of the prayer here is that God would save him from the design of the Ziphims to betray him to Saul. In some way David seems to have been apprised of the information which they had given to Saul, or at least to have suspected it so strongly that he felt it was necessary for him to move from place to place in order to find safety.
And judqe me by thy strength - The word "judge" here is used in the sense of declaring a judgment in his favor, or of vindicating him. See the notes at Psa 7:8. Compare Psa 18:20; Psa 26:1; Psa 43:1. The idea is, Vindicate or save me by thy power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:1: judge: Psa 26:1, Psa 43:1, Psa 43:2, Psa 99:4; Pro 23:11; Jer 50:34
Carl Friedrich Keil and Franz Delitzsch
54:1
(Heb.: 54:3-5) This short song is divided into two parts by Sela The first half prays for help and answer. The Name of God is the manifestation of His nature, which has mercy as its central point (for the Name of God is טּוב, v. 8, Ps 52:11), so that בּשׁמך (which is here the parallel word to בּגבוּרתך) is consequently equivalent to בּחסדּך. The obtaining of right for any one (דּין like שׁפט, Ps 7:9, and frequently, עשׂה דּין, Ps 9:5) is attributed to the all-conquering might of God, which is only one side of the divine Name, i.e., of the divine nature which manifests itself in the diversity of its attributes. האזין (Ps 54:4) is construed with ל (cf. אל, Ps 87:2) like הטּה אזן, Ps 78:1. The Targum, misled by Ps 86:14, reads זרים instead of זרים in Ps 54:5. The inscription leads one to think of the Ziphites in particular in connection with "strangers" and "violent men." The two words in most instances denote foreign enemies, Is 25:2., Ps 29:5; Ezek 31:12; but זר is also a stranger in the widest sense, regulated in each instance according to the opposite, e.g., the non-priest, Lev 22:10; and one's fellow-countrymen can also turn out to be עריצים, Jer 15:21. The Ziphites, although Judaeans like David, might be called "strangers," because they had taken the side against David; and "violent men," because they pledged themselves to seize and deliver him up. Under other circumstances this might have been their duty as subjects. In this instance, however, it was godlessness, as Ps 54:5 (cf. Ps 86:14) says. Any one at that time in Israel who feared God more than man, could not lend himself to be made a tool of Saul's blind fury. God had already manifestly enough acknowledged David.
Geneva 1599
54:1 "To the chief Musician on Neginoth, Maschil, [A Psalm] of David, when the Ziphims came and said to Saul, Doth not David hide himself with us?" Save me, O God, (a) by thy name, and judge me by thy strength.
(a) He declares that when all means fail, God will deliver even by miracle, they who call to him with an upright conscience.
John Gill
54:1 Save me, O God, by thy name,.... That is, by himself, by his power, and of his grace and goodness; the Lord's name is often used for himself. David in his distress applies to his God for salvation and deliverance, who only could give it; which was right; and his prayer was remarkably heard and answered: for when Saul came down upon the first discovery, and beset David and his men all around, just as he was about to seize the prey, tidings came to him of the invasion of the Philistines; which obliged him directly to quit his pursuit of David, and return in haste for the defence of his country, 1Kings 23:26; and upon the second discovery, when Saul came again to take him, Saul was delivered into the hands of David, who could have took away his life if he would; but he only took his spear and cruse of water by his bolster, as a proof of his being in his power, 1Kings 26:12. Of such avail is the effectual fervent prayer of a righteous man. This prayer is suitable enough to David's antitype and son, the Messiah; see Ps 69:1; and especially to sensible sinners; who, being made acquainted with, their lost and perishing condition, inquire the way of salvation; and finding it is not by works, but by Christ alone, apply in that way for it, and desire that God would save them by his Son; who is his name, in whom his name is, and whose name Jesus, a Saviour, is of God's giving; and this name is a strong tower, whither such souls, sensible of danger, flee and are safe; nor is there any other name in which salvation is, and which is therefore exceeding precious, and like ointment poured forth; see Ex 23:21. Or, "for thy name's sake" (h); for the sake of the glory of his divine perfections; which was displayed in the deliverance of David, and more abundantly in the salvation of lost sinners; such as the wisdom, power, faithfulness, justice, grace and mercy of God. Such a petition shows that man cannot save himself; that no creature, none but God can save him; and that a sensible sinner desires to be saved in such a way that God may be glorified;
and judge me by thy strength; David, though innocent, had many charges laid against him; his enemies were lively and strong; he puts his cause into the hands of the Lord, his strong Redeemer, who was able to plead it thoroughly against those that strove with him; so Christ, his antitype, committed his cause to him that judgeth righteously, 1Pet 2:23; and so should every believer.
(h) "propter nomen tuum", Junius & Tremellius, Piscator, Gejerus, Amama, Michaelis.
John Wesley
54:1 Name - By thy own strength. Judge - Plead my cause.
Robert Jamieson, A. R. Fausset and David Brown
54:1 See on Ps 4:1, title; Ps 32:1, title; for the history, see 1Kings 23:19, 1Kings 23:29; 1Sa. 26:1-25. After an earnest cry for help, the Psalmist promises praise in the assurance of a hearing. (Ps 54:1-7)
by thy name-- (Ps 5:11), specially, power.
judge me--as in Ps 7:8; Ps 26:1.
53:253:2: ՚Ի ժամանակի զի եկին Զիփացիքն, եւ ասեն ցՍաւուղ. Ահաւասիկ Դաւիթ թաքուցեալ նստի առ մեզ։ ԾԳ։
2 այն ժամանակ, երբ Զիփացիները եկան եւ ասացին Սաւուղին. «Ահա Դաւիթը թաքուն նստած է մեզ մօտ»:
երբ Զիփացիք ըսին Սաւուղին. «Ահա Դաւիթ մեր քով պահուած է»
ի ժամանակի զի եկին Զիփացիքն, եւ ասեն ցՍաւուղ. Ահաւասիկ Դաւիթ թաքուցեալ նստի առ մեզ:

53:2: ՚Ի ժամանակի զի եկին Զիփացիքն, եւ ասեն ցՍաւուղ. Ահաւասիկ Դաւիթ թաքուցեալ նստի առ մեզ։ ԾԳ։
2 այն ժամանակ, երբ Զիփացիները եկան եւ ասացին Սաւուղին. «Ահա Դաւիթը թաքուն նստած է մեզ մօտ»:
երբ Զիփացիք ըսին Սաւուղին. «Ահա Դաւիթ մեր քով պահուած է»
zohrab-1805▾ eastern-1994▾ western am▾
53:153:2 когда пришли Зифеи и сказали Саулу: >
53:2 ἐν εν in τῷ ο the ἐλθεῖν ερχομαι come; go τοὺς ο the Ζιφαίους ζιφαιος and; even εἰπεῖν επω say; speak τῷ ο the σαουλ σαουλ.1 not ἰδοὺ ιδου see!; here I am Δαυιδ δαβιδ Dabid; Thavith κέκρυπται κρυπτω hide παρ᾿ παρα from; by ἡμῖν ημιν us
53:2 אֱֽלֹהִ֗ים ʔˈᵉlōhˈîm אֱלֹהִים god(s) מִ mi מִן from שָּׁמַיִם֮ ššāmayim שָׁמַיִם heavens הִשְׁקִ֪יף hišqˈîf שׁקף look עַֽל־ ʕˈal- עַל upon בְּנֵ֫י bᵊnˈê בֵּן son אָדָ֥ם ʔāḏˌām אָדָם human, mankind לִ֭ ˈli לְ to רְאֹות rᵊʔôṯ ראה see הֲ hᵃ הֲ [interrogative] יֵ֣שׁ yˈēš יֵשׁ existence מַשְׂכִּ֑יל maśkˈîl שׂכל prosper דֹּ֝רֵ֗שׁ ˈdōrˈēš דרשׁ inquire אֶת־ ʔeṯ- אֵת [object marker] אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
53:2. quando venerunt Ziphei et dixerunt Saul nonne David absconditus est apud nosWhen the men of Ziph had come and said to Saul: Is not David hidden with us?
1. Save me, O God, by thy name, and judge me in thy might.
53:2. God looked down from heaven upon the children of men, to see if there were [any] that did understand, that did seek God.
53:2. God gazed down from heaven on the sons of men, to see if there were any who were considering or seeking God.
when the Ziphims came and said to Saul, Doth not David hide himself with us:

53:2 когда пришли Зифеи и сказали Саулу: <<не у нас ли скрывается Давид?>>
53:2
ἐν εν in
τῷ ο the
ἐλθεῖν ερχομαι come; go
τοὺς ο the
Ζιφαίους ζιφαιος and; even
εἰπεῖν επω say; speak
τῷ ο the
σαουλ σαουλ.1 not
ἰδοὺ ιδου see!; here I am
Δαυιδ δαβιδ Dabid; Thavith
κέκρυπται κρυπτω hide
παρ᾿ παρα from; by
ἡμῖν ημιν us
53:2
אֱֽלֹהִ֗ים ʔˈᵉlōhˈîm אֱלֹהִים god(s)
מִ mi מִן from
שָּׁמַיִם֮ ššāmayim שָׁמַיִם heavens
הִשְׁקִ֪יף hišqˈîf שׁקף look
עַֽל־ ʕˈal- עַל upon
בְּנֵ֫י bᵊnˈê בֵּן son
אָדָ֥ם ʔāḏˌām אָדָם human, mankind
לִ֭ ˈli לְ to
רְאֹות rᵊʔôṯ ראה see
הֲ hᵃ הֲ [interrogative]
יֵ֣שׁ yˈēš יֵשׁ existence
מַשְׂכִּ֑יל maśkˈîl שׂכל prosper
דֹּ֝רֵ֗שׁ ˈdōrˈēš דרשׁ inquire
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
53:2. quando venerunt Ziphei et dixerunt Saul nonne David absconditus est apud nos
When the men of Ziph had come and said to Saul: Is not David hidden with us?
1. Save me, O God, by thy name, and judge me in thy might.
53:2. God looked down from heaven upon the children of men, to see if there were [any] that did understand, that did seek God.
53:2. God gazed down from heaven on the sons of men, to see if there were any who were considering or seeking God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
54:1: Save me, O God, by thy name - Save me by thyself alone; so name here may be understood. The name of God is often God himself. David was now in such imminent danger of being taken and destroyed, that no human means were left for his escape; if God therefore had not Interfered, he must have been destroyed. See the introduction, Psa 54:1-7 (note).
Albert Barnes: Notes on the Bible - 1834
54:2: Hear my prayer, O God - My earnest cry for deliverance from the designs of those who would betray me.
Give ear to the words of my mouth - Incline thine ear to me, as one does who wishes to hear. See the notes at Psa 17:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:2: Psa 5:1-3, Psa 13:3, Psa 55:1, Psa 55:2, Psa 130:2, Psa 143:7
John Gill
54:2 Hear my prayer, O God,.... The psalmist first puts up his petitions, and then desires to be heard; his distress, and the fervency of his spirit, not suffering him to observe order;
give ear to the words of my mouth; for the prayer which was conceived in his mind, and inwrought there by the Spirit of God, was expressed vocally.
Robert Jamieson, A. R. Fausset and David Brown
54:2 (Compare Ps 4:1; Ps 5:1).
53:353:3: Աստուած յանուան քում կեցո՛ զիս, եւ ՚ի զօրութեան քում իրա՛ւ արա ինձ։
3 Աստուա՛ծ, քո անուամբ փրկի՛ր ինձ եւ քո զօրութեամբ արդա՛ր հանիր ինձ:
54:1 Ո՛վ Աստուած, քու անունովդ զիս ազատէ Ու քու զօրութիւնովդ իրաւունք ըրէ ինծի։
Աստուած, յանուան քում կեցո զիս, եւ ի զօրութեան քում իրաւ արա ինձ:

53:3: Աստուած յանուան քում կեցո՛ զիս, եւ ՚ի զօրութեան քում իրա՛ւ արա ինձ։
3 Աստուա՛ծ, քո անուամբ փրկի՛ր ինձ եւ քո զօրութեամբ արդա՛ր հանիր ինձ:
54:1 Ո՛վ Աստուած, քու անունովդ զիս ազատէ Ու քու զօրութիւնովդ իրաւունք ըրէ ինծի։
zohrab-1805▾ eastern-1994▾ western am▾
53:253:3 Боже! именем Твоим спаси меня, и силою Твоею суди меня.
53:3 ὁ ο the θεός θεος God ἐν εν in τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your σῶσόν σωζω save με με me καὶ και and; even ἐν εν in τῇ ο the δυνάμει δυναμις power; ability σου σου of you; your κρῖνόν κρινω judge; decide με με me
53:3 כֻּלֹּ֥ו kullˌô כֹּל whole סָג֮ soḡ סוג turn יַחְדָּ֪ו yaḥdˈāw יַחְדָּו together נֶ֫אֱלָ֥חוּ nˈeʔᵉlˌāḥû אלח be corrupt אֵ֤ין ʔˈên אַיִן [NEG] עֹֽשֵׂה־ ʕˈōśē- עשׂה make טֹ֑וב ṭˈôv טֹוב good אֵ֝֗ין ˈʔˈên אַיִן [NEG] גַּם־ gam- גַּם even אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
53:3. Deus in nomine tuo salva me et in fortitudine tua ulciscere meSave me, O God, by thy name, and judge me in thy strength.
2. Hear my prayer, O God; give ear to the words of my mouth.
53:3. Every one of them is gone back: they are altogether become filthy; [there is] none that doeth good, no, not one.
53:3. All have gone astray; together they have become useless. There is no one who does good; there is not even one.
KJV [1] Save me, O God, by thy name, and judge me by thy strength:

53:3 Боже! именем Твоим спаси меня, и силою Твоею суди меня.
53:3
ο the
θεός θεος God
ἐν εν in
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
σῶσόν σωζω save
με με me
καὶ και and; even
ἐν εν in
τῇ ο the
δυνάμει δυναμις power; ability
σου σου of you; your
κρῖνόν κρινω judge; decide
με με me
53:3
כֻּלֹּ֥ו kullˌô כֹּל whole
סָג֮ soḡ סוג turn
יַחְדָּ֪ו yaḥdˈāw יַחְדָּו together
נֶ֫אֱלָ֥חוּ nˈeʔᵉlˌāḥû אלח be corrupt
אֵ֤ין ʔˈên אַיִן [NEG]
עֹֽשֵׂה־ ʕˈōśē- עשׂה make
טֹ֑וב ṭˈôv טֹוב good
אֵ֝֗ין ˈʔˈên אַיִן [NEG]
גַּם־ gam- גַּם even
אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
53:3. Deus in nomine tuo salva me et in fortitudine tua ulciscere me
Save me, O God, by thy name, and judge me in thy strength.
2. Hear my prayer, O God; give ear to the words of my mouth.
53:3. Every one of them is gone back: they are altogether become filthy; [there is] none that doeth good, no, not one.
53:3. All have gone astray; together they have become useless. There is no one who does good; there is not even one.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
3. "Именем Твоим спаси меня, и силою Твоею суди". Преследования Давида Саулом, как известно, были незаслуженны: Саул преследовал Давида за то, что видел в нем честолюбивого и счастливого соперника в искании престола, тогда как Давид таких замыслов не питал, а назначение на престол Еврейского царства получил от Бога. В силу последнего Давид и не предпринимает никаких средств борьбы с Саулом, но предоставляет свою жизнь воле Бога. Молитва Давида к Богу в данном случае имеет следующий смысл: спаси меня, Господи, так как моя гибель, как Твоего избранника, будет унижением Твоего имени, которое велико в глазах людей. "Суди Твоею силою" - прояви Твою силу сейчас, когда опасность велика и положение Твоего избранника кажется безвыходным.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Complaints.
1 Save me, O God, by thy name, and judge me by thy strength. 2 Hear my prayer, O God; give ear to the words of my mouth. 3 For strangers are risen up against me, and oppressors seek after my soul: they have not set God before them. Selah.
We may observe here, 1. The great distress that David was now in, which the title gives an account of. The Ziphim came of their own accord, and informed Saul where David was, with a promise to deliver him into his hand. One would have thought that when David had retired into the country he would not be pursued, into a desert country he would not be discovered, and into his own country he would not be betrayed; and yet it seems he was. Never let a good man expect to be safe an easy till he comes to heaven. How treacherous, how officious, were these Ziphim! It is well that God is faithful, for men are not to be trusted, Mic. vii. 5. 2. His prayer to God for succour and deliverance, v. 1, 2. He appeals to God's strength, by which he was able to help him, and to his name, by which he was engaged to help him, and begs he would save him from his enemies and judge him, that is, plead his cause and judge for him. David has no other plea to depend upon than God's name, no other power to depend upon than God's strength, and those he makes his refuge and confidence. This would be the effectual answer of his prayers (v. 2), which even in his flight, when he had not opportunity for solemn address to God, he was ever and anon lifting up to heaven: Hear my prayer, which comes from my heart, and give ear to the words of my mouth. 3. His plea, which is taken from the character of his enemies, v. 3. (1.) They are strangers; such were the Ziphites, unworthy the name of Israelites. "They have used me more basely and barbarously than the Philistines themselves would have done." The worst treatment may be expected from those who, having broken through the bonds of relation and alliance, make themselves strangers. (2.) They are oppressors; such was Saul, who, as a king, should have used his power for the protection of all his good subjects, but abused it for their destruction. Nothing is so grievous as oppression in the seat of judgment, Eccl. iii. 16. Paul's greatest perils were by his own countrymen and by false brethren (2 Cor. xi. 26), and so were David's. (3.) They were very formidable and threatening; they not only hated him and wished him ill, but they rose up against him in a body, joining their power to do him a mischief. (4.) They were very spiteful and malicious: They seek after my soul; they hunt for the precious life; no less will satisfy them. We may, in faith, pray that God would not by his providence give success, lest it should look like giving countenance, to such cruel bloody men. (5.) They were very profane and atheistical, and, for this reason, he thought God was concerned in honour to appear against them: They have not set God before them, that is, they have quite cast off the thoughts of God; they do not consider that his eye is upon them, that, in fighting against his people, they fight against him, nor have they any dread of the certain fatal consequences of such an unequal engagement. Note, From those who do not set God before them no good is to be expected; nay, what wickedness will not such men be guilty of? What bonds of nature, or friendship, or gratitude, or covenant, will hold those that have broken through the fear of God? Selah--Mark this. Let us all be sure to set God before us at all times; for, if we do not we are in danger of becoming desperate.
Adam Clarke: Commentary on the Bible - 1831
54:2: Hear my prayer - In his straits he had recourse to God; for from him alone, for the reasons alleged above, his deliverance must proceed.
Albert Barnes: Notes on the Bible - 1834
54:3: For strangers are risen up against me - That is, foreigners; those of another nation or land. Saul and his friends who sought the life of David were his own countrymen; these persons who sought go betray him were another people. They attempted to gain the favor of Saul, or to secure a reward from him, by betraying to him an innocent man whom he was persecuting.
And oppressors seek after my soul - Seek after my life. The word here rendered "oppressors" means people of violence; the proud; the haughty; persecutors; tyrants. The word properly denotes those who exert their power in an arbitrary manner, or not under the sanction of law.
They have not set God before them - They do not act as in the presence of God. They do not regard his authority. See the notes at Psa 36:1. The word "Selah" here merely marks a musical pause. It indicates nothing in regard to the sense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:3: strangers: Psa 69:8, Psa 86:14; Job 19:13-15
oppressors: Psa 22:16, Psa 59:3-5; Mat 27:20-23
they have: Psa 16:8, Psa 36:1, Psa 53:4; Joh 16:3
Geneva 1599
54:3 For (b) strangers are risen up against me, and (c) oppressors seek after my soul: they have not set God before them. Selah.
(b) That is, the Ziphims.
(c) Saul and his army who were like cruel beasts, could not be satisfied except by his death.
John Gill
54:3 For strangers are risen up against me,.... Meaning such as Doeg the Edomite, or Heathen soldiers, that Saul had hired and took into his army, who were aliens from the commonwealth of Israel; and such as these rose up against David's antitype, the Messiah, Ps 2:1, Acts 4:27. Or rather the Ziphims, who were of his own nation, yea, of his own tribe, yet used him as barbarously as the very Heathens would have done, or worse; and who, though notwithstanding they were of Israel, might not be Israelites indeed, but strangers to an inward experience of divine and spiritual things: for men may be professors of religion, and yet be strangers to God in Christ, to Christ himself, and the way of salvation by him, and communion with him; to the Spirit of God, and the operations of his grace on the heart; to themselves, their own hearts, and their state and condition by nature; to the Gospel of Christ, and to the people of God; and these are sometimes the most violent persecutors of good and spiritual men;
and oppressors seek after my soul; or "life" (i), to take it away; as did Saul and his army; who are "the mighty" or "strong ones" (k), as the word here used signifies; see 1Kings 24:11; and as the Jewish sanhedrim, Scribes and Pharisees, sought after the soul or life of Christ, to take that away, as they did;
they have not set God before them. They did not consider themselves as under the omniscient eye of God; they did not set his word before them, as the rule of their conduct, but cast it behind their backs; nor did they regard his providential mercies and layouts as a motive to engage them to obedience to him, but despised them; they had not the fear of God before their eyes, nor in their hearts, nor any concern for his glory; and therefore did the wicked things they did against his servant.
Selah; on this word; see Gill on Ps 3:2.
(i) "vitam meam", Junius & Tremellius, Michaelis. (k) "fortes", V. L. Pagninus, Musculus, Gejerus; "praepotentes", Vatablus.
John Wesley
54:3 Strangers - The Zephites, whom, though Israelites, he calls strangers in regard of their barbarous and perfidious carriage.
Robert Jamieson, A. R. Fausset and David Brown
54:3 strangers--perhaps Ziphites.
oppressors--literally, "terrible ones" (Is 13:11; Is 25:3). Such were Saul and his army.
not set . . . them--acted as atheists, without God's fear (compare Ps 16:8).
53:453:4: Աստուած լո՛ւր աղօթից իմոց, ո՛ւնկն դիր բանից բերանոյ իմոյ։
4 Աստուա՛ծ, լսի՛ր իմ աղօթքները, ակա՛նջ դիր բերանիս խօսքերին:
2 Ո՛վ Աստուած, լսէ՛ իմ աղօթքս։Բերնիս խօսքերուն ականջ դիր,
Աստուած, լուր աղօթից իմոց, ունկն դիր բանից բերանոյ իմոյ:

53:4: Աստուած լո՛ւր աղօթից իմոց, ո՛ւնկն դիր բանից բերանոյ իմոյ։
4 Աստուա՛ծ, լսի՛ր իմ աղօթքները, ակա՛նջ դիր բերանիս խօսքերին:
2 Ո՛վ Աստուած, լսէ՛ իմ աղօթքս։Բերնիս խօսքերուն ականջ դիր,
zohrab-1805▾ eastern-1994▾ western am▾
53:353:4 Боже! услышь молитву мою, внемли словам уст моих,
53:4 ὁ ο the θεός θεος God εἰσάκουσον εισακουω heed; listen to τῆς ο the προσευχῆς προσευχη prayer μου μου of me; mine ἐνώτισαι ενωτιζομαι give ear τὰ ο the ῥήματα ρημα statement; phrase τοῦ ο the στόματός στομα mouth; edge μου μου of me; mine
53:4 הֲ hᵃ הֲ [interrogative] לֹ֥א lˌō לֹא not יָדְעוּ֮ yāḏᵊʕˈû ידע know פֹּ֤עֲלֵ֫י pˈōʕᵃlˈê פעל make אָ֥וֶן ʔˌāwen אָוֶן wickedness אֹכְלֵ֣י ʔōḵᵊlˈê אכל eat עַ֭מִּי ˈʕammî עַם people אָ֣כְלוּ ʔˈāḵᵊlû אכל eat לֶ֑חֶם lˈeḥem לֶחֶם bread אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) לֹ֣א lˈō לֹא not קָרָֽאוּ׃ qārˈāʔû קרא call
53:4. Deus exaudi orationem meam auribus percipe verba oris meiO God, hear my prayer: give ear to the words of my mouth.
3. For strangers are risen up against me, and violent men have sought after my soul: they have not set God before them.
53:4. Have the workers of iniquity no knowledge? who eat up my people [as] they eat bread: they have not called upon God.
53:4. Will they never learn: all those who work iniquity, who devour my people like a meal of bread?
KJV [2] Hear my prayer, O God; give ear to the words of my mouth:

53:4 Боже! услышь молитву мою, внемли словам уст моих,
53:4
ο the
θεός θεος God
εἰσάκουσον εισακουω heed; listen to
τῆς ο the
προσευχῆς προσευχη prayer
μου μου of me; mine
ἐνώτισαι ενωτιζομαι give ear
τὰ ο the
ῥήματα ρημα statement; phrase
τοῦ ο the
στόματός στομα mouth; edge
μου μου of me; mine
53:4
הֲ hᵃ הֲ [interrogative]
לֹ֥א lˌō לֹא not
יָדְעוּ֮ yāḏᵊʕˈû ידע know
פֹּ֤עֲלֵ֫י pˈōʕᵃlˈê פעל make
אָ֥וֶן ʔˌāwen אָוֶן wickedness
אֹכְלֵ֣י ʔōḵᵊlˈê אכל eat
עַ֭מִּי ˈʕammî עַם people
אָ֣כְלוּ ʔˈāḵᵊlû אכל eat
לֶ֑חֶם lˈeḥem לֶחֶם bread
אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s)
לֹ֣א lˈō לֹא not
קָרָֽאוּ׃ qārˈāʔû קרא call
53:4. Deus exaudi orationem meam auribus percipe verba oris mei
O God, hear my prayer: give ear to the words of my mouth.
3. For strangers are risen up against me, and violent men have sought after my soul: they have not set God before them.
53:4. Have the workers of iniquity no knowledge? who eat up my people [as] they eat bread: they have not called upon God.
53:4. Will they never learn: all those who work iniquity, who devour my people like a meal of bread?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
54:3: Strangers are risen up against me - The Ziphites.
And oppressors - Saul, his courtiers, and his army.
They have not set God before them - It is on no religious account, nor is it to accomplish any end, on which they can ask the blessing of God.
Selah - This is true.
Albert Barnes: Notes on the Bible - 1834
54:4: Behold, God is mine helper - That is, God alone can aid me in these circumstances, and to him I confidently look.
The Lord is with them that uphold my soul - My friends; those who have rallied around me to defend me; those who comfort me by their presence; those who sustain me in my cause, and who keep me from sinking under the burden of my accumulated troubles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:4: Psa 118:6, Psa 118:7, Psa 118:13; Ch1 12:18; Isa 41:10, Isa 42:1, Isa 50:7-9; Rom 8:31; Heb 13:6
Carl Friedrich Keil and Franz Delitzsch
54:4
(Heb.: 54:6-9) In this second half, the poet, in the certainty of being heard, rejoices in help, and makes a vow of thanksgiving. The בּ of בּסמכי is not meant to imply that God is one out of many who upheld his threatened life; but rather that He comes within the category of such, and fills it up in Himself alone, cf. Ps 118:7; and for the origin of this Beth essentiae, Ps 99:6, Judg 11:35. In Ps 54:7 the Kerמ merits the preference over the Chethמb (evil shall "revert" to my spies), which would at least require על instead of ל (cf. Ps 7:17). Concerning שׁררי, vid., on Ps 27:11. In the rapid transition to invocation in Ps 54:7 the end of the Psalm announces itself. The truth of God is not described as an instrumental agent of the cutting off, but as an impelling cause. It is the same Beth as in the expression בּנדבה (Num 15:3): by or out of free impulse. These free-will sacrifices are not spiritual here in opposition to the ritual sacrifices (Ps 50:14), but ritual as an outward representation of the spiritual. The subject of הצּילני is the Name of God; the post-biblical language, following Lev 24:11, calls God straightway השּׁם, and passages like Is 30:27 and the one before us come very near to this usage. The praeterites mention the ground of the thanksgiving. What David now still hopes for will then lie behind him in the past. The closing line, v. 9b, recalls Ps 35:21, cf. Ps 59:11; Ps 92:12; the invoking of the curse upon his enemies in v. 8 recalls Ps 17:13; Ps 56:8; Ps 59:12.; and the vow of thanksgiving in v. 8 recalls Ps 22:26; Ps 35:18; Ps 40:10.
Geneva 1599
54:4 Behold, God [is] mine helper: the Lord [is] with (d) them that uphold my soul.
(d) No matter how few, as he was with Jonathan.
John Gill
54:4 Behold, God is mine helper,.... This being a matter of wonder to be helped in so extraordinary a manner, and a sure and certain case, and what was deserving the attention of others; for the encouragement of their faith and hope in like cases, a "behold" is prefixed unto it: and what is here said is true of David's son, the Messiah, and is expressed by him in much the same language, Is 50:9; and of all the saints whom the Lord helps, as at first conversion, out of the pit wherein is no water, out of the horrible pit, the mire and clay of nature's darkness, ignorance, and unbelief; so out of all their afflictions and temptations, and out of the hands of all their enemies; he helps in the exercise of grace, and in the discharge of duty; and he helps to all mercies, temporal and spiritual, needful for them; which help is quick and present, seasonable and suitable, always sufficient; and is what they have reason to expect both from what he has said to them in promise, and from what he has done for them;
the Lord is with them that uphold my soul; that ministered to his sustenance, as Abigail did, and that gathered to him and joined him, and exposed their lives in the defence of him; these the Lord was with, blessed, protected, and afforded them his gracious presence. Such there were with Christ; who followed him in the regeneration; who ministered to him of their substance, whom God rewarded in a way of grace; and he blesses them that bless his, and do good to them; they being the excellent in the earth, in whom is his delight, the apple of his eye, and his jewels. Or the sense is, that the Lord is he that upheld his soul; not only the chief of his upholders, but the only one: so R. Moses (l) interprets it, that he is the alone upholder, and is instead of all upholders, and answers to them all; who upheld his soul in life, and followed him with his goodness: as when God is said to be the first, and "with the last", the meaning is, that he is the first and the last, Is 41:4; see Ps 118:7; so he upheld the soul of Christ in the wilderness, and in the garden, and on the cross; see Is 42:1. And he upholds all his people in a providential way in their beings, and supplies them with all the necessaries of life; and, in a spiritual way, maintaining their spiritual life, supplying them with all grace, bearing them up under all trials, holding up their goings in his ways, and preserving them to the end.
(l) Apud Aben Ezram in loc.
Robert Jamieson, A. R. Fausset and David Brown
54:4 (Compare Ps 30:10).
with them--on their side, and for me (compare Ps 46:11).
53:553:5: Օտարք յարեան ՚ի վերայ իմ, եւ հզօրք խնդրեցին զանձն իմ, եւ ո՛չ համարեցան զքեզ Աստուած առաջի իւրեանց։
5 Օտարներն ելան իմ դէմ, հզօրներն իմ կեանքն ուզեցին եւ քեզ իրենց աչքում Աստուած չհամարեցին:
3 Վասն զի օտարները իմ վրաս ելան Ու բռնաւորները կը փնտռեն իմ անձս Ու Աստուած իրենց առջեւ չդրին։ (Սէլա։)
Օտարք յարեան ի վերայ իմ, եւ հզօրք խնդրեցին զանձն իմ, եւ ոչ համարեցան զքեզ Աստուած առաջի իւրեանց:[314]:

53:5: Օտարք յարեան ՚ի վերայ իմ, եւ հզօրք խնդրեցին զանձն իմ, եւ ո՛չ համարեցան զքեզ Աստուած առաջի իւրեանց։
5 Օտարներն ելան իմ դէմ, հզօրներն իմ կեանքն ուզեցին եւ քեզ իրենց աչքում Աստուած չհամարեցին:
3 Վասն զի օտարները իմ վրաս ելան Ու բռնաւորները կը փնտռեն իմ անձս Ու Աստուած իրենց առջեւ չդրին։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
53:453:5 ибо чужие восстали на меня, и сильные ищут души моей; они не имеют Бога пред собою.
53:5 ὅτι οτι since; that ἀλλότριοι αλλοτριος another's; stranger ἐπανέστησαν επανιστημι challenge ἐπ᾿ επι in; on ἐμέ εμε me καὶ και and; even κραταιοὶ κραταιος dominant ἐζήτησαν ζητεω seek; desire τὴν ο the ψυχήν ψυχη soul μου μου of me; mine οὐ ου not προέθεντο προτιθημι propose τὸν ο the θεὸν θεος God ἐνώπιον ενωπιος in the face; facing αὐτῶν αυτος he; him διάψαλμα διαψαλμα interlude; rest
53:5 שָׁ֤ם׀ šˈām שָׁם there פָּֽחֲדוּ־ pˈāḥᵃḏû- פחד tremble פַחַד֮ faḥaḏ פַּחַד trembling לֹא־ lō- לֹא not הָ֪יָה֫ hˈāyā היה be פָ֥חַד fˌāḥaḏ פַּחַד trembling כִּֽי־ kˈî- כִּי that אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) פִּ֭זַּר ˈpizzar פזר scatter עַצְמֹ֣ות ʕaṣmˈôṯ עַצְמָה evil deed, pain חֹנָ֑ךְ ḥōnˈāḵ חנה encamp הֱ֝בִשֹׁ֗תָה ˈhᵉvišˈōṯā בושׁ be ashamed כִּֽי־ kˈî- כִּי that אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) מְאָסָֽם׃ mᵊʔāsˈām מאס retract
53:5. quia alieni insurrexerunt adversus me et fortes quaesierunt animam meam et non posuerunt Deum in conspectu suo semperFor strangers have risen up against me; and the mighty have sought after my soul: and they have not set God before their eyes.
4. Behold, God is mine helper: the Lord is of them that uphold my soul.
53:5. There were they in great fear, [where] no fear was: for God hath scattered the bones of him that encampeth [against] thee: thou hast put [them] to shame, because God hath despised them.
53:5. They have not called upon God. In that place, they have trembled in fear, where there was no fear. For God has scattered the bones of those who please men. They have been confounded, because God has spurned them.
KJV [3] For strangers are risen up against me, and oppressors seek after my soul: they have not set God before them. Selah:

53:5 ибо чужие восстали на меня, и сильные ищут души моей; они не имеют Бога пред собою.
53:5
ὅτι οτι since; that
ἀλλότριοι αλλοτριος another's; stranger
ἐπανέστησαν επανιστημι challenge
ἐπ᾿ επι in; on
ἐμέ εμε me
καὶ και and; even
κραταιοὶ κραταιος dominant
ἐζήτησαν ζητεω seek; desire
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
οὐ ου not
προέθεντο προτιθημι propose
τὸν ο the
θεὸν θεος God
ἐνώπιον ενωπιος in the face; facing
αὐτῶν αυτος he; him
διάψαλμα διαψαλμα interlude; rest
53:5
שָׁ֤ם׀ šˈām שָׁם there
פָּֽחֲדוּ־ pˈāḥᵃḏû- פחד tremble
פַחַד֮ faḥaḏ פַּחַד trembling
לֹא־ lō- לֹא not
הָ֪יָה֫ hˈāyā היה be
פָ֥חַד fˌāḥaḏ פַּחַד trembling
כִּֽי־ kˈî- כִּי that
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
פִּ֭זַּר ˈpizzar פזר scatter
עַצְמֹ֣ות ʕaṣmˈôṯ עַצְמָה evil deed, pain
חֹנָ֑ךְ ḥōnˈāḵ חנה encamp
הֱ֝בִשֹׁ֗תָה ˈhᵉvišˈōṯā בושׁ be ashamed
כִּֽי־ kˈî- כִּי that
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
מְאָסָֽם׃ mᵊʔāsˈām מאס retract
53:5. quia alieni insurrexerunt adversus me et fortes quaesierunt animam meam et non posuerunt Deum in conspectu suo semper
For strangers have risen up against me; and the mighty have sought after my soul: and they have not set God before their eyes.
4. Behold, God is mine helper: the Lord is of them that uphold my soul.
53:5. There were they in great fear, [where] no fear was: for God hath scattered the bones of him that encampeth [against] thee: thou hast put [them] to shame, because God hath despised them.
53:5. They have not called upon God. In that place, they have trembled in fear, where there was no fear. For God has scattered the bones of those who please men. They have been confounded, because God has spurned them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. "Чужие восстали... и сильные ищут души моей". - Поступок зифеев по отношению к Давиду отличался такой ненавистью, которая равняла их с чужими; т. е. с язычниками, врагами евреев; "сильные" - это воины Саула, с которыми он стоял недалеко от Давида. "Душу мою" - мою жизнь; враги стремились погубить Давида. - "Не имеют Бога пред собою". Враги Давида не думали о том, согласно ли с волей Бога такое преследование, право ли оно и заслуженно ли Давидом, а руководились посторонними и корыстными расчетами - желанием выслужиться пред Саулом.
Adam Clarke: Commentary on the Bible - 1831
54:4: Behold, God is mine helper - This would naturally occur to him when he saw that Saul was obliged to leave the pursuit, and go to defend his territories, when he was on the very point of seizing him. God, whose providence is ever watchful, had foreseen this danger and stirred up the Philistines to make this inroad just at the time in which Saul and his army were about to lay hands on David. Well might he then say, "Behold, God is mine helper."
Is with them, that uphold my soul - נפשי naphshi, my life. This may even refer to the Philistines, who had at this time made an inroad on Israel. God was even with his own enemies, by making them instruments to save the life of his servant.
Albert Barnes: Notes on the Bible - 1834
54:5: He shall reward evil unto mine enemies - Margin, "those that observe me." The original word here means literally "to twist, to twist together;" then, to press together; then, to "oppress," or to treat as an enemy. The reference here is to those who pressed upon him as enemies, or who endeavored to crush him. The idea is that God would recompense them for this conduct, or that he would deal with them as they deserved.
Cut them off in thy truth - In thy faithfulness; in thy regard for what is right. This is simply a prayer, or an expression of strong confidence, that God would deal with them as they deserved, or that he would not suffer such conduct to pass without a proper expression of his sense of the wrong. There is no evidence that David in this prayer was prompted by private or vindictive feeling.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:5: reward: Psa 31:23, Psa 137:8; Ti2 4:14; Rev 18:6
mine enemies: Heb. those that observe me, Psa 5:8, Psa 27:11 *marg.
cut: Psa 89:49, Psa 143:1, Psa 143:12
Geneva 1599
54:5 He shall reward evil unto mine enemies: cut them off in thy (e) truth.
(e) According to your faithful promise for my defence.
John Gill
54:5 He shall reward evil unto mine enemies,.... That eyed him as Saul did; that observed his haunts, where he resorted, and who were with him, as the Ziphites did under Saul's direction; as the Word (m) here used for "enemies" signifies: the mischief they had devised for him, he believed, would be returned upon their own heads; the pit they digged they would fall into themselves; and the net they had spread for others their own feet would be taken in. This was true as of David's enemies, so of Christ's, the wicked Jews, who narrowly watched him to take every advantage against him;
cut them off in thy truth; root and branch, as Saul, and his family, and his courtiers, quickly were, according to the truth of promises made to David, and of threatenings unto them.
(m) "observatoribus meis", Junius & Tremellius, Piscator, Michaelis.
John Wesley
54:5 Thy truth - Whereby thou art engaged to fulfil thy promises and threatenings.
Robert Jamieson, A. R. Fausset and David Brown
54:5 He shall . . . evil--or, "Evil shall return on" (Ps 7:16) my enemies or watchers, that is, to do me evil (Ps 6:7).
in thy truth--Thy verified promise.
53:653:6: Ահա Աստուած օգնական իմ, եւ Տէր ընդունելի հոգւոյ իմոյ։
6 Ահա Աստուած իմ օգնականն է, եւ Տէրը՝ իմ հոգու ապաւէնը:
4 Ահա Աստուած ինծի օգնական է։Տէրը իմ հոգիիս պաշտպաններուն հետ է։
Ահա Աստուած օգնական իմ, եւ Տէր [315]ընդունելի հոգւոյ իմոյ:

53:6: Ահա Աստուած օգնական իմ, եւ Տէր ընդունելի հոգւոյ իմոյ։
6 Ահա Աստուած իմ օգնականն է, եւ Տէրը՝ իմ հոգու ապաւէնը:
4 Ահա Աստուած ինծի օգնական է։Տէրը իմ հոգիիս պաշտպաններուն հետ է։
zohrab-1805▾ eastern-1994▾ western am▾
53:553:6 Вот, Бог помощник мой; Господь подкрепляет душу мою.
53:6 ἰδοὺ ιδου see!; here I am γὰρ γαρ for ὁ ο the θεὸς θεος God βοηθεῖ βοηθεω help μοι μοι me καὶ και and; even ὁ ο the κύριος κυριος lord; master ἀντιλήμπτωρ αντιληπτωρ the ψυχῆς ψυχη soul μου μου of me; mine
53:6 מִ֥י mˌî מִי who יִתֵּ֣ן yittˈēn נתן give מִ mi מִן from צִּיֹּון֮ ṣṣiyyôn צִיֹּון Zion יְשֻׁעֹ֪ות yᵊšuʕˈôṯ יְשׁוּעָה salvation יִשְׂרָ֫אֵ֥ל yiśrˈāʔˌēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in שׁ֣וּב šˈûv שׁוב gather אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) שְׁב֣וּת šᵊvˈûṯ שְׁבוּת captivity עַמֹּ֑ו ʕammˈô עַם people יָגֵ֥ל yāḡˌēl גיל rejoice יַ֝עֲקֹ֗ב ˈyaʕᵃqˈōv יַעֲקֹב Jacob יִשְׂמַ֥ח yiśmˌaḥ שׂמח rejoice יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
53:6. ecce Deus auxiliatur mihi Dominus sustentans animam meamFor behold God is my helper: and the Lord is the protector of my soul.
5. He shall requite the evil unto mine enemies: destroy thou them in thy truth.
53:6. Oh that the salvation of Israel [were come] out of Zion! When God bringeth back the captivity of his people, Jacob shall rejoice, [and] Israel shall be glad.
53:6. Who will grant from Zion the salvation of Israel? Jacob will exult, when God will convert the captivity of his people; and Israel will rejoice.
KJV [4] Behold, God [is] mine helper: the Lord [is] with them that uphold my soul:

53:6 Вот, Бог помощник мой; Господь подкрепляет душу мою.
53:6
ἰδοὺ ιδου see!; here I am
γὰρ γαρ for
ο the
θεὸς θεος God
βοηθεῖ βοηθεω help
μοι μοι me
καὶ και and; even
ο the
κύριος κυριος lord; master
ἀντιλήμπτωρ αντιληπτωρ the
ψυχῆς ψυχη soul
μου μου of me; mine
53:6
מִ֥י mˌî מִי who
יִתֵּ֣ן yittˈēn נתן give
מִ mi מִן from
צִּיֹּון֮ ṣṣiyyôn צִיֹּון Zion
יְשֻׁעֹ֪ות yᵊšuʕˈôṯ יְשׁוּעָה salvation
יִשְׂרָ֫אֵ֥ל yiśrˈāʔˌēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
שׁ֣וּב šˈûv שׁוב gather
אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s)
שְׁב֣וּת šᵊvˈûṯ שְׁבוּת captivity
עַמֹּ֑ו ʕammˈô עַם people
יָגֵ֥ל yāḡˌēl גיל rejoice
יַ֝עֲקֹ֗ב ˈyaʕᵃqˈōv יַעֲקֹב Jacob
יִשְׂמַ֥ח yiśmˌaḥ שׂמח rejoice
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
53:6. ecce Deus auxiliatur mihi Dominus sustentans animam meam
For behold God is my helper: and the Lord is the protector of my soul.
53:6. Oh that the salvation of Israel [were come] out of Zion! When God bringeth back the captivity of his people, Jacob shall rejoice, [and] Israel shall be glad.
53:6. Who will grant from Zion the salvation of Israel? Jacob will exult, when God will convert the captivity of his people; and Israel will rejoice.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 Behold, God is mine helper: the Lord is with them that uphold my soul. 5 He shall reward evil unto mine enemies: cut them off in thy truth. 6 I will freely sacrifice unto thee: I will praise thy name, O LORD; for it is good. 7 For he hath delivered me out of all trouble: and mine eye hath seen his desire upon mine enemies.
We have here the lively actings of David's faith in his prayer, by which he was assured that the issue would be comfortable, though the attempt upon him was formidable.
I. He was sure that he had God on his side, that God took his part (v. 4); he speaks it with an air of triumph and exultation, Behold, God is my helper. If we be for him, he is for us; and, if he be for us, we shall have such help in him that we need not fear any power engaged against us. Though men and devils aim to be our destroyers, they shall not prevail while God is our helper: The Lord is with those that uphold my soul. Compare Ps. cxviii. 7, "The Lord taketh my part with those that help me. There are some that uphold me, and God is one of them; he is the principal one; none of them could help me if he did not help them." Every creature is that to us (and no more) that God makes it to be. He means, "The Lord is he that upholds my soul, and keeps me from tiring in my work and sinking under my burdens." He that by his providence upholds all things by his grace upholds the souls of his people. God, who will in due time save his people, does, in the mean time, sustain them and bear them up, so that the spirit he has made shall not fail before him.
II. God taking part with him, he doubted not but his enemies should both flee and fall before him (v. 5): "He shall reward evil unto my enemies that observe me, seeking an opportunity to do me a mischief. The evil they designed against me the righteous God will return upon their own heads." David would not render evil to them, but he knew God would: I as a deaf man heard not, for thou wilt hear. The enemies we forgive, if they repent not, God will judge; and for this reason we must not avenge ourselves, because God has said, Vengeance is mine. But he prays, Cut them off in thy truth. This is not a prayer of malice, but a prayer of faith; for it has an eye to the word of God, and only desires the performance of that. There is truth in God's threatenings as well as in his promises, and sinners that repent not will find it so to their cost.
III. He promises to give thanks to God for all the experiences he had had of his goodness to him (v. 6): I will sacrifice unto thee. Though sacrifices were expensive, yet, when God required that his worshippers should in that way praise him, David would not only offer them, but offer them freely and without grudging. All our spiritual sacrifices must, in this sense, be free-will-offerings; for God loves a cheerful giver. Yet he will not only bring his sacrifice, which was but the shadow, the ceremony; he will mind the substance: I will praise thy name. A thankful heart, and the calves of our lips giving thanks to his name, are the sacrifices God will accept: "I will praise thy name, for it is good. Thy name is not only great but good, and therefore to be praised. To praise thy name is not only what we are bound to, but it is good, it is pleasant, it is profitable; it is good for us (Ps. xcii. 1); therefore I will praise thy name."
IV. He speaks of his deliverance as a thing done (v. 7): I will praise thy name, and say, "He has delivered me; this shall be my song then." That which he rejoices in is a complete deliverance--He has delivered me from all trouble; and a deliverance to his heart's content--My eye has seen its desire upon my enemies, not seen them cut off and ruined, but forced to retreat, tidings being brought to Saul that the Philistines were upon him, 1 Sam. xxiii. 27, 28. All David desired was to be himself safe; when he saw Saul draw off his forces he saw his desire. He has delivered me from all trouble. Either, 1. With this thought David comforted himself when he was in distress: "He has delivered me from all trouble hitherto, and many a time I have gained my point, and seen my desire on my enemies; therefore he will deliver me out of this trouble." We should thus, in our greatest straits, encourage ourselves with our past experiences. Or, 2. With this thought he magnified his present deliverance when the fright was over, that it was an earnest of further deliverance. He speaks of the completing of his deliverance as a thing done, though he had as yet many troubles before him, because, having God's promise for it, he was as sure of it as if it had been done already. "He that has begun to deliver me from all troubles, and will at length give me to see my desire upon my enemies." This may perhaps point at Christ, of whom David was a type; God would deliver him out of all the troubles of his state of humiliation, and he was perfectly sure of it; and all things are said to be put under his feet; for, though we see not yet all things put under him, yet we are sure he shall reign till all his enemies be made his footstool, and he shall see his desire upon them. However, it is an encouragement to all believers to make that use of their particular deliverances which St. Paul does (like David here), 2 Tim. iv. 17, 18, He that delivered me from the mouth of the lion shall deliver me from every evil work, and will preserve me to his heavenly kingdom.
Adam Clarke: Commentary on the Bible - 1831
54:5: He shall reward evil - Saul and his courtiers, instead of having God's approbation, shall have his curse.
Cut them off in thy truth - Thou hast promised to save me; these have purposed to destroy me. Thy truth is engaged in my defence; they will destroy me if permitted to live: to save thy truth, and to accomplish its promises, thou must cut them off.
Albert Barnes: Notes on the Bible - 1834
54:6: I will freely sacrifice unto thee - The Hebrew words rendered "freely," mean with "willingness, voluntariness, spontaneousness." The idea is, that he would do it of a free or willing mind; without constraint or compulsion; voluntarily. The reference is to a free-will or voluntary offering, as distinguished from one, that was prescribed by law. See Exo 35:29; Exo 36:3; Lev 7:16; Lev 22:18; Num 15:3; Num 29:39. The idea is, that as the result of the divine interposition which he prayed for, he would bring voluntary offerings to God in acknowledgment of his goodness and mercy.
I will praise thy name, O Lord - I will praise thee. See Psa 52:9.
For it is good - That is, God himself is benevolent; and David says that he would express his sense of God's goodness by offering him praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:6: freely: Psa 66:13-16, Psa 107:22, Psa 116:17; Deu 12:6, Deu 12:7
praise: Psa 7:17, Psa 21:13, Psa 140:13
for it: Psa 52:9, Psa 92:1, Psa 147:1
Geneva 1599
54:6 I will (f) freely sacrifice unto thee: I will praise thy name, O LORD; for [it is] good.
(f) For hypocrites serve God out of fear or on conditions.
John Gill
54:6 I will freely sacrifice unto thee,.... Not legal sacrifices; no, nor freewill offerings the law gives directions about, though the allusion is to them; but the freewill offerings of his mouth, Ps 119:108; the sacrifices of praise and thanksgiving, on account of help, salvation, and deliverance, as appears from the following clause; which he determines to offer, not by constraint, but willingly; not by force, but of a ready mind; freely, and with all his heart. The sacrifice of his antitype is himself, his soul and body, as in union with his divine Person; and this was offered up to God, against whom man has sinned, and whose justice must be satisfied; and this was done freely and voluntarily; he gave himself an offering; he laid down his life of himself, and that for sinners. The sacrifices of his people are their prayers and praises, their acts of beneficence, and the presentation of their souls and bodies in divine service; all which they do freely, under the influence of divine grace;
I will praise thy name, O Lord; which explains what is meant by sacrificing: this is what is due to the Lord, and comely in his people;
for it is good; either the name of God; and therefore to be praised. He himself is good, as, he is, both in a way of providence and of grace; and it is good, both pleasantly and profitably good, to sing praises to him, Ps 147:1.
Robert Jamieson, A. R. Fausset and David Brown
54:6 I will freely, &c.--or, present a freewill offering (Lev 7:16; Num 15:3).
53:753:7: ՚Ի դարձուցանել զչարն ՚ի թշնամիս իմ, ճշմարտութեամբ քով սատակեա՛ զնոսա[6960]։ [6960] Ոմանք.Դարձո՛ զչարն ՚ի թշնամիս իմ եւ ճշմար՛՛։ Եւ ոմանք.Դարձուցանել զչարչարանս ՚ի թշնա՛՛։
7 Չարիքը շրջելով թշնամիներիս դէմ՝ քո ճշմարտութեամբ կործանի՛ր նրանց:
5 Չարութիւնը թշնամիներուս վրայ պիտի դարձնէ։Քու ճշմարտութիւնովդ կորսնցուր զանոնք։
Ի դարձուցանել զչարն ի թշնամիս իմ, ճշմարտութեամբ քով սատակեա զնոսա:

53:7: ՚Ի դարձուցանել զչարն ՚ի թշնամիս իմ, ճշմարտութեամբ քով սատակեա՛ զնոսա[6960]։
[6960] Ոմանք.Դարձո՛ զչարն ՚ի թշնամիս իմ եւ ճշմար՛՛։ Եւ ոմանք.Դարձուցանել զչարչարանս ՚ի թշնա՛՛։
7 Չարիքը շրջելով թշնամիներիս դէմ՝ քո ճշմարտութեամբ կործանի՛ր նրանց:
5 Չարութիւնը թշնամիներուս վրայ պիտի դարձնէ։Քու ճշմարտութիւնովդ կորսնցուր զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
53:653:7 Он воздаст за зло врагам моим; истиною Твоею истреби их.
53:7 ἀποστρέψει αποστρεφω turn away; alienate τὰ ο the κακὰ κακος bad; ugly τοῖς ο the ἐχθροῖς εχθρος hostile; enemy μου μου of me; mine ἐν εν in τῇ ο the ἀληθείᾳ αληθεια truth σου σου of you; your ἐξολέθρευσον εξολοθρευω utterly ruin αὐτούς αυτος he; him
53:7. reddet malum insidiatoribus meis in veritate tua disperde eosTurn back the evils upon my enemies; and cut them off in thy truth.
6. With a freewill offering will I sacrifice unto thee: I will give thanks unto thy name, O LORD, for it is good.
KJV [5] He shall reward evil unto mine enemies: cut them off in thy truth:

53:7 Он воздаст за зло врагам моим; истиною Твоею истреби их.
53:7
ἀποστρέψει αποστρεφω turn away; alienate
τὰ ο the
κακὰ κακος bad; ugly
τοῖς ο the
ἐχθροῖς εχθρος hostile; enemy
μου μου of me; mine
ἐν εν in
τῇ ο the
ἀληθείᾳ αληθεια truth
σου σου of you; your
ἐξολέθρευσον εξολοθρευω utterly ruin
αὐτούς αυτος he; him
53:7. reddet malum insidiatoribus meis in veritate tua disperde eos
Turn back the evils upon my enemies; and cut them off in thy truth.
6. With a freewill offering will I sacrifice unto thee: I will give thanks unto thy name, O LORD, for it is good.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ 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
7. "Он воздаст за зло врагам". Давид верит, что Господь то зло, которое готовят ему враги, отвратит от него и пошлет его на врагов.

- "Истиною Твоею истреби их" - так как Ты, Господи, любишь истину, а пред Тобою я прав, то, как покровитель истины, истреби врагов.
Adam Clarke: Commentary on the Bible - 1831
54:6: I will freely sacrifice unto thee - Or, I will sacrifice nobly unto thee. Not only with a willing mind, but with a liberal hand will I bring sacrifice unto thee.
For it is good - Thy name is good; it is descriptive of thy nature; full of goodness and mercy to man. And it is good to be employed in such a work: whoever worships thee in sincerity is sure to be a gainer. To him who orders his conversation aright, thou dost show thy salvation.
Albert Barnes: Notes on the Bible - 1834
54:7: For he hath delivered me out of all trouble - This is spoken either in confident expectation of what would be, or as the statement of a general truth that God did deliver him from all trouble. It was what he had experienced in his past life; it was what he confidently expected in all time to come.
And mine eye hath seen his desire upon mine enemies - The words "his desire" are not in the original. A literal translation would be, "And on my enemies hath my eye looked." The meaning is, that they had been overthrown; they had been unsuccessful in their malignant attempts against him; and he had had the satisfaction of "seeing" them thus discomfited. Their overthrow had not merely been reported to him, but he had had ocular demonstration of its reality. This is not the expression of malice, but of certainty. The fact on which the eye of the psalmist rested was his own safety. Of that he was assured by what he had witnessed with his own eyes; and in that fact he rejoiced. There is no more reason to charge malignity in this case on David, or to suppose that he rejoiced in the destruction of his enemies as such, than there is in our own case when we are rescued from impending danger. It is proper for Americans to rejoice in their freedom, and to give thanks to God for it; nor, in doing this, is it to be supposed that there is a malicious pleasure in the fact that in the accomplishment of this thousands of British soldiers were slain, or that thousands of women and children as the result of their discomfiture were made widows and orphans. We can be thankful for the mercies which we enjoy without having any malignant delight in those woes of others through which our blessings may have come upon us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
54:7: For he: Psa 34:19; Gen 48:16; Sa1 26:24; Sa2 4:9; Ti2 4:18
and mine: Psa 37:34, Psa 58:10, Psa 58:11, Psa 59:10, Psa 91:8, Psa 92:11, Psa 112:8
Geneva 1599
54:7 For he hath delivered me out of all trouble: and mine eye hath (g) seen [his desire] upon mine enemies.
(g) We may lawfully rejoice for God's judgments against the wicked, if our affections are pure.
John Gill
54:7 For he hath delivered me out of all trouble,.... As he desired, 1Kings 26:24; that is, out of all his present trouble; not that he had no more afterwards; for as soon as one trouble is gone, generally speaking, another comes; but as God delivered him out of his present distress, so he believed he would deliver him out of all his afflictions in future times;
and mine eye hath seen his desire upon mine enemies: or revenge, as the Targum supplies it; not that he delighted in the destruction of his enemies, but in the justice of God glorified thereby, and in the goodness of God to him, in delivering him from them; see Rev_ 18:20.
Robert Jamieson, A. R. Fausset and David Brown
54:7 mine eye . . . desire--(compare Ps 59:10; Ps 112:8), expresses satisfaction in beholding the overthrow of his enemies as those of God, without implying any selfish or unholy feeling (compare Ps 52:6-7).
53:853:8: Ես կամօք իմովք պատարագս մատուցից քեզ. խոստովան եղէց անուան քում Տէր զի բարի է[6961]։ [6961] Ոմանք.Անուան քում զի բարի է։
8 Ես իմ բարի կամքով զոհ պիտի մատուցեմ քեզ, Տէ՛ր, եւ գոհանամ քո անուամբ, քանի որ այն բարի է:
6 Ես իմ կամքովս քեզի զոհ պիտի մատուցանեմ, Ո՛վ Տէր, քու անունդ պիտի գովեմ, վասն զի բարի է,
Ես կամօք իմովք պատարագս մատուցից քեզ, խոստովան եղէց անուան քում, Տէր, զի բարի է:

53:8: Ես կամօք իմովք պատարագս մատուցից քեզ. խոստովան եղէց անուան քում Տէր զի բարի է[6961]։
[6961] Ոմանք.Անուան քում զի բարի է։
8 Ես իմ բարի կամքով զոհ պիտի մատուցեմ քեզ, Տէ՛ր, եւ գոհանամ քո անուամբ, քանի որ այն բարի է:
6 Ես իմ կամքովս քեզի զոհ պիտի մատուցանեմ, Ո՛վ Տէր, քու անունդ պիտի գովեմ, վասն զի բարի է,
zohrab-1805▾ eastern-1994▾ western am▾
53:753:8 Я усердно принесу Тебе жертву, прославлю имя Твое, Господи, ибо оно благо,
53:8 ἑκουσίως εκουσιως voluntarily θύσω θυω immolate; sacrifice σοι σοι you ἐξομολογήσομαι εξομολογεω concede; confess τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your κύριε κυριος lord; master ὅτι οτι since; that ἀγαθόν αγαθος good
53:8. voluntarie sacrificabo tibi confitebor nomini tuo Domine quoniam bonum estI will freely sacrifice to thee, and will give praise, O God, to thy name: because it is good:
7. For he hath delivered me out of all trouble; and mine eye hath seen upon mine enemies.
KJV [6] I will freely sacrifice unto thee: I will praise thy name, O LORD; for [it is] good:

53:8 Я усердно принесу Тебе жертву, прославлю имя Твое, Господи, ибо оно благо,
53:8
ἑκουσίως εκουσιως voluntarily
θύσω θυω immolate; sacrifice
σοι σοι you
ἐξομολογήσομαι εξομολογεω concede; confess
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
κύριε κυριος lord; master
ὅτι οτι since; that
ἀγαθόν αγαθος good
53:8. voluntarie sacrificabo tibi confitebor nomini tuo Domine quoniam bonum est
I will freely sacrifice to thee, and will give praise, O God, to thy name: because it is good:
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. "Прославлю имя Твое, Господи, ибо оно благо" - буду восхвалять Тебя, конечно, в молитвах и псалмах за ниспосланное мне добро. - "На врагов моих смотрело око мое". Простая помощь была оказана Давиду, так как Саул узнал о нападении на южные пределы своего государства филистимлян, вышел навстречу им и Давид мог не бежать от врагов, а смотреть, как они от него удаляются.
Adam Clarke: Commentary on the Bible - 1831
54:7: For he hath delivered me - Saul had now decamped; and was returned to save his territories; and David in the meanwhile escaped to En-gedi. God was most evidently the author of this deliverance.
Mine eye hath seen his desire upon mine enemies - It is not likely that this Psalm was written after the death of Saul; and therefore David could not say that he had seen his desire. But there is nothing in the text for his desire; and the words might be translated, My eye hath seen my enemies - they have been so near that I could plainly discover them. Thus almost all the Versions have understood the text. I have seen them, and yet they were not permitted to approach me. God has been my Deliverer.
53:953:9: Յամենայն նեղութենէ իմմէ փրկեցեր զիս, եւ ՚ի թշնամիս իմ ետես ակն իմ։ Տունք. է̃։
9 Իմ ողջ նեղութիւնից փրկեցիր ինձ, եւ աչքս տեսաւ կորուստը թշնամիներիս:
7 Վասն զի ամէն նեղութենէ զիս փրկեց Ու իմ աչքս թշնամիներուս կորուստը տեսաւ։
Յամենայն նեղութենէ իմմէ փրկեցեր զիս, եւ ի թշնամիս իմ ետես ակն իմ:

53:9: Յամենայն նեղութենէ իմմէ փրկեցեր զիս, եւ ՚ի թշնամիս իմ ետես ակն իմ։ Տունք. է̃։
9 Իմ ողջ նեղութիւնից փրկեցիր ինձ, եւ աչքս տեսաւ կորուստը թշնամիներիս:
7 Վասն զի ամէն նեղութենէ զիս փրկեց Ու իմ աչքս թշնամիներուս կորուստը տեսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
53:853:9 ибо Ты избавил меня от всех бед, и на врагов моих смотрело око мое.
53:9 ὅτι οτι since; that ἐκ εκ from; out of πάσης πας all; every θλίψεως θλιψις pressure ἐρρύσω ρυομαι rescue με με me καὶ και and; even ἐν εν in τοῖς ο the ἐχθροῖς εχθρος hostile; enemy μου μου of me; mine ἐπεῖδεν επειδον look on; have regard ὁ ο the ὀφθαλμός οφθαλμος eye; sight μου μου of me; mine
53:9. quoniam ex omni tribulatione liberavit me et inimicos meos dispexit oculus meusFor thou hast delivered me out of all trouble: and my eye hath looked down upon my enemies.
KJV [7] For he hath delivered me out of all trouble: and mine eye hath seen [his desire] upon mine enemies:

53:9 ибо Ты избавил меня от всех бед, и на врагов моих смотрело око мое.
53:9
ὅτι οτι since; that
ἐκ εκ from; out of
πάσης πας all; every
θλίψεως θλιψις pressure
ἐρρύσω ρυομαι rescue
με με me
καὶ και and; even
ἐν εν in
τοῖς ο the
ἐχθροῖς εχθρος hostile; enemy
μου μου of me; mine
ἐπεῖδεν επειδον look on; have regard
ο the
ὀφθαλμός οφθαλμος eye; sight
μου μου of me; mine
53:9. quoniam ex omni tribulatione liberavit me et inimicos meos dispexit oculus meus
For thou hast delivered me out of all trouble: and my eye hath looked down upon my enemies.
ru▾ LXX-gloss▾ vulgate▾