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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
Означенный псалом, как и предыдущий, можно относить ко времени бегства Давида из Иерусалима во время восстании Авессалома. С этим согласно указание, что враги задумали низвергнуть Давида "с высоты" (5), разумеется общественного положения, т. е. престола, каким он не владел при Сауле. Враги для своего успеха прибегали к лицемерной лжи (5) и их преобладание сопровождалось грабежами и хищениями. Последние две черты совпадают с означенным временем, так как восстание на Давида подготовлялось лицемерным внешним выражением почтительности к нему и в то же время распространением о нем лживых сведений; после же временного перехода власти в их руки враги отдались всякого рода хищениям. О последнем Давид очень часто уже говорил в других псалмах из того же времени.

Я надеюсь только на Господа, а потому все мои враги будут низринуты, к какой бы лжи они ни прибегали (2-5). Моя единственная и верная защита, как и всех людей, только Господь. Прибегайте к Нему, и не надейтесь на людей, так как только у Господа сила и милость (6-13).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm has nothing in it directly either of prayer or praise, nor does it appear upon what occasion it was penned, nor whether upon any particular occasion, whether mournful or joyful. But in it, I. David with a great deal of pleasure professes his own confidence in God and dependence upon him, and encourages himself to continue waiting on him, ver. 1-7. II. With a great deal of earnestness he excites and encourages others to trust in God likewise, and not in any creature, ver. 8-12. In singing it we should stir up ourselves to wait on God.
Adam Clarke: Commentary on the Bible - 1831
David, in imminent danger, flees to God for help and safety, Psa 62:1, Psa 62:2; points out the designs of his adversaries, Psa 62:3, Psa 62:4; encourages his soul to wait on God, Psa 62:5-8; shows the vanity of trusting in man, and of trusting in riches, Psa 62:9, Psa 62:10; and concludes with asserting that power and mercy belong to God, and that he will give to every man according to his works, Psa 62:11, Psa 62:12.
The title, "To the chief Musician, to Jeduthun," may mean that the Psalm was sent to him who was the chief or leader of the band of the family of Jeduthun. It appears that Asaph, Jeduthun, and Heman, were chief singers in the time of David; that they, with their families, presided over different departments of the vocal and instrumental worship in the tabernacle, Ch1 25:1, etc.; that they were holy men, full of the Divine Spirit, (a thing very rare among singers and performers in these latter days), and that they prophesied with harps, with psalteries, and with cymbals; that Jeduthun had six sons thus employed; that himself prophesied with a harp to give thanks and praise to God, Ch1 25:3; and that the sons of Jeduthun were appointed by lot to the different courses. The eighth course fell to his son Jeshaiah, Ch1 25:15; the twelfth, to Hashabiah, Ch1 25:19; and the fourteenth, to Mattithiah, Ch1 25:21.
Will our modern performers on instruments of music in churches and chapels, pretend to the prophetic influence? If they do not, and cannot, how dare they quote such passages in vindication of their practice, which can be no better than a dulcet noise without its original meaning, and alien from its primary use? Do they indeed prophesy with harps, and psalteries, and cymbals? or with their play-house aggregate of fiddles and flutes, bass-viols and bassoons, clarionets and kettle-drums? Away with with such trumpery and pollution from the worship and Church of Christ!
Though it is not very clear from the Psalm itself on what occasion it was composed, yet it is most likely it was during the rebellion of Absalom; and perhaps at the particular time when David was obliged to flee from Jerusalem.
Albert Barnes: Notes on the Bible - 1834
62:0: On the phrase in the title to this psalm, "To the chief Musician," see the notes at the title to Psa 4:1-8. On the expression "To Jeduthun," see the notes at the title to Psa 39:1-13. Jeduthun was one of those who were appointed by David to preside over the music of the tabernacle Ch1 25:1-3, but it is impossible now to determine why this psalm, and the others where his name is found in the title Psa 39:1-13; Ps. 77, were dedicated to him, or committed to his special care. The psalm is, in the title, ascribed to David as the author, but we have no certain knowledge on what occasion it was composed. Its contents agree well with the common supposition that it is to be referred to the time of Absalom, and to the troubles which David experienced in his rebellion.
The psalm, apparently for musical purposes only, is divided into three parts, the divisions being indicated by the word Selah, Psa 62:4, Psa 62:8. Another division is indicated in the original by the recurrence of the word אך 'ak - "truly" - at the beginning of Psa 62:1, Psa 62:4-6, Psa 62:9, as if the mind of the author had been greatly impressed with the importance of the particular sentiment introduced by that word.
The general purpose of the psalm is to lead people to trust in God. The contents are as follows:
I. A statement of the humble trust of the author in God - trust in him as his only hope - as his rock and his refuge, Psa 62:1-2.
II. A description of his enemies and of their designs. They devised mischief; they sought to cast down others from their high places; they delighted in falsehood; they made great pretensions of friendship, but they were false in heart, Psa 62:3-4.
III. A renewed expression of the confidence of the psalmist in God - repeating what he had said in Psa 62:1-2 - and reaffirming his entire trust in the divine protection, Psa 62:5-7.
IV. An exhortation to others to trust in God, and not in people; whether people of high or low condition; to trust in nothing else than God: not in power - the power of oppression; not in the robbery of others, or that which was obtained from others by violence; not in riches, in whatever way they might have been acquired, Psa 62:8-10.
V. Reasons for trusting in God, Psa 62:11-12.
(a) All power belongs to him, Psa 62:11,
(b) He is merciful or kind, Psa 62:12,
(c) He is just or equitable, Psa 62:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 62:1, David, professing his confidence in God, discourages his enemies; Psa 62:5, In the same confidence he encourages the godly; Psa 62:9, No trust is to be put in worldly things; Psa 62:11, Power and mercy belong to God.
Psa 39:1, Psa 77:1 *titles Ch1 16:41, Ch1 16:42, Ch1 25:1, Ch1 25:3
Carl Friedrich Keil and Franz Delitzsch

Resignation to God When Foes Crowd in upon One
Concerning this Psalm, which is placed next to the preceding Psalm by reason of several points of mutual relationship (cf. Ps 62:8 with Ps 61:4, Ps 61:8; Ps 62:9 with Ps 61:4; Ps 62:13b with Psalms 61:9), as being a product of the time of the persecution by Absalom, and also concerning על־יוּתוּן, we have spoken already in the introduction to Ps 39:1-13, which forms with it a twin pair. The particle אך occurs there four times, and in this Psalm even as many as six times. The strophic structure somewhat resembles that of Ps 39:1-13, in that here we also have longer strophes which are interspersed by tristichs.
John Gill
INTRODUCTION TO PSALM 62
To the chief Musician, to Jeduthun, A Psalm of David. Concerning "Jeduthun", See Gill on Ps 39:1, title. Kimchi thinks this psalm was written concerning the captivity; and Jarchi , concerning the decrees and judgments made against Israel by their enemies; and so some of their ancient expositions (d); but it seems to have been composed by David when in distress, either through Saul and his courtiers, or by reason of the conspiracy of Absalom. Theodoret takes it to be a prophecy of the persecution of Antiochus in the times of the Maccabees.
(d) Vid. Yalkut Simeoni in loc.
61:161:1: ՚Ի կատարած. ՚ի վերայ Իդիթովմայ. Սաղմոս ՚ի Դաւիթ. ԿԱ։
1 Այսուհետեւ՝ Իդիթոմի մասին սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
Ի կատարած. ի վերայ Իդիթունայ. Սաղմոս Դաւթի:

61:1: ՚Ի կատարած. ՚ի վերայ Իդիթովմայ. Սաղմոս ՚ի Դաւիթ. ԿԱ։
1 Այսուհետեւ՝ Իդիթոմի մասին սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
zohrab-1805▾ eastern-1994▾ western am▾
61:061:1 Начальнику хора Идифумова. Псалом Давида.
61:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ὑπὲρ υπερ over; for Ιδιθουν ιδιθουν psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
61:1 לַ la לְ to † הַ the מְנַצֵּ֬חַ׀ mᵊnaṣṣˈēₐḥ נצח prevail עַֽל־ ʕˈal- עַל upon נְגִינַ֬ת nᵊḡînˈaṯ נְגִינָה music לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David שִׁמְעָ֣ה šimʕˈā שׁמע hear אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) רִנָּתִ֑י rinnāṯˈî רִנָּה cry of joy הַ֝קְשִׁ֗יבָה ˈhaqšˈîvā קשׁב give attention תְּפִלָּתִֽי׃ tᵊfillāṯˈî תְּפִלָּה prayer
61:1. victori per Idithun canticum DavidUnto the end, for Idithun, a psalm of David.
For the Chief Musician; after the manner of Jeduthun. A Psalm of David.
61:1. Unto the end. With hymns, of David. O God, pay attention to my supplication. Be attentive to my prayer.
61:1. To the chief Musician upon Neginah, [A Psalm] of David. Hear my cry, O God; attend unto my prayer.
KJV Chapter [62] To the chief Musician, to Jeduthun, A Psalm of David:

61:1 Начальнику хора Идифумова. Псалом Давида.
61:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ὑπὲρ υπερ over; for
Ιδιθουν ιδιθουν psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
61:1
לַ la לְ to
הַ the
מְנַצֵּ֬חַ׀ mᵊnaṣṣˈēₐḥ נצח prevail
עַֽל־ ʕˈal- עַל upon
נְגִינַ֬ת nᵊḡînˈaṯ נְגִינָה music
לְ lᵊ לְ to
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
שִׁמְעָ֣ה šimʕˈā שׁמע hear
אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s)
רִנָּתִ֑י rinnāṯˈî רִנָּה cry of joy
הַ֝קְשִׁ֗יבָה ˈhaqšˈîvā קשׁב give attention
תְּפִלָּתִֽי׃ tᵊfillāṯˈî תְּפִלָּה prayer
61:1. victori per Idithun canticum David
Unto the end, for Idithun, a psalm of David.
For the Chief Musician; after the manner of Jeduthun. A Psalm of David.
61:1. Unto the end. With hymns, of David. O God, pay attention to my supplication. Be attentive to my prayer.
61:1. To the chief Musician upon Neginah, [A Psalm] of David. Hear my cry, O God; attend unto my prayer.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
62:1: Truly my soul waiteth upon God - I do not think that the original will warrant this translation, אך אל אלהים דומיה נפשי ak el Elohim dumiyah naphshi, "Surely to God only is my soul dumb." I am subject to God Almighty. He has a right to lay on me what he pleases; and what he lays on me is much less than I deserve: therefore am I dumb before God. The Vulgate, and almost all the Versions, have understood it in this sense: Nonne Deo subjecta erit anima mea? Shall not my soul be subject to God? In other words, God alone has a right to dispose of my life as he pleases.
Albert Barnes: Notes on the Bible - 1834
62:1: Truly - Indeed; really. The state of mind indicated by this particle is that of one who had been seriously contemplating a subject; who had looked round on his own actual condition; who had taken an estimate of all his resources, and of all his means of reliance, and who had carefully examined his own state of mind to see what was his real trust, and what were his real feelings toward God. Having done all this, he, at last, breaks out with the expression - "My soul does sincerely confide in God; I have no other resource; I have no power to meet my foes, and I am sure - my inmost soul testifies - that my real trust is, where it ought to be, in God; I see nothing in myself on which to rely; I see so much crime, falsehood, treachery in people, that I cannot confide in them; I have had so much painful experience of their insincerity and baseness that I cannot rely on them; but I do see that in God which leads me to trust in him, and I am sure that my heart truly does rely on him."
My soul waiteth upon God - Margin, is silent. Septuagint, "Is not my soul subject to God?" So the Latin Vulgate. Luther, "My soul is still (calm) in God." The Hebrew word - דומיה dû mı̂ yâ h - means "silence, quiet, rest"; and then, a silent expectation or hope. The idea here is, "Truly toward God is the silent waiting of my soul"; that is, "In him alone do I trust; there is calmness of mind; I have no apprehension as to what can happen. My mind is at peace, for I feel that all is in the hands of God, and that lie is worthy of entire trust and confidence." The feeling is that which exists when we have entrusted all to God; when, having entire confidence in his power, his goodness, his wisdom, his mercy, we commit the whole case to him as if it were no longer our own. Such is the calmness - the peace - the quiet - the silence of the soul - when all is left with God. See the notes at Isa 26:3, and Phi 4:6-7.
From him cometh my salvation - That is, My safety is from him; my security is with him. It is true, also, that all that is ever implied in this word salvation, whether pertaining to this life or the life to come, is derived from God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
62:1: Truly: or, Only, Psa 62:2, Psa 62:5, Psa 62:6
my soul: Psa 25:5, Psa 27:14, Psa 33:20, Psa 40:1, Psa 123:2, Psa 130:5, Psa 130:6; Isa 30:18, Isa 40:31; Lam 3:25, Lam 3:38; Jam 5:7
waiteth: Heb. is silent, Psa 37:7, Psa 65:1 *marg.
from: Psa 37:39, Psa 68:19, Psa 68:20, Psa 121:2; Isa 12:2; Jer 3:23; Luk 2:30-32
Carl Friedrich Keil and Franz Delitzsch
62:1
The poet, although apparently irrecoverably lost, does not nevertheless despair, but opposes one thing to the tumultuous crowding in upon him of his many foes, viz., quiet calm submission - not, however, a fatalistic resignation, but that which gives up everything to God, whose hand (vid., 2Kings 12:7-13) can be distinctly recognised and felt in what is now happening to him. אך (yea, only, nevertheless) is the language of faith, with which, in the face of all assault, established truths are confessed and confirmed; and with which, in the midst of all conflict, resolutions, that are made and are to be firmly kept, are deliberately and solemnly declared and affirmed. There is no necessity for regarding דּוּמיּה (not דּומיּה), which is always a substantive (not only in Ps 22:3; Ps 39:3, but also in this instance and in Ps 65:2), and which is related to דּוּמה, silence, Ps 94:17; Ps 115:17, just as עליליּה, Jer 32:19, is related to עלילה, as an accus. absol.: in silent submission (Hupfeld). Like תּפּלּה in Ps 109:4, it is a predicate: his soul is silent submission, i.e., altogether resigned to God without any purpose and action of its own. His salvation comes from God, yea, God Himself is his salvation, so that, while God is his God, he is even already in possession of salvation, and by virtue of it stands imperturbably firm. We see clearly from Ps 37:24, what the poet means by רבּה. He will not greatly, very much, particularly totter, i.e., not so that it should come to his falling and remaining down. רבּה is an adverb like רבּת, Ps 123:4, and הרבּה, Eccles 5:19.
There is some difficulty about the ἅπαξ λεγομ. תּהותתוּ .לןדו (Ps 62:4). Abulwald, whom Parchon, Kimchi, and most others follow, compares the Arabic hatta 'l-rajul, the man brags; but this Arab. ht (intensive form htht) signifies only in a general way to speak fluently, smoothly and rapidly one word after another, which would give too poor an idea here. There is another Arab. htt (cogn. htk, proscindere) which has a meaning that is even better suited to this passage, and one which is still retained in the spoken language of Syria at the present day: hattani is equivalent to "he compromised me" (= hataka es-sitra ‛annı̂, he has pulled my veil down), dishonoured me before the world by speaking evil concerning me; whence in Damascus el-hettât is the appellation for a man who without any consideration insults a person before others, whether he be present or absent at the time. But this Arab. htt only occurs in Kal and with an accusative of the object. The words עד־אנה תהותתו על־אישׁ find their most satisfactory explanation in the Arab. hwwt in common use in Damascus at the present day, which is not used in Kal, but only in the intensive form. The Piel Arab. hwwt ‛lâ flân signifies to rush upon any one, viz., with a shout and raised fist in order to intimidate him.
(Note: Neshwn and the Kms say: "hawwata and hajjata bi-fulân-in signifies to call out to any one in order to put him in terror (Arab. ṣâḥ bh);" "but in Syria," as Wetzstein goes on to say, "the verb does not occur as med. Jod, nor is hawwata there construed with Arab. b, but only with ‛lâ. A very ready phrase with the street boys in Damascus is Arab. l-'yy š' thwwt ‛lı̂, 'why dost thou threaten me?' ")
From this הוּת, of which even the construction with Arab. ‛lâ, together with the intensive form is characteristic, we here read the Pil. הותת, which is not badly rendered by the lxx ἐπιτίθεσθε, Vulgate irruitis.
In Ps 62:4 it is a question whether the reading תּרצּחוּ of the school of Tiberias or the Babylonian תּרצּחוּ is to be preferred. Certainly the latter; for the former (to be rendered, "may you" or "ye shall be broken in pieces, slain") produces a thought that is here introduced too early, and one that is inappropriate to the figures that follow. Standing as it still does under the regimen of עד־אנה, תרצחו is to be read as a Piel; and, as the following figures show, is to be taken, after Ps 42:11, in its primary signification contundere (root רץ).
(Note: The reading of Ben-Asher תּרצּחוּ is followed by Aben-Ezra, Kimchi, and others, taking this form (which could not possibly be anything else) as Pual. The reading of Ben-Naphtali תּרצּחוּ is already assumed in B. Sanhedrin 119a. Besides these the reading תּרצּחוּ without Dag.) is also found, which cannot be taken as a resolved Piel, since the Metheg is wanting, but is to be read terotzchu, and is to be taken (as also the reading מלשׁני, Ps 101:5, and ויּחלקם, 1Chron 23:6; 1Chron 24:3) as Poal (vid., on Ps 94:20; Ps 109:10).)
The sadness of the poet is reflected in the compressed, obscure, and peculiar character of the expression. אישׁ and כּלּכם (a single one-ye all) stand in contrast. כּקיר וגו, sicut parietem = similem parieti (cf. Ps 63:6), forms the object to תּרצּחוּ. The transmitted reading גּדר הדּחוּיה, although not incorrect in itself so far as the gender (Prov 24:31) and the article are concerned (Ges. 111, 2, a), must apparently be altered to גּדרה דחוּיה (Olshausen and others) in accordance with the parallel member of the verse, since both גּדרה and גּדר are words that can be used of every kind of surrounding or enclosure. To them David seems like a bent, overhanging wall, like a wall of masonry that has received the thrust that must ultimately cause its fall; and yet they rush in upon him, and all together they pursue against the one man their work of destruction and ruin. Hence he asks, with an indignation that has a somewhat sarcastic tinge about it, how long this never-satiated self-satisfying of their lust of destruction is meant to last. Their determination (יעץ as in Is 14:24) is clear. It aims only or entirely (אך, here tantummodo, prorsus) at thrusting down from his high position, that is to say from the throne, viz., him, the man at whom they are always rushing (להדּיח = להדּיחו). No means are too base for them in the accomplishment of their object, not even the mask of the hypocrite. The clauses which assume a future form of expression are, logically at least, subordinate clauses (EW. 341, b). The Old Testament language allows itself a change of number like בּפיו instead of בּפיהם, even to the very extreme, in the hurry of emotional utterance. The singular is distributive in this instance: suo quisque ore, like לו in Is 2:20, ממּנּו, Is 5:23, cf. Is 30:22, Zech 14:12. The pointing יקללוּ follows the rule of יהללו, Ps 22:27, ירננו, Ps 149:5, and the like (to which the only exceptions are הנני, חקקי, רננת).
Geneva 1599
62:1 "To the chief Musician, to Jeduthun, A Psalm of David." Truly (a) my soul waiteth upon God: from him [cometh] my salvation.
(a) Though Satan tempted him to murmur against God, yet he bridled his affections, and resting on God's promise.
John Gill
62:1 Truly my soul waiteth upon God,.... In the use of means, for answers of prayer, for performance of promises, and for deliverance from enemies, and out of every trouble: or "is silent" (e), as the Targum; not as to prayer, but as to murmuring; patiently and quietly waiting for salvation until the Lord's time come to give it; being "subject" to him, as the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions; resigned to his will, and patient under his afflicting hand: it denotes a quiet, patient, waiting on the Lord, and not merely bodily exercise in outward ordinances; but an inward frame of spirit, a soul waiting on the Lord, and that in truth and reality, in opposition to mere form and show; and with constancy "waiteth", and "only" (f) on him, as the same particle is rendered in Ps 62:2; and so Aben Ezra here;
from him cometh my salvation; both temporal, spiritual, and eternal, and not from any creature; the consideration of which makes the mind quiet and easy under afflictive provide uses: the contrivance of everlasting salvation is from the Father, the impetration of it from the Son, and the application of it from the Spirit.
(e) "silet", Pagninus, Munster, Cocceius; "silens", Montanus, Tigurine version; so the Targum. (f) "tantum", Pagninus, Montanus, Musculus; "tantummodo", Junius & Tremellius, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
62:1 To Jeduthun--(See on Ps 39:1, title). The general tone of this Psalm is expressive of confidence in God. Occasion is taken to remind the wicked of their sin, their ruin, and their meanness. (Ps 62:1-12)
waiteth--literally, "is silent," trusts submissively and confidently as a servant.
61:261:2: Բայց միայն Աստուծոյ հնազա՛նդ լեր անձն իմ, զի ՚ի նմանէ՛ է ինձ փրկութիւն։
2 Միայն Աստծո՛ւն հնազանդ եղիր, հոգի՛ իմ, քանզի նրանից է փրկութիւնս:
62 Յիրաւի իմ անձս լռիկ միայն Աստուծոյ կը սպասէ։Անկէ է իմ փրկութիւնս.
Բայց միայն Աստուծոյ հնազանդ լեր, անձն իմ, զի ի նմանէ է ինձ փրկութիւն:

61:2: Բայց միայն Աստուծոյ հնազա՛նդ լեր անձն իմ, զի ՚ի նմանէ՛ է ինձ փրկութիւն։
2 Միայն Աստծո՛ւն հնազանդ եղիր, հոգի՛ իմ, քանզի նրանից է փրկութիւնս:
62 Յիրաւի իմ անձս լռիկ միայն Աստուծոյ կը սպասէ։Անկէ է իմ փրկութիւնս.
zohrab-1805▾ eastern-1994▾ western am▾
61:161:2 Только в Боге успокаивается душа моя: от Него спасение мое.
61:2 οὐχὶ ουχι not; not actually τῷ ο the θεῷ θεος God ὑποταγήσεται υποτασσω subordinate; subject ἡ ο the ψυχή ψυχη soul μου μου of me; mine παρ᾿ παρα from; by αὐτοῦ αυτος he; him γὰρ γαρ for τὸ ο the σωτήριόν σωτηριος salvation; saving μου μου of me; mine
61:2 מִ mi מִן from קְצֵ֤ה qᵊṣˈē קָצֶה end הָ hā הַ the אָ֨רֶץ׀ ʔˌāreṣ אֶרֶץ earth אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to אֶ֭קְרָא ˈʔeqrā קרא call בַּ ba בְּ in עֲטֹ֣ף ʕᵃṭˈōf עטף faint לִבִּ֑י libbˈî לֵב heart בְּ bᵊ בְּ in צוּר־ ṣûr- צוּר rock יָר֖וּם yārˌûm רום be high מִמֶּ֣נִּי mimmˈennî מִן from תַנְחֵֽנִי׃ ṯanḥˈēnî נחה lead
61:2. attamen apud Deum silebit anima mea ex eo salus meaShall not my soul be subject to God? for from him is my salvation.
1. My soul waiteth only upon God: from him my salvation.
61:2. I cried out to you from the ends of the earth. When my heart was in anguish, you exalted me on a rock. You have led me,
61:2. From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock [that] is higher than I.
Truly my soul waiteth upon God: from him [cometh] my salvation:

61:2 Только в Боге успокаивается душа моя: от Него спасение мое.
61:2
οὐχὶ ουχι not; not actually
τῷ ο the
θεῷ θεος God
ὑποταγήσεται υποτασσω subordinate; subject
ο the
ψυχή ψυχη soul
μου μου of me; mine
παρ᾿ παρα from; by
αὐτοῦ αυτος he; him
γὰρ γαρ for
τὸ ο the
σωτήριόν σωτηριος salvation; saving
μου μου of me; mine
61:2
מִ mi מִן from
קְצֵ֤ה qᵊṣˈē קָצֶה end
הָ הַ the
אָ֨רֶץ׀ ʔˌāreṣ אֶרֶץ earth
אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to
אֶ֭קְרָא ˈʔeqrā קרא call
בַּ ba בְּ in
עֲטֹ֣ף ʕᵃṭˈōf עטף faint
לִבִּ֑י libbˈî לֵב heart
בְּ bᵊ בְּ in
צוּר־ ṣûr- צוּר rock
יָר֖וּם yārˌûm רום be high
מִמֶּ֣נִּי mimmˈennî מִן from
תַנְחֵֽנִי׃ ṯanḥˈēnî נחה lead
61:2. attamen apud Deum silebit anima mea ex eo salus mea
Shall not my soul be subject to God? for from him is my salvation.
1. My soul waiteth only upon God: from him my salvation.
61:2. I cried out to you from the ends of the earth. When my heart was in anguish, you exalted me on a rock. You have led me,
61:2. From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock [that] is higher than I.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Waiting upon God; Confidence in God.

1 Truly my soul waiteth upon God: from him cometh my salvation. 2 He only is my rock and my salvation; he is my defence; I shall not be greatly moved. 3 How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be, and as a tottering fence. 4 They only consult to cast him down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah. 5 My soul, wait thou only upon God; for my expectation is from him. 6 He only is my rock and my salvation: he is my defence; I shall not be moved. 7 In God is my salvation and my glory: the rock of my strength, and my refuge, is in God.
In these verses we have,
I. David's profession of dependence upon God, and upon him only, for all good (v. 1): Truly my soul waiteth upon God. Nevertheless (so some) or "However it be, whatever difficulties or dangers I may meet with, though God frown upon me and I meet with discouragements in my attendance on him, yet still my soul waits upon God" (or is silent to God, as the word is), "Says nothing against what he does, but quietly expects what he will do." We are in the way both of duty and comfort when our souls wait upon God, when we cheerfully refer ourselves, and the disposal of all our affairs, to his will and wisdom, when we acquiesce in and accommodate ourselves to all the dispensations of his providence, and patiently expect a doubtful event, with an entire satisfaction in his righteousness and goodness, however it be. Is not my soul subject go God? So the LXX. So it, certainly so it ought to be; our wills must be melted into his will. My soul has respect to God, for from him cometh my salvation. He doubts not but his salvation will come, though now he was threatened and in danger, and he expects it to come from God, and from him only; for in vain is it hoped for from hills and mountains, Jer. iii. 23; Ps. cxxi. 1, 2. "From him I know it will come, and therefore on him will I patiently wait till it does come, for his time is the best time." We may apply it to our eternal salvation, which is called the salvation of God (Ps. l. 23); from him it comes; he prepared it for us, he prepares us for it, and preserves us to it, and therefore let our souls wait on him, to be conducted through this world to that eternal salvation, in such way as he thinks fit.
II. The ground and reason of this dependence (v. 2): He only is my rock and my salvation; he is my defence. 1. "He has been so many a time; in him I have found shelter, and strength, and succour. He has by his grace supported me and borne me up under my troubles, and by his providence defended me from the insults of my enemies and delivered me out of the troubles into which I was plunged; and therefore I trust he will deliver me," 2 Cor. i. 10. 2. "He only can be my rock and my salvation. Creatures are insufficient; they are nothing without him, and therefore I will look above them to him." 3. "He has by covenant undertaken to be so. Even he that is the rock of ages is my rock; he that is the God of salvation is my salvation; he that is the Most High is my high place; and therefore I have all the reason in the world to confide in him."
III. The improvement he makes of his confidence in God.
1. Trusting in God, his heart is fixed. "If God is my strength and mighty delivered, I shall not be greatly moved (that is, I shall not be undone and ruined); I may be shocked, but I shall not be sunk." Or, "I shall not be much disturbed and disquieted in my own breast. I may be put into some fright, but I shall not be afraid with any amazement, nor so as to be put out of the possession of my own soul. I may be perplexed, but not in despair," 2 Cor. iv. 8. This hope in God will be an anchor of the soul, sure and stedfast.
2. His enemies are slighted, and all their attempts against him looked upon by him with contempt, v. 3, 4. If God be for us, we need not fear what man can do against us, though ever so mighty and malicious. He here, (1.) Gives a character of his enemies: They imagine mischief, design it with a great deal of the serpent's venom and contrive it with a great deal of the serpent's subtlety, and this against a man, one of their own kind, against one single man, that is not an equal match for them, for they are many; they continued their malicious persecution though Providence had often defeated their mischievous designs. "How long will you do it? Will you never be convinced of your error? Will your malice never have spent itself?" They are unanimous in their consultations to cast an excellent man down from his excellency, to draw an honest man from his integrity, to entangle him in sin, which is the only thing that can effectually cast us down from our excellency, to thrust a man, whom God has exalted, down from his dignity, and so to fight against God. Envy was at the bottom of their malice; they were grieved at David's advancement, and therefore plotted, by diminishing his character and blackening that (which was casting him down from his excellency) to hinder his preferment. In order to this they calumniate him, and love to hear such bad characters given of him and such bad reports raised and spread concerning him as they themselves know to be false: They delight in lies. And as they make no conscience of lying concerning him, to do him a mischief, so they make no conscience of lying to him, to conceal the mischief they design, and accomplish it the more effectually: They bless with their mouth (they compliment David to his face), but they curse inwardly; in their hearts they wish him all mischief, and privately they are plotting against him and in their cabals carrying on some evil design or other, by which they hope to ruin him. It is dangerous putting our trust in men who are thus false; but God is faithful. (2.) He reads their doom, pronounces a sentence of death upon them, not as a king, but as a prophet: You shall be slain all of you, by the righteous judgments of God. Saul and his servants were slain by the Philistines on Mount Gilboa, according to this prediction. Those who seek the ruin of God's chosen are but preparing ruin for themselves. God's church is built upon a rock which will stand, but those that fight against it, and its patrons and protectors, shall be as a bowing wall and a tottering fence, which, having a rotten foundation, sinks with its own weight, falls of a sudden, and buries those in the ruins of it that put themselves under the shadow and shelter of it. David, having put his confidence in God, thus foresees the overthrow of his enemies, and, in effect, sets them at defiance and bids them do their worst.
3. He is himself encouraged to continue waiting upon God (v. 5-7): My soul, wait thou only upon God. Note, The good we do we should stir up ourselves to continue doing, and to do yet more and more, as those that have, through grace, experienced the comfort and benefit of it. We have found it good to wait upon God, and therefore should charge our souls, and even charm them, into such a constant dependence upon him as may make us always easy. He had said (v. 1), From him cometh my salvation; he says (v. 5), My expectation is from him. His salvation was the principal matter of his expectation; let him have that from God, and he expects no more. His salvation being from God, all his other expectations are from him. "If God will save my soul, as to every thing else let him do what he pleases with me, and I will acquiesce in his disposals, knowing they shall all turn to my salvation," Phil. i. 19. He repeats (v. 6) what he had said concerning God (v. 2), as one that was not only assured of it, but greatly pleased with it, and that dwelt much upon it in his thoughts: He only is my rock and my salvation; he is my defence, I know he is; but there he adds, I shall not be greatly moved, here, I shall not be moved at all. Note, The more faith is acted the more active it is. Crescit eundo--It grows by being exercised. The more we meditate upon God's attributes and promises, and our own experience, the more ground we get of our fears, which, like Haman, when they begin to fall, shall fall before us, and we shall be kept in perfect peace, Isa. xxvi. 3. And, as David's faith in God advances to an unshaken stayedness, so his joy in God improves itself into a holy triumph (v. 7): In God is my salvation and my glory. Where our salvation is there our glory is; for what is our salvation but the glory to be revealed, the eternal weight of glory? And there our glorying must be. In God let us boast all the day long. "The rock of my strength (that is, my strong rock, on which I build my hopes and stay myself) and my refuge, to which I flee for shelter when I am pursued, is in God, and in him only. I have no other to flee to, no other to trust to; the more I think of it the better satisfied I am in the choice I have made." Thus does he delight himself in the Lord, and then ride upon the high places of the earth, Isa. lviii. 14.
Adam Clarke: Commentary on the Bible - 1831
62:2: I shall not be greatly moved - Having God for my rock - strong fortified place, for my salvation - continual safety, and my defense - my elevated tower, which places me out of the reach of my enemies; I shall not be greatly moved - I may be shaken, but cannot be cast down.
Albert Barnes: Notes on the Bible - 1834
62:2: He only is my rock ... - See the notes at Psa 18:2.
I shall not be greatly moved - The word greatly here, or much - "I shall not be much moved," implies that he did not anticipate perfect security from danger or calamity; he did not suppose that he would escape all disaster or trouble, but he felt that no great evil would befall him, that his most important interests were safe, and that he would be ultimately secure. He would be restored to his home and his throne, and would be favored with future peace and tranquility. None of us can hope wholly to escape calamity in this life. It is enough if we can be assured that our great interests will be ultimately secured; that we shall be safe at last in the heavenly world. Having that confidence the soul may be, and should be, calm; and we need little apprehend what will occur in this world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
62:2: He only: Psa 62:6, Psa 18:2, Psa 21:1, Psa 27:1, Psa 73:25, Psa 73:26; Deu 32:30, Deu 32:31; Isa 26:4, Isa 32:2
defence: Heb. high place, Psa 59:9, Psa 59:17 *marg.
I shall: Psa 37:24; Mic 7:8, Mic 7:9; Co1 10:13; Co2 4:8, Co2 4:9
Geneva 1599
62:2 (b) He only [is] my rock and my salvation; [he is] my defence; I shall not be greatly moved.
(b) It appears by the often repetition of this word, that the prophet endured many temptations by resting on God and by patience he overcame them all.
John Gill
62:2 He only is my Rock and my salvation,.... The Rock on which the church is built, and every believer; and which was David's safety, shelter, and shade, and which made him easy in his present state; and he was the author of his salvation, and the rock and strength of it, Ps 95:1;
he is my defence; or refuge; see Ps 9:9;
I shall not be greatly moved; or "with much motion", as Kimchi; or "with great motions", as Jarchi: he could not be moved off of the rock on which he was built; nor out of the city of refuge, whither he had betook himself for safety; and though he might be troubled in spirit, and shaken in mind, and staggered in his faith, and fall from some degree of steadfastness of it; yet not fall so as to be utterly cast down, or finally and totally, and so as to perish eternally. Aben Ezra interprets it, "shall not be moved" into the great deep; into the abyss or bottomless pit; and so some of the ancient Midrashes expound of "hell" (g); but much better is the Targum,
"I shall not be moved in a day of great affliction;''
see Acts 20:23.
(g) Vid. Jarchi & Yalkut Simeoni in loc.
Robert Jamieson, A. R. Fausset and David Brown
62:2 The titles applied to God often occur (Ps 9:9; Ps 18:2).
be greatly moved-- (Ps 10:6). No injury shall be permanent, though devised by enemies.
61:361:3: Նա է Աստուած իմ եւ փրկիչ իմ. ապաւէն իմ զի մի՛ սասանեցայց առաւել։
3 Նա է Աստուածն իմ ու փրկիչն իմ, ապաւէնն իմ, որ էլ չսասանուեմ:
2 Յիրաւի ա՛ն է իմ վէմս ու փրկութիւնս. Իմ ապաւէնս է, բնաւ պիտի չսասանիմ։
Նա է [363]Աստուած իմ եւ փրկիչ իմ, ապաւէն իմ` զի մի՛ սասանեցայց առաւել:

61:3: Նա է Աստուած իմ եւ փրկիչ իմ. ապաւէն իմ զի մի՛ սասանեցայց առաւել։
3 Նա է Աստուածն իմ ու փրկիչն իմ, ապաւէնն իմ, որ էլ չսասանուեմ:
2 Յիրաւի ա՛ն է իմ վէմս ու փրկութիւնս. Իմ ապաւէնս է, բնաւ պիտի չսասանիմ։
zohrab-1805▾ eastern-1994▾ western am▾
61:261:3 Только Он твердыня моя, спасение мое, убежище мое: не поколеблюсь более.
61:3 καὶ και and; even γὰρ γαρ for αὐτὸς αυτος he; him θεός θεος God μου μου of me; mine καὶ και and; even σωτήρ σωτηρ savior μου μου of me; mine ἀντιλήμπτωρ αντιληπτωρ of me; mine οὐ ου not μὴ μη not σαλευθῶ σαλευω sway; rock ἐπὶ επι in; on πλεῖον πλειων more; majority
61:3 כִּֽי־ kˈî- כִּי that הָיִ֣יתָ hāyˈîṯā היה be מַחְסֶ֣ה maḥsˈeh מַחְסֶה refuge לִ֑י lˈî לְ to מִגְדַּל־ miḡdal- מִגְדָּל tower עֹ֝֗ז ˈʕˈōz עֹז power מִ mi מִן from פְּנֵ֥י ppᵊnˌê פָּנֶה face אֹויֵֽב׃ ʔôyˈēv איב be hostile
61:3. attamen ipse est scutum meum et salus mea fortitudo mea non commovebor ampliusFor he is my God and my saviour: he is my protector, I shall be moved no more.
2. He only is my rock and my salvation: my high tower; I shall not be greatly moved.
61:3. for you have been my hope, a tower of strength before the face of the enemy.
61:3. For thou hast been a shelter for me, [and] a strong tower from the enemy.
He only [is] my rock and my salvation; [he is] my defence; I shall not be greatly moved:

61:3 Только Он твердыня моя, спасение мое, убежище мое: не поколеблюсь более.
61:3
καὶ και and; even
γὰρ γαρ for
αὐτὸς αυτος he; him
θεός θεος God
μου μου of me; mine
καὶ και and; even
σωτήρ σωτηρ savior
μου μου of me; mine
ἀντιλήμπτωρ αντιληπτωρ of me; mine
οὐ ου not
μὴ μη not
σαλευθῶ σαλευω sway; rock
ἐπὶ επι in; on
πλεῖον πλειων more; majority
61:3
כִּֽי־ kˈî- כִּי that
הָיִ֣יתָ hāyˈîṯā היה be
מַחְסֶ֣ה maḥsˈeh מַחְסֶה refuge
לִ֑י lˈî לְ to
מִגְדַּל־ miḡdal- מִגְדָּל tower
עֹ֝֗ז ˈʕˈōz עֹז power
מִ mi מִן from
פְּנֵ֥י ppᵊnˌê פָּנֶה face
אֹויֵֽב׃ ʔôyˈēv איב be hostile
61:3. attamen ipse est scutum meum et salus mea fortitudo mea non commovebor amplius
For he is my God and my saviour: he is my protector, I shall be moved no more.
2. He only is my rock and my salvation: my high tower; I shall not be greatly moved.
61:3. for you have been my hope, a tower of strength before the face of the enemy.
61:3. For thou hast been a shelter for me, [and] a strong tower from the enemy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. "Он - твердыня моя", обычное сравнение, которое многими переводится: "Он - скала моя", указывающее на несокрушимость Божественной помощи. - "Не поколеблюсь более" - у Давида не может более быть сомнения в том, чтобы нападения врагов оказались успешными, а потому в нем исчезает опасение в возможности своей гибели, а заменяется верой в освобождение.
Adam Clarke: Commentary on the Bible - 1831
62:3: How long will ye imagine mischief - The original word, תהותתו tehothethu, has been translated variously; rush upon, rage against, stir yourselves up, thrust against: the root is התת hathath or התה hathah, to rush violently upon, to assault. It points out the disorderly riotous manner in which this rebellion was conducted.
As a bowing wall - a tottering fence - Ye are just ready to fall upon others, and destroy them; and in that fall yourselves shall be destroyed: "Ye shall be slain the whole of you."
Albert Barnes: Notes on the Bible - 1834
62:3: How long will ye imagine mischief against a man? - The original word here rendered "imagine mischief," from התת hâ thath, occurs only in this place. It means, according to Gesenius (Lexicon), to break in upon; to set upon; to assail: "How long will ye break in upon a man?" that is, set upon him. So the Septuagint, and the Latin Vulgate. It does not refer to their merely forming purposes of mischief against a man, but to their making assaults upon him; to their endeavoring to take his life or to destroy him. The address here is to the enemies of David, and the language would apply well to the attempts made upon his life by Absalom and his followers. The question here is, "how long" they would continue to do this; how long they would show this determined purpose to take his life; whether they would never cease thus to persecute him. They had already done it long; they had showed great perseverance in this course of wickedness; and he asks whether it would never come to an end? Who these persons were he does not intimate; but there can be no great danger of mistake in referring the description to Absalom and his adherents.
Ye shall be slain all of you - Prof. Alexander renders this entire passage," Will ye murder (that is, seek to murder him) all of you (combined against a single person, who is consequently) like wall inclined (or bent by violence), fence (or hedge) crushed (broken down)." So, substantially, DeWette renders it. Those who thus interpret the passage give it an active signification, meaning that his enemies pressed upon him, like a wall that was bent by violence, or a fence that was likely to fall on one. The original word rendered "ye shall be slain," traatschuw - תרצחוּ terâ tsechû, is in the active form (Piel), and cannot without violence be rendered in the passive, as it is in our translation. But the active form may still be retained, and a consistent meaning be given to the whole passage without the forced meaning put on it in the rendering by Prof. Alexander. It is not natural to speak of enemies as so coming on a man as to make him like a falling wall, or a tottering fence. The evident idea is, that they themselves would be as a falling wall; that is, that they would be defeated or disappointed in their purpose, as a wall that has no solid foundation tumbles to the ground. The meaning of the original may be thus expressed: "How long will ye assail a man, that ye may put him to death? All of you shall be as a bowing wall," etc. That is, You will not accomplish your design; you will fail in your enterprise, as a wall without strength falls to the ground.
As a bowing wall - A wall that bows out, or swells out; a wall that may fall at any moment. See the notes at Isa 30:13.
And as a tottering fence - A fence that is ready to fall; that has no firmness. So it would be with them. Their purposes would suddenly give way, as a fence does when the posts are rotted off, and when there is nothing to support it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
62:3: How: Psa 4:2, Psa 82:2; Exo 10:3, Exo 16:28; Pro 1:22, Pro 6:9; Jer 4:14; Mat 17:17
imagine: Psa 21:11, Psa 38:12, Psa 140:2; Hos 7:15
ye shall: Psa 73:18-20; Sa1 26:10
bowing: Isa 30:13, Isa 30:14
Geneva 1599
62:3 How long will ye imagine mischief against a (c) man? ye shall be slain all of you: as a (d) bowing wall [shall ye be, and as] a tottering fence.
(c) He means himself, being the man whom God had appointed to the kingdom.
(d) Though you seem to be in honour, yet God will suddenly destroy you.
John Gill
62:3 How long will ye imagine mischief against a man?.... Against a good man, as the Targum; or against any Israelite, as Kimchi; or rather he means himself, a single man, a weak man, and an innocent one; which aggravated their sin, in devising his hurt, and contriving ways to take away his life, as did Saul and his courtiers; and, Absalom, and those that were with him. R. Jonah, from the Arabic language, interprets the word here used of putting or drawing out the tongue to a great length; that is, multiplying words, as lies and calumnies, in agreement with Ps 62:4; but Jarchi, Aben Ezra, and Kimchi, explain it as we do, of devising mischief. The Targum is,
"how long do ye rage against a good man?''
Ye shall be slain all of you; this is a further aggravation of their folly, since it would issue in their own ruin; the mischief they devised for him would fall upon themselves. Some understand this , "by way of prayer"; as Aben Ezra, Kimchi, and Ben Melech,
"may ye be slain all of you:''
there is a double reading of these words; Ben Napthali, who is followed by the eastern Jews, reads them actively, "ye shall slay"; with which agree the Septuagint, Vulgate Latin, and all the Oriental versions; and so the Targum,
"ye shall become murderers all of you.''
Ben Asher, who is followed by the western Jews, reads passively as we do, "ye shall be slain"; and which is approved by Aben Ezra, Kimchi, and others;
as a bowing wall shall ye be, and as a tottering fence; which are easily and suddenly pushed down; and so these similes denote the easy, sudden, and certain destruction of those men; see Is 36:13; though some connect the words with the men against whom mischief was imagined by his enemies, who was like a bowing wall and a tottering fence; and so are expressive of his weakness, and of the easy destruction of him; and read the words, "ye shall be slain all of you", in a parenthesis; but the former sense seems best.
John Wesley
62:3 Ye - Mine enemies; to whom now he turns his speech. Against - Against me, a man like yourselves, whom common humanity obliges you to pity.
Robert Jamieson, A. R. Fausset and David Brown
62:3 Their destruction will come; as a tottering wall they already are feeble and failing.
bowing wall shall ye be--better supply "are." Some propose to apply these phrases to describe the condition of "a man"--that is, the pious suffer: thus, "Will ye slay him," &c.; but the other is a good sense.
61:461:4: Մինչեւ յե՞րբ յառնէք ՚ի վերայ մարդոյ՝ սպանանել ամենեքեան. որպէս զորմո՛յ թիւրելոյ՝ եւ ՚ի ցանգոյ մերժելոյ[7017]։ [7017] Ոմանք.Որպէս յորմոյ թիւրելոյ, եւ ՚ի ցանկոյ մերժե՛՛։
4 Մինչեւ ե՞րբ ամէնքդ պիտի յարձակուէք մարդու վրայ՝ կործանելու նրան թեքուած պարսպի ու խախտուած ցանկապատի պէս:
3 Մինչեւ ե՞րբ մարդու վրայ պիտի յարձակիք. Դուք ամէնքդ, որպէս զի կոտրտէք զանիկա, Ծռած պատի ու խախտած ցանկապատի պէս։
Մինչեւ յե՞րբ յառնէք ի վերայ մարդոյ` սպանանել ամենեքեան, որպէս յորմոյ թիւրելոյ եւ ի ցանգոյ [364]մերժելոյ:

61:4: Մինչեւ յե՞րբ յառնէք ՚ի վերայ մարդոյ՝ սպանանել ամենեքեան. որպէս զորմո՛յ թիւրելոյ՝ եւ ՚ի ցանգոյ մերժելոյ[7017]։
[7017] Ոմանք.Որպէս յորմոյ թիւրելոյ, եւ ՚ի ցանկոյ մերժե՛՛։
4 Մինչեւ ե՞րբ ամէնքդ պիտի յարձակուէք մարդու վրայ՝ կործանելու նրան թեքուած պարսպի ու խախտուած ցանկապատի պէս:
3 Մինչեւ ե՞րբ մարդու վրայ պիտի յարձակիք. Դուք ամէնքդ, որպէս զի կոտրտէք զանիկա, Ծռած պատի ու խախտած ցանկապատի պէս։
zohrab-1805▾ eastern-1994▾ western am▾
61:361:4 Доколе вы будете налегать на человека? Вы будете низринуты, все вы, как наклонившаяся стена, как ограда пошатнувшаяся.
61:4 ἕως εως till; until πότε ποτε.1 when? ἐπιτίθεσθε επιτιθημι put on; put another ἐπ᾿ επι in; on ἄνθρωπον ανθρωπος person; human φονεύετε φονευω murder πάντες πας all; every ὡς ως.1 as; how τοίχῳ τοιχος wall κεκλιμένῳ κλινω bend; tip over καὶ και and; even φραγμῷ φραγμος fence; fencing ὠσμένῳ ωθεω thrust; push
61:4 אָג֣וּרָה ʔāḡˈûrā גור dwell בְ֭ ˈv בְּ in אָהָלְךָ ʔoholᵊḵˌā אֹהֶל tent עֹולָמִ֑ים ʕôlāmˈîm עֹולָם eternity אֶֽחֱסֶ֨ה ʔˈeḥᵉsˌeh חסה seek refuge בְ vᵊ בְּ in סֵ֖תֶר sˌēṯer סֵתֶר hiding place כְּנָפֶ֣יךָ kᵊnāfˈeʸḵā כָּנָף wing סֶּֽלָה׃ ssˈelā סֶלָה sela
61:4. usquequo insidiamini contra virum interficitis omnes quasi murus inclinus et maceria corruensHow long do you rush in upon a man? you all kill, as if you were thrusting down a leaning wall, and a tottering fence.
3. How long will ye set upon a man, that ye may slay , all of you, like a bowing wall, like a tottering fence?
61:4. I will dwell in your tabernacle forever. I will be protected under the cover of your wings.
61:4. I will abide in thy tabernacle for ever: I will trust in the covert of thy wings. Selah.
How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall [shall ye be, and as] a tottering fence:

61:4 Доколе вы будете налегать на человека? Вы будете низринуты, все вы, как наклонившаяся стена, как ограда пошатнувшаяся.
61:4
ἕως εως till; until
πότε ποτε.1 when?
ἐπιτίθεσθε επιτιθημι put on; put another
ἐπ᾿ επι in; on
ἄνθρωπον ανθρωπος person; human
φονεύετε φονευω murder
πάντες πας all; every
ὡς ως.1 as; how
τοίχῳ τοιχος wall
κεκλιμένῳ κλινω bend; tip over
καὶ και and; even
φραγμῷ φραγμος fence; fencing
ὠσμένῳ ωθεω thrust; push
61:4
אָג֣וּרָה ʔāḡˈûrā גור dwell
בְ֭ ˈv בְּ in
אָהָלְךָ ʔoholᵊḵˌā אֹהֶל tent
עֹולָמִ֑ים ʕôlāmˈîm עֹולָם eternity
אֶֽחֱסֶ֨ה ʔˈeḥᵉsˌeh חסה seek refuge
בְ vᵊ בְּ in
סֵ֖תֶר sˌēṯer סֵתֶר hiding place
כְּנָפֶ֣יךָ kᵊnāfˈeʸḵā כָּנָף wing
סֶּֽלָה׃ ssˈelā סֶלָה sela
61:4. usquequo insidiamini contra virum interficitis omnes quasi murus inclinus et maceria corruens
How long do you rush in upon a man? you all kill, as if you were thrusting down a leaning wall, and a tottering fence.
3. How long will ye set upon a man, that ye may slay , all of you, like a bowing wall, like a tottering fence?
61:4. I will dwell in your tabernacle forever. I will be protected under the cover of your wings.
61:4. I will abide in thy tabernacle for ever: I will trust in the covert of thy wings. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
4. Гибель врагов будет непредотвратима никакими средствами. Они будут восходить на разваливающуюся стену, которую никакими усилиями поддержать невозможно.
Adam Clarke: Commentary on the Bible - 1831
62:4: To cast him down from his excellency - They are consulting to dethrone me, and use treachery and falsehood in order to bring it about: "They delight in lies."
They bless with their mouth - Probably alluding to Absalom's blandishments of the people. He flattered them in order to get the sovereign rule. Or it may refer to the people of Jerusalem, whose perfidy he saw, while they were full of professions of loyalty, etc.; but he could not trust them, and therefore retired from Jerusalem.
Albert Barnes: Notes on the Bible - 1834
62:4: They only consult to cast him down from his excellency - This is the object of all their counsels and plans. They aim at one high in rank - and their purpose, their sole purpose, is to bring him down. This would apply well to the case of David in the time of the rebellion of Absalom.
They delight in lies - In false pretences; in secret plans of evil; in hypocritical assurances. This was eminently true of Absalom, who made use of these arts to seduce the people from allegiance to his father. Sa2 15:1-6.
They bless with their mouth, but they curse inwardly - They profess true attachment and zeal, but they are traitors at heart. See the notes at Psa 28:3. This, too, would apply well to the conduct of Absalom and those associated with him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
62:4: consult: Psa 2:1-3; Mat 2:3, Mat 2:4, Mat 2:16, Mat 22:15, Mat 22:23, Mat 22:34, Mat 22:35, Mat 26:3, Mat 26:4, Mat 27:1; Joh 11:47-50; Act 4:16, Act 4:17, Act 4:25-28
delight: Psa 52:3, Psa 119:163; Pro 6:17, Pro 13:5; Hos 7:3; Joh 8:44; Rom 1:32; Rev 22:15
bless: Psa 28:3, Psa 55:21; Luk 20:20
inwardly: Heb. in their inward parts, Psa 5:9, Psa 51:6; Luk 11:39; Rom 7:22
John Gill
62:4 They only consult to cast him down from his excellency,.... Either from the excellency of God, from his greatness, and from his height, as Kimchi; or from his grace, as the Arabic version: that is, they consulted to discourage him from looking to God, his rock and fortress, and from trusting in him; or rather, from his own excellency, from what high estate of dignity and honour he was advanced to, or designed for, namely his kingly office. Saul and his courtiers consulted how to prevent his coming to the throne, and Absalom and Ahithophel how to pull him down from it, and seize his crown and kingdom; which latter best agrees with the expression here;
they delight in lies; in making and in spreading them, in order to hurt his character, and give his subjects an ill opinion of him; and thereby alienate their affections from him, and weaken their allegiance and obedience to him; see Rev_ 22:15;
they bless with their mouth: saying, God bless the king, or save the king:
but they curse inwardly; they curse the king in their hearts, and when by themselves in private, when they imagine nobody hears them; see Eccles 10:20.
Selah; on this word; see Gill on Ps 3:2.
Robert Jamieson, A. R. Fausset and David Brown
62:4 his excellency--or, elevation to which God had raised him (Ps 4:2). This they try to do by lies and duplicity (Ps 5:9).
61:561:5: Բայց միայն զպատիւ իմ խորհեցան մերժել յինէն, եւ ընթացան ՚ի ծարաւս իւրեանց։ Բերանօք իւրեանց օրհնէին, եւ սրտիւք իւրեանց անիծանէին[7018]։ [7018] Ոմանք.Եւ սրտիւք անիծանէին։
5 Նրանք ինձ պատուից զրկելու մասին էին մտածում միայն՝ տոչորուելով նախանձից: Իրենց բերանով օրհնում էին, բայց իրենց սրտով անիծում:
4 Արդարեւ իր բարձրութենէն ձգել կը ծրագրեն, Ստութիւն կը սիրեն. Իրենց բերնովը կ’օրհնեն. Բայց իրենց սրտովը կ’անիծեն։ (Սէլա։)
Բայց միայն [365]զպատիւ իմ խորհեցան մերժել յինէն, եւ ընթացան ի ծարաւս իւրեանց``. բերանովք իւրեանց օրհնէին, եւ սրտիւք իւրեանց անիծանէին:[366]:

61:5: Բայց միայն զպատիւ իմ խորհեցան մերժել յինէն, եւ ընթացան ՚ի ծարաւս իւրեանց։ Բերանօք իւրեանց օրհնէին, եւ սրտիւք իւրեանց անիծանէին[7018]։
[7018] Ոմանք.Եւ սրտիւք անիծանէին։
5 Նրանք ինձ պատուից զրկելու մասին էին մտածում միայն՝ տոչորուելով նախանձից: Իրենց բերանով օրհնում էին, բայց իրենց սրտով անիծում:
4 Արդարեւ իր բարձրութենէն ձգել կը ծրագրեն, Ստութիւն կը սիրեն. Իրենց բերնովը կ’օրհնեն. Բայց իրենց սրտովը կ’անիծեն։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
61:461:5 Они задумали свергнуть его с высоты, прибегли ко лжи; устами благословляют, а в сердце своем клянут.
61:5 πλὴν πλην besides; only τὴν ο the τιμήν τιμη honor; value μου μου of me; mine ἐβουλεύσαντο βουλευω intend; deliberate ἀπώσασθαι απωθεω thrust away; reject ἔδραμον τρεχω run ἐν εν in ψεύδει ψευδομαι lie τῷ ο the στόματι στομα mouth; edge αὐτῶν αυτος he; him εὐλογοῦσαν ευλογεω commend; acclaim καὶ και and; even τῇ ο the καρδίᾳ καρδια heart αὐτῶν αυτος he; him κατηρῶντο καταραομαι curse διάψαλμα διαψαλμα interlude; rest
61:5 כִּֽי־ kˈî- כִּי that אַתָּ֣ה ʔattˈā אַתָּה you אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) שָׁמַ֣עְתָּ šāmˈaʕtā שׁמע hear לִ li לְ to נְדָרָ֑י nᵊḏārˈāy נֶדֶר vow נָתַ֥תָּ nāṯˌattā נתן give יְ֝רֻשַּׁ֗ת ˈyruššˈaṯ יְרֻשָּׁה possession יִרְאֵ֥י yirʔˌê יָרֵא afraid שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name
61:5. partem enim eius cogitaverunt expellere placuerunt sibi in mendacio ore suo singuli benedicunt et corde suo maledicunt semperBut they have thought to cast away my price; I ran in thirst: they blessed with their mouth, but cursed with their heart.
4. They only consult to thrust him down from his excellency; they delight in lies: they bless with their mouth, but they curse inwardly.
61:5. For you, my God, have listened to my prayer. You have granted an inheritance to those who fear your name.
61:5. For thou, O God, hast heard my vows: thou hast given [me] the heritage of those that fear thy name.
They only consult to cast [him] down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah:

61:5 Они задумали свергнуть его с высоты, прибегли ко лжи; устами благословляют, а в сердце своем клянут.
61:5
πλὴν πλην besides; only
τὴν ο the
τιμήν τιμη honor; value
μου μου of me; mine
ἐβουλεύσαντο βουλευω intend; deliberate
ἀπώσασθαι απωθεω thrust away; reject
ἔδραμον τρεχω run
ἐν εν in
ψεύδει ψευδομαι lie
τῷ ο the
στόματι στομα mouth; edge
αὐτῶν αυτος he; him
εὐλογοῦσαν ευλογεω commend; acclaim
καὶ και and; even
τῇ ο the
καρδίᾳ καρδια heart
αὐτῶν αυτος he; him
κατηρῶντο καταραομαι curse
διάψαλμα διαψαλμα interlude; rest
61:5
כִּֽי־ kˈî- כִּי that
אַתָּ֣ה ʔattˈā אַתָּה you
אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s)
שָׁמַ֣עְתָּ šāmˈaʕtā שׁמע hear
לִ li לְ to
נְדָרָ֑י nᵊḏārˈāy נֶדֶר vow
נָתַ֥תָּ nāṯˌattā נתן give
יְ֝רֻשַּׁ֗ת ˈyruššˈaṯ יְרֻשָּׁה possession
יִרְאֵ֥י yirʔˌê יָרֵא afraid
שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name
61:5. partem enim eius cogitaverunt expellere placuerunt sibi in mendacio ore suo singuli benedicunt et corde suo maledicunt semper
But they have thought to cast away my price; I ran in thirst: they blessed with their mouth, but cursed with their heart.
4. They only consult to thrust him down from his excellency; they delight in lies: they bless with their mouth, but they curse inwardly.
61:5. For you, my God, have listened to my prayer. You have granted an inheritance to those who fear your name.
61:5. For thou, O God, hast heard my vows: thou hast given [me] the heritage of those that fear thy name.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
5. В отношениях Давида, как царя, к своему народу, враги не могли указать ничего преступного и вредного для последнего. Авторитет его стоял высоко не по сану, как царя, но и по действительной ценности, засвидетельствованной всей его предшествующей деятельностью, как правителя. Чтобы низложить его с престола ("с высоты") враги "прибегли ко лжи". Для усыпления же бдительности Давида и для успеха своего предприятия они оказывали пред ним ложную почтительность, "а в сердце клянут". Такие приемы - обычны там, где нет правды в действиях и чистоты в стремлениях.
Adam Clarke: Commentary on the Bible - 1831
62:5: Wait thou only upon God - There is none but him in whom thou canst safely trust; and to get his help, resign thyself into his hands; be subject to him, and be silent before him; thou hast what thou hast deserved. See on Psa 62:1 (note).
Albert Barnes: Notes on the Bible - 1834
62:5: My soul, wait thou only upon God - See the notes at Psa 62:1. There is, in the word used here, and rendered wait, the same idea of rest or repose which occurs in Psa 62:1. The meaning is, that he would commit the whole cause to God, and that his soul would thus be calm and without apprehension.
For my expectation is from him - In Psa 62:1, this is salvation. The idea here is, that all that he expected or hoped for must come from God. He did not rely on his fellow men; he did not rely on himself. God alone could deliver him, and he confidently believed that God would do it. Often are we in such circumstances that we feel that our only "expectation" - our only hope - is in God. All our strength fails; all our resources are exhausted; our fellow-men cannot or will not aid us; our own efforts seem to be vain; our plans are frustrated, and we are shut up to the conclusion that God alone can help us. How often is this felt by a Christian parent in regard to the conversion of his children. All his own efforts seem to be vain; all that he says is powerless; his hopes, long-cherished, are disappointed; his very prayers seem not to be heard; and he is made to feel that his only hope is in God - a sovereign God - and that the whole case must be left in His hands. This state of mind, when it is fully reached, is often all that is needful in order that our desires may be granted. It is desirable that this state of mind should be produced; and when it is produced, the prayer is answered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
62:5: soul: Psa 42:5, Psa 42:11, Psa 43:5, Psa 103:1, Psa 103:2, Psa 104:1, Psa 104:35, Psa 146:1
wait: Psa 62:1, Psa 62:2, Psa 27:13, Psa 27:14, Psa 37:34; Lam 3:24-26; Mic 7:7; Hab 2:3; Zep 3:8; Joh 6:67-69
my: Psa 39:7, Psa 71:5; Jer 17:17; Phi 1:20
Carl Friedrich Keil and Franz Delitzsch
62:5
The beginning of the second group goes back and seizes upon the beginning of the first. אך is affirmative both in Ps 62:6 and in Ps 62:7. The poet again takes up the emotional affirmations of Ps 62:2, Ps 62:3, and, firm and defiant in faith, opposes them to his masked enemies. Here what he says to his soul is very similar to what he said of his soul in Ps 62:2, inasmuch as he makes his own soul objective and exalts himself above her; and it is just in this that the secret of personality consists. He here admonishes her to that silence which in Ps 62:2 he has already acknowledged as her own; because all spiritual existence as being living remains itself unchanged only by means of a perpetual "becoming" (mittelst steten Werdens), of continuous, self-conscious renovation. The "hope" in Ps 62:6 is intended to be understood according to that which forms its substance, which here is nothing more nor less than salvation, Ps 62:2. That for which he who resigns himself to God hopes, comes from God; it cannot therfore fail him, for God the Almighty One and plenteous in mercy is surety for it. David renounces all help in himself, all personal avenging of his own honour - his salvation and his honour are על־אלהים (vid., on Ps 7:11). The rock of his strength, i.e., his strong defence, his refuge, is בּאלהים; it is where Elohim is, Elohim is it in person (בּ as in Is 26:4). By עם, Ps 62:9, the king addresses those who have reamined faithful to him, whose feeble faith he has had to chide and sustain in other instances also in the Psalms belonging to this period. The address does not suit the whole people, who had become for the most part drawn into the apostasy. Moreover it would then have been עמּי (my people). עם frequently signifies the people belonging to the retinue of a prince (Judg 3:18), or in the service of any person of rank (3Kings 19:21), or belonging to any union of society whatever (4Kings 4:42.). David thus names those who cleave to him; and the fact that he cannot say "my people" just shows that the people as a body had become alienated from him. But those who have remained to him of the people are not therefore to despair; but they are to pour out before God, who will know how to protect both them and their king, whatever may lie heavily upon their heart.
Geneva 1599
62:5 (e) My soul, wait thou only upon God; for my expectation [is] from him.
(e) David was greatly moved by these troubles, therefore he stirs up himself to trust in God.
John Gill
62:5 My soul, wait thou only upon God,.... Be silent and subject to him, acquiesce in his providences, rest in him patiently and quietly, wait for his salvation; See Gill on Ps 62:1; perhaps some new temptation might arise, and David's soul began to be uneasy and impatient; for frames are very changeable things; and therefore he encourages it to be still and quiet, and patiently wait on the Lord, and on him only:
for my expectation is from him; or "my hope", as the Targum; the grace of hope is from the Lord, and the thing hoped for is from him; he is the author and the object of it; and his word of promise encourages to the exercise of it; or "my patience"; as the Septuagint, Vulgate Latin, and Arabic versions. The grace of patience is from the Lord; the means of it is his word; and it is exercised, tried, and increased by afflictions sent and sanctified by him; and "expectation" is nothing else than these graces in exercise, a waiting patiently for things hoped for Old Testament saints expected the first coming of Christ; New Testament saints expect his second coming; and all expect good things from him in time and eternity; nor shall their expectation fail and perish; and therefore is a reason why their souls should wait only on the Lord.
Robert Jamieson, A. R. Fausset and David Brown
62:5 (Compare Ps 62:1-2).
61:661:6: Բայց սակայն Աստուծո՛յ հնազանդ լեր անձն իմ, զի ՚ի նմանէ՛ է ինձ համբերութիւն[7019]։ [7019] Ոմանք.Բայց միայն Աստուծոյ հնազանդ լիցի անձն իմ։
6 Սակայն իմ հոգին հնազանդ կը մնայ Աստծուն, քանզի նրանի՛ց է իմ համբերութիւնը:
5 Ո՛վ իմ անձս, միայն Աստուծոյ սպասէ, Վասն զի անկէ է իմ յոյսս։
Բայց սակայն Աստուծոյ հնազանդ լեր անձն իմ, զի ի նմանէ է ինձ համբերութիւն:

61:6: Բայց սակայն Աստուծո՛յ հնազանդ լեր անձն իմ, զի ՚ի նմանէ՛ է ինձ համբերութիւն[7019]։
[7019] Ոմանք.Բայց միայն Աստուծոյ հնազանդ լիցի անձն իմ։
6 Սակայն իմ հոգին հնազանդ կը մնայ Աստծուն, քանզի նրանի՛ց է իմ համբերութիւնը:
5 Ո՛վ իմ անձս, միայն Աստուծոյ սպասէ, Վասն զի անկէ է իմ յոյսս։
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61:561:6 Только в Боге успокаивайся, душа моя! ибо на Него надежда моя.
61:6 πλὴν πλην besides; only τῷ ο the θεῷ θεος God ὑποτάγηθι υποτασσω subordinate; subject ἡ ο the ψυχή ψυχη soul μου μου of me; mine ὅτι οτι since; that παρ᾿ παρα from; by αὐτοῦ αυτος he; him ἡ ο the ὑπομονή υπομονη endurance μου μου of me; mine
61:6 יָמִ֣ים yāmˈîm יֹום day עַל־ ʕal- עַל upon יְמֵי־ yᵊmê- יֹום day מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king תֹּוסִ֑יף tôsˈîf יסף add שְׁ֝נֹותָ֗יו ˈšnôṯˈāʸw שָׁנָה year כְּמֹו־ kᵊmô- כְּמֹו like דֹ֥ר ḏˌōr דֹּור generation וָ wā וְ and דֹֽר׃ ḏˈōr דֹּור generation
61:6. verumtamen Deo retice anima mea ab ipso enim praestolatio meaBut be thou, O my soul, subject to God: for from him is my patience.
5. My soul, wait thou only upon God; for my expectation is from him.
61:6. You will add days to the days of the king, to his years, even to the time of generation after generation.
61:6. Thou wilt prolong the king’s life: [and] his years as many generations.
My soul, wait thou only upon God; for my expectation [is] from him:

61:6 Только в Боге успокаивайся, душа моя! ибо на Него надежда моя.
61:6
πλὴν πλην besides; only
τῷ ο the
θεῷ θεος God
ὑποτάγηθι υποτασσω subordinate; subject
ο the
ψυχή ψυχη soul
μου μου of me; mine
ὅτι οτι since; that
παρ᾿ παρα from; by
αὐτοῦ αυτος he; him
ο the
ὑπομονή υπομονη endurance
μου μου of me; mine
61:6
יָמִ֣ים yāmˈîm יֹום day
עַל־ ʕal- עַל upon
יְמֵי־ yᵊmê- יֹום day
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
תֹּוסִ֑יף tôsˈîf יסף add
שְׁ֝נֹותָ֗יו ˈšnôṯˈāʸw שָׁנָה year
כְּמֹו־ kᵊmô- כְּמֹו like
דֹ֥ר ḏˌōr דֹּור generation
וָ וְ and
דֹֽר׃ ḏˈōr דֹּור generation
61:6. verumtamen Deo retice anima mea ab ipso enim praestolatio mea
But be thou, O my soul, subject to God: for from him is my patience.
5. My soul, wait thou only upon God; for my expectation is from him.
61:6. You will add days to the days of the king, to his years, even to the time of generation after generation.
61:6. Thou wilt prolong the king’s life: [and] his years as many generations.
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Albert Barnes: Notes on the Bible - 1834
62:6: He only is my rock ... - See the notes at Psa 62:2. The only difference between this verse and Psa 62:2 is, that in this verse the word "greatly" is omitted. The psalmist declares here in the most absolute manner, that he shall not be "moved" at all. In Psa 62:2, he said that he would not be "greatly moved;" his mind would not be much or materially disturbed. The language here indicates more entire confidence - more certain conviction - showing that the slight apprehension or fear which existed in the beginning of the psalm, had been wholly dissipated, and that his mind had become perfectly calm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
62:6: rock: Psa 62:2, Psa 18:31, Psa 18:32; Isa 45:17; Hos 1:7
I shall: Psa 16:8, Psa 112:6; Pro 10:30, Pro 12:7
John Gill
62:6 He only is my rock and my salvation,.... See Gill on Ps 62:2;
he is my defence; these epithets of God are repeated, to strengthen his faith and hope in him, and to encourage a patient waiting upon him;
I shall not be moved; neither greatly, nor at all; his faith gets fresh strength and rigour, the more he considers God as his rock, salvation, defence, and refuge; See Gill on Ps 62:2.
Robert Jamieson, A. R. Fausset and David Brown
62:6 not be moved--not at all; his confidence has increased.
61:761:7: Նա է Աստուած իմ եւ փրկիչ իմ, ապաւէն իմ զի մի՛ սասանեցայց[7020]։ [7020] Ոմանք.Զի նա է Աստուած իմ։
7 Նա է Աստուածն իմ ու փրկիչն իմ, ապաւէնն իմ, որ չսասանուեմ:
6 Յիրաւի ան է իմ վէմս ու փրկութիւնս. Իմ ապաւէնս է։ Պիտի չսասանիմ։
Նա է [367]Աստուած իմ եւ փրկիչ իմ, ապաւէն իմ` զի մի՛ սասանեցայց:

61:7: Նա է Աստուած իմ եւ փրկիչ իմ, ապաւէն իմ զի մի՛ սասանեցայց[7020]։
[7020] Ոմանք.Զի նա է Աստուած իմ։
7 Նա է Աստուածն իմ ու փրկիչն իմ, ապաւէնն իմ, որ չսասանուեմ:
6 Յիրաւի ան է իմ վէմս ու փրկութիւնս. Իմ ապաւէնս է։ Պիտի չսասանիմ։
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61:661:7 Только Он твердыня моя и спасение мое, убежище мое: не поколеблюсь.
61:7 ὅτι οτι since; that αὐτὸς αυτος he; him θεός θεος God μου μου of me; mine καὶ και and; even σωτήρ σωτηρ savior μου μου of me; mine ἀντιλήμπτωρ αντιληπτωρ of me; mine οὐ ου not μὴ μη not μεταναστεύσω μεταναστευω remove; cause to flee
61:7 יֵשֵׁ֣ב yēšˈēv ישׁב sit עֹ֭ולָם ˈʕôlām עֹולָם eternity לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty וֶ֝ ˈwe וְ and אֱמֶ֗ת ʔᵉmˈeṯ אֶמֶת trustworthiness מַ֣ן mˈan מנה count יִנְצְרֻֽהוּ׃ yinṣᵊrˈuhû נצר watch
61:7. ipse est fortitudo mea et salus mea susceptor meus non timeboFor he is my God and my saviour: he is my helper, I shall not be moved.
6. He only is my rock and my salvation: my high tower; I shall not be moved.
61:7. He remains in eternity, in the sight of God. Who will long for his mercy and truth?
61:7. He shall abide before God for ever: O prepare mercy and truth, [which] may preserve him.
He only [is] my rock and my salvation: [he is] my defence; I shall not be moved:

61:7 Только Он твердыня моя и спасение мое, убежище мое: не поколеблюсь.
61:7
ὅτι οτι since; that
αὐτὸς αυτος he; him
θεός θεος God
μου μου of me; mine
καὶ και and; even
σωτήρ σωτηρ savior
μου μου of me; mine
ἀντιλήμπτωρ αντιληπτωρ of me; mine
οὐ ου not
μὴ μη not
μεταναστεύσω μεταναστευω remove; cause to flee
61:7
יֵשֵׁ֣ב yēšˈēv ישׁב sit
עֹ֭ולָם ˈʕôlām עֹולָם eternity
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty
וֶ֝ ˈwe וְ and
אֱמֶ֗ת ʔᵉmˈeṯ אֶמֶת trustworthiness
מַ֣ן mˈan מנה count
יִנְצְרֻֽהוּ׃ yinṣᵊrˈuhû נצר watch
61:7. ipse est fortitudo mea et salus mea susceptor meus non timebo
For he is my God and my saviour: he is my helper, I shall not be moved.
6. He only is my rock and my salvation: my high tower; I shall not be moved.
61:7. He remains in eternity, in the sight of God. Who will long for his mercy and truth?
61:7. He shall abide before God for ever: O prepare mercy and truth, [which] may preserve him.
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Adam Clarke: Commentary on the Bible - 1831
62:7: In God is my salvation - עי אלהים al Elohim, "Upon God is my salvation;" he has taken it upon himself. And my glory - the preservation of my state, and the safety of my kingdom.
Albert Barnes: Notes on the Bible - 1834
62:7: In God is my salvation - See Psa 62:1. That is, his salvation, his safety, his anticipated deliverance, was to come only from God.
And my glory - That in which I glory or boast; the source of all in me that is glorious or honorable. he gloried that there was such a God; he gloried that He was his God.
The rock of my strength - The strong rock; the refuge that cannot be successfully assailed; where I shall feel strong and secure. See the notes at Psa 18:2.
My refuge - That to which I may flee for safety. See the notes at Psa 46:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
62:7: In God: Isa 45:25; Jer 3:23, Jer 9:23, Jer 9:24; Co1 1:30, Co1 1:31; Gal 6:14
glory: Psa 3:3, Psa 4:2
rock: Psa 18:2, Psa 18:46, Psa 94:22, Psa 95:1; Isa 26:4
Geneva 1599
62:7 In God [is] my salvation and my (f) glory: the rock of my strength, [and] my refuge, [is] in God.
(f) These vehement and often repetitions were necessary to strengthen his faith against the horrible assault of Satan.
John Gill
62:7 In God is my salvation,.... Or "upon God" (h); he that is God over all has took it upon him to save me; he is the author of salvation to me; and it is in him safe and secure, and I shall be saved in him with an everlasting salvation:
and my glory; the author of all his temporal glory, honour, and dignity; and of all his spiritual glory, which lay in the righteousness of Christ put upon him, and in the grace of God wrought in him; and of the eternal glory he was waiting for; and besides, God was the object of his glorying, of whom he boasted, and in whom he gloried; see Ps 3:3;
the rock of my strength, and my refuge, is in God; not only his strength, as well as his righteousness and refuge; but the firmness and security of his strength were in God, who is the Rock of ages, in whom is everlasting strength.
(h) "super Deo", Montanus, Gejerus, Michaelis; "super Deum", Vatablus, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
62:7 rock of my strength--or strongest support (Ps 7:10; Ps 61:3).
61:861:8: ՅԱստուծոյ է զօրութիւն իմ եւ փառք իմ. Աստուած օգնութեան իմոյ, յոյս իմ է՛ առ Աստուած[7021]։ [7021] Ոմանք.Յոյս իմ առ Աստուած է։
8 Աստծուց է զօրութիւնն ու փառքն իմ, Աստուած է օգնականն իմ եւ Աստծու վրայ է յոյսն իմ:
7 Աստուծմէ է իմ փրկութիւնս ու փառքս։Իմ զօրութեանս վէմը ու իմ ապաւէնս Աստուած է։
ՅԱստուծոյ է զօրութիւն իմ եւ փառք իմ. Աստուած օգնութեան իմոյ, յոյս իմ է առ Աստուած:

61:8: ՅԱստուծոյ է զօրութիւն իմ եւ փառք իմ. Աստուած օգնութեան իմոյ, յոյս իմ է՛ առ Աստուած[7021]։
[7021] Ոմանք.Յոյս իմ առ Աստուած է։
8 Աստծուց է զօրութիւնն ու փառքն իմ, Աստուած է օգնականն իմ եւ Աստծու վրայ է յոյսն իմ:
7 Աստուծմէ է իմ փրկութիւնս ու փառքս։Իմ զօրութեանս վէմը ու իմ ապաւէնս Աստուած է։
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61:761:8 В Боге спасение мое и слава моя; крепость силы моей и упование мое в Боге.
61:8 ἐπὶ επι in; on τῷ ο the θεῷ θεος God τὸ ο the σωτήριόν σωτηριος salvation; saving μου μου of me; mine καὶ και and; even ἡ ο the δόξα δοξα glory μου μου of me; mine ὁ ο the θεὸς θεος God τῆς ο the βοηθείας βοηθεια help μου μου of me; mine καὶ και and; even ἡ ο the ἐλπίς ελπις hope μου μου of me; mine ἐπὶ επι in; on τῷ ο the θεῷ θεος God
61:8 כֵּ֤ן kˈēn כֵּן thus אֲזַמְּרָ֣ה ʔᵃzammᵊrˈā זמר sing שִׁמְךָ֣ šimᵊḵˈā שֵׁם name לָ lā לְ to עַ֑ד ʕˈaḏ עַד future לְֽ lᵊˈ לְ to שַׁלְּמִ֥י šallᵊmˌî שׁלם be complete נְדָרַ֗י nᵊḏārˈay נֶדֶר vow יֹ֣ום׀ yˈôm יֹום day יֹֽום׃ yˈôm יֹום day
61:8. in Deo salutare meum et gloria mea robur fortitudinis meae salus mea in DeoIn God is my salvation and my glory: he is the God of my help, and my hope is in God.
7. With God is my salvation and my glory: the rock of my strength, and my refuge, is in God.
61:8. So I will compose a psalm to your name, forever and ever, so that I may repay my vows from day to day.
61:8. So will I sing praise unto thy name for ever, that I may daily perform my vows.
In God [is] my salvation and my glory: the rock of my strength, [and] my refuge, [is] in God:

61:8 В Боге спасение мое и слава моя; крепость силы моей и упование мое в Боге.
61:8
ἐπὶ επι in; on
τῷ ο the
θεῷ θεος God
τὸ ο the
σωτήριόν σωτηριος salvation; saving
μου μου of me; mine
καὶ και and; even
ο the
δόξα δοξα glory
μου μου of me; mine
ο the
θεὸς θεος God
τῆς ο the
βοηθείας βοηθεια help
μου μου of me; mine
καὶ και and; even
ο the
ἐλπίς ελπις hope
μου μου of me; mine
ἐπὶ επι in; on
τῷ ο the
θεῷ θεος God
61:8
כֵּ֤ן kˈēn כֵּן thus
אֲזַמְּרָ֣ה ʔᵃzammᵊrˈā זמר sing
שִׁמְךָ֣ šimᵊḵˈā שֵׁם name
לָ לְ to
עַ֑ד ʕˈaḏ עַד future
לְֽ lᵊˈ לְ to
שַׁלְּמִ֥י šallᵊmˌî שׁלם be complete
נְדָרַ֗י nᵊḏārˈay נֶדֶר vow
יֹ֣ום׀ yˈôm יֹום day
יֹֽום׃ yˈôm יֹום day
61:8. in Deo salutare meum et gloria mea robur fortitudinis meae salus mea in Deo
In God is my salvation and my glory: he is the God of my help, and my hope is in God.
61:8. So I will compose a psalm to your name, forever and ever, so that I may repay my vows from day to day.
61:8. So will I sing praise unto thy name for ever, that I may daily perform my vows.
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Adam Clarke: Commentary on the Bible - 1831
62:8: Trust in him - ye people - All ye who are faithful to your king, continue to trust in God. The usurper will soon be cast down, and your rightful sovereign restored to his government. Fear not the threatenings of my enemies, for God will be a refuge for us.
Albert Barnes: Notes on the Bible - 1834
62:8: Trust in him at all times - This exhortation, addressed to all persons, in all circumstances, and at all times, is founded on the personal experience of the psalmist, and on the views which he had of the character of God, as worthy of universal confidence. David had found him worthy of such confidence; he now exhorts all others to make the same trial, and to put their trust in God in like manner. What he had found God to be, all others would find him to be. His own experience of God's goodness and mercy - of his gracious interposition in the time of trouble - had been such that he could confidently exhort all others, in similar circumstances, to make the same trial of his love.
Ye people, pour out your heart before him - All people. On the meaning of the phrase "pour out your heart," see the notes at Psa 42:4. The idea is, that the heart becomes tender and soft, so that its feelings and desires flow out as water, and all its emotions, all its wishes, its sorrows, its troubles, are poured out before God. All that is in our hearts may be made known to God. There is not a desire which he cannot gratify; not a trouble in which he cannot relieve us; not a danger in which he cannot defend us. And, in like manner there is not a spiritual want in which he will not feel a deep interest, nor a danger to our souls from which he will not be ready to deliver us. Much more freely than to any earthly parent - to a father, or even to a mother - may we make mention of all our troubles, little or great, before God.
God is a refuge for us - For all. For one as well as another. He is the only refuge; he is all the refuge that we need.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
62:8: Trust: Psa 22:4, Psa 22:5, Psa 34:1, Psa 34:2, Psa 47:1-3; Job 13:15; Isa 26:4, Isa 50:10; Jo1 2:28
pour: Psa 42:4, Psa 102:1 *title Psa 142:2; Sa1 1:15; Isa 26:16; Lam 2:19; Phi 4:6
God: Psa 18:2, Psa 46:11; Pro 14:26; Heb 6:18
Geneva 1599
62:8 Trust in him at all times; [ye] people, (g) pour out your heart before him: God [is] a refuge for us. Selah.
(g) He admonishes us of our wicked nature, which would rather hide our sorrow and bite the bridle, than utter our grief to God to obtain remedy.
John Gill
62:8 Trust in him at all times, ye people,.... Of the house of Israel, as the Targum; or of God, as Aben Ezra; all that are Israelites indeed, and are the Lord's covenant people; these are exhorted and encouraged to trust in him; not in a creature, nor in any outward thing, in riches, wisdom, strength, birth, privileges, the law, and the works of it; in their own righteousness, in their hearts, in themselves or in others; but in the Lord only, both for temporal and spiritual blessings: the Targum is, "in his Word"; his essential Word, by whom the world was made, and who, in the fulness of time, was made flesh, and dwelt among us, and who is a proper object of trust; in him should the people of God trust; in his person for acceptance with God, in his righteousness for justification, in his blood for pardon, in his grace for supply, and in his strength for support, deliverance, and salvation, and that "at all times": there is no time excepted; there is not a moment in which the Lord is not to be trusted in: he is to be trusted in in adversity as well as in prosperity; in times of affliction, when he is present, and will not forsake; in times of temptation, when his grace is sufficient for them; and in times of darkness, when he will arise and appear unto them;
pour out your heart before him: as Hannah did, 1Kings 1:15; and as water is poured out, Lam 2:19; it means the desires of the heart, the complaints of the soul, the whole of their case which they should spread before the Lord, and make known unto him; see Ps 102:1, title, and Ps 142: 2; the phrase denotes the abundance of the heart, and of its requests, and the freedom with which they should be made to the Lord; for through the blood and sacrifice of Christ a believer may come to the throne of grace with boldness and liberty, and there freely tell the Lord all his mind, and all that is in his heart;
God is a refuge for us; to whom the saints may have recourse in all their times of trouble, and where they find safety and plenty, Is 33:16.
Selah; on this word; see Gill on Ps 3:2.
Robert Jamieson, A. R. Fausset and David Brown
62:8 pour out your heart--give full expression to feeling (1Kings 1:15; Job 30:16; Ps 42:4).
ye people--God's people.
61:961:9: Յուսացարո՛ւք ՚ի նա ամենայն ժողովք ժողովրդոց, սփռեցէ՛ք առաջի նորա զսիրտս ձեր, զի Աստուած օգնական է մեր յաւիտեանս ժամանակաց։ Հանգիստ։
9 Ձեր յոյսը դրէ՛ք նրա վրայ, ժողովուրդների ո՛ղջ բազմութիւններ, բացէ՛ք նրա առջեւ սրտերը ձեր, քանզի Աստուած օգնականն է մեր յաւիտեանս յաւիտենից: Հանգիստ
8 Ամէն ժամանակ անոր յուսացէ՛ք, ո՛վ ժողովուրդ. Անոր առջեւ սրտերնիդ բացէք, Քանզի Աստուած ապաւէն է մեզի։ (Սէլա։)
Յուսացարուք ի նա ամենայն ժողովք ժողովրդոց, սփռեցէք առաջի նորա զսիրտս ձեր, զի Աստուած օգնական է մեր [368]յաւիտեանս ժամանակաց``: Հանգիստ:

61:9: Յուսացարո՛ւք ՚ի նա ամենայն ժողովք ժողովրդոց, սփռեցէ՛ք առաջի նորա զսիրտս ձեր, զի Աստուած օգնական է մեր յաւիտեանս ժամանակաց։ Հանգիստ։
9 Ձեր յոյսը դրէ՛ք նրա վրայ, ժողովուրդների ո՛ղջ բազմութիւններ, բացէ՛ք նրա առջեւ սրտերը ձեր, քանզի Աստուած օգնականն է մեր յաւիտեանս յաւիտենից: Հանգիստ
8 Ամէն ժամանակ անոր յուսացէ՛ք, ո՛վ ժողովուրդ. Անոր առջեւ սրտերնիդ բացէք, Քանզի Աստուած ապաւէն է մեզի։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
61:861:9 Народ! надейтесь на Него во всякое время; изливайте пред Ним сердце ваше: Бог нам прибежище.
61:9 ἐλπίσατε ελπιζω hope ἐπ᾿ επι in; on αὐτόν αυτος he; him πᾶσα πας all; every συναγωγὴ συναγωγη gathering λαοῦ λαος populace; population ἐκχέετε εκχεω pour out; drained ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him τὰς ο the καρδίας καρδια heart ὑμῶν υμων your ὁ ο the θεὸς θεος God βοηθὸς βοηθος helper ἡμῶν ημων our διάψαλμα διαψαλμα interlude; rest
61:9. sperate in eo omni tempore populi effundite coram eo cor vestrum Deus spes nostra est semperTrust in him, all ye congregation of people: pour out your hearts before him. God is our helper for ever.
8. Trust in him at all times, ye people; pour out your heart before him: God is a refuge for us.
Trust in him at all times; [ye] people, pour out your heart before him: God [is] a refuge for us. Selah:

61:9 Народ! надейтесь на Него во всякое время; изливайте пред Ним сердце ваше: Бог нам прибежище.
61:9
ἐλπίσατε ελπιζω hope
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
πᾶσα πας all; every
συναγωγὴ συναγωγη gathering
λαοῦ λαος populace; population
ἐκχέετε εκχεω pour out; drained
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
τὰς ο the
καρδίας καρδια heart
ὑμῶν υμων your
ο the
θεὸς θεος God
βοηθὸς βοηθος helper
ἡμῶν ημων our
διάψαλμα διαψαλμα interlude; rest
61:9. sperate in eo omni tempore populi effundite coram eo cor vestrum Deus spes nostra est semper
Trust in him, all ye congregation of people: pour out your hearts before him. God is our helper for ever.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ 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
9. Под "народом" можно разуметь тех людей, которые сопровождали Давида в его бегстве и которые отчаивались в возможности для него спасения. - "Изливайте пред Ним сердце" - обращайтесь к Нему с искренней, нелицемерной молитвой и твердой верой.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Trust in him at all times; ye people, pour out your heart before him: God is a refuge for us. Selah. 9 Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity. 10 Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them. 11 God hath spoken once; twice have I heard this; that power belongeth unto God. 12 Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work.
Here we have David's exhortation to others to trust in God and wait upon him, as he had done. Those that have found the comfort of the ways of God themselves will invite others into those ways; there is enough in God for all the saints to draw from, and we shall have never the less for others sharing with us.
I. He counsels all to wait upon God, as he did, v. 8. Observe,
1. To whom he gives this good counsel: You people (that is, all people); all shall be welcome to trust in God, for he is the confidence of all the ends of the earth, Ps. lxv. 5. You people of the house of Israel (so the Chaldee); they are especially engaged and invited to trust in God, for he is the God of Israel; and should not a people seek unto their God?
2. What the good counsel is which he gives. (1.) To confide in God: "Trust in him; deal with him, and be willing to deal upon trust; depend upon him to perform all things for you, upon his wisdom and goodness, his power and promise, his providence and grace. Do this at all times." We must have an habitual confidence in God always, must live a life of dependence upon him, must so trust in him at all times as not at any time to put that confidence in ourselves, or in any creature, which is to be put in him only; and we must have an actual confidence in God upon all occasions, trust in him upon every emergency, to guide us when we are in doubt, to protect us when we are in danger, to supply us when we are in want, to strengthen us for every good word and work. (2.) To converse with God: Pour out your heart before him. The expression seems to allude to the pouring out of the drink-offerings before the Lord. When we make a penitent confession of sin our hearts are therein poured out before God, 1 Sam. vii. 6. But here it is meant of prayer, which, if it be as it should be, is the pouring out of the heart before God. We must lay our grievances before him, offer up our desires to him with all humble freedom, and then entirely refer ourselves to his disposal, patiently submitting our wills to his: this is pouring out our hearts.
3. What encouragement he gives us to take this good counsel: God is a refuge for us, not only my refuge (v. 7), but a refuge for us all, even as many as will flee to him and take shelter in him.
II. He cautions us to take heed of misplacing our confidence, in which, as much as in any thing, the heart is deceitful, Jer. xvii. 5-9. Those that trust in God truly (v. 1) will trust in him only, v. 5. 1. Let us not trust in the men of this world, for they are broken reeds (v. 9): Surely men of low degree are vanity, utterly unable to help us, and men of high degree are a lie, that will deceive us if we trust to them. Men of low degree, one would think, might be relied on for their multitude and number, their bodily strength and service, and men of high degree for their wisdom, power, and influence; but neither the one nor the other are to be depended on. Of the two, men of high degree are mentioned as the more deceiving; for they are a lie, which denotes not only vanity, but iniquity. We are not so apt to depend upon men of low degree as upon the king and the captain of the host, who, by the figure they make, tempt us to trust in them, and so, when they fail us, prove a lie. But lay them in the balance, the balance of the scripture, or rather make trial of them, see how they will prove, whether they will answer your expectations from them or no, and you will write Tekel upon them; they are alike lighter than vanity; there is no depending upon their wisdom to advise us, their power to act for us, their good-will to us, no, nor upon their promises, in comparison with God, nor otherwise than in subordination to him. 2. Let us not trust in the wealth of this world, let not that be made our strong city (v. 10): Trust not in oppression; that is, in riches got by fraud and violence, because where there is a great deal it is commonly got by indirect scraping or saving (our Saviour calls it the mammon of unrighteousness, Luke xvi. 9), or in the arts of getting riches. "Think not, either because you have got abundance or are in the way of getting, that therefore you are safe enough; for this is becoming vain in robbery, that is, cheating yourselves while you think to cheat others." He that trusted in the abundance of his riches strengthened himself in his wickedness (Ps. lii. 7); but at his end he will be a fool, Jer. xvii. 11. Let none be so stupid as to think of supporting themselves in their sin, much less of supporting themselves in this sin. Nay, because it is hard to have riches and not to trust in them, if they increase, though by lawful and honest means, we must take heed lest we let out our affections inordinately towards them: "Set not your heart upon them; be not eager for them, do not take a complacency in them as the rest of your souls, nor put a confidence in them as your portion; be not over-solicitous about them; do not value yourselves and others by them; make not the wealth of the world your chief good and highest end: in short, do not make an idol of it." This we are most in danger of doing when riches increase. When the grounds of the rich man brought forth plentifully, then he said to his soul, Take thy ease in these things, Luke xii. 19. It is a smiling world that is most likely to draw the heart away from God, on whom only it should be set.
III. He gives a very good reason why we should make God our confidence, because he is a God of infinite power, mercy, and righteousness, v. 11, 12. This he himself was well assured of and would have us be assured of it: God has spoken once; twice have I heard this; that is, 1. "God has spoken it, and I have heard it, once, yea, twice. He has spoken it, and I have heard it by the light of reason, which easily infers it from the nature of the infinitely perfect Being and from his works both of creation and providence. He has spoken it, and I have heard once, yea, twice (that is, many a time), by the events that have concerned me in particular. He has spoken it and I have heard it by the light of revelation, by dreams and visions (Job iv. 15), by the glorious manifestation of himself upon Mount Sinai" (to which, some think, it does especially refer), "and by the written word." God has often told us what a great and good God he is, and we ought as often to take notice of what he has told us. Or, 2. "Though God spoke it but once, I heard it twice, heard it diligently, not only with my outward ears, but with my soul and mind." To some God speaks twice and they will not hear once; but to others he speaks but once, and they hear twice. Compare Job xxxiii. 14. Now what is it which is thus spoken and thus heard? (1.) That the God with whom we have to do is infinite in power. Power belongs to God; he is almighty, and can do every thing; with him nothing is impossible. All the powers of all the creatures are derived form him, depend upon him, and are used by him as he pleases. His is the power, and to him we must ascribe it. This is a good reason why we should trust in him at all times and live in a constant dependence upon him; for he is able to do all that for us which we trust in him for. (2.) That he is a God of infinite goodness. Here the psalmist turns his speech to God himself, as being desirous to give him the glory of his goodness, which is his glory: Also unto thee, O Lord! belongeth mercy. God is not only the greatest, but the best, of beings. Mercy is with him, Ps. cxxx. 4, 7. He is merciful in a way peculiar to himself; he is the Father of mercies, 2 Cor. i. 3. This is a further reason why we should trust in him, and answers the objections of our sinfulness and unworthiness; though we deserve nothing but his wrath, yet we may hope for all good from his mercy, which is over all his works. (3.) That he never did, nor ever will do, any wrong to any of his creatures: For thou renderest to every man according to his work. Though he does not always do this visibly in this world, yet he will do it in the day of recompence. No service done him shall go unrewarded, nor any affront given him unpunished, unless it be repented of. By this it appears that power and mercy belong to him. If he were not a God of power, there are sinners that would be too great to be punished. And if he were not a God of mercy there are services that would be too worthless to be rewarded. This seems especially to bespeak the justice of God in judging upon appeals made to him by wronged innocency; he will be sure to judge according to truth, in giving redress to the injured and avenging them on those that have been injurious to them, 1 Kings viii. 32. Let those therefore that are wronged commit their cause to him and trust to him to plead it.
Adam Clarke: Commentary on the Bible - 1831
62:9: Men of low degree are vanity - בני אדם beney Adam, which we here translate men of low degree, literally, sons of Adam, are put in opposition to בני איש beney ish, men of high degree, literally, the sons of substance, or children of substantial men. Adam was the name of the first man when formed out of the earth; Ish was his name when united to his wife, and they became one flesh. Before, he was the incomplete man; after, he was the complete man; for it seems, in the sight of God, it requires the male and female to make one complete human being. אנוש enosh is another name given to man, but this concerns him in his low, fallen, wretched estate: it properly signifies weak, poor, addicted, wretched man.
Common men can give no help. They are vanity, and it is folly to trust in them; for although they may be willing, yet they have no ability to help you: "Rich men are a lie." They promise much, but perform nothing; they cause you to hope, but mock your expectation.
To be laid to the balance - במאזנים לעלות bemozenayim laaloth, In the balances they ascend: exactly answerable to our phrase, they kick the beam.
They are altogether lighter than vanity - Literally, Both of them united are vanity, המה מהבל יחד hemmah mehebel yachad. Put both together in one scale, and truth in the opposite, and both will kick the beam. They weigh nothing, they avail nothing.
Albert Barnes: Notes on the Bible - 1834
62:9: Surely men of low degree are vanity - literally, "vanity are the sons of Adam," but the word Adam here is used evidently to represent men, or the race. The same word is also employed particularly to represent common men, or men of the humbler rank, in contradistinction to the word אישׁ 'ı̂ ysh - which is the other word used here, and rendered "men of high degree." Compare, for this use of the word, Hos 6:7. The same antithesis between the two words is found in Isa 2:9; Isa 5:15. The idea here is, that in the great matters which pertain to us, we cannot depend on men, and that our hope - our trust - must be in God. Of men of the humbler or lower classes, it is said that they are "vanity;" that is, they are like a vain, empty, unsubstantial thing. They cannot help us. It is useless to rely on them when we most need aid.
Men of high degree are a lie - Men of exalted rank, kings, princes, nobles. This does not refer to their personal character, as if they were always false, deceitful, treacherous; but the idea is, that any prospect of protection or aid from men of rank and station - front any power which they wield - is unworthy to be relied on. It is not that which we need; it is not that on which we can depend.
To be laid in the balance - literally, "In the scales to go up;" that is, they are seen to go up, or to show how light they are. They have no real weight; no real value. On the scales or balance, see the notes at Dan 5:27.
They are altogether lighter than vanity - They are all vain; single or combined, they have no power to save us. The meaning is not that if these two ranks of persons were weighed against each other they would both be found to be vanity; but that it is true of each and every rank of men - high and low - whether single or combined - that, as weighed against our interests and needs, they are nothing. All the kings of the earth with all their hosts of war, all princes and nobles with all that they can summon from the lower ranks of their people, cannot save one soul from death - cannot deliver us from the consequences of our transgressions. God, and God alone, can do this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
62:9: Surely: Psa 39:5, Psa 39:11; Sa1 18:5, Sa1 18:7, Sa1 23:12, Sa1 23:19, Sa1 23:20; Sa2 15:6; Mat 21:9; Joh 19:15
of high: Psa 55:13, Psa 55:14, Psa 118:9; Sa1 18:21-26, Sa1 26:21-25; Sa2 15:31; Rom 3:4
laid: Dan 5:27
altogether: or, alike
lighter: Isa 40:15, Isa 40:17
Carl Friedrich Keil and Franz Delitzsch
62:9
Just as all men with everything earthly upon which they rely are perishable, so also the purely earthly form which the new kingship has assumed carries within itself the germ of ruin; and God will decide as Judge, between the dethroned and the usurpers, in accordance with the relationship in which they stand to Him. This is the internal connection of the third group with the two preceding ones. By means of the strophe vv. 10-13, our Psalm is brought into the closest reciprocal relationship with Ps 39:1-13. Concerning בּני־אדם and בּני־אישׁ vid., on Ps 49:3; Ps 4:3. The accentuation divides Ps 62:10 quite correctly. The Athnach does not mark בּמאזנים לעלות as an independent clause: they are upon the balance לעלות, for a going up; they must rise, so light are they (Hengstenberg). Certainly this expression of the periphrastic future is possible (vid., on Ps 25:14; Ps 1:1-6 :17), still we feel the want here of the subject, which cannot be dispensed within the clause as an independent one. Since, however, the combining of the words with what follows is forbidden by the fact that the infinitive with ל in the sense of the ablat. gerund. always comes after the principal clause, not before it (Ew. 280, d), we interpret: upon the balances ad ascendendum = certo ascensuri, and in fact so that this is an attributive that is co-ordinate with כּזב. Is the clause following now meant to affirm that men, one and all, belong to nothingness or vanity (מן partitivum), or that they are less than nothing (מן comparat.)? Umbreit, Stier, and others explain Is 40:17 also in the latter way; but parallels like Is 41:24 do not favour this rendering, and such as Is 44:11 are opposed to it. So also here the meaning is not that men stand under the category of that which is worthless or vain, but that they belong to the domain of the worthless or vain.
The warning in Ps 62:11 does not refer to the Absalomites, but, pointing to these as furnishing a salutary example, to those who, at the sight of the prosperous condition and joyous life on that side, might perhaps be seized with envy and covetousness. Beside בּטח בּ the meaning of הבל בּ is nevertheless not: to set in vain hope upon anything (for the idea of hoping does not exist in this verb in itself, Job 27:12; Jer 2:5, nor in this construction of the verb), but: to be befooled, blinded by something vain (Hitzig). Just as they are not to suffer their heart to be befooled by their own unjust acquisition, so also are they not, when the property of others increases (נוּב, root נב, to raise one's self, to mount up; cf. Arabic nabata, to sprout up, grow; nabara, to raise; intransitive, to increase, and many other verbal stems), to turn their heart towards it, as though it were something great and fortunate, that merited special attention and commanded respect. Two great truths are divinely attested to the poet. It is not to be rendered: once hath God spoken, now twice (Job 40:5; 4Kings 6:10) have I heard this; but after Ps 89:36 : One thing hath God spoken, two things (it is) that I have heard; or in accordance with the interpunction, which here, as in Ps 12:8 (cf. on Ps 9:16), is not to be called in question: these two things have I heard. Two divine utterances actually do follow. The two great truths are: (1) that God has the power over everything earthly, that consequently nothing takes place without Him, and that whatever is opposed to Him must sooner or later succumb; (2) that of this very God, the sovereign Lord (אדני), is mercy also, the energy of which is measured by His omnipotence, and which does not suffer him to succumb upon whom it is bestowed. With כּי the poet establishes these two revealed maxims which God has impressed upon his mind, from His righteous government as displayed in the history of men. He recompenses each one in accordance with his doing, κατὰ τὰ ἔργα αὐτοῦ, as Paul confesses (Rom 2:6) no less than David, and even (vid., lxx) in the words of David. It shall be recompensed unto every man according to his conduct, which is the issue of his relationship to God. He who rises in opposition to the will and order of God, shall feel God's power (עז) as a power for punishment that dashes in pieces; and he who, anxious for salvation, resigns his own will to the will of God, receives from God's mercy or loving-kindness (חסד), as from an overflowing fulness, the promised reward of faithfulness: his resignation becomes experience, and his hoping attainment.
John Gill
62:9 Surely men of low degree are vanity,.... Or "sons of Adam" (i); of the earthly man; of fallen Adam; one of his immediate sons was called Hebel, "vanity"; and it is true of all his sons; but here it designs only one sort of them; such as are poor and low in the world; mean men, as the phrase is rendered in Is 2:9; See Gill on Ps 49:2; these are subject to sinful vanity; their thoughts are vain, their affections vain, their minds vain, their conversation vain, sinful, foolish, fallacious, and inconstant. The wicked poor are, generally speaking, of all persons, the most wicked; and therefore, though they are the multitude, they are not to be trusted in. The Arabic version is, they are as a "shadow", fleeting and unstable, no solidity in them; the Syriac version, "as a vapour", that soon passeth away, like the breath of the mouth, and so not to be accounted of;
and men of high degree are a lie; or "sons of men"; of "the great man" (k), as it is rendered in Is 2:9, noblemen, men of high birth, fortune, rank, and quality; these are a "lie", fallacious and deceitful: they talk of their blood, as if it was different from the rest of mankind; but, trace them up to their original, Adam, and it is a lie. All men are made of one blood, Acts 17:26; their riches promise them peace and pleasure, and long life, but do not give those things, Lk 12:16; their honour is fickle and inconstant; they are act in high places, and those are slippery ones; they are brought to desolation in a moment; and if they continue in them till death, their glory does not descend after them, Ps 49:17; they make promises of great things to those who apply to them, but rarely perform, and are by no means to be confided in. This distinction of high and low degree is observed in Jas 1:9;
to be laid in the balance, they are altogether lighter than vanity; take a pair of balances, and put men both of high and low degree together in one scale, and vanity in the other, vanity will weigh heaviest; the scale in which men are will go up, as the word (l) here used signifies: they are "in the balances to ascend"; or being put in the balances, they will ascend, and the scale in which vanity is will go down; for, take them altogether, they are "lighter" than that: the word "lighter" is not in the text, but is rightly supplied, as it is by Aben Ezra, Kimchi, and Ben Melech. This last clause, according to the accents, may be best rendered thus; being put "in the balance, they must ascend; they are lighter than vanity together". The Targum is,
"if they should take the sons of men in a balance, and weigh their fates, they themselves would be "lighter" than nothing, as one;''
or than vanity together.
(i) "filii Adam", Musculus, Michaelis; "nati plebeio homine", Junius & Tremellius; "plebeii", Gejerus; "sons of base men", Ainsworth. (k) "nati praestante viro", Junius & Tremellius; "sons of noble men", Ainsworth. Vid. Schindler. col. 214. (l) "ascendant", Pagninus, Cocceius; so Musculus, Junius & Tremellius, &c.
John Wesley
62:9 Vanity - Vain, and helpless creatures. A lie - They promise much, but generally deceive those who trust in them.
Robert Jamieson, A. R. Fausset and David Brown
62:9 No kind of men are reliable, compared with God (Is 2:22; Jer 17:5).
altogether--alike, one as the other (Ps 34:3).
61:1061:10: Սակայն ընդունա՛յն են որդիք մարդկան, սո՛ւտ են որդիք մարդկան, ՚ի կշիռս իւրեանց մեղանչեն, եւ ինքեանք յունայնութեան են ՚ի միասին[7022]։ [7022] Ոմանք.Եւ ՚ի կշիռս իւր՛՛։
10 Սակայն ունայն են մարդկանց որդիները, սուտ են որդիները մարդկանց, իրենց կշռով անարդար են եւ իրենք ամէնքն էլ ունայնութեան մէջ են:
9 Արդարեւ ռամիկ մարդիկը փուճ են, Ազնուական մարդիկը սուտ են։Եթէ կշիռքի մէջ դրուելու ըլլան, Ամէնքն ալ ունայնութենէն թեթեւ են։
Սակայն ընդունայն են որդիք մարդկան, սուտ են որդիք [369]մարդկան, ի կշիռս իւրեանց մեղանչեն, եւ ինքեանք յունայնութեան են ի միասին:

61:10: Սակայն ընդունա՛յն են որդիք մարդկան, սո՛ւտ են որդիք մարդկան, ՚ի կշիռս իւրեանց մեղանչեն, եւ ինքեանք յունայնութեան են ՚ի միասին[7022]։
[7022] Ոմանք.Եւ ՚ի կշիռս իւր՛՛։
10 Սակայն ունայն են մարդկանց որդիները, սուտ են որդիները մարդկանց, իրենց կշռով անարդար են եւ իրենք ամէնքն էլ ունայնութեան մէջ են:
9 Արդարեւ ռամիկ մարդիկը փուճ են, Ազնուական մարդիկը սուտ են։Եթէ կշիռքի մէջ դրուելու ըլլան, Ամէնքն ալ ունայնութենէն թեթեւ են։
zohrab-1805▾ eastern-1994▾ western am▾
61:961:10 Сыны человеческие только суета; сыны мужей ложь; если положить их на весы, все они вместе легче пустоты.
61:10 πλὴν πλην besides; only μάταιοι ματαιος superficial οἱ ο the υἱοὶ υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human ψευδεῖς ψευδης false οἱ ο the υἱοὶ υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human ἐν εν in ζυγοῖς ζυγος yoke τοῦ ο the ἀδικῆσαι αδικεω injure; unjust to αὐτοὶ αυτος he; him ἐκ εκ from; out of ματαιότητος ματαιοτης superficiality ἐπὶ επι in; on τὸ ο the αὐτό αυτος he; him
61:10. verumtamen vanitas filii Adam mendacium filii viri in stateris dolosis fraudulenter agunt simulBut vain are the sons of men, the sons of men are liars in the balances: that by vanity they may together deceive.
9. Surely men of low degree are vanity, and men of high degree are a lie: in the balances they will go up; they are together lighter than vanity.
Surely men of low degree [are] vanity, [and] men of high degree [are] a lie: to be laid in the balance, they [are] altogether [lighter] than vanity:

61:10 Сыны человеческие только суета; сыны мужей ложь; если положить их на весы, все они вместе легче пустоты.
61:10
πλὴν πλην besides; only
μάταιοι ματαιος superficial
οἱ ο the
υἱοὶ υιος son
τῶν ο the
ἀνθρώπων ανθρωπος person; human
ψευδεῖς ψευδης false
οἱ ο the
υἱοὶ υιος son
τῶν ο the
ἀνθρώπων ανθρωπος person; human
ἐν εν in
ζυγοῖς ζυγος yoke
τοῦ ο the
ἀδικῆσαι αδικεω injure; unjust to
αὐτοὶ αυτος he; him
ἐκ εκ from; out of
ματαιότητος ματαιοτης superficiality
ἐπὶ επι in; on
τὸ ο the
αὐτό αυτος he; him
61:10. verumtamen vanitas filii Adam mendacium filii viri in stateris dolosis fraudulenter agunt simul
But vain are the sons of men, the sons of men are liars in the balances: that by vanity they may together deceive.
9. Surely men of low degree are vanity, and men of high degree are a lie: in the balances they will go up; they are together lighter than vanity.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. "Сыны человеческие" - обыкновенные люди, простой народ; "сыны мужей" - знатные лица. Надежда на тех и других в день своего спасения "суета и ложь", так как степень их влияния на конечную судьбу человека, в сопоставлении с божественным водительством, если положить на весы, окажется "легче пустоты", человек в определении своей судьбы ничто.
Adam Clarke: Commentary on the Bible - 1831
62:10: Trust not in oppression - Do not suppose that my unnatural son and his partisans can succeed.
Become not vain in robbery - If ye have laid your hands on the spoils of my house, do not imagine that these ill-gotten riches will prosper. God will soon scatter them to all the winds of heaven. All oppressors come to an untimely end; and all property acquired by injustice has God's curse on it.
Albert Barnes: Notes on the Bible - 1834
62:10: Trust not in oppression - The general meaning here is, that we are not to trust in anything but God. In the pRev_ious verse the psalmist had stated reasons why we should not trust in men of any rank. In this verse he enumerates several things on which people are accustomed to rely, or in which they place confidence, and he says that we should put no confidence in them in respect to the help which we need, or the great objects which are to be accomplished by us. The first thing mentioned is oppression; and the idea is, that we must not hope to accomplish our object by oppressing others; extorting their property or their service; making them by force subject to us, and subservient to our wishes. Many do this. Conquerors do it. Tyrants do it. The owners of slaves do it.
And become not vain in robbery - That is, Do not resort to theft or robbery, and depend on that for what is needed in life. Many do. The great robbers of the world - conquerors - have done it. Thieves and burglars do it. People who seek to defraud others of their earnings do it. They who withhold wages from laborers, and they who cheat in trade, do it.
If riches increase, set not your heart upon them - If you become rich without oppression, or without robbery. If your riches seem to grow of themselves - for that is the meaning of the original word (compare Mar 4:2) - do not rely on them as being all that you require. People are prone to do this. The rich man confides in his wealth, and supposes that he has all he needs. The psalmist says that none of these things constitute the true reliance of man. None of them can supply his real needs; none can defend him in the great perils of his existence; hone can save his soul. He needs, over and above all these, a God and Saviour; and it is such a God and Saviour only that can meet the real needs of his nature.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
62:10: Trust: Job 20:19, Job 20:29; Isa 28:15, Isa 30:12, Isa 47:10, Isa 59:4; Jer 13:25, Jer 17:11
riches: Psa 39:6, Psa 52:7; Deu 6:10-12, Deu 8:12-14; Job 27:16-23, Job 31:24, Job 31:25; Mar 8:36, Mar 8:37; Mar 10:23; Luk 12:15-21; Ti1 6:17
set: Psa 91:14; Pro 23:5
Geneva 1599
62:10 Trust not in oppression, and (h) become not vain in robbery: if riches increase, set not your heart [upon them].
(h) Give yourselves wholly to God by putting away all things that are contrary to his law.
John Gill
62:10 Trust not in oppression,.... Either in the power of oppressing others; see Is 30:12; or in riches gotten by oppression, which being put into a man's hand by his friend, he keeps, and will not return them; so Aben Ezra and Kimchi interpret it of mammon unlawfully obtained; mammon of unrighteousness, or unrighteous mammon; see Jer 17:11;
and become not vain in robbery; in riches gotten by open rapine and theft; and men become vain herein when they boast of such riches, place their confidence in them, and think to make atonement for their sins by burnt sacrifices purchased with them, Is 61:8;
if riches increase; in a lawful way, in such manner as the fruits of the earth do, as the word (m) used signifies: if they increase in great abundance from a little, as from one grain of corn many proceed; and insensibly, as the seed sown grows up, a man knows not how, through diligence and the blessing of God from heaven;
set not your heart upon them; your affections on them; they are ensnaring, they are apt to take the heart from God, to draw off the affections from Christ and things above, to choke the word, and lead into many temptations and harmful lusts; let not your hearts be elated, or lifted up with them; be not highminded, or filled with pride and vanity on account of them; nor put any trust in them, for they are uncertain things. Jarchi interprets it of the increase of the riches of others; see Ps 49:16.
(m) "cum pullulaverit", Montanus; "efflorescunt", Cocceius; "germinant, fructificant", Amama.
John Wesley
62:10 Vain - Feeding yourselves with vain hopes of felicity, from those riches which you take from others by violence.
Robert Jamieson, A. R. Fausset and David Brown
62:10 Not only are oppression and robbery, which are wicked means of wealth, no grounds of boasting; but even wealth, increasing lawfully, ought not to engross the heart.
61:1161:11: Մի՛ յուսայք յանիրաւութիւն, յափշտակութեան մի՛ ցանկայք. մեծութիւն թէ առիւ գայցէ, մի՛ յօժարեսցին սիրտք ձեր[7023]։ [7023] Ոմանք.Եւ մեծութիւն թէ առուիւ. կամ՝ առուով գայցէ։
11 Յոյս մի՛ դրէք անիրաւութեան վրայ, յափշտակութիւն մի՛ ցանկանաք, եթէ հարստութիւնն առուի պէս իսկ հոսի, թող ձեր սրտերը չցանկանան:
10 Հարստահարութեան մի՛ յուսաք, Յափշտակութեան վրայ փուճ յոյս մի՛ դնէք. Հարստութիւնը եթէ շատնայ, Սրտերնիդ թող չվստահի անոր։
Մի՛ յուսայք յանիրաւութիւն, յափշտակութեան մի՛ ցանկայք. եւ մեծութիւն եթէ առուով գայցէ, մի՛ յօժարեսցին սիրտք ձեր:

61:11: Մի՛ յուսայք յանիրաւութիւն, յափշտակութեան մի՛ ցանկայք. մեծութիւն թէ առիւ գայցէ, մի՛ յօժարեսցին սիրտք ձեր[7023]։
[7023] Ոմանք.Եւ մեծութիւն թէ առուիւ. կամ՝ առուով գայցէ։
11 Յոյս մի՛ դրէք անիրաւութեան վրայ, յափշտակութիւն մի՛ ցանկանաք, եթէ հարստութիւնն առուի պէս իսկ հոսի, թող ձեր սրտերը չցանկանան:
10 Հարստահարութեան մի՛ յուսաք, Յափշտակութեան վրայ փուճ յոյս մի՛ դնէք. Հարստութիւնը եթէ շատնայ, Սրտերնիդ թող չվստահի անոր։
zohrab-1805▾ eastern-1994▾ western am▾
61:1061:11 Не надейтесь на грабительство и не тщеславьтесь хищением; когда богатство умножается, не прилагайте {к нему} сердца.
61:11 μὴ μη not ἐλπίζετε ελπιζω hope ἐπὶ επι in; on ἀδικίαν αδικια injury; injustice καὶ και and; even ἐπὶ επι in; on ἅρπαγμα αρπαγμα not ἐπιποθεῖτε επιποθεω yearn πλοῦτος πλουτος wealth; richness ἐὰν εαν and if; unless ῥέῃ ρεω flow μὴ μη not προστίθεσθε προστιθημι add; continue καρδίαν καρδια heart
61:11. nolite confidere in calumnia et in rapina ne frustremini divitiae si fluxerint ne adponatis corTrust not in iniquity, and cover not robberies: if riches abound, set not your heart upon them.
10. Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart .
Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart:

61:11 Не надейтесь на грабительство и не тщеславьтесь хищением; когда богатство умножается, не прилагайте {к нему} сердца.
61:11
μὴ μη not
ἐλπίζετε ελπιζω hope
ἐπὶ επι in; on
ἀδικίαν αδικια injury; injustice
καὶ και and; even
ἐπὶ επι in; on
ἅρπαγμα αρπαγμα not
ἐπιποθεῖτε επιποθεω yearn
πλοῦτος πλουτος wealth; richness
ἐὰν εαν and if; unless
ῥέῃ ρεω flow
μὴ μη not
προστίθεσθε προστιθημι add; continue
καρδίαν καρδια heart
61:11. nolite confidere in calumnia et in rapina ne frustremini divitiae si fluxerint ne adponatis cor
Trust not in iniquity, and cover not robberies: if riches abound, set not your heart upon them.
10. Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart .
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Не должно думать, что безнаказанность хищений и грабительств, равно также материальные богатства в руках человека могут для него служить защитой и опорой и несокрушимым оплотом. Временный перевес на стороне нечестивого и его внешнее преобладание не должно вызывать подражания: "не прилагайте" к этому сердца. Все содержание 9-11: ст. направлено Давидом к окружающим его в изгнании людям, которых повергало в уныние и которые теряли веру в возможность спасения Давида и самих себя потому, что видели материальный перевес на стороне его хищных врагов.
Adam Clarke: Commentary on the Bible - 1831
62:11: God hath spoken once - God has once addressed his people in giving the law on Mount Sinai. The Chaldee translates the whole passage thus: "God hath spoken one law, and twice have we heard this from the mouth of Moses the great scribe, that strength is before God: and it becomes thee, O God, to show mercy to the righteous; for thou renderest to man according to his works."
Twice have I heard this - Except some of the ancient Versions, almost every version, translation, and commentary has missed the sense and meaning of this verse. I shall set down the text: אחת דבר אלהים שתים זו שמעתי achath dibber Elohim; shetayim zu shamati; of which the true version is this: Once hath God spoken; these two things have I heard. Now what are the two things he had heard?
1. כי וז לאלהים ki oz lelohim, "That strength is the Lord's;" that is, He is the Origin of pourer.
2. ולך אדני חסד ulecha Adonai, chased; "and to thee, Lord, is mercy;" that is, He is the Fountain of mercy.
These, then, are the two grand truths that the law, yea, the whole revelation of God, declares through every page. He is the Almighty; he is the most merciful; and hence the inference: The powerful, just, and holy God, the most merciful and compassionate Lord, will by and by judge the world, and will render to man according to his works. How this beautiful meaning should have been unseen by almost every interpreter, is hard to say: these verses contain one of the most instructive truths in the Bible.
Albert Barnes: Notes on the Bible - 1834
62:11: God hath spoken once; twice have I heard this - This repetition, or this declaration that he had heard the thing repeated, is designed to give emphasis to what was said, or to call attention to it as particularly worthy of notice. See the notes at Job 33:14. Compare Job 40:5. The sentiment here is particularly important, or is deserving of special attention, because, as the psalmist had shown, all other resources fail, and confidence is to be placed in nothing else for that which man so much needs; neither in people, whether of low degree or high Psa 62:9; not in oppressive acts - acts of mere power; not in plunder; not in wealth, however acquired, Psa 62:10.
That power belongeth unto God - Margin, strength. The idea is, that the strength which man needs - the ability to defend and to save him - is to be found in God. All else may fail, but the power of God will not fail. The result of all, therefore, should be to lead us to put our trust in God alone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
62:11: spoken: Job 33:14, Job 40:5
power: or, strength, Psa 68:34, Psa 68:35; Isa 26:4; Mat 6:13, Mat 28:18; Joh 19:11; Rev 19:1
Geneva 1599
62:11 God hath spoken (i) once; twice have I heard this; that power [belongeth] unto God.
(i) He has plainly born witness to his power, so that no one needs to doubt it.
John Gill
62:11 God hath spoken once,.... One word of his is more to be confided in, and depended on, than all the men and things in the world. The meaning is not that God hath only spoke once; he has spoke often; he spoke all things out of nothing in creation; he spoke all the words of the law at Mount Sinai; he spoke by the prophets under the Old Testament dispensation, and by his Son in the last days, and still by the ministers of the Gospel: but the sense is, that what God has once spoken stands; it is irreversible and immutable; it is firm, sure, and unalterable; he does not repent, he cannot lie, nor will he alter the thing that is gone out of his lips; and therefore his word is to be trusted to, when men of high degree are a lie;
twice have I heard this; that is, many times, as Kimchi explains it: the Targum refers this, and the preceding clause, to the delivery of the law:
"one law God spake, and twice we heard it from the mouth of Moses the great scribe;''
but the meaning is, that the psalmist had heard of two things, and was well assured of the truth of them, and which were the foundation of his trust and confidence; one is mentioned in this verse and the other in Ps 62:12; the first is,
that power belongeth unto God; great power, even almighty power, as appears from the creation of all things out of nothing, the preservation of them in their beings, the government of the world, the redemption of his people by Christ, the work of grace upon their hearts by his Spirit, the perseverance of the saints, their deliverance from their enemies, and the destruction of them. The ancient Cabalists (n) among the Jews have endeavoured, from this passage, to establish a Trinity in unity, they speak of
"three superior "Sephirot", or numbers; and of them it is said, "God hath spoken once, twice have I heard this": once and twice, lo, the three superior numbers, of whom it is said, one, one, one, three ones; and this is the meaning of "God hath spoken once, twice have I heard this; this" in it makes them one.''
(n) Tikkune Zohar, Correct. 38. fol. 82. 1.
John Wesley
62:11 Spoken - Frequently, both immediately as at Sinai, and by his holy prophets, from time to time. That - That power is God's prerogative; and consequently all creatures, either against or without him, are poor impotent things.
Robert Jamieson, A. R. Fausset and David Brown
62:11 once; twice--(as in Job 33:14; Job 40:5), are used to give emphasis to the sentiment. God's power is tempered by His mercy, which it also sustains.
61:1261:12: Միանգամ խօսեցաւ Աստուած, եւ երկուս զա՛յս լուաք։ ՅԱստուծոյ է զօրութիւն[7024]. [7024] Ոմանք.Եւ երկու զայս լուաք։
12 Մի անգամ խօսեց Աստուած, եւ երկու անգամ լսեցինք այս բանը:
11 Մէկ անգամ խօսեցաւ Աստուած. Երկու անգամ լսեցի ասիկա, Թէ զօրութիւնը Աստուծոյ կը պատկանի։
Միանգամ խօսեցաւ Աստուած, [370]եւ երկուս`` զայս լուայ. Աստուծոյ է զօրութիւն:

61:12: Միանգամ խօսեցաւ Աստուած, եւ երկուս զա՛յս լուաք։ ՅԱստուծոյ է զօրութիւն[7024].
[7024] Ոմանք.Եւ երկու զայս լուաք։
12 Մի անգամ խօսեց Աստուած, եւ երկու անգամ լսեցինք այս բանը:
11 Մէկ անգամ խօսեցաւ Աստուած. Երկու անգամ լսեցի ասիկա, Թէ զօրութիւնը Աստուծոյ կը պատկանի։
zohrab-1805▾ eastern-1994▾ western am▾
61:1161:12 Однажды сказал Бог, и дважды слышал я это, что сила у Бога,
61:12 ἅπαξ απαξ once ἐλάλησεν λαλεω talk; speak ὁ ο the θεός θεος God δύο δυο two ταῦτα ουτος this; he ἤκουσα ακουω hear
61:12. unum locutus est Deus duo haec audivi quia imperium Dei estGod hath spoken once, these two things have I heard, that power belongeth to God,
11. God hath spoken once, twice have I heard this; that power belongeth unto God:
God hath spoken once; twice have I heard this; that power [belongeth] unto God:

61:12 Однажды сказал Бог, и дважды слышал я это, что сила у Бога,
61:12
ἅπαξ απαξ once
ἐλάλησεν λαλεω talk; speak
ο the
θεός θεος God
δύο δυο two
ταῦτα ουτος this; he
ἤκουσα ακουω hear
61:12. unum locutus est Deus duo haec audivi quia imperium Dei est
God hath spoken once, these two things have I heard, that power belongeth to God,
11. God hath spoken once, twice have I heard this; that power belongeth unto God:
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13. "Однажды сказал Бог, и дважды слышал я" - я слышал двоякую истину, сказанную однажды Богом в руководство человеку: 1. "Сила у Бога" - власть распоряжаться всем существующим принадлежит только одному Богу, как верховному Миродержцу; 2. "Милость" ниспосылается тоже Им. Смысл всего выражения - истинная и верная защита только у одного милостивого Господа.
Albert Barnes: Notes on the Bible - 1834
62:12: Also unto thee, O Lord, belongeth mercy - Power, indeed, belongs to God Psa 62:11; but this is an attribute to be feared, and while, in one respect, it will inspire confidence, or while it gives us the assurance that God is able to defend us when all else shall fail, yet, unattended by any other attribute, it might produce only apprehension and alarm. What man, weak and sinful man, needs to know is not merely that God has almighty power, but how that power will be wielded, or with what other attributes it is combined; whether it will be put forth to destroy or to save; to kill or to keep alive; to crush or to uphold. Man, therefore, needs the assurance that God is a benevolent Being, as really as that he is a powerful Being; that he is disposed to show mercy; that his power will be put forth in behalf of those who confide in him, and not employed against them. Hence, the attribute of mercy is so essential to a proper conception of God; and hence, the psalm so appropriately closes by a reference to his mercy and compassion.
For thou renderest to every man according to his work - As this stands in our version, it would seem that the psalmist regarded what is here referred to as a manifestation of mercy. Yet the "rendering to every man according to his work" is an act of justice rather than of mercy. It is probable, therefore, that the word rendered "for" - כי kı̂ y - does not refer here to either of the attributes mentioned exclusively - either power or mercy - but is to be understood with reference to the general course of argument in the psalm, as adapted to lead to confidence in God. The fact that he is a God who will deal impartially with mankind, or who will regard what is right and proper to be done in view of the characters of mankind, is a reason why they should confide in God - since there could be no just ground of confidence in a Being who is not thus impartial and just. All these combined - power, mercy, equity - constitute a reason why people should confide in God. If either of these were missing in the divine character, man could have no confidence in God. If these things do exist in God, unlimited confidence may be placed in him as having all needful power to save; as being so merciful that sinful people may trust in him; and as being so just and equal in his dealings that all may feel that it is right to repose confidence in a Being by whom all the interests of the universe will be secured. Compare Jo1 1:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
62:12: mercy: Psa 86:15, Psa 103:8, Psa 103:17; Exo 34:6, Exo 34:7; Dan 9:9, Dan 9:18; Mic 7:18
renderest: Job 34:11; Pro 24:12; Jer 32:19; Eze 7:27, Eze 18:30, Eze 33:20; Mat 16:27; Rom 2:6; Co1 3:8; Co2 5:10; Eph 6:8; Col 3:25; Pe1 1:17; Rev 22:12
Geneva 1599
62:12 Also unto thee, O Lord, [belongeth] mercy: for thou (k) renderest to every man according to his work.
(k) So that the wicked will feel your power, and the godly your mercy.
John Gill
62:12 Also unto thee, O Lord, belongeth mercy,.... This is the other thing the psalmist had heard, and was assured of, and which encouraged his hope and trust in the Lord; that mercy belonged to him, Ps 130:7; as appears, not only from the common bounties of his providence, daily bestowed upon his creatures; but from the special gift of his Son, and of all spiritual mercies and blessings in him; from the regeneration of the Lord's people, the pardon of their sins, and their eternal salvation;
for thou renderest to every man according to his work; and which is a reason proving that both power and mercy belong to God; power in punishing the wicked according to their deserts, and mercy in rewarding the saints, not in a way of merit, or of debt, but of grace. Some interpret the words, as Aben Ezra and Kimchi observe, "though thou renderest", &c. that is, God is gracious and merciful, though he is also just and righteous in rendering to every man as his work is, whether it be good or evil.
John Wesley
62:12 Therefore - God is almighty, therefore he can easily destroy all his enemies: he is also merciful, and therefore will pardon good mens failings. Renderest - And this as he is obliged to do by his holy nature, so is he able to do it, being omnipotent, and willing to do it to the godly (which was the only thing that might be doubted, because of their manifold miscarriages) because he is merciful and gracious.
Robert Jamieson, A. R. Fausset and David Brown
62:12 for thou renderest--literally, "that Thou renderest," &c., connected with "I heard this," as the phrase--"that power," &c. [Ps 62:11] --teaching that by His power He can show both mercy and justice.
61:1361:13: եւ քո՛ Տէր ողորմութիւն. եւ դու հատուցանես իւրաքանչի՛ւր ըստ գործս նոցա[7025]։ Տունք. ժգ̃։[7025] Ոմանք.Աստուծոյ է զօրութիւն։
13 Աստծունն է զօրութիւնը, եւ քոնն է, Տէ՛ր, ողորմութիւնը, դու ես հատուցում իւրաքանչիւրին ըստ իր գործերի:
12 Ողորմութիւնն ալ քուկդ է, ո՛վ Տէր, Վասն զի ամէն մէկուն իր գործին համեմատ հատուցում կ’ընես։
եւ քո, Տէր, ողորմութիւն, եւ դու հատուցանես իւրաքանչիւր ըստ գործս նոցա:

61:13: եւ քո՛ Տէր ողորմութիւն. եւ դու հատուցանես իւրաքանչի՛ւր ըստ գործս նոցա[7025]։ Տունք. ժգ̃։
[7025] Ոմանք.Աստուծոյ է զօրութիւն։
13 Աստծունն է զօրութիւնը, եւ քոնն է, Տէ՛ր, ողորմութիւնը, դու ես հատուցում իւրաքանչիւրին ըստ իր գործերի:
12 Ողորմութիւնն ալ քուկդ է, ո՛վ Տէր, Վասն զի ամէն մէկուն իր գործին համեմատ հատուցում կ’ընես։
zohrab-1805▾ eastern-1994▾ western am▾
61:1261:13 и у Тебя, Господи, милость, ибо Ты воздаешь каждому по делам его.
61:13 ὅτι οτι since; that τὸ ο the κράτος κρατος dominion τοῦ ο the θεοῦ θεος God καὶ και and; even σοί σοι you κύριε κυριος lord; master τὸ ο the ἔλεος ελεος mercy ὅτι οτι since; that σὺ συ you ἀποδώσεις αποδιδωμι render; surrender ἑκάστῳ εκαστος each κατὰ κατα down; by τὰ ο the ἔργα εργον work αὐτοῦ αυτος he; him
61:13. et tibi Domine misericordia quia tu reddes unicuique secundum opus suumAnd mercy to thee, O Lord; for thou wilt render to every man according to his works.
12. Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work.
Also unto thee, O Lord, [belongeth] mercy: for thou renderest to every man according to his work:

61:13 и у Тебя, Господи, милость, ибо Ты воздаешь каждому по делам его.
61:13
ὅτι οτι since; that
τὸ ο the
κράτος κρατος dominion
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
σοί σοι you
κύριε κυριος lord; master
τὸ ο the
ἔλεος ελεος mercy
ὅτι οτι since; that
σὺ συ you
ἀποδώσεις αποδιδωμι render; surrender
ἑκάστῳ εκαστος each
κατὰ κατα down; by
τὰ ο the
ἔργα εργον work
αὐτοῦ αυτος he; him
61:13. et tibi Domine misericordia quia tu reddes unicuique secundum opus suum
And mercy to thee, O Lord; for thou wilt render to every man according to his works.
12. Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾