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

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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Во 2: ст. указывается повод написания псалма - выступление Иоава, военачальника Давида, против идумеян, закончившееся поражением последних. Этот поход состоялся после окончания первой войны с сирийцами на севере (2: Цар 1: гл.), во время которой идумеяне, воспользовавшись беззащитностью южных пределов Иудеи, произвели здесь полное опустошение. Давид удручен был этим событием и написал псалом, вполне отвечающий как тогдашнему положению его военных операций, так и будущему состоянию. Боже, Ты отринул нас, послал на народ жестокое испытание (3-5). Собери и одушеви снова боящихся Тебя и избавь их (6-8). Давид уверен в своей победе над врагами, ему подчиняются по Божественному откровенно моавитяне и идумеяне, в столицу которых введет его сам Господь, с Которым Давид и низложит всех своих врагов (9-14). Matthew Henry: Concise Commentary on the Whole Bible - 1706 After many psalms which David penned in a day of distress this comes which was calculated for a day of triumph; it was penned after he was settled in the throne, upon occasion of an illustrious victory which God blessed his forces with over the Syrians and Edomites; it was when David was in the zenith of his prosperity, and the affairs of his kingdom seem to have been in a better posture then ever they were either before or after. See 2 Sam. viii. 3, 13; 1 Chron. xviii. 3, 12. David, in prosperity, was as devout as David in adversity. In this psalm, I. He reflects upon the bad state of the public interests, for many years, in which God had been contending with them, ver. 1-3. II. He takes notice of the happy turn lately given to their affairs, ver. 4. III. He prays for the deliverance of God's Israel from their enemies, ver. 5. IV. He triumphs in hope of their victories over their enemies, and begs of God to carry them on and complete them, ver. 6-12. In singing this psalm we may have an eye both to the acts of the church and to the state of our own souls, both which have their struggles. David's Complaints and Petitions.XXX Adam Clarke: Commentary on the Bible - 1831 The psalmist complains of the desolation which had fallen on the land; prays for deliverance, Psa 60:1-5; and promises himself victory over Shechem, Succoth, Gilead, Ephraim, Moab, Idumea, and the Philistines, by the special help and assistance of God, Psa 60:6-12. The title, "To the chief Musician upon the hexachord, or lily of the testimony, a golden Psalm of David, for instruction; when he strove with Aram Naharaim, Syria of the two rivers (Mesopotamia) and Aram-Zobah, Syria of the watchmen, (Coelosyria), when Joab returned, and smote twelve thousand Edomites in the Valley of Salt." I have only to remark here that there is nothing in the contents of this Psalm that bears any relation to this title. According to the title it should be a song of victory and triumph; instead of which the first part of it is a tissue of complaints of disaster and defeat, caused by the Divine desertion. Besides, it was not Joab that slew twelve thousand men in the Valley of Salt; it was Abishai, the brother of Joab; and the number twelve thousand here is not correct; for there were eighteen thousand slain in that battle, as we learn from Ch1 18:12. The valley of salt or salt pits is in Idumea. To reconcile the difference between the numbers, various expedients nave been hit on; but still the insuperable objection remains; the contents of this Psalm and this title are in opposition to each other. That the Psalm deplores a defeat, is evident from the three first and two last verses. And the Targumist seems to have viewed it in this light, perhaps the proper one, by expressing the title thus: "To give praise for the ancient testimony, (סהדותא sahadutha), of the sons of Jacob and Laban, (see Gen 31:47), an exemplar by the hand of David, to give instruction when he gathered together the people, and passed by the heap of testimony, (איגר סהדותא ayegar sahadutha), and set the battle in array against Aram, which is by the Euphrates; and against Aram, which is by Izobah. And after this Joab returned and smote the Idumeans in the Valley of Salt; and of the armies of David and Joab there fell twelve thousand men." The Psalm, therefore, seems to deplore this disastrous event; for although they had the victory at last, twelve thousand of the troops of Israel were justly considered too great a sacrifice for such a conquest, and a proof that God had not afforded them that succor which they had long been in the habit of receiving. The latter part of the Psalm seems to be intended to put God in remembrance of his ancient promise of putting Israel in possession of the whole land by driving out the ancient iniquitous inhabitants. Others consider the Psalm as descriptive of the distracted state of the land after the fatal battle of Gilboa, till David was anointed king of the whole at Hebron. This is the last of the six Psalms to which מכתם michtam is prefixed; the others are Psa 16:1-11, Psa 56:1-13, Psa 57:1-11, Psa 58:1-11, and 59: I have said something relative to this word in the introduction to Psalm xvi., but some observations of Mr. Harmer lead me to consider the subject more at large. It is well known that there were seven most eminent Arabic poets who flourished before and at the commencement of the career of Mohammed: their names were Amriolkais, Amru, Hareth, Tharafah, Zohair, Lebeid, and Antarah. These poets produced each a poem, which because of its excellence was deemed worthy to be suspended on the walls of the temple of Mecca; and hence the collection of the seven poems was termed Al Moallakat, The Suspended; and Al Modhahebat, The Gilded or Golden, because they were written in letters of gold upon the Egyptian papyrus. The six michtams of David might have this title for the same reason; they might have been written in letters of gold, or on gilded vellum, or the Egyptian papyrus; for the word מכתם michtam is generally supposed to signify golden, and כתם kethem is used to signify gold, probably stamped or engraqven with figures or letters. That the Moallakat were written in this way, there can be no question; and that the works of men of great eminence in Asiatic countries are still thus written, my own library affords ample evidence. Copies of the following works are written on paper all powdered with gold, with gold borders, and highly illuminated anwans or titles: The Misnavi of Jelaluddeen Raumy; The Deevan of Zuheer Faryabi; The Hadikatusani, or Garden of Praise; The Suhbet Al Abrar; The Deevan of Hafiz; Gulistan of Saady; Deevan of Shahy, with many more, all works of eminent authors, written in the finest manner, ruled with gold borders, etc. Copies of the Koran are often done in the same manner: one in 12 mo., so thickly powdered over with gold that the ground on which the text is written appears to be almost totally gilded; another large octavo, all powdered with gold, and golden flowers down every margin; another small octavo, that might be almost called the Codex Aureus, with rich golden borders on every page. And, lastly, one in large folio, which besides superbly illuminated anwans, has three gold lines to every page; one at the top, one in the middle, and one at the bottom. To the above may be added a small folio, that opens out about eleven feet, every page of which is like a plate of solid gold, with the characters engraven on it. It is a collection of elegant extracts. Another of the same kind, large folio, opens out sixty-two feet, on which every page is finished in the same manner, with a vast variety of borders, sprigs, and flowers. And to close the whole, a copy of the Borda, supposed to be the most elegant MS. in Europe, entirely covered with gold flowers and lines, the writing the most perfect I ever saw; so that of this MS. it might be truly said, splendid as it is, materiam superabit opus. As Mr. Harmer has alluded to accounts which he has collected from other writers in order to illustrate the michtams of David, I have above produced a number of evidences to bear witness to the fact that such is and such was the custom in the east, to write the works of the most eminent authors in letters of gold, or on a page highly ornamented with the utmost profusion of golden lines, figures, flowers, etc. In this way these Psalms might have been written, and from this circumstance they may have derived their name. I may just add, that I think these titles were made long after the Psalms were composed. Albert Barnes: Notes on the Bible - 1834 60:0: In the title, this psalm is ascribed to David. The occasion on which it is said to have been composed was after he had been engaged in wars in the East - in Aramea - and when he was meditating the completion of his conquests in the subjugation of Idumea. The time of its composition, according to the title, was that referred to in 2 Sam. 8, compare 1 Chr. 18. The occasion will be best understood by an explanation of the title. On the phrase "To the chief Musician," see the notes at the introduction to Psa 4:1-8. The phrase "upon Shushan-eduth" means properly "Lily of Testimony." The word שׁושׁן shô shâ n means properly lily. See the notes at the title to Ps. 45, where, as in the titles to Ps. 69; 80, the plural form of the word occurs. This is the only instance in which it is found in the singular number, when in the title to a psalm. The word עדות ‛ ê dû th means properly testimony; law; precept; Rev_elation. It is applied to the law of God, as a testimony which God bears to the truth, Psa 19:7; Kg2 11:12; and especially to the ark, called "the ark of the testimony," as containing the law or the divine testimony to the truth. Exo 25:21-22 (compare Exo 16:34); Exo 26:33-34; Exo 30:6, Exo 30:26; Exo 31:7. The word occurs frequently, and is uniformly translated testimony. Exo 27:21; Exo 30:36; Exo 31:18, et saepe. See the notes at Psa 19:7. The lily of the law would properly express the meaning of the phrase here, and it may have been the name of a musical instrument having a resemblance to a lily - open-mouthed like the lily; perhaps some form of the trumpet. Why the term earth - testimony or law - was connected with this, it is not easy to determine. Gesenius (Lexicon) supposes that the word means Rev_elation, and that the term was used in these inscriptions because the authors of the psalms wrote by Rev_elation. But if this was the reason, it would not explain why the title was prefixed to these psalms rather than others, since all were composed by Rev_elation. Prof. Alexander, somewhat fancifully, supposes that the name lily is used in this title to denote beauty; that the reference is to the beauty of the law, and that the psalm is designed to celebrate that beauty. But it is sufficient to say in reply to this that there is no particular mention of the law in this psalm, and no special commemoration of its beauty. If the title had been prefixed to Psa 19:1-14, or to Ps. 119, there would then have been some foundation for the remark. On the whole, it seems impossible to determine the reason of the use of the term here. It would seem most probable that the allusion is to a musical instrument, or to some classes of musical instruments to which the term had been originally applied with reference to the use of those instruments in the services connected with the "ark of the testimony," or the celebration of the law of God; but on what occasion such instruments were first used, or why the term was applied, we cannot hope now to understand. On the word Michtan, see the notes at the Introduction to Psa 16:1-11. It indicates nothing here in regard to the character of the psalm to which it is prefixed. It may be merely one form of denoting that it was a composition of David. The word rendered "to teach," means here that the psalm was adapted to impart instruction, and in this sense it is not unlike the word Maschil (Title to Psa 32:1-11), as being a psalm suited to impart valuable information on the subject referred to, or perhaps to be learned and treasured up in the memory. It is not possible for us, however, to understand why the language was applied to this psalm rather than to others. The psalm is said to have been composed when David "strove with Aramnaharaim and with Aram-zobah, when Joab returned and smote in the valley of salt twelve thousand." The allusion is to the transactions referred to in 2 Sam. 8 and 1 Chr. 18. In those chapters we learn that David made extensive conquests in the East, extending his victories over Moab, Syria, and Hamath, and subduing the country as far as the Euphrates. It is to these victories that the psalm refers, see Psa 60:7-8. The words rendered Aram-nahaim mean properly Aram (or Aramea) of the two rivers, and the reference is to Syria or Mesopotamia. The compound word occurs elsewhere in the following places, in all of which it is rendered Mesopotamia, Gen 24:10; Deu 23:4; Jdg 3:8; Ch1 19:6. The word Aram is of frequent occurrence, and properly refers to Syria. The name comprehended more than Syria proper, and the term Aram-naharaim, or Aram of the two rivers, was used to designate that part of the general country of Aramea which was between the Tigris and the Euphrates. The compound term Aram-zobah refers also to a part of Aramea or Syria. This kingdom was in the neighborhood of Damascus, and perhaps comprehended Hamath, and probably extended as far as the Euphrates. The king of this country is represented as making war with Saul Sa1 14:47, and with David Sa2 8:3; Sa2 10:6. In Sa2 8:3, David is represented as having smitten "Hadadezer, the son of Rehob, king of Zobah, as he went to recover his border at the river Euphrates." It is to these wars, and to this conquest, that the title of the psalm alludes. The language in the title "when Joab returned," would seem to imply that these conquests were achieved not by David in person, but by Joab - a circumstance not at all improbable, as he was the leader of the armies of David; Sa2 20:23, "Now Joab was over all the host of Israel." David had thus subdued Syria, and Moab, and the children of Ammon, and the Philistines, and the Amalekites, and Hadadezer, king of Zobah, and had dedicated to the Lord the silver and the gold which he had taken in these conquests Sa2 8:11-12; but it would seem probable that Edom or Idumea stilt held out, or that at the time of composing the psalm that country had not been subdued. But the subjugation of that land was necessary to complete the conquests of David, and to make his kingdom safe. It was at this time probably, in the interval between Sa2 8:12 and Sa2 8:14, that the psalm was composed, or in view of the strong desire of David to subdue Edom; see Psa 60:8-9, "Over Edom will I cast out my shoe,"..."Who will lead me into Edom?" It would seem that there were some special difficulties in the conquest of that country; or that there had been some partial discomfiture in attempting it Psa 60:1-3, and David was now fearful that he had in some way incurred the divine displeasure after all his conquests, and that Edom - a place so strong and so important - was likely to remain unsubdued. And yet the conquest was made, for it is said in the title "that Joab smote of Edom in the valley of salt twelve thousand." Compare Sa2 8:13. The phrase "the Valley of Salt" is explained by the fact that not a few valleys are found in Arabia and Syria, which are at certain periods - in the wet seasons - stagnant pools; but which, when they are dried up, leave an incrustation of salt, or a saline deposit on the sand. Travelers make mention of such pools, from which they obtain their supplies of salt. Van Hamelsveld, Bib. Geog., i. p. 402. What valley is here referred to is not certain. It would seem most probable that it was the valley in which the Dead Sea is situated, as being eminently the valley of salt, or the valley in which such deposits abounded. Dr. Robinson (Researches in Palestine, vol. ii. p. 483), supposes that this "valley of salt" is situated at the southern end of the Dead Sea - the Ghor south of the Dead Sea; and adjacent to the Mountain of Salt - "the whole body of the mountain being a solid mass of rock-salt" p. 482. This valley separates the ancient territories of Judah and Edom, and would, therefore, be the place where the battle would naturally be fought. This victory is said in the title of the psalm to have been achieved by Joab; in Sa2 8:13, it is attributed to David; in the parallel place in Ch1 18:12, it is said to have been achieved by Abishai - in the margin, Abshai. There is no discrepancy between the account in 2 Samuel, where the victory is ascribed to David, and that in the title to the psalm where it is ascribed to Joab, for though the battle may have been fought by Joab, yet it was really one of the victories of David, as Joab acted under him and by his orders - as we speak of the conquests of Napoleon, attributing to him the conquests which were secured by the armies under his command. There is greater difficulty in reconciling the account in 1 Chronicles with the title to the psalm, where one ascribes the victory to Joab, and the other to Aibishai. Some have supposed that either in the title to the psalm or in 1 Chronicles there has been an error in transcribing. But such an error could hardly have occurred. The most probable opinion seems to be that the victory was achieved by the joint action of the forces under Joab and his brother Abishai, and that with propriety it may be spoken of as the victory of either of them. We know that on one occasion Joab thus divided his forces, retaining the command of a portion of the army to himself, and assigning the other portion to his brother Abishai Sa2 10:9-10, and it is possible that there may have been such a division of the army here, and that the victory may have been so connected with the skill and valor of Abishai that it might without impropriety be spoken of as his victory, while there was no impropriety also in ascribing it to Joab, as entrusted with the general command, or to David who had planned and directed the expedition. There is, also, a discrepancy in the numbers mentioned as slain, in the title to the psalm, and in the account in Samuel and Chronicles. In Sa2 8:13, and in Ch1 18:12, the number is "eighteen thousand;" in the title to the psalm, it is "twelve thousand." Why the statement varies, it is impossible to determine with certainty. We cannot suppose that the author of the psalm was ignorant of the usual estimate of the number, and we have no evidence that there is an error in the transcription. The probability is, that there may have been, as is often the case, in the account of battles, two estimates. The common and more moderate estimate may have been that the number was twelve thousand - and this was adopted by the author of the psalm. The more accurate and well-ascertained estimate may have been that which was placed in the regular history, in the Books of Samuel and the Chronicles. If the actual number was in fact as great as eighteen thousand, then there is no contradiction - for the greater number includes the less. If eighteen thousand were actually slain, there was no falsehood in the assertion, according to the first estimate, that twelve thousand had fallen in the battle, for that statement was in fact true, though a subsequent and more accurate "return" from the army made the number larger. Both statements were true. In saying that three men were drowned in a flood, or lost at sea in a storm, I do not falsify a declaration which may be made subsequently that not only three perished but six or more. There is no reference, in the accounts in Samuel and the Chronicles, to the partial discomfiture referred to in the psalm Psa 60:1-3; and the impression from those historical narratives would probably be that the armies of David had been uniformly successful. Yet it is possible that some things may have been omitted in the rapid survey of the conquests of David in Samuel and the Chronicles. The design of the authors of those books may have been to give a general summary of the wars or series of wars by which David obtained a final victory over his enemies, and brought into subjection all that he regarded as properly his territory, or all that had been included in the general promise to Abraham and his posterity, without noticing the Rev_erses or disasters that may have occurred in securing those triumphs. Perhaps the most probable supposition in the case is, that during the absence of the armies in the east the Edomites had taken occasion to invade the land of Palestine from the south, and that in endeavoring to repel them, there had been some defeats and losses in the comparatively small forces which David was then able to employ. He now summoned his armies on their return, and made a vigorous and decided effort to expel the Edomites from the land, to carry the warfare into their own country, and to add their territory to that which he had already brought under subjection. In this he was entirely successful. Sa2 8:14; Ch1 18:13. The contents of the psalm are as follows: I. A statement of the disaster which had occurred, as if God had cast his people off, and as if, after all, they might be given up into the hands of their enemies, Psa 60:1-3. II. A statement of the object for which God now summoned his people to war - that of carrying forth the banner of truth, or of bringing nations into subjection to the true religion, Psa 60:4-5. III. A reference to the conquests already made, or to the dominion which David had set up over Shechem, Succoth, Gilead, Manasseh, Ephraim, Judah, Moab, and Philistia, Psa 60:6-8. IV. The expression of a strong desire to complete the series of conquests by subduing Edom or Idumea, Psa 60:8-9. That alone remained. That offered formidable resistance to the armies of David. The conquest of that seemed difficult, if not hopeless, and the psalmist, therefore, asks with deep solicitude who would aid him in this war; who would bring him successfully into the strong city - the strong fortifications of Edom, Psa 60:9. V. An appeal to God to do it; to that God who had cast them off; to him who had left their armies to go forth alone. David now calls on him to return to those forces, and to render aid - expressing the confident assurance that he would thus return, and that the victory would be secured, Psa 60:10-12. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 60:1, David, complaining to God of former judgment, Psa 60:4, now upon better hope, prays for deliverance; Psa 60:6, Comforting himself in God's promises, he craves that help whereon he trusts. Probably a hexachord harp, or lute; for aiduth appears to be the same as the Arabic ood, a harp or lute; concerning shushan. Carl Friedrich Keil and Franz Delitzsch Drill Psalm after a Lost Battle This last of the Elohimic Michtammı̂m of David is dated from the time of the Syro-Ammonitish war: When he (David) waged war (Hiph. of נצה, to pull, to seize by the hair) with (את like על in Num 26:9; according to Ben-Asher, with Segol instead of Makkeph here, as in Ps 47:5, Prov 3:12, three passages which are noted by the Masora) Aram of the two rivers (the people of the land of the twin streams, Mesopotami'a) and with Aram Zobah (probably between the Euphrates and Orontes north-east of Damascus), and Joab returned (ויּשׁב, transition from the infinitive to the finite verb, Ges. 132, rem. 2) and smote Edom in the Valley of Salt (the Edomitish Ghor, i.e., the salt plain, some ten miles wide, at the southern extremity of the Dead Sea) with twelve thousand men. This historical inscription comes from an historical work which gave the Psalm in this connection. It is not take out of any of the histories that have been preserved to us. For both in 2Kings 8:13 and in 1Chron 18:12 we find the number eighteen thousand instead of twelve. In the former passage, in which עשׂה שׁם is substantially equivalent to the Roman triumphum agere, we have to read את־עדם after the inscription of our Psalm instead of את־ארם. It is, however, still more probable that the words ויּך את־עדם (lxx ἐπάταξε τὴν Ἰδουμαίαν) have accidentally fallen out. The fact that here in the Psalm the victory over the Edomites is ascribed to Joab, in the Chronicles to Abshai (Abishai), and in 2 Sam. to David, is a difference which may easily be reconciled by the consideration that the army of David was under the supreme command of Joab, and this battle in the Valley of Salt was fought against the Edomites by Joab indirectly through his brother (cf. 2Kings 10:10). The inscription carries us into the time of the greatest, longest, and most glorious of David's wars, that with the Ammonites, which, so far as these were concerned, ended in the second year in the conquest of Rabbah (vid., Ps 21:1-13), and with their Aramaean allies, among whom Hadadezer, the ruler of the powerful kingdom of Zobah, was defeated in the first year at Chlam on the other side the Jordan. Then when, in the second year, he endeavoured to fortify himself anew in the districts on the banks of the Euphrates, he was completely subjugated together with the Syrians who had come to his assistance. Thus are the accounts of Aramaean wars related in 2 Sam. 8 and 2Kings 10:1 to be combined. Whilst, now, the arms of David were making such triumphant progress in the north, the Edomites in the south had invaded the land which was denuded of troops, and here a new war, which jeopardized all the results that had been gained in the north, awaited the victorious army. Ps 60:1-12 refers more especially to this Edomitish war. Hengstenberg is wrong when he infers from the inscription that it was composed after the victory in the Valley of Salt and before the conquest of Idumaea. The inscription only in a general way gives to the Psalm its historical setting. It was composed before the victory in the Valley of Salt, and presupposes the Israelitish south had been at that time grievously laid waste by the Edomites, against whom they were unable to oppose an adequate force. We may also infer from other indications how the occupation of the neighbouring and brother-country by the Edomites called for vengeance against them; vid., on Ps 44. That Korahitic Psalm may have been composed after the Davidic Psalm, and is designedly, by Ps 60:10, brought into relationship with it. In the cento Psalms 108:7-14 correspond to Psalms 60:7-14. The Michtam character of the Psalm manifests itself both in the fact that a divine oracle is unfolded in it, and also in the fact that the language of complaint, "Elohim, Thou hast cast us off" (cf. Ps 44:10), is repeated as its favourite utterance. Concerning על־שׁוּשׁן עדוּת, after "A Lily is the testimony" (or "The Lily of the testimony"), vid., on Ps 45:1. The addition of ללמּד is to be interpreted according to ללמּד בּני־יהוּדה קשׁת, 2Kings 1:18 : the song is thereby appointed to be sung in connection with the practice of the bow. The elegy on Saul and Jonathan was suited to this by reason of the praise which is therein given to the bow of Jonathan, the favourite weapon of that brave warrior, and by the indirect remembrance of the skilful Philistine archers, who brought a disgrace upon the name of Israel in the battle on Gilboa, that needed as speedily as possible to be wiped out. Ps 60:1-12, this most martial of all the Psalms, is also a song at the practice of arms, which was designed to inflame and to hallow the patriotic martial ardour of the young men when they were being exercised. Hengstenberg and others, who reckon according to the Masoretic verses, divide the Psalm into three strophes of four Masoretic verses each. The fact that the use made of Ps 60:1-12 in Ps 108:1-13 begins with Ps 60:7, למען יחלצון, lends some colour to this division, which is also strengthened by the Sela. Nevertheless Ps 60:6 and Ps 60:7 belong inseparably together. John Gill INTRODUCTION TO PSALM 60 To the chief Musician upon Shushaneduth, Michtam of David, to teach; when he strove with Aramnaharaim, and with Aramzobah, when Joab returned, and smote of Edom in the valley of Salt twelve thousand. The words "shushaneduth" are thought, by Aben Ezra, to be the beginning of a song, to the tune of which this psalm was set; though others, as he observes, take them to be the name of a musical instrument, on which it was sung. Some take "shushan" to be an instrument of six chords, an hexachord; and "eduth", which signifies a "testimony", to be the title of the psalm, it being a testimony, or lasting memorial, of the victory obtained over the Syrians and Edomites; though rather they may be considered as expressing the subject matter of the psalm; and so the Targum interprets them, "concerning the ancient testimony of the sons of Jacob and Laban;'' referring to Gen 31:47; they may be rendered, as they are by some, "concerning the lily of the testimony" (a); and be applied to the Gospel, the testimony of our Lord Jesus, the pure, lily white, and unblemished testimony it bears to him, his person, office, and grace; and particularly to salvation as alone in him, and to which witness is borne in this psalm, Ps 60:11. This psalm is a "michtam", or golden psalm of David, and its use is "to teach". It is of the instructive kind, and teaches where help and salvation are to be expected; see Col 3:16; it was written when David "strove", or fought, with Aramnaharaim, the Syrians of Mesopotamia, which lay between the two rivers, Tigris and Euphrates, from whence is the name; hence the Septuagint render it Mesopotamia of Syria; and the Targum is, "he made war with Aram, which is by Euphrates;'' and at the same time David also fought with Aramzobah, or the Syrians of Zobah, as they are called in 2Kings 10:6; with Josephus (b), Zobah is the same with Sophene; but wrongly, as is thought by learned men (c): for though this is a name which some part of Syria goes by in Mela (d); and Ptolemy (e) makes mention of a place of this name; yet that was beyond Euphrates, and in Armenia; whereas this must be nearer the land of Israel; for it is said (f) that Aramzobah is the country of Syria, which David subdued, and joined to the land of Israel; concerning which the Jews so often say, that in some things it was the same with it: according to Hillerus (g), it is the same country which the Arabians call Kinnosrina, the chief city of which is Haleb, or Aleppo; and R. Benjamin Tudelensis (h) making mention of Haleb, says, this is Aramzobah. Moreover, this psalm was written "when Joab returned, and smote of Edom in the valley of salt twelve thousand"; the "valley of salt" was near the Dead Sea, and upon the borders of Idumea; the battle fought here by Joab was either the same with the former, or different from it, at or about the same time; and accounts seemingly different from this are given in 2Kings 8:13; in the first of these the number is said to be eighteen thousand Syrians, and the victory is ascribed to David; and in the latter the same number as there, but said to be Edomites, as here, and the slaughter ascribed to Abishai. The note of R. Abendana (i), for the reconciling of this, is worth transcribing: Our Rabbins of blessed memory say there were two battles; that Abishai, the son of Zeruiah, slew eighteen thousand, and after that Joab came and smote of them twelve thousand; and this is what is said; and "Joab returned", &c. the sense is, he returned after Abishai: and in the book of Samuel the battle is ascribed to David, because he was the root or chief (that is, under whom Joab and Abishai fought); but R. David Kimchi writes, that there were between them all eighteen thousand only; that Abishai began the battle, and smote of them six thousand, and after that Joab returned, and smote of them twelve thousand; but of a truth the wise R. Joel Ben Sueb gives the right sense of this affair, which is this; when David was fighting with the Syrians of Naharaim and Zobah, it was told him that Edom was come out to meet him, and help the Syrians; and then he veiled himself in prayer, and said this psalm; and Joab returned from the army, and went to meet the Edomites, that they might not pass over to help the Syrians, and join them, and he smote of them twelve thousand; and David was left fighting with the Syrians of Naharaim and Zobah, and subdued them under him, and he turned to help Joab; and Abishai, the son of Zeruiah was over the army, and he smote of them eighteen thousand, and they were in all thirty thousand, according to our Rabbins of blessed memory; and the text in 2Kings 8:13; should be inverted and explained thus; "when he returned from smiting the Syrians, he got him in the valley of salt a name; for his fame went abroad, because he smote there eighteen thousand, and this was in Edom.'' The Targum very wrongly renders it, "and there fell of the armies of David and Joab twelve thousand.'' The title of this psalm, in the Syriac version, is, "which David gave out, saying, if I should come into the hands of Saul, I shall perish; and he fled, and those that were with him: but to us it declares the conversion of the Gentiles, and the rejection of the Jews.'' The former part of which is quite foreign; but the latter seems to be right; for reference is had to both in this psalm, and to Christ, the banner displayed, or ensign lifted up, and to his dominion over Jews and Gentiles in the latter day, and to that salvation which is alone in him. (a) "Super rosa testimonii", Tigurine version; "super flore testimonii", Musculus. (b) Antiqu. l. 7. c. 5. s. 1. and l. 8. c. 7. s. 6. (c) Vid. Hudson. Not in ibid. (d) De Orbis Situ, l. 1. c. 6. (e) Geograph. l. 5. c. 13. (f) Gloss. in T. Bab. Cetubot, fol. 25. 1. (g) Onomast. Sacr. p. 586. (h) Itimerar. p. 59. (i) In Miclol Yophi in loc.
59:159:1: Զառանցելոց ժամանակաց առ ուսմէ[7003]. [7003] Ոմանք.Սաղմոս Դաւթի. արձանագիր ՚ի կատարած զառանցելոց ժամանակաց առ ուսմանէ։ 1 Այսուհետեւ անցած ժամանակների մասին ուսանելու համար. Գլխաւոր երաժշտին՝ Դաւիթին երգը, Ի կատարած. զառանցելոց ժամանակաց առ ուսմանէ: 59:1: Զառանցելոց ժամանակաց առ ուսմէ[7003]. [7003] Ոմանք.Սաղմոս Դաւթի. արձանագիր ՚ի կատարած զառանցելոց ժամանակաց առ ուսմանէ։ 1 Այսուհետեւ անցած ժամանակների մասին ուսանելու համար. Գլխաւոր երաժշտին՝ Դաւիթին երգը, zohrab-1805▾ eastern-1994▾ western am▾	59:059:1 Начальнику хора. На {музыкальном орудии} Шушан-Эдуф. Писание Давида для изучения, 59:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax τοῖς ο the ἀλλοιωθησομένοις αλλοιοω yet; still εἰς εις into; for στηλογραφίαν στηλογραφια the Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for διδαχήν διδαχη lesson 59:1 לַ la לְ to † הַ the מְנַצֵּ֣חַ mᵊnaṣṣˈēₐḥ נצח prevail אַל־ ʔal- אַל not תַּשְׁחֵת֮ tašḥēṯ שׁחת destroy לְ lᵊ לְ to דָוִ֪ד ḏāwˈiḏ דָּוִד David מִ֫כְתָּ֥ם mˈiḵtˌām מִכְתָּם [uncertain] בִּ bi בְּ in שְׁלֹ֥חַ šᵊlˌōₐḥ שׁלח send שָׁא֑וּל šāʔˈûl שָׁאוּל Saul וַֽ wˈa וְ and יִּשְׁמְר֥וּ yyišmᵊrˌû שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] הַ֝ ˈha הַ the בַּ֗יִת bbˈayiṯ בַּיִת house לַ la לְ to הֲמִיתֹֽו׃ hᵃmîṯˈô מות die הַצִּילֵ֖נִי haṣṣîlˌēnî נצל deliver מֵ mē מִן from אֹיְבַ֥י׀ ʔōyᵊvˌay איב be hostile אֱלֹהָ֑י ʔᵉlōhˈāy אֱלֹהִים god(s) מִּ mmi מִן from מִתְקֹומְמַ֥י miṯqômᵊmˌay קום arise תְּשַׂגְּבֵֽנִי׃ tᵊśaggᵊvˈēnî שׂגב be high 59:1. victori pro liliis testimonium humilis et perfecti David ad docendumUnto the end, for them that shall be changed, for the inscription of a title, to David himself, for doctrine, For the Chief Musician; set to Shushan Eduth: Michtam of David, to teach: when he strove with Aram-naharaim and with Aram-zobah, and Joab returned, and smote of Edom in the Valley of Salt twelve thousand. ^[357] KJV Chapter [60] To the chief Musician upon Shushan- eduth, Michtam of David, to teach: 59:1 Начальнику хора. На {музыкальном орудии} Шушан-Эдуф. Писание Давида для изучения, 59:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax τοῖς ο the ἀλλοιωθησομένοις αλλοιοω yet; still εἰς εις into; for στηλογραφίαν στηλογραφια the Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for διδαχήν διδαχη lesson 59:1 לַ la לְ to † הַ the מְנַצֵּ֣חַ mᵊnaṣṣˈēₐḥ נצח prevail אַל־ ʔal- אַל not תַּשְׁחֵת֮ tašḥēṯ שׁחת destroy לְ lᵊ לְ to דָוִ֪ד ḏāwˈiḏ דָּוִד David מִ֫כְתָּ֥ם mˈiḵtˌām מִכְתָּם [uncertain] בִּ bi בְּ in שְׁלֹ֥חַ šᵊlˌōₐḥ שׁלח send שָׁא֑וּל šāʔˈûl שָׁאוּל Saul וַֽ wˈa וְ and יִּשְׁמְר֥וּ yyišmᵊrˌû שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] הַ֝ ˈha הַ the בַּ֗יִת bbˈayiṯ בַּיִת house לַ la לְ to הֲמִיתֹֽו׃ hᵃmîṯˈô מות die הַצִּילֵ֖נִי haṣṣîlˌēnî נצל deliver מֵ mē מִן from אֹיְבַ֥י׀ ʔōyᵊvˌay איב be hostile אֱלֹהָ֑י ʔᵉlōhˈāy אֱלֹהִים god(s) מִּ mmi מִן from מִתְקֹומְמַ֥י miṯqômᵊmˌay קום arise תְּשַׂגְּבֵֽנִי׃ tᵊśaggᵊvˈēnî שׂגב be high 59:1. victori pro liliis testimonium humilis et perfecti David ad docendum Unto the end, for them that shall be changed, for the inscription of a title, to David himself, for doctrine, For the Chief Musician; set to Shushan Eduth: Michtam of David, to teach: when he strove with Aram-naharaim and with Aram-zobah, and Joab returned, and smote of Edom in the Valley of Salt twelve thousand. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 To the chief musician upon Shushan-eduth, Michtam of David, to teach, when he strove with Aram-naharaim, and with Aramzobah, when Albert Barnes: Notes on the Bible - 1834 60:1: O God, thou hast cast us off - The word used here means properly to be foul, rancid, offensive; and then, to treat anything as if it were foul or rancid; to repel, to spurn, to cast away. See the notes at Psa 43:2. It is strong language, meaning that God had seemed to treat them as if they were loathsome or offensive to him. The allusion, according to the view taken in the introduction to the psalm, is to some defeat or disaster which had occurred after the conquests in the East, or during the absence of the armies of David in the East 2 Sam. 8; 1 Chr. 18; probably to the fact that the Edomites had taken occasion to invade the southern part of Palestine, and that the forces employed to expel them had been unsuccessful. Thou hast scattered us - Margin, broken. So the Hebrew. The word is applied to the forces of war which are broken and scattered by defeat, Sa2 5:20. Thou hast been displeased - The word used here means "to breathe"; to breathe hard; and then, to be angry. See the notes at Psa 2:12. God had treated them as if he was displeased or angry. He had suffered them to be defeated. O turn thyself to us again - Return to our armies, and give us success. This might be rendered, "Thou wilt turn to us;" that is, thou wilt favor us - expressing a confident belief that God would do this, as in Psa 60:12. It is more in accordance, however, with the usual structure of the Psalms to regard this as a prayer. Many of the psalms begin with a prayer, and end with the expression of a confident assurance that the prayer has been, or would certainly be heard. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 60:1: Michtam: or, a golden Psalm, Psa 59:1 *title when he strove: Sa2 8:3, Sa2 8:12, Sa2 8:13, Sa2 10:16; Ch1 18:3, Ch1 18:12, Ch1 18:13, Ch1 19:16-19 valley: Kg2 14:7; Ch2 25:11 O God: Psa 60:10, Psa 44:9, Psa 74:1, Psa 89:38, Psa 108:11; Ch1 28:9; Rom 11:1, Rom 11:2 scattered: Heb. broken, Psa 59:11; Sa1 4:10, Sa1 4:11, Sa1 4:17, Sa1 13:6, Sa1 13:7, Sa1 13:11, Sa1 13:19-22, Sa1 31:1-7 O turn: Psa 79:9, Psa 89:3, Psa 89:7, Psa 89:19, Psa 85:4, Psa 90:13; Lam 3:31, Lam 3:32; Zac 10:6 Carl Friedrich Keil and Franz Delitzsch 60:1 This first strophe contains complaint and prayer; and establishes the prayer by the greatness of the need and Israel's relationship to God. The sense in which פּרצתּנוּ is intended becomes clear from 2Kings 5:20, where David uses this word of the defeat of the Philistines, and explains it figuratively. The word signifies to break through what has hitherto been a compact mass, to burst, blast, scatter, disperse. The prayer is first of all timidly uttered in תּשׁובב לנוּ in the form of a wish; then in רפה (Ps 60:4) and הושׁיעה (Ps 60:7) it waxes more and more eloquent. שׁובב ל here signifies to grant restoration (like הניח ל, to give rest; Ps 23:3; Is 58:12). The word also signifies to make a turn, to turn one's self away, in which sense, however, it cannot be construed with ל. On פּצמתּהּ Dunash has already compared Arab. fṣm, rumpere, scindere, and Mose ha-Darshan the Targumic פּצּם = פרע, Jer 22:14. The deep wounds which the Edomites had inflicted upon the country, are after all a wrathful visitation of God Himself - reeling or intoxicating wine, or as יין תּרעלה (not יין), properly conceived of, is: wine which is sheer intoxication (an apposition instead of the genitive attraction, vid., on Is 30:20), is reached out by Him to His people. The figure of the intoxicating cup has passed over from the Psalms of David and of Asaph to the prophets (e.g., Is 51:17, Is 51:21). A kindred thought is expressed in the proverb: Quem Deus perdere vult, eum dementat. All the preterites as far as השׁקיתנוּ (Ps 60:5) glance back plaintively at that which has been suffered. But Ps 60:6 cannot be thus intended; for to explain with Ewald and Hitzig, following the lxx, "Thou hast set up a banner for those who reverence Thee, not for victory, but for flight," is inadmissible, notwithstanding the fact that מפּני קשׁת nuwc is a customary phrase and the inscribed ללמּד is favourable to the mention of the bow. For (1) The words, beginning with נתתּ, do not sound like an utterance of something worthy of complaint - in this case it ought at least to have been expressed by עך להתנוסס (only for flight, not for victory); (2) it is more than improbable that the bow, instead of being called קשׁת (feminine of the Arabic masculine kaus), is here, according to an incorrect Aramaic form of writing, called קשׁט, whereas this word in its primary form קשׁט (Prov 22:21) corresponds to the Aramaic קוּשׁטא not in the signification "a bow," but (as it is also intended in the Targum of our passage) in the signification "truth" (Arabic ḳisṭ of strict unswerving justice, root קש, to be hard, strong, firm; just as, vice versa, the word ṣidḳ, coming from a synonymous root, is equivalent to "truth"). We therefore take the perfect predication, like Ps 60:4, as the foundation of the prayer which follows: Thou hast given those who fear Thee a banner to muster themselves (sich aufpanieren), i.e., to raise themselves as around a standard or like a standard, on account of the truth - help then, in order that Thy beloved ones may be delivered, with Thy right hand, and answer me. This rendering, in accordance with which Ps 60:6 expresses the good cause of Israel in opposition to its enemies, is also favoured by the heightened effect of the music, which comes in here, as Sela prescribes. The reflexive התנוסס here therefore signifies not, as Hithpal. of נוּס, "to betake one's self to flight," but "to raise one's self" - a signification on behalf of which we cannot appeal to Zech 9:16, where מתנוססות is apparently equivalent to מתנוצצות "sparkling," but which here results from the juxtaposition with נס (cf. נסה, Ps 4:7), inasmuch as נס itself, like Arab. naṣṣun, is so called from נסס, Arab. naṣṣ, to set up, raise, whether it be that the Hithpo. falls back upon the Kal of the verb or that it is intended as a denominative (to raise one's self as a banner, sich aufpanieren). (Note: This expression wel illustrates the power of the German language in coining words, so that the language critically dealt with may be exactly reproduced to the German mind. The meaning will at once be clear when we inform our readers that Panier is a banner of standard; the reflexive denominative, therefore, in imitation of the Hebrew, sich aufpanieren signifies to "up-standard one's self," to raise one's self up after the manner of a standard, which being "done into English" may mean to rally (as around a standard). We have done our best above faithfully to convey the meaning of the German text, and we leave our readers to infer from this illustration the difficulties with which translators have not unfrequently to contend. - Tr.]) Tit is undeniable that not merely in later (e.g., Neh 5:15), but also even in older Hebrew, מפּני denotes the reason and motive (e.g., Deut 28:20). Moreover Ps 44 is like a commentary on this מפּני קשׁט, in which the consciousness of the people of the covenant revelation briefly and comprehensively expresses itself concerning their vocation in the world. Israel looks upon its battle against the heathen, as now against Edom, as a rising for the truth in accordance with its mission. By reason of the fact and of the consciousness which are expressed in Ps 60:6, arises the prayer in Ps 60:7, that Jahve would interpose to help and to rescue His own people from the power of the enemy. ימינך is instrumental (vid., on Ps 3:5). It is to be read ענני according to the Ker, as in Ps 108:7, instead of עננוּ; so that here the king of Israel is speaking, who, as he prays, stands in the place of his people. Geneva 1599 60:1 "To the chief Musician upon (a) Shushaneduth, Michtam of David, to teach; when he strove with Aramnaharaim and with (b) Aramzobah, when Joab returned, and smote of Edom in the valley of salt twelve thousand." O God, thou hast cast us off, thou hast (c) scattered us, thou hast been displeased; O turn thyself to us again. (a) These were certain songs after the note of which this psalm was sung. (b) Also called Sophene, which stands by Euphrates. (c) For when Saul was not able to resist the enemy, the people fled here and there: for they were not safe in their own homes. John Gill 60:1 O God, thou hast cast us off,.... What is said in this verse, and Ps 60:2, are by some applied to times past; to the distress of the people Israel by their neighbours in the times of the judges; to their being smitten by the Philistines, in the times of Eli and Samuel; and to the victory they obtained over them, when Saul and his sons were slain; and to the civil wars between the house of Saul and David; but rather the whole belongs to future times, which David, by a prophetic spirit, was led to on the occasion of the victory obtained, when before this the nation had been in bad circumstances. This refers to the casting off of the Jews as a church and nation, when they had rejected the Messiah and killed him, persecuted his apostles, and despised his Gospel; of which see Rom 11:15; thou hast scattered us; as they were by the Romans among the various nations of the world, and among whom they are dispersed to this day; or "thou hast broken us" (k), as in Ps 80:12; not only the walls of their city were broken by the battering rams of the Romans, but their commonwealth, their civil state, were broke to pieces by them. Jarchi applies this to the Romans; his note is this; "when Edom fell by his hand (David's), he foresaw, by the Holy Ghost, that the Romans would rule over Israel, and decree hard decrees concerning them;'' thou hast been displeased; not only with their immorality and profaneness, with their hypocrisy and insincerity, with their will worship and superstition, and the observance of the traditions of their elders; but also with their rejection of the Messiah, and contempt of his Gospel and ordinances; O turn thyself to us again; which prayer will be made by them, when they shall become sensible of their sins, and of their state and condition, and shall turn unto the Lord; and when he will turn himself to them, and turn away iniquity from them, and all Israel shall be saved, Rom 11:25; or "thou wilt return unto us" (l); who before were cast off, broken, and he was displeased with; or others to us. (k) "rupisti nos", Montanus, Michaelis; "disrupisti", Gejerus; so Ainsworth. (l) "reverteris ad nos", Pagninus, Montanus; "reduces ad nos", Gussetius, p. 836. Robert Jamieson, A. R. Fausset and David Brown 60:1 Shushan-eduth--Lily of testimony. The lily is an emblem of beauty (see on Ps 45:1, title). As a description of the Psalm, those terms combined may denote a beautiful poem, witnessing--that is, for God's faithfulness as evinced in the victories referred to in the history cited. Aram-naharaim--Syria of the two rivers, or Mesopotamia beyond the river (Euphrates) (2Kings 10:16). Aram-zobah--Syria of Zobah (2Kings 10:6), to whose king the king of the former was tributary. The war with Edom, by Joab and Abishai (2Chron 18:12, 2Chron 18:25), occurred about the same time. Probably, while doubts and fears alternately prevailed respecting the issue of these wars, the writer composed this Psalm, in which he depicts, in the language of God's people, their sorrows under former disasters, offers prayer in present straits, and rejoices in confident hope of triumph by God's aid. (Ps 60:1-12) allude to disasters. cast . . . off--in scorn (Ps 43:2; Ps 44:9). scattered--broken our strength (compare 2Kings 5:20). Oh, turn thyself--or, "restore to us" (prosperity). The figures of physical, denote great civil, commotions (Ps 46:2-3).
59:259:2: ՚ի ժամանակի զի հրձիգ արար նա զՄիջագետս եւ զԱսորեստանն Սոբողայ, եւ ՚ի դարձին հարկանէր Յովաբ զձորն Աղտից յերկոտասան հազարս։ Յարձանագիր. Սաղմոս ՚ի Դաւիթ. ԾԹ[7004]։[7004] Ոմանք.ԶՄիջագետս Ասորւոց եւ զԱսորեստան եւ զՍուբա... աղտից ԴՃ եւ ԲԺ հազարաւ։Յօրինակին.Հարկանէր Մովաբ զձորն։ 2 արձանագիր սաղմոս Դաւթի, երբ նա հրի մատնեց Միջագետքն ու Սոբողի Ասորեստանը, իսկ ետ դառնալիս Յովաբն Աղի ձորում կոտորեց տասներկու հազար մարդ: երբ տասներկու հազար հոգի զարկաւ ի ժամանակի զի հրձիգ արար նա զՄիջագետս եւ զԱսորեստանն Սոբողայ, եւ ի դարձին հարկանէր Յովաբ զձորն Աղտից յերկոտասան հազարս. արձանագիր. Սաղմոս Դաւթի: 59:2: ՚ի ժամանակի զի հրձիգ արար նա զՄիջագետս եւ զԱսորեստանն Սոբողայ, եւ ՚ի դարձին հարկանէր Յովաբ զձորն Աղտից յերկոտասան հազարս։ Յարձանագիր. Սաղմոս ՚ի Դաւիթ. ԾԹ[7004]։ [7004] Ոմանք.ԶՄիջագետս Ասորւոց եւ զԱսորեստան եւ զՍուբա... աղտից ԴՃ եւ ԲԺ հազարաւ։Յօրինակին.Հարկանէր Մովաբ զձորն։ 2 արձանագիր սաղմոս Դաւթի, երբ նա հրի մատնեց Միջագետքն ու Սոբողի Ասորեստանը, իսկ ետ դառնալիս Յովաբն Աղի ձորում կոտորեց տասներկու հազար մարդ: երբ տասներկու հազար հոգի զարկաւ zohrab-1805▾ eastern-1994▾ western am▾	59:159:2 когда он воевал с Сириею Месопотамскою и с Сириею Цованскою, и когда Иоав, возвращаясь, поразил двенадцать тысяч Идумеев в долине Соляной. 59:2 ὁπότε οποτε when ἐνεπύρισεν εμπυριζω the Μεσοποταμίαν μεσοποταμια Mesopotamia Συρίας συρια Syria; Siria καὶ και and; even τὴν ο the Συρίαν συρια Syria; Siria Σωβα σωβα and; even ἐπέστρεψεν επιστρεφω turn around; return Ιωαβ ιωαβ and; even ἐπάταξεν πατασσω pat; impact τὴν ο the φάραγγα φαραγξ gorge τῶν ο the ἁλῶν αλς salt δώδεκα δωδεκα twelve χιλιάδας χιλιας thousand 59:2 הַ֭צִּילֵנִי ˈhaṣṣîlēnî נצל deliver מִ mi מִן from פֹּ֣עֲלֵי ppˈōʕᵃlê פעל make אָ֑וֶן ʔˈāwen אָוֶן wickedness וּֽ ˈû וְ and מֵ mē מִן from אַנְשֵׁ֥י ʔanšˌê אִישׁ man דָ֝מִ֗ים ˈḏāmˈîm דָּם blood הֹושִׁיעֵֽנִי׃ hôšîʕˈēnî ישׁע help 59:2. quando pugnavit adversum Syriam Mesopotamiae et adversum Syriam Suba et reversus est Ioab et percussit Edom in valle Salinarum duodecim miliaWhen he set fire to Mesopotamia of Syria and Sobal: and Joab returned and slew of Edom, in the vale of the saltpits, twelve thousand men. 1. O God, thou hast cast us off, thou hast broken us down; thou hast been angry; O restore us again. when he strove with Aram- naharaim and with Aram- zobah, when Joab returned, and smote of Edom in the valley of salt twelve thousand: 59:2 когда он воевал с Сириею Месопотамскою и с Сириею Цованскою, и когда Иоав, возвращаясь, поразил двенадцать тысяч Идумеев в долине Соляной. 59:2 ὁπότε οποτε when ἐνεπύρισεν εμπυριζω the Μεσοποταμίαν μεσοποταμια Mesopotamia Συρίας συρια Syria; Siria καὶ και and; even τὴν ο the Συρίαν συρια Syria; Siria Σωβα σωβα and; even ἐπέστρεψεν επιστρεφω turn around; return Ιωαβ ιωαβ and; even ἐπάταξεν πατασσω pat; impact τὴν ο the φάραγγα φαραγξ gorge τῶν ο the ἁλῶν αλς salt δώδεκα δωδεκα twelve χιλιάδας χιλιας thousand 59:2 הַ֭צִּילֵנִי ˈhaṣṣîlēnî נצל deliver מִ mi מִן from פֹּ֣עֲלֵי ppˈōʕᵃlê פעל make אָ֑וֶן ʔˈāwen אָוֶן wickedness וּֽ ˈû וְ and מֵ mē מִן from אַנְשֵׁ֥י ʔanšˌê אִישׁ man דָ֝מִ֗ים ˈḏāmˈîm דָּם blood הֹושִׁיעֵֽנִי׃ hôšîʕˈēnî ישׁע help 59:2. quando pugnavit adversum Syriam Mesopotamiae et adversum Syriam Suba et reversus est Ioab et percussit Edom in valle Salinarum duodecim milia When he set fire to Mesopotamia of Syria and Sobal: and Joab returned and slew of Edom, in the vale of the saltpits, twelve thousand men. 1. O God, thou hast cast us off, thou hast broken us down; thou hast been angry; O restore us again. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 60:1: O God, thou hast cast us off - Instead of being our general in the battle, thou hast left us to ourselves; and then there was only the arm of flesh against the arm of flesh, numbers and physical power were left to decide the contest. We have been scattered, our ranks have been broken before the enemy, and thou hast caused the whole land to tremble at our bad success; the people are become divided and seditious. "Thou hast made the land to tremble, even the breaches of it, for it shaketh, it is all in commotion," Psa 60:2. Albert Barnes: Notes on the Bible - 1834 60:2: Thou hast made the earth to tremble - This refers, doubtless, to some calamity that might be compared with an earthquake - some disaster, discomfiture, or defeat that had shaken their hopes, as a city is shaken by an earthquake. Such comparisons are common in the Scriptures. Thou hast broken it - As if it were broken up, or convulsed. Heal the breaches thereof - That is, Appear for thy people, and repair their disasters, as if after an earthquake thou shouldst appear and fill up the rents which it had made. The prayer is that he would place things in their former condition of prosperity and success. For it shaketh - It is convulsed or agitated. That is, there is still commotion. Things are unsettled and disturbed. The prayer is, that there might be stability or continued success. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 60:2: made: Psa 104:32, Psa 114:7; Sa2 22:8; Job 9:6; Isa 5:25; Jer 4:24, Jer 10:10; Amo 8:8; Hab 3:10; Mat 27:51 broken: Psa 89:40; 2Sam. 2:8-32, Sa2 3:11-14; Isa 7:8; Jer 14:17, Jer 48:38; Hag 2:6, Hag 2:7 heal: Ch2 7:14; Job 5:18; Isa 30:26; Jer 30:17; Lam 2:13; Eze 34:16; Hos 6:1 Geneva 1599 60:2 Thou hast made the earth to tremble; thou hast (d) broken it: heal the breaches thereof; for it shaketh. (d) As split with an earthquake. John Gill 60:2 Thou hast made the earth to tremble; thou hast broken it,.... As is frequently done by an earthquake; which, whatever natural causes there may be of it, is always to be ascribed to God. The ancient Heathens (m) were of opinion that all earthquakes were of God. This respects not the whole earth, but the land of Israel only; and so the Targum, "thou hast moved the land of Israel, thou hast shaken and rent it;'' and it does not design a natural earthquake in it, but a figurative one; a shaking and rending of their civil and church state; see Heb 12:26; heal the breaches thereof; for it shaketh; which will be done in the latter day, when they shall return into their own land, and be restored as at the beginning, Is 30:30. (m) A. Gell. Noct. Attic. l. 2. c. 28. John Wesley 60:2 Tremble - A poetical expression, signifying great changes among the people.
59:359:3: Աստուած մերժեցե՛ր եւ աւերեցեր զմեզ, բարկացար եւ գթասցիս ՚ի մեզ։ 3 Աստուա՛ծ, մեզ լքեցիր ու քարուքանդ արիր, բարկացար, բայց պիտի գթաս մեզ: 60 Ո՛վ Աստուած, մեզ երեսէ ձգեցիր, Մեզի բարկացար ու ցրուեցիր։Մեզի դարձիր։ Աստուած, մերժեցեր եւ աւերեցեր զմեզ, բարկացար եւ գթասցիս ի մեզ: 59:3: Աստուած մերժեցե՛ր եւ աւերեցեր զմեզ, բարկացար եւ գթասցիս ՚ի մեզ։ 3 Աստուա՛ծ, մեզ լքեցիր ու քարուքանդ արիր, բարկացար, բայց պիտի գթաս մեզ: 60 Ո՛վ Աստուած, մեզ երեսէ ձգեցիր, Մեզի բարկացար ու ցրուեցիր։Մեզի դարձիր։ zohrab-1805▾ eastern-1994▾ western am▾	59:259:3 Боже! Ты отринул нас, Ты сокрушил нас, Ты прогневался: обратись к нам. 59:3 ὁ ο the θεός θεος God ἀπώσω απωθεω thrust away; reject ἡμᾶς ημας us καὶ και and; even καθεῖλες καθαιρεω take down; demolish ἡμᾶς ημας us ὠργίσθης οργιζω impassioned; anger καὶ και and; even οἰκτίρησας οικτειρω have compassion ἡμᾶς ημας us 59:3 כִּ֤י kˈî כִּי that הִנֵּ֪ה hinnˈē הִנֵּה behold אָֽרְב֡וּ ʔˈārᵊvˈû ארב lie in ambush לְ lᵊ לְ to נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul יָג֣וּרוּ yāḡˈûrû גור attack עָלַ֣י ʕālˈay עַל upon עַזִ֑ים ʕazˈîm עַז strong לֹא־ lō- לֹא not פִשְׁעִ֖י fišʕˌî פֶּשַׁע rebellion וְ wᵊ וְ and לֹא־ lō- לֹא not חַטָּאתִ֣י ḥaṭṭāṯˈî חַטָּאת sin יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 59:3. Deus proiecisti nos et scidisti iratus convertisti nosO God, thou hast cast us off, and hast destroyed us; thou hast been angry, and hast had mercy on us. 2. Thou hast made the land to tremble; thou hast rent it: heal the breaches thereof; for it shaketh. KJV [1] O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again: 59:3 Боже! Ты отринул нас, Ты сокрушил нас, Ты прогневался: обратись к нам. 59:3 ὁ ο the θεός θεος God ἀπώσω απωθεω thrust away; reject ἡμᾶς ημας us καὶ και and; even καθεῖλες καθαιρεω take down; demolish ἡμᾶς ημας us ὠργίσθης οργιζω impassioned; anger καὶ και and; even οἰκτίρησας οικτειρω have compassion ἡμᾶς ημας us 59:3 כִּ֤י kˈî כִּי that הִנֵּ֪ה hinnˈē הִנֵּה behold אָֽרְב֡וּ ʔˈārᵊvˈû ארב lie in ambush לְ lᵊ לְ to נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul יָג֣וּרוּ yāḡˈûrû גור attack עָלַ֣י ʕālˈay עַל upon עַזִ֑ים ʕazˈîm עַז strong לֹא־ lō- לֹא not פִשְׁעִ֖י fišʕˌî פֶּשַׁע rebellion וְ wᵊ וְ and לֹא־ lō- לֹא not חַטָּאתִ֣י ḥaṭṭāṯˈî חַטָּאת sin יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 59:3. Deus proiecisti nos et scidisti iratus convertisti nos O God, thou hast cast us off, and hast destroyed us; thou hast been angry, and hast had mercy on us. 2. Thou hast made the land to tremble; thou hast rent it: heal the breaches thereof; for it shaketh. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again. 2 Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shaketh. 3 Thou hast showed thy people hard things: thou hast made us to drink the wine of astonishment. 4 Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah. 5 That thy beloved may be delivered; save with thy right hand, and hear me. The title gives us an account, 1. Of the general design of the psalm. It is Michtam--David's jewel, and it is to teach. The Levites must teach it to the people, and by it teach them both to trust in God and to triumph in him; we must, in it, teach ourselves and one another. In a day of public rejoicing we have need to be taught to direct our joy to God and to terminate it in him, to give none of that praise to the instruments of our deliverance which is due to him only, and to encourage our hopes with our joys. 2. Of the particular occasion of it. It was at a time, (1.) When he was at war with the Syrians, and still had a conflict with them, both those of Mesopotamia and those of Zobah. (2.) When he had gained a great victory over the Edomites, by his forces, under the command of Joab, who had left 12,000 of the enemy dead upon the spot. David has an eye to both these concerns in this psalm: he is in care about his strife with the Assyrians, and in reference to that he prays; he is rejoicing in his success against the Edomites, and in reference to that he triumphs with a holy confidence in God that he would complete the victory. We have our cares at the same time that we have our joys, and they may serve for a balance to each other, that neither may exceed. They may likewise furnish us with matter both for prayer and praise, for both must be laid before God with suitable affections and emotions. If one point be gained, yet in another we are still striving: the Edomites are vanquished, but the Syrians are not; therefore let not him that girds on the harness boast as if he had put it off. In these verses, which begin the psalm, we have, I. A melancholy memorial of the many disgraces and disappointments which God had, for some years past, put the people under. During the reign of Saul, especially in the latter end of it, and during David's struggle with the house of Saul, while he reigned over Judah only, the affairs of the kingdom were much perplexed, and the neighbouring nations were vexatious to them. 1. He complains of hard things which they had seen (that is, which they had suffered), while the Philistines and other ill-disposed neighbours took all advantages against them, v. 3. God sometimes shows even his own people hard things in this world, that they may not take up their rest in it, but may dwell at ease in him only. 2. He owns God's displeasure to be the cause of all the hardships they had undergone: "Thou hast been displeased by us, displeased against us (v. 1), and in thy displeasure hast cast us off and scattered us, hast put us out of thy protection, else our enemies could not have prevailed thus against us. They would never have picked us up and made a prey of us if thou hadst not broken the staff of bands (Zech. xi. 14) by which we were united, and so scattered us." Whatever our trouble is, and whoever are the instruments of it, we must own the hand of God, his righteous hand, in it. 3. He laments the ill effects and consequences of the miscarriages of the late years. The whole nation was in a convulsion: Thou hast made the earth (or the land) to tremble, v. 2. The generality of the people had dreadful apprehensions of the issue of these things. The good people themselves were in a consternation: "Thou hast made us to drink the wine of astonishment (v. 3); we were like men intoxicated, and at our wits' end, not knowing how to reconcile these dispensations with God's promises and his relation to his people; we are amazed, can do nothing, nor know we what to do." Now this is mentioned here to teach, that is, for the instruction of the people. When God is turning his hand in our favour, it is good to remember our former calamities, (1.) That we may retain the good impressions they made upon us, and may have them revived. Our souls must still have the affliction and the misery in remembrance, that they may be humbled within us, Lam. iii. 19, 20. (2.) That God's goodness to us, in relieving us and raising us up, may be more magnified; for it is as life from the dead, so strange, so refreshing. Our calamities serve as foils to our joys. (3.) That we may not be secure, but may always rejoice with trembling, as those that know not how soon we may be returned into the furnace again, which we were lately taken out of as the silver is when it is not thoroughly refined. II. A thankful notice of the encouragement God had given them to hope that, though things had been long bad, they would now begin to mend (v. 4): "Thou hast given a banner to those that fear thee (for, as bad as the times are, there is a remnant among us that desire to fear thy name, for whom thou hast a tender concern), that it may be displayed by thee, because of the truth of thy promise which thou wilt perform, and to be displayed by them, in defense of truth and equity," Ps. xlv. 4. This banner was David's government, the establishment and enlargement of it over all Israel. The pious Israelites, who feared God and had a regard to the divine designation of David to the throne, took his elevation as a token for good, and like the lifting up of a banner to them, 1. It united them, as soldiers are gathered together to their colours. Those that were scattered (v. 1), divided among themselves, and so weakened and exposed, coalesced in him when he was fixed upon the throne. 2. It animated them, and put life and courage into them, as the soldiers are animated by the sight of their banner. 3. It struck a terror upon their enemies, to whom they could now hang out a flag of defiance. Christ, the Son of David, is given for an ensign of the people (Isa. xi. 10), for a banner to those that fear God; in him, as the centre of their unity, they are gathered together in one; to him they seek, in him they glory and take courage. His love is the banner over them; in his name and strength they wage war with the powers of darkness, and under him the church becomes terrible as an army with banners. III. A humble petition for seasonable mercy. 1. That God would be reconciled to them, though he had been displeased with them. In his displeasure their calamities began, and therefore in his favour their prosperity must begin: O turn thyself to us again! (v. 1) smile upon us, and take part with us; be at peace with us, and in that peace we shall have peace. Tranquillus Deus tranquillat omnia--A God at peace with us spreads peace over all the scene. 2. That they might be reconciled to one another, though they had been broken and wretchedly divided among themselves: "Heal the breaches of our land (v. 2), not only the breaches made upon us by our enemies, but the breaches made among ourselves by our unhappy divisions." Those are breaches which the folly and corruption of man makes, and which nothing but the wisdom and grace of God can make up and repair, by pouring out a spirit of love and peace, by which only a shaken shattered kingdom is set to rights and saved from ruin. 3. That thus they might be preserved out of the hands of their enemies (v. 5): "That thy beloved may be delivered, and not made a prey of, save with thy right hand, with thy own power and by such instruments as thou art pleased to make the men of thy right hand, and hear me." Those that fear God are his beloved; they are dear to him as the apple of his eye. They are often in distress, but they shall be delivered. God's own right hand shall save them; for those that have his heart have his hand. Save them, and hear me. Note, God's praying people may take the general deliverances of the church as answers to their prayers in particular. If we improve what interest we have at the throne of grace for blessings for the public, and those blessings be bestowed, besides the share we have with others in the benefit of them we may each of us say, with peculiar satisfaction, "God has therein heard me, and answered me." Albert Barnes: Notes on the Bible - 1834 60:3: Thou hast showed thy people hard things - Thou hast caused them to see Rev_erses, disappointments, and trials. This refers, according to the supposition in the Introduction to the psalm, to some calamitous events which had occurred. The probability seems to be that the Edomites may have spread desolation over the land. Thou hast made us to drink the wine of astonishment - The word rendered "astonishment" - תרעלה tar‛ ê lâ h - occurs only here and in Isa 51:17, Isa 51:22 - in both of which verses in Isaiah it is rendered trembling. It means properly reeling, drunkenness; and the idea here is, that it was as if he had given them a cup - that is, an intoxicating drink - which had caused them to reel as a drunken man; or, in other words, their efforts had been unsuccessful. Compare Psa 11:6, note; Isa 51:17, note. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 60:3: showed: Psa 71:20; Neh 9:32; Dan 9:12 to drink: Psa 75:8; Isa 51:17, Isa 51:22; Jer 25:15; Lam 4:21; Eze 23:31, Eze 23:32; Hab 2:16; Rev 16:19, Rev 18:16 Geneva 1599 60:3 Thou hast (e) shewed thy people hard things: thou hast made us to drink the wine of astonishment. (e) You have handled your people sharply, in asking from them sense and judgment in that they aided Saul the wicked King, and punished him to whom God had given the just title of the realm. John Gill 60:3 Thou hast showed thy people hard things,.... As to have their city and temple burial, multitudes of them slain, and the rest carried captive, and put into the hands of cruel lords and hard masters, and made a proverb, a taunt, and a curse, in all places; and all this done to a people that were the Lord's by profession, who called themselves so, though now a "loammi", Hos 1:9; and these were hard things to flesh and blood, yet no other than what they deserved; thou hast made us to drink the wine of astonishment; or "of trembling" (n), Is 51:17; that is, to endure such troubles as made them tremble, and astonished and stupefied them; took away their senses, and made them unfit for anything, being smitten with madness, blindness, and astonishment of heart, as is threatened them, Deut 28:28; see Rom 11:7. (n) "tremoris", Musculus, Vatablus, Amama; "trepidationis", Michaelis; "horroris", Gejerus. John Wesley 60:3 To drink - Thou hast filled us with no less honor, than men intoxicated with strong drink. Robert Jamieson, A. R. Fausset and David Brown 60:3 drink . . . wine of astonishment--literally, "of staggering"--that is, made us weak (compare Ps 75:8; Is 51:17, Is 51:22).
59:459:4: Շարժեցեր զերկիր եւ խռովեցուցեր զսա. բժշկեա՛ զհարուածս սորա զի սասանեցաւ։ 4 Ցնցեցիր երկիրն ու խռովութեան մատնեցիր այն, բուժի՛ր նրա ստացած հարուածները, քանզի նա սասանուեց: 2 Երկիրը դողացուցիր, զանիկա պատռեցիր։Անոր փլած տեղերը նորոգէ՛, վասն զի կ’երերայ։ Շարժեցեր զերկիր եւ խռովեցուցեր զսա, բժշկեա զհարուածս սորա զի սասանեցաւ: 59:4: Շարժեցեր զերկիր եւ խռովեցուցեր զսա. բժշկեա՛ զհարուածս սորա զի սասանեցաւ։ 4 Ցնցեցիր երկիրն ու խռովութեան մատնեցիր այն, բուժի՛ր նրա ստացած հարուածները, քանզի նա սասանուեց: 2 Երկիրը դողացուցիր, զանիկա պատռեցիր։Անոր փլած տեղերը նորոգէ՛, վասն զի կ’երերայ։ zohrab-1805▾ eastern-1994▾ western am▾	59:359:4 Ты потряс землю, разбил ее: исцели повреждения ее, ибо она колеблется. 59:4 συνέσεισας συσσειω the γῆν γη earth; land καὶ και and; even συνετάραξας συνταρασσω he; him ἴασαι ιαομαι heal τὰ ο the συντρίμματα συντριμμα fracture αὐτῆς αυτος he; him ὅτι οτι since; that ἐσαλεύθη σαλευω sway; rock 59:4 בְּֽלִי־ bᵊˈlî- בְּלִי destruction עָ֭וֹן ˈʕāwōn עָוֹן sin יְרוּצ֣וּן yᵊrûṣˈûn רוץ run וְ wᵊ וְ and יִכֹּונָ֑נוּ yikkônˈānû כון be firm ע֖וּרָה ʕˌûrā עור be awake לִ li לְ to קְרָאתִ֣י qᵊrāṯˈî קרא encounter וּ û וְ and רְאֵה׃ rᵊʔˌē ראה see 59:4. commovisti terram et disrupisti eam sana contritiones eius quoniam commota estThou hast moved the earth, and hast troubled it: heal thou the breaches thereof, for it has been moved. 3. Thou hast shewed thy people hard things: thou hast made us to drink the wine of staggering. KJV [2] Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shaketh: 59:4 Ты потряс землю, разбил ее: исцели повреждения ее, ибо она колеблется. 59:4 συνέσεισας συσσειω the γῆν γη earth; land καὶ και and; even συνετάραξας συνταρασσω he; him ἴασαι ιαομαι heal τὰ ο the συντρίμματα συντριμμα fracture αὐτῆς αυτος he; him ὅτι οτι since; that ἐσαλεύθη σαλευω sway; rock 59:4 בְּֽלִי־ bᵊˈlî- בְּלִי destruction עָ֭וֹן ˈʕāwōn עָוֹן sin יְרוּצ֣וּן yᵊrûṣˈûn רוץ run וְ wᵊ וְ and יִכֹּונָ֑נוּ yikkônˈānû כון be firm ע֖וּרָה ʕˌûrā עור be awake לִ li לְ to קְרָאתִ֣י qᵊrāṯˈî קרא encounter וּ û וְ and רְאֵה׃ rᵊʔˌē ראה see 59:4. commovisti terram et disrupisti eam sana contritiones eius quoniam commota est Thou hast moved the earth, and hast troubled it: heal thou the breaches thereof, for it has been moved. 3. Thou hast shewed thy people hard things: thou hast made us to drink the wine of staggering. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4. Нападения идумеян на южные пределы Иудеи изображаются Давидом как "потрясение земли", ее колебание, т. е. как угроза и опасность самому существованию Иудеи в смысле самостоятельной политической единицы. Эти опасения - не гипербола. Война на севере и сосредоточение всех военных сил для борьбы с сирийцами открывало свободный доступ идумеянам до Иерусалима, отстоявшего только на два дня пути от границ Идумеи. Беспрепятственное движение Идумеян на север сдавило бы армию Давида: с одной стороны пред ним стояли войска сирийцев, а с тыла нападали бы войска идумеян. Опасность большая, при возможном истреблении армии Давида, угрожавшая политической самостоятельности всего еврейского народа. Adam Clarke: Commentary on the Bible - 1831 60:3: Thou hast made us to drink the wine of astonishment - We reel as drunken men; we are giddy, like those who have drank too much wine; but our giddiness has been occasioned by the astonishment and dismay that have taken place in consequence of the prevalence of our enemies, and the unsettled state of the land. It has been remarked that the three first verses of this Psalm do not agree with the rest, and it also appears that the three first verses of Psa 85:1-13 : do not agree with the rest of that Psalm. But let them change places, and the three first verses of this be set instead of the three first verses of Psa lxxxv., and let those be placed here instead of these and then the whole of each Psalm will be consistent. This was first suggested by Bishop Hare, and the supposition seems to be well founded. Some imagine that the whole of the Psalm refers to the distracted state of the land after the death of Saul till the time that David was anointed king over all Israel, at Hebron; others, to the disastrous war with the Syrians. See before. Albert Barnes: Notes on the Bible - 1834 60:4: Thou hast given a banner to them that fear thee - The word rendered "banner" - נס nê s - means properly anything elevated or lifted up, and hence, a standard, a flag, a sign, or a signal. It may refer to a standard reared on lofty mountains or high places during an invasion of a country, to point out to the people a place of rendezvous or a rallying place Isa 5:26; Isa 11:12; Isa 18:3; or it may refer to a standard or ensign borne by an army; or it may refer to the flag of a ship, Eze 27:7; Isa 33:23. Here it doubtless refers to the flag, the banner, the standard of an army; and the idea is that God had committed such a standard to his people that they might go forth as soldiers in his cause. They were enlisted in his service, and were fighting his battles. That it may be displayed because of the truth - In the cause of truth; or, in the defense of justice and right. It was not to be displayed for vain parade or ostentation; it was not to be unfolded in an unrighteous or unjust cause; it was not to be waved for the mere purpose of carrying desolation, or of securing victory; it was that a righteous cause might be vindicated, and that the honor of God might be promoted. This was the reason which the psalmist now urges why (God should interpose and repair their disasters - that it was his cause, and that they were appointed to maintain and defend it. What was true then of the people of God, is true of the church now. God has given to his church a banner or a standard that it may wage a war of justice, righteousness, and truth; that it may be employed in resisting and overcoming his enemies; that it may carry the weapons of truth and right against all injustice, falsehood, error, oppression, and wrong; that it may ever be found on the side of humanity and benevolence - of virtue, temperance, liberty, and equality; and that it may bear the great principles of the true religion to every territory of the enemy, until the whole world shall be subdued to God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 60:4: a banner: Psa 20:5; Exo 17:15; Sol 2:4; Isa 11:12, Isa 49:22, Isa 59:19 because: Psa 12:1, Psa 12:2, Psa 45:4; Isa 59:14, Isa 59:15; Jer 5:1-3 Geneva 1599 60:4 Thou hast given (f) a banner to them that fear thee, that it may be displayed because of the truth. Selah. (f) In making me king, you have performed your promise, which seemed to have lost the force. John Gill 60:4 Thou hast given a banner,.... The word is, by Jarchi, taken to signify "temptation" or "trial" (o); and he interprets it of many troubles which they had, that they might be tried by them, whether they would stand in the fear of God, and so considers these words as a continuation of the account of the distresses of the people of Israel; but they are rather to be considered as declaring a peculiar blessing and favour bestowed upon some among them, who are here described, when the rest were involved in the greatest calamities, signified by a "banner" or "ensign" given them; by which is meant, not so much David literally, and the victory he obtained over the Syrians and Edomites, of which the banner displayed might be a token; but the Messiah, who is said to be given for a banner, or set up as an ensign for the people, Is 11:10; for the gathering of them to him, to prepare them for war, and animate them to fight the good fight of faith, and oppose every enemy; to direct where they should stand to be on duty, where they should go, and whom they should follow; and is expressive of the victory over sin, Satan, and the world, they have through him: and this is given to them that fear thee; who have the grace of fear put into their hearts; who fear the Lord and his goodness, and serve him with reverence and godly fear; who worship him both inwardly and outwardly, in spirit and in truth, whether among Jews or Gentiles, though the former may be chiefly intended; such as old Simeon, Anna the prophetess, and others, to whom Christ was made known; and especially the apostles of Christ, and those to whom their ministry became useful; whose business it was to display this banner, set up this ensign, and hold out this flag; as it follows: that it may be displayed because of the truth; not because of the truth of Abraham, as the Targum; nor because of the truth, sincerity, and uprightness, of those that fear the Lord; but because of his own truth and faithfulness in the performance of his promises made concerning the displaying of this banner; or the sending of his son into the world, and the preaching of his Gospel in it; see Rom 15:8. Selah; on this word; see Gill on Ps 3:2. (o) So Yalkut Simconi in loc. par. 2. fol. 103. 1. John Wesley 60:4 A banner - Which is a sign and instrument, Of union. This people who were lately divided, thou hast united under one banner, under my government: Of battle. Thou hast given us an army, and power to oppose our enemies; which blessing God gave to Israel, for the sake of those few sincere Israelites who were among them. The truth - Not for any merit of ours, but to shew thy faithfulness in making good thy promises. Robert Jamieson, A. R. Fausset and David Brown 60:4 Yet to God's banner they will rally, and pray that, led and sustained by His power (right hand, Ps 17:7; Ps 20:6), they may be safe.
59:559:5: Ցուցեր ժողովրդեան քում խստութիւն, եւ ետուր ըմպել մեզ գինի՛ յիմարութեան[7005]։ [7005] Ոմանք.Քում զխստութիւնս քո։ 5 Քո ժողովրդին խստութիւն ցոյց տուիր եւ մեզ թմրութեան գինի խմեցրիր: 3 Քու ժողովուրդիդ խստութիւն ցուցուցիր. Մեզի թմրութեան գինի խմցուցիր։ Ցուցեր ժողովրդեան քում խստութիւն, եւ ետուր ըմպել մեզ գինի յիմարութեան: 59:5: Ցուցեր ժողովրդեան քում խստութիւն, եւ ետուր ըմպել մեզ գինի՛ յիմարութեան[7005]։ [7005] Ոմանք.Քում զխստութիւնս քո։ 5 Քո ժողովրդին խստութիւն ցոյց տուիր եւ մեզ թմրութեան գինի խմեցրիր: 3 Քու ժողովուրդիդ խստութիւն ցուցուցիր. Մեզի թմրութեան գինի խմցուցիր։ zohrab-1805▾ eastern-1994▾ western am▾	59:459:5 Ты дал испытать народу твоему жестокое, напоил нас вином изумления. 59:5 ἔδειξας δεικνυω show τῷ ο the λαῷ λαος populace; population σου σου of you; your σκληρά σκληρος hard; harsh ἐπότισας ποτιζω give a drink; water ἡμᾶς ημας us οἶνον οινος wine κατανύξεως κατανυξις stupefying; bewilderment 59:5 וְ wᵊ וְ and אַתָּ֤ה ʔattˈā אַתָּה you יְהוָֽה־ [yᵊhwˈˌāh]- יְהוָה YHWH אֱלֹהִ֥ים׀ ʔᵉlōhˌîm אֱלֹהִים god(s) צְבָאֹ֡ות ṣᵊvāʔˈôṯ צָבָא service אֱלֹ֘הֵ֤י ʔᵉlˈōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel הָקִ֗יצָה hāqˈîṣā קיץ pass summer לִ li לְ to פְקֹ֥ד fᵊqˌōḏ פקד miss כָּֽל־ kˈol- כֹּל whole הַ ha הַ the גֹּויִ֑ם ggôyˈim גֹּוי people אַל־ ʔal- אַל not תָּחֹ֨ן tāḥˌōn חנן favour כָּל־ kol- כֹּל whole בֹּ֖גְדֵי bˌōḡᵊḏê בגד deal treacherously אָ֣וֶן ʔˈāwen אָוֶן wickedness סֶֽלָה׃ sˈelā סֶלָה sela 59:5. ostendisti populo tuo duritiam potasti nos vino consopienteThou hast shewn thy people hard things; thou hast made us drink the wine of sorrow. 4. Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. KJV [3] Thou hast shewed thy people hard things: thou hast made us to drink the wine of astonishment: 59:5 Ты дал испытать народу твоему жестокое, напоил нас вином изумления. 59:5 ἔδειξας δεικνυω show τῷ ο the λαῷ λαος populace; population σου σου of you; your σκληρά σκληρος hard; harsh ἐπότισας ποτιζω give a drink; water ἡμᾶς ημας us οἶνον οινος wine κατανύξεως κατανυξις stupefying; bewilderment 59:5 וְ wᵊ וְ and אַתָּ֤ה ʔattˈā אַתָּה you יְהוָֽה־ [yᵊhwˈˌāh]- יְהוָה YHWH אֱלֹהִ֥ים׀ ʔᵉlōhˌîm אֱלֹהִים god(s) צְבָאֹ֡ות ṣᵊvāʔˈôṯ צָבָא service אֱלֹ֘הֵ֤י ʔᵉlˈōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel הָקִ֗יצָה hāqˈîṣā קיץ pass summer לִ li לְ to פְקֹ֥ד fᵊqˌōḏ פקד miss כָּֽל־ kˈol- כֹּל whole הַ ha הַ the גֹּויִ֑ם ggôyˈim גֹּוי people אַל־ ʔal- אַל not תָּחֹ֨ן tāḥˌōn חנן favour כָּל־ kol- כֹּל whole בֹּ֖גְדֵי bˌōḡᵊḏê בגד deal treacherously אָ֣וֶן ʔˈāwen אָוֶן wickedness סֶֽלָה׃ sˈelā סֶלָה sela 59:5. ostendisti populo tuo duritiam potasti nos vino consopiente Thou hast shewn thy people hard things; thou hast made us drink the wine of sorrow. 4. Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 5. "Напоил нас вином изумления" - вином, смешанным с одуряющими составами, которые производят головокружение. Давид выражает здесь чувство изумления пред совершающимися событиями, свидетельствующими, по-видимому, об оставленности евреев со стороны Бога. Adam Clarke: Commentary on the Bible - 1831 60:4: Thou hast given a banner - נס nes, a sign, something that was capable of being fixed on a pole. That it may be displayed - להתנוסס lehithnoses, that it may be unfurled. Because of the truth - מפני קשט mippeney koshet, from the face of truth; which has been thus paraphrased: If we have displayed the ensign of Israel, and gone forth against these our enemies, who have now made such a terrible breach among us, (Psa 60:1-3), it was because of thy truth - the promises of victory which we supposed would attend us at all times. Mr. Mudge, thus: "Thou givest to them that fear thee a signal to be displayed before the truth. That thy favored ones may be delivered, clothe thy right arm with victory, and answer us. God speaketh in his sanctuary, I will exult; I shall portion out Shechem, and measure the valley of Succoth." The fourth verse seems to mean that God had appointed for the consolation of his people a certain signal of favor, with which therefore he prays him to answer them. This, accordingly, he does. God speaketh in his sanctuary, called rybd debir or oracle for that very reason. What he desires then, as he stands imploring the mercy of God before the oracle, is, that he may see the usual signal of favor proceed from it; a voice, perhaps joined with some luminous emanations, whence the phrase of the light of God's countenance. The expression in the sixth verse seems to be proverbial, and means, "I shall divide the spoils of my enemies with as much ease as the sons of Jacob portioned out Shechem, and measured out for their tents the valley of Succoth." Mr. Harmer gives a very ingenious illustration of the giving the banner. "Albertus Aquensis informs us that when Jerusalem was taken in 1099 by the crusaders, about three hundred Saracens got on the roof of a very high building, and earnestly begged for quarter; but could not be induced by any promises of safety to come down, till they had received the banner of Tanered, one of the crusade generals, as a pledge of life. The event showed the faithlessness of these zealots, they put the whole to the sword. But the Saracens surrendering themselves upon the delivering of a standard to them, proves in how strong a light they looked upon the giving a banner, since it induced them to trust it, when they would not trust any promises. Perhaps the delivery of a banner was anciently esteemed in like manner an obligation to protect; and the psalmist might here consider it in this light when he says, Thou hast shown thy people hard things; but thou hast given a banner to them that fear thee. Though thou didst for a time give up thy Israel into the hands of their enemies, thou hast now given them an assurance of thy having received them under thy protection. Thus God gave them a banner or standard that it might be displayed, or lifted up; or rather, that they may lift up a banner to themselves, or encourage themselves with the confident persuasion that they are under the protection of God: because of the truth - the word of promise, which is an assurance of protection - like the giving me and my people a banner, the surest of pledges." - Harmer's Observations. See at the end of the chapter. Albert Barnes: Notes on the Bible - 1834 60:5: That thy beloved may be delivered - The word beloved is in the plural number, and might be rendered beloved ones. It refers not merely to David as his servant and friend, but to those associated with him. The reference is to the calamities and dangers then existing, to which allusion has been made above. The prayer is, that the enemy might be driven back, and the land delivered from their invasion. Save with thy right hand - The right hand is that by which the sword is handled, the spear hurled, the arrow drawn on the bow. The prayer is, that God would put forth his power and deliver his people. And hear me - literally, Answer me. The answer which he desired was that God would lead his armies successfully into Edom, Psa 60:8-9. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 60:5: That: Psa 60:12, Psa 22:8, Psa 108:6-13; Deu 7:7, Deu 7:8, Deu 33:3; Mat 3:17, Mat 17:5 save: Psa 17:7, Psa 18:35, Psa 20:6, Psa 74:11; Exo 15:6; Isa 41:10 John Gill 60:5 That thy beloved may be delivered,.... Some think that these words express the effect or end of the banner being displayed; but because of the word "Selah" at the end of Ps 60:4, which makes so full a stop; rather they are to be considered in construction with the following clause. By the Lord's "beloved" ones are meant, not so much the people of Israel, who were loved and chosen by the Lord above all people on the face of the earth, as the elect of God, both among Jews and Gentiles, who are the chosen of God, and precious, and are loved of him with a free, sovereign, everlasting, and unchangeable love: these are the beloved of Father, Son, and Spirit; who, falling into a state of condemnation and death in Adam, and being under the power of sin, and involved in the guilt and faith of it; and being fallen into the hands of many enemies, sin, Satan, and the world; stood in need of deliverance out of all this, which they could not work out of themselves, nor any creature for them; wherefore, that they might be delivered, the following request is made; save with thy right hand; from sin, the cause of damnation; from the law, which threatens with condemnation and death; from Satan, that would devour and destroy; and from all their enemies; from wrath to come, from hell and the second death; or from going down to the pit of corruption. The persons for whom this petition is put up are not only David himself, but all the beloved ones; and these God has appointed unto salvation; Christ is the Saviour of them, and to them salvation is applied in due time by the Spirit, and in a little while they will be in the full possession of it: and this is wrought out by the "right hand" of the Lord; either by his mighty power, the saving strength of his right hand, who is mighty to save; or by his Son, the man of his right hand, made strong for himself, who able to save to the uttermost; and by whom God has determined to save, and does save all his people; or the words may be rendered, "save thy right hand, thy Benjamins" (p) who are as near and dear to thee as thy right hand, being his mystical self, to whom salvation is brought by him, Is 63:1; and hear me; in so doing, he suggests he would hear and answer him his prayers would be ended and accomplished; this being the sum of them, his own salvation, and the salvation of the Lord's beloved ones. The "Cetib", or writing of this clause, is, "hear us"; the "Keri", or reading of it, "hear me". (p) . John Wesley 60:5 Beloved - Thy beloved people. Robert Jamieson, A. R. Fausset and David Brown 60:5 hear me--or, "hear us."
59:659:6: Ետուր երկիւղածաց քոց նշան, զի ապրեսցին յերեսաց աղեղան։ 6 Երկիւղածներիդ նշան դու տուիր, որ փրկութիւն գտնեն աղեղից: 4 Քեզմէ վախցողներուն դրօշակ տուիր, Ճշմարտութեան համար վերցնելու, Ետուր երկիւղածաց քոց նշան, զի ապրեսցին յերեսաց աղեղան:^[352]: 59:6: Ետուր երկիւղածաց քոց նշան, զի ապրեսցին յերեսաց աղեղան։ 6 Երկիւղածներիդ նշան դու տուիր, որ փրկութիւն գտնեն աղեղից: 4 Քեզմէ վախցողներուն դրօշակ տուիր, Ճշմարտութեան համար վերցնելու, zohrab-1805▾ eastern-1994▾ western am▾	59:559:6 Даруй боящимся Тебя знамя, чтобы они подняли его ради истины, 59:6 ἔδωκας διδωμι give; deposit τοῖς ο the φοβουμένοις φοβεω afraid; fear σε σε.1 you σημείωσιν σημειωσις the φυγεῖν φευγω flee ἀπὸ απο from; away προσώπου προσωπον face; ahead of τόξου τοξον bow διάψαλμα διαψαλμα interlude; rest 59:6 יָשׁ֣וּבוּ yāšˈûvû שׁוב return לָ֭ ˈlā לְ to † הַ the עֶרֶב ʕerˌev עֶרֶב evening יֶהֱמ֥וּ yehᵉmˌû המה make noise כַ ḵa כְּ as † הַ the כָּ֗לֶב kkˈālev כֶּלֶב dog וִ wi וְ and יסֹ֥ובְבוּ ysˌôvᵊvû סבב turn עִֽיר׃ ʕˈîr עִיר town 59:6. dedisti timentibus te signum ut fugerent a facie arcus semper ut liberentur amici tuiThou hast given a warning to them that fear thee: that they may flee from before the bow: That thy beloved may be delivered. 5. That thy beloved may be delivered, save with thy right hand, and answer us. KJV [4] Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah: 59:6 Даруй боящимся Тебя знамя, чтобы они подняли его ради истины, 59:6 ἔδωκας διδωμι give; deposit τοῖς ο the φοβουμένοις φοβεω afraid; fear σε σε.1 you σημείωσιν σημειωσις the φυγεῖν φευγω flee ἀπὸ απο from; away προσώπου προσωπον face; ahead of τόξου τοξον bow διάψαλμα διαψαλμα interlude; rest 59:6 יָשׁ֣וּבוּ yāšˈûvû שׁוב return לָ֭ ˈlā לְ to † הַ the עֶרֶב ʕerˌev עֶרֶב evening יֶהֱמ֥וּ yehᵉmˌû המה make noise כַ ḵa כְּ as † הַ the כָּ֗לֶב kkˈālev כֶּלֶב dog וִ wi וְ and יסֹ֥ובְבוּ ysˌôvᵊvû סבב turn עִֽיר׃ ʕˈîr עִיר town 59:6. dedisti timentibus te signum ut fugerent a facie arcus semper ut liberentur amici tui Thou hast given a warning to them that fear thee: that they may flee from before the bow: That thy beloved may be delivered. 5. That thy beloved may be delivered, save with thy right hand, and answer us. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6. "Даруй... знамя". Сравнение взято из военных действий, когда поднятое знамя собирает вокруг него защитников, сосредоточивает силу, а упавшее знамя - означает поражение. Смысл выражения - воодушеви и собери защитников народа против идумеян. - "Ради истины" - ради восстановления истинного, верного, обеспеченного существования Еврейского царства. Albert Barnes: Notes on the Bible - 1834 60:6: God hath spoken in his holiness - That is, as a holy God; a God who is true; a God whose promises are always fulfilled. The idea is, that the holiness of God was the public pledge or assurance that what he had promised he would certainly perform. God had made promises in regard to the land of Canaan or Palestine, as a country to be put into the possession of Abraham and his posterity. Gen 12:7; Gen 13:15; Gen 17:8; Psa 105:8-11. The original promise of the gift of that land, made to Abraham under the general name of Canaan Gen 12:7, embraced the whole territory from the river (that divided the land from Egypt) to the Euphrates: "Unto thy seed, addressed to Abraham, have I given this land, from the river of Egypt unto the great river, the river Euphrates," Gen 15:18. This would embrace the country of Edom, as well as the other countries which are specified in the psalm. The natural and proper boundary of the land on the east, therefore, according to the promise, was the river Euphrates; on the west, Egypt and the Mediterranean sea; on the south, the outer limit of Edom. It was the object of David to carry out what was implied in this promise, and to secure the possession of all that had been thus granted to the Hebrews as the descendants of Abraham. Hence, he had been engaged in carrying his conquests to the east, with a view to make the Euphrates the eastern border or boundary of the land: "David smote also Hadarezer, the son of Rehob, king of Zobah, as he went to recover his border at the river Euphrates," Sa2 8:3. Compare Ch1 18:3. In the prosecution of the same purpose he was anxious also to subdue Edom, that the entire territory thus promised to Abraham might be put in possession of the Hebrews, and that he might transmit the kingdom in the fullness of the original grant to his posterity. It is to this promise made to Abraham that he doubtless refers in the passage before us. I will rejoice - I, David, will exult or rejoice in the prospect of success. I will find my happiness, or my confidence in what I now undertake, in the promise which God has made. The meaning is, that since God had made this promise, he would certainly triumph. I will divide Shechem - That is, I will divide up the whole land according to the promise. The language here is taken from that which was employed when the country of Canaan was conquered by Joshua, and when it was divided among the tribes: "Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land which I sware unto their fathers to give them," Jos 1:6. Compare Jos 13:6-7; Jos 14:5; Jos 18:10; Jos 19:51; Jos 23:4; Psa 78:55; Act 13:19. David here applies the same language to Shechem, "and the valley of Succoth," as portions of the land, meaning that he would accomplish the original purpose in regard to the land by placing it in possession of the people of God. Shechem or Sichem was a city within the limits of the tribe of Ephraim, between Mount Ebal and Mount Gerizim, called by the Romans Neapolis, and now Nablus. It is about two hours, or eight miles, south of Samaria. It seems to be mentioned here as being the spot where the law of Moses was read to the people of Israel, and especially the blessings and curses recorded in Deut. 27; Deut. 28, which Moses commanded to be read to the different tribes on the above-named mountains, Deu 27:11-13. This was actually done, Jos 8:33. Shechem, therefore, as lying between these mountains, and as being the place where the great mass of the people were assembled to hear what was read, became a central place, a representative spot of the whole land, and to say that that was conquered or subdued, was to speak of that which implied a victory over the land. David speaks of having secured this, as significant of the fact that the central point of influence and power had been brought under subjection, and as in fact implying that the land was subdued. The importance of that place, and the allusion to it here, will justify a more extended reference to it, which I copy from "The Land and the Book," by Dr. Thomson, vol. ii. p. 203, 204. "Nablus is a queer old place. The streets are narrow, and vaulted over; and in the winter time it is difficult to pass along many of them on account of brooks which rush over the pavement with deafening roar. In this respect, I know no city with which to compare it except Brusa; and, like that city, it has mulberry, orange, pomegranate, and other trees, mingled in with the houses, whose odoriferous flowers lead the air with delicious perfume during the months of April and May. Here the billbul delights to sit and sing, and thousands of other birds unite to swell the chorus. The inhabitants maintain that theirs is the most musical vale in Palestine, and my experience does not enable me to contradict them. "Imagine that the lofty range of mountains running north and south was cleft open to its base by some tremendous convulsion of nature, at right angles to its own line of extension, and the broad fissure thus made is the vale of Nablus, as it appears to one coming up the plain of Mukhna from Jerusalem. Mount Ebal is on the north, Gerizim on the south, and the city between. Near the eastern end, the vale is not more than sixty rods wide; and just there, I suppose, the tribes assembled to hear the 'blessings and the curses' read by the Levites. We have them in extenso in Deut. 27 and Deut. 28; and in jos 8 we are informed that it was actually done, and how. Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin, stood on Gerizim; and Reuben, Gad, Asher, Zebulon, Dan, and Naphtali, on Ebal; while all Israel, and their elders, and officers, and their judges, stood on this side of the ark and on that side before the priests which bare the ark of the covenant of the Lord; the whole nation of Israel, with the women and little ones, were there. And Joshua read all the words of the law, the blessings and the cursings; there was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel. This was, beyond question or comparison, the most august assembly the sun has ever shone upon; and I never stand in the narrow plain, with Ebal and Gerizim rising on either hand to the sky, without involuntarily recalling and reproducing the scene. I have shouted to hear the echo, and then fancied how it must have been when the loud-voiced Levites proclaimed from the naked cliffs of Ebal, 'Cursed be the man that maketh any graven image, an abomination unto Jehovah.' And then the tremendous amen! tenfold louder, from the mighty congregation, rising, and swelling, and re-echoing from Ebal to Gerizim, and from Gerizim to Ebal. amen! even so let him be accursed. No, there never was an assembly to compare with this." And mete out the valley of Succoth - Measure out; that is, measure or survey for the purpose of "dividing" it, or assigning it to the conquerors, to the people of God, according to the promise. There is the same allusion here, as in the former clause, to the dividing of the land in the time of Joshua. Succoth, in the division of the land by Joshua, fell to the tribe of Gad; Jos 13:27. It was on the east side of the river Jordan, and is now called Sakut. It is first mentioned in Gen 33:17, in the account of the journey which Jacob took on returning from the East to the land of Canaan. At this place he paused in his journey, and made booths for his cattle; and hence, the name Succoth, or booths. Why this place is referred to here by David, as representing his conquests, cannot now be ascertained. It seems most probable that it was because it was a place east of the Jordan, as Shechem was west of the Jordan, and that the two might, therefore, represent the conquest of the whole country. Succoth, too, though not more prominent than many other places, and though in itself of no special importance, was well known as among the places mentioned in history. It is possible, also, though no such fact is mentioned, that there may have been some transaction of special importance there in connection with David's conquests in the East, which was well understood at the time, and which justified this special reference to it. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 60:6: God: Psa 89:19, Psa 89:35, Psa 108:7-13, Psa 132:11; Sa2 3:18, Sa2 5:2; Jer 23:9; Amo 4:2 rejoice: Psa 56:4, Psa 119:162; Sa2 7:18-20; Luk 1:45-47 divide: Jos 1:6; Sa2 2:8, Sa2 2:9, Sa2 5:1-3 Shechem: Gen 12:6, Sichem, Jos 20:7, Jos 24:1, Jos 24:32 valley: Jos 13:27 Carl Friedrich Keil and Franz Delitzsch 60:6 A divine utterance, promising him victory, which he has heard, is expanded in this second strophe. By reason of this he knows himself to be in the free and inalienable possession of the land, and in opposition to the neighbouring nations, Moab, Edom, and Philistia, to be the victorious lord to whom they must bow. The grand word of promise in 2Kings 7:9. is certainly sufficient in itself to make this feeling of certainty intelligible, and perhaps Ps 60:8-10 are only a pictorial reproduction of that utterance; but it is also possible that at the time when Edom threatened the abandoned bordering kingdom, David received an oracle from the high priest by means of the Urim and Thummim, which assured him of the undiminished and continued possession of the Holy Land and the sovereignty over the bordering nations. That which God speaks "in His holiness" is a declaration or a promise for the sure fulfilment and inviolability of which He pledges His holiness; it is therefore equal to an oath "by His holiness" (Ps 89:36; Amos 4:2). The oracle does not follow in a direct form, for it is not God who speaks (as Olshausen thinks), to whom the expression אעלזה is unbecoming, nor is it the people (as De Wette and Hengstenberg), but the king, since what follows refers not only to the districts named, but also to their inhabitants. כּי might have stood before אעלזה, but without it the mode of expression more nearly resembles the Latin me exultaturum esse (cf. Ps 49:12). Shechem in the centre of the region on this side the Jordan, and the valley of Succoth in the heart of the region on the other side, from the beginning; for there is not only a [Arab.] sâkût (the name both of the eminence and of the district) on the west side of the Jordan south of Beisn (Scythopolis), but there must also have been another on the other side of the Jordan (Gen 33:17., Judg 8:4.) which has not as yet been successfully traced. It lay in the vicinity of Jabbok (ez-Zerka), about in the same latitude with Shechem (Sichem), south-east of Scythopolis, where Estori ha-Parchi contends that he had found traces of it not far from the left bank of the Jordan. Josh 13:27 gives some information concerning the עמק (valley) of Succoth. The town and the valley belonged to the tribe of Gad. Gilead, side by side with Manasseh, Ps 60:9, comprehends the districts belonging to the tribes of Gad and Reuben. As far as Ps 60:9, therefore, free dominion in the cis-and trans-Jordanic country is promised to David. The proudest predicates are justly given to Ephraim and Judah, the two chief tribes; the former, the most numerous and powerful, is David's helmet (the protection of his head), and Judah his staff of command (מחקק, the command-giving = staff of command, as in Gen 49:10; Num 21:18); for Judah, by virtue of the ancient promise, is the royal tribe of the people who are called to the dominion of the world. This designation of Judah as the king's staff or sceptre and the marshal's baton shows that it is the king who is speaking, and not the people. To him, the king, who has the promise, are Joab, Edom, and Philistia subject, and will continue so. Joab the boastful serves him as a wash-basin; (Note: A royal attendant, the tasht-dâr, cup-or wash-basin-bearer, carried the wash-basin for the Persian king both when in battle and on a journey (vid., Spiegel, Avesta ii. LXIX). Moab, says the Psalmist, not merely waits upon him with the wash-basin, but himself serves as such to him.) Edom the crafty and malicious is forcibly taken possession of by him and obliged to submit; and Philistia the warlike is obliged to cry aloud concerning him, the irresistible ruler. סיר רחץ is a wash-pot or basin in distinction from a seething-pot, which is also called סיר. The throwing of a shoe over a territory is a sign of taking forcible possession, just as the taking off of the shoe (חליצה) is a sign of the renunciation of one's claim or right: the shoe is in both instances the symbol of legal possession. (Note: The sandal or the shoe, I as an object of Arab. wt'̣, of treading down, oppressing, signifies metaphorically, (1) a man that is weak and incapable of defending himself against oppression, since one says, ma kuntu na‛lan, I am no shoe, i.e., no man that one can tread under his feet; (2) a wife (quae subjicitur), since one says, g'alaa‛ na‛lahu, he has taken off his shoe, i.e., cast off his wife (cf. Lane under Arab. ḥiḏa'â', which even signifies a shoe and a wife). II As an instrument of Arab. wṭ‛, tropically of the act of oppressing and of reducing to submission, the Arab. wa‛l serves as a symbol of subjugation to the dominion of another. Rosenmller (Das alte und neue Morgenland, No. 483) shows that the Abyssinian kings, at least, cast a shoe upon anything as a sign of taking forcible possession. Even supposing this usage is based upon the above passage of the Psalms, it proves, however, that a people thinking and speaking after the Oriental type associated this meaning with the casting of a shoe upon anything. - Fleischer. Cf. Wetzstein's Excursus at the end of this volume.) The rendering of the last line, with Hitzig and Hengstenberg: "exult concerning me, O Philistia," i.e., hail me, though compelled to do so, as king, is forbidden by the עלי, instead of which we must have looked for לי. The verb רוּע certainly has the general signification "to break out into a loud cry," and like the Hiph. (e.g., Is 15:4) the Hithpal. can also be used of a loud outcry at violence. Geneva 1599 60:6 God hath spoken in his (g) holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth. (g) It is as certain as if it were spoken by an oracle, that I will possess those places which Saul has left to his children. John Gill 60:6 God hath spoken in his holiness,.... Or "in his holy place" (q); in heaven, the habitation of his holiness and of his glory; or "in the house of the sanctuary", as the Targum: in the tabernacle, in the holy place by Urim and Thummim; and in the most holy place by his sacred oracle, from between the mercy seat: or "by his Holy Ones", as the Arabic version; by his holy prophets, Samuel and Nathan, by whom he spoke to David concerning the kingdom; and by his Holy Spirit dictating this psalm, and the rest unto him; and by his Son, his Holy One, by whom he has spoken in these last times unto his people, to which this psalm has reference: or it may be understood of the perfection of his holiness in which he has spoken, and by which he has swore; not only to David literally, concerning the extent of his dominion, the perpetuity and stability of it; but to David's son and antitype, the Messiah, concerning his seed, possession, and inheritance, Ps 89:19; I will rejoice; at the holiness of the Lord, which is matter of joy to the saints, especially as the is displayed and glorified in salvation by Christ, Ps 97:12; and at what he said in his holiness to David, concerning his temporal kingdom, and the duration of it; because he knew that what he said he would perform; and at what was spoken to him by the Messiah, in council and covenant, concerning his seeing his seed, and prolonging his days; which was the joy set before him, which carried him through his sorrows and sufferings, Heb 12:2; wherefore he believed his kingdom should be enlarged, both among Jews and Gentiles, as follows; I will divide Shechem; a city in Mount Ephraim, Josh 20:7; and so was in the hands of Ishbosheth the son of Saul; as the valley of Succoth, Gilead, Ephraim, and Manasseh, after mentioned, and all the tribes of Israel, were, but Judah, 2Kings 2:4; but, because of God's promise, David believed that they would be all in his possession; signified by dividing, as a land is divided for an inheritance when conquered, Josh 13:7; or this is said in allusion to the dividing of spoils in a conquered place; and so the Targum, "I will divide the prey with the children of Joseph, that dwell in Shechem;'' and as Shechem was the same with Sychar, near to which our Lord met with the Samaritan woman, and converted her, and many others of that place, then might he be said to divide the spoils there, Jn 4:5; and mete out the valley of Succoth; with a measuring line, so taking possession of it, 2Kings 8:2; Succoth was near to Shechem, Gen 33:17; and was in the tribe of Gad, and in a valley, Josh 13:27; there was a Succoth in the plain of Jordan, 3Kings 7:46; it signifies booths, tents, or tabernacles, and may mystically signify the churches of Christ, wherein he dwells and exercises his dominion. (q) "in sanctuario suo", Tigurine version, Vatablus; "in sancto suo", V. L. Musculus, Cocceius. John Wesley 60:6 Rejoice - Therefore I will turn my prayers into praises, for what God has already done. Divide - Which supposeth possession and dominion. Shechem - A place within Jordan, in mount Ephraim. Succoth - A place without Jordan. He mentions Shechem, and Succoth; for all the land of Canaan, within and without Jordan. Robert Jamieson, A. R. Fausset and David Brown 60:6 God hath spoken in--or, "by." his holiness-- (Ps 89:35; Amos 4:2), on the pledge of His attributes (Ps 22:3; Ps 30:4). Taking courage from God's promise to give them possession (Ex 23:31; Deut 11:24) (and perhaps renewed to him by special revelation), with triumphant joy he describes the conquest as already made. Shechem, and . . . Succoth--as widely separated points, and--
59:759:7: Որպէս փրկեցան սիրելիք քո, կեցո՛ աջով քո եւ լո՛ւր մեզ[7006]։ [7006] Ոմանք.Աջով քո եւ լո՛ւր։ 7 Ինչպէս որ քո սիրելիները փրկուեցին, այնպէս էլ քո աջով պահպանի՛ր եւ լսի՛ր մեզ: 5 Որպէս զի քու սիրելիներդ փրկուին։Աջ ձեռքովդ ապրեցո՛ւր ու պատասխան տո՛ւր ինծի։ Որպէս փրկեցան սիրելիք քո, կեցո աջով քո եւ լուր մեզ: 59:7: Որպէս փրկեցան սիրելիք քո, կեցո՛ աջով քո եւ լո՛ւր մեզ[7006]։ [7006] Ոմանք.Աջով քո եւ լո՛ւր։ 7 Ինչպէս որ քո սիրելիները փրկուեցին, այնպէս էլ քո աջով պահպանի՛ր եւ լսի՛ր մեզ: 5 Որպէս զի քու սիրելիներդ փրկուին։Աջ ձեռքովդ ապրեցո՛ւր ու պատասխան տո՛ւր ինծի։ zohrab-1805▾ eastern-1994▾ western am▾	59:659:7 чтобы избавились возлюбленные Твои; спаси десницею Твоею и услышь меня. 59:7 ὅπως οπως that way; how ἂν αν perhaps; ever ῥυσθῶσιν ρυομαι rescue οἱ ο the ἀγαπητοί αγαπητος loved; beloved σου σου of you; your σῶσον σωζω save τῇ ο the δεξιᾷ δεξιος right σου σου of you; your καὶ και and; even ἐπάκουσόν επακουω hear from μου μου of me; mine 59:7 הִנֵּ֤ה׀ hinnˈē הִנֵּה behold יַבִּ֘יע֤וּן yabbˈîʕˈûn נבע bubble בְּ bᵊ בְּ in פִיהֶ֗ם fîhˈem פֶּה mouth חֲ֭רָבֹות ˈḥᵃrāvôṯ חֶרֶב dagger בְּ bᵊ בְּ in שִׂפְתֹותֵיהֶ֑ם śifᵊṯôṯêhˈem שָׂפָה lip כִּי־ kî- כִּי that מִ֥י mˌî מִי who שֹׁמֵֽעַ׃ šōmˈēₐʕ שׁמע hear 59:7. salva dextera tua et exaudi meSave me with thy right hand, and hear me. 6. God hath spoken in his holiness; I will exult: I will divide Shechem, and mete out the valley of Succoth. KJV [5] That thy beloved may be delivered; save [with] thy right hand, and hear me: 59:7 чтобы избавились возлюбленные Твои; спаси десницею Твоею и услышь меня. 59:7 ὅπως οπως that way; how ἂν αν perhaps; ever ῥυσθῶσιν ρυομαι rescue οἱ ο the ἀγαπητοί αγαπητος loved; beloved σου σου of you; your σῶσον σωζω save τῇ ο the δεξιᾷ δεξιος right σου σου of you; your καὶ και and; even ἐπάκουσόν επακουω hear from μου μου of me; mine 59:7 הִנֵּ֤ה׀ hinnˈē הִנֵּה behold יַבִּ֘יע֤וּן yabbˈîʕˈûn נבע bubble בְּ bᵊ בְּ in פִיהֶ֗ם fîhˈem פֶּה mouth חֲ֭רָבֹות ˈḥᵃrāvôṯ חֶרֶב dagger בְּ bᵊ בְּ in שִׂפְתֹותֵיהֶ֑ם śifᵊṯôṯêhˈem שָׂפָה lip כִּי־ kî- כִּי that מִ֥י mˌî מִי who שֹׁמֵֽעַ׃ šōmˈēₐʕ שׁמע hear 59:7. salva dextera tua et exaudi me Save me with thy right hand, and hear me. 6. God hath spoken in his holiness; I will exult: I will divide Shechem, and mete out the valley of Succoth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 60:6: God hath spoken - Judah shall not only be re-established in Jerusalem, but shall possess Samaria, where Shechem is, and the country beyond Jordan, in which is situated the valley of Succoth. Dividing and meting out signify possession. Albert Barnes: Notes on the Bible - 1834 60:7: Gilead is mine, and Manasseh is mine - That is, My dominion or authority is extended over these regions - Gilead, Manasseh, Ephraim, and Judah. The idea here is substantially the same as in the former verse, that his dominion extended over the country on both sides of the Jordan; or that in the direction of east and west it embraced all that had been promised - "from the great sea to the river Euphrates." In verse 6, this idea is expressed by selecting two spots or towns as representatives of the whole country - Shechem on the west, and Succoth on the east; in this verse, the same idea is expressed by a reference to the two regions so situated - Gilead and Manasseh on the east, and Ephraim and Judah on the west. Gilead was on the east of the river Jordan, properly embracing the mountainous region south of the river Jabbok, Gen. 31:21-48; Sol 4:1. The word has sometimes, however, a wider signification, including the whole mountainous tract between the rivers Arnon and Bashan, and thus including the region occupied by the tribes of Gad, Reuben, and Manasseh, Num 32:26, Num 32:29, Num 32:39. Hence, in this place, it is put for the region occupied by the tribes of Reuben and Gad. "Manasseh" refers to the district or region occupied by the half tribe of Manasseh, on the east of the Jordan. These two portions - Gilead and Manasseh - or, Reuben, Gad, and Manasseh - would, therefore, embrace the whole of the land of promise, north and south, on the east of the Jordan. The limits of these regions to the east were properly the banks of the Euphrates; that is, the original promise would embrace this. David had gone to carry the boundaries of his country to those assigned limits Sa2 8:3, and he now says that he had completed that undertaking. Ephraim also - Ephraim and Judah were the principal tribes on the west of the Jordan, and they would well represent that part of Canaan. The idea is, that the whole of the promised land, east and west, was now under his control. There needed only the territory of Edom, on the south, to complete the conquest, and place the whole of the promised land under his dominion, Psa 60:8-9. Is the strength of my head - This means that Ephraim constituted his chief strength, or was that on which he mainly relied. It was that which protected him, as the helmet does the head; that on which his very life in battle depended. This honor is given to the tribe of Ephraim because it was one of the largest tribes, and because it was situated in the very center of the land. Judah is my lawgiver - This means that the tribe of Judah, by its position, its numbers, and the prominence given to it in the prophecies Gen 49:8-12, actually gave law to the nation. Its influence was felt in all the institutions of the land. The controlling influence went out from that tribe in the time of David; and its authority in this respect was recognized, perhaps partly in anticipation of what it had been said would be its importance in future times: "The scepter shall not depart from Judah, nor a lawgiver from between his feet until Shiloh come." Gen 49:10. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 60:7: Gilead: Jos 17:1, Jos 17:5, Jos 17:6; Ch1 12:19, Ch1 12:37 strength: Deu 33:17; Sa1 28:2 Judah: Gen 49:10 Geneva 1599 60:7 Gilead [is] mine, and Manasseh [is] mine; Ephraim also [is] the (h) strength of mine head; (i) Judah [is] my lawgiver; (h) For it was strong and well peopled. (i) David means that in this tribe his kingdom will be established, (Gen 49:10). John Gill 60:7 Gilead is mine,.... This is particularly mentioned, because over this Abner made Ishbosheth king, 2Kings 2:9; and is the place to which the Jews shall be brought in the latter day, when converted, Zech 10:10; It was a country that abounded with pastures fit for feeding cattle, Num 32:1, and may point out those green pastures where Christ makes his flocks to lie down and rest; and Manasseh is mine; Ephraim also is the strength of mine head: these two were also under Saul's son when David first came to the throne, but afterwards became his, as was promised him, and he believed, 2Kings 2:9. And the concord and harmony of the people of God among themselves, and under David their Prince, the King Messiah, are signified and Ephraim being one in the hand of the by the ceasing of the envy of the one, and of the vexation of the other, Ezek 37:19; Ephraim was more numerous and populous than Manasseh, and abounded with mighty men, which are the strength of a prince, and therefore called here the strength of his head; Judah is my lawgiver; manifestly referring to Gen 49:10; which furnished out persons fit to be counsellors in enacting laws, and proper to be employed in the execution of them. The great Lawgiver is Christ himself, who came of this tribe, Is 33:22; All this is expressive of dominion over the whole land of Judea, Ephraim, and Manasseh, with the places mentioned with them; the house of Joseph being, as Aben Ezra observes, in the north part of it, and Judah in the south. Next mention is made of the subjection of the Gentiles, and dominion over them. John Wesley 60:7 Gilead - All the land beyond Jordan, which was possessed by Reuben and Gad, and half of the tribe of Manasseh. Manasseh - The other half of that tribe within Jordan. The strength - A chief part of my strength, either to offend mine enemies, or to defend myself. For this tribe was very numerous, and valiant and rich. Law - giver - The chief seat of my throne and kingdom, and of the inferior throne of judgment, Ps 122:5. Robert Jamieson, A. R. Fausset and David Brown 60:7 Gilead . . . and Manasseh--as large districts, east and west of Jordan, represent the whole land. divide . . . and mete out--means to have entire control over. Ephraim--denotes the military (Deut 33:17); and-- Judah--(the lawgiver, Gen 49:10), the civil power. Foreign nations are then presented as subdued.
59:859:8: Աստուած խօսեցաւ ՚ի սրբութենէ իւրմէ, բա՛րձր եղէց բաժանեցայց զՍիւքէմ, եւ զհովիտսն Յարկաց չափեցից[7007]։ [7007] Ոմանք յաւելուն.՚Ի սրբութենէ իմմէ. ցնծացայց, բարձր եղէց բա՛՛։ Ուր Ոսկան.Բաժանեցից զՍիւքէմ։ 8 Աստուած խօսեց իր սրբարանից. «Ես պիտի ցնծամ ու բարձրանալով՝ բաժանեմ Սիւքէմը եւ վրանների հովիտը չափեմ: 6 Աստուած իր սրբութիւնովը* խօսեցաւ, ուստի Ես պիտի ցնծամ, Սիւքէմը պիտի բաժնեմ Ու Սոկքովթի հովիտը պիտի չափեմ։ Աստուած խօսեցաւ ի սրբութենէ իւրմէ, ցնծացայց, բարձր եղէց, բաժանեցայց զՍիւքէմ, եւ զհովիտսն ^[353]Յարկաց չափեցից: 59:8: Աստուած խօսեցաւ ՚ի սրբութենէ իւրմէ, բա՛րձր եղէց բաժանեցայց զՍիւքէմ, եւ զհովիտսն Յարկաց չափեցից[7007]։ [7007] Ոմանք յաւելուն.՚Ի սրբութենէ իմմէ. ցնծացայց, բարձր եղէց բա՛՛։ Ուր Ոսկան.Բաժանեցից զՍիւքէմ։ 8 Աստուած խօսեց իր սրբարանից. «Ես պիտի ցնծամ ու բարձրանալով՝ բաժանեմ Սիւքէմը եւ վրանների հովիտը չափեմ: 6 Աստուած իր սրբութիւնովը* խօսեցաւ, ուստի Ես պիտի ցնծամ, Սիւքէմը պիտի բաժնեմ Ու Սոկքովթի հովիտը պիտի չափեմ։ zohrab-1805▾ eastern-1994▾ western am▾	59:759:8 Бог сказал во святилище Своем: 59:8 ὁ ο the θεὸς θεος God ἐλάλησεν λαλεω talk; speak ἐν εν in τῷ ο the ἁγίῳ αγιος holy αὐτοῦ αυτος he; him ἀγαλλιάσομαι αγαλλιαω jump for joy καὶ και and; even διαμεριῶ διαμεριζω divide Σικιμα σικιμα and; even τὴν ο the κοιλάδα κοιλας the σκηνῶν σκηνη tent διαμετρήσω διαμετρεω measure off 59:8 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you יְ֭הוָה [ˈyhwāh] יְהוָה YHWH תִּשְׂחַק־ tiśḥaq- שׂחק laugh לָ֑מֹו lˈāmô לְ to תִּ֝לְעַ֗ג ˈtilʕˈaḡ לעג mock לְ lᵊ לְ to כָל־ ḵol- כֹּל whole גֹּויִֽם׃ gôyˈim גֹּוי people 59:8. Deus locutus est in sanctuario suo laetabor dividam Sicimam et vallem Soccoth dimetiarGod hath spoken in his holy place: I will rejoice, and I will divide Sichem; and will mete out the vale of tabernacles. 7. Gilead is mine, and Manasseh is mine; Ephraim also is the defence of mine head; Judah is my sceptre. KJV [6] God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth: 59:8 Бог сказал во святилище Своем: <<восторжествую, разделю Сихем и долину Сокхоф размерю: 59:8 ὁ ο the θεὸς θεος God ἐλάλησεν λαλεω talk; speak ἐν εν in τῷ ο the ἁγίῳ αγιος holy αὐτοῦ αυτος he; him ἀγαλλιάσομαι αγαλλιαω jump for joy καὶ και and; even διαμεριῶ διαμεριζω divide Σικιμα σικιμα and; even τὴν ο the κοιλάδα κοιλας the σκηνῶν σκηνη tent διαμετρήσω διαμετρεω measure off 59:8 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you יְ֭הוָה [ˈyhwāh] יְהוָה YHWH תִּשְׂחַק־ tiśḥaq- שׂחק laugh לָ֑מֹו lˈāmô לְ to תִּ֝לְעַ֗ג ˈtilʕˈaḡ לעג mock לְ lᵊ לְ to כָל־ ḵol- כֹּל whole גֹּויִֽם׃ gôyˈim גֹּוי people 59:8. Deus locutus est in sanctuario suo laetabor dividam Sicimam et vallem Soccoth dimetiar God hath spoken in his holy place: I will rejoice, and I will divide Sichem; and will mete out the vale of tabernacles. 7. Gilead is mine, and Manasseh is mine; Ephraim also is the defence of mine head; Judah is my sceptre. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8-9. "Бог сказал во святилище Своем". Вероятно, разумеется то откровение, которое получил Давид от Господа во храме через урим и туммим первосвященника. Дальнейшие слова: "восторжествую, разделю" в дал. принадлежат Давиду и указывают, что под влиянием этого откровения у него явилась бодрость и вера в победу над врагами. Означенные слова нельзя относить к Богу, так как все содержание их говорит о военной победе и политическом возобладании над врагами, что несвойственно Богу и в чем Ему нет нужды (см. особенно ст. 10, 11, 12). "Сихем" (нынешний Наплус) находился в центре прииорданской Палестины, а долина Сокхоф - в заиорданской. Matthew Henry: Concise Commentary on the Whole Bible - 1706 6 God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth. 7 Gilead is mine, and Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver; 8 Moab is my washpot; over Edom will I cast out my shoe: Philistia, triumph thou because of me. 9 Who will bring me into the strong city? who will lead me into Edom? 10 Wilt not thou, O God, which hadst cast us off? and thou, O God, which didst not go out with our armies? 11 Give us help from trouble: for vain is the help of man. 12 Through God we shall do valiantly: for he it is that shall tread down our enemies. David is here rejoicing in hope and praying in hope; such are the triumphs of the saints, not so much upon the account of what they have in possession as of what they have in prospect (v. 6): "God has spoken in his holiness (that is, he has given me his word of promise, has sworn by his holiness, and he will not lie unto David, Ps. lxxxix. 35), therefore I will rejoice, and please myself with the hopes of the performance of the promise, which was intended for more than a pleasing promise," Note, God's word of promise, being a firm foundation of hope, is a full fountain of joy to all believers. I. David here rejoices; and it is in prospect of two things:-- 1. The perfecting of this revolution in his own kingdom. God having spoken in his holiness that David shall be king, he doubts not but the kingdom is all his own, as sure as if it were already in his hand: I will divide Shechem (a pleasant city in Mount Ephraim) and mete out the valley of Succoth, as my own. Gilead is mine, and Manasseh is mine, and both are entirely reduced, v. 7. Ephraim would furnish him with soldiers for his life-guards and his standing forces; Judah would furnish him with able judges for his courts of justice; and thus Ephraim would be the strength of his head and Judah his lawgiver. Thus may an active believer triumph in the promises, and take the comfort of all the good contained in them; for they are all yea and amen in Christ. "God has spoken in his holiness, and then pardon is mine, peace mine, grace mine, Christ mine, heaven mine, God himself mine." All is yours, for you are Christ's, 1 Cor. iii. 22, 23. 2. The conquering of the neighbouring nations, which had been vexatious to Israel, were still dangerous, and opposed the throne of David, v. 8. Moab shall be enslaved, and put to the meanest drudgery. The Moabites became David's servants, 2 Sam. viii. 2. Edom shall be made a dunghill to throw old shoes upon; at least David shall take possession of it as his own, which was signified by drawing off his shoe over it, Ruth iv. 7. As for the Philistines, let them, if they dare, triumph over him as they had done; he will soon force them to change their note. Rather let those that know their own interest triumph because of him; for it would be the greatest kindness imaginable to them to be brought into subjection to David and communion with Israel. But the war is not yet brought to an end; there is a strong city, Rabbah (perhaps) of the children of Ammon, which yet holds out; Edom is not yet subdued. Now, (1.) David is here enquiring for help to carry on the ark: "Who will bring me into the strong city? What allies, what auxiliaries, can I depend upon, to make me master of the enemies' country and their strongholds?" Those that have begun a good work cannot but desire to make a thorough work of it, and to bring it to perfection. (2.) He is expecting it from God only: "Wilt not thou, O God? For thou hast spoken in thy holiness; and wilt not thou be as good as thy word?" He takes notice of the frowns of Providence they had been under: Thou hadst, in appearance, cast us off; thou didst not go forth with our armies. When they were defeated and met with disappointments, they owned it was because they wanted (that is, because they had forfeited) the gracious presence of God with them; yet they do not therefore fly off from him, but rather take so much the faster hold of him; and the less he has done for them of late the more they hoped he would do. At the same time that they own God's justice in what was past they hope in his mercy for what was to come: "Though thou hadst cast us off, yet thou wilt not contend for ever, thou wilt not always chide; though thou hadst cast us off, yet thou hast begun to show mercy; and wilt thou not perfect what thou hast begun?" The Son of David, in his sufferings, seemed to be cast off by his Father when he cried out, Why hast thou forsaken me? and yet even then he obtained a glorious victory over the powers of darkness and their strong city, a victory which will undoubtedly be completed at last; for he has gone forth conquering and to conquer. The Israel of God, his spiritual Israel, are likewise, through him, more than conquerors. Though sometimes they may be tempted to think that God has cast them off, and may be foiled in particular conflicts, yet God will bring them into the strong city at last. Vincimur in prælio, sed non in bello--We are foiled in a battle, but not in the whole war. A lively faith in the promise will assure us, not only that the God of peace shall tread Satan under our feet shortly, but that it is our Father's good pleasure to give us the kingdom. II. He prays in hope. His prayer is, Give us help from trouble, v. 11. Even in the day of their triumph they see themselves in trouble, because still in war, which is troublesome even to the prevailing side. None therefore can delight in war but those that love to fish in troubled waters. The help from trouble they pray for is preservation from those they were at war with. Though now they were conquerors, yet (so uncertain are the issues of war), unless God gave them help in the next engagement, they might be defeated; therefore, Lord, send us help from the sanctuary. Help from trouble is rest from war, which they prayed for, as those that contended for equity, not for victory. Sic quærimus pacem--Thus we seek for peace. The hope with which they support themselves in this prayer has two things in it:-- 1. A diffidence of themselves and all their creature-confidences: Vain is the help of man. Then only we are qualified to receive help from God when we are brought to own the insufficiency of all creatures to do that for us which we expect him to do. 2. A confidence in God, and in his power and promise (v. 12): "Through God we shall do valiantly, and so we shall do victoriously; for he it is, and he only, that shall tread down our enemies, and shall have the praise of doing it." Note, (1.) Our confidence in God must be so far from superseding that it must encourage and quicken our endeavours in the way of our duty. Though it is God that performs all things for us, yet there is something to be done by us. (2.) Hope in God is the best principle of true courage. Those that do their duty under his conduct may afford to do it valiantly; for what need those fear who have God on their side? (3.) It is only through God, and by the influence of his grace, that we do valiantly; it is he that puts strength into us, and inspires us, who of ourselves are weak and timorous, with courage and resolution. (4.) Though we do ever so valiantly, the success must be attributed entirely to him; for he it is that shall tread down our enemies, and not we ourselves. All our victories, as well as our valour, are from him, and therefore at his feet all our crown must be cast. Adam Clarke: Commentary on the Bible - 1831 60:7: Gilead is mine - This country was also beyond Jordan, and Manasseh and Ephraim are put for the tribes that formed the kingdom of Israel. All these, after the return from the captivity, formed but one people, the Jews and Israelites being united. The strength of mine head - It shall be the principal support of the new-found kingdom, when all distinctions shall be buried. Judah is my lawgiver - This tribe was chief of all those who returned from the captivity; and Zerubbabel, who was their leader, was chief of that tribe, and of the family of David. As this part of the Psalm appears to relate to the return of the captives from Babylon, and their repossession of their own land, the psalmist may refer, not only to the promises of their restoration, but also to the principal person under whose superintendence they returned. Albert Barnes: Notes on the Bible - 1834 60:8: Moab is my washpot - Moab was a region of country on the east of the Dead Sea, extending as far north as the river Arnon. See the notes at Isa 15:1-9. The words rendered wash-pot mean properly a pot or basin for washing, a wash-basin; and the expression is used here as one of contempt, as if he would use it as the meanest vessel is used. It implies that Moab was already subdued, and that the author of the psalm could make any use of it he pleased. It also implies that Moab was not regarded as adding much to his strength, or to the value of his dominions; but that, compared with other portions of his kingdom, it was of as little value as a wash-basin compared with the more valuable vessels in a house. Over Edom will I cast out my shoe - Edom or Idumea was the country which still remained unsubdued. This David was anxious to possess, though the conquest had been delayed and pRev_ented by the adverse circumstances to which allusion has already been made in the notes at the psalm. On the situation of Idumea, see the notes at isa 34. It was a region whose possession was necessary to complete the acquisition of territory that properly pertained to the promised land; and David was now intent on acquiring it. He here expresses the utmost confidence that he would succeed in this, notwithstanding the adverse events which had occurred. It is supposed that there is allusion in the expression "I will cast out my shoe," to the custom, when transferring a possession, of throwing down a shoe on the ground as a symbol of occupancy. Compare Rut 4:7. In the middle ages this was expressed by throwing down a glove; in the time of Columbus, by solemnly taking possession and setting up a cross; in other times, by erecting a standard, or by building a fort. Compare Rosenmuller, Das alte und neue Morgenland, No. 483. The idea is, that he would take possession of it, or would make it his own. Philistia, triumph thou because of me - On the situation of Philistia, see the notes at Isa 11:14. In the margin this is, "triumph thou over me, by an irony." It may be regarded as irony, or as a taunt, meaning that Philistia was no longer now in a situation to triumph over him; or it may be understood as referring to the exultation and shouting which would ensue on the reception of its sovereign. The former seems to be the most probable interpretation, as the language is undoubtedly intended to denote absolute subjection, and not the voluntary reception of a king. The language in the entire passage is that of triumph over foes. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 60:8: Moab: Sa2 8:2; Ch1 18:1, Ch1 18:2 over: Gen 25:23, Gen 27:40; Num 24:18; Sa2 8:14; Ch1 18:13 triumph: or, triumph thou over me (by an irony), Psa 108:9, Psa 108:10; Sa2 5:17-25, Sa2 8:1, Sa2 21:15-22 Geneva 1599 60:8 Moab [is] my (k) washpot; over Edom will I cast out my shoe: (l) Philistia, triumph thou because of me. (k) In most vile subjection. (l) For you will lie and pretend you were glad. John Gill 60:8 Moab is my washpot,.... To wash hands and feet in: and so the Syriac version, "and Moab the washing of my feet"; a vessel for low and mean service, and so denotes the servile subjection of the Moabites to David; see 2Kings 8:2; and as the words may be rendered, "the pot of my washing" (r). Great numbers of the Moabites might be at this time servants to the Israelites, and to David and his court particularly; and might be employed, as the Gibeonites were, to be drawers of water, to fill their pots, in which they washed their hands and feet, and their bathing vessels, in which they bathed themselves: Aben Ezra explains it, "I wilt wash their land as a pot;'' and so may not only signify the very great subjection of the Gentiles, even the chief among them, to Christ and his church, Is 49:23; but as Moab was begotten and born in uncleanness, and his posterity an unclean generation, it may design the washing, cleansing, sanctifying, and justifying of the Gentiles in the name of Christ, and by his Spirit, 1Cor 6:11; over Edom will I cast out my shoe; as a token of possessing their land, Ruth 4:7; so some; or of subduing them; putting the feet on which the shoe is upon the necks of them, Josh 10:24. So Kimchi interprets it, "the treading of my foot;'' to which the Targum agrees, paraphrasing it thus; "upon the joint of the neck of the mighty men of Edom I have cast my shoe.'' Tit may allude to a custom (s) in confirming a bargain, or taking possession, to pluck off the shoe in token of it, may be rendered "my glove"; as it is by the Targum on Ruth 4:7; for, as the shoe encloses and binds the foot, so the glove the hand: and the allusion may be thought to be to a custom used by kings, when they sat down before any strong city to besiege it, to throw in a glove into the city; signifying they would never depart from the city until they had took it. Hence the custom, which still continues, of sending a glove to a person challenged to fight. And indeed the custom of casting a shoe was used by the emperor of the Abyssines, as a sign of dominion (t). Take the phrase in every light, it signifies victory and power; that he should be in Edom as at home, and there pluck off his shoe, and cast it upon him; either to carry it after him, as some think, which was the work of a servant, to which the Baptist alludes, Mt 3:11; or rather to clean it for him; for as Moab was his washpot, to wash his hands and feet, in Edom was his shoe cleaner, to wipe off and remove the dirt and dust that was upon them (u); all which denotes great subjection: and this was fulfilled in David, 2Kings 8:14; and may refer to the spread of the Gospel in the Gentile world, and the power accompanying that to the subduing of many sinners in it, carried thither by those whose feet were shod with the preparation of the Gospel of peace; Philistia, triumph thou because of me: some take this to be an ironic expression, like that in Eccles 11:9; so R. Moses in Aben Ezra, and also Kimchi. Triumph now as thou usedst to do, or if thou canst: but rather they are seriously spoken, seeing they had reason to rejoice and be glad, because they had changed hands and masters for the better, being subject to David, 2Kings 8:1, with this compare Ps 108:9, and may very well be applied to the Gentiles, subdued and conquered by Christ, who triumph in him; and because delivered out of the hands of sin, Satan, and the world, through his victorious arms. (r) "olla lotionis meae", Pagninus, Montanus, Michaelis, Gejerus; so Tigurine version, Musculus, Vatablus. (s) Elias in Tishbi, fol. 267. (t) R. Immanuel apud Castell. Lex. Polygott. col. 2342. (u) Vid. Bynaeum de Calceis Heb. l. 2. c. 8. Gusset. Ebr. Comment p. 520. John Wesley 60:8 Wash - pot - In which I shall wash my feet. I shall bring them into the lowest degree of servitude. Shoe - I will use them like slaves; a proverbial expression. Triumph - It is an ironical expression, signifying that her triumphs were come to an end. Robert Jamieson, A. R. Fausset and David Brown 60:8 Moab--is a my washpot--the most ordinary vessel. over--or, "at" Edom--(as a slave) he casts his shoe. Philistia, triumph, &c.--or, rather, "shout." for me--acknowledges subjection (compare Ps 108:9, "over Philistia will I triumph").
59:959:9: Իմ է Գաղաադ եւ ի՛մ է Մանասէ, Եփրեմ հզօրի՛չ գլխոյ իմոյ։ Յուդայ թագաւո՛ր իմ, 9 Իմն է Գաղաադն ու իմն է Մանասէն, Եփրեմն իմ գլխի սաղաւարտն է: 7 Իմս է Գաղաադը ու իմս է Մանասէն, Եփրեմը գլխուս զօրութիւնն է. Յուդան իմ օրէնսդիրս է։ Իմ է Գաղաադ եւ իմ է Մանասէ, Եփրեմ հզօրիչ գլխոյ իմոյ, Յուդայ ^[354]թագաւոր իմ, Մովաբ աւազան ^[355]յուսոյ իմոյ: 59:9: Իմ է Գաղաադ եւ ի՛մ է Մանասէ, Եփրեմ հզօրի՛չ գլխոյ իմոյ։ Յուդայ թագաւո՛ր իմ, 9 Իմն է Գաղաադն ու իմն է Մանասէն, Եփրեմն իմ գլխի սաղաւարտն է: 7 Իմս է Գաղաադը ու իմս է Մանասէն, Եփրեմը գլխուս զօրութիւնն է. Յուդան իմ օրէնսդիրս է։ zohrab-1805▾ eastern-1994▾ western am▾	59:859:9 Мой Галаад, Мой Манассия, Ефрем крепость главы Моей, Иуда скипетр Мой, 59:9 ἐμός εμος mine; my own ἐστιν ειμι be Γαλααδ γαλααδ and; even ἐμός εμος mine; my own ἐστιν ειμι be Μανασση μανασσης Manassēs; Manassis καὶ και and; even Εφραιμ εφραιμ Ephraim; Efrem κραταίωσις κραταιωσις the κεφαλῆς κεφαλη head; top μου μου of me; mine Ιουδας ιουδας Ioudas; Iuthas βασιλεύς βασιλευς monarch; king μου μου of me; mine 59:9 עֻ֭זֹּו ˈʕuzzô עֹז protection אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to אֶשְׁמֹ֑רָה ʔešmˈōrā שׁמר keep כִּֽי־ kˈî- כִּי that אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) מִשְׂגַּבִּֽי׃ miśgabbˈî מִשְׂגָּב secure height 59:9. meus est Galaad et meus Manasse et Efraim fortitudo capitis mei Iudas legifer meusGalaad is mine, and Manasses is mine: and Ephraim is the strength of my head. Juda is my king: 8. Moab is my washpot; upon Edom will I cast my shoe: Philistia, shout thou because of me. KJV [7] Gilead [is] mine, and Manasseh [is] mine; Ephraim also [is] the strength of mine head; Judah [is] my lawgiver: 59:9 Мой Галаад, Мой Манассия, Ефрем крепость главы Моей, Иуда скипетр Мой, 59:9 ἐμός εμος mine; my own ἐστιν ειμι be Γαλααδ γαλααδ and; even ἐμός εμος mine; my own ἐστιν ειμι be Μανασση μανασσης Manassēs; Manassis καὶ και and; even Εφραιμ εφραιμ Ephraim; Efrem κραταίωσις κραταιωσις the κεφαλῆς κεφαλη head; top μου μου of me; mine Ιουδας ιουδας Ioudas; Iuthas βασιλεύς βασιλευς monarch; king μου μου of me; mine 59:9 עֻ֭זֹּו ˈʕuzzô עֹז protection אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to אֶשְׁמֹ֑רָה ʔešmˈōrā שׁמר keep כִּֽי־ kˈî- כִּי that אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) מִשְׂגַּבִּֽי׃ miśgabbˈî מִשְׂגָּב secure height 59:9. meus est Galaad et meus Manasse et Efraim fortitudo capitis mei Iudas legifer meus Galaad is mine, and Manasses is mine: and Ephraim is the strength of my head. Juda is my king: 8. Moab is my washpot; upon Edom will I cast my shoe: Philistia, shout thou because of me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 9. Галаад (колена Рувимово и Гадово) - Заиорданская часть Палестины, Манассия (колено Манассиино) расположен там же; Ефремове колено, называется "крепостью главы" за преобладающее влияние в Иудее по своей многочисленности; "Иуда скипетр мой", так как из него избирались цари еврейского народа. Оба последние колена находились в прииорданской области - первые колена находились на севере Палестины, а последние на юге. Таким образом здесь указываются все границы Палестины и тогдашнего царства Иудейского, чтобы показать непоколебимость царства Иудейского и бесплодность нападений врагов. Adam Clarke: Commentary on the Bible - 1831 60:8: Moab is my washpot - The Moabites shall be reduced to the meanest slavery. Over Edom will I cast out my shoe - I will make a complete conquest of Idumea, and subject the Edomites to the meanest offices, as well as the Moabites. Philistia, triumph thou because of me - John Hyrcanus subdued the Idumeans, and caused them to receive circumcision, and profess the Jewish religion. The words here seem to predict their entire subjugation. In an essay for a new translation of the Bible, there is what appears to me a correct paraphrase of the seventh and eighth verses: "Gilead and Manasseh have submitted unto me; Ephraim furnishes me with valiant men, and Judah with men of prudence and wisdom. I will reduce the Moabites to servitude; I will triumph over the Edomites, and make them my slaves; and the Philistines shall add to my triumph." Albert Barnes: Notes on the Bible - 1834 60:9: Who will bring me into the strong city? - The strong city - the fenced, the fortified city - referred to here is doubtless the capital of Idumea. This was the celebrated city Petra, situated in the rocks, and so difficult to be taken by an enemy. For a description of it, see the notes at Isa 16:1. It was this city, as the capital of the land of Edom, which David was now so anxious to secure; and he asks, therefore, with interest, who among his captains, his mighty men, would undertake the task of conducting his armies there. Who will lead me into Edom? - Into the capital, and thence into the whole land to subdue it. This was done under the combined command of Joab and Abishai his brother. See the notes at the title to the psalm. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 60:9: Who: Jdg 1:12, Jdg 1:24, Jdg 1:25; Ch1 11:6, Ch1 11:17-19 strong city: Heb. city of strength, Sa2 11:1, Sa2 12:26-31 Carl Friedrich Keil and Franz Delitzsch 60:9 The third strophe reverts to prayer; but the prayer now breathes more freely with a self-conscious courage for the strife. The fortified city (עיר מצור) is not Rabbath Ammon; but, as becomes evident from the parallel member of the verse and 4Kings 14:7, the Idumaean chief city of Sela' (סלע) or Petra (vid., Knobel on Gen 36:42, cf. Ps 31:22; 2Chron 8:5; 2Chron 11:5 together with Ps 14:5). The wish: who will conduct me = Oh that one would conduct me (Ges. 136, 1)! expresses a martial desire, joyful at the prospect of victory; concerning מי נחני, quis perduxerit me, vid., on Ps 11:3. What follows is not now to be rendered: Not Thou (who but Thou), Elohim, who...(Hitzig) - for in order to have been understood thus and not as in Ps 60:3, Ps 44:10, the poet could not have omitted אשׁר - on the contrary, the interrogatory הלא is the foundation on which the supplicatory הבה is raised. The king of Israel is hard pressed in the battle, but he knows that victory comes from above, from the God who has hitherto in anger refused it to His people, inasmuch as He has given power to Edom to break through the defensive forces of Israel (vid., Ps 44:10). עזרת (not עזרת = עזרה) is, as in Ps 108:13, equivalent to עזרתה. The view that it is equal to עזרתי, the suffix being cast away, is not confirmed in this instance, vid., on Ps 16:6, cf. Ps 3:3. How vain is human succour, has been seen only very recently in the case of the kings of Zobah and Ammon, who have succumbed in spite of their confederates. Israel prays for its victorious power from above, and also obtains it thence, as is most confidently expressed in v. 14. עשׂה חיל, to do valiantly, to show valour, is equivalent to: to be victorious, as in Ps 118:16. In God does Israel conquer, and God, who is in Israel, will by means of Israel tread down Edom in accordance with its deserts. Geneva 1599 60:9 Who will bring me [into] the (m) strong city? who will lead me into Edom? (m) He was assured that God would give him the strong cities of his enemies, in which they thought themselves sure. John Gill 60:9 Who will bring me into the strong city?.... Which some understand of Rabbah of the Ammonites, which Joab besieged, and sent to David to come and take it in person, 2Kings 12:26. The Targum interprets it of Tyre, which was a strong fortified city, Ezek 26:4. It rather seems to be the same with Edom, or the metropolis of the Edomites; since it follows: who will lead me into Edom? which was situated in the clefts of the rock, and on the height of the hill, Jer 49:16; but is mystically to be understood of the city of Rome, the great and mighty city, as it is often called in the book of the Revelation, Rev_ 11:8; whose destruction is certain, being predicted; and after which there have been desires raised in the hearts of God's people in all ages; and particularly just before the time God will put it into the hearts of the kings of the earth to burn it with fire; who are here represented by David, as desirous of entering into it in triumph to destroy it, Rev_ 17:16. John Wesley 60:9 Who - None can do it but God. City - The cities; the singular number for the plural. Having beaten his enemies out of the field, he desires God's assistance to take their strong - holds, and so secure himself from farther attempts. Edom - Which was an high and rocky country, Obad 1:1-3, fortified by nature, as well as by art, and therefore not to be subdued without a Divine hand. Robert Jamieson, A. R. Fausset and David Brown 60:9 He feels assured that, though once angry, God is now ready to favor His people. who will lead me-- or, who has led me, as if the work were now begun.
59:1059:10: Մովաբ աւազա՛ն յուսոյ իմոյ։ ՅԵդոմէ՛ ուղղեցից զգնացս իմ, եւ ինձ այլազգիք հնազա՛նդ եղեն։ 10 Յուդան թագաւորս է, Մովաբը՝ յոյսիս աւազանը: Դէպի Եդոմէ պիտի ուղղեմ երթն իմ, քանզի այլազգիներն ինձ հնազանդուեցին»: 8 Մովաբը իմ լուացուելու ամանս է. Եդովմին վրայ պիտի ձգեմ իմ մուճակս։Ո՛վ Փղշտացիներ, ինծի համար ձայնով ցնծացէ՛ք։ ՅԵդովմէ ուղղեցից զգնացս իմ, ^[356]եւ ինձ այլազգիք հնազանդ եղեն: 59:10: Մովաբ աւազա՛ն յուսոյ իմոյ։ ՅԵդոմէ՛ ուղղեցից զգնացս իմ, եւ ինձ այլազգիք հնազա՛նդ եղեն։ 10 Յուդան թագաւորս է, Մովաբը՝ յոյսիս աւազանը: Դէպի Եդոմէ պիտի ուղղեմ երթն իմ, քանզի այլազգիներն ինձ հնազանդուեցին»: 8 Մովաբը իմ լուացուելու ամանս է. Եդովմին վրայ պիտի ձգեմ իմ մուճակս։Ո՛վ Փղշտացիներ, ինծի համար ձայնով ցնծացէ՛ք։ zohrab-1805▾ eastern-1994▾ western am▾	59:959:10 Моав умывальная чаша Моя; на Едома простру сапог Мой. Восклицай Мне, земля Филистимская!>> 59:10 Μωαβ μωαβ the ἐλπίδος ελπις hope μου μου of me; mine ἐπὶ επι in; on τὴν ο the Ιδουμαίαν ιδουμαια Idoumaia; Ithumea ἐκτενῶ εκτεινω extend τὸ ο the ὑπόδημά υποδημα shoe μου μου of me; mine ἐμοὶ εμοι me ἀλλόφυλοι αλλοφυλος foreigner ὑπετάγησαν υποτασσω subordinate; subject 59:10 אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) חַסְדִּ֣יחסדו ḥasdˈî חֶסֶד loyalty יְקַדְּמֵ֑נִי yᵊqaddᵊmˈēnî קדם be in front אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) יַרְאֵ֥נִי yarʔˌēnî ראה see בְ vᵊ בְּ in שֹׁרְרָֽי׃ šōrᵊrˈāy שֹׁורֵר foe 59:10. Moab olla lavacri mei super Idumeam incedam calciamento meo mihi Palestina foederata estMoab is the pot of my hope. Into Edom will I stretch out my shoe: to me the foreigners are made subject. 9. Who will bring me into the strong city? who hath led me unto Edom? KJV [8] Moab [is] my washpot; over Edom will I cast out my shoe: Philistia, triumph thou because of me: 59:10 Моав умывальная чаша Моя; на Едома простру сапог Мой. Восклицай Мне, земля Филистимская!>> 59:10 Μωαβ μωαβ the ἐλπίδος ελπις hope μου μου of me; mine ἐπὶ επι in; on τὴν ο the Ιδουμαίαν ιδουμαια Idoumaia; Ithumea ἐκτενῶ εκτεινω extend τὸ ο the ὑπόδημά υποδημα shoe μου μου of me; mine ἐμοὶ εμοι me ἀλλόφυλοι αλλοφυλος foreigner ὑπετάγησαν υποτασσω subordinate; subject 59:10 אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) חַסְדִּ֣יחסדו ḥasdˈî חֶסֶד loyalty יְקַדְּמֵ֑נִי yᵊqaddᵊmˈēnî קדם be in front אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) יַרְאֵ֥נִי yarʔˌēnî ראה see בְ vᵊ בְּ in שֹׁרְרָֽי׃ šōrᵊrˈāy שֹׁורֵר foe 59:10. Moab olla lavacri mei super Idumeam incedam calciamento meo mihi Palestina foederata est Moab is the pot of my hope. Into Edom will I stretch out my shoe: to me the foreigners are made subject. 9. Who will bring me into the strong city? who hath led me unto Edom? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 10. Даже больше того - власть Давида расширится подчинением и покорением моавитян и победой над идумеянами, действительно вскоре одержанными Давидом (см. 2: Цар 8: и 10: гл. ; 1: Пар 18: гл.) в долине Соляной. - "Моав умывальная Чаша", чаша, которая употреблялась для омовения ног странников. Выражение показывает, что моавитяне займут по отношению к евреям подчиненное, служебное положение, что и исполнилось: они принуждены были после поражения платить евреям дань. - "На Едома простру сапог". Простирать сапог значит топтать; идумеяне были поражены Иоавом, потоптаны, унижены. - "Восклицай земля Филистимская" - приветствуй меня, как своего владыку и земля филистимлян. Приветствие побежденными победителя могло смягчить их участь. Многочисленные войны Давида с соседними народами завершались победами, тоже было и в борьбе с филистимлянами. Adam Clarke: Commentary on the Bible - 1831 60:9: Who will bring me into the strong city? - If this part of the Psalm, from the sixth to the twelfth verse, refer to the return of the captives from Babylon, as I think probable; then the strong city may mean either Petra, the capital of Idumea; Bozra, in Arabia, near the mountains of Gilead; Rabba, the capital of the Ammonites; or Tyre, according to the Chaldee, the capital of Phoenicia; or Jerusalem itself, which, although dismantled, had long been one of the strongest cities of the east. Or it may imply, Who shall give me the dominion over the countries already mentioned? who will lead me into Edom? who will give me the dominion over that people? Albert Barnes: Notes on the Bible - 1834 60:10: Wilt not thou, O God, which hadst east us off? - See the notes at Psa 60:1. The meaning is, that although God had seemed to reject and forsake them, they had no other resource, and the appeal might be still made to him. The psalmist hoped that he would again be favorable to his people, and would not forsake them altogether. It is still true that although God may seem to forsake us, that although he may leave us for a time to discouragement and darkness, yet we have no other resource but himself; it is still true that we may hope in his mercy, and plead for his return. And thou, O God, which didst not go out with our armies? - Who didst suffer us to be defeated. See the notes at Psa 60:2-3. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 60:10: Wilt: Psa 20:7, Psa 44:5-9, Psa 118:9, Psa 118:10; Isa 8:17, Isa 12:1, Isa 12:2 hadst: Psa 60:1, Psa 108:11; Jer 33:24-26 didst: Deu 1:42, Deu 20:4; Jos 7:12, Jos 10:42; Sa1 4:6, Sa1 4:7, Sa1 4:10, Sa1 4:11; Ch1 10:1-14 John Gill 60:10 Wilt not thou, O God?.... This is an answer to the question, and is made by putting another, which tacitly contains in it an affirmation that God would do it. He has foretold the destruction of the Romish antichrist; he has said it shall be: he is faithful to his purposes, predictions, and promises; he is able to effect it; strong is the Lord that judgeth Babylon, Rev_ 18:10; He will put it into the hearts of the kings of the earth to hate her; he will encourage them to reward her double; he will give her blood to drink, because she is worthy; her destruction will be according to his righteous judgment, and will be irretrievable; he will call upon all his people to rejoice at it, whose shoutings on this occasion will be like those of persons that enter into a conquered city in triumph; which hadst cast us off; who seemed in former times to have cast off his people, when they were killed all the day long; accounted as sheep for the slaughter; were slain in great numbers in the Low Countries; burnt here in England; massacred in France and Ireland: especially God seemed to have cast off his people, and to have had no regard to his interest, when antichrist so prevailed, that all the world wondered after the beast; and thou, O God, which didst not go forth with our armies: but suffered the antichristian beast to make war with the saints, and to overcome and kill them; and which was the case in many pitched battles with the Waldenses and Albigenses before the Reformation, and with the Protestants in Germany since. But this will not be always the case; he whose name is the Word of God, the King of kings, and Lord of lords, will fight with the antichristian powers, and overcome them, and make his people more than conquerors over them; and his having formerly seemed to have cast them off, and not going forth with their armies, will serve as a foil to set off the glorious and complete victory that will at last be obtained. John Wesley 60:10 Hadst cut off - But now hast graciously returned to us. Robert Jamieson, A. R. Fausset and David Brown 60:10 Wilt not thou?--or, "Is it not Thou?"
59:1159:11: Ո՛ տարցէ զիս ՚ի քաղաք ամուր, կամ ո՛ առաջնորդեսցէ ինձ մինչեւ յԵդոմէ[7008]։ [7008] Ոմանք.Ո՛ տարցի զիս... կամ ո՛վ առաջ՛՛։ Ուր Ոսկան.Մինչեւ յԵդովմ։ 11 Ո՞վ ինձ կը տանի բերդաքաղաք, կամ ո՞վ ինձ կ’առաջնորդի մինչեւ Եդոմէ, 9 Ո՞վ պիտի տանի զիս պարսպապատ քաղաքը. Ո՞վ պիտի առաջնորդէ ինծի մինչեւ Եդովմ։ Ո՞ տարցի զիս ի քաղաք ամուր, կամ ո՞ առաջնորդեսցէ ինձ մինչեւ յԵդովմէ: 59:11: Ո՛ տարցէ զիս ՚ի քաղաք ամուր, կամ ո՛ առաջնորդեսցէ ինձ մինչեւ յԵդոմէ[7008]։ [7008] Ոմանք.Ո՛ տարցի զիս... կամ ո՛վ առաջ՛՛։ Ուր Ոսկան.Մինչեւ յԵդովմ։ 11 Ո՞վ ինձ կը տանի բերդաքաղաք, կամ ո՞վ ինձ կ’առաջնորդի մինչեւ Եդոմէ, 9 Ո՞վ պիտի տանի զիս պարսպապատ քաղաքը. Ո՞վ պիտի առաջնորդէ ինծի մինչեւ Եդովմ։ zohrab-1805▾ eastern-1994▾ western am▾	59:1059:11 Кто введет меня в укрепленный город? Кто доведет меня до Едома? 59:11 τίς τις.1 who?; what? ἀπάξει απαγω lead off; lead away με με me εἰς εις into; for πόλιν πολις city περιοχῆς περιοχη content; enclosing τίς τις.1 who?; what? ὁδηγήσει οδηγεω guide με με me ἕως εως till; until τῆς ο the Ιδουμαίας ιδουμαια Idoumaia; Ithumea 59:11 אַל־ ʔal- אַל not תַּהַרְגֵ֤ם׀ taharᵊḡˈēm הרג kill פֶּֽן־ pˈen- פֶּן lest יִשְׁכְּח֬וּ yiškᵊḥˈû שׁכח forget עַמִּ֗י ʕammˈî עַם people הֲנִיעֵ֣מֹו hᵃnîʕˈēmô נוע quiver בְ֭ ˈv בְּ in חֵילְךָ ḥêlᵊḵˌā חַיִל power וְ wᵊ וְ and הֹורִידֵ֑מֹו hôrîḏˈēmô ירד descend מָֽגִנֵּ֣נוּ mˈāḡinnˈēnû מָגֵן shield אֲדֹנָֽי׃ ʔᵃḏōnˈāy אֲדֹנָי Lord 59:11. quis deducet me ad civitatem munitam quis deducet me usque ad IdumeamWho will bring me into the strong city? who will lead me into Edom? 10. Hast not thou, O God, cast us off? and thou goest not forth, O God, with our hosts. KJV [9] Who will bring me [into] the strong city? who will lead me into Edom: 59:11 Кто введет меня в укрепленный город? Кто доведет меня до Едома? 59:11 τίς τις.1 who?; what? ἀπάξει απαγω lead off; lead away με με me εἰς εις into; for πόλιν πολις city περιοχῆς περιοχη content; enclosing τίς τις.1 who?; what? ὁδηγήσει οδηγεω guide με με me ἕως εως till; until τῆς ο the Ιδουμαίας ιδουμαια Idoumaia; Ithumea 59:11 אַל־ ʔal- אַל not תַּהַרְגֵ֤ם׀ taharᵊḡˈēm הרג kill פֶּֽן־ pˈen- פֶּן lest יִשְׁכְּח֬וּ yiškᵊḥˈû שׁכח forget עַמִּ֗י ʕammˈî עַם people הֲנִיעֵ֣מֹו hᵃnîʕˈēmô נוע quiver בְ֭ ˈv בְּ in חֵילְךָ ḥêlᵊḵˌā חַיִל power וְ wᵊ וְ and הֹורִידֵ֑מֹו hôrîḏˈēmô ירד descend מָֽגִנֵּ֣נוּ mˈāḡinnˈēnû מָגֵן shield אֲדֹנָֽי׃ ʔᵃḏōnˈāy אֲדֹנָי Lord 59:11. quis deducet me ad civitatem munitam quis deducet me usque ad Idumeam Who will bring me into the strong city? who will lead me into Edom? 10. Hast not thou, O God, cast us off? and thou goest not forth, O God, with our hosts. ru▾ LXX-gloss▾ bhs-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 11-12. Тот же Господь, Который отринул сейчас евреев, поведет Давида на идумеян, а это значит, что победа за ним. Adam Clarke: Commentary on the Bible - 1831 60:10: Wilt not thou, O God - It is God alone from whom we can expect our enlargement. He who has cast us off, and has abandoned us in battle; it is that very God alone from whom we expect complete enlargement, the repossession of our own land, and the subduction of the surrounding nations; and we expect this, because he has graciously promised these mercies. Albert Barnes: Notes on the Bible - 1834 60:11: Give us help from trouble - From the troubles which have now come upon us and overwhelmed us. For vain is the help of man - Margin, salvation. The idea is, that they would look in vain to man to assist them in their present difficulties. They must depend on God alone. What is here said of temporal troubles is true as absolutely in the matter of salvation. When we are burdened with the consciousness of guilt, and trembling under the apprehension of the wrath to come, it is not man that can aid us. Our help is in God alone. Man can neither guide, comfort, pardon, nor save; and in vain should we look to any man, or to all people, for aid. We must look to God alone: to God as the only one who can remove guilt from the soul; who can give peace to the troubled heart; who can deliver us - from condemnation and ruin. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 60:11: Give: Psa 25:22, Psa 130:8 vain: Psa 108:12, Psa 124:1-3, Psa 146:3; Isa 30:7, Isa 31:3 help: Heb. salvation, Psa 62:1 John Gill 60:11 Give us help from trouble,.... To have trouble is the common lot of all men, but especially of the people of God. They have some troubles which others have not, arising from indwelling sin, Satan's temptations, and the hidings of God's face; and as for outward troubles, they have generally the greatest share of them, which are certain to them by the appointment of God, and the legacy of Christ; though they are needful and for their good, and lie in their way to heaven. But perhaps here is particularly meant the time of trouble, which will be a little before the destruction of antichrist; which will be great, and none like it; will be the time of Jacob's trouble, though he shall be saved out of it, Jer 30:7. This will be the time of the slaying of the witnesses, the hour of temptation, that will try the inhabitants of the Christian world; and when the saints, as they do in all their times of trouble, will seek to the Lord for help, in whom it is, and who has promised it, and gives it seasonably, and which is owing wholly to his own grace and goodness; and therefore it is asked that he would "give" it; for vain is the help of man: or "the salvation of man" (w); man himself is a vain thing; vanity itself, yea, lighter than vanity; even man at his best state, and the greatest among men; and therefore it is a vain thing to expect help and salvation from men, for indeed there is none in them; only in the Lord God is the salvation of his people, both temporal and spiritual. (w) "salus hominis", V. L. Pagninus, Montanus, &c. Robert Jamieson, A. R. Fausset and David Brown 60:11 Hence he closes with a prayer for success, and an assurance of a hearing.
59:1259:12: Թէ ո՛չ դու Աստուած որ մերժեցեր զմեզ, եւ ո՛չ ելեր Աստուած ընդ զօրս մեր[7009]։ [7009] Ոմանք.Եթէ ո՛չ դու Աստուած, որ մերժեցեր. եւ ո՛չ ելեր ընդ զօրս մեր։ 12 եթէ ոչ դու, Աստուա՛ծ, որ լքեցիր մեզ եւ մեր զօրքերի հետ չելար, Աստուա՛ծ: 10 Չէ՞ որ դուն, ո՛վ Աստուած, որ երեսէ ձգեցիր մեզ Ու մեր զօրքերուն հետ չելար, ո՛վ Աստուած։ եթէ ոչ դու, Աստուած, որ մերժեցեր զմեզ, եւ ոչ ելեր, Աստուած, ընդ զօրս մեր: 59:12: Թէ ո՛չ դու Աստուած որ մերժեցեր զմեզ, եւ ո՛չ ելեր Աստուած ընդ զօրս մեր[7009]։ [7009] Ոմանք.Եթէ ո՛չ դու Աստուած, որ մերժեցեր. եւ ո՛չ ելեր ընդ զօրս մեր։ 12 եթէ ոչ դու, Աստուա՛ծ, որ լքեցիր մեզ եւ մեր զօրքերի հետ չելար, Աստուա՛ծ: 10 Չէ՞ որ դուն, ո՛վ Աստուած, որ երեսէ ձգեցիր մեզ Ու մեր զօրքերուն հետ չելար, ո՛վ Աստուած։ zohrab-1805▾ eastern-1994▾ western am▾	59:1159:12 Не Ты ли, Боже, {Который} отринул нас, и не выходишь, Боже, с войсками нашими? 59:12 οὐχὶ ουχι not; not actually σύ συ you ὁ ο the θεός θεος God ὁ ο the ἀπωσάμενος απωθεω thrust away; reject ἡμᾶς ημας us καὶ και and; even οὐκ ου not ἐξελεύσῃ εξερχομαι come out; go out ὁ ο the θεός θεος God ἐν εν in ταῖς ο the δυνάμεσιν δυναμις power; ability ἡμῶν ημων our 59:12 חַטַּאת־ ḥaṭṭaṯ- חַטָּאת sin פִּ֗ימֹו pˈîmô פֶּה mouth דְּֽבַר־ dᵊˈvar- דָּבָר word שְׂפָ֫תֵ֥ימֹו śᵊfˈāṯˌêmô שָׂפָה lip וְ wᵊ וְ and יִלָּכְד֥וּ yillāḵᵊḏˌû לכד seize בִ vi בְּ in גְאֹונָ֑ם ḡᵊʔônˈām גָּאֹון height וּ û וְ and מֵ mē מִן from אָלָ֖ה ʔālˌā אָלָה curse וּ û וְ and מִ mi מִן from כַּ֣חַשׁ kkˈaḥaš כַּחַשׁ leanness יְסַפֵּֽרוּ׃ yᵊsappˈērû ספר count 59:12. nonne tu Deus qui proiecisti nos et non egredieris Deus in exercitibus nostrisWilt not thou, O God, who hast cast us off? and wilt not thou, O God, go out with our armies? 11. Give us help against the adversary: for vain is the help of man. KJV [10] [Wilt] not thou, O God, [which] hadst cast us off? and [thou], O God, [which] didst not go out with our armies: 59:12 Не Ты ли, Боже, {Который} отринул нас, и не выходишь, Боже, с войсками нашими? 59:12 οὐχὶ ουχι not; not actually σύ συ you ὁ ο the θεός θεος God ὁ ο the ἀπωσάμενος απωθεω thrust away; reject ἡμᾶς ημας us καὶ και and; even οὐκ ου not ἐξελεύσῃ εξερχομαι come out; go out ὁ ο the θεός θεος God ἐν εν in ταῖς ο the δυνάμεσιν δυναμις power; ability ἡμῶν ημων our 59:12 חַטַּאת־ ḥaṭṭaṯ- חַטָּאת sin פִּ֗ימֹו pˈîmô פֶּה mouth דְּֽבַר־ dᵊˈvar- דָּבָר word שְׂפָ֫תֵ֥ימֹו śᵊfˈāṯˌêmô שָׂפָה lip וְ wᵊ וְ and יִלָּכְד֥וּ yillāḵᵊḏˌû לכד seize בִ vi בְּ in גְאֹונָ֑ם ḡᵊʔônˈām גָּאֹון height וּ û וְ and מֵ mē מִן from אָלָ֖ה ʔālˌā אָלָה curse וּ û וְ and מִ mi מִן from כַּ֣חַשׁ kkˈaḥaš כַּחַשׁ leanness יְסַפֵּֽרוּ׃ yᵊsappˈērû ספר count 59:12. nonne tu Deus qui proiecisti nos et non egredieris Deus in exercitibus nostris Wilt not thou, O God, who hast cast us off? and wilt not thou, O God, go out with our armies? 11. Give us help against the adversary: for vain is the help of man. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 60:11: Give us help from trouble: for vain is the help of man - We have done all we can do, and have trusted too much in ourselves; now, Lord, undertake for us. Albert Barnes: Notes on the Bible - 1834 60:12: Through God - By the help of God. We shall do valiantly - literally, we shall make strength. That is, we shall gain or gather strength; we shall go forth with spirit and with courage to the war. This expresses the confident assurance that they would secure the aid of God, and that under him they would achieve the victory. For he it is that shall tread down our enemies - He will himself tread or trample them down; that is, he will enable us to do it. The psalm, therefore, though begun in despondency and sadness, closes, as the Psalms often do, with confident hope; with the assurance of the favor of God; and with the firm belief that the object sought in the psalm would be obtained. The history shows that the prayer was answered; that the armies of David were successful; that Edom was subdued; and that thus the territories of the Hebrew people had, in fact, in the time of David, the boundaries promised to Abraham. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 60:12: we shall: Psa 18:32-42, Psa 144:1; Num 24:18, Num 24:19; Jos 1:9, Jos 14:12; Sa2 10:12; Ch1 19:13 tread: Psa 44:5; Isa 10:6, Isa 63:3; Zac 10:5; Mal 4:3; Rev 19:15 John Gill 60:12 Through God we shall do valiantly,.... Or, "through the Word of the Lord", as the Targum; Christ, whose name is the Word of God, appearing at the head of his armies, in a vesture dipped in blood, and with a sharp sword proceeding out of his mouth, will inspire his people to fight valiantly under him; and who, in his name and strength, will get the victory over all their enemies, the beast, false prophets, and kings of the earth, and all under them; see Rev_ 19:11; for he it is that shall tread down our enemies; as mire in the street, or as grapes in a winepress; even kings, captains, mighty men, and all the antichristian nations and states; the beast, false prophet, and Satan himself, Rev_ 19:15; and so there will be an end of all the enemies of Christ and his people; after which they will spend an endless eternity together, in joy, peace, and pleasure. The victory is wholly ascribed to God the Word; it is not they that shall do valiantly, that shall tread down their enemies; but he by whom they shall do valiantly shall do it; even the mighty "He", to whom was promised, in Eden's garden, the bruising the head of the serpent, and all enemies, Gen 3:15; and who has the same name here as there.
59:1359:13: Տո՛ւր մեզ օգնութիւն ՚ի նեղութեան, զի ընդունա՛յն է փրկութիւն մարդոյ։ 13 Նեղութեան մէջ օգնութիւն ցո՛յց տուր մեզ, քանզի ունայն է փրկութիւնը մարդու: 11 Նեղութեան մէջ մեզի օգնութիւն տուր. Վասն զի փուճ է մարդուն փրկութիւնը։ Տուր մեզ օգնութիւն ի նեղութեան, զի ընդունայն է փրկութիւն մարդոյ: 59:13: Տո՛ւր մեզ օգնութիւն ՚ի նեղութեան, զի ընդունա՛յն է փրկութիւն մարդոյ։ 13 Նեղութեան մէջ օգնութիւն ցո՛յց տուր մեզ, քանզի ունայն է փրկութիւնը մարդու: 11 Նեղութեան մէջ մեզի օգնութիւն տուր. Վասն զի փուճ է մարդուն փրկութիւնը։ zohrab-1805▾ eastern-1994▾ western am▾	59:1259:13 Подай нам помощь в тесноте, ибо защита человеческая суетна. 59:13 δὸς διδωμι give; deposit ἡμῖν ημιν us βοήθειαν βοηθεια help ἐκ εκ from; out of θλίψεως θλιψις pressure καὶ και and; even ματαία ματαιος superficial σωτηρία σωτηρια safety ἀνθρώπου ανθρωπος person; human 59:13 כַּלֵּ֥ה kallˌē כלה be complete בְ vᵊ בְּ in חֵמָה֮ ḥēmā חֵמָה heat כַּלֵּ֪ה kallˈē כלה be complete וְֽ wᵊˈ וְ and אֵ֫ינֵ֥מֹו ʔˈênˌēmô אַיִן [NEG] וְֽ wᵊˈ וְ and יֵדְע֗וּ yēḏᵊʕˈû ידע know כִּֽי־ kˈî- כִּי that אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) מֹשֵׁ֣ל mōšˈēl משׁל rule בְּ bᵊ בְּ in יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob לְ lᵊ לְ to אַפְסֵ֖י ʔafsˌê אֶפֶס end הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth סֶֽלָה׃ sˈelā סֶלָה sela 59:13. da nobis auxilium in tribulatione vana est enim salus ab homineGive us help from trouble: for vain is the salvation of man. 12. Through God we shall do valiantly: for he it is that shall tread down our adversaries. KJV [11] Give us help from trouble: for vain [is] the help of man: 59:13 Подай нам помощь в тесноте, ибо защита человеческая суетна. 59:13 δὸς διδωμι give; deposit ἡμῖν ημιν us βοήθειαν βοηθεια help ἐκ εκ from; out of θλίψεως θλιψις pressure καὶ και and; even ματαία ματαιος superficial σωτηρία σωτηρια safety ἀνθρώπου ανθρωπος person; human 59:13 כַּלֵּ֥ה kallˌē כלה be complete בְ vᵊ בְּ in חֵמָה֮ ḥēmā חֵמָה heat כַּלֵּ֪ה kallˈē כלה be complete וְֽ wᵊˈ וְ and אֵ֫ינֵ֥מֹו ʔˈênˌēmô אַיִן [NEG] וְֽ wᵊˈ וְ and יֵדְע֗וּ yēḏᵊʕˈû ידע know כִּֽי־ kˈî- כִּי that אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) מֹשֵׁ֣ל mōšˈēl משׁל rule בְּ bᵊ בְּ in יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob לְ lᵊ לְ to אַפְסֵ֖י ʔafsˌê אֶפֶס end הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth סֶֽלָה׃ sˈelā סֶלָה sela 59:13. da nobis auxilium in tribulatione vana est enim salus ab homine Give us help from trouble: for vain is the salvation of man. 12. Through God we shall do valiantly: for he it is that shall tread down our adversaries. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 60:12: Through God we shall do valiantly - Through thee alone shall we do valiantly; thou alone canst tread down our enemies; and to thee alone we look for conquest. The author to whom Harmer refers in the note on the fourth verse, is one of the writers in a work entitled Gesta dei per Francos, fol. Hanoviae, 1611, 2 vols. And the places quoted by Harmer may be found in vol. i., p. 282; and as the passage is singular, and a good use has been made of it for the illustration of a difficult passage, I shall lay the words of the original before the reader: "Proxima ab hinc die sabbati clarescente, quidam Sarracenorum spe vitae in summitatem tecti domus praecelsae Solomonis ab armis elapsi, circiter trecenti, confugerant. Qui multa prece pro vita flagitantes, in mortis articulo positi, nullius fiducia aut promissione audebant descendere, quousque vexillum Tankradi in signum protectionis vivendi susceperunt. Sed minime misellis profuit. Nam plurimis super hoc indignantibus, et Christianis furore commotis, ne unus quidem illorum evasit." It is very properly added by Albertus, that the noble spirit of Tancred was filled with indignation at this most horrible breach of faith; and he was about to take a summary revenge on the instigators and perpetrators of this unprincipled butchery, when the chiefs interposed, and not only maintained the expediency of the massacre that had already been committed, but the necessity of putting all the inhabitants to the sword. On this the savage fiends, called Christians, flew to arms, and made a universal slaughter of all that remained of the inhabitants. They drew out the prisoners, chopped off their heads, stabbed all they met with in the streets, and-but I can translate no farther; it is too horrible. I shall give my author's words, who was an ecclesiastic, and wrote down the account from eye-witnesses: "Concilio hoc accepto, (the determination of the chiefs to put all to the sword), tertio die post victoriam egressa est sententia a majoribus: et ecce universi arma rapiunt, et miserabili caede in omne vulgus Gentilium, quod adhuc erat residuum, exsurgunt, alios producentes e vinculis et decollantes: alios per vicos et plateas civitatis inventos trucidantes, quibus antea causa pecuniae, aut humana pietate pepercerunt. Puellas vero, mulieres, matronas nobiles, et faetas cum puellis tenellis detruncabant, aut lapidibus obruebant, in nullis aliquam considerantes aetatem. E contra, puellae, mulieres, matronae, metu momentaneae mortis angustiatae et horrore gravissimae necis concussae Christianos in jugulum utriusque sexus debacchantes ac saevientes, medios pro liberanda vita amplexabantur, quaedam pedibus eorum advolvebantur, de vita et salute sua illos nimium miserando fletu et ejulatu solicitantes. Pueri vero quinquennes aut triennes matrum patrumque crudelem casum intuentes, una miserum clamorem et fletum multiplicabant. Sed frustra haec pietatis et misericordiae signa fiebant: nam Christiani sic neci totum laxaverunt animum, ut non lugens masculus aut faemina, nedum infans unius anni vivens, manum percussoris evaderet. Unde plateae totius civitatis Jerusalem corporibus extinctis virorum et mulierum, lacerisque membris infantium, adeo stratae et opertae fuisse referuntur, ut non solum in vicis, soliis et palatiis, sed etiam in locis desertae solitudinis copia occisorum reperiretur innumerabilis.'GestA Dei Vol. I., p. 283. This is one specimen of the spirit of the crusaders, and is it any wonder that God did not shine on such villanous measures! No wonder that the Mohammedans have so long hated the name of Christian, when they had no other specimen of Christianity than what the conduct of these ferocious brutes exhibited; and these were called Gesta Dei, the transactions of God! There are many difficulties in this Psalm; whether they are in general removed by the preceding notes, the reader must judge. The following analysis is constructed on the supposition that the Psalm speaks of the distracted state of the kingdom from the fatal battle of Gilboa, in which Saul fell, to the death of Ishbosheth, when the whole kingdom was united under David.
59:1459:14: Աստուծով արասցուք զօրութիւն, եւ նա արհամարհեսցէ՛ զայնոսիկ որ նեղեն զմեզ[7010]։ Տունք. ժգ̃։[7010] Ոմանք.Արասցուք զզօրութիւն։ 14 Աստուծով քաջութիւն կը գործենք, եւ նա կ’արհամարհի մեզ նեղողներին: 12 Աստուծմով քաջութիւն պիտի ընենք. Ու ան պիտի արհամարհէ մեր թշնամիները։ Աստուծով արասցուք զօրութիւն, եւ նա արհամարհեսցէ զայնոսիկ որ նեղեն զմեզ: 59:14: Աստուծով արասցուք զօրութիւն, եւ նա արհամարհեսցէ՛ զայնոսիկ որ նեղեն զմեզ[7010]։ Տունք. ժգ̃։ [7010] Ոմանք.Արասցուք զզօրութիւն։ 14 Աստուծով քաջութիւն կը գործենք, եւ նա կ’արհամարհի մեզ նեղողներին: 12 Աստուծմով քաջութիւն պիտի ընենք. Ու ան պիտի արհամարհէ մեր թշնամիները։ zohrab-1805▾ eastern-1994▾ western am▾	59:1359:14 С Богом мы окажем силу, Он низложит врагов наших. 59:14 ἐν εν in δὲ δε though; while τῷ ο the θεῷ θεος God ποιήσομεν ποιεω do; make δύναμιν δυναμις power; ability καὶ και and; even αὐτὸς αυτος he; him ἐξουδενώσει εξουδενοω set at naught τοὺς ο the θλίβοντας θλιβω pressure; press against ἡμᾶς ημας us 59:14 וְ wᵊ וְ and יָשׁ֣וּבוּ yāšˈûvû שׁוב return לָ֭ ˈlā לְ to † הַ the עֶרֶב ʕerˌev עֶרֶב evening יֶהֱמ֥וּ yehᵉmˌû המה make noise כַ ḵa כְּ as † הַ the כָּ֗לֶב kkˈālev כֶּלֶב dog וִ wi וְ and יסֹ֥ובְבוּ ysˌôvᵊvû סבב turn עִֽיר׃ ʕˈîr עִיר town 59:14. in Deo faciemus virtutem et ipse conculcabit tribulantes nosThrough God we shall do mightily: and he shall bring to nothing them that afflict us. KJV [12] Through God we shall do valiantly: for he [it is that] shall tread down our enemies: 59:14 С Богом мы окажем силу, Он низложит врагов наших. 59:14 ἐν εν in δὲ δε though; while τῷ ο the θεῷ θεος God ποιήσομεν ποιεω do; make δύναμιν δυναμις power; ability καὶ και and; even αὐτὸς αυτος he; him ἐξουδενώσει εξουδενοω set at naught τοὺς ο the θλίβοντας θλιβω pressure; press against ἡμᾶς ημας us 59:14 וְ wᵊ וְ and יָשׁ֣וּבוּ yāšˈûvû שׁוב return לָ֭ ˈlā לְ to † הַ the עֶרֶב ʕerˌev עֶרֶב evening יֶהֱמ֥וּ yehᵉmˌû המה make noise כַ ḵa כְּ as † הַ the כָּ֗לֶב kkˈālev כֶּלֶב dog וִ wi וְ and יסֹ֥ובְבוּ ysˌôvᵊvû סבב turn עִֽיר׃ ʕˈîr עִיר town 59:14. in Deo faciemus virtutem et ipse conculcabit tribulantes nos Through God we shall do mightily: and he shall bring to nothing them that afflict us. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾
tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 14. "С Богом мы окажем силу" - сила Давида не в его военном искусстве, а в благоволении и покровительстве ему Бога.

Սաղմոս / Psalms - 59 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880