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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Если принять во внимание яркость подробностей в изображении автором своего состояния при открывшихся настроениях в Иерусалима и постигнувших бедствиях, которые угрожали писателю, и то, что все эти гонения направлялись против личности писателя псалма, то таким автором нужно считать Давида; против него велись гонения и никто лучше его не мог знать его душевного состояния в данном положении, да и все волнения в Иерусалиме, о которых говорит псалом, совпадают с известными и описанными в исторических книгах событиями из жизни Давида.

Написан псалом во время гонения Давида от Авессалома, когда уже изменил ему Ахитофел. (14-15: ст.) и когда он приготовился бежать из Иерусалима (7:-9).

Господи! Услышь мою молитву и помоги мне, притесняемому от нечестивого (2-4). Я потерял мужество и готов бежать в пустыню (5-9). Расстрой союз и сплоченность врагов, завладевших городом и вносящих в него злодеяние и коварство (10-12). Моим врагом сделался друг мой (13-15). Накажи их, Господи. Я буду взывать к Тебе постоянно (16-18). Господь спасет меня и погубит моих врагов за их постоянство в коварстве и злодеяниях (19-22). Праведника Господь спасет, а врагов его низложит (23-24).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
It is the conjecture of many expositors that David penned this psalm upon occasion of Absalom's rebellion, and that the particular enemy he here speaks of, that dealt treacherously with him, was Ahithophel; and some will therefore make David's troubles here typical of Christ's sufferings, and Ahithophel's treachery a figure of Judas's, because they both hanged themselves. But there is nothing in it particularly applied to Christ in the New Testament. David was in great distress when he penned this psalm. I. He prays that God would manifest his favour to him, and pleads his own sorrow and fear, ver. 1-8. II. He prays that God would manifest his displeasure against his enemies, and pleads their great wickedness and treachery, ver. 9-15 and again ver. 20, 21. III. He assures himself that God would, in due time, appear for him against his enemies, comforts himself with the hopes of it, and encourages others to trust in God, ver. 16-19 and again ver. 22, 23. In singing this psalm we may, if there be occasion, apply it to our own troubles; if not, we may sympathize with those to whose case it comes nearer, foreseeing that there will be, at last, indignation and wrath to the persecutors, salvation and joy to the persecuted.
Adam Clarke: Commentary on the Bible - 1831
David, in great danger and distress from the implacable malice of his enemies, calls on God for mercy, Psa 55:1-5; wishes he had the wings of a dove, that he might flee away, and be at rest, Psa 55:6-8; prays against his enemies, and describes their wickedness, Psa 55:9-11; speaks of a false friend, who had been the principal cause of all his distresses, Psa 55:12-14; again prays against his enemies, Psa 55:15; expresses his confidence in God, Psa 55:16-18; gives a farther description of the deceitful friend, Psa 55:19-21; encourages himself in the Lord, and foretells the destruction of his foes, Psa 55:22, Psa 55:23.
The title, "To the chief Musician upon Neginoth, A Psalm of David, giving instruction." This is the same as the preceding, Psa 54:1-7 (note), which see.
Albert Barnes: Notes on the Bible - 1834
55:0: This psalm is entitled "A Psalm of David," and there is every reason to believe that it is properly ascribed to him. It is addressed to "the chief Musician" - to be by him set to appropriate music, that it might be employed in the public worship of God. See the notes at the title to Psa 4:1-8. On the word "Neginoth" in the title, see also the note in the Introduction of Psa 4:1-8.
The occasion on which the psalm was composed is not indicated in the title, nor can it be with certainty ascertained. The author of the Chaldee Paraphrase refers the psalm to the time of Absalom and to his rebellion, and this is also the opinion of the Jewish expositors in general. They suppose that the psalm was composed on occasion of the departure of David from Jerusalem, when he had heard of the rebellion, and that the psalm has special reference to the time when, having fled from the city, and having come to the ascent of the Mount of Olives, while all was consternation around him, he learned that Ahithophel also was among the conspirators, which was the consummation of his calamity, Sa2 15:31. Others suppose that the psalm was composed when David was in Keilah, and when, surrounded by foes, he was apprehensive that the inhabitants of that place would deliver him into the hand of Saul, Sa1 23:1-12. Of all the known events in the life of David, the supposition which regards the psalm as composed during the rebellion of Absalom, and at the special time when he learned that the man whom he had trusted - Ahithophel - was among the traitors, is the most probable. All the circumstances in the psalm agree with his condition at that time, and the occasion was one in which the persecuted and much-afflicted king would be likely to pour out the desires of his heart before God. Paulus and DeWette have remarked that it is evident from the psalm that the enemies to whom the author refers were inhabitants of the same city with himself, and that the danger was from treason within the walls of the city, Psa 55:1 O. This seems not improbable, and this agrees well with the supposition that the scene of the psalm is laid in the time of the rebellion of Absalom.
The contents of the psalm are as follows:
(1) The prayer of the psalmist that God would hear his cry, Psa 55:1-3.
(2) a general description of his trouble and sorrows, as being so great that he was overwhelmed, and such as to make him wish for the wings of a dove that he might fly away, and be at rest, Psa 55:4-8.
(3) the causes, or sources of his trouble, Psa 55:9-14;
(a) The general fact that he was surrounded by enemies; that there were violence, strife, and mischief in the city, Psa 55:9-11.
(b) The particular fact that someone in whom he had put confidence, and who had been his special friend, was, to his surprise, found among his enemies, and had proved himself faithless to him, Psa 55:12-14.
(4) his earnest prayer for the destruction of his enemies, Psa 55:15.
(5) his own confidence in God; his reliance on the divine mercy and protection in the time of trouble and danger; and his assurance that God would interpose in his behalf, Psa 55:16-21.
(6) a general exhortation, as a practical lesson from all that had occurred, to trust in God - to cast every burden on him - with the assurance that the righteous would never be moved, but that the wicked must be subdued, Psa 55:22-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 55:1, David in his prayer complains of his fearful case; Psa 55:9, He prays against his enemies, of whose wickedness and treachery he complains; Psa 55:16, He comforts himself in God's preservation of him, and confusion of his enemies.
Psa 6:1, Psa 54:1 *titles
Carl Friedrich Keil and Franz Delitzsch

Prayer of One Who Is Maliciously Beset and Betrayed by His Friend
Ps 54:1-7 is followed by another Davidic Psalm bearing the same inscription: To the Precentor, with accompaniment of stringed instruments, a meditation, by David. It also accords with the former in the form of the prayer with which it opens (cf. Ps 55:2 with Ps 54:3.); and it is the Elohimic counterpart of the Jahve- Ps 41:1-13. If the Psalm is by David, we require (in opposition to Hengstenberg) an assignable occasion for it in the history of his life. For how could the faithless bosom friend, over whom the complaint concerning malicious foes here, as in Ps 41:1-13, lingers with special sadness, be a mere abstract personage; since it has in the person of Judas Iscariot its historical living antitype in the life and passion of the second David? This Old Testament Judas is none other than Ahithphel, the right hand of Absalom. Ps 55 belongs, like Ps 41:1-13, to the four years during which the rebellion of Absalom was forming; only to a somewhat later period, when Absalom's party were so sure of their cause that they had no need to make any secret of it. How it came to pass that David left the beginnings and progressive steps of the rebellion of Absalom to take their course without bringing any other weapon to bear against it than the weapon of prayer, is discussed on Ps 41:1-13.
Hitzig also holds this Psalm to be Jeremianic. But it contains no coincidences with the language and thoughts of Jeremiah worth speaking of, excepting that this prophet, in Ps 9:1, gives utterance to a similar wish to that of the psalmist in Ps 55:7, and springing from the same motive. The argument in favour of Jeremiah in opposition to David is consequently referred to the picture of life and suffering which is presented in the Psalm; and it becomes a question whether this harmonizes better with the persecuted life of Jeremiah or of David. The exposition which follows here places itself - and it is at least worthy of being attempted - on the standpoint of the writer of the inscription.
John Gill
INTRODUCTION TO PSALM 55
To the chief Musician on Neginoth, Maschil A Psalm of David. The occasion of this psalm was either the persecution of Saul, or the conspiracy of Absalom. Some think it was written when David understood that the inhabitants of Keilah would deliver him into the hands of Saul, 1Kings 23:12; and others when the Ziphites attempted a second time to do the same, 1Kings 26:1; but since a single person is spoken of that magnified himself against him, Ps 55:12; and Ahithophel seems to be designed; it may be thought rather to be written on account of Absalom's rebellion, and Ahithophel's counsel against him; who is considered by many Christian interpreters as a type of Judas, the betrayer of our Lord; and, indeed, there are many things in this psalm, if not the whole, which may be truly applied to Christ, as will be seen in the following exposition of it.
54:154:1: ՚Ի կատարած. ընդ օրհնութիւնս իմաստութեան. Սաղմոս ՚ի Դաւիթ. ԾԴ։
1 Այսուհետեւ՝ իմաստութեան օրհնութիւնը, սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին երգը
Ի կատարած. ընդ օրհնութիւնս իմաստութիւն``. Սաղմոս Դաւթի:

54:1: ՚Ի կատարած. ընդ օրհնութիւնս իմաստութեան. Սաղմոս ՚ի Դաւիթ. ԾԴ։
1 Այսուհետեւ՝ իմաստութեան օրհնութիւնը, սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին երգը
zohrab-1805▾ eastern-1994▾ western am▾
54:054:1 Начальнику хора. На струнных {орудиях}. Учение Давида.
54:1 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
54:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail בִּ bi בְּ in נְגִינֹ֗ת nᵊḡînˈōṯ נְגִינָה music מַשְׂכִּ֥יל maśkˌîl מַשְׂכִּיל [uncertain] לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David בְּ bᵊ בְּ in בֹ֣וא vˈô בוא come הַ֭ ˈha הַ the זִּיפִים zzîfîm זִיפִי Ziphite וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say לְ lᵊ לְ to שָׁא֑וּל šāʔˈûl שָׁאוּל Saul הֲ hᵃ הֲ [interrogative] לֹ֥א lˌō לֹא not דָ֝וִ֗ד ˈḏāwˈiḏ דָּוִד David מִסְתַּתֵּ֥ר mistattˌēr סתר hide עִמָּֽנוּ׃ ʕimmˈānû עִם with אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) בְּ bᵊ בְּ in שִׁמְךָ֣ šimᵊḵˈā שֵׁם name הֹושִׁיעֵ֑נִי hôšîʕˈēnî ישׁע help וּ û וְ and בִ vi בְּ in גְבוּרָתְךָ֥ ḡᵊvûrāṯᵊḵˌā גְּבוּרָה strength תְדִינֵֽנִי׃ ṯᵊḏînˈēnî דין judge
54:1. victori in psalmis eruditi DavidUnto the end, in verses, understanding for David.
For the Chief Musician; on stringed instruments. Maschil of David.
54:1. Unto the end. In verses, the understanding of David, when the Ziphites had arrived and they said to Saul, “Has not David been hidden with us?” Save me, O God, by your name, and judge me in your virtue.
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, by thy name, and judge me by thy strength.
[324] KJV Chapter [55] To the chief Musician on Neginoth, Maschil, [A Psalm] of David:

54:1 Начальнику хора. На струнных {орудиях}. Учение Давида.
54:1
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
54:1
לַ la לְ to
הַ the
מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail
בִּ bi בְּ in
נְגִינֹ֗ת nᵊḡînˈōṯ נְגִינָה music
מַשְׂכִּ֥יל maśkˌîl מַשְׂכִּיל [uncertain]
לְ lᵊ לְ to
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
בְּ bᵊ בְּ in
בֹ֣וא vˈô בוא come
הַ֭ ˈha הַ the
זִּיפִים zzîfîm זִיפִי Ziphite
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
לְ lᵊ לְ to
שָׁא֑וּל šāʔˈûl שָׁאוּל Saul
הֲ hᵃ הֲ [interrogative]
לֹ֥א lˌō לֹא not
דָ֝וִ֗ד ˈḏāwˈiḏ דָּוִד David
מִסְתַּתֵּ֥ר mistattˌēr סתר hide
עִמָּֽנוּ׃ ʕimmˈānû עִם with
אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
שִׁמְךָ֣ šimᵊḵˈā שֵׁם name
הֹושִׁיעֵ֑נִי hôšîʕˈēnî ישׁע help
וּ û וְ and
בִ vi בְּ in
גְבוּרָתְךָ֥ ḡᵊvûrāṯᵊḵˌā גְּבוּרָה strength
תְדִינֵֽנִי׃ ṯᵊḏînˈēnî דין judge
54:1. victori in psalmis eruditi David
Unto the end, in verses, understanding for David.
For the Chief Musician; on stringed instruments. Maschil of David.
54:1. Unto the end. In verses, the understanding of David, when the Ziphites had arrived and they said to Saul, “Has not David been hidden with us?” Save me, O God, by your name, and judge me in your virtue.
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, by thy name, and judge me by thy strength.
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jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
55:1: Give ear to my prayer - The frequency of such petitions shows the great earnestness of David's soul. If God did not hear and help, he knew he could not succeed elsewhere; therefore he continues to knock at the gate of God's mercy.
Albert Barnes: Notes on the Bible - 1834
55:1: Give ear to my prayer - See the notes at Psa 5:1; Psa 17:6. This is the language of earnestness. The psalmist was in deep affliction, and he pleaded, therefore, that God would not turn away from him in his troubles.
And hide not thyself from my supplication - That is, Do not withdraw thyself, or render thyself inaccessible to my prayer. Do not so conceal thyself that I may not have the privilege of approaching thee. Compare the notes at Isa 1:15. See also Eze 22:26; Pro 28:27; Lev 20:4; Sa1 12:3. The same word is used in all these places, and the general meaning is that of "shutting the eyes upon," as implying neglect. So also in Lam 3:56, the phrase "to hide the ear" means to turn away so as not to hear. The earnest prayer of the psalmist here is, that God would not, as it were, withdraw or conceal himself, but would give free access to himself in prayer. The language is, of course, figurative, but it illustrates what often occurs when God seems to withdraw himself; when our prayers do not appear to be heard; when God is apparently unwilling to attend to us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:1: Give: Psa 5:1, Psa 17:1, Psa 64:1, Psa 80:1, Psa 84:8; Pe1 3:12
hide: Psa 28:1, Psa 80:4, Psa 143:7; Lam 3:8
Carl Friedrich Keil and Franz Delitzsch
55:1
In this first group sorrow prevails. David spreads forth his deep grief before God, and desires for himself some lonely spot in the wilderness far away from the home or lurking-place of the confederate band of those who are compassing his overthrow. "Veil not Thyself" here, where what is spoken of is something audible, not visible, is equivalent to "veil not Thine ear," Lam 3:56, which He designedly does, when the right state of heart leaves the praying one, and consequently that which makes it acceptable and capable of being answered is wanting to the prayer (cf. Is 1:15). שׂיח signifies a shrub (Syriac shucho, Arabic šı̂ḥ), and also reflection and care (Arabic, carefulness, attention; Aramaic, סח, to babble, talk, discourse). The Hiph. חריד, which in Gen 27:40 signifies to lead a roving life, has in this instance the signification to move one's self backwards and forwards, to be inwardly uneasy; root רד, Arab. rd, to totter, whence râda, jarûda, to run up and down (IV to desire, will); raida, to shake (said of a soft bloated body); radda, to turn (whence taraddud, a moving to and fro, doubting); therefore: I wander hither and thither in my reflecting or meditating, turning restlessly from one thought to another. It is not necessary to read ואחמיה after Ps 77:4 instead of ועהימה, since the verb הוּם = המה, Ps 42:6, 12, is secured by the derivatives. Since these only exhibit הוּם, and not הים (in Arabic used more particularly of the raving of love), ואהימה, as also אריד, is Hiph., and in fact like this latter used with an inward object: I am obliged to raise a tumult or groan, break out into the dull murmuring sounds of pain. The cohortative not unfrequently signifies "I have to" or "I must" of incitements within one's self which are under the control of outward circumstances. In this restless state of mind he finds himself, and he is obliged to break forth into this cry of pain on account of the voice of the foe which he cannot but hear; by reason of the pressure or constraint (עקת) of the evil-doer which he is compelled to feel. The conjecture צעקת (Olshausen and Hupfeld) is superfluous. עקה is a more elegant Aramaizing word instead of צרה.
The second strophe begins with a more precise statement of that which justifies his pain. The Hiph. חמיט signifies here, as in Ps 140:11 (Chethb), declinare: they cast or roll down evil (calamity) upon him and maliciously lay snares for him בּאף, breathing anger against him who is conscious of having manifested only love towards them. His heart turns about in his body, it writhes (יהיל); cf. on this, Ps 38:11. Fear and trembling take possession of his inward parts; יבא in the expression יבא בי, as is always the case when followed by a tone syllable, is a so-called נסוג אחור, i.e., it has the tone that has retreated to the penult. (Deut 1:38; Is 7:24; Is 60:20), although this is only with difficulty discernible in our printed copies, and is therefore (vid., Accentsystem, vi. 2) noted with Mercha. The fut. consec. which follows introduces the heightened state of terror which proceeds from this crowding on of fear and trembling. Moreover, the wish that is thereby urged from him, which David uttered to himself, is introduced in the third strophe by a fut. consec.
(Note: That beautiful old song of the church concerning Jesus has grown out of this strophe: -
Ecquis binas columbinas
Alas dabit animae?
Et in almam crucis palmam
Evolat citissime, etc.)
"Who will give me?" is equivalent to "Oh that I had!" Ges. 136, 1. In ואשׁכּנה is involved the self-satisfying signification of settling down (Ezek 31:13), of coming to rest and remaining in a place (2Kings 7:10). Without going out of our way, a sense perfectly in accordance with the matter in hand may be obtained for אחישׁה מפלט לי, if אחישׁה is taken not as Kal (Ps 71:12), but after Is 5:19; Is 60:12, as Hiph.: I would hasten, i.e., quickly find for myself a place which might serve me as a shelter from the raging wind, from the storm. רוּח סעה is equivalent to the Arabic rihin sâijat-in, inasmuch as Arab. s‛â, "to move one's self quickly, to go or run swiftly," can be said both of light (Koran, 66:8) and of water-brooks (vid., Jones, Comm. Poes. Asiat., ed. Lipsiae, p. 358), and also of strong currents of air, of winds, and such like. The correction סערה, proposed by Hupfeld, produces a disfiguring tautology. Among those about David there is a wild movement going on which is specially aimed at his overthrow. From this he would gladly flee and hide himself, like a dove taking refuge in a cleft of the rock from the approaching storm, or from the talons of the bird of prey, fleeing with its noiseless but persevering flight.
(Note: Kimchi observes that the dove, when she becomes tired, draws in one wing and flies with the other, and thus the more surely escapes. Aben-Ezra finds an allusion here to the carrier-pigeon.)
Geneva 1599
55:1 "To the chief Musician on Neginoth, Maschil, [A Psalm] of David." Give ear to (a) my prayer, O God; and hide not thyself from my supplication.
(a) The earnestness of his prayer declares the vehemency of his grief in so much as he is compelled to burst out into cries.
John Gill
55:1 Give ear to my prayer, O God,.... Which was for that which is just and right, and equitable to be given, as the word (n) used signifies; being promised in the covenant of grace, ratified and confirmed by the blood of Christ, Not only David was a man much given to prayer, as well as was the sweet psalmist of Israel; but the Messiah, as man, was much and often engaged in this work, in the days of his flesh, Lk 6:12;
and hide not thyself from my supplication; made for mercies and blessings, which spring from the free grace and goodness of God, which is the sense of the word (o) here used; and such are all mercies, whether temporal or spiritual; for none are merited by men: and from his supplication for such things the psalmist desires, that as he would not be as one deaf to him, so that he would not hide his eyes, or refuse to look upon him, and deny his, requests; see Is 1:15.
(n) "orationem meam", i.e. "secundum judicium"; so Arana. (o) "my supplication for grace", Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
55:1 In great terror on account of enemies, and grieved by the treachery of a friend, the Psalmist offers an earnest prayer for relief. He mingles confident assurances of divine favor to himself with invocations and predictions of God's avenging judgments on the wicked. The tone suits David's experience, both in the times of Saul and Absalom, though perhaps neither was exclusively before his mind. (Psa. 55:1-23)
hide not thyself, &c.--(compare Ps 13:1; Ps 27:9), withhold not help.
54:254:2: Ո՛ւնկն դիր Աստուած աղօթից իմոց, եւ մի՛ անտես առներ զխնդրուածս իմ։
2 Ակա՛նջ դիր, Աստուա՛ծ, իմ աղօթքին, եւ խնդրանքներս մի՛ անտեսիր:
55 Ո՛վ Աստուած, ականջ դիր իմ աղօթքիս Ու իմ խնդրուածքէս քու երեսդ մի՛ ծածկեր։
Ունկն դիր, Աստուած, աղօթից իմոց, եւ մի՛ անտես առներ զխնդրուածս իմ:

54:2: Ո՛ւնկն դիր Աստուած աղօթից իմոց, եւ մի՛ անտես առներ զխնդրուածս իմ։
2 Ակա՛նջ դիր, Աստուա՛ծ, իմ աղօթքին, եւ խնդրանքներս մի՛ անտեսիր:
55 Ո՛վ Աստուած, ականջ դիր իմ աղօթքիս Ու իմ խնդրուածքէս քու երեսդ մի՛ ծածկեր։
zohrab-1805▾ eastern-1994▾ western am▾
54:154:2 Услышь, Боже, молитву мою и не скрывайся от моления моего;
54:2 ἐνώτισαι ενωτιζομαι give ear ὁ ο the θεός θεος God τὴν ο the προσευχὴν προσευχη prayer μου μου of me; mine καὶ και and; even μὴ μη not ὑπερίδῃς υπεροραω overlook τὴν ο the δέησίν δεησις petition μου μου of me; mine
54:2 אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) שְׁמַ֣ע šᵊmˈaʕ שׁמע hear תְּפִלָּתִ֑י tᵊfillāṯˈî תְּפִלָּה prayer הַ֝אֲזִ֗ינָה ˈhaʔᵃzˈînā אזן listen לְ lᵊ לְ to אִמְרֵי־ ʔimrê- אֵמֶר word פִֽי׃ fˈî פֶּה mouth
54:2. exaudi Deus orationem meam et ne dispicias deprecationem meamHear, O God, my prayer, and despise not my supplication:
1. Give ear to my prayer, O God; and hide not thyself from my supplication.
54:2. O God, listen to my prayer. Pay attention to the words of my mouth.
54:2. Hear my prayer, O God; give ear to the words of my mouth.
Give ear to my prayer, O God; and hide not thyself from my supplication:

54:2 Услышь, Боже, молитву мою и не скрывайся от моления моего;
54:2
ἐνώτισαι ενωτιζομαι give ear
ο the
θεός θεος God
τὴν ο the
προσευχὴν προσευχη prayer
μου μου of me; mine
καὶ και and; even
μὴ μη not
ὑπερίδῃς υπεροραω overlook
τὴν ο the
δέησίν δεησις petition
μου μου of me; mine
54:2
אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s)
שְׁמַ֣ע šᵊmˈaʕ שׁמע hear
תְּפִלָּתִ֑י tᵊfillāṯˈî תְּפִלָּה prayer
הַ֝אֲזִ֗ינָה ˈhaʔᵃzˈînā אזן listen
לְ lᵊ לְ to
אִמְרֵי־ ʔimrê- אֵמֶר word
פִֽי׃ fˈî פֶּה mouth
54:2. exaudi Deus orationem meam et ne dispicias deprecationem meam
Hear, O God, my prayer, and despise not my supplication:
1. Give ear to my prayer, O God; and hide not thyself from my supplication.
54:2. O God, listen to my prayer. Pay attention to the words of my mouth.
54:2. Hear my prayer, O God; give ear to the words of my mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Supplications of David in Distress.

1 Give ear to my prayer, O God; and hide not thyself from my supplication. 2 Attend unto me, and hear me: I mourn in my complaint, and make a noise; 3 Because of the voice of the enemy, because of the oppression of the wicked: for they cast iniquity upon me, and in wrath they hate me. 4 My heart is sore pained within me: and the terrors of death are fallen upon me. 5 Fearfulness and trembling are come upon me, and horror hath overwhelmed me. 6 And I said, Oh that I had wings like a dove! for then would I fly away, and be at rest. 7 Lo, then would I wander far off, and remain in the wilderness. Selah. 8 I would hasten my escape from the windy storm and tempest.
In these verses we have,
I. David praying. Prayer is a salve for every sore and a relief to the spirit under every burden: Give ear to my prayer, O God! v. 1, 2. He does not set down the petitions he offered up to God in his distress, but begs that God would hear the prayers which, at every period, his heart lifted up to God, and grant an answer of peace to them: Attend to me, hear me. Saul would not hear his petitions; his other enemies regarded not his pleas; but, "Lord, be thou pleased to hearken to me. Hide not thyself from my supplication, either as one unconcerned and not regarding it, nor seeming to take any notice of it, or as one displeased, angry at me, and therefore at my prayer." If we, in our prayers, sincerely lay open ourselves, our case, our hearts, to God, we have reason to hope that he will not hide himself, his favours, his comforts, from us.
II. David weeping; for in this he was a type of Christ that he was a man of sorrows and often in tears (v. 2): "I mourn in my complaint" (or in my meditation, my melancholy musings), "and I make a noise; I cannot forbear such sighs and groans, and other expressions of grief, as discover it to those about me." Great griefs are sometimes noisy and clamorous, and thus are, in some measure, lessened, while those increase that are stifled, and have no vent given them. But what was the matter? v. 3. It is because of the voice of the enemy, the menaces and insults of Absalom's party, that swelled, and hectored, and stirred up the people to cry out against David, and shout him out of his palace and capital city, as afterwards the chief priests stirred up the mob to cry out against the Son of David, Away with him--Crucify him. Yet it was not the voice of the enemy only that fetched tears from David's eyes, but their oppression, and the hardship he was thereby reduced to: They cast iniquity upon me. They could not justly charge David with any mal-administration in his government, could not prove any act of oppression or injustice upon him, but they loaded him with calumnies. Though they found no iniquity in him relating to his trust as a king, yet they cast all manner of iniquity upon him, and represented him to the people as a tyrant fit to be expelled. Innocency itself is no security against violent and lying tongues. They hated him themselves, nay, in wrath they hated him; there was in their enmity both the heat and violence of anger, or sudden passion, and the implacableness of hatred and rooted malice; and therefore they studied to make him odious, that others also might hate him. This made him mourn, and the more because he could remember the time when he was the darling of the people, and answered to his name, David--a beloved one.
III. David trembling, and in great consternation. We may well suppose him to be so upon the breaking out of Absalom's conspiracy and the general defection of the people, even those that he had little reason to suspect. 1. See what fear seized him. David was a man of great boldness, and in some very eminent instances had signalized his courage, and yet, when the danger was surprising and imminent, his heart failed him. Let not the stout man therefore glory in his courage any more than the strong man in his strength. Now David's heart is sorely pained within him; the terrors of death have fallen upon him, v. 4. Fearfulness of mind and trembling of body came upon him, and horror covered and overwhelmed him, v. 5. When without are fightings no marvel that within are fears; and, if it was upon the occasion of Absalom's rebellion, we may suppose that the remembrance of his sin in the matter of Uriah, which God was now reckoning with him for, added as much more to the fright. Sometimes David's faith made him, in a manner, fearless, and he could boldly say, when surrounded with enemies, I will not be afraid what man can do unto me. But at other times his fears prevail and tyrannise; for the best men are not always alike strong in faith. 2. See how desirous he was, in this fright, to retire into a desert, any where to be far enough from hearing the voice of the enemy and seeing their oppressions. He said (v. 6), said it to God in prayer, said it to himself in meditation, said it to his friends in complaint, O that I had wings like a dove! Much as he had been sometimes in love with Jerusalem, now that it had become a rebellious city he longed to get clear of it, and, like the prophet, wished he had in the wilderness a lodging place of way-faring men, that he might leave his people and go from them; for they were an assembly of treacherous men, Jer. ix. 2. This agrees very well with David's resolution upon the breaking out of that plot, Arise, let us flee, and make speed to depart, 2 Sam. xv. 14. Observe, (1.) How he would make his escape. He was so surrounded with enemies that he saw not how he could escape but upon the wing, and therefore he wishes, O that I had wings! not like a hawk that flies swiftly; he wishes for wings, not to fly upon the prey, but to fly from the birds of prey, for such his enemies were. The wings of a dove were most agreeable to him who was of a dove-like spirit, and therefore the wings of an eagle would not become him. The dove flies low, and takes shelter as soon as she can, and thus would David fly. (2.) What he would make his escape from--from the wind, storm, and tempest, the tumult and ferment that the city was now in, and the danger to which he was exposed. Herein he was like a dove, that cannot endure noise. (3.) What he aimed at in making this escape, not victory but rest: "I would fly away and be at rest, v. 6. I would fly any where, if it were to a barren frightful wilderness, ever so far off, so I might be quiet," v. 7. Note, Peace and quietness in silence and solitude are what the wisest and best of men have most earnestly coveted, and the more when they have been vexed and wearied with the noise and clamour of those about them. Gracious souls wish to retire from the hurry and bustle of this world, that they may sweetly enjoy God and themselves; and, if there be any true peace on this side heaven, it is they that enjoy it in those retirements. This makes death desirable to a child of God, that it is a final escape from all the storms and tempests of this world to perfect and everlasting rest.
Adam Clarke: Commentary on the Bible - 1831
55:2: I mourn in my complaint - בשיחי besichi, in my sighing; a strong guttural sound, expressive of the natural accents of sorrow.
And make a noise - I am in a tumult - I am strongly agitated.
Albert Barnes: Notes on the Bible - 1834
55:2: Attend unto me, and hear me - This also is the language of earnest supplication, as if he was afraid that God would not regard his cry. These varied forms of speech show the intense earnestness of the psalmist, and his deep conviction that he must have help from God.
I mourn - The word used here - רוד rû d - means properly to wander about; to ramble - especially applied to animals that have broken loose; and then, to inquire after, to seek, as one does "by running up and down;" hence, to desire, to wish. Thus in Hos 11:12 - "Judah runs wild toward God," - in our translation, "Judah yet ruleth with God." The word occurs also in Jer 2:31, "We are lords" (margin, have dominion); and in Gen 27:40, "When thou shalt have the dominion." It is not elsewhere found in the Scriptures. The idea here seems not to be to mourn, but to inquire earnestly; to seek; to look for, as one does who wanders about, or who looks every way for help. David was in deep distress. He looked in every direction. He earnestly desired to find God as a Helper. He was in the condition of one who had lost his way, or who had lost what was most valuable to him; and he directed his eyes most earnestly toward God for help.
In my complaint - The word here employed commonly means speech, discourse, meditation. It here occurs in the sense of complaint, as in Job 7:13; Job 9:27; Job 21:4; Job 23:2; Psa 142:2; Sa1 1:16. It is not used, however, to denote complaint in the sense of fault-finding, but in the sense of deep distress. As the word is now commonly used, we connect with it the idea of fault-finding, complaining, accusing, or the idea that we have been dealt with unjustly. This is not the meaning in tills place, or in the Scriptures generally. It is the language of a troubled, not of an injured spirit.
And make a noise - To wit, by prayer; or, by groaning. The psalmist did not hesitate to give vent to his feelings by groans, or sobs, or prayers. Such expressions are not merely indications of deep feeling, but they are among the appointed means of relief. They are the effort which nature makes to throw off the burden, and if they are without complaining or impatience they are not wrong. See Isa 38:14; Isa 59:11; Heb 5:7; Mat 27:46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:2: I mourn: Psa 13:1, Psa 13:2, Psa 32:3, Psa 38:6, Psa 43:2, Psa 102:9, Psa 102:10; Isa 38:14
John Gill
55:2 Attend unto me, and hear me,.... So as to answer, and that immediately and directly, his case requiring present help;
I mourn in my complaint; or "in my meditation" (p); solitary thoughts, and melancholy views of things. Saints have their complaints, on account of their sins and corruptions, their barrenness and unfruitfulness, and the decay of vital religion in them; and because of the low estate of Zion, the declining state of the interest of Christ, and the little success of his Gospel; and they mourn, in these complaints, over their own sins, and the sins of others, professors and profane, and under afflictions temporal and spiritual, both their own and the church's. Christ also, in the days of his flesh, had his complaints of the perverseness and faithlessness of the generation of men among whom he lived; of the frowardness, pride and contentions of his disciples; of the reproaches, insult, and injuries of his enemies; and of the dereliction of his God and Father; and he often mourned on account of one or other of these things, being a man of sorrows and acquainted with griefs;
and make a noise; not only with sighs and groans, but in so loud a manner as to be called roaring; see Ps 22:1.
(p) "in meditatione mea", Montanus, Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
55:2 The terms of the last clause express full indulgence of grief.
54:354:3: Նայեա՛ց առ իս եւ լո՛ւր ինձ. զի տրտմեցա՛յ ես ՚ի ձանձրանալ իմում եւ խռովեցայ։
3 Նայի՛ր ինձ ու լսի՛ր ինձ, քանզի անձկութեամբ տրտմեցի ու խռովուեցի:
2 Մտի՛կ ըրէ ու պատասխանէ՛ ինծի։Իմ գանգատովս կը մոլորիմ* ու կը խռովիմ,
Նայեաց առ իս եւ լուր ինձ, զի տրտմեցայ ես ի ձանձրանալ իմում եւ խռովեցայ:

54:3: Նայեա՛ց առ իս եւ լո՛ւր ինձ. զի տրտմեցա՛յ ես ՚ի ձանձրանալ իմում եւ խռովեցայ։
3 Նայի՛ր ինձ ու լսի՛ր ինձ, քանզի անձկութեամբ տրտմեցի ու խռովուեցի:
2 Մտի՛կ ըրէ ու պատասխանէ՛ ինծի։Իմ գանգատովս կը մոլորիմ* ու կը խռովիմ,
zohrab-1805▾ eastern-1994▾ western am▾
54:254:3 внемли мне и услышь меня; я стенаю в горести моей, и смущаюсь
54:3 πρόσχες προσεχω pay attention; beware μοι μοι me καὶ και and; even εἰσάκουσόν εισακουω heed; listen to μου μου of me; mine ἐλυπήθην λυπεω grieve ἐν εν in τῇ ο the ἀδολεσχίᾳ αδολεσχια of me; mine καὶ και and; even ἐταράχθην ταρασσω stir up; trouble
54:3 כִּ֤י kˈî כִּי that זָרִ֨ים׀ zārˌîm זָר strange קָ֤מוּ qˈāmû קום arise עָלַ֗י ʕālˈay עַל upon וְֽ֭ ˈwˈ וְ and עָרִיצִים ʕārîṣîm עָרִיץ ruthless בִּקְשׁ֣וּ biqšˈû בקשׁ seek נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul לֹ֤א lˈō לֹא not שָׂ֨מוּ śˌāmû שׂים put אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) לְ lᵊ לְ to נֶגְדָּ֣ם neḡdˈām נֶגֶד counterpart סֶֽלָה׃ sˈelā סֶלָה sela
54:3. adtende mihi et exaudi me humiliatus sum in meditatione mea et conturbatusBe attentive to me and hear me. I am grieved in my exercise; and am troubled,
2. Attend unto me, and answer me: I am restless in my complaint, and moan;
54:3. For strangers have risen up against me, and the strong have sought my soul. And they have not set God before their eyes.
54:3. For strangers are risen up against me, and oppressors seek after my soul: they have not set God before them. Selah.
Attend unto me, and hear me: I mourn in my complaint, and make a noise:

54:3 внемли мне и услышь меня; я стенаю в горести моей, и смущаюсь
54:3
πρόσχες προσεχω pay attention; beware
μοι μοι me
καὶ και and; even
εἰσάκουσόν εισακουω heed; listen to
μου μου of me; mine
ἐλυπήθην λυπεω grieve
ἐν εν in
τῇ ο the
ἀδολεσχίᾳ αδολεσχια of me; mine
καὶ και and; even
ἐταράχθην ταρασσω stir up; trouble
54:3
כִּ֤י kˈî כִּי that
זָרִ֨ים׀ zārˌîm זָר strange
קָ֤מוּ qˈāmû קום arise
עָלַ֗י ʕālˈay עַל upon
וְֽ֭ ˈwˈ וְ and
עָרִיצִים ʕārîṣîm עָרִיץ ruthless
בִּקְשׁ֣וּ biqšˈû בקשׁ seek
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
לֹ֤א lˈō לֹא not
שָׂ֨מוּ śˌāmû שׂים put
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
לְ lᵊ לְ to
נֶגְדָּ֣ם neḡdˈām נֶגֶד counterpart
סֶֽלָה׃ sˈelā סֶלָה sela
54:3. adtende mihi et exaudi me humiliatus sum in meditatione mea et conturbatus
Be attentive to me and hear me. I am grieved in my exercise; and am troubled,
2. Attend unto me, and answer me: I am restless in my complaint, and moan;
54:3. For strangers have risen up against me, and the strong have sought my soul. And they have not set God before their eyes.
54:3. For strangers are risen up against me, and oppressors seek after my soul: they have not set God before them. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
55:3: They cast iniquity upon me - To give a colourable pretense to their rebellion, they charge me with horrible crimes; as if they had said: Down with such a wretch; he is not fit to reign. Clamour against the person of the sovereign is always the watch-word of insurrection, in reference to rebellion.
Albert Barnes: Notes on the Bible - 1834
55:3: Because of the voice of the enemy - He now states the cause of his troubles. He had been, and was, unjustly treated by others. The particular idea in the word "voice" here is, that he was suffering from slanderous reproaches; from assaults which had been made on his character. He was charged with evil conduct, and the charge was made in such a manner that he could not meet it. The result was, that a series of calamities had come upon him which was quite overwhelming.
Because of the oppression of the wicked - The word here rendered "oppression" occurs nowhere else. The verb from which it is derived occurs twice, Amo 2:13 : "Behold, I am "pressed" under you as a cart is "pressed" that is full of sheaves." The idea is that of crushing by a heavy weight; and hence, of crushing by affliction. The "wicked" alluded to here, if the supposition referred to in the Introduction about the occasion of the psalm is correct, were Absalom and those who were associated with him in the rebellion, particularly Ahithophel, who had showed himself false to David, and had united with his enemies in their purpose to drive him from his throne.
For they east iniquity upon me - That is, they charge me with sin; they attempt to justify themselves in their treatment of me by accusing me of wrong-doing, or by endeavoring to satisfy themselves that I deserve to be treated in this manner. If this refers to the time of the rebellion of Absalom, the allusion would be to the charges, brought by him against his father, of severity and injustice in his administration, Sa2 15:2-6.
And in wrath they hate me - In their indignation, in their excitement, they are full of hatred against me. This was manifested by driving him froth his throne and his home.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:3: oppression: Psa 12:5, Psa 54:3, Psa 73:8; Lam 3:34-36
for they: Psa 27:12, Psa 35:11; Sa2 15:3, Sa2 16:7, Sa2 16:8, Sa2 19:19; Mat 26:59
Geneva 1599
55:3 Because of the (b) voice of the enemy, because of the oppression of the wicked: for (c) they cast iniquity upon me, and in wrath they hate me.
(b) For the threatenings of Saul and his adherents.
(c) They have defamed me as a wicked person, or they have imagined my destruction.
John Gill
55:3 Because of the voice of the enemy,.... Of Absalom, as Arama; or of Ahithophel, who gave out he would smite the king only, 2Kings 17:2; and so of any spiritual enemy, as sin, Satan, and the world, when they threaten dominion and tyranny; and of the Scribes and Pharisees reproaching Christ, as being a Samaritan, and having a devil, and doing his miracles by his assistance; menacing, insulting, and triumphing over him, when on the cross;
because of the oppression of the wicked; of Absalom or Ahithophel, as Arama; who conspired against David, and obliged him to quit his palace, and the city of Jerusalem; and is applicable to the troubles which surround the people of God, from every quarter, by wicked men, and to our Lord's being enclosed by them at the time of his Crucifixion, Ps 22:12;
for they cast iniquity upon me; laid things to his charge he knew not: so wicked men falsely accuse the good conversation of the saints; and so the Jews imputed crimes to Christ he was innocent of; as immorality, sedition, blasphemy, &c.
and in wrath they hate me; as they do all the people of God, because chosen and called, and separated from them: and so they did Christ, and with a mortal hatred, though without a cause.
John Wesley
55:3 Voice - Their clamours and threats, and slanders. Cast - They lay many crimes to my charge.
Robert Jamieson, A. R. Fausset and David Brown
55:3 oppression--literally, "persecution."
they . . . iniquity--literally, "they make evil doings slide upon me."
54:454:4: ՚Ի ձայնէ թշնամւոյն եւ ՚ի նեղել մեղաւորի խոտորեցան յիս անիրաւութեամբ. բարկութեամբ ոխս պահէին ինձ։
4 Թշնամու ձայնից եւ մեղսագործի հալածանքից նրանք անիրաւութեամբ դէպի ինձ շրջուեցին, բարկութեամբ ոխ պահեցին իմ դէմ:
3 Թշնամիին ձայնէն ու ամբարշտին նեղութիւն տալէն, Վասն զի իմ վրաս անիրաւութիւն կը բերեն Ու բարկութիւնով զիս կը հալածեն։
ի ձայնէ թշնամւոյն եւ ի նեղել մեղաւորի, [317]խոտորեցան յիս անիրաւութեամբ``. բարկութեամբ ոխս պահէին ինձ:

54:4: ՚Ի ձայնէ թշնամւոյն եւ ՚ի նեղել մեղաւորի խոտորեցան յիս անիրաւութեամբ. բարկութեամբ ոխս պահէին ինձ։
4 Թշնամու ձայնից եւ մեղսագործի հալածանքից նրանք անիրաւութեամբ դէպի ինձ շրջուեցին, բարկութեամբ ոխ պահեցին իմ դէմ:
3 Թշնամիին ձայնէն ու ամբարշտին նեղութիւն տալէն, Վասն զի իմ վրաս անիրաւութիւն կը բերեն Ու բարկութիւնով զիս կը հալածեն։
zohrab-1805▾ eastern-1994▾ western am▾
54:354:4 от голоса врага, от притеснения нечестивого, ибо они возводят на меня беззаконие и в гневе враждуют против меня.
54:4 ἀπὸ απο from; away φωνῆς φωνη voice; sound ἐχθροῦ εχθρος hostile; enemy καὶ και and; even ἀπὸ απο from; away θλίψεως θλιψις pressure ἁμαρτωλοῦ αμαρτωλος sinful ὅτι οτι since; that ἐξέκλιναν εκκλινω deviate; avoid ἐπ᾿ επι in; on ἐμὲ εμε me ἀνομίαν ανομια lawlessness καὶ και and; even ἐν εν in ὀργῇ οργη passion; temperament ἐνεκότουν εγκοτεω me
54:4 הִנֵּ֣ה hinnˈē הִנֵּה behold אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) עֹזֵ֣ר ʕōzˈēr עזר help לִ֑י lˈî לְ to אֲ֝דֹנָ֗י ˈʔᵃḏōnˈāy אֲדֹנָי Lord בְּֽ bᵊˈ בְּ in סֹמְכֵ֥י sōmᵊḵˌê סמך support נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
54:4. a voce inimici a facie persequentis impii quoniam proiecerunt super me iniquitatem et in furore adversabantur mihiAt the voice of the enemy, and at the tribulation of the sinner. For they have cast iniquities upon me: and in wrath they were troublesome to me.
3. Because of the voice of the enemy, because of the oppression of the wicked; for they cast iniquity upon me, and in anger they persecute me.
54:4. For behold, God is my helper, and the Lord is the protector of my soul.
54:4. Behold, God [is] mine helper: the Lord [is] with them that uphold my soul.
Because of the voice of the enemy, because of the oppression of the wicked: for they cast iniquity upon me, and in wrath they hate me:

54:4 от голоса врага, от притеснения нечестивого, ибо они возводят на меня беззаконие и в гневе враждуют против меня.
54:4
ἀπὸ απο from; away
φωνῆς φωνη voice; sound
ἐχθροῦ εχθρος hostile; enemy
καὶ και and; even
ἀπὸ απο from; away
θλίψεως θλιψις pressure
ἁμαρτωλοῦ αμαρτωλος sinful
ὅτι οτι since; that
ἐξέκλιναν εκκλινω deviate; avoid
ἐπ᾿ επι in; on
ἐμὲ εμε me
ἀνομίαν ανομια lawlessness
καὶ και and; even
ἐν εν in
ὀργῇ οργη passion; temperament
ἐνεκότουν εγκοτεω me
54:4
הִנֵּ֣ה hinnˈē הִנֵּה behold
אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s)
עֹזֵ֣ר ʕōzˈēr עזר help
לִ֑י lˈî לְ to
אֲ֝דֹנָ֗י ˈʔᵃḏōnˈāy אֲדֹנָי Lord
בְּֽ bᵊˈ בְּ in
סֹמְכֵ֥י sōmᵊḵˌê סמך support
נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
54:4. a voce inimici a facie persequentis impii quoniam proiecerunt super me iniquitatem et in furore adversabantur mihi
At the voice of the enemy, and at the tribulation of the sinner. For they have cast iniquities upon me: and in wrath they were troublesome to me.
3. Because of the voice of the enemy, because of the oppression of the wicked; for they cast iniquity upon me, and in anger they persecute me.
54:4. For behold, God is my helper, and the Lord is the protector of my soul.
54:4. Behold, God [is] mine helper: the Lord [is] with them that uphold my soul.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: стих знакомит с причиной "печали и смятения" Давида, т. е. удрученного состояния его духа. Это - неприязненное отношение к нему его противников и те нестроения в общественной жизни, которые уже ярко обнаружились во время господственного положения его врагов в Иерусалиме.

Враги Давида не только говорили против него ("голос врага"), но переходили и к неприязненным против него действиям ("в гневе враждуют" - обнаруживают неприязнь действиями). Так, напр., они "возводят на Давида беззаконие", т. е. обвинения в нарушении им закона. О таких нарушениях говорили те клеветы, которые распространял в народе Авессалом об отце, как дурном, несправедливом и нерадивом его правителе.
Adam Clarke: Commentary on the Bible - 1831
55:4: The terrors of death are fallen upon me - I am in hourly expectation of being massacred.
Albert Barnes: Notes on the Bible - 1834
55:4: My heart is sore pained within me - Heavy and sad; that is, I am deeply afflicted. The word rendered is "sore pained," means properly to turn round; to twist; to dance in a circle; to be whirled round; and then to twist or writhe with pain, especially applied to a woman in travail, Isa 13:8; Isa 23:4; Isa 26:18. Here the idea is, that he was in deep distress and anguish. It is easy to see that this would be so, if the psalm refers to the Rev_olt of Absalom. The ingratitude and rebellion of a son - the fact of being driven away from his throne - the number of his enemies - the unexpected news that Ahithophel was among them - and the entire uncertainty as to the result, justified the use of this strong language.
And the terrors of death are fallen upon me - The Septuagint, the Vulgate, and Luther, render this "the fear of death," as if he were afraid for his life, or afraid that the result of all this would be his death. A more natural construction, however, is to suppose that the reference is to the ordinary pains of death, and that he means to say that the pangs which he endured were like the pangs of death. The words "are fallen" suggest the idea that this had come suddenly upon him, like a "horror of great darkness" (compare Gen 15:12), or as if the gloomy shadow of death had suddenly crossed his path. Compare the notes at Psa 23:4. The calamities had come suddenly upon him; the conspiracy had been suddenly developed; and he had been suddenly driven away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:4: My: Psa 6:3, Psa 69:20, Psa 88:3, Psa 102:3-5; Mat 26:37, Mat 26:38; Mar 14:33, Mar 14:34; Joh 12:27; Co2 1:8-10
terrors: Psa 18:4, Psa 18:5, Psa 116:3; Isa 38:10-13; Heb 5:7
John Gill
55:4 My heart is sore pained within me,.... At the civil war in his kingdom; at the battle likely to ensue between his forces and Absalom's, and at the issue of it; see Jer 4:19; this was true of Christ in the garden, when his soul was exceeding sorrowful unto death, and he was in pain, as a woman in travail, as the word (q) here used signifies; and on the cross, when his heart, like wax, melted in the midst of his bowels;
and the terrors of death are fallen upon me; see 2Kings 15:14; thus it was with the human nature of Christ, when he desired, if possible, the cup might pass from him.
(q) "operuit me", Pagninus, Montanus, Gejerus, Michaelis; "operit", Cocceius; "obtegit", Junius & Tremellius; "obtexit", Piscator; so Ainsworth.
John Wesley
55:4 The terrors - Deadly terrors; such as seize upon men in the agonies of death.
Robert Jamieson, A. R. Fausset and David Brown
55:4 express great alarm.
54:554:5: Սիրտ իմ խռովեցաւ յիս, եւ երկեւղ մահու անկաւ ՚ի վերայ իմ։
5 Սիրտս խռովուեց իմ մէջ, եւ մահուան երկիւղն ինձ համակեց:
4 Սիրտս դողաց իմ ներսիդիս Ու մահուան արհաւիրքները իմ վրաս ինկան։
Սիրտ իմ խռովեցաւ յիս, եւ երկեւղ մահու անկաւ ի վերայ իմ:

54:5: Սիրտ իմ խռովեցաւ յիս, եւ երկեւղ մահու անկաւ ՚ի վերայ իմ։
5 Սիրտս խռովուեց իմ մէջ, եւ մահուան երկիւղն ինձ համակեց:
4 Սիրտս դողաց իմ ներսիդիս Ու մահուան արհաւիրքները իմ վրաս ինկան։
zohrab-1805▾ eastern-1994▾ western am▾
54:454:5 Сердце мое трепещет во мне, и смертные ужасы напали на меня;
54:5 ἡ ο the καρδία καρδια heart μου μου of me; mine ἐταράχθη ταρασσω stir up; trouble ἐν εν in ἐμοί εμοι me καὶ και and; even δειλία δειλια intimidation; timidity θανάτου θανατος death ἐπέπεσεν επιπιπτω fall on / upon ἐπ᾿ επι in; on ἐμέ εμε me
54:5 יָשִׁ֣יבישׁוב *yāšˈîv שׁוב return הָ֭ ˈhā הַ the רַע rˌaʕ רַע evil לְ lᵊ לְ to שֹׁרְרָ֑י šōrᵊrˈāy שֹׁורֵר foe בַּ֝ ˈba בְּ in אֲמִתְּךָ֗ ʔᵃmittᵊḵˈā אֶמֶת trustworthiness הַצְמִיתֵֽם׃ haṣmîṯˈēm צמת be silent
54:5. cor meum doluit in vitalibus meis et terrores mortis ceciderunt super meMy heart is troubled within me: and the fear of death is fallen upon me.
4. My heart is sore pained within me: and the terrors of death are fallen upon me.
54:5. Turn back the evils upon my adversaries, and ruin them by your truth.
54:5. He shall reward evil unto mine enemies: cut them off in thy truth.
My heart is sore pained within me: and the terrors of death are fallen upon me:

54:5 Сердце мое трепещет во мне, и смертные ужасы напали на меня;
54:5
ο the
καρδία καρδια heart
μου μου of me; mine
ἐταράχθη ταρασσω stir up; trouble
ἐν εν in
ἐμοί εμοι me
καὶ και and; even
δειλία δειλια intimidation; timidity
θανάτου θανατος death
ἐπέπεσεν επιπιπτω fall on / upon
ἐπ᾿ επι in; on
ἐμέ εμε me
54:5
יָשִׁ֣יבישׁוב
*yāšˈîv שׁוב return
הָ֭ ˈhā הַ the
רַע rˌaʕ רַע evil
לְ lᵊ לְ to
שֹׁרְרָ֑י šōrᵊrˈāy שֹׁורֵר foe
בַּ֝ ˈba בְּ in
אֲמִתְּךָ֗ ʔᵃmittᵊḵˈā אֶמֶת trustworthiness
הַצְמִיתֵֽם׃ haṣmîṯˈēm צמת be silent
54:5. cor meum doluit in vitalibus meis et terrores mortis ceciderunt super me
My heart is troubled within me: and the fear of death is fallen upon me.
4. My heart is sore pained within me: and the terrors of death are fallen upon me.
54:5. Turn back the evils upon my adversaries, and ruin them by your truth.
54:5. He shall reward evil unto mine enemies: cut them off in thy truth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
5-9. Возмущение жителей и недовольство Давидом приняло уже такие размеры, что последний желал с быстротою голубя уйти в пустыню, чтобы успокоиться от постоянно гнетущих его ожиданий грубого нападения со стороны врагов. Сравнение с голубем, самой быстрой из птиц по своему полету, указывает на степень опасности, которой подвергался Давид. Он ждал "вихря и бури", т. е. взрыва возмущения, которое уже было хорошо подготовлено.
Adam Clarke: Commentary on the Bible - 1831
55:5: Fearfulness - How natural is this description! He is in distress; - he mourns; - makes a noise; - sobs and sighs; - his heart is wounded - he expects nothing but death; - this produces fear; - this produces tremor, which terminates in that deep apprehension of approaching and inevitable ruin that overwhelms him with horror. No man ever described a wounded heart like David.
Albert Barnes: Notes on the Bible - 1834
55:5: Fearfulness and trembling - Fear so great as to produce trembling. Compare the notes at Job 4:14. He knew not when these things would end. How far the spirit of rebellion had spread he knew not, and he had no means of ascertaining. It seemed as if he would be wholly overthrown; as if his power was wholly at an end; as if even his life was in the greatest peril.
And horror hath overwhelmed me - Margin, as in Hebrew, "covered me." That is; it had come upon him so as to cover or envelop him entirely. The shades of horror and despair spread all around and above him, and all things were filled with gloom. The word rendered "horror" occurs only in three other places; - Eze 7:18, rendered (as here) "horror;" Job 21:6, rendered "trembling;" and Isa 21:4, rendered "fearfulness." It refers to that state when we are deeply agitated with fear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:5: Fearfulness: Psa 119:120; Sa2 15:14; Job 6:4, Job 23:15, Job 23:16
horror: Psa 42:6, Psa 61:2, Psa 88:15, Psa 88:16; Luk 22:44
overwhelmed: Heb. covered
Geneva 1599
55:5 Fearfulness and trembling are come upon me, and horror hath (d) overwhelmed me.
(d) There was no part of him that was not astonished with extreme fear.
John Gill
55:5 Fearfulness and trembling are come upon me,.... Fear and dread of mind, and trembling of body;
and horror hath overwhelmed me; or "covered me"; he was in the utmost consternation and surprise at what he apprehended would be the issue of things; so Christ in the garden is said to be "sore amazed", Mk 14:33; all which terror, fearfulness, trembling, and horror, arose from a sense of sin imputed to him, even of all the sins of his people, the faith of which must be nauseous to him, and the guilt thereof pressing upon him; and from a feeling of the wrath of God, and the curse of the law, which he endured in the room and stead of his people; and this shows the truth of his human nature, and the weakness and insufficiency of that, without his divine nature, to have performed the great work of redemption; also the evil of sin, the exceeding sinfulness of it, and the strictness of divine justice; and likewise the wonderful love of Christ in becoming a surety for his people, and what ease and pleasure they may take; all the pain, the trembling, and horror, were his, and all the joy is theirs.
Robert Jamieson, A. R. Fausset and David Brown
55:5 come upon--or literally, "into."
54:654:6: Ա՛հ եւ դողումն եկն ՚ի վերայ իմ, եւ ծածկեաց զիս խաւար։
6 Ահ ու դող ընկաւ վրաս, եւ խաւարը ծածկեց ինձ:
5 Վախ ու դող եկաւ իմ վրաս Ու սոսկումը զիս ծածկեց
Ահ եւ դողումն եկն ի վերայ իմ, եւ ծածկեաց զիս խաւար:

54:6: Ա՛հ եւ դողումն եկն ՚ի վերայ իմ, եւ ծածկեաց զիս խաւար։
6 Ահ ու դող ընկաւ վրաս, եւ խաւարը ծածկեց ինձ:
5 Վախ ու դող եկաւ իմ վրաս Ու սոսկումը զիս ծածկեց
zohrab-1805▾ eastern-1994▾ western am▾
54:554:6 страх и трепет нашел на меня, и ужас объял меня.
54:6 φόβος φοβος fear; awe καὶ και and; even τρόμος τρομος trembling ἦλθεν ερχομαι come; go ἐπ᾿ επι in; on ἐμέ εμε me καὶ και and; even ἐκάλυψέν καλυπτω cover με με me σκότος σκοτος dark
54:6 בִּ bi בְּ in נְדָבָ֥ה nᵊḏāvˌā נְדָבָה free will אֶזְבְּחָה־ ʔezbᵊḥā- זבח slaughter לָּ֑ךְ llˈāḵ לְ to אֹ֤ודֶה ʔˈôḏeh ידה praise שִּׁמְךָ֖ ššimᵊḵˌā שֵׁם name יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH כִּי־ kî- כִּי that טֹֽוב׃ ṭˈôv טוב be good
54:6. timor et tremor venit super me et operuit me caligoFear and trembling are come upon me: and darkness hath covered me.
5. Fearfulness and trembling are come upon me, and horror hath overwhelmed me.
54:6. I will freely sacrifice to you, and I will confess your name, O God, because it is good.
54:6. I will freely sacrifice unto thee: I will praise thy name, O LORD; for [it is] good.
Fearfulness and trembling are come upon me, and horror hath overwhelmed me:

54:6 страх и трепет нашел на меня, и ужас объял меня.
54:6
φόβος φοβος fear; awe
καὶ και and; even
τρόμος τρομος trembling
ἦλθεν ερχομαι come; go
ἐπ᾿ επι in; on
ἐμέ εμε me
καὶ και and; even
ἐκάλυψέν καλυπτω cover
με με me
σκότος σκοτος dark
54:6
בִּ bi בְּ in
נְדָבָ֥ה nᵊḏāvˌā נְדָבָה free will
אֶזְבְּחָה־ ʔezbᵊḥā- זבח slaughter
לָּ֑ךְ llˈāḵ לְ to
אֹ֤ודֶה ʔˈôḏeh ידה praise
שִּׁמְךָ֖ ššimᵊḵˌā שֵׁם name
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
כִּי־ kî- כִּי that
טֹֽוב׃ ṭˈôv טוב be good
54:6. timor et tremor venit super me et operuit me caligo
Fear and trembling are come upon me: and darkness hath covered me.
5. Fearfulness and trembling are come upon me, and horror hath overwhelmed me.
54:6. I will freely sacrifice to you, and I will confess your name, O God, because it is good.
54:6. I will freely sacrifice unto thee: I will praise thy name, O LORD; for [it is] good.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
55:6: O that I had wings like a dove! - He was so surrounded, so hemmed in on every side by his adversaries, that he could see no way for his escape unless he had wings, and could take flight. The dove is a bird of very rapid wing; and some oil them passing before his eyes at the time, might have suggested the idea expressed here.
And be at rest - Get a habitation.
Albert Barnes: Notes on the Bible - 1834
55:6: And I said - That is, when I saw these calamities coming upon me, and knew not what the result was to be.
Oh, that I had wings like a dove! - literally, "Who will give me wings like a dove?" or, Who will give me the pinion of a dove? The original word - אבר 'ê ber - means properly, "a wing-feather;" a pinion; the penna major or flagfeather of a bird's wing by which he steers his course, - as of an eagle, Isa 40:31, or of a dove, as here. It is distinguished from the wing itself, Eze 17:3 : "A great eagle, with great wings, "long-winged," full of feathers." The reference here is supposed to be to the turtle-dove - a species of dove common in Palestine. Compare the notes at Psa 11:1. These doves, it is said, are never tamed. "Confined in a cage, they droop, and, like Cowper, sigh for 'A lodge in some vast wilderness - some boundless contiguity of shade;' and no sooner are they set at liberty, than they flee to their mountains." Land and the Book (Dr. Thomson), vol. i., p. 416.
For then would I fly away, and be at rest - I would escape from these dangers, and be in a place of safety. How often do we feel this in times of trouble! How often do we wish that we could get beyond the reach of enemies; of sorrows; of afflictions! How often do we sigh to be in a place where we might be assured that we should be safe from all annoyances; from all trouble! There is such a place, but not on earth. David might have borne his severest troubles with him if he could have fled - for those troubles are in the heart, and a mere change of place does not affect them; or he might have found new troubles in the place that seemed to him to be a place of peace and of rest. But there is a world which trouble never enters. That world is heaven; to that world we shall soon go, if we are God's children; and there we shall find absolute and eternal rest. Without "the wings of a dove," we shall soon fly away and be at rest. None of the troubles of earth will accompany us there; no new troubles will spring up there to disturb our peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:6: Psa 11:1, Psa 139:9; Rev 12:14
Geneva 1599
55:6 And I said, Oh that I had wings like a dove! [for then] would I (e) fly away, and be at rest.
(e) Fear had driven him to so great distress, that he wished to be hid in some wilderness, and to be banished from that kingdom which God had promised that he should enjoy.
John Gill
55:6 And I said, oh that I had wings like a dove,.... The psalmist pitches upon this creature, partly to suggest that his enemies pursuing him were like the ravenous hawk, and he like the harmless, innocent, and trembling dove; and partly because of its swiftness in flying. Aben Ezra thinks the dove is mentioned, because it is sociable with men, and who send letters by them for quick dispatch, of which instances may be given (r). This wish is expressed suitably to his character and case. The church is sometimes compared to a dove for its innocence, modesty, chastity, purity, affection, inconsolableness for the loss of its mate, and for its fearfulness, Song 2:14; and so is Christ, Song 5:12; who was typified by Jonah, whose name signifies a dove; and on whom the Spirit of God descended as a dove, at his baptism, and by whom he was filled with his dovelike graces;
for then would I fly away; so David desired to flee, and did flee with good speed and haste from Absalom his son, 2Kings 15:14, title. Arama observes of the dove, that, when weary with flying with one wing, it rests that, and flies with the other, and so has strength to fly continually without stopping, which he supposes to be the reason why the wing of a dove is desired. So every sensible sinner desires to flee from sin and sinners, and from wrath to come; from avenging justice, to Christ the city of refuge; so Christ, under the terrors of death, in his human nature, in a view of the law's curse and wrath, desired the cup might pass from him, and he might flee and escape death, though with submission to the divine will;
and be at rest; safe and secure from the conspirators, as David was; and as a sinner is that has fled to Christ; in whom is rest from the burden and guilt of sin, from the wrath, curse, and condemnation of the law, and under all afflictions, whether of body or mind; and not in the world, and worldly enjoyments; nor in the law, and the works of it: and as Christ is; not by escaping death, but through dying, and having done his work has ceased from it, and is entered into his rest; which was the joy set before him, that animated him as man to endure the cross, and despise the shame; here also true believers, weary of the world, desire to be, enjoying that rest which remains for the people of God.
(r) Vid. Aelian. Var. Hist. l. 9. c. 2.
Robert Jamieson, A. R. Fausset and David Brown
55:6 be at rest--literally, "dwell," that is, permanently.
54:754:7: Ասէի տայր ոք ինձ թեւս որպէս զաղաւնւոյ. զի թռչէի վերանայի[6962], [6962] Ոմանք.Ասացի. Տայր ոք։
7 Ասացի. «Մէկն ինձ աղաւնու թեւեր տար, որ թռչելով բարձրանայի
6 Ու ըսի. «Երանի՜ թէ աղաւնիի թեւեր ունենայի, Որպէս զի թռչէի ու հանգիստ ըլլայի։
Ասէի. Տայր ոք ինձ թեւս որպէս զաղաւնւոյ, զի թռչէի, վերանայի:

54:7: Ասէի տայր ոք ինձ թեւս որպէս զաղաւնւոյ. զի թռչէի վերանայի[6962],
[6962] Ոմանք.Ասացի. Տայր ոք։
7 Ասացի. «Մէկն ինձ աղաւնու թեւեր տար, որ թռչելով բարձրանայի
6 Ու ըսի. «Երանի՜ թէ աղաւնիի թեւեր ունենայի, Որպէս զի թռչէի ու հանգիստ ըլլայի։
zohrab-1805▾ eastern-1994▾ western am▾
54:654:7 И я сказал:
54:7 καὶ και and; even εἶπα επω say; speak τίς τις.1 who?; what? δώσει διδωμι give; deposit μοι μοι me πτέρυγας πτερυξ wing ὡσεὶ ωσει as if; about περιστερᾶς περιστερα dove καὶ και and; even πετασθήσομαι πεταννυμι and; even καταπαύσω καταπαυω rest
54:7 כִּ֣י kˈî כִּי that מִ mi מִן from כָּל־ kkol- כֹּל whole צָ֭רָה ˈṣārā צָרָה distress הִצִּילָ֑נִי hiṣṣîlˈānî נצל deliver וּ֝ ˈû וְ and בְ vᵊ בְּ in אֹיְבַ֗י ʔōyᵊvˈay איב be hostile רָאֲתָ֥ה rāʔᵃṯˌā ראה see עֵינִֽי׃ ʕênˈî עַיִן eye
54:7. et dixi quis dabit mihi pinnas columbae ut volem et requiescamAnd I said: Who will give me wings like a dove, and I will fly and be at rest?
6. And I said, Oh that I had wings like a dove! then would I fly away, and be at rest.
54:7. For you have quickly rescued me from all tribulation, and my eye has looked down upon my enemies.
54:7. For he hath delivered me out of all trouble: and mine eye hath seen [his desire] upon mine enemies.
And I said, Oh that I had wings like a dove! [for then] would I fly away, and be at rest:

54:7 И я сказал: <<кто дал бы мне крылья, как у голубя? я улетел бы и успокоился бы;
54:7
καὶ και and; even
εἶπα επω say; speak
τίς τις.1 who?; what?
δώσει διδωμι give; deposit
μοι μοι me
πτέρυγας πτερυξ wing
ὡσεὶ ωσει as if; about
περιστερᾶς περιστερα dove
καὶ και and; even
πετασθήσομαι πεταννυμι and; even
καταπαύσω καταπαυω rest
54:7
כִּ֣י kˈî כִּי that
מִ mi מִן from
כָּל־ kkol- כֹּל whole
צָ֭רָה ˈṣārā צָרָה distress
הִצִּילָ֑נִי hiṣṣîlˈānî נצל deliver
וּ֝ ˈû וְ and
בְ vᵊ בְּ in
אֹיְבַ֗י ʔōyᵊvˈay איב be hostile
רָאֲתָ֥ה rāʔᵃṯˌā ראה see
עֵינִֽי׃ ʕênˈî עַיִן eye
54:7. et dixi quis dabit mihi pinnas columbae ut volem et requiescam
And I said: Who will give me wings like a dove, and I will fly and be at rest?
6. And I said, Oh that I had wings like a dove! then would I fly away, and be at rest.
54:7. For you have quickly rescued me from all tribulation, and my eye has looked down upon my enemies.
54:7. For he hath delivered me out of all trouble: and mine eye hath seen [his desire] upon mine enemies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
55:7: Would I wander far off - He did escape; and yet his enemies were so near, as to throw stones at him: but he escaped beyond Jordan. Sa2 17:22, Sa2 17:23.
A passage in the Octavia of Seneca has been referred to as being parallel to this of David. It is in the answer of Octavia to the Chorus, Acts v., ver. 914-923.
Quis mea digne deflere potest Mala?
Quae lacrymis nostris quaestus
Reddet Aedon? cujus pennas
Utinam miserae mihi fata darent!
Fugerem luctus ablata meos
Penna volucri, procul et coetus
Hominum tristes sedemque feram.
Sola in vacuo nemore, et tenui
Ramo pendens, querulo possem
Gutture moestum fundere murmur.
My woes who enough can bewail?
O what notes can my sorrows express?
Sweet Philomel's self e'en would fail
To respond with her plaintive distress.
O had I her wings I would fly
To where sorrows I ne'er should feel more,
Upborne on her plumes through the sky,
Regions far from mankind would explore.
In a grove where sad silence should reign,
On a spray would I seat me alone;
In shrill lamentations complain,
And in wailings would pour forth my moan.
J. B. Clarke.
Albert Barnes: Notes on the Bible - 1834
55:7: Lo, then would I wander far off - literally, "Lo, I would make the distance far by wandering;" I would separate myself far from these troubles.
And remain in the wilderness - literally, I would sojourn; or, I would pass the night; or, I would put up for the night. The idea is taken from a traveler who puts up for the night, or who rests for a night in his weary travels, and seeks repose. Compare Gen 19:2; Gen 32:21; Sa2 12:16; Jdg 19:13. The word "wilderness" means, in the Scripture, a place not inhabited by man; a place where wild beasts resort; a place uncultivated. It does not denote, as with us, an extensive forest. It might be a place of rocks and sands, but the essential idea is, that it was not inhabited. See the notes at Mat 4:1. In such a place, remote from the habitations of people, he felt that he might be at rest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:7: Sa1 27:1; Sa2 15:14, Sa2 17:21, Sa2 17:22; Pro 6:4, Pro 6:5; Jer 9:2, Jer 37:12
John Gill
55:7 Lo, then would I wander far off, and remain in the wilderness,.... So David did when he fled from Absalom, 2Kings 15:23; so gracious souls desire to be; not in the wilderness of the people; but to be solitary as in a wilderness, clear of the company of wicked men, as Jeremiah wished for, Jer 9:2; and that they might be more at leisure for and given up unto spiritual devotion, and be secure from their enemies: and as this may be applied to Christ, it shows the wickedness, cruelty, and barbarity of the men of that generation among whom he lived; that he chose rather to be in the wilderness, among wild beasts, than to dwell among them, Mt 17:17; some apply this to the state of the primitive church under Jewish persecution, when it fled from Judea, and settled in the wilderness of the Gentiles; the preachers of the word being scattered abroad by the windy storm and tempest of persecution, and the Gospel taken from the Jews, and carried to a nation bringing forth the fruit of it, where it has remained ever since. With this may be compared the state of the church under Rome Pagan, in Rev_ 12:6.
Selah; on this word; see Gill on Ps 3:2.
Robert Jamieson, A. R. Fausset and David Brown
55:7 Even a wilderness is a safer place than exposure to such evils, terrible as storm and tempest.
54:854:8: հեռացեալ դադարէի յանապատի։
8 եւ հեռանալով հանգիստ առնէի անապատում:
7 Հեռուն պիտի փախչէի, Անապատին մէջ պիտի բնակէի։ (Սէլա։)
Հեռացեալ դադարէի յանապատի:

54:8: հեռացեալ դադարէի յանապատի։
8 եւ հեռանալով հանգիստ առնէի անապատում:
7 Հեռուն պիտի փախչէի, Անապատին մէջ պիտի բնակէի։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
54:754:8 далеко удалился бы я, и оставался бы в пустыне;
54:8 ἰδοὺ ιδου see!; here I am ἐμάκρυνα μακρυνω and; even ηὐλίσθην αυλιζομαι spend the night ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness διάψαλμα διαψαλμα interlude; rest
54:8. ut procul abeam et commorer in deserto semperLo, I have gone far off flying away; and I abode in the wilderness.
7. Lo, then would I wander far off, I would lodge in the wilderness.
Lo, [then] would I wander far off, [and] remain in the wilderness. Selah:

54:8 далеко удалился бы я, и оставался бы в пустыне;
54:8
ἰδοὺ ιδου see!; here I am
ἐμάκρυνα μακρυνω and; even
ηὐλίσθην αυλιζομαι spend the night
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
διάψαλμα διαψαλμα interlude; rest
54:8. ut procul abeam et commorer in deserto semper
Lo, I have gone far off flying away; and I abode in the wilderness.
7. Lo, then would I wander far off, I would lodge in the wilderness.
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jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
55:8: The windy storm - From the sweeping wind and tempest - Absalom and his party and the mutinous people in general.
Albert Barnes: Notes on the Bible - 1834
55:8: I would hasten my escape - I would make haste to secure an escape. I would not delay, but I would flee at once.
From the windy storm and tempest - From the calamities which have come upon me, and which beat upon me like a violent tempest. If this psalm was composed on occasion of the rebellion of Absalom, it is easy to see with what propriety tiffs language is used. The troubles connected with that unnatural rebellion had burst upon him with the fury of a sudden storm, and threatened to sweep everything away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:8: the windy storm: From the sweeping wind and tempest, - Absalom and his rebellious party. Psa 18:4; Isa 17:12, Isa 17:13; Mat 7:25-27
Geneva 1599
55:8 I would hasten my escape (f) from the windy storm [and] tempest.
(f) From the cruel rage and tyranny of Saul.
John Gill
55:8 I would hasten my escape from the windy storm and tempest. Of an army of rebellious subjects, bearing down all before them, and threatening with utter ruin and destruction; so a powerful army of enemies invading a country is signified by a storm and tempest, Is 28:2; and may be expressive of the storm and tempest of divine wrath and vengeance the sensible sinner hastens his escape from by fleeing to Christ; and of the blowing and furious winds of persecution, which the church, Christ's dove, flees from, by getting into the clefts of the rock, and the secret places of the stairs, Song 2:14; and of the storms of divine wrath and justice that fell upon Christ as the surety of his people; from which the human nature, seized with fearfulness, trembling, and horror, desired an hasty escape.
John Wesley
55:8 Tempest - From the force and fury of mine enemies.
54:954:9: Ակն ունէի Աստուծոյ որ փրկէր զիս ՚ի կարճմտութենէ զայրանալոյ, ՚ի մրրկեալ նեղսրտութենէ[6963]։ [6963] Ոմանք.՚Ի կարճմտութենէ եւ ՚ի զայրանալոյ, մրրկեալ ՚ի նեղսրտութենէ։
9 Յոյս ունէի, որ Աստուած ինձ կը փրկէր կարճամիտ զայրոյթից եւ փոթորկուող նեղսրտութիւնից:
8 Սաստիկ հովէն ու փոթորիկէն Փախչիլ պիտի արտորայի, ապաստան մը գտնելու համար»։
[318]Ակն ունէի Աստուծոյ որ փրկէր զիս ի կարճմտութենէ ի զայրանալոյ, եւ ի մրրկեալ նեղսրտութենէ:

54:9: Ակն ունէի Աստուծոյ որ փրկէր զիս ՚ի կարճմտութենէ զայրանալոյ, ՚ի մրրկեալ նեղսրտութենէ[6963]։
[6963] Ոմանք.՚Ի կարճմտութենէ եւ ՚ի զայրանալոյ, մրրկեալ ՚ի նեղսրտութենէ։
9 Յոյս ունէի, որ Աստուած ինձ կը փրկէր կարճամիտ զայրոյթից եւ փոթորկուող նեղսրտութիւնից:
8 Սաստիկ հովէն ու փոթորիկէն Փախչիլ պիտի արտորայի, ապաստան մը գտնելու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
54:854:9 поспешил бы укрыться от вихря, от бури>>.
54:9 προσεδεχόμην προσδεχομαι welcome; wait for τὸν ο the σῴζοντά σωζω save με με me ἀπὸ απο from; away ὀλιγοψυχίας ολιγοψυχια and; even καταιγίδος καταιγις squall descending from above; hurricane
54:9. festinabo ut salver ab spiritu tempestatis et turbinisI waited for him that hath saved me from pusillanimity of spirit, and a storm.
8. I would haste me to a shelter from the stormy wind and tempest.
I would hasten my escape from the windy storm [and] tempest:

54:9 поспешил бы укрыться от вихря, от бури>>.
54:9
προσεδεχόμην προσδεχομαι welcome; wait for
τὸν ο the
σῴζοντά σωζω save
με με me
ἀπὸ απο from; away
ὀλιγοψυχίας ολιγοψυχια and; even
καταιγίδος καταιγις squall descending from above; hurricane
54:9. festinabo ut salver ab spiritu tempestatis et turbinis
I waited for him that hath saved me from pusillanimity of spirit, and a storm.
8. I would haste me to a shelter from the stormy wind and tempest.
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Adam Clarke: Commentary on the Bible - 1831
55:9: Destroy, O lord - Swallow them up - confound them.
Divide their tongues - Let his counsellors give opposite advice. Let them never agree, and let their devices be confounded. And the prayer was heard. Hushai and Ahithophel gave opposite counsel. Absalom followed that of Hushai; and Ahithophel, knowing that the steps advised by Hushai would bring Absalom's affairs to ruin, went and hanged himself. See 2 Samuel 15, 16, and 17.
Violence and strife in the city - They have been concerting violent measures; and thus are full of contention.
Albert Barnes: Notes on the Bible - 1834
55:9: Destroy, O Lord - The word rendered "destroy," properly means to "swallow up;" to "devour" with the idea of greediness. Isa 28:4; Exo 7:12; Jon 1:17; Jer 51:34. Then it is used in the sense of "destroy," Job 20:18; Pro 1:12. The reference here is to the persons who had conspired against David. It is a prayer that they, and their counsels, might be destroyed: such a prayer as people always offer who pray for victory in battle. It is a prayer that the may be successful in what they regard as a righteous cause; but this implies a prayer that their enemies may be defeated and overcome. That is, they pray for success in what they have undertaken; and if it is right for them to attempt to do the thing, it is not wrong to pray that they may be succesful.
And divide their tongues - There is evident allusion here to the confusion of tongues at Babel Gen 11:1-9; and as the language of those who undertook to build that tower was confounded so that they could not understand each other, so the psalmist prays that the counsels of those engaged against him might be confounded, or that they might be divided and distracted in their plans, so that they could not act in harmony. It is very probable that there is an allusion here to the prayer which David offered when he learned that Ahithophel was among the conspirators Sa2 15:31; "And David said, O Lord, I pray thee, turn the counsel of Ahithophel into foolishness." This would tend to divide and distract; the purposes of Absalom, and secure his defeat.
For I have seen violence and strife in the city - In Jerusalem. Perhaps he had learned that among the conspirators there was not entire harmony, but that there were elements of "strife" and discord which led him to hope that their counsels would be confounded. There was little homogeneoushess of aim and purpose among the followers of Absalom; and perhaps David knew enough of Ahithophel to see that his views, though he might be enlisted in the cause of the rebellion, would not be likely to harmonize with the views of the masses of those who were engaged in the Rev_olt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:9: divide: That is, "Distract their counsels; and let their devices be confounded" - and the prayer was heard. See the parallel passages. Gen 11:7-9; Sa2 15:31, Sa2 17:1-14; Joh 7:45-53; Act 23:6-10
I have: Jer 6:7, Jer 23:14; Mat 23:37, Mat 23:38
Carl Friedrich Keil and Franz Delitzsch
55:9
In the second group anger is the prevailing feeling. In the city all kinds of party passions have broken loose; even his bosom friend has taken a part in this hostile rising. The retrospective reference to the confusion of tongues at Babel which is contained in the word פּלּג (cf. Gen 10:25), also in remembrance of בּלל (Gen 11:1-9), involves the choice of the word בּלּע, which here, after Is 19:3, denotes a swallowing up, i.e., annihilation by means of confounding and rendering utterly futile. לשׁונם is the object to both imperatives, the second of which is פּלּג (like the pointing usual in connection with a final guttural) for the sake of similarity of sound. Instead of חמס וריב, the pointing is חמס וריב, which is perfectly regular, because the וריב with a conjunctive accent logically hurries on to בּעיר as its supplement.
(Note: Certain exceptions, however, exist, inasmuch as ו sometimes remains even in connection with a disjunctive accent, Is 49:4; Jer 40:10; Jer 41:16; and it is pointed ו in connection with a conjunctive in Gen 45:23; Gen 46:12; Lev 9:3; Mic 2:11; Job 4:16; Eccles 4:8.)
The subjects to Ps 55:11 are not violence and strife (Hengstenberg, Hitzig), for it is rather a comical idea to make these personified run round about upon the city walls; but (cf. Ps 59:7, Ps 59:15) the Absalomites, and in fact the spies who incessantly watch the movements of David and his followers, and who to this end roam about upon the heights of the city. The narrative in 2 Sam. 15 shows how passively David looked on at this movement, until he abandoned the palace of his own free will and quitted Jerusalem The espionage in the circuit of the city is contrasted with the movements going on within the city itself by the word בּקרב. We are acquainted with but few details of the affair; but we can easily fill in the details for ourselves in accordance with the ambitious, base, and craftily malicious character of Absalom. The assertion that deceit (מרמה) and the extremest madness had taken possession of the city is confirmed in Ps 55:13 by כּי. It is not open enemies who might have had cause for it that are opposed to him, but faithless friends, and among them that Ahithophel of Giloh, the scum of perfidious ingratitude. The futures ואשּׂא and ואסּתר are used as subjunctives, and ו is equivalent to alioqui, as in Ps 51:18, cf. Job 6:14. He tells him to his face, to his shame, the relationship in which he had stood to him whom he now betrays. Ps 55:14 is not to be rendered: and thou art, etc., but: and thou (who dost act thus) wast, etc.; for it is only because the principal clause has a retrospective meaning that the futures נמתּיק and נהלּך describe what was a custom in the past. The expression is designedly אנושׁ כּערכּי and not אישׁ כערכי; David does not make him feel his kingly eminence, but places himself in the relation to him of man to man, putting him on the same level with himself and treating him as his equal. The suffix of כערכי is in this instance not subjective as in the כערכך of the law respecting the asham or trespass-offering: according to my estimation, but objectively: equal to the worth at which I am estimated, that is to say, equally valued with myself. What heart-piercing significance this word obtains when found in the mouth of the second David, who, although the Son of God and peerless King, nevertheless entered into the most intimate human relationship as the Son of man to His disciples, and among them to that Iscariot! אלּוּף from אלף, Arabic alifa, to be accustomed to anything, assuescere, signifies one attached to or devoted to any one; and מידּא, according to the Hebrew meaning of the verb ידע, an intimate acquaintance. The first of the relative clauses in Ps 55:15 describes their confidential private intercourse; the second the unrestrained manifestation of it in public. סוד here, as in Job 19:19 (vid., supra on Ps 25:14). המתּיק סוד, to make friendly intercourse sweet, is equivalent to cherishing it. רגשׁ stands over against סוד, just like סוד, secret counsel, and רגשׁה, loud tumult, in Ps 64:3. Here רגשׁ is just the same as that which the Korahitic poet calls המון חוגג in Ps 42:5.
In the face of the faithless friends who has become the head of the Absalomite faction David now breaks out, in Ps 55:16, into fearful imprecations. The Chethb is ישׁימות, desolationes (super eos); but this word occurs only in the name of a place ("House of desolations"), and does not well suit such direct reference to persons. On the other hand, the Ker ישּׁיאמות, let death ensnare or impose upon them, gives a sense that is not to be objected to; it is a pregnant expression, equivalent to: let death come upon them unexpectedly. To this ישּׁיא corresponds the חיּים of the second imprecation: let them go down alive into Hades (שׁאול, perhaps originally שׁאולה, the ה of which may have been lost beside the ח that follows), i.e., like the company of Korah, while their life is yet vigorous, that is to say, let them die a sudden, violent death. The drawing together of the decipiat (opprimat) mors into one word is the result of the ancient scriptio continua and of the defective mode of writing, ישּׁי, like יני, Ps 141:5, אבי, 3Kings 21:29. Bttcher renders it differently: let death crash in upon them; but the future form ישּׁי = ישׁאה from שׁאה = שׁאי is an imaginary one, which cannot be supported by Num 21:30. Hitzig renders it: let death benumb them (ישּׁים); but this gives an inconceivable figure, with the turgidity of which the trepidantes Manes in Virgil, Aenid viii. 246, do not admit of comparison. In the confirmation, Ps 55:16, בּמגוּרם, together with the בּקרבּם which follows, does not pretend to be any advance in the thought, whether מגור be rendered a settlement, dwelling, παροικία (lxx, Targum), or an assembly (Aquila, Symmachus, Jerome). Hence Hitzig's rendering: in their shrine, in their breast (= ἐν τῷ θησαυρῷ τῆς καρδίας αὐτῶν, Lk 6:45), מגוּרם being short for מגוּרתם in accordance with the love of contraction which prevails in poetry (on Ps 25:5). But had the poet intended to use this figure he would have written בּמגוּרת קרבם, and is not the assertion that wickedness is among them, that it is at home in them, really a climax? The change of the names of God in Ps 55:17 is significant. He calls upon Him who is exalted above the world, and He who mercifully interposes in the history of the world helps him.
Geneva 1599
55:9 Destroy, O Lord, [and] (g) divide their tongues: for I have seen violence and strife in the city.
(g) As in the confusion of Babylon when the wicked conspired against God.
John Gill
55:9 Destroy, O Lord,.... Or "swallow up" (s), as Pharaoh and his host were swallowed up in the Red sea; or as Korah, Dathan, and Abiram, were swallowed up in the earth; so all the enemies of Christ and his church will be destroyed; and death, the last of them, will be swallowed up in victory, Is 25:8. The Targum interprets it, "destroy", or "scatter their counsel": but this seems to be intended in the next clause;
and divide their tongues: as at the confusion of languages at Babel, to which the allusion is: this had its accomplishment in Absalom's counsellors according to David's wish, 2Kings 15:31; and in the Jewish sanhedrim in Christ's time, and in the witnesses they produced against him, Lk 23:51; and of which there is an instance in the council of the Jews, held on account of the Apostle Paul, Acts 23:7;
for I have seen violence and strife in the city: in the city of Jerusalem, now left by David, and possessed by Absalom, by whom "violence" was done to David's wives, through the advice of Ahithophel; and "strife", contention, and rebellion, were fomented among the people: this David saw, understood, and perceived, by the intelligence brought him from time to time: and in the times of Christ the kingdom of heaven suffered "violence" in this place, and he endured the "contradiction" of sinners against himself.
(s) "degluti", Montanus, Tigurine version; "absorbe", Piscator, Gejerus, Michaelis; so Ainsworth.
John Wesley
55:9 Destroy - Destroy them by dividing. Tongues - Their speech, as thou didst at Babel, Gen 11:9, their votes, and opinions, and counsels. Which was eminently done among Absalom's followers, 2Kings 17:23. Strife - Injustice and fraud, oppression and contention rule here, instead of that public justice and peace which I established. City - In Jerusalem; which in Absalom's time was a sink of all sins.
Robert Jamieson, A. R. Fausset and David Brown
55:9 Destroy--literally, "swallow" (Ps 21:9).
divide their tongues--or, "confound their speech," and hence their counsels (Gen 11:7).
the city--perhaps Jerusalem, the scene of anarchy.
54:1054:10: Ընկլո՛ Տէր եւ բաժանեա՛ զլեզուս նոցա, զի տեսի զանօրէնութիւն եւ զհակառակութիւն ՚ի քաղաքի։
10 Կորստեան մատնի՛ր, Տէ՛ր, եւ թող նրանք իրար լեզու չհասկանան, քանզի անիրաւութիւն եւ հակառակութիւն տեսայ քաղաքում:
9 Ո՛վ Տէր, կորսնցո՛ւր, անոնց լեզուները բաժնէ՛,Վասն զի քաղաքին մէջ բռնութիւն ու կռիւ տեսայ։
Ընկլո, Տէր, եւ բաժանեա զլեզուս նոցա, զի տեսի զանօրէնութիւն եւ զհակառակութիւն ի քաղաքի:

54:10: Ընկլո՛ Տէր եւ բաժանեա՛ զլեզուս նոցա, զի տեսի զանօրէնութիւն եւ զհակառակութիւն ՚ի քաղաքի։
10 Կորստեան մատնի՛ր, Տէ՛ր, եւ թող նրանք իրար լեզու չհասկանան, քանզի անիրաւութիւն եւ հակառակութիւն տեսայ քաղաքում:
9 Ո՛վ Տէր, կորսնցո՛ւր, անոնց լեզուները բաժնէ՛,Վասն զի քաղաքին մէջ բռնութիւն ու կռիւ տեսայ։
zohrab-1805▾ eastern-1994▾ western am▾
54:954:10 Расстрой, Господи, и раздели языки их, ибо я вижу насилие и распри в городе;
54:10 καταπόντισον καταποντιζω sink down; drown κύριε κυριος lord; master καὶ και and; even καταδίελε καταδιαιρεω the γλώσσας γλωσσα tongue αὐτῶν αυτος he; him ὅτι οτι since; that εἶδον οραω view; see ἀνομίαν ανομια lawlessness καὶ και and; even ἀντιλογίαν αντιλογια controversy ἐν εν in τῇ ο the πόλει πολις city
54:10. praecipita Domine divide linguas eorum quoniam vidi iniquitatem et contradictionem in civitateCast down, O Lord, and divide their tongues; for I have seen iniquity and contradiction in the city.
9. Destroy, O Lord, divide their tongue: for I have seen violence and strife in the city.
Destroy, O Lord, [and] divide their tongues: for I have seen violence and strife in the city:

54:10 Расстрой, Господи, и раздели языки их, ибо я вижу насилие и распри в городе;
54:10
καταπόντισον καταποντιζω sink down; drown
κύριε κυριος lord; master
καὶ και and; even
καταδίελε καταδιαιρεω the
γλώσσας γλωσσα tongue
αὐτῶν αυτος he; him
ὅτι οτι since; that
εἶδον οραω view; see
ἀνομίαν ανομια lawlessness
καὶ και and; even
ἀντιλογίαν αντιλογια controversy
ἐν εν in
τῇ ο the
πόλει πολις city
54:10. praecipita Domine divide linguas eorum quoniam vidi iniquitatem et contradictionem in civitate
Cast down, O Lord, and divide their tongues; for I have seen iniquity and contradiction in the city.
9. Destroy, O Lord, divide their tongue: for I have seen violence and strife in the city.
ru▾ LXX-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
10. Сила врагов, а отсюда и степень опасности для Давида, зависела от их сплоченности, почему Давид и молит Господа "расстроить врагов". Молит и о том, чтобы Господь поселил в них несогласие и раздор, и чтобы сделал бесплодными их усилия для достижения цели своих злых желаний (гибели Давида), как бесплодна была попытка послепотопных людей, за смешением их языков, докончить Вавилонскую башню ("раздели языки их"). Враги заслуживают такой гибели. Давид уже видит, как временное преобладание их в Иерусалиме сопровождалось развитием "насилий и распрей" в городе, т. е. раздоров, какие они внесли в жизнь,
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 Destroy, O Lord, and divide their tongues: for I have seen violence and strife in the city. 10 Day and night they go about it upon the walls thereof: mischief also and sorrow are in the midst of it. 11 Wickedness is in the midst thereof: deceit and guile depart not from her streets. 12 For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him: 13 But it was thou, a man mine equal, my guide, and mine acquaintance. 14 We took sweet counsel together, and walked unto the house of God in company. 15 Let death seize upon them, and let them go down quick into hell: for wickedness is in their dwellings, and among them.
David here complains of his enemies, whose wicked plots had brought him, though not to his faith's end, yet to his wits' end, and prays against them by the spirit of prophecy. Observe here,
I. The character he gives of the enemies he feared. They were of the worst sort of men, and his description of them agrees very well with Absalom and his accomplices. 1. He complains of the city of Jerusalem, which strangely fell in with Absalom and fell off from David, so that he had none there but how own guards and servants that he could repose any confidence in: How has that faithful city become a harlot! David did not take the representation of it from others; but with his own eyes, and with a sad heart, did himself see nothing but violence and strife in the city (v. 9); for, when they grew disaffected and disloyal to David, they grew mischievous one to another. If he walked the rounds upon the walls of the city, he saw that violence and strife went about it day and night, and mounted its guards, v. 10. All the arts and methods which the rebels used for the fortifying of the city were made up on violence and strife, and there were no remains of honesty or love among them. If he looked into the heart of the city, mischief and injury, mutual wrong and vexation, were in the midst of it: Wickedness, all manner of wickedness, is in the midst thereof. Jusque datum sceleri--Wickedness was legalized. Deceit and guile, and all manner of treacherous dealing, departed not from her streets, v. 11. It may be meant of their base and barbarous usage of David's friends and such as they knew were firm and faithful to him; they did them all the mischief they could, by fraud or force. Is this the character of Jerusalem, the royal city, and, which is more, the holy city, and in David's time too, so soon after the thrones of judgment and the testimony of Israel were both placed there? Is this the city that men call the perfection of beauty? Lam. ii. 15. Is Jerusalem, the head-quarters of God's priests, so ill taught? Can Jerusalem be ungrateful to David himself, its own illustrious founder, and be made too hot for him, so that he cannot reside in it? Let us not be surprised at the corruptions and disorders of this church on earth, but long to see the New Jerusalem, where there is no violence nor strife, no mischief nor guilt, and into which no unclean thing shall enter, nor any thing that disquiets. 2. He complains of one of the ringleaders of the conspiracy, that had been very industrious to foment jealousies, to misrepresent him and his government, and to incense the city against him. It was one that reproached him, as if he either abused his power or neglected the use of it, for that was Absalom's malicious suggestion: There is no man deputed of the king to hear thee, 2 Sam. xv. 3. That and similar accusations were industriously spread among the people; and who was most active in it? "Not a sworn enemy, not Shimei, nor any of the nonjurors; then I could have borne it, for I should not have expected better from them" (and we find how patiently he did bear Shimei's curses); "not one that professed to hate me, then I would have stood upon my guard against him, would have hidden myself and counsels from him, so that it would not have been in his power to betray me. But it was thou, a man, my equal," v. 13. The Chaldee-paraphrase names Ahithophel as the person here meant, and nothing in that plot seems to have discouraged David so much as to hear that Ahithophel was among the conspirators with Absalom (2 Sam. xv. 31), for he was the king's counsellor, 1 Chron. xxvii. 33. "It was thou, a man, my equal, one whom I esteemed as myself, a friend as my own soul, whom I had laid in my bosom and made equal with myself, to whom I had communicated all my secrets and who knew my mind as well as I myself did,--my guide, with whom I advised and by whom I was directed in all my affairs, whom I made president of the council and prime-minister of state,--my intimate acquaintance and familiar friend; this is the man that now abuses me. I have been kind to him, but I find him thus basely ungrateful. I have put a trust in him, but I find him thus basely treacherous; nay, and he could not have done me the one-half of the mischief he does if I had not shown him so much respect." All this must needs be very grievous to an ingenuous mind, and yet this was not all; this traitor had seemed a saint, else he had never been David's bosom-friend (v. 14): "We took counsel together, spent many an hour together, with a great deal of pleasure, in religious discourse," or, as Dr. Hammond reads it, "We joined ourselves together to the assembly; I gave him the right hand of fellowship in holy ordinances, and then we walked to the house of God in company, to attend the public service." Note, (1.) There always has been, and always will be, a mixture of good and bad, sound and unsound, in the visible church, between whom, perhaps for a long time, we can discern no difference; but the searcher of hearts does. David, who went to the house of God in his sincerity, had Ahithophel in company with him, who went in his hypocrisy. The Pharisee and the publican went together to the temple to pray; but, sooner or later, those that are perfect and those that are not will be made manifest. (2.) Carnal policy may carry men on very far and very long in a profession of religion while it is in fashion, and will serve a turn. In the court of pious David none was more devout than Ahithophel, and yet his heart was not right in the sight of God. (3.) We must not wonder if we be sadly deceived in some that have made great pretensions to those two sacred things, religion and friendship; David himself, though a very wise man, was thus imposed upon, which may make similar disappointments the more tolerable to us.
II. His prayers against them, which we are both to stand in awe of and to comfort ourselves in, as prophecies, but not to copy into our prayers against any particular enemies of our own. He prays, 1. That God would disperse them, as he did the Babel-builders (v. 9): "Destroy, O Lord! and divide their tongues; that is, blast their counsels, by making them to disagree among themselves, and clash with one another. Send an evil spirit among them, that they may not understand one another, but be envious and jealous one of another." This prayer was answered in the turning of Ahithophel's counsel into foolishness, by setting up the counsel of Hushai against it. God often destroys the church's enemies by dividing them; nor is there a surer way to the destruction of any people than their division. A kingdom, an interest, divided against itself, cannot long stand. 2. That God would destroy them, as he did Dathan and Abiram, and their associates, who were confederate against Moses, whose throat being an open sepulchre, the earth therefore opened and swallowed them up. This was then a new thing which God executed, Num. xvi. 30. But David prays that it might now be repeated, or something equivalent (v. 15): "Let death seize upon them by divine warrant, and let them go down quickly into hell; let them be dead, and buried, and so utterly destroyed, in a moment; for wickedness is wherever they are; it is in the midst of them." The souls of impenitent sinners go down quick, or alive, into hell, for they have a perfect sense of their miseries, and shall therefore live still, that they may be still miserable. This prayer is a prophecy of the utter, the final, the everlasting ruin of all those who, whether secretly or openly, oppose and rebel against the Lord's Messiah.
Adam Clarke: Commentary on the Bible - 1831
55:10: Day and night they go about - This and the following verse show the state of Jerusalem at this time. Indeed, they exhibit a fair view of the state of any city in the beginning of an insurrection. The leaders are plotting continually; going about to strengthen their party, and to sow new dissensions by misrepresentation, hypocrisy, calumny, and lies.
Albert Barnes: Notes on the Bible - 1834
55:10: Day and night they go about it, upon the walls thereof - That is, continually. The word "they" in this place probably refers to the violence and strife mentioned in the preceding verse. They are here personified, and they seem to surround the city; to be everywhere moving, even on the very walls. They are like a besieging army. Inside and outside; in the midst of the city and on the walls, there was nothing but violence and strife - conspiracy, rebellion, and crime.
Mischief also and sorrow are in the midst of it - Crime abounded, and the result was anguish or sorrow. This language would well describe the scenes when Absalom rebelled; when the city was filled with conspirators and rebels; and when crime and anguish seemed to pRev_ail in every part of it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:10: Day: Psa 59:6, Psa 59:14, Psa 59:15; Sa1 19:11; Sa2 17:1, Sa2 17:2; Hos 7:6; Mic 2:1, Mic 2:2; Joh 18:3, Joh 18:28; Act 9:24
mischief: Sa2 16:21, Sa2 16:22; Isa 59:6-15; Eze 9:4; Zep 3:1-3
Geneva 1599
55:10 Day and night they go about it upon the walls thereof: (h) mischief also and sorrow [are] in the midst of it.
(h) All laws and good orders are broken and only vice and dissolution reigns under Saul.
John Gill
55:10 Day and night they go about it, upon the walls thereof,.... That is, "violence" and "strife" go about the walls of it continually; men of violence and contention are the only watchmen of it: a city must be sadly guarded that has no better watch than this;
mischief also and sorrow are in the midst of it; it was full of wickedness within and without; the city, as Aben Ezra observes, was like a circle; violence and strife were as a line round about it, and mischief and sorrow the centre of it: and these two commonly go together; where mischief is, sorrow follows.
John Wesley
55:10 They - Violence and strife. Go about - Do encompass it, as it were a garrison. Walls - In the outward parts, as also in the very midst of it. So that all parts were horribly corrupted.
Robert Jamieson, A. R. Fausset and David Brown
55:10 which is described in detail (compare Ps 7:14-16).
54:1154:11: ՚Ի տուէ եւ ՚ի գիշերի շուրջ եղեն զպարսպօք նորա անօրէնութիւն. չարիք եւ մեղք են ՚ի մէջ նոցա.
11 Գիշեր-ցերեկ նրա պարիսպների շուրջը անօրէնութիւն է գործւում, իսկ դրա ներսում՝ չարիք ու մեղք:
10 Ցորեկ ու գիշեր անոր չորս կողմը, անոր պարիսպներուն վրայ կը պտըտին. Անօրէնութիւն ու չարիք կայ անոր մէջ։
Ի տուէ եւ ի գիշերի շուրջ եղեն զպարսպօք նորա անօրէնութիւնք, չարիք եւ մեղք են ի մէջ նորա:

54:11: ՚Ի տուէ եւ ՚ի գիշերի շուրջ եղեն զպարսպօք նորա անօրէնութիւն. չարիք եւ մեղք են ՚ի մէջ նոցա.
11 Գիշեր-ցերեկ նրա պարիսպների շուրջը անօրէնութիւն է գործւում, իսկ դրա ներսում՝ չարիք ու մեղք:
10 Ցորեկ ու գիշեր անոր չորս կողմը, անոր պարիսպներուն վրայ կը պտըտին. Անօրէնութիւն ու չարիք կայ անոր մէջ։
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54:1054:11 днем и ночью ходят они кругом по стенам его; злодеяния и бедствие посреди его;
54:11 ἡμέρας ημερα day καὶ και and; even νυκτὸς νυξ night κυκλώσει κυκλοω encircle; surround αὐτὴν αυτος he; him ἐπὶ επι in; on τὰ ο the τείχη τειχος wall αὐτῆς αυτος he; him ἀνομία ανομια lawlessness καὶ και and; even κόπος κοπος labor; weariness ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him καὶ και and; even ἀδικία αδικια injury; injustice
54:11. die et nocte circumeuntes muros eius scelus et dolorem in medio eiusDay and night shall iniquity surround it upon its walls: and in the midst thereof are labour,
10. Day and night they go about upon the walls thereof: iniquity also and mischief are in the midst of it.
Day and night they go about it upon the walls thereof: mischief also and sorrow [are] in the midst of it:

54:11 днем и ночью ходят они кругом по стенам его; злодеяния и бедствие посреди его;
54:11
ἡμέρας ημερα day
καὶ και and; even
νυκτὸς νυξ night
κυκλώσει κυκλοω encircle; surround
αὐτὴν αυτος he; him
ἐπὶ επι in; on
τὰ ο the
τείχη τειχος wall
αὐτῆς αυτος he; him
ἀνομία ανομια lawlessness
καὶ και and; even
κόπος κοπος labor; weariness
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῆς αυτος he; him
καὶ και and; even
ἀδικία αδικια injury; injustice
54:11. die et nocte circumeuntes muros eius scelus et dolorem in medio eius
Day and night shall iniquity surround it upon its walls: and in the midst thereof are labour,
10. Day and night they go about upon the walls thereof: iniquity also and mischief are in the midst of it.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12. Более частное указание господствовавших в то время настроений в жизни Давид указывает в словах: "злодеяние и бедствие, обман и коварство" посреди его города.

Под злодеянием нужно разуметь общее указание на самоуправство врагов Давида, проявлявшееся в грубом нарушении закона Моисеева, с которым должно было сообразоваться всякое распоряжение и управление; "бедствие" - страдание, которое указывает как на беззащитность каждого ищущего правды, так и на то, что враги Давида преследовали личную выгоду, не справляясь с тем, будет ли через это тяжело другим, или нет. "Обман" - взяточничество, коварство, ласкательство, лицеприятие. На стенах, равно как и на площадях и в воротах города обыкновенно производилось у евреев, как и у всех восточных народов, судебное разбирательство и обсуждение дел общественных: таким образом, как в общественных, так и в судебных делах тогда царили в Иерусалиме произвол и самоуправство.
Albert Barnes: Notes on the Bible - 1834
55:11: Wickedness is in the midst thereof - That is, the wickedness connected with rebellion and Rev_olt.
Deceit and guile depart not from her streets - They are everywhere. They are found in every street and alley. They pervade all classes of the people. The word rendered "deceit" means rather "oppression." This was connected with "guile," or with "deceit." That is, wrong would be everywhere committed, and the perpetration of those wrongs would be connected with false representations, and false pretences - a state of things that might be expected in the unnatural rebellion under Absalom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:11: Wickedness: Eze 22:1-12; Act 7:51, Act 7:52
deceit: Psa 109:2, Psa 109:3; Isa 59:7; Jer 5:26, Jer 5:27, Jer 9:3-5; Mat 26:4
John Gill
55:11 Wickedness is in the midst thereof,.... All manner of wickedness; abominable wickedness; wickedness as arrived to its highest pitch, and as having filled up its measure; see Ezek 9:4;
deceit and guile depart not from her streets; where truth was fallen, and equity could not enter, Is 59:14; for these are contrary the one to the other, and are incompatible; where the one prevails, the other must give way. This whole account shows the aboundings of sin in Jerusalem at this time, and that it was openly and publicly committed, and contains so many reasons of the imprecations in Ps 55:9.
John Wesley
55:11 Streets - The places of buying and selling, and of public commerce.
Robert Jamieson, A. R. Fausset and David Brown
55:11 Wickedness--literally, "Mischief," evils resulting from others (Ps 5:9; Ps 52:2, Ps 52:7).
streets--or literally, "wide places," markets, courts of justice, and any public place.
54:1254:12: եւ ո՛չ պակասեաց ՚ի հրապարակաց նոցա վա՛շխ եւ նենգութիւն։
12 Եւ վաշխառութիւնն ու նենգութիւնը չվերացան նրա հրապարակներից:
11 Անոր մէջ եղեռնագործութիւն կայ Եւ բռնութիւնը ու նենգութիւնը անոր հրապարակներէն չեն հեռանար
Եւ ոչ պակասեաց ի հրապարակաց նորա վաշխ եւ նենգութիւն:

54:12: եւ ո՛չ պակասեաց ՚ի հրապարակաց նոցա վա՛շխ եւ նենգութիւն։
12 Եւ վաշխառութիւնն ու նենգութիւնը չվերացան նրա հրապարակներից:
11 Անոր մէջ եղեռնագործութիւն կայ Եւ բռնութիւնը ու նենգութիւնը անոր հրապարակներէն չեն հեռանար
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54:1154:12 посреди его пагуба; обман и коварство не сходят с улиц его:
54:12 καὶ και and; even οὐκ ου not ἐξέλιπεν εκλειπω leave off; cease ἐκ εκ from; out of τῶν ο the πλατειῶν πλατυς broad; street αὐτῆς αυτος he; him τόκος τοκος interest καὶ και and; even δόλος δολος cunning; treachery
54:12. insidiae in vitalibus eius et non recedet de plateis eius damnum et fraudulentiaAnd injustice. And usury and deceit have not departed from its streets.
11. Wickedness is in the midst thereof: oppression and guile depart not from her streets.
Wickedness [is] in the midst thereof: deceit and guile depart not from her streets:

54:12 посреди его пагуба; обман и коварство не сходят с улиц его:
54:12
καὶ και and; even
οὐκ ου not
ἐξέλιπεν εκλειπω leave off; cease
ἐκ εκ from; out of
τῶν ο the
πλατειῶν πλατυς broad; street
αὐτῆς αυτος he; him
τόκος τοκος interest
καὶ και and; even
δόλος δολος cunning; treachery
54:12. insidiae in vitalibus eius et non recedet de plateis eius damnum et fraudulentia
And injustice. And usury and deceit have not departed from its streets.
11. Wickedness is in the midst thereof: oppression and guile depart not from her streets.
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Adam Clarke: Commentary on the Bible - 1831
55:12: It was not an enemy - It is likely that in all these three verses Ahithophel is meant, who, it appears, had been at the bottom of the conspiracy from the beginning; and probably was the first mover of the vain mind of Absalom to do what he did.
Albert Barnes: Notes on the Bible - 1834
55:12: For it was not an enemy that reproached me - The word "reproached" here refers to slander; calumny; abuse. It is not necessarily implied that it was in his presence, but he was apprized of it. When he says that it is not an enemy that did this, the meaning is that it was not one who had been an avowed and open foe. The severest part of the trial did not arise from the fact that it was done by such an one, for that he could have borne. That which overwhelmed him was the fact that the reproach came from one who had been his friend; or, the reproach which he felt most keenly came from one whom he had regarded as a personal confidant. It is not to be supposed that the psalmist means to say that he was not reproached by his enemies, for the whole structure of the psalm implies that this was so; but his anguish was made complete and unbearable by the discovery that one especially who had been his friend was found among those who reproached and calumniated him. The connection leads us to suppose, if the right view (Introduction) has been taken of the occasion on which the psalm was composed, that the allusion here is to Ahithophel Sa2 15:31; and the particular distress here referred to was that which David experienced on learning that he was among the conspirators. A case of trouble remarkably resembling this is referred to in Psa 41:9. See the notes at that place.
Then I could have borne it - The affliction would have been such as I could bear. Reproaches from an enemy, being known to be an enemy, we expect; and and we feel them comparatively little. We attribute them to the very fact that such an one is an enemy, and that he feels it necessary to sustain himself by reproaching and calumniating us. We trust also that the world will understand them in that way; and will set them down to the mere fact that he is our enemy. In such a case there is only the testimony against us of one who is avowedly our foe, and who has every inducement to utter malicious words against us in order to sustain his own cause. But the case is different when the accuser and slanderer is one who has been our intimate friend. He is supposed to know all about us. He has been admitted to our counsels. He has known our purposes and plans. He can speak not "slanderously" but "knowingly." It is supposed that he could have no motive to speak ill of us except his own conviction of truth, and that it could be only the strongest conviction of truth - the existence of facts to which not even a friend could close his eyes - that could induce him to abandon us, and hold us up to repreach and scorn. So Ahithophel - the confidential counselor and friend of David - would be supposed to be acquainted with his secret plans and his true character; and hence, reproaches from such a one became unendurable. "Neither was it he that hated me." That avowedly and openly hated me. If that had been the case, I should have expected such usage, and it would not injure me.
That did magnify himself a against me - That is, by asserting that I was a bad man, thus exalting himself in character above me, or claiming that he was more pure than I am. Or, it may mean, that exalted himself above me, or sought to reach the eminence of power in my downfall and ruin.
Then I would have hid myself from him - I should have been like one pursued by an enemy who could hide himself in a cave, or in a fastness, or in the mountains, so as to be safe from his attacks. The arrows of malice would fly harmlessly by me, and I should be safe. Not so, when one reproached me who had been an intimate friend; who had known all about me; and whose statements would be believed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:12: For: Psa 41:9
magnify: Psa 35:26, Psa 38:16; Isa 10:15
then I: Mat 26:21-23; Joh 13:18, Joh 18:2, Joh 18:3
Geneva 1599
55:12 For [it was] not an (i) enemy [that] reproached me; then I could have borne [it]: neither [was it] he that hated me [that] did magnify [himself] against me; then I would have hid myself from him:
(i) If my open enemy had sought by hurt, I could better have avoided him.
John Gill
55:12 For it was not an enemy that reproached me,.... An open and avowed one; a Moabite or a Philistine; such an one as Goliath, who cursed him by his gods; but one of his own country, city, court, and family, who pretended to be a friend; his son Absalom, according to Arama: so it was not one of the Scribes and Pharisees, the sworn enemies of Christ, who rejected him as the Messiah, and would not have him to reign over them, that reproached him, but one of his own apostles;
then I could have borne it; reproach from an enemy is to be expected, and may be patiently endured; and, when it is for righteousness' sake, should be accounted an happiness, and rejoiced at; but the reproaches of one that has been thought to be a friend are very cutting, wounding, heartbreaking, and intolerable, Ps 69:7; the calumnies and reproaches of the Scribes and Pharisees were borne by Christ with great patience, and were answered with great calmness and mildness, Mt 11:19. Or, "I would have lifted up" (t); that is, my hand, and defended myself; I should have been upon my guard, ready to receive the blow, or to have put it off, or repelled it;
neither was it he that hated me: openly, but secretly in his heart;
that did magnify himself against me; made himself a great man, and set himself at the head of the conspiracy and opposition against him, and spoke great swelling words, in way of raillery and reproach;
then I would have hid myself from him; as David did from Saul, when he became his enemy, 1Kings 20:24; and as Christ from the Jews, Jn 8:59; but as for Judas, he knew the place he resorted to; and therefore easily found him, Jn 18:2; the sense may be, that he would have shunned his company, refused conversation with him; much less would he have admitted him to his privy councils, by which means he knew all his affairs, and there was no hiding and concealing things from him.
(t)
John Wesley
55:12 Hated - With a manifest or old hatred.
Robert Jamieson, A. R. Fausset and David Brown
55:12 This description of treachery does not deny, but aggravates, the injury from enemies.
54:1354:13: Զի թէ թշնամւոյն նախատեալ էր՝ համբերէի՛ արդեւք, կամ ատելւոյն մեծաբանեալ էր ՚ի վերայ իմ՝ թաքչէի արդեւք ՚ի նմանէ։
13 Եթէ թշնամին լինէր ինձ նախատողը, կը համբերէի, կամ իմ ատելին լինէր իմ դէմ մեծախօսողը, կը թաքնուէի նրանից:
12 Վասն զի թշնամին չէր զիս նախատողը, որ համբերէի. Կամ ատողը չէր իմ վրաս հպարտացողը, որ անկէ պահուէի։
Զի թէ թշնամւոյն նախատեալ էր` համբերէի արդեւք, կամ ատելւոյն մեծաբանեալ էր ի վերայ իմ` թաքչէի արդեւք ի նմանէ:

54:13: Զի թէ թշնամւոյն նախատեալ էր՝ համբերէի՛ արդեւք, կամ ատելւոյն մեծաբանեալ էր ՚ի վերայ իմ՝ թաքչէի արդեւք ՚ի նմանէ։
13 Եթէ թշնամին լինէր ինձ նախատողը, կը համբերէի, կամ իմ ատելին լինէր իմ դէմ մեծախօսողը, կը թաքնուէի նրանից:
12 Վասն զի թշնամին չէր զիս նախատողը, որ համբերէի. Կամ ատողը չէր իմ վրաս հպարտացողը, որ անկէ պահուէի։
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54:1254:13 ибо не враг поносит меня, это я перенес бы; не ненавистник мой величается надо мною, от него я укрылся бы;
54:13 ὅτι οτι since; that εἰ ει if; whether ἐχθρὸς εχθρος hostile; enemy ὠνείδισέν ονειδιζω disparage; reproach με με me ὑπήνεγκα υποφερω bear up under ἄν αν perhaps; ever καὶ και and; even εἰ ει if; whether ὁ ο the μισῶν μισεω hate με με me ἐπ᾿ επι in; on ἐμὲ εμε me ἐμεγαλορρημόνησεν μεγαλορρημονεω hide ἂν αν perhaps; ever ἀπ᾿ απο from; away αὐτοῦ αυτος he; him
54:13. non enim inimicus exprobravit mihi ut sustineam neque is qui me oderat super me magnificatus est ut abscondar ab eoFor if my enemy had reviled me, I would verily have borne with it. And if he that hated me had spoken great things against me, I would perhaps have hidden my self from him.
12. For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him:
For [it was] not an enemy [that] reproached me; then I could have borne [it]: neither [was it] he that hated me [that] did magnify [himself] against me; then I would have hid myself from him:

54:13 ибо не враг поносит меня, это я перенес бы; не ненавистник мой величается надо мною, от него я укрылся бы;
54:13
ὅτι οτι since; that
εἰ ει if; whether
ἐχθρὸς εχθρος hostile; enemy
ὠνείδισέν ονειδιζω disparage; reproach
με με me
ὑπήνεγκα υποφερω bear up under
ἄν αν perhaps; ever
καὶ και and; even
εἰ ει if; whether
ο the
μισῶν μισεω hate
με με me
ἐπ᾿ επι in; on
ἐμὲ εμε me
ἐμεγαλορρημόνησεν μεγαλορρημονεω hide
ἂν αν perhaps; ever
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
54:13. non enim inimicus exprobravit mihi ut sustineam neque is qui me oderat super me magnificatus est ut abscondar ab eo
For if my enemy had reviled me, I would verily have borne with it. And if he that hated me had spoken great things against me, I would perhaps have hidden my self from him.
12. For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-15. Эти общественные настроения тяжело отзывались на Давиде, всю жизнь ратовавшем за возможное ее упорядочение и видевшем теперь разрушение своих преобразований. Но не в этом одном заключалась особенная туга, душевная тяжесть: если бы только Давид встречал обиды и заносчивые речи от своих врагов, то мог бы снести их или удалиться, но страдания Давида обширнее и глубже: он встретил измену в самом близком и доверенном лице, на которого, как и на всех врагов своих, он молит Бога наслать наказание (16: ст.). - "Но ты, который был для меня тоже, что я", т. е. доверенный, от которого Давид ничего не скрывал; "друг мой и близкий" - на которого Давид привык полагаться и от которого ничего не таил ("разделил искренние беседы"); "ходили вместе в дом Божий", т. е. единение и близость Давида с этим лицом выражались и в одинаковой религиозной настроенности их, почему они вместе ходили в храм Божий. Под таким человеком нельзя не разгадать Ахитофела, близкого друга Давида, но потом его предателя.
Albert Barnes: Notes on the Bible - 1834
55:13: But it was thou, a man mine equal - Margin, "a man according to my rank." Septuagint, ἰσόψυχε isopsuche, equal-souled, like-souled, "second self" (Thompson); Vulgate, "unanimus," of the same mind; Luther, "Geselle," companion. The Hebrew word used here - ערך ‛ ê rek - means properly a row or pile, as of the showbread piled one loaf on another, Exo 40:23; then it would naturally mean one of the same row or pile; of the same rank or condition. The word also means price, estimation, or value, Job 28:13; Lev 5:15, Lev 5:18; Lev 6:6. Here the expression may mean a man "according to my estimation, value, or price;" that is, of the same value as myself (Gesenius, Lexicon); or more probably it means a man of my own rank; according to my condition; that is, a man whom I esteemed as my equal, or whom I regarded and treated as a friend.
My guide - The word used here properly denotes one who is familiar - a friend - from the verb אלף 'â laph - to be associated with; to be familiar; to be accustomed to. The noun is frequently used to denote a military leader - the head of a tribe - a chieftain; and is, in this sense, several times employed in Gen. 36 to denote the leaders or princes of the Edomites, where it is rendered duke. But here it seems to be used, not in the sense of a leader or a guide, but of a familiar friend.
And mine acquaintance - The word used here is derived from the verb to know - ידע yâ da‛ - and the proper idea is that of "one well known" by us; that is, one who keeps no secrets from us, but who permits us to understand him thoroughly. The phrase "mine acquaintance" is a feeble expression, and does not convey the full force of the original, which denotes a more intimate friend than would be suggested by the word "acquaintance." It is language applied to one whom we thoroughly "know," and who "knows us;" and this exists only in the case of very intimate friends. All the expressions used in this verse would probably be applicable to Ahithophel, and to the intimacy between him and David.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:13: a man mine equal: Heb. a man according to my rank
my guide: Sa2 15:12, Sa2 16:23; Jer 9:4; Mic 7:5
mine acquaintance: Joh 19:13; Mat 26:47-50; Mar 14:44, Mar 14:45; Luk 22:21, Luk 22:47, Luk 22:48
Geneva 1599
55:13 But [it was] thou, a man mine (k) equal, my guide, and mine acquaintance.
(k) Who was not only joined to me in friendship and counsel in worldly matters, but also in religion.
John Gill
55:13 But it was thou,.... The Targum is, "but thou Ahithophel"; of whom the words are literally to be understood, and so they are in the Talmud (u); and mystically and typically of Judas;
a man mine equal; "a man", and not a beast, nor a devil; but a man, from whom humanity, kindness, and tenderness might have been expected; though both Ahithophel and Judas acted the part of a devil; and the latter is expressly called one, Jn 6:70; "mine equal"; or like unto me; as the Targum. Ahithophel was not equal to David in dignity, as the king of Israel; nor in gifts, as the sweet psalmist of Israel; nor in grace as he; but as a man, a mortal dying man: kings and subjects are of the same blood, equally liable to death, and in the grave will be manifestly on a level: or rather the sense is, that he was in his esteem and affliction as himself; he was his friend that he loved as his own soul: so Judas could not be in every sense equal to Christ who is Jehovah's fellow, and thought it no robbery to be equal with God. Indeed as a man he was like unto him; a frail, mortal man, though not sinless as Christ. The word may be rendered "according to my appointment" (w), ordination, or constitution; Judas being a man appointed and ordained to be an apostle of Christ with the rest: or, "according to my esteem" (x); being had in great esteem and familiarity with Christ: or, "according to my order" (y), rank and class; being taken into his family, admitted to his table, where be sat down and ate with him, as if he was his equal;
my guide: or "governor" (z). Ahithophel was not governor over David; but was made a governor by him: he was one of his dukes or nobles, as the word is rendered in Gen 36:15, was raised to great dignity by him; perhaps was chief minister of state: it is certain he was his counsellor, and his counsel was with him as the oracle of God, 1Chron 27:33; he was his guide in civil affairs; he was directed by his advice, and it may be was president of his privy council. Judas was not only the guide of them to Christ who took him, Acts 1:16; but when the apostles were sent out two by two before the face of Christ, to preach where he himself should come, Judas was sent also, Mk 6:7;
and mine acquaintance: one well known to him, as Ahithophel was to David, and Judas to Christ, his friend and companion, in whom he confided, and who ate of his bread; and all these characters are so many aggravations of his treachery and wickedness.
(u) T. Bab. Sanhedrin, fol. 106. 2. Pirke Abot, c. 6. s. 3. (w) "Secundum dispositionem, sc. ordinationem et constitutionem meam", Calvinus in Michaelis. (x) "Juxta estimationem meam", Vatablus, Gejerus, Michaelis; "qui par mihi estimatus est", Piscator. (y) "Secundum ordinem meum", Mollerus. (z) "dux meus", Pagninus, Tigurine version, Junius & Tremellius, Piscator; "princeps meus", Cocceius.
John Wesley
55:13 Equal - Not in power, but in reputation, for wisdom, and influence upon my people. Guide - Whose counsel I highly prized, and constantly followed. All which agrees to Achitophel.
Robert Jamieson, A. R. Fausset and David Brown
55:13 guide--literally, "friend" (Prov 16:28; Prov 17:9).
acquaintance--in Hebrew, a yet more intimate associate.
54:1454:14: Իսկ դո՛ւ մարդ հաւասար իմ, առաջնո՛րդ իմ եւ ծանօթ իմ[6964]։ [6964] Ոմանք.Արդ դու մարդ։ Եւ ոմանք.Իսկ արդ դու մարդ։
14 Այլ դու, մա՛րդ, իմ հաւասարն ես, իմ առաջնորդն ու ծանօթը:
13 Հապա դո՛ւն, ո՛վ մարդ, իմ հաւասա՛րս, Իմ ընկե՛րս ու ճանչուո՛րս
Իսկ դու, մարդ, հաւասար իմ, [319]առաջնորդ իմ եւ ծանօթ իմ:

54:14: Իսկ դո՛ւ մարդ հաւասար իմ, առաջնո՛րդ իմ եւ ծանօթ իմ[6964]։
[6964] Ոմանք.Արդ դու մարդ։ Եւ ոմանք.Իսկ արդ դու մարդ։
14 Այլ դու, մա՛րդ, իմ հաւասարն ես, իմ առաջնորդն ու ծանօթը:
13 Հապա դո՛ւն, ո՛վ մարդ, իմ հաւասա՛րս, Իմ ընկե՛րս ու ճանչուո՛րս
zohrab-1805▾ eastern-1994▾ western am▾
54:1354:14 но ты, который был для меня то же, что я, друг мой и близкий мой,
54:14 σὺ συ you δέ δε though; while ἄνθρωπε ανθρωπος person; human ἰσόψυχε ισοψυχος equally animated; with the same soul ἡγεμών ηγεμων leader; governor μου μου of me; mine καὶ και and; even γνωστέ γνωστος known; what can be known μου μου of me; mine
54:14. sed tu homo unianimis meus dux meus et notus meusBut thou a man of one mind, my guide, and my familiar,
13. But it was thou, a man mine equal, my companion, and my familiar friend.
But [it was] thou, a man mine equal, my guide, and mine acquaintance:

54:14 но ты, который был для меня то же, что я, друг мой и близкий мой,
54:14
σὺ συ you
δέ δε though; while
ἄνθρωπε ανθρωπος person; human
ἰσόψυχε ισοψυχος equally animated; with the same soul
ἡγεμών ηγεμων leader; governor
μου μου of me; mine
καὶ και and; even
γνωστέ γνωστος known; what can be known
μου μου of me; mine
54:14. sed tu homo unianimis meus dux meus et notus meus
But thou a man of one mind, my guide, and my familiar,
13. But it was thou, a man mine equal, my companion, and my familiar friend.
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jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
55:14: Walked unto the house of God in company - Or with haste; for the rabbins teach that we should walk hastily To the temple, but slowly From it.
Albert Barnes: Notes on the Bible - 1834
55:14: We took sweet counsel together - Margin, "who sweetened counsel." Literally, "We sweetened counsel together;" that is, We consulted together; we opened our minds and plans to each other; in other words, We found that happiness in each other which those do who freely and confidentially communicate their plans and wishes - who have that mutual satisfaction which results from the approval of each other's plans.
And walked unto the house of God in company - We went up to worship God together. The word rendered "company" means properly a noisy crowd, a multitude. The idea here is not that which would seem to be conveyed by our translation - that they went up to the house of God in company "with each other," but that both went with the great company - the crowd - the multitude - that assembled to worship God. They were engaged in the same service, they united in the worship of the same God; associated with those that loved their Maker; belonged to the companionship of those who sought his favor. There is nothing that constitutes a stronger bond of friendship and affection than being united in the worship of God, or belonging to his people. Connexion with a church in acts of worship, ought always to constitute a strong bond of love, confidence, esteem, and affection; the consciousness of having been redeemed by the same blood of the atonement should be a stronger tie than any tie of natural friendship; and the expectation and hope of spending an eternity together in heaven should unite heart to heart in a bond which nothing - not even death - can sever.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:14: We took sweet counsel together: Heb. Who sweetened counsel, walked. Psa 42:4, Psa 122:1; Isa 2:3; Eze 33:31
John Gill
55:14 We took sweet counsel together,.... Not in religious matters; for in these the testimonies of the Lord were David's counsellors, Ps 119:24; but in civil things: hearty counsel is one branch of friendship, and which greatly sweetens it, Prov 27:9; as this may be applied to Christ and Judas, it may denote the mutual delight and pleasure they had, the one in communicating, the other in receiving a notional knowledge of the Gospel, and the mysteries of it, which are the counsel of God, Acts 20:27; for if hearers may hear the word gladly, as Herod did, and receive it with joy, as did the stony ground hearers, and yet be destitute of the grace of God; why may not Judas, and other preachers devoid of true grace, be thought to receive and preach the doctrines of the Gospel in a speculative way, with some kind of delight and pleasure? so professors of religion take sweet counsel together, when they communicate to each other what light and knowledge they have in the mysteries of the Gospel, and converse about experience, and the mysteries and secrets of internal godliness, and give and take advice in spiritual things; and sad it is when anyone of these drop their profession, and reproachers, scoffers, or persecutors;
and walked unto the house of God in company: David with his royal family and courtiers, and Ahithophel among the rest; where he delighted to go, and that with a multitude. So Christ and Judas often went to the temple together, with the rest of the disciples, who heard many an excellent sermon from his mouth: all which are further aggravations of sin and guilt. And so such persons, who have walked together to the house of God and in it, have attended together on public worship, and walked together in holy fellowship; when any of these forsake the assembling of themselves together, scoff at religion, speak evil of ordinances, reproach the saints, or persecute them, it is very shocking, cutting, and grieving indeed.
Robert Jamieson, A. R. Fausset and David Brown
55:14 in company--literally, "with a crowd," in a festal procession.
54:1554:15: Ապաքէն ՚ի նոյն քաղցրացուցեր ի՛նձ եւ քեզ կերակուր, զի գնայաք միաբանութեամբ ՚ի տան Աստուծոյ։
15 Չէ՞ որ դու էիր քաղցրացնում իմ ու քո կերակուրը, եւ միաբանութեամբ էինք գործում Աստծու տանը:
14 Որ իրարու հետ անոյշ խօսակցութիւն կ’ունենայինք Եւ բազմութեան հետ Աստուծոյ տունը կ’երթայինք։
[320]ապաքէն ի նոյն քաղցրացուցեր ինձ եւ քեզ կերակուր, զի`` գնայաք միաբանութեամբ ի տուն Աստուծոյ:

54:15: Ապաքէն ՚ի նոյն քաղցրացուցեր ի՛նձ եւ քեզ կերակուր, զի գնայաք միաբանութեամբ ՚ի տան Աստուծոյ։
15 Չէ՞ որ դու էիր քաղցրացնում իմ ու քո կերակուրը, եւ միաբանութեամբ էինք գործում Աստծու տանը:
14 Որ իրարու հետ անոյշ խօսակցութիւն կ’ունենայինք Եւ բազմութեան հետ Աստուծոյ տունը կ’երթայինք։
zohrab-1805▾ eastern-1994▾ western am▾
54:1454:15 с которым мы разделяли искренние беседы и ходили вместе в дом Божий.
54:15 ὃς ος who; what ἐπὶ επι in; on τὸ ο the αὐτό αυτος he; him μοι μοι me ἐγλύκανας γλυκαινω in τῷ ο the οἴκῳ οικος home; household τοῦ ο the θεοῦ θεος God ἐπορεύθημεν πορευομαι travel; go ἐν εν in ὁμονοίᾳ ομονοια oneness of mind
54:15. qui simul habuimus dulce secretum in domo Dei ambulavimus in terroreWho didst take sweetmeats together with me: in the house of God we walked with consent.
14. We took sweet counsel together, we walked in the house of God with the throng.
We took sweet counsel together, [and] walked unto the house of God in company:

54:15 с которым мы разделяли искренние беседы и ходили вместе в дом Божий.
54:15
ὃς ος who; what
ἐπὶ επι in; on
τὸ ο the
αὐτό αυτος he; him
μοι μοι me
ἐγλύκανας γλυκαινω in
τῷ ο the
οἴκῳ οικος home; household
τοῦ ο the
θεοῦ θεος God
ἐπορεύθημεν πορευομαι travel; go
ἐν εν in
ὁμονοίᾳ ομονοια oneness of mind
54:15. qui simul habuimus dulce secretum in domo Dei ambulavimus in terrore
Who didst take sweetmeats together with me: in the house of God we walked with consent.
14. We took sweet counsel together, we walked in the house of God with the throng.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
55:15: Let death seize upon them - This is a prediction of the sudden destruction which should fall on the ringleaders in this rebellion. And it was so. Ahithophel, seeing his counsel rejected, hanged himself. Absalom was defeated; and, fleeing away, he was suspended by the hair in a tree, under which his mule had passed; and being found thus by Joab, he was despatched with three darts; and the people who espoused his interests were almost all cut off. They fell by the sword, or perished in the woods. See Sa2 18:8.
Let then go down quick into hell - Let them go down alive into the pit. Let the earth swallow them up! And something of this kind actually took place. Absalom and his army were defeated; twenty thousand of the rebels were slain on the field; and the wood devoured more people that day than the sword devoured, Sa2 18:7, Sa2 18:8. The words might be rendered, "Death shall exact upon them; they shall descend alive into sheol." And death did exact his debt upon them, as we have seen above.
Albert Barnes: Notes on the Bible - 1834
55:15: Let death seize upon them - This would be more correctly rendered, "Desolations (are) upon them!" That is, Desolation, or destruction will certainly come upon them. There is in the original no necessary expression of a wish or prayer that this might be, but it is rather the language of certain assurance - the expression of a fact - that such base conduct - such wickedness - would make their destruction certain; that as God is just, they must be overwhelmed with ruin. Injury is sometimes done in the translation of the Scriptures by the insertion of a wish or prayer, where all that is necessarily implied in the original is the statement of a fact. This has been caused here by the somewhat uncertain meaning of the word which is used in the original. That phrase is ישׁימות yaś imâ veth. It occurs nowhere else. Our translators understood it (as the Septuagint, the Vulgate, and Luther do) as made up of two words. More correctly, however, it is to be regarded as one word, meaning "desolations," or "destructions." So Gesenius (Lexicon), Rosenmuller, and Prof. Alexander understand it.
And let them go down quick into hell - "Alive," or "living," for that is the meaning of the word "quick" here - חיים chayiym - as it commonly is in the Scriptures. Compare Lev 13:10; Num 16:30; Act 10:42; Ti2 4:1; Heb 4:12; Pe1 4:5. The word "hell" is rendered in the margin "the grave." The original word is "sheol," and means here either the grave, or the abode of departed spirits. See the notes at Isa 14:9; notes at Job 10:21-22. There is a harshness in the translation of the term here which is unnecessary, as the word "hell" with us now uniformly refers to the place of punishment for the wicked beyond death. The meaning here, however, is not that they would be consigned to wrath, but that they would be cut off from the land of the living. The idea is that their destruction might be as sudden as if the earth were to open, and they were to descend alive into the chasm. Probably there is an implied allusion here to the manner in which the company of Korah, Dathan, and Abiram was destroyed, Num 16:31-33. Compare Psa 106:17.
For wickedness is in their dwellings, and among them - Wickedness abounds in all their transactions. It is in their houses, and in their hearts. This is mentioned as a reason why they should be cut off and consigned to the grave. It is the reason why people are cut down at all; it is often a fact that wicked people are most manifestly cut down for their sins. And because it will be better for the community that the wicked should be punished than that they should escape, so there is no evidence that David cherished malice or ill-will in his heart. See General Introduction, Section 6 (5).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:15: Let death: etc. Or, rather, "Death shall seize on them; they shall descend quickly into the grave;" which is a prediction of the sudden destruction which befell the ringleaders of this unnatural rebellion. Psa 59:13, Psa 69:22-28, Psa 109:6-20; Sa2 17:23, Sa2 18:9, Sa2 18:14; Mat 27:5; Act 1:18-20
them: Num 16:30-34; Mat 26:24; Act 1:25
hell: or, the grave, Psa 9:17
Geneva 1599
55:15 Let death seize upon them, [and] let them (l) go down quick into hell: for wickedness [is] in their dwellings, [and] among them.
(l) As Korah, Dathan and Abiram.
John Gill
55:15 Let death seize upon them,.... Ahithophel and his accomplices, Judas and the men with him; as a mighty man, as the king of terrors, and shake them to pieces. Or, "let him exact upon them" (a); as a creditor upon the debtor, and demand the debt of punishment for sin: or let him come upon them at an unawares; let them not die a natural, but a violent death. The Targum mentions Doeg and Ahithophel;
and let them, go down quick into hell: as Korah, Dathan, and Abiram, went down quick or alive into the earth; so let these men die, and descend into the grave, in their full strength; and accordingly Absalom and Ahithophel died sudden and violent deaths, 2Kings 17:23; and so did Judas, Mt 27:5; and the beast and false prophet, another part of the antitype, will be taken and cast alive into the lake of fire, Rev_ 19:20;
for wickedness is in their dwellings; and dwells in them; wherever they go or sojourn, this goes and abides with them, being the reigning principle in their hearts and lives;
and among them; in the midst of them; their inward part is very wickedness. The Targum is, "in their bodies". But rather the sense is, in their hearts; wickedness was both in their houses and in their hearts, and is the reason of the imprecation on them; which arises not from a revengeful spirit, but from a zeal for the glory of God; and is to be considered as a prophecy of what would be, and not to be drawn into an example for private Christians to act by.
(a) "exigat debitum", Pagninus; "aget vel agat exactorem", Junius & Tremellius, Piscator, Cocceius, Gejerus, Amama.
John Wesley
55:15 Them - All such as pretend to religion, and have manifestly apostatized both from the profession and practice of it. The grave - Cut off by a sudden and violent death. Among them - Heb. in their inwards. Wickedness is deeply rooted in their hearts.
Robert Jamieson, A. R. Fausset and David Brown
55:15 Let death, &c.--or, "Desolations are on them."
let them go--literally, "they will go."
quick--or, living in the midst of life, death will come (compare Num 16:33).
among them--or, "within them," in their hearts (Ps 5:9; Ps 49:11).
54:1654:16: Եկեսցէ մա՛հ ՚ի վերայ նոցա, եւ կենդանւո՛յն իջցեն ՚ի դժոխս. զի չարութիւն է ՚ի բնակութեան նոցա եւ ՚ի մէջ նոցա։
16 Մահը նրանց վրայ կը հասնի, եւ նրանք ողջ-ողջ դժոխք կ’իջնեն, քանզի իրենց բնակարանում ու իրենց մէջ չարութիւն կայ:
15 Մահը յանկարծ անոնց վրայ պիտի հասնի Ու ողջ ողջ գերեզմանը պիտի իջնեն, Վասն զի իրենց բնակարաններուն ու իրենց մէջ չարութիւն կայ
Եկեսցէ մահ ի վերայ նոցա, եւ կենդանւոյն իջցեն ի դժոխս. զի չարութիւն է ի բնակութեան նոցա եւ ի մէջ նոցա:

54:16: Եկեսցէ մա՛հ ՚ի վերայ նոցա, եւ կենդանւո՛յն իջցեն ՚ի դժոխս. զի չարութիւն է ՚ի բնակութեան նոցա եւ ՚ի մէջ նոցա։
16 Մահը նրանց վրայ կը հասնի, եւ նրանք ողջ-ողջ դժոխք կ’իջնեն, քանզի իրենց բնակարանում ու իրենց մէջ չարութիւն կայ:
15 Մահը յանկարծ անոնց վրայ պիտի հասնի Ու ողջ ողջ գերեզմանը պիտի իջնեն, Վասն զի իրենց բնակարաններուն ու իրենց մէջ չարութիւն կայ
zohrab-1805▾ eastern-1994▾ western am▾
54:1554:16 Да найдет на них смерть; да сойдут они живыми в ад, ибо злодейство в жилищах их, посреди их.
54:16 ἐλθέτω ερχομαι come; go θάνατος θανατος death ἐπ᾿ επι in; on αὐτούς αυτος he; him καὶ και and; even καταβήτωσαν καταβαινω step down; descend εἰς εις into; for ᾅδου αδης Hades ζῶντες ζαω live; alive ὅτι οτι since; that πονηρίαι πονηρια harm; malignancy ἐν εν in ταῖς ο the παροικίαις παροικια residency αὐτῶν αυτος he; him ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him
54:16. veniat mors super eos descendant in infernum viventes quia nequitiae in congregatione eorum et in medio eorumLet death come upon them, and let them go down alive into hell. For there is wickedness in their dwellings: in the midst of them.
15. Let death come suddenly upon them, let them go down alive into the pit: for wickedness is in their dwelling, in the midst of them.
Let death seize upon them, [and] let them go down quick into hell: for wickedness [is] in their dwellings, [and] among them:

54:16 Да найдет на них смерть; да сойдут они живыми в ад, ибо злодейство в жилищах их, посреди их.
54:16
ἐλθέτω ερχομαι come; go
θάνατος θανατος death
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
καὶ και and; even
καταβήτωσαν καταβαινω step down; descend
εἰς εις into; for
ᾅδου αδης Hades
ζῶντες ζαω live; alive
ὅτι οτι since; that
πονηρίαι πονηρια harm; malignancy
ἐν εν in
ταῖς ο the
παροικίαις παροικια residency
αὐτῶν αυτος he; him
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῶν αυτος he; him
54:16. veniat mors super eos descendant in infernum viventes quia nequitiae in congregatione eorum et in medio eorum
Let death come upon them, and let them go down alive into hell. For there is wickedness in their dwellings: in the midst of them.
15. Let death come suddenly upon them, let them go down alive into the pit: for wickedness is in their dwelling, in the midst of them.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. "Да найдет на них смерть; да сойдут они живыми в ад" - пусть Господь поразит их смертью и живыми низложит в ад, т. е. не достигшими естественного конца жизни, преждевременно погибшими, так как они не только правят лукаво (см. 11: и 12: ст. ), но и в семейной жизни ("в жилищах их") у них царит тот же обман. Скорая гибель таких людей, вполне испорченных и зловредных, вполне желательна.
Adam Clarke: Commentary on the Bible - 1831
55:16: I will call upon God - He foresaw his deliverance, and the defeat of his enemies and therefore speaks confidently, "The Lord shall save me;" or, as the Targum, "The Word of the Lord shall redeem me."
Albert Barnes: Notes on the Bible - 1834
55:16: As for me, I will call upon God - That is, I have no other refuge in my troubles, yet I can go to him, and pour out all the desires of my heart before him.
And the Lord shall save me - This expresses strong confidence. On the supposition that the psalm refers to the rebellion of Absalom, David was driven from his home, and his throne, and from the house of God - a poor exile, forsaken by nearly all. But his faith did not fail. He confided in God, and believed that He was able to effect his deliverance, and that He would do it. Rarely can we be placed in circumstances so trying and discouraging as were those of David; never should we, in any circumstances, fall to believe, as he did, that God can deliver us, and that, if we are his friends, we shall be ultimately safe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:16: Psa 50:15, Psa 73:28, Psa 91:15, Psa 109:4; Luk 6:11, Luk 6:12
John Gill
55:16 As for me, I will call upon God,.... Not upon a creature, on idols and images, on angels or saints departed; but upon God, in his time of trouble, for salvation and deliverance from enemies; who is able to save. This is to be understood of calling upon God in prayer; as Ps 55:17 explains it, and the Targum here renders it; though sometimes invocation of the name of God takes in the whole of divine worship;
and the Lord shall save me; which confidence was founded partly upon his promise to deliver such that call upon him in the day of trouble, Ps 50:15; and partly upon his power, whose hand is not shortened that it cannot save. The Targum is,
"the Word of the Lord shall redeem me.''
Robert Jamieson, A. R. Fausset and David Brown
55:16 God answers his constant and repeated prayers.
54:1754:17: Ես առ Աստուած կարդացի, եւ Տէր լուաւ ինձ[6965][6965] Ոմանք.Եւ ՚ի հասարակ աւուր։
17 Ես Աստծուն ձայն տուի, եւ Տէրն ինձ լսեց:
16 Իսկ ես Աստուծոյ պիտի կանչեմ Ու Տէրը զիս պիտի փրկէ։
Ես առ Աստուած կարդացի, եւ Տէր լուաւ ինձ:

54:17: Ես առ Աստուած կարդացի, եւ Տէր լուաւ ինձ[6965]
[6965] Ոմանք.Եւ ՚ի հասարակ աւուր։
17 Ես Աստծուն ձայն տուի, եւ Տէրն ինձ լսեց:
16 Իսկ ես Աստուծոյ պիտի կանչեմ Ու Տէրը զիս պիտի փրկէ։
zohrab-1805▾ eastern-1994▾ western am▾
54:1654:17 Я же воззову к Богу, и Господь спасет меня.
54:17 ἐγὼ εγω I δὲ δε though; while πρὸς προς to; toward τὸν ο the θεὸν θεος God ἐκέκραξα κραζω cry καὶ και and; even ὁ ο the κύριος κυριος lord; master εἰσήκουσέν εισακουω heed; listen to μου μου of me; mine
54:17. ego ad Deum clamabo et Dominus salvabit meBut I have cried to God: and the Lord will save me.
16. As for me, I will call upon God; and the LORD shall save me.
As for me, I will call upon God; and the LORD shall save me:

54:17 Я же воззову к Богу, и Господь спасет меня.
54:17
ἐγὼ εγω I
δὲ δε though; while
πρὸς προς to; toward
τὸν ο the
θεὸν θεος God
ἐκέκραξα κραζω cry
καὶ και and; even
ο the
κύριος κυριος lord; master
εἰσήκουσέν εισακουω heed; listen to
μου μου of me; mine
54:17. ego ad Deum clamabo et Dominus salvabit me
But I have cried to God: and the Lord will save me.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ 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
17:-19. Так как даже близкий друг изменил Давиду, то последний может искать помощи только у Бога, почему и обещает постоянно взывать к Нему как утром, так и в полдень, и вечером. В этой троекратной молитве видят указание на то, что Давид и в изгнании продолжал точно соблюдать обычаи троекратной молитвы пред храмом, которая требовалась от всякого благочестивого еврея.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 As for me, I will call upon God; and the LORD shall save me. 17 Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice. 18 He hath delivered my soul in peace from the battle that was against me: for there were many with me. 19 God shall hear, and afflict them, even he that abideth of old. Selah. Because they have no changes, therefore they fear not God. 20 He hath put forth his hands against such as be at peace with him: he hath broken his covenant. 21 The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords. 22 Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved. 23 But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee.
In these verses,
I. David perseveres in his resolution to call upon God, being well assured that he should not seek him in vain (v. 16): "As for me, let them take what course they please to secure themselves, let violence and strife be their guards, prayer shall be mind; this I have found comfort in, and therefore this will I abide by: I will call upon God, and commit myself to him, and the Lord shall save me;" for whosoever shall call on the name of the Lord, in a right manner, shall be saved, Rom. x. 13. He resolves to be both fervent and frequent in this duty. 1. He will pray fervently: "I will pray and cry aloud. I will meditate" (so the former word signifies); "I will speak with my own heart, and the prayer shall come thence." Then we pray aright when we pray with all that is within us, think first and then pray over our thoughts; for the true nature of prayer is lifting up the heart to God. Having meditated, he will cry, he will cry aloud; the fervour of his spirit in prayer shall be expressed and yet more excited by the intenseness and earnestness of his voice. 2. He will pray frequently, every day, and three times a day--evening, and morning, and at noon. It is probable that this had been his constant practice, and he resolves to continue it now that he is in his distress. Then we may come the more boldly to the throne of grace in trouble when we do not then first begin to seek acquaintance with God, but it is what we have constantly practised, and the trouble finds the wheels of prayer going. Those that think three meals a day little enough for the body ought much more to think three solemn prayers a day little enough for the soul, and to count it a pleasure, not a task. As it is fit that in the morning we should begin the day with God, and in the evening close it with him, so it is fit that in the midst of the day we should retire awhile to converse with him. It was Daniel's practice to pray three times a day (Dan. vi. 10), and noon was one of Peter's hours of prayer, Acts x. 9. Let not us be weary of praying often, for God is not weary of hearing. "He shall hear my voice, and not blame me for coming too often, but the oftener the better, the more welcome."
II. He assures himself that God would in due time give an answer of peace to his prayers.
1. That he himself should be delivered and his fears prevented; those fears with which he was much disordered (v. 4, 5) by the exercise of faith were now silenced, and he begins to rejoice in hope (v. 18): God has delivered my soul in peace, that is, he will deliver it; David is as sure of the deliverance as if it were already wrought. His enemies were at war with him, and the battle was against him, but God delivered him in peace, that is, brought him off with as much comfort as if he had never been in danger. If he did not deliver him in victory, yet he delivered him in peace, inward peace. He delivered his soul in peace; by patience and holy joy in God he kept possession of that. Those are safe and easy whose hearts and minds are kept by that peace of God which passes all understanding, Phil. iv. 7. David, in his fright, thought all were against him; but now he sees there were many with him, more than he imagined; his interest proved better than he expected, and this he gives to God the glory of: for it is he that raises us up friends when we need them, and makes them faithful to us. There were many with him; for though his subjects deserted him, and went over to Absalom, yet God was with him and the good angels. With an eye of faith he now sees himself surrounded, as Elisha was, with chariots of fire and horses of fire, and therefore triumphs thus, There are many with me, more with me than against me, 2 Kings vi. 16, 17.
2. That his enemies should be reckoned with, and brought down. They had frightened him with their menaces (v. 3), but here he says enough to frighten them and make them tremble with more reason, and no remedy; for they could not ease themselves of their fears as David could, by faith in God.
(1.) David here gives their character as the reason why he expected God would bring them down. [1.] They are impious and profane, and stand in no awe of God, of his authority or wrath (v. 19): "Because they have no changes (no afflictions, no interruption to the constant course of their prosperity, no crosses to empty them from vessel to vessel) therefore they fear not God; they live in a constant neglect and contempt of God and religion, which is the cause of all their other wickedness, and by which they are certainly marked for destruction." [2.] They are treacherous and false, and will not be held by the most sacred and solemn engagements (v. 20): "He has put forth his hand against such as are at peace with him, that never provoked him, nor gave him any cause to quarrel with them; nay, to whom he had given all possible encouragement to expect kindness from him. He has put forth his hand against those whom he had given his hand to, and has broken his covenant both with God and man, has perfidiously violated his engagement to both," than which nothing makes men riper for ruin. [3.] They are base and hypocritical, pretending friendship while they design mischief (v. 21): "The words of his mouth" (probably, he means Ahithophel particularly) "were smoother than butter and softer than oil, so courteous was he and obliging, so free in his professions of respect and kindness and the proffers of his service; yet, at the same time, war was in his heart, and all this courtesy was but a stratagem of war, and those very words had such a mischievous design in them that they were as drawn swords designed to stab." They smile in a man's face, and cut his throat at the same time, as Joab, that kissed and killed. Satan is such an enemy; he flatters men into their ruin. When he speaks fair, believe him not.
(2.) David here foretels their ruin. [1.] God shall afflict them, and bring them into straits and frights, and recompense tribulation to those that have troubled his people, and this in answer to the prayers of his people: God shall hear and afflict them, hear the cries of the oppressed and speak terror to their oppressors, even he that abides of old, who is God from everlasting, and world without end, and who sits Judge from the beginning of time, and has always presided in the affairs of the children of men. Mortal men, though ever so high and strong, will easily be crushed by an eternal God and are a very unequal match for him. This the saints have comforted themselves with in reference to the threatening power of the church's enemies (Hab. i. 12): Art thou not from everlasting, O Lord? [2.] God shall bring them down, not only to the dust, but to the pit of destruction (v. 23), to the bottomless pit, which is called destruction, Job xxvi. 6. He afflicted them (v. 19) to see if that would humble and reform them; but, they not being wrought upon by that, he shall at last bring them to ruin. Those that are not reclaimed by the rod of affliction will certainly be brought down into the pit of destruction. They are bloody and deceitful men (that is, the worst of men) and therefore shall not live out half their days, not half so long as men ordinarily live, and as they might have lived in a course of nature, and as they themselves expected to live. They shall live as long as the Lord of life, the righteous Judge, has appointed, with whom the number of our months is; but he has determined to cut them off by an untimely death in the midst of their days. They were bloody men, and cut others off, and therefore God will justly cut them off: they were deceitful men, and defrauded others of the one-half perhaps of what was their due, and now God will cut them short, though not of that which was their due, yet of that which they counted upon.
III. He encourages himself and all good people to commit themselves to God, with confidence in him. He himself resolves to do so (v. 23): "I will trust in thee, in thy providence, and power, and mercy, and not in my own prudence, strength, or merit; when bloody and deceitful men are cut off in the midst of their days I shall still live by faith in thee." And this he will have others to do (v. 22): "Cast thy burden upon the Lord," whoever thou art that art burdened, and whatever the burden is. "Cast thy gift upon the Lord" (so some read it); "whatever blessings God has bestowed upon thee to enjoy commit them all to his custody, and particularly commit the keeping of thy soul to him." Or, "Whatever it is that thou desirest God should give thee, leave it to him to give it to thee in his own way and time. Cast thy care upon the Lord," so the LXX., to which the apostle refers, 1 Pet. v. 7. Care is a burden; it makes the heart stoop (Prov. xii. 25); we must cast it upon God by faith and prayer, commit our way and works to him; let him do as seemeth him good, and we will be satisfied. To cast our burden upon God is to stay ourselves on his providence and promise, and to be very easy in the assurance that all shall work for good. If we do so, it is promised, 1. That he will sustain us, both support and supply us, will himself carry us in the arms of his power, as the nurse carries the sucking-child, will strengthen our spirits so by his Spirit as that they shall sustain the infirmity. He has not promised to free us immediately from that trouble which gives rise to our cares and fears; but he will provide that we be not tempted above what we are able, and that we shall be able according as we are tempted. 2. That he will never suffer the righteous to be moved, to be so shaken by any troubles as to quit either their duty to God or their comfort in him. However, he will not suffer them to be moved for ever (as some read it); though they fall, they shall not be utterly cast down.
Adam Clarke: Commentary on the Bible - 1831
55:17: Evening, and morning, and at noon, will I pray - This was the custom of the pious Hebrews. See Dan 6:10. The Hebrews began their day in the evening, and hence David mentions the evening first. The rabbins say, Men should pray three times each day, because the day changes three times. This was observed in the primitive Church; but the times, in different places, were various. The old Psalter gives this a curious turn: "At even I sall tel his louing (praise) what tim Crist was on the Crosse: and at morn I sall schew his louing, what tim he ros fra dede. And sua he sall here my voyce at mid day, that is sitand at the right hand of his fader, wheder he stegh (ascended) at mid day."
Albert Barnes: Notes on the Bible - 1834
55:17: Evening, and morning, and at noon, will I pray - In another place Psa 119:164 the psalmist says that he engaged in acts of devotion seven times in a day. Daniel prayed three times a day, Dan 6:10. David went, in his troubles, before God evening, morning, and mid-day, in solemn, earnest prayer. So Paul, in a time of great distress, gave himself on three set occasions to earnest prayer for deliverance. See the notes at Co2 12:8. This verse, therefore, does not prove that it was a regular habit of David to pray three times a day; but in view of the passage, it may be remarked
(a) that it is proper to have regular seasons for devotion, of frequent occurrence; and
(b) that there are favorable and suitable times for devotion.
The morning and the evening are obviously appropriate; and it is well to divide the day also by prayer - to seek, at mid-day, the rest titan bodily and mental toil which is secured by communion with God - and to implore that strength which we need for the remaining duties of the day. True religion is cultivated by frequent and regular seasons of devotion.
And cry aloud - The word here employed properly means to murmur; to make a humming sound; to sigh; to growl; to groan. See the notes at Psa 42:5. Here the language means that he would give utterance to his deep feelings in appropriate tones - whether words, sighs, or groans. To the deep thoughts and sorrows of his soul he would often give suitable expression before God.
And he shall hear my voice - The confident language of faith, as in Psa 55:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:17: Evening: Psa 5:2, Psa 5:3, Psa 119:62, Psa 119:147, Psa 119:148; Dan 6:10, Dan 6:13; Mar 1:35, Mar 6:46, Mar 6:48; Luk 18:1-7; Act 3:1, Act 10:3, Act 10:9, Act 10:30; Eph 6:18; Th1 5:17
cry: Job 19:7; Lam 3:8; Heb 5:7
Carl Friedrich Keil and Franz Delitzsch
55:17
In the third group confidence prevails, the tone that is struck up in Ps 55:17 being carried forward. Evening morning, and noon, as the beginning, middle, and close of the day, denote the day in its whole compass or extent: David thus gives expression to the incessancy with which he is determined to lay before God, both in the quiet of his spirit and in louder utterances, whatsoever moves him. The fut. consec. ויּשׁמע connects the hearing (answer) with the prayer as its inevitable result. Also in the praet. פּדה expression is given to the certainty of faith; and בּשׁלום side by side with it denotes, with the same pregnancy of meaning as in Ps 118:5, the state of undisturbed outward and inward safety and prosperity, into which God removes his soul when He rescues him. If we read mi-kerob, then קרב is, as the ancient versions regard it, the infinitive: ne appropinquent mihi; whereas since the time of J. H. Michaelis the preference has been given to the pronunciation mi-kerāb: a conflictu mihi sc. parato, in which case it would be pointed מקּרב־ (with Metheg), whilst the MSS, in order to guard against the reading with ā, point it מקּרב־. Hitzig is right when he observes, that after the negative מן the infinitive is indicated beforehand, and that לי = עלי, Ps 27:2, is better suited to this. Moreover, the confirmatory clause Ps 55:19 is connected with what precedes in a manner less liable to be misunderstood if מקרב is taken as infinitive: that they may not be able to gain any advantage over me, cannot come near me to harm me (Ps 91:10). For it is not until now less precarious to take the enemies as the subject of היוּ, and to take עמּדי in a hostile sense, as in Job 10:17; Job 13:19; Job 23:6; Job 31:13, cf. עם Ps 94:16, and this is only possible where the connection suggests this sense. Heidenheim's interpretation: among the magnates were those who succoured me (viz., Hushai, Zadok, and Abiathar, by whom the counsel of Athithopel was frustrated), does not give a thought characteristic of the Psalms. And with Aben-Ezra, who follows Numeri Rabba 294a, to think of the assistance of angels in connection with בּרבּים, certainly strongly commends itself in view of 4Kings 6:16 (with which Hitzig also compares 2Chron 32:7); here, however, it has no connection, whereas the thought, "as many (consisting of many) are they with me, i.e., do they come forward and fight with me," is very loosely attached to what has gone before. The Beth essentiae serves here, as it does frequently, e.g., Ps 39:7, to denote the qualification of the subject. The preterite of confidence is followed in Ps 55:20 by the future of hope. Although side by side with שׁמע, ענה presumptively has the signification to answer, i.e., to be assured of the prayer being heard, yet this meaning is in this instance excluded by the fact that the enemies are the object, as is required by Ps 55:20 (even if Ps 55:19 is understood of those who are on the side of the poet). The rendering of the lxx: εἰσακούσεται ὁ Θεὸς καὶ ταπεινώσει αὐτοὺς ὁ ὑπάρχων πρὸ τῶν αἰώνων, is appropriate, but requires the pronunciation to be ויעשנּם, since the signification to bow down, to humble, cannot be proved to belong either to Kal or Hiphil. But even granted that יענם might, according to 3Kings 8:35 (vid., Keil), signify ταπεινώσει αὐτοὺς, it is nevertheless difficult to believe that ויענם is not intended to have a meaning correlative with ישׁמע, of which it is the continuation. Saadia has explained יענם in a manner worthy of attention, as being for יענה בם, he will testify against them; an interpretation which Aben-Ezra endorses. Hengstenberg's is better: "God will hear (the tumult of the enemies) and answer them (judicially)." The original text may have been ויענמו ישׁב קדם. But as it now stands, וישׁב קדם represents a subordinate clause, with the omission of the הוּא, pledging that judicial response: since He it is who sitteth enthroned from earliest times (vid., on Ps 7:10). The bold expression ישׁב קדם is an abbreviation of the view of God expressed in Ps 74:12, Hab 1:12, cf. Deut 33:27, as of Him who from primeval days down to the present sits enthroned as King and Judge, who therefore will be able even at the present time to maintain His majesty, which is assailed in the person of His anointed one.
Ps 55:19-23
In spite of this interruption and the accompanying clashing in of the music. אשׁר .ci with its dependent clause continues the ויאנם, more minutely describing those whom God will answer in His wrath. The relative clause at the same time gives the ground for this their fate from the character they bear: they persevere in their course without any regard to any other in their godlessness. The noun חליפה, which is used elsewhere of a change of clothes, of a reserve in time of war, of a relief of bands of workmen, here signifies a change of mind (Targum), as in Job 14:14 a change of condition; the plural means that every change of this kind is very far from them. In Ps 55:21 David again has the one faithless foe among the multitude of the rebels before his mind. שׁלמיו is equivalent to שׁלמים אתּו, Gen 34:21, those who stood in peaceful relationship to him (שׁלום, Ps 41:10). David classes himself with his faithful adherents. בּרית is here a defensive and offensive treaty of mutual fidelity entered into in the presence of God. By שׁלח and חלּל is meant the intention which, though not carried out as yet, is already in itself a violation and profanation of the solemn compact. In Ps 55:22 the description passes into the tone of the caesural schema. It is impossible for מחמאת, so far as the vowels are concerned, to be equivalent to מחמאות, since this change of the vowels would obliterate the preposition; but one is forbidden to read מחמאות (Targum, Symmachus, Jerome) by the fact that פּיו (lxx τοῦ προσώπου αὐτοῦ, as in Prov 2:6) cannot be the subject to חלקוּ. Consequently מ belongs to the noun itself, and the denominative מחמאות (from חמאה), like מעדנּות (from עדן), dainties, signifies articles of food prepared from curdled milk; here it is used figuratively of "milk-words" or "butter-words" which come from the lips of the hypocrite softly, sweetly, and supplely as cream: os nectar promit, mens aconita vomit. In the following words וּקרב־לבּו (וּקרב) the Makkeph (in connection with which it would have to be read ukerob just the same as in Ps 55:19, since the - has not a Metheg) is to be crossed out (as in fact it is even wanting here and there in MSS and printed editions). The words are an independent substantival clause: war (קרב, a pushing together, assault, battle, after the form כּתב mrof eh with an unchangeable â) is his inward part and his words are swords; these two clauses correspond. רכּוּ (properly like Arab. rkk, to be thin, weak, then also: to be soft, mild; root רך, רק, tendere, tenuare) has the accent on the ultima, vid., on Ps 38:20. פּתיחה is a drawn, unsheathed sword (Ps 37:14).
The exhortation, Ps 55:23, which begins a new strophe and is thereby less abrupt, is first of all a counsel which David gives to himself, but at the same time to all who suffer innocently, cf. Ps 27:14. Instead of the obscure ἅπαξ γεγραμ. יהבך, we read in Ps 37:5 דרכך, and in Prov 16:3 מעשׂיך, according to which the word is not a verb after the form ידעך (Chajug', Gecatilia, and Kimchi), but an accusative of the object (just as it is in fact accented; for the Legarme of יהוה has a lesser disjunctive value than the Zinnor of יהבך). The lxx renders it ἐπίῤῥιψον ἐπὶ κύριον τὴν μέριμνάν σου. Thus are these words of the Psalm applied in 1Pet 5:7. According to the Talmud יהב (the same form as קרב) signifies a burden. "One day," relates Rabba bar-Chana, B. Rosh ha-Shana, 26b, and elsewhere, "I was walking with an Arabian (Nabataean?) tradesman, and happened to be carrying a heavy pack. And he said to me, שׁקיל יהביך ושׁדי אגמלאי, Take thy burden and throw it on my camel." Hence it is wiser to refer יהב to יהב, to give, apportion, than to a stem יהב = יאב, Ps 119:131 (root אב, או), to desire; so that it consequently does not mean desiring, longing, care, but that which is imposed, laid upon one, assigned or allotted to one (Bttcher), in which sense the Chaldee derivatives of יהב (Targum Ps 11:6; Ps 16:5, for מנת) do actually occur. On whomsoever one casts what is allotted to him to carry, to him one gives it to carry. The admonition proceeds on the principle that God is as willing as He is able to bear even the heaviest burden for us; but this bearing it for us is on the other side our own bearing of it in God's strength, and hence the promise that is added runs: He will sustain thee (כּלכּל), that thou mayest not through feebleness succumb. Ps 55:23 also favours this figure of a burden: He will not give, i.e., suffer to happen (Ps 78:66), tottering to the righteous for ever, He will never suffer the righteous to totter. The righteous shall never totter (or be moved) with the overthrow that follows; whereas David is sure of this, that his enemies shall not only fall to the ground, but go down into Hades (which is here, by a combination of two synonyms, בּאר שׁחת, called a well, i.e., an opening, of a sinking in, i.e., a pit, as e.g., in Prov 8:31; Ezek 36:3), and that before they have halved their days, i.e., before they have reached the half of the age that might be attained under other circumstances (cf. Ps 102:25; Jer 16:11). By ואתּה אלהים prominence is given to the fact that it is the very same God who will not suffer the righteous to fall who casts down the ungodly; and by ואני David contrasts himself with them, as being of good courage now and in all time to come.
Geneva 1599
55:17 Evening, and morning, and at noon, will I pray, (m) and cry aloud: and he shall hear my voice.
(m) Which signifies a servants mind and sure trust to obtain his portion, which made him earnest at all times in prayer.
John Gill
55:17 Evening, and morning, and at noon, will I pray,.... These being the stated times of prayer with the Jews, and which continued to later ages, Dan 6:10. These times, they say (b), were fixed by Abraham, Isaac, and Jacob: the morning prayer by Abraham, according to Gen 22:3, the prayer of the "minchah" by Isaac, according to Gen 24:63; and the evening prayer by Jacob, according to Gen 28:11. The prayer of the evening was at the time of the evening sacrifice, to which it is compared, Ps 141:2. This was at the ninth hour, at which time Peter and John went up to the temple to pray; and Cornelius prayed in his own house, Acts 3:1. The prayer of the morning was at the time of the morning daily sacrifice, and was about the third hour of the day; at which time the apostles met together for prayer on the day of Pentecost, Acts 2:1; and that at noon was at the sixth hour of the day; at which time Peter went up to the housetop to pray, Acts 10:9. And now, though we are not tied down to these exact and precise times of prayer, yet this teaches us that we ought to pray frequently and constantly, and that a day should not pass without it; and the morning and evening seem to be very proper seasons for it, seeing the mercies of the Lord are new every morning; and we should be thankful for them and the mercies of the night past, and implore divine protection and grace for the day following; and at evening we should express our thankfulness for the mercies of the day, and commit ourselves and families into the hands of God, who is Israel's Keeper, that neither slumbers nor sleeps;
and cry aloud; denoting the distress he was in, the fervency of his prayer, and the importunity of it;
and he shall hear my voice; this he might be assured of, from the general character of God, as a God hearing prayer, and from his own special and particular experience of the truth of it, and from the promises made unto him.
(b) Yalkut Simeoni in loc.
John Wesley
55:17 Evening, &c. - The three stated times of prayer among the Jews.
54:1854:18: յերեկոյս՝ ՚ի վաղորդա՛յն ՚ի հասարակ աւուր։ Պատմեցի եւ ասացի եւ լուիցէ՛ ձայնի իմում[6966]. [6966] Ոմանք.Եւ լուիցես ձայնի իմ՛՛։
18 Երեկոյեան, առաւօտեան ու կէսօրին պատմեցի ու խօսեցի, եւ նա իմ ձայնը կը լսի:
17 Իրիկունը, առտուն ու կէսօրը պիտի գանգատիմ ու հառաչեմ։Անիկա պիտի լսէ իմ ձայնս։
Յերեկոյս, ի վաղորդայն, եւ ի հասարակ աւուր` պատմեցի եւ ասացի, եւ լուիցէ ձայնի իմում:

54:18: յերեկոյս՝ ՚ի վաղորդա՛յն ՚ի հասարակ աւուր։ Պատմեցի եւ ասացի եւ լուիցէ՛ ձայնի իմում[6966].
[6966] Ոմանք.Եւ լուիցես ձայնի իմ՛՛։
18 Երեկոյեան, առաւօտեան ու կէսօրին պատմեցի ու խօսեցի, եւ նա իմ ձայնը կը լսի:
17 Իրիկունը, առտուն ու կէսօրը պիտի գանգատիմ ու հառաչեմ։Անիկա պիտի լսէ իմ ձայնս։
zohrab-1805▾ eastern-1994▾ western am▾
54:1754:18 Вечером и утром и в полдень буду умолять и вопиять, и Он услышит голос мой,
54:18 ἑσπέρας εσπερα evening καὶ και and; even πρωὶ πρωι early καὶ και and; even μεσημβρίας μεσημβρια midday διηγήσομαι διηγεομαι narrate; describe ἀπαγγελῶ απαγγελλω report καὶ και and; even εἰσακούσεται εισακουω heed; listen to τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine
54:18. vespere et mane et meridie eloquar et resonabo et exaudiet vocem meamEvening and morning, and at noon I will speak and declare: and he shall hear my voice.
17. Evening, and morning, and at noonday, will I complain, and moan: and he shall hear my voice.
Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice:

54:18 Вечером и утром и в полдень буду умолять и вопиять, и Он услышит голос мой,
54:18
ἑσπέρας εσπερα evening
καὶ και and; even
πρωὶ πρωι early
καὶ και and; even
μεσημβρίας μεσημβρια midday
διηγήσομαι διηγεομαι narrate; describe
ἀπαγγελῶ απαγγελλω report
καὶ και and; even
εἰσακούσεται εισακουω heed; listen to
τῆς ο the
φωνῆς φωνη voice; sound
μου μου of me; mine
54:18. vespere et mane et meridie eloquar et resonabo et exaudiet vocem meam
Evening and morning, and at noon I will speak and declare: and he shall hear my voice.
17. Evening, and morning, and at noonday, will I complain, and moan: and he shall hear my voice.
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Adam Clarke: Commentary on the Bible - 1831
55:18: He hath delivered my soul - My life he has preserved in perfect safety from the sword; for there were many with me: "for in many afflictions his Word was my support." - Targum. Or David may refer to the supernatural assistance which was afforded him when his enemies were so completely discomfited.
Albert Barnes: Notes on the Bible - 1834
55:18: He hath delivered my soul in peaee - The Hebrew is, "He has redeemed;" so also the Septuagint and Vulgate. The meaning is, He has "rescued" me, or has saved me from my enemies. Either the psalmist composed the psalm "after" the struggle was over, and in view of it, here speaks of what had actually occurred; or he is so confident of being redeemed and saved that he speaks of it as if it were already done. See Psa 55:19. There are many instances in the Psalms in which the writer is so certain that what he prays for will be accomplished that he speaks of it as if it had already actually occurred. The words "in peace" mean that God ad given him peace; or that the result of the divine interposition was that he had calmness of mind.
From the battle that was against me - The hostile array; the armies prepared for conflict.
For there were many with me - This language conveys to us the idea that there were many on his side, or many that were associated with him, and that this was the reason why he was delivered. It is doubtful, however, whether this is the meaning of the original. The idea may be that there were many contending with him; that is, that there were many who were arrayed against him. The Hebrew will admit of this construction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:18: He hath: Psa 3:6, Psa 3:7, Psa 27:1-3, Psa 57:3, Psa 118:10-12; Sa2 18:28, Sa2 22:1; Act 2:33-36
there: Kg2 6:16; Ch2 32:7, Ch2 32:8; Mat 26:53; Jo1 4:4
Geneva 1599
55:18 He hath delivered my soul in peace from the battle [that was] against me: for there were (n) many with me.
(n) Even the angels of God fought on my side against my enemies, (4Kings 6:16).
John Gill
55:18 He hath delivered my soul in peace from the battle that was against me,.... That is, God had preserved his life, and delivered him safe and sound from many a battle which was fought against him, and might seem at first to go against him; and had given him peace and rest from all his enemies before the present trouble came upon him, 2Kings 7:1; wherefore he believed, that he who had delivered him in time past would deliver him again; this is the reasoning of faith, 2Cor 1:9. The Septuagint, Vulgate Latin, Arabic, and Ethiopic versions, render the last clause, "from them that draw nigh unto thee"; and the Syriac version renders it, by way of petition, "deliver my soul from them that know me"; and the Targum,
"lest evil should come unto me;''
for there were many with me; either enemies fighting with him; and so this is mentioned to set forth the more the power of God in his deliverance: or friends, who were on his side; all Israel and Judah, who loved David and prayed for him, as Jarchi interprets it: or the angels of God, as Aben Ezra; who being for the Lord's people, are more than they that are against them, 4Kings 6:16; or God, Father, Son, and Spirit; and if he is for us, who shall be against us? Rom 8:31. The Targum is,
"for in many afflictions his Word was for my help.''
John Wesley
55:18 He hath - He speaks of a future deliverance, as a thing done, because of the certainty of it. He hath restored me to my former peace and tranquility. For - For there were more with me than against me; even the holy angels whom God employed to defend and deliver me.
Robert Jamieson, A. R. Fausset and David Brown
55:18 many with me--that is, by the context, fighting with me.
54:1954:19: փրկեսցէ՛ խաղաղութեամբ զանձն իմ ՚ի մերձաւորաց իմոց, զի կարեօք հասին ՚ի վերայ իմ։
19 նա ինձ խաղաղութեամբ կը փրկի ինձ մերձեցողներից, քանզի ուժով յարձակուեցին ինձ վրայ:
18 Խաղաղութիւնով պիտի փրկէ իմ անձս այն պատերազմէն, որ կը մղեմ, Վասն զի շատ թշնամիներ ինծի կը մօտենան։
Փրկեսցէ խաղաղութեամբ զանձն իմ [321]ի մերձաւորաց իմոց, զի կարեօք`` հասին ի վերայ իմ:

54:19: փրկեսցէ՛ խաղաղութեամբ զանձն իմ ՚ի մերձաւորաց իմոց, զի կարեօք հասին ՚ի վերայ իմ։
19 նա ինձ խաղաղութեամբ կը փրկի ինձ մերձեցողներից, քանզի ուժով յարձակուեցին ինձ վրայ:
18 Խաղաղութիւնով պիտի փրկէ իմ անձս այն պատերազմէն, որ կը մղեմ, Վասն զի շատ թշնամիներ ինծի կը մօտենան։
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54:1854:19 избавит в мире душу мою от восстающих на меня, ибо их много у меня;
54:19 λυτρώσεται λυτροω ransom ἐν εν in εἰρήνῃ ειρηνη peace τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἀπὸ απο from; away τῶν ο the ἐγγιζόντων εγγιζω get close; near μοι μοι me ὅτι οτι since; that ἐν εν in πολλοῖς πολυς much; many ἦσαν ειμι be σὺν συν with; [definite object marker] ἐμοί εμοι me
54:19. redimet in pace animam meam ab adpropinquantibus mihi multi enim fuerunt adversum meHe shall redeem my soul in peace from them that draw near to me: for among many they were with me.
18. He hath redeemed my soul in peace from the battle that was against me: for they were many with me.
He hath delivered my soul in peace from the battle [that was] against me: for there were many with me:

54:19 избавит в мире душу мою от восстающих на меня, ибо их много у меня;
54:19
λυτρώσεται λυτροω ransom
ἐν εν in
εἰρήνῃ ειρηνη peace
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
ἀπὸ απο from; away
τῶν ο the
ἐγγιζόντων εγγιζω get close; near
μοι μοι me
ὅτι οτι since; that
ἐν εν in
πολλοῖς πολυς much; many
ἦσαν ειμι be
σὺν συν with; [definite object marker]
ἐμοί εμοι me
54:19. redimet in pace animam meam ab adpropinquantibus mihi multi enim fuerunt adversum me
He shall redeem my soul in peace from them that draw near to me: for among many they were with me.
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Adam Clarke: Commentary on the Bible - 1831
55:19: Because they have no changes - At first Absalom, Ahithophel, and their party, carried all before them. There seemed to be a very general defection of the people; and as in their first attempts they suffered no reverses, therefore they feared not God. Most of those who have few or no afflictions and trials in life, have but little religion. They become sufficient to themselves, and call not upon God.
Albert Barnes: Notes on the Bible - 1834
55:19: God shall hear and afflict them - That is, God will hear my prayer, and will afflict them, or bring upon them deserved judgments. As this looks to the future, it would seem to show that when in the pRev_ious verse he uses the past tense, and says that God "had" redeemed him, the language there, as suggested above, is that of strong confidence, implying that he had such certain assurance that the thing would be, that he speaks of it as if it were already done. Here he expresses the same confidence in another form - his firm belief that God "would" hear his prayer, and would bring upon his enemies deserved punishment.
Even he that abideth of old - The eternal God; he who is from everlasting. Literally, "He inhabits antiquity;" that is, he sits enthroned in the most distant past; he is eternal and unchanging. The same God who has heard prayer, will hear it now; he who has always shown himself a just God and an avenger, will show himself the same now. The fact that God is from everlasting, and is unchanging, is the only foundation for our security at any time, and the only ground of success in our plans. To a Being who is always the same we may confidently appeal, for we know what he will do. But who could have confidence in a changeable God? Who would know what to expect? Who can make any "calculation" on mere chance?
Because they have no changes ... - Margin, "With whom there be no changes, yet they fear not God." Literally, "To whom there are no changes, and they fear not God." Prof. Alexander supposes this to mean that God will "hear" the reproaches and blasphemies of those who have no changes, and who, therefore, have no fear of God. The meaning of the original is not exactly expressed in our common version. According to that version, the idea would seem to be that the fact that they meet with no changes or Rev_erses in life, or that they are favored with uniform prosperity, is a "reason" why they do not fear or worship God. This may be true in fact (compare the notes at Job 21:9-14), but it is not the idea here. The meaning is, that the God who is unchanging - who is always true and just - will "afflict," that is, will bring punishisment on those who heretofore have had no changes; who have experienced no adversities; who are confident of success because they have always been prosperous, and who have no fear of God. Their continual success and prosperity "may" be a reason - as it often is - why they do "not" feel their need of religion, and do "not" seek and serve God; but the precise truth taught here is, that the fact of continued prosperity is no argument for impunity and safety in a course of wrong doing. God is unchangeable in fact, as they seem to be; and an unchangeable God will not suffer the wicked always to prosper. To constitute safety there must be a better ground of assurance than the mere fact that we have been uniformly prospered, and have experienced no Rev_erses hitherto.
They fear not God - They do not regard him. They do not dread his interposition as a just God. How many such there are upon the earth, who argue secretly that because they have always been favored with success, therefore they are safe; who, in the midst of abundant prosperity - of unchanging "good fortune," as they would term it - worship no God, feel no need of religion, and are regardless of the changes of life which may soon occur, and even of that one great change which death must soon produce!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:19: hear: Psa 65:5, Psa 143:12; Th1 2:15, Th1 2:16; Rev 6:10, Rev 6:11
even: Psa 90:1, Psa 90:2; Deu 33:27; Mic 5:2; Col 1:17
Because: etc. or, With whom also there be no changes, yet they fear not God
no changes: Psa 73:5, Psa 73:6; Pro 1:32; Ecc 8:11; Isa 36:20; Jer 48:11; Zep 1:12
Geneva 1599
55:19 God shall hear, and afflict them, even he that abideth of old. Selah. Because they (o) have no changes, therefore they fear not God.
(o) But their prosperous estate still continues.
John Gill
55:19 God shall hear and afflict them,.... That is, either he shall hear the prayers of his servant, imprecating evils upon his enemies, Ps 55:9; and shall bring them down upon them, in answer to his requests; or it may be, rendered, "God shall hear and answer them" (c); he shall hear their blasphemies, and take notice of their wickedness, and answer them by terrible things in righteousness;
even he that abideth of old; or "is the inhabitant of eternity" (d) Is 57:15; the eternal God, from everlasting to everlasting, who was before all creatures and before all time, and will ever remain the same, out of whose hands there is no escaping. The Targum is,
"and he inhabiteth the heavens from of old to everlasting.''
Selah; of this word; see Gill on Ps 3:2.
Because they have no changes; Kimchi renders it, who hath no changes; taking to be the same with and interprets it of God; connecting it with the former clause, that he that abideth of old hath no changes. There is no variableness nor shadow of turning with him; he never changes his mind, nor alters his counsel, whether it be for good or evil; and yet wicked men fear him not. But rather this is to be understood of sinners, as the Targum paraphrases it,
"who are not of old, and who do not change their evil way;''
who have no changes in their hearts, nor in their lives, but continue in their natural and sinful estate, without any impression of the power and grace of God upon them. Or they have no changes in their worldly circumstances, from good to bad, as Aben Ezra explains it; things go well with them, and they are not in trouble as other men; they are at ease and quiet, and are settled on their lees; see Job 10:17. Or they have no regard to their last change by death; and are not afraid of that, as Jarchi interprets it; they put away this evil day far from them; think nothing about it, as if it would never be, and as if they had made an agreement with it that this change should never come upon them, Job 14:14;
therefore they fear not God; do not serve and worship him now, and are not afraid of his judgments here or hereafter; no change being made in their hearts, nor any alteration in their secular affairs for the worse; but having much goods laid up for many years, and sentence against their evil works not being speedily executed, their hearts are hardened, and they live secure in sin.
(c) "et respondeat illis", Cocceius. (d) "et incola antiquitatis, vel aeternitatis", Gejerus.
John Wesley
55:19 Hear - My prayers. Eternity - Who is eternal, and therefore unchangeable, and almighty. Because - They meet with no crosses nor disappointments. Therefore - Their success makes them go on securely, without any regard to God, or dread of his judgments.
Robert Jamieson, A. R. Fausset and David Brown
55:19 God hears the wicked in wrath.
abideth--or, "sitteth."
of old--enthroned as a sovereign.
Because . . . no changes--Prosperity hardens them (Ps 73:5).
54:2054:20: Լուիցէ Աստուած եւ խոնարհ արասցէ զնոսա, որ յառաջն է քան զյաւիտեանս։ Զի ո՛չ գոյր նոցա փոխանակ, եւ ո՛չ երկեան յԱստուծոյ։
20 Կը լսի եւ կ’ընկճի նրանց Աստուած, որ կար յաւիտենութիւնից առաջ, քանզի չեն փոխւում նրանք, եւ չեն վախենում Աստծուց:
19 Աստուած պիտի լսէ Ու յաւիտենականութեան մէջ բնակողը պիտի խոնարհեցնէ զանոնք. (Սէլա։)Որովհետեւ չեն փոխուիր անոնք Ու Աստուծմէ չեն վախնար։
Լուիցէ Աստուած եւ [322]խոնարհ արասցէ զնոսա, որ յառաջն է քան զյաւիտեանս. զի ոչ գոյր նոցա փոխանակ,`` եւ ոչ երկեան յԱստուծոյ:

54:20: Լուիցէ Աստուած եւ խոնարհ արասցէ զնոսա, որ յառաջն է քան զյաւիտեանս։ Զի ո՛չ գոյր նոցա փոխանակ, եւ ո՛չ երկեան յԱստուծոյ։
20 Կը լսի եւ կ’ընկճի նրանց Աստուած, որ կար յաւիտենութիւնից առաջ, քանզի չեն փոխւում նրանք, եւ չեն վախենում Աստծուց:
19 Աստուած պիտի լսէ Ու յաւիտենականութեան մէջ բնակողը պիտի խոնարհեցնէ զանոնք. (Սէլա։)Որովհետեւ չեն փոխուիր անոնք Ու Աստուծմէ չեն վախնար։
zohrab-1805▾ eastern-1994▾ western am▾
54:1954:20 услышит Бог, и смирит их от века Живущий, потому что нет в них перемены; они не боятся Бога,
54:20 εἰσακούσεται εισακουω heed; listen to ὁ ο the θεὸς θεος God καὶ και and; even ταπεινώσει ταπεινοω humble; bring low αὐτούς αυτος he; him ὁ ο the ὑπάρχων υπαρχω happen to be; belong πρὸ προ before; ahead of τῶν ο the αἰώνων αιων age; -ever διάψαλμα διαψαλμα not γάρ γαρ for ἐστιν ειμι be αὐτοῖς αυτος he; him ἀντάλλαγμα ανταλλαγμα in exchange καὶ και and; even οὐκ ου not ἐφοβήθησαν φοβεω afraid; fear τὸν ο the θεόν θεος God
54:20. exaudiet Deus et humiliabit eos qui iudex est ab initio semper non enim mutantur neque timent DeumGod shall hear, and the Eternal shall humble them. For there is no change with them, and they have not feared God:
19. God shall hear, and answer them, even he that abideth of old, who have no changes, and who fear not God.
God shall hear, and afflict them, even he that abideth of old. Selah. Because they have no changes, therefore they fear not God:

54:20 услышит Бог, и смирит их от века Живущий, потому что нет в них перемены; они не боятся Бога,
54:20
εἰσακούσεται εισακουω heed; listen to
ο the
θεὸς θεος God
καὶ και and; even
ταπεινώσει ταπεινοω humble; bring low
αὐτούς αυτος he; him
ο the
ὑπάρχων υπαρχω happen to be; belong
πρὸ προ before; ahead of
τῶν ο the
αἰώνων αιων age; -ever
διάψαλμα διαψαλμα not
γάρ γαρ for
ἐστιν ειμι be
αὐτοῖς αυτος he; him
ἀντάλλαγμα ανταλλαγμα in exchange
καὶ και and; even
οὐκ ου not
ἐφοβήθησαν φοβεω afraid; fear
τὸν ο the
θεόν θεος God
54:20. exaudiet Deus et humiliabit eos qui iudex est ab initio semper non enim mutantur neque timent Deum
God shall hear, and the Eternal shall humble them. For there is no change with them, and they have not feared God:
19. God shall hear, and answer them, even he that abideth of old, who have no changes, and who fear not God.
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
20. Давид уверен, что его молитва к Богу о гибели врагов будет услышана, так как в них "нет перемены" как в их поведении, так и мыслях нет благоговения пред Богом, страха от сознания ответственности пред Ним за свои худые дела, а потому и не может быть им снисхождения.
Adam Clarke: Commentary on the Bible - 1831
55:20: He hath put forth his hands - A farther description of Ahithophel. He betrayed his friends, and he broke his covenant with his king. He had agreed to serve David for his own emolument, and a stipulation was made accordingly; but while receiving the king's pay, he was endeavoring to subvert the kingdom, and destroy the life of his sovereign.
Albert Barnes: Notes on the Bible - 1834
55:20: He hath put forth his hands against such as be at peace with him - Against those who were his friends, or who had given him no occasion for war. The Septuagint and Vulgate render this, "He hath put forth his hands in recompensing;" that is, in taking vengeance. The Hebrew would bear this construction, but the more correct rendering is that in our common version. The "connection" here would seem to indicate that this is to be referred to God, as God is mentioned in the pRev_ious verse. But evidently the design is to refer to the enemies, or the principal enemy of the psalmist - the man whom he had particularly in his eye in the composition of the psalm; and the language is that of one who was "full" of the subject - who was thinking of one thing - and who did not deem it necessary to specify by name the man who had injured him, and whose conduct had so deeply pained him. He, therefore, begins the verse, "He hath put forth his hands," etc.; showing that his mind was fixed on the base conduct of his enemy. The language is such as leads us to suppose that the psalmist had Ahithophel in view, as being eminently the man that had in this cruel and unexpected manner put forth his hands against one who was his friend, and who had always treated him with confidence.
He hath broken his covenant - He, Ahithophel. The margin, as the Hebrew, is, "He hath profaned." The idea is, that he had defiled, or polluted it; or he had treated it as a vile thing - a thing to be regarded with contempt and aversion, as a polluted object is. The "covenant" here referred to, according to the views expressed above, may be supposed to refer to the compact or agreement of Ahithophel with David as an officer of his realm - as an adviser and counselor - that he would be faithful to the interests of the king and to his cause. All this he had disregarded, and had treated as if it were a worthless thing, by identifying himself with Absalom in his rebellion. See Sa2 15:12, Sa2 15:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:20: put: Sa1 22:17, Sa1 24:10; Sa2 18:12; Act 12:1
at peace: Psa 7:4, Psa 109:5, Psa 120:6, Psa 120:7
broken: Heb. profaned, Psa 89:28, Psa 89:34, Psa 89:38; Sa2 2:4, Sa2 5:3, Sa2 14:32, Sa2 14:33, Sa2 15:10-12; Ecc 8:2; Eze 17:16-19
Geneva 1599
55:20 He (p) hath put forth his hands against such as be at peace with him: he hath broken his covenant.
(p) I did not provoke him but was as at peace with him, yet he made war against me.
John Gill
55:20 He hath put forth his hands,.... The psalmist returns and describes, in this verse Ps 55:3, the cruelty, perfidy, and hypocrisy of his false friend; who had stretched forth his hands
against such as be at peace with him, or he pretended to be at peace with. So Ahithophel put forth his hands against David, by whom he had been admitted into his privy council, and there had taken sweet counsel together, by entering into a conspiracy and rebellion against him, and by forming a scheme to smite the king only, 2Kings 17:1; and Judas, though he did not lay hands on Christ himself, yet he gave his enemies a sign by which they might know him, and seize him, and hold him fast, as they did; and him Christ calls the man of his peace, Ps 41:9; they being at peace when he lifted up his heel against him;
he hath broken his covenant; of friendship that was made between them; he proved false and treacherous, broke through his engagements, and violated his faith.
John Wesley
55:20 He - They, the persons last mentioned.
Robert Jamieson, A. R. Fausset and David Brown
55:20 The treachery is aggravated by hypocrisy. The changes of number, Ps 55:15, Ps 55:23, and here, enliven the picture, and imply that the chief traitor and his accomplices are in view together.
54:2154:21: Ձգեաց զձեռն իւր ՚ի հատուցանել նոցա, եւ նոքա պղծեցի՛ն զօրէնս նորա[6967]։ [6967] Յօրինակին պակասէր.Ձգեաց զձեռն իւր՚ի հա՛՛։
21 Նա մեկնեց իր ձեռքը՝ պատժելու նրանց. նրանք պղծել էին Նրա օրէնքները:
20 Ձեռքը իրեն հետ հաշտ եղողներուն վրայ երկնցուց, Իր ուխտը աւրեց։
Ձգեաց զձեռն իւր [323]ի հատուցանել նոցա, եւ նոքա պղծեցին զօրէնս նորա:

54:21: Ձգեաց զձեռն իւր ՚ի հատուցանել նոցա, եւ նոքա պղծեցի՛ն զօրէնս նորա[6967]։
[6967] Յօրինակին պակասէր.Ձգեաց զձեռն իւր՚ի հա՛՛։
21 Նա մեկնեց իր ձեռքը՝ պատժելու նրանց. նրանք պղծել էին Նրա օրէնքները:
20 Ձեռքը իրեն հետ հաշտ եղողներուն վրայ երկնցուց, Իր ուխտը աւրեց։
zohrab-1805▾ eastern-1994▾ western am▾
54:2054:21 простерли руки свои на тех, которые с ними в мире, нарушили союз свой;
54:21 ἐξέτεινεν εκτεινω extend τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him ἐν εν in τῷ ο the ἀποδιδόναι αποδιδωμι render; surrender ἐβεβήλωσαν βεβηλοω profane τὴν ο the διαθήκην διαθηκη covenant αὐτοῦ αυτος he; him
54:21. extendit manum suam ad pacifica sua contaminabit pactum suumHe hath stretched forth his hand to repay. They have defiled his covenant,
20. He hath put forth his hands against such as were at peace with him: he hath profaned his covenant.
He hath put forth his hands against such as be at peace with him: he hath broken his covenant:

54:21 простерли руки свои на тех, которые с ними в мире, нарушили союз свой;
54:21
ἐξέτεινεν εκτεινω extend
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
ἐν εν in
τῷ ο the
ἀποδιδόναι αποδιδωμι render; surrender
ἐβεβήλωσαν βεβηλοω profane
τὴν ο the
διαθήκην διαθηκη covenant
αὐτοῦ αυτος he; him
54:21. extendit manum suam ad pacifica sua contaminabit pactum suum
He hath stretched forth his hand to repay. They have defiled his covenant,
20. He hath put forth his hands against such as were at peace with him: he hath profaned his covenant.
ru▾ LXX-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
21. Враги Давида изображаются по этому стиху насильниками над мирным населением Иерусалима. С еврейского же точнее нужно этот стих относить к Ахитофелу. Точный перевод был бы такой: "он налагает руку на тех, которые были с ним в мире", т. е. на Давида и преданных ему лиц.
Adam Clarke: Commentary on the Bible - 1831
55:21: Were smoother than butter - He was a complete courtier, and a deep, designing hypocrite besides. His words were as soft as butter, and as smooth as oil, while he meditated war; and the fair words which were intended to deceive, were intended also to destroy: they were drawn swords. This is a literal description of the words and conduct of Absalom, as we learn from the inspired historian, Sa2 15:2, etc. He was accustomed to wait at the gate; question the persons who came for justice and judgment; throw out broad hints that the king was negligent of the affairs of his kingdom, and had not provided an effective magistracy to administer justice among the people, and added that if he were appointed judge in the land, justice should be done to all. He bowed also to the people, and kissed them; and thus he stole the hearts of the men of Israel. See the passages referred to above.
Albert Barnes: Notes on the Bible - 1834
55:21: The words of his mouth were smoother than butter - Prof. Alexander renders this, "Smooth are the butterings of his mouth." This is in accordance with the Hebrew, but the general meaning is well expressed in our common version. The idea is, that he was a hypocrite; that his professions of friendship were false; that he only used pleasant words - words expressive of friendship and love - to deceive and betray. We have a similar expression when we speak of "honeyed words," or "honeyed accents." This would apply to Ahithophel, and it will apply to thousands of similar cases in the world.
But war was in his heart - He was base, treacherous, false. He was really my enemy, and was ready, when any suitable occasion occurred, to show himself to be such.
His words were softer than oil - Smooth, pleasant, gentle. He was full of professions of love and kindness.
Yet were they drawn swords - As swords drawn from the scabbard, and ready to be used. Compare Psa 28:3; Psa 57:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:21: The words: Psa 28:3, Psa 57:4, Psa 62:4, Psa 64:3; Pro 5:3, Pro 5:4, Pro 12:18, Pro 26:24-26, Pro 26:28; Mat 26:25; Luk 20:20, Luk 20:21
war: Joh 13:2
John Gill
55:21 The words of his mouth were smoother than butter,.... Such were the words of Ahithophel, when in counsel with David; and such the words of Judas, when he said to Christ, "hail, master", and kissed him, Mt 26:49;
but war was in his heart; even a civil war, rebellion against his prince; that was what Ahithophel meditated in his heart; and nothing less than to take away the life of Christ was designed by Judas. The words may be rendered, "they were divided" (e); that is, his mouth and his heart: "his mouth was butter, and his heart war"; the one declared for peace, when the other intended war; see Jer 9:8;
his words were softer than oil; at one time full of soothing and flattery:
yet were they drawn swords: at another time sharp and cutting, breathing out threatening and slaughter, destruction and death.
(e) Sept. "divisi sunt", V. L. Hammond.
54:2254:22: Բաժանեցան ՚ի սրտմտութենէ երեսաց նոցա. եւ եհաս ՚ի սիրտս նոցա։ Կակուղ էին բանք նոցա քան զձէթ, եւ ինքեանք էին որպէս սլաք[6968]։ [6968] Ոմանք.՚Ի սրտմտութենէ երեսաց նորա։ Եւ ոմանք.Երեսաց իւրեանց... Եւ ինքեանք որպէս սլաք։
22 Բաժանուեցին Նրա երեսի զայրոյթից, բայց Նա հասաւ նրանց սրտերին: Ձէթից փափուկ էին նրանց խօսքերը, բայց իրենք կարծես նետեր լինէին:
21 Անոր բերնին խօսքերը կոգիէն կակուղ են, Բայց անոր սրտին մէջ պատերազմ կայ։Անոր խօսքերը ձէթէն կակուղ են, Բայց մերկ սուրեր են։
Բաժանեցան ի սրտմտութենէ երեսաց նորա, եւ եհաս ի սիրտս նոցա``. կակուղ էին բանք նոցա քան զձէթ, եւ ինքեանք էին որպէս սլաք:

54:22: Բաժանեցան ՚ի սրտմտութենէ երեսաց նոցա. եւ եհաս ՚ի սիրտս նոցա։ Կակուղ էին բանք նոցա քան զձէթ, եւ ինքեանք էին որպէս սլաք[6968]։
[6968] Ոմանք.՚Ի սրտմտութենէ երեսաց նորա։ Եւ ոմանք.Երեսաց իւրեանց... Եւ ինքեանք որպէս սլաք։
22 Բաժանուեցին Նրա երեսի զայրոյթից, բայց Նա հասաւ նրանց սրտերին: Ձէթից փափուկ էին նրանց խօսքերը, բայց իրենք կարծես նետեր լինէին:
21 Անոր բերնին խօսքերը կոգիէն կակուղ են, Բայց անոր սրտին մէջ պատերազմ կայ։Անոր խօսքերը ձէթէն կակուղ են, Բայց մերկ սուրեր են։
zohrab-1805▾ eastern-1994▾ western am▾
54:2154:22 уста их мягче масла, а в сердце их вражда; слова их нежнее елея, но они суть обнаженные мечи.
54:22 διεμερίσθησαν διαμεριζω divide ἀπὸ απο from; away ὀργῆς οργη passion; temperament τοῦ ο the προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even ἤγγισεν εγγιζω get close; near ἡ ο the καρδία καρδια heart αὐτοῦ αυτος he; him ἡπαλύνθησαν απαλυνω the λόγοι λογος word; log αὐτοῦ αυτος he; him ὑπὲρ υπερ over; for ἔλαιον ελαιον oil καὶ και and; even αὐτοί αυτος he; him εἰσιν ειμι be βολίδες βολις javelin
54:22. nitidius butyro os eius pugnat autem cor illius molliores sermones eius oleo cum sint lanceaeThey are divided by the wrath of his countenance, and his heart hath drawn near. His words are smoother than oil, and the same are darts.
21. His mouth was smooth as butter, but his heart was war: his words were softer than oil, yet were they drawn swords.
The words of his mouth were smoother than butter, but war [was] in his heart: his words were softer than oil, yet [were] they drawn swords:

54:22 уста их мягче масла, а в сердце их вражда; слова их нежнее елея, но они суть обнаженные мечи.
54:22
διεμερίσθησαν διαμεριζω divide
ἀπὸ απο from; away
ὀργῆς οργη passion; temperament
τοῦ ο the
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
καὶ και and; even
ἤγγισεν εγγιζω get close; near
ο the
καρδία καρδια heart
αὐτοῦ αυτος he; him
ἡπαλύνθησαν απαλυνω the
λόγοι λογος word; log
αὐτοῦ αυτος he; him
ὑπὲρ υπερ over; for
ἔλαιον ελαιον oil
καὶ και and; even
αὐτοί αυτος he; him
εἰσιν ειμι be
βολίδες βολις javelin
54:22. nitidius butyro os eius pugnat autem cor illius molliores sermones eius oleo cum sint lanceae
They are divided by the wrath of his countenance, and his heart hath drawn near. His words are smoother than oil, and the same are darts.
21. His mouth was smooth as butter, but his heart was war: his words were softer than oil, yet were they drawn swords.
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
22. Грозный суд Божий враги Давида заслужили своими поступками, своим злым настроением: они говорят льстиво, с ложным сочувствием ("уста их мягче масла"), а на душе - зло; слова их нежны, но говорятся для того, чтобы введением в обман доверившегося человека зло погубить его ("они суть обнаженные мечи"). Такое коварство испытал Давид на себе от своих ложных друзей и тоже он видел упрочивающимся и в общественной жизни. С евр. текста этот стих относится к Ахитофелу: "его уста мягче масла, но в сердце брань".
Adam Clarke: Commentary on the Bible - 1831
55:22: Cast thy burden upon the Lord - Whatever cares, afflictions, trials, etc., they may be with which thou art oppressed, lay them upon him.
And he shall sustain thee - He shall bear both thee and thy burden. What a glorious promise to a tempted and afflicted soul! God will carry both thee and thy load. Then cast thyself and it upon him.
He shall never suffer the righteous to be moved - While a man is righteous, trusts in and depends upon God, he will never suffer him to be shaken. While he trusts in God, and works righteousness, he is as safe as if he were in heaven.
Albert Barnes: Notes on the Bible - 1834
55:22: Cast thy burden upon the Lord - This may be regarded as an address of the psalmist to himself, or to his own soul - an exhortation to himself to roll all his care upon the Lord, and to be calm. It is expressed, however, in so general language, that it may be applicable to all persons in similar circumstances. Compare Mat 11:28-29; Phi 4:6-7; Pe1 5:7. The Margin here is, "gift." The "literal" rendering would be, "Cast upon Jehovah what he hath given (or laid upon) thee; that is, thy lot." (Gesenius, Lexicon) The phrase, "he gives thee," here means what he appoints for thee; what he allots to thee as thy portion; what, in the great distribution of things in his world, he has assigned to "thee" to be done or to be borne; cast it all on him. Receive the allotment as coming from him; as what "he" has, in his infinite wisdom, assigned to thee as thy portion in this life; as what "he" has judged it to be best that then shouldest do or bear; as "thy" part of toil, or trouble, or sacrifice, in carrying out his great arrangements in the world. All that is to be "borne" or to be "done" in this world he has "divided up" among people, giving or assigning to each one what He thought best suited to his ability, his circumstances, his position in life - what "he" could do or bear best - and what, therefore, would most conduce to the great end in view. That portion thus assigned to "us," we are directed to "cast upon the Lord;" that is, we are to look to him to enable us to do or to bear it. As it is "his" appointment, we should receive it, and submit to it, without complaining; as it is "his" appointment, we may feel assured that no more has been laid upon us than is commensurate with our ability, our condition, our usefulness, our salvation. We have not to rearrange what has been thus appointed, or to adjust it anew, but to do all, and endure all that he has ordained, leaning on his arm.
And he shall sustain thee - He will make you sufficient for it. The word literally means "to measure;" then to hold or contain, as a vessel or measure; and then, to hold up or sustain "by" a sufficiency of strength or nourishment, as life is sustained. Gen 45:11; Gen 47:12; Gen 50:21; Kg1 4:7; Kg1 17:4. Here it means that God would give such a "measure" of strength and grace as would be adapted to the duty or the trial; or such as would be sufficient to bear us up under it. Compare the notes at Co2 12:9.
He shall never suffer the righteous to be moved - literally, "He will not give moving foRev_er to the righteous." That is, he will not so appoint, arrange, or permit things to occur, that the righteous shall be "ultimately" and "permanently" removed from their steadfastness and their hope; he will not suffer them to fall away and perish. In all their trials and temptations he will sustain them, and will ultimately bring them off in triumph. The meaning here cannot be that the righteous shall never be "moved" in the sense that their circumstances will not be changed; or that none of their plans will fail; or that they will never be disappointed; or that their minds will never in any sense be discomposed; but that whatever trials may come upon them, they will be "ultimately" safe. Compare Psa 37:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:22: Cast: Psa 27:14, Psa 37:5 *marg. Psa 42:10, Psa 42:11, Psa 62:8, Psa 63:8; Isa 50:10; Mat 6:25, Mat 6:31-34, Mat 11:28; Luk 12:22; Phi 4:6, Phi 4:7; Pe1 5:7
burden: or, gift
suffer: Psa 16:8, Psa 37:24, Psa 62:2, Psa 62:6, Psa 121:3; Sa1 2:9; Joh 10:27-30; Pe1 1:5
Geneva 1599
55:22 Cast thy burden upon the LORD, and he shall sustain thee: he shall (q) never suffer the righteous to be moved.
(q) Though for their bettering and trial, he permits them to slip for a time.
John Gill
55:22 Cast thy burden upon the Lord,.... These are either the words of the Holy Ghost to David, according to Jarchi; or of David to his own soul in distress, and may be directed to any good man in like circumstances. The word rendered "burden" signifies a gift and so the words are translated by many, "cast thy gift upon the Lord" (f); what he has given in a way of providence and of grace, acknowledge him to be the author of it; pray for a continuance of mercies, and for fresh supplies, and expect them; and also what he gives in a way of trial, the cross, with all afflictions and troubles: which sense seems most agreeable to the context; and these may be said to be "the gift" of God, as the cup of sorrow Christ drank of is said to be "given" him by his Father, Jn 18:11. These are given by the Lord to bring his people to a sense of sin, and acknowledgment of it; to humble them for it, and cause them to return from it; and to try their graces: and then do they cast them upon him, when they acknowledge them as coming from him; wait the removal of them in his time; desire a sanctified use of them, and expect deliverance from them by him. Or the sense is, whatever thou desirest should be given thee by the Lord, cast it on him; that is, leave it with him to do as he pleases, who works all things after the counsel of his own will. The Targum renders it,
"cast thy hope upon the Lord;''
as an anchor on a good bottom, to which hope is compared, Heb 6:19. This is done when persons make the Lord the object of their hope, and expect all from him they hope to enjoy here and hereafter. The Septuagint version is, "cast thy care upon the Lord"; of thy body, and all the temporal concerns of thy family, and everything relating thereunto; and of thy soul, and its everlasting welfare and salvation; see 1Pet 5:7. But Jarchi, Aben Ezra, and Kimchi, interpret the word by "thy burden", which is learnt from the use of it in the Arabic language. The Rabbins did not know the meaning of the word, till one of them heard an Arabian merchant say (g),
"take up "thy burden", and cast it upon the camels.''
The burden here meant is either the burden of afflictions, which is sometimes very heavy; see Job 6:23; no affliction is joyous, but grievous; but some are heavier in their own kind and nature than others, and become so through the multiplicity of them, as in the case of Job; or through the long continuance of them, and especially when attended with the hidings of God's face, or with the temptations of Satan: or else the burden of sin and corruption, which is an heavy burden, and a very disagreeable one; under which the saints groan, and by which they are hindered in running their Christian race, and which they are like to carry with them to their graves; their only relief under it is to look to Christ, who has borne it and took it away; which may be meant by casting it on the Lord:
and he shall sustain thee; in being, both natural and spiritual; and supply with all things necessary both to the temporal and spiritual life, and support under all trials and difficulties;
he shall never suffer the righteous to be moved; to be shaken and stagger so as to fall, especially totally and finally; for the words may be rendered, "he shall never suffer the righteous to be moved for ever" (h); or so to be moved by their afflictions as to desert the cause in which they are engaged; nor shall they ever be moved by men or devils, or anything whatever, from their spiritual estate, in which they are by grace; nor from the love of God and covenant of grace; nor out of the hands of Christ; nor from their state of justification, adoption, and sanctification.
(f) "donum tuum", Montanus; "quicquid dat tibi", Junius & Tremellius, Piscator. (g) T. Bab. Roshhashanah, fol. 26. 2. Megillah, fol. 18. 1. Bereshit Rabba, s. 79. fol 69. 4. (h) "in aeternum", Musculus, Gussetius, p. 460. "perpetuo", Tigurine version, Lutherus, Gejerus; so Ainsworth.
John Wesley
55:22 Burden - All thy crosses, and cares, and fears, lay them upon the Almighty, by faith and prayer. He directs this speech to his own soul, and to all good men in like circumstances. Suffer - As he doth wicked men. Tho' he may for a season suffer them to be shaken, yet not to be overwhelmed.
Robert Jamieson, A. R. Fausset and David Brown
55:22 thy burden--literally, "gift," what is assigned you.
he shall sustain--literally, "supply food," and so all need (Ps 37:25; Mt 6:11).
to be moved--from the secure position of His favor (compare Ps 10:6).
54:2354:23: Ընկեա՛ ՚ի Տէր զհոգս քո եւ նա կերակրէ զքեզ, եւ ո՛չ տայ յաւիտեան սասանութիւն արդարոյ[6969]։ [6969] Ոմանք.Սասանութիւն արդարոյն։
23 Հոգսդ դի՛ր Տիրոջ վրայ, ու նա քեզ կը կերակրի եւ չի թողնի, որ արդարը յաւիտեան սասանուի:
22 Քու հոգդ Տէրոջը վրայ ձգէ՛ Ու ան քեզ պիտի խնամէ. Անիկա արդարը երբեք պիտի չսասանեցնէ։
Ընկեա ի Տէր զհոգս քո, եւ նա կերակրէ զքեզ, եւ ոչ տայ յաւիտեան սասանութիւն արդարոյ:

54:23: Ընկեա՛ ՚ի Տէր զհոգս քո եւ նա կերակրէ զքեզ, եւ ո՛չ տայ յաւիտեան սասանութիւն արդարոյ[6969]։
[6969] Ոմանք.Սասանութիւն արդարոյն։
23 Հոգսդ դի՛ր Տիրոջ վրայ, ու նա քեզ կը կերակրի եւ չի թողնի, որ արդարը յաւիտեան սասանուի:
22 Քու հոգդ Տէրոջը վրայ ձգէ՛ Ու ան քեզ պիտի խնամէ. Անիկա արդարը երբեք պիտի չսասանեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
54:2254:23 Возложи на Господа заботы твои, и Он поддержит тебя. Никогда не даст Он поколебаться праведнику.
54:23 ἐπίρριψον επιρριπτω fling on ἐπὶ επι in; on κύριον κυριος lord; master τὴν ο the μέριμνάν μεριμνα anxiety σου σου of you; your καὶ και and; even αὐτός αυτος he; him σε σε.1 you διαθρέψει διατρεφω not δώσει διδωμι give; deposit εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever σάλον σαλος swaying; rocking τῷ ο the δικαίῳ δικαιος right; just
54:23. proice super Dominum caritatem tuam et ipse enutriet te non dabit in aeternum fluctuationem iustoCast thy care upon the Lord, and he shall sustain thee: he shall not suffer the just to waver for ever.
22. Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved.
Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved:

54:23 Возложи на Господа заботы твои, и Он поддержит тебя. Никогда не даст Он поколебаться праведнику.
54:23
ἐπίρριψον επιρριπτω fling on
ἐπὶ επι in; on
κύριον κυριος lord; master
τὴν ο the
μέριμνάν μεριμνα anxiety
σου σου of you; your
καὶ και and; even
αὐτός αυτος he; him
σε σε.1 you
διαθρέψει διατρεφω not
δώσει διδωμι give; deposit
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
σάλον σαλος swaying; rocking
τῷ ο the
δικαίῳ δικαιος right; just
54:23. proice super Dominum caritatem tuam et ipse enutriet te non dabit in aeternum fluctuationem iusto
Cast thy care upon the Lord, and he shall sustain thee: he shall not suffer the just to waver for ever.
22. Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-24. Давид ободряет себя самого и, вместе с тем, всякого невинно страдающего и преследуемого - надеждой на Бога, Который "никогда не даст поколебаться праведнику", не допустит, чтобы праведник сделался предметом посмеяния, позорных речей, которые бы переходили из поколения в поколение, но всегда защитит, не допустит до гибели. Врагов и гонителей праведников Господь низложит в "ров погибели", т. е. в ров, который обыкновенно выкапывался глубоко в земле в виде кувшина, с сравнительно узким горлышком, куда низвергали преступников и выхода откуда уже не могло и быть, т. е. Господь безвозвратно погубит их. Все вообще "кровожадные и коварные не доживут и до половины дней своих", - все восставшие на Давида, жаждавшие произвести государственный переворот даже и насилием, с пролитием крови (здесь разумеется Ахитофел, Авессалом и его друзья, не гнушавшиеся и не боявшиеся даже междоусобной распри) и действовавшие обманами, как и действительно действовал Авессалом, склоняя к себе народные симпатии распространением ложных сведений о Давиде, не переживут и половины назначенной им жизни. Последнее буквально исполнилось на Авессаломе, погибшем в цветущем возрасте.

Псалмы 53: и 54: употребляются при богослужении в составе 6-го часа, воспоминающего распятие Христа, когда его враги в своей вражде ко Христу "не предложиша Бога пред собою" (LIII:5: ст.) и когда близкий к Нему человек (Иуда) оказался предателем (LIV, 14-15). Напоминанием об этом церковь предостерегает верующих не уподобляться этим врагам, а с искренней верой и чистотой сердца приступить к слушанию и участию в совершении Великой Жертвы Христовой.
Adam Clarke: Commentary on the Bible - 1831
55:23: But thou, O God, shalt bring them down into the pit of destruction - The Chaldee is emphatic: "And thou, O Lord, by thy Word (במימרך bemeymerach) shalt thrust them into the deep gehenna, the bottomless pit, whence they shall never come out; the pit of destruction, where all is amazement, horror, anguish, dismay, ruin, endless loss, and endless suffering."
Bloody and deceitful men shall not live out half their days - So we find, if there be an appointed time to man upon earth, beyond which he cannot pass; yet he may so live as to provoke the justice of God to cut him off before he arrives at that period; yea, before he has reached half way to that limit. According to the decree of God, he might have lived the other half; but he has not done it.
But I will trust in thee - Therefore I shall not be moved, and shall live out all the days of my appointed time.
The fathers in general apply the principal passages of this Psalm to our Lord's sufferings, the treason of Judas, and the wickedness of the Jews; but these things do not appear to me fairly deducible from the text. It seems to refer plainly enough to the rebellion of Absalom. "The consternation and distress expressed in Psa 55:4-8, describe the king's state of mind when he fled from Jerusalem, and marched up the mount of Olives, weeping. The iniquity cast upon the psalmist answers to the complaints artfully laid against the king by his son of a negligent administration of justice: and to the reproach of cruelty cast upon him by Shimei, Sa2 15:2, Sa2 15:4; Sa2 16:7, Sa2 16:8. The equal, the guide, and the familiar friend, we find in Ahithophel, the confidential counsellor, first of David, afterwards of his son Absalom. The buttery mouth and oily words describe the insidious character of Absalom, as it is delineated, Sa2 15:5-9. Still the believer, accustomed to the double edge of the prophetic style, in reading this Psalm, notwithstanding its agreement with the occurrences of David's life, will be led to think of David's great descendant, who endured a bitter agony, and was the victim of a baser treachery, in the same spot where David is supposed to have uttered these complaints." - Bishop Horsley.
Albert Barnes: Notes on the Bible - 1834
55:23: But thou, O God, shalt bring them down into the pit of destruction - The word "them," here evidently refers to the enemies of the psalmist; the wicked people who were arrayed against him, and who sought his life. The "pit of destruction" refers here to the grave, or to death, considered with reference to the fact that they would be "destroyed" or "cut off," or would not die in the usual course of nature. The meaning is, that God would come forth in his displeasure, and cut them down for their crimes. The word "pit" usually denotes "a well," or "cavern" Gen 14:10; Gen 37:20; Exo 21:34, but is often used to denote the grave (Job 17:16; Job 33:18, Job 33:24; Psa 9:15; Psa 28:1; Psa 30:3, Psa 30:9, et al.); and the idea here is that they would be cut off for their sins. The word "destruction" is added to denote that this would be by some direct act, or by punishment inflicted by the hand of God.
Bloody and deceitful men - Margin, as in Hebrew, "Men of bloods and deceit." The allusion is to people of violence; people who live by plunder and rapine; and especially to such people considered as false, unfaithful, and treacherous - as they commonly are. The special allusion here is to the enemies of David, and particularly to such as Ahithophel - men who not only sought his life, but who had proved themselves to be treacherous and false to him.
Shall not live out half their days - Margin, as in Hebrew, "shall not halve their days." So the Septuagint, and the Latin Vulgate. The statement is general, not universal. The meaning is, that they do not live half as long as they might do, and would do, if they were "not" bloody and deceitful. Beyond all question this is true. Such people are either cut off in strife and conflict, in personal affrays in duels, or in battle; or they are arrested for their crimes, and punished by an ignominious death. Thousands and tens of thousands thus die every year, who, "but" for their evil deeds, might have doubled the actual length of their lives; who might have passed onward to old age respected, beloved, happy, useful. There is to all, indeed, an outer limit of life. There is a bound which we cannot pass. That natural limit, however, is one that in numerous cases is much "beyond" what people actually reach, though one to which they "might" have come by a course of temperance, prudence, virtue, and piety.
God has fixed a limit beyond which we cannot pass; but, wheRev_er that may be, as arranged in his providence, it is our duty not to cut off our lives "before" that natural limit is reached; or, in other words, it is our duty to live on the earth just as long as we can. Whatever makes us come short of this is self-murder, for there is no difference in principle between a man's cutting off his life by the pistol, by poison, or by the halter, and cutting it off by vice, by crime, by dissipation, by the neglect of health, or by those habits of indolence and self-indulgence which undermine the constitution, and bring the body down to the grave. Thousands die each year whose proper record on their graves would be "self-murderers." Thousands of young people are indulging in habits which, unless arrested, "must" have such a result, and who are destined to an early grave - who will not live out half their days - unless their mode of life is changed, and they become temperate, chaste, and virtuous. One of the ablest lawyers that I have ever known - an example of what often occurs - was cut down in middle life by the use of tobacco. How many thousands perish each year, in a similar manner, by indulgence in intoxicating drinks!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
55:23: O God: Psa 7:15, Psa 7:16, Psa 58:9, Psa 59:12, Psa 59:13
pit: Pro 15:11, Pro 27:20; Isa 38:17
bloody and deceitful men shall not live out half their days: Heb. men of bloods and deceit shall not halve their days. Psa 5:6; Sa2 3:27, Sa2 20:9, Sa2 20:10; Kg1 2:5, Kg1 2:6; Sa2 3:27, Sa2 20:9, Sa2 20:10; Kg1 2:5, Kg1 2:6; Job 15:32; Pro 10:27; Ecc 7:17; Mat 27:4, Mat 27:5
Geneva 1599
55:23 But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out (r) half their days; but I will trust in thee.
(r) Though they sometimes live longer, yet their life is cursed by God, unquiet, and worse than any death.
John Gill
55:23 But thou, O God, shall bring them down,.... Ahithophel and his accomplices in the conspiracy against David, Judas and the wicked Jews concerned in Christ's death; and did not believe in him;
into the pit of destruction, or "corruption" (i); either the grave, where bodies being put corrupt and putrefy; or hell, where the wicked are punished with everlasting destruction; see Ps 55:15;
bloody and deceitful men shall not live out half their days; such as Ahithophel and Absalom, Judas, and the murderers of our Lord: or, "do not halve their days" (k); do not come up to the half of the ordinary term of man's life, which is threescore years and ten. The Jews say (l), that all the years of Doeg were but thirty four, and of Ahithophel thirty three; and probably Judas might be about the same age. Or the sense is, that, generally speaking, such sort of men die in the prime of their days, and do not live half the time that, according to the course of nature, they might live; and which they promise themselves they should, and their friends hoped and expected they would:
but I will trust in thee; the Lord, that he would hear and save him, support him under his burden, supply him with his grace, and every thing needful, and not suffer him to be moved; and that he should live to fill up the measure of his days, do the will and work of God, and then be received to glory.
(i) "corruptionis", Vatablus, Musculus, Junius & Tremellius, Piscator; so Ainsworth; approved by Gussetius, p. 850. (k) "dividiabunt", V. L. Pagninus, Montanus, &c. (l) T. Bab. Sanhedrin, fol. 69. 2. & 106. 2. & Gloss. in Pirke Abot, c. 5. s. 19.
John Wesley
55:23 Them - The wicked. Not live - But shall be cut off by an untimely and violent death. Trust in thee - And in this confidence I will quietly wait for deliverance.
Robert Jamieson, A. R. Fausset and David Brown
55:23 bloody . . . days--(compare Ps 5:6; Ps 51:14), deceit and murderous dispositions often united. The threat is directed specially (not as a general truth) against the wicked, then in the writer's view.
54:2454:24: Դու Աստուած իջուսցես զնոսա ՚ի գուբ ապականութեան, արք արիւնահեղք եւ նենգաւորք մի՛ հասարակեսցեն զաւուրս իւրեանց. այլ ես ՚ի քե՛զ Տէր յուսացայ։ Տունք. իբ̃։ Գոբղայս. լը̃։
24 Դու, Աստուա՛ծ, նրանց կ’իջեցնես ապականութեան փոսը. արիւնահեղ ու նենգ մարդիկ իրենց կեանքի օրերի կէսին չեն հասնի. իսկ ես, Տէ՛ր, յոյսս դրի քեզ վրայ:
23 Բայց դուն, ո՛վ Աստուած, զանոնք ապականութեան գուբին մէջ պիտի իջեցնես. Արիւնահեղ ու նենգաւոր մարդիկ օրերնուն կիսուն պիտի չհասնին, Սակայն ես քեզի պիտի յուսամ։
Դու, Աստուած, իջուսցես զնոսա ի գուբ ապականութեան, արք արիւնահեղք եւ նենգաւորք մի՛ հասարակեսցեն զաւուրս իւրեանց. այլ ես ի քեզ, Տէր, յուսացայ:

54:24: Դու Աստուած իջուսցես զնոսա ՚ի գուբ ապականութեան, արք արիւնահեղք եւ նենգաւորք մի՛ հասարակեսցեն զաւուրս իւրեանց. այլ ես ՚ի քե՛զ Տէր յուսացայ։ Տունք. իբ̃։ Գոբղայս. լը̃։
24 Դու, Աստուա՛ծ, նրանց կ’իջեցնես ապականութեան փոսը. արիւնահեղ ու նենգ մարդիկ իրենց կեանքի օրերի կէսին չեն հասնի. իսկ ես, Տէ՛ր, յոյսս դրի քեզ վրայ:
23 Բայց դուն, ո՛վ Աստուած, զանոնք ապականութեան գուբին մէջ պիտի իջեցնես. Արիւնահեղ ու նենգաւոր մարդիկ օրերնուն կիսուն պիտի չհասնին, Սակայն ես քեզի պիտի յուսամ։
zohrab-1805▾ eastern-1994▾ western am▾
54:2354:24 Ты, Боже, низведешь их в ров погибели; кровожадные и коварные не доживут и до половины дней своих. А я на Тебя, [Господи,] уповаю.
54:24 σὺ συ you δέ δε though; while ὁ ο the θεός θεος God κατάξεις καταγω lead down; draw up αὐτοὺς αυτος he; him εἰς εις into; for φρέαρ φρεαρ pit διαφθορᾶς διαφθορα decay ἄνδρες ανηρ man; husband αἱμάτων αιμα blood; bloodstreams καὶ και and; even δολιότητος δολιοτης not μὴ μη not ἡμισεύσωσιν ημισευω the ἡμέρας ημερα day αὐτῶν αυτος he; him ἐγὼ εγω I δὲ δε though; while ἐλπιῶ ελπιζω hope ἐπὶ επι in; on σέ σε.1 you κύριε κυριος lord; master
54:24. tu autem Deus deduces eos in puteum interitus viri sanguinum et dolosi non dimidiabunt dies suos ego autem fiduciam habeo tuiBut thou, O God, shalt bring them down into the pit of destruction. Bloody and deceitful men shall not live out half their days; but I will trust in thee, O Lord.
23. But thou, O God, shalt bring them down into the pit of destruction: bloodthirsty and deceitful men shall not live out half their days; but I will trust in thee.
But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee:

54:24 Ты, Боже, низведешь их в ров погибели; кровожадные и коварные не доживут и до половины дней своих. А я на Тебя, [Господи,] уповаю.
54:24
σὺ συ you
δέ δε though; while
ο the
θεός θεος God
κατάξεις καταγω lead down; draw up
αὐτοὺς αυτος he; him
εἰς εις into; for
φρέαρ φρεαρ pit
διαφθορᾶς διαφθορα decay
ἄνδρες ανηρ man; husband
αἱμάτων αιμα blood; bloodstreams
καὶ και and; even
δολιότητος δολιοτης not
μὴ μη not
ἡμισεύσωσιν ημισευω the
ἡμέρας ημερα day
αὐτῶν αυτος he; him
ἐγὼ εγω I
δὲ δε though; while
ἐλπιῶ ελπιζω hope
ἐπὶ επι in; on
σέ σε.1 you
κύριε κυριος lord; master
54:24. tu autem Deus deduces eos in puteum interitus viri sanguinum et dolosi non dimidiabunt dies suos ego autem fiduciam habeo tui
But thou, O God, shalt bring them down into the pit of destruction. Bloody and deceitful men shall not live out half their days; but I will trust in thee, O Lord.
23. But thou, O God, shalt bring them down into the pit of destruction: bloodthirsty and deceitful men shall not live out half their days; but I will trust in thee.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾