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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Псалом можно считать писанным Давидом в начале восстания Авессалома до бегства из Иерусалима, когда Давид видел те средства, которыми пользовались его враги для своей цели. Они, как возмутившиеся против помазанного и восседавшего на престоле царя, были "мятежниками" (3); главным их орудием было не внешнее насилие, но "язвительное слово, распространяемое втайне" (4-5), и хотя они "утвердились в намерении" низложить царя, однако поступали еще "скрыто" (5).

Такая картина неприязненных действий против Давида отвечает началу возмущения и подготовки мятежа до открытого его обнаружения.

Сохрани меня, Господи, от врага страшного и мятежного, скрыто подготовляющего против меня нападение (2-7). Но враги мои не успеют: их неправда будет причиной гибели их самих, и тогда-то (после гибели) все люди увидят, что кара бесчестных врагов есть дело Божие, а праведник будет радоваться о Господе (8-11).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This whole psalm has reference to David's enemies, persecutors, and slanderers; many such there were, and a great deal of trouble they gave him, almost all his days, so that we need not guess at any particular occasion of penning this psalm. I. He prays to God to preserve him from their malicious designs against him, ver. 1, 2. II. He gives a very bad character of them, as men marked for ruin by their own wickedness, ver. 3-6. III. By the spirit of prophecy he foretels their destruction, which would redound to the glory of God and the encouragement of his people, ver. 7-10. In singing this psalm we must observe the effect of the old enmity that is in the seed of the woman against the seed of the serpent, and assure ourselves that the serpent's head will be broken, at last, to the honour and joy of the holy seed.
Adam Clarke: Commentary on the Bible - 1831
The psalmist prays for preservation from the wicked, Psa 64:1, Psa 64:2; whom he describes, Psa 64:3-6; shows their punishment, Psa 64:7, Psa 64:8; and the effect that this should have on the godly, Psa 64:9, Psa 64:10.
The title, To the chief Musician, or conqueror, A Psalm of David. The Syriac says, "composed by David when warned by Gad the prophet, who said, Stay not in Masrob, because Saul seeks thy life." Some think it was composed by David when he was persecuted by Saul; or during the rebellion of Absalom. But Calmet thinks it is a complaint of the captives in Babylon.
Albert Barnes: Notes on the Bible - 1834
64:0: This psalm is described as a "psalm of David," and it bears internal evidence that it was composed by him, as it contains first, a prayer for deliverance from enemies Psa 64:1-6; and second, a confident expectation of deliverance, Psa 64:7-10; a form of structure found in many of the psalms written by David. It is addressed, or dedicated, as many others are, "To the chief Musician." This fact shows that it was not designed as an expression of mere private feeling, but was intended to be employed in the worship of God. See the notes at the Introduction to Psa 4:1-8.
The occasion on which this psalm was composed is unknown. In its general structure and character, it bears a strong resemblance to Psa 58:1-11. Indeed, many of the expressions in the two psalms are the same, and it would seem probable that it was composed with reference to the same occasion, or that the circumstances in the two cases were so similar as to make the same expressions in the main appropriate. The occasion may have been, either the times of persecution under Saul, or the rebellion of Absalom. Perhaps we may suppose, without impropriety, that the former psalm Psa 58:1-11 was composed in the time of Saul, and this in the time of Absalom, and that the circumstances in the two eases were so similar, that the author found the same phraseology which he had used on the former occasion to be appropriate to his present position, or that his feelings were so identical now with what they were then, that he naturally expressed himself in substantially the same language.
The psalm, as observed above, is composed of two parts:
I. A prayer for deliverance from his enemies, with a description of their character, Psa 64:1-6.
II. An expression of confident expectation that his prayer would be answered, and that God would interpose in his behalf, Psa 64:7-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 64:1, David prays for deliverance, complaining of his enemies; Psa 64:7, He promises himself to see such an evident destruction of his enemies, as the righteous shall rejoice at it.
Carl Friedrich Keil and Franz Delitzsch

invocation of Divine Protection against the Falseness of Men
Even Hilary begins the exposition of this Psalm with the words Psalmi superscriptio historiam non continet, in order at the outset to give up all attempt at setting forth its historical connection. The Midrash observes that it is very applicable to Daniel, who was cast into the lions' den by the satraps by means of a delicately woven plot. This is indeed true; but only because it is wanting in any specially defined features and cannot with any certainty be identified with one or other of the two great periods of suffering in the life of David.
John Gill
INTRODUCTION TO PSALM 64
To the chief Musician, A Psalm of David. This psalm is applied by R. Obadiah to Haman and Mordecai. The enemy is Haman, the perfect man shot at is Mordecai; about whom Haman communed with his friends to lay snares for him, and searched diligently for occasions against him and his people, which issued in his own destruction. The ancient Midrash (y) of the Jews applies it to Daniel, when cast into the den of lions; and Jarchi supposes that David, by a spirit of prophecy, foresaw it, and prayed for him who was of his seed; and that everything in the psalm beautifully falls in with that account: Daniel is the perfect man aimed at; the enemy are the princes of Darius's court, who consulted against him, communed of laying snares for him, and gained their point, which proved their own ruin. But the psalm literally belongs to David, by whom it was composed. The Arabic versions call it a psalm of David, when Saul persecuted him; and the Syriac version refers it to the time when Gad said to him, abide not in the hold, 1Kings 22:5. He is the perfect man, who was upright and innocent as to what he was charged with in respect to Saul; who is the enemy, from the fear of whom he desires his life might be preserved; and who with his courtiers took counsel against him, and laid deep schemes to destroy him, but at last were destroyed themselves. Moreover, the psalm may very well be applied to the Messiah, the son of David, and who was his antitype, and especially in his sufferings: he is the perfect man in the highest sense; the Jews were the enemies that took counsel, and searched for occasions against him, and accomplished their designs in a good measure; for which wrath came upon them to the uttermost. The psalmist also may be very well thought to represent the church and people of God; who in all ages have had their enemies and their fears; against whom wicked men have devised mischief, and levelled their arrows of persecution; though no weapon formed against them shall prosper.
(y) Apud Jarchium & Yalkut Simeoni in loc.
63:163:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ԿԳ։
1 Այսուհետեւ՝ սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
Ի կատարած. Սաղմոս Դաւթի:

63:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ԿԳ։
1 Այսուհետեւ՝ սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
zohrab-1805▾ eastern-1994▾ western am▾
63:063:1 Начальнику хора. Псалом Давида.
63:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
63:1 מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִ֑ד ḏāwˈiḏ דָּוִד David בִּ֝ ˈbi בְּ in הְיֹותֹ֗ו hᵊyôṯˈô היה be בְּ bᵊ בְּ in מִדְבַּ֥ר miḏbˌar מִדְבָּר desert יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah אֱלֹהִ֤ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s) אֵלִ֥י ʔēlˌî אֵל god אַתָּ֗ה ʔattˈā אַתָּה you אֲֽשַׁחֲ֫רֶ֥ךָּ ʔˈᵃšaḥˈᵃrˌekkā שׁחר look for צָמְאָ֬ה ṣāmᵊʔˈā צמא be thirsty לְךָ֨׀ lᵊḵˌā לְ to נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul כָּמַ֣הּ kāmˈah כָּמַהּ faint לְךָ֣ lᵊḵˈā לְ to בְשָׂרִ֑י vᵊśārˈî בָּשָׂר flesh בְּ bᵊ בְּ in אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth צִיָּ֖ה ṣiyyˌā צִיָּה dry country וְ wᵊ וְ and עָיֵ֣ף ʕāyˈēf עָיֵף faint בְּלִי־ bᵊlî- בְּלִי destruction מָֽיִם׃ mˈāyim מַיִם water
63:1. victori canticum DavidUnto the end, a psalm for David.
For the Chief Musician. A Psalm of David.
63:1. A Psalm of David, when he was in the wilderness of Judah. O God, thou [art] my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is;
63:1. A Psalm of David, when he was in the desert of Idumea. O God, my God: to you, I keep vigil until first light. For you, my soul has thirsted, to you my body, in so many ways.
[375] KJV Chapter [64] To the chief Musician, A Psalm of David:

63:1 Начальнику хора. Псалом Давида.
63:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
63:1
מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm
לְ lᵊ לְ to
דָוִ֑ד ḏāwˈiḏ דָּוִד David
בִּ֝ ˈbi בְּ in
הְיֹותֹ֗ו hᵊyôṯˈô היה be
בְּ bᵊ בְּ in
מִדְבַּ֥ר miḏbˌar מִדְבָּר desert
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
אֱלֹהִ֤ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s)
אֵלִ֥י ʔēlˌî אֵל god
אַתָּ֗ה ʔattˈā אַתָּה you
אֲֽשַׁחֲ֫רֶ֥ךָּ ʔˈᵃšaḥˈᵃrˌekkā שׁחר look for
צָמְאָ֬ה ṣāmᵊʔˈā צמא be thirsty
לְךָ֨׀ lᵊḵˌā לְ to
נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul
כָּמַ֣הּ kāmˈah כָּמַהּ faint
לְךָ֣ lᵊḵˈā לְ to
בְשָׂרִ֑י vᵊśārˈî בָּשָׂר flesh
בְּ bᵊ בְּ in
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
צִיָּ֖ה ṣiyyˌā צִיָּה dry country
וְ wᵊ וְ and
עָיֵ֣ף ʕāyˈēf עָיֵף faint
בְּלִי־ bᵊlî- בְּלִי destruction
מָֽיִם׃ mˈāyim מַיִם water
63:1. victori canticum David
Unto the end, a psalm for David.
For the Chief Musician. A Psalm of David.
63:1. A Psalm of David, when he was in the wilderness of Judah. O God, thou [art] my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is;
63:1. A Psalm of David, when he was in the desert of Idumea. O God, my God: to you, I keep vigil until first light. For you, my soul has thirsted, to you my body, in so many ways.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
64:1: Hear my voice - The psalmist feared for his life, and the lives of his fellow-captives; and he sought help of God. He prayed, and he lifted up his voice; and thus showed his earnestness.
Albert Barnes: Notes on the Bible - 1834
64:1: Hear my voice, O God, in my prayer - The use of the word voice here would seem to imply that this was audible prayer, or that, though alone, he gave utterance to his petitions aloud. We have this same use of the word often in the Psalms, making it probable that even private prayers were uttered in an audible manner. In most cases, when there is no danger of being overheard, or of its being construed as ostentation or Pharisaism, this is favorable to the spirit of secret devotion. Compare the notes at Dan 6:10. The word here rendered prayer means properly speech, discourse; then, complaint; then, meditation. It is most commonly rendered complaint. See Job 7:13; Job 9:27; Job 10:1; Job 21:4; Psa 55:2 (notes); Ps. 102 (Title); Psa 142:2. It refers here to a state of mind caused by trouble and danger, when the deep meditation on his troubles and dangers found expression in audible words - whether those words were complaint or petition. As there are no indications in the psalm that David was disposed to complain in the sense of blaming God, the proper interpretation here is that his deep meditations took the form of prayer.
Preserve my life from fear of the enemy - Either Saul or Absalom. He prayed that his life might be made so secure that he would not have occasion to be afraid of his enemy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:1: am 2943, bc 1061
Hear: Psa 27:7, Psa 55:1, Psa 55:2, Psa 130:1, Psa 130:2, Psa 141:1, Psa 143:1-3; Lam 3:55, Lam 3:56
preserve: Psa 17:8, Psa 17:9, Psa 31:13-15, Psa 34:4, Psa 56:2-4; Act 18:9, Act 18:10, Act 27:24
Carl Friedrich Keil and Franz Delitzsch
64:1
The Psalm opens with an octostich, and closes in the same way. The infinitive noun שׂיח signifies a complaint, expressed not by the tones of pain, but in words. The rendering of the lxx (here and in Ps 55:3) is too general, ἐν τῷ θέεσθαί με. The "terror" of the enemy is that proceeding from him (gen. obj. as in Deut 2:15, and frequently). The generic singular אויב is at once particularized in a more detailed description with the use of the plural. סוד is a club or clique; רגשׁה (Targumic = המון, e.g., Ezek 30:10) a noisy crowd. The perfects after אשׁר affirm that which they now do as they have before done; cf. Ps 140:4 and Ps 58:8, where, as in this passage, the treading or bending of the bow is transferred to the arrow. דּבר מר is the interpretation added to the figure, as in Ps 144:7. That which is bitter is called מר, root מר, stringere, from the harsh astringent taste; here it is used tropically of speech that wounds and inflicts pain (after the manner of an arrow or a stiletto), πικροὶ λόγοι. With the Kal לירות (Ps 11:2) alternates the Hiph. ירהוּ. With פּתאם the description takes a new start. ולא ייראוּ, forming an assonance with the preceding word, means that they do it without any fear whatever, and therefore also without fear of God (Ps 55:20; Ps 25:18).
Geneva 1599
64:1 "To the chief Musician, A Psalm of David." Hear my (a) voice, O God, in my prayer: preserve my life from fear of the enemy.
(a) In that he calls to God with his voice, it is a sign that his prayer was vehement, and that his life was in danger.
John Gill
64:1 Hear my voice, O God, in my prayer,.... The prayer of the psalmist was vocal and expressed in a mournful manner, with groans and cries, as the word (z) used signifies, and with great ardour and fervency; his condition, by reason of his enemies, being very distressing, and therefore he is very eager and earnest that he might be heard;
preserve my life from fear of the enemy; David had his enemies. Saul and his courtiers, and was afraid of them; Christ had his enemies the wicked Jews, who sought his life before the time, and therefore he walked no more in Judea till near the time; and whose human nature was sometimes possessed of the fears of death, though they were sinless ones: the church and people of God have their enemies; as the men of the world, who revile, reproach, and persecute them; Satan their adversary, who goes about seeking to devour them; and their own corruptions and lusts which war against their souls; and death, the last enemy, which is so to human nature, though by the grace of Christ friendly to the saints. And the people of God have their fears of these enemies; they are afraid of men, their revilings and persecutions, though they have no reason since God is on their side; and of Satan, whose fiery darts and buffetings are very distressing, though if resisted he will flee; and of their own corruptions, lest they should one day perish by them; or, at least, lest they should break out, to the wounding of their souls, and the dishonour of God: and some of them, through fear of death, are all their lifetime subject to bondage: which fears, though they are not the saints' excellencies, but their infirmities, yet are consistent with the grace of God; and under the power and influence of these fears they apprehend sometimes their life to be in danger; and therefore pray to the God of their life, who has given them it, and is the preserver of it, that he would preserve their natural life, as he does; as also their spiritual life, which is preserved by him; is bound up in the bundle of life with the Lord their God, and is hid with Christ in God.
(z) "in querimonia mea", Tigurine version; "in oratione mea gemebunda", Gejerus; so Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
64:1 A prayer for deliverance from cunning and malicious enemies, with a confident view of their overthrow, which will honor God and give joy to the righteous. (Ps 64:1-10)
preserve . . . fear--as well as the danger producing it.
63:263:2: Լո՛ւր Աստուած աղօթից իմոց յաղաչել ինձ առ քեզ, յերկիւղէ թշնամւոյն փրկեա՛ զանձն իմ։
2 Աստուա՛ծ, երբ աղաչեմ քեզ, աղօթքս լսի՛ր, թշնամու սարսափից փրկի՛ր ինձ:
64 Ո՛վ Աստուած, լսէ՛ իմ ձայնս իմ գանգատելու ատենս. Թշնամիին վախէն իմ կեանքս պահպանէ։
Լուր, Աստուած, աղօթից իմոց յաղաչել ինձ առ քեզ, յերկիւղէ թշնամւոյն փրկեա զանձն իմ:

63:2: Լո՛ւր Աստուած աղօթից իմոց յաղաչել ինձ առ քեզ, յերկիւղէ թշնամւոյն փրկեա՛ զանձն իմ։
2 Աստուա՛ծ, երբ աղաչեմ քեզ, աղօթքս լսի՛ր, թշնամու սարսափից փրկի՛ր ինձ:
64 Ո՛վ Աստուած, լսէ՛ իմ ձայնս իմ գանգատելու ատենս. Թշնամիին վախէն իմ կեանքս պահպանէ։
zohrab-1805▾ eastern-1994▾ western am▾
63:163:2 Услышь, Боже, голос мой в молитве моей, сохрани жизнь мою от страха врага;
63:2 εἰσάκουσον εισακουω heed; listen to ὁ ο the θεός θεος God τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine ἐν εν in τῷ ο the δέεσθαί δεω bind; tie με με me ἀπὸ απο from; away φόβου φοβος fear; awe ἐχθροῦ εχθρος hostile; enemy ἐξελοῦ εξαιρεω extract; take out τὴν ο the ψυχήν ψυχη soul μου μου of me; mine
63:2 כֵּ֭ן ˈkēn כֵּן thus בַּ ba בְּ in † הַ the קֹּ֣דֶשׁ qqˈōḏeš קֹדֶשׁ holiness חֲזִיתִ֑יךָ ḥᵃzîṯˈîḵā חזה see לִ li לְ to רְאֹ֥ות rᵊʔˌôṯ ראה see עֻ֝זְּךָ֗ ˈʕuzzᵊḵˈā עֹז power וּ û וְ and כְבֹודֶֽךָ׃ ḵᵊvôḏˈeḵā כָּבֹוד weight
63:2. audi Deus vocem meam loquentis a timore inimici serva vitam meamHear O God, my prayer, when I make supplication to thee: deliver my soul from the fear of the enemy.
1. Hear my voice, O God, in my complaint: preserve my life from fear of the enemy.
63:2. To see thy power and thy glory, so [as] I have seen thee in the sanctuary.
63:2. By a deserted land, both inaccessible and waterless, so I have appeared in the sanctuary before you, in order to behold your virtue and your glory.
Hear my voice, O God, in my prayer: preserve my life from fear of the enemy:

63:2 Услышь, Боже, голос мой в молитве моей, сохрани жизнь мою от страха врага;
63:2
εἰσάκουσον εισακουω heed; listen to
ο the
θεός θεος God
τῆς ο the
φωνῆς φωνη voice; sound
μου μου of me; mine
ἐν εν in
τῷ ο the
δέεσθαί δεω bind; tie
με με me
ἀπὸ απο from; away
φόβου φοβος fear; awe
ἐχθροῦ εχθρος hostile; enemy
ἐξελοῦ εξαιρεω extract; take out
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
63:2
כֵּ֭ן ˈkēn כֵּן thus
בַּ ba בְּ in
הַ the
קֹּ֣דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
חֲזִיתִ֑יךָ ḥᵃzîṯˈîḵā חזה see
לִ li לְ to
רְאֹ֥ות rᵊʔˌôṯ ראה see
עֻ֝זְּךָ֗ ˈʕuzzᵊḵˈā עֹז power
וּ û וְ and
כְבֹודֶֽךָ׃ ḵᵊvôḏˈeḵā כָּבֹוד weight
63:2. audi Deus vocem meam loquentis a timore inimici serva vitam meam
Hear O God, my prayer, when I make supplication to thee: deliver my soul from the fear of the enemy.
1. Hear my voice, O God, in my complaint: preserve my life from fear of the enemy.
63:2. To see thy power and thy glory, so [as] I have seen thee in the sanctuary.
63:2. By a deserted land, both inaccessible and waterless, so I have appeared in the sanctuary before you, in order to behold your virtue and your glory.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. "Сохрани жизнь мою от страха врага" - гебраизм - от страшного врага, каким и был Авессалом, готовый лишить Давида жизни в целях завладения престолом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Malice of David's Enemies.

1 Hear my voice, O God, in my prayer: preserve my life from fear of the enemy. 2 Hide me from the secret counsel of the wicked; from the insurrection of the workers of iniquity: 3 Who whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words: 4 That they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not. 5 They encourage themselves in an evil matter: they commune of laying snares privily; they say, Who shall see them? 6 They search out iniquities; they accomplish a diligent search: both the inward thought of every one of them, and the heart, is deep.
David, in these verses, puts in before God a representation of his own danger and of his enemies' character, to enforce his petition that God would protect him and punish them.
I. He earnestly begs of God to preserve him (v. 1, 2): Hear my voice, O God! in my prayer; that is, grant me the thing I pray for, and this is it, Lord, preserve my life from fear of the enemy, that is, fro the enemy that I am in fear of. He makes request for his life, which is, in a particular manner, dear to him, because he knows it is designed to be very serviceable to God and his generation. When his life is struck at it cannot be thought he should altogether hold his peace, Esth. vii. 2, 4. And, if he plead his fear of the enemy, it is no disparagement to his courage; his father Jacob, that prince with God, did so before him. Gen. xxii. 11, Deliver me from the hand of Esau, for I fear him. Preserve my life from fear, not only from the thing itself which I fear, but from the disquieting fear of it; this is, in effect, the preservation of the life, for fear has torment, particularly the fear of death, by reason of which some are all their life-time subject to bondage. He prays, "Hide me from the secret counsel of the wicked, from the mischief which they secretly consult among themselves to do against me, and from the insurrection of the workers of iniquity, who join forces, as they join counsels, to do me a mischief." Observe, The secret counsel ends in an insurrection; treasonable practices begin in treasonable confederacies and conspiracies. "Hide me from them, that they may not find me, that they may not reach me. Let me be safe under thy protection."
II. He complains of the great malice and wickedness of his enemies: "Lord, hide me from them, for they are the worst of men, not fit to be connived at; they are dangerous men, that will stick at nothing; so that I am undone if thou do not take my part."
1. They are very spiteful in their calumnies and reproaches, v. 3, 4. They are described as military men, with their sword and bow, archers that take aim exactly, secretly, and suddenly, and shoot at the harmless bird that apprehends not herself in any danger. But, (1.) Their tongues are their swords, flaming swords, two-edged swords, drawn swords, drawn in anger, with which they cut, and wound, and kill, the good name of their neighbours. The tongue is a little member, but, like the sword, it boasts great things, Jam. iii. 5. It is a dangerous weapon. (2.) Bitter words are their arrows--scurrilous reflections, opprobrious nicknames, false representations, slanders, and calumnies, the fiery darts of the wicked one, set on fire to hell. For these their malice bends their bows, to send out these arrows with so much the more force. (3.) The upright man is their mark; against him their spleen is, and they cannot speak peaceably either of him or to him. The better any man is the more he is envied by those that are themselves bad, and the more ill is said of him. (4.) They manage it with a great deal of art and subtlety. They shoot in secret, that those they shoot at may not discover them and avoid the danger, for in vain is the net spread in the sight of any bird. And suddenly do they shoot, without giving a man lawful warning or any opportunity to defend himself. Cursed be he that thus smites his neighbour secretly in his reputation, Deut. xxvii. 24. There is no guard against a pass made by a false tongue. (5.) Herein they fear not, that is, they are confident of their success, and doubt not but by these methods they shall gain the point which their malice aims at. Or, rather, they fear not the wrath of God, which they will be the portion of a false tongue. They are impudent and daring in the mischief they do to good people, as if they must never be called to an account for it.
2. They are very close and very resolute in their malicious projects, v. 5. (1.) They strengthen and corroborate themselves and one another in this evil matter, and by joining together in it they make one another the more bitter and the more bold. Fortiter calumniari, aliquid adhærebit--Lay on an abundance of reproach; part will be sure to stick. It is bad to do a wrong thing, but worse to encourage ourselves and one another in doing it; this is doing the devil's work for him. It is a sign that the heart is hardened to the highest degree when it is thus fully set to do evil and fears no colours. It is the office of conscience to discourage men in an evil matter, but, when that is baffled, the case is desperate. (2.) They consult with themselves and one another how to do the most mischief and most effectually: They commune of laying snares privily. All their communion is in sin and all their communication is how to sin securely. They hold councils of war for finding out the most effectual expedients to do mischief; every snare they lay was talked of before, and was laid with all the contrivance of their wicked wits combined. (3.) They please themselves with an atheistical conceit that God himself takes no notice of their wicked practices: They say, Who shall see them? A practical disbelief of God's omniscience is at the bottom of all the wickedness of the wicked.
3. They are very industrious in putting their projects in execution (v. 6): "They search out iniquity; they take a great deal of pains to find out some iniquity or other to lay to my charge; they dig deep, and look far back, and put things to the utmost stretch, that they may have something to accuse me of;" or, "They are industrious to find out new arts of doing mischief to me; in this they accomplish a diligent search; they go through with it, and spare neither cost nor labour." Evil men dig up mischief. Half the pains that many take to damn their souls would serve to save them. They are masters of all the arts of mischief and destruction, for the inward thought of every one of them, and the heart, are keep, deep as hell, desperately wicked, who can know it? By the unaccountable wickedness of their wit and of their will, they show themselves to be, both in subtlety and malignity, the genuine offspring of the old serpent.
Adam Clarke: Commentary on the Bible - 1831
64:2: Hide me from the secret counsel - They plotted his destruction, and then formed insurrections in order to accomplish it.
Workers of iniquity - Those who made sin their labor, their daily employment; it was their occupation and trade. It is supposed that by this title the Babylonians are intended. See Psa 6:3; Psa 14:4; Psa 36:12; Psa 53:4; Psa 59:2.
Albert Barnes: Notes on the Bible - 1834
64:2: Hide me - Or, more literally, thou wilt hide me. There is both an implied prayer that this might be done, and a confident belief that it would be done. The idea is, Protect me; guard me; make me safe - as one is who is hidden or concealed so that his enemies cannot find him.
From the secret counsel - The word used here - סוד sô d - means properly couch, cushion; and then, a divan, a circle of friends sitting together on couches for familiar conversation, or for counsel. See Psa 25:14, note; Psa 55:14, note; compare Job 15:8; Job 29:4. Here the reference is to the consultations of his enemies for the purpose of doing him wrong. Of course, as they took this counsel together, he could not know it, and the word secret is not improperly applied to it. The idea here is, that although he did not know what that counsel or purpose was, or what was the result of their consultations, yet God knew, and he could guard him against it.
Of the wicked - Not the wicked in general, but his particular foes who were endeavoring to destroy him. Luther renders this, "from the assembling of the wicked."
From the insurrection - The word used here - רגשׁה rigshâ h - means properly a "noisy crowd, a multitude." The allusion is to such a crowd, such a disorderly and violent rabble, as constituted a mob. He was in danger not only from the secret purposes of the more calm and thoughtful of his enemies who were plotting against him, but from the excited passions of the multitude, and thus his life was in double danger. If he escaped the one, he had no security that he would escape the other. So the Redeemer was exposed to a double danger. There was the danger arising from the secret plottings of the Scribes and Pharisees assembled in council, and there was also the danger arising from the infuriated passions of the multitude. The former calmly laid the plan for putting him to death by a judicial trial; the others took up stones to stone him, or cried, "Crucify him, crucify him!" The word insurrection here does not well express the idea. The word tumult would better represent the meaning of the original.
Of the workers of iniquity - That is, of those who were arrayed against him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:2: Hide: Psa 27:5, Psa 31:20, Psa 143:9; Isa 32:2
secret: Psa 56:6, Psa 109:2, Psa 109:3; Gen 4:6; Sa1 23:22, Sa1 23:23; Sa2 17:2-4; Jer 11:19, Jer 18:23; Mat 26:3, Mat 26:4; Act 23:14, Act 23:15, Act 25:3
insurrection: Psa 2:2, Psa 3:1; Luk 23:18-23
Geneva 1599
64:2 Hide me from the (b) secret counsel of the wicked; from the (c) insurrection of the workers of iniquity:
(b) That is, from their secret malice.
(c) That is, their outward violence.
John Gill
64:2 Hide me from the secret counsel of the wicked,.... The word used denotes both the place where wicked men meet together for consultation; see Gen 49:6; and the counsel itself they there take; from the bad effects of which the psalmist desired to be hid and preserved. So Saul and his courtiers secretly took counsel against David, and the Jews against Christ, and that very privily and secretly; see Mt 26:3;
from the insurrection of the workers of iniquity; their noise, rage, and tumult; see Ps 2:1. The former phrase denotes their secret machinations and designs, and this their open violence; and the persons that entered into such measures are no other than evildoers and workers of iniquity; though they might be under a profession of religion, as David's enemies, and the Jews, who were Christ's enemies, were, Mt 7:22; and who are further described in the next verses.
Robert Jamieson, A. R. Fausset and David Brown
64:2 insurrection--literally, "uproar," noisy assaults, as well as their secret counsels.
63:363:3: Ծածկեսցես զիս ՚ի ժողովոց չարաց, ՚ի բազմութենէ ոյք գործեն զանօրէնութիւն[7033]։ [7033] Ոմանք.Ծածկեցեր զիս ՚ի ժողո՛՛։
3 Թաքցրո՛ւ ինձ չարագործների ամբոխից եւ անօրէնութիւն գործողների բազմութիւնից:
2 Ծածկէ զիս չարերուն ժողովէն, Անօրէնութիւն գործողներուն բազմութենէն,
Ծածկեսցես զիս ի ժողովոց չարաց, ի բազմութենէ ոյք գործեն զանօրէնութիւն:

63:3: Ծածկեսցես զիս ՚ի ժողովոց չարաց, ՚ի բազմութենէ ոյք գործեն զանօրէնութիւն[7033]։
[7033] Ոմանք.Ծածկեցեր զիս ՚ի ժողո՛՛։
3 Թաքցրո՛ւ ինձ չարագործների ամբոխից եւ անօրէնութիւն գործողների բազմութիւնից:
2 Ծածկէ զիս չարերուն ժողովէն, Անօրէնութիւն գործողներուն բազմութենէն,
zohrab-1805▾ eastern-1994▾ western am▾
63:263:3 укрой меня от замысла коварных, от мятежа злодеев,
63:3 ἐσκέπασάς σκεπαζω me ἀπὸ απο from; away συστροφῆς συστροφη conspiracy πονηρευομένων πονηρευομαι from; away πλήθους πληθος multitude; quantity ἐργαζομένων εργαζομαι work; perform τὴν ο the ἀνομίαν ανομια lawlessness
63:3 כִּי־ kî- כִּי that טֹ֣וב ṭˈôv טֹוב good חַ֭סְדְּךָ ˈḥasdᵊḵā חֶסֶד loyalty מֵֽ mˈē מִן from חַיִּ֗ים ḥayyˈîm חַיִּים life שְׂפָתַ֥י śᵊfāṯˌay שָׂפָה lip יְשַׁבְּחֽוּנְךָ׃ yᵊšabbᵊḥˈûnᵊḵā שׁבח praise
63:3. absconde me a consilio malignorum a tumultu operantium iniquitatemThou hast protected me from the assembly of the malignant; from the multitude of the workers of iniquity.
2. Hide me from the secret counsel of evil-doers; from the tumult of the workers of iniquity:
63:3. Because thy lovingkindness [is] better than life, my lips shall praise thee.
63:3. For your mercy is better than life itself. It is you my lips will praise.
Hide me from the secret counsel of the wicked; from the insurrection of the workers of iniquity:

63:3 укрой меня от замысла коварных, от мятежа злодеев,
63:3
ἐσκέπασάς σκεπαζω me
ἀπὸ απο from; away
συστροφῆς συστροφη conspiracy
πονηρευομένων πονηρευομαι from; away
πλήθους πληθος multitude; quantity
ἐργαζομένων εργαζομαι work; perform
τὴν ο the
ἀνομίαν ανομια lawlessness
63:3
כִּי־ kî- כִּי that
טֹ֣וב ṭˈôv טֹוב good
חַ֭סְדְּךָ ˈḥasdᵊḵā חֶסֶד loyalty
מֵֽ mˈē מִן from
חַיִּ֗ים ḥayyˈîm חַיִּים life
שְׂפָתַ֥י śᵊfāṯˌay שָׂפָה lip
יְשַׁבְּחֽוּנְךָ׃ yᵊšabbᵊḥˈûnᵊḵā שׁבח praise
63:3. absconde me a consilio malignorum a tumultu operantium iniquitatem
Thou hast protected me from the assembly of the malignant; from the multitude of the workers of iniquity.
2. Hide me from the secret counsel of evil-doers; from the tumult of the workers of iniquity:
63:3. Because thy lovingkindness [is] better than life, my lips shall praise thee.
63:3. For your mercy is better than life itself. It is you my lips will praise.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
64:3: Who whet their tongue like a sword - They devise the evil they shall speak, and meditate on the most provoking, injurious, and defamatory words; as the soldier whets his sword that he may thereby the better cut down his enemies.
Their arrows - bitter words - Their defamatory sayings are here represented as deadly as poisoned arrows; for to such is the allusion here made.
Albert Barnes: Notes on the Bible - 1834
64:3: Who whet their tongue like a sword - Who sharpen their tongue; that is, they utter words that will cut deep, or penetrate the soul. The idea is that of slander or reproach - the same idea which we have in Shakespeare (Cymbeline):
"'Tis slander;
Whose edge is sharper than the sword."
This comparison is a favorite one with David. Compare Psa 52:2; Psa 57:4; Psa 59:7.
And bend their bows ... - That is, they prepare for this - as they make ready to shoot who bend their bows, and fix their arrows on the string. The idea here is, that this was deliberate, or was the result of counsel and purpose. It was not an outbreak of mere passion and excitement; it was by fixed design and careful preparation. See Psa 11:2, note; Psa 58:7, note.
Even bitter words - We apply the same term bitter now to words of malice and reproach.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:3: whet: Psa 57:4; Pro 12:18, Pro 30:14; Isa 54:17; Jer 9:3; Jam 3:6-8
bend: Psa 11:2, Psa 58:7
Geneva 1599
64:3 Who whet their tongue like a sword, [and] bend [their bows to shoot] their arrows, [even] (d) bitter words:
(d) False reports and slanders.
John Gill
64:3 Who whet their tongue like a sword,.... Use cutting, wounding, killing, and devouring words; on which they set an edge, and make them keener and keener to hurt and ruin the characters and reputations of good men, and grieve and distress their minds;
and bend their bows to shoot their arrows, even bitter words; such are the these doctrines of heretical men, which are roots of bitterness, that defile some and trouble others; such are the oaths and curses of profane sinners, whose mouths are full of cursing and bitterness; and such are the blasphemies of antichrist against God, against his tabernacle, and against them that dwell therein; and such are the hard speeches spoken by ungodly sinners against Christ and his people; these are like arrows shot from a bow, and full of deadly poison. The Targum is
"they stretch out their bows, they anoint their arrows with deadly and bitter poison.''
There seems to be an allusion to fixing letters in arrows, and so shooting or directing them where it was desired they should fall and be taken up; so Timoxenus and Artobazus sent letters to one another in this way, at the siege of Potidaea (a): and after the same manner, the Jews say (b), Shebna and Joab sent letters to Sennacherib, acquainting him that all Israel were willing to make peace with him; but Hezekiah and Isaiah would not allow them to.
(a) Herodot. Urania, sive l. 8. c. 128. (b) Derash R. Aba in Kimchi in Psal. xi. 2.
Robert Jamieson, A. R. Fausset and David Brown
64:3 Similar figures for slander (Ps 57:4; Ps 59:7).
bend--literally, "tread," or, "prepared." The allusion is to the mode of bending a bow by treading on it; here, and in Ps 58:7, transferred to arrows.
63:463:4: Ոյք սրեցին որպէս սուսե՛ր զլեզուս իւրեանց, լարեցին զաղեղունս իւրեանց յիրս դառնութեան։
4 Նրանք սուսերի պէս սրեցին իրենց լեզուները եւ իրենց աղեղները լարեցին դառն գործի համար,
3 Որոնք իրենց լեզուները թուրի պէս կը սրեն, Որոնք նետերու պէս լեղի խօսքեր կը գործածեն,
Ոյք սրեցին որպէս սուսեր զլեզուս իւրեանց, լարեցին զաղեղունս իւրեանց յիրս դառնութեան:

63:4: Ոյք սրեցին որպէս սուսե՛ր զլեզուս իւրեանց, լարեցին զաղեղունս իւրեանց յիրս դառնութեան։
4 Նրանք սուսերի պէս սրեցին իրենց լեզուները եւ իրենց աղեղները լարեցին դառն գործի համար,
3 Որոնք իրենց լեզուները թուրի պէս կը սրեն, Որոնք նետերու պէս լեղի խօսքեր կը գործածեն,
zohrab-1805▾ eastern-1994▾ western am▾
63:363:4 которые изострили язык свой, как меч; напрягли лук свой язвительное слово,
63:4 οἵτινες οστις who; that ἠκόνησαν ακοναω as; how ῥομφαίαν ρομφαια broadsword τὰς ο the γλώσσας γλωσσα tongue αὐτῶν αυτος he; him ἐνέτειναν εντεινω bow αὐτῶν αυτος he; him πρᾶγμα πραγμα act; matter πικρὸν πικρος bitter
63:4 כֵּ֣ן kˈēn כֵּן thus אֲבָרֶכְךָ֣ ʔᵃvāreḵᵊḵˈā ברך bless בְ vᵊ בְּ in חַיָּ֑י ḥayyˈāy חַיִּים life בְּ֝ ˈbᵊ בְּ in שִׁמְךָ šimᵊḵˌā שֵׁם name אֶשָּׂ֥א ʔeśśˌā נשׂא lift כַפָּֽי׃ ḵappˈāy כַּף palm
63:4. qui exacuerunt quasi gladium linguam suam tetenderunt sagittam suam verbum amarissimumFor they have whetted their tongues like a sword; they have bent their bow a bitter thing,
3. Who have whet their tongue like a sword, and have aimed their arrows, even bitter words:
63:4. Thus will I bless thee while I live: I will lift up my hands in thy name.
63:4. So will I bless you in my life, and I will lift up my hands in your name.
Who whet their tongue like a sword, [and] bend [their bows to shoot] their arrows, [even] bitter words:

63:4 которые изострили язык свой, как меч; напрягли лук свой язвительное слово,
63:4
οἵτινες οστις who; that
ἠκόνησαν ακοναω as; how
ῥομφαίαν ρομφαια broadsword
τὰς ο the
γλώσσας γλωσσα tongue
αὐτῶν αυτος he; him
ἐνέτειναν εντεινω bow
αὐτῶν αυτος he; him
πρᾶγμα πραγμα act; matter
πικρὸν πικρος bitter
63:4
כֵּ֣ן kˈēn כֵּן thus
אֲבָרֶכְךָ֣ ʔᵃvāreḵᵊḵˈā ברך bless
בְ vᵊ בְּ in
חַיָּ֑י ḥayyˈāy חַיִּים life
בְּ֝ ˈbᵊ בְּ in
שִׁמְךָ šimᵊḵˌā שֵׁם name
אֶשָּׂ֥א ʔeśśˌā נשׂא lift
כַפָּֽי׃ ḵappˈāy כַּף palm
63:4. qui exacuerunt quasi gladium linguam suam tetenderunt sagittam suam verbum amarissimum
For they have whetted their tongues like a sword; they have bent their bow a bitter thing,
3. Who have whet their tongue like a sword, and have aimed their arrows, even bitter words:
63:4. Thus will I bless thee while I live: I will lift up my hands in thy name.
63:4. So will I bless you in my life, and I will lift up my hands in your name.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. "Изострили язык свой, как меч". Враги Давида говорили и входили в сношения с народом не для расследования правды, а для причинения зла царю той неправдой, которую они прививали народу о Давиде. Язык их был "мечом".
Adam Clarke: Commentary on the Bible - 1831
64:4: That they may shoot in secret - They lurk, that they may take their aim the more surely, and not miss their mark.
Suddenly - When there is no fear apprehended, because none is seen.
Albert Barnes: Notes on the Bible - 1834
64:4: That they may shoot in secret - From an unobserved quarter; from a place where they are so concealed that it cannot be known where the arrows come from. There was a purpose to ruin him, and at the same time to conceal themselves, or not to let him know from what source the ruin came. It was not an open and manly fight, where he could see his enemy, but it was a warfare with a concealed foe.
At the perfect - At the upright; at one who is perfect so far as his treatment of them is concerned. Compare Psa 18:20, note; Psa 18:23, note.
Suddenly do they shoot at him - At an unexpected time, and from an unlooked-for quarter. They accomplish what they intended; they carry out their design.
And fear not - They feel confident that they are not known, and that they will not be detected. They have no fear of God or man. Compare Psa 55:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:4: shoot: Psa 10:8, Psa 10:9; Neh 4:11; Hab 3:14
the perfect: Psa 59:3, Psa 59:4; Joh 19:6; Pe1 2:22, Pe1 2:23
suddenly: Psa 64:7; Sa1 18:11, Sa1 19:10; Sa2 15:14
Geneva 1599
64:4 That they may shoot in secret at the perfect: suddenly do they shoot at him, and (e) fear not.
(e) To be without fear of God and reverence of man, is a sign of reprobation.
John Gill
64:4 That they may shoot in secret at the perfect,.... Meaning himself, who though not without sin, and far from perfection in himself, in the sight of God and with respect to his righteous law, which was exceeding broad; and therefore he saw an end of all perfection, and desired that God would not enter into judgment with him; but yet, in the case of Saul, he was quite clear and innocent, and without fault. Likewise the Messiah, of whom David was a type, may be meant; who has all the perfections of the divine and human nature in him, and is without sin, holy, harmless, pure, and undefiled: and it may be applied to the church and people of God, who, though they are not perfect in themselves, far from it, sin being in them, and their graces weak; unless it be in a comparative sense; yet they are perfect in Christ Jesus, their souls being clothed with his righteousness, and so are the spirits of just men made perfect. And this character may also respect the truth and sincerity of grace in them, and the uprightness of their hearts and conversation; and such as these wicked men level their arrows at, and direct their spite and venom against, and that in the most private and secret manner;
suddenly do they shoot at him; as unseen by him, so unawares to him;
and fear not; neither God nor judgment to come. Though some understand this of the perfect who, though shot at in this manner are intrepid and courageous, and have no fear of their enemies; but the former sense seems best, which describes persons that neither fear God, nor regard man.
Robert Jamieson, A. R. Fausset and David Brown
64:4 the perfect--one innocent of the charges made (Ps 18:23).
fear not-- (Ps 55:19), not regarding God.
63:563:5: Ձգել ՚ի գաղտնիս այնոցիկ ոյք ուղիղ են սրտիւք,
5 որպէսզի գաղտագողի նետահարեն սրտով շիտակներին, յանկարծակի նետահարեն նրանց առանց երկիւղի:
4 Գաղտուկ տեղէն անմեղին նետելու համար. Յանկարծակի անոր կը նետեն ու չեն վախնար։
ձգել ի գաղտնիս այնոցիկ ոյք ուղիղ են սրտիւք. յանկարծակի ձգեսցեն ի նոսա եւ մի՛ երկիցեն:

63:5: Ձգել ՚ի գաղտնիս այնոցիկ ոյք ուղիղ են սրտիւք,
5 որպէսզի գաղտագողի նետահարեն սրտով շիտակներին, յանկարծակի նետահարեն նրանց առանց երկիւղի:
4 Գաղտուկ տեղէն անմեղին նետելու համար. Յանկարծակի անոր կը նետեն ու չեն վախնար։
zohrab-1805▾ eastern-1994▾ western am▾
63:463:5 чтобы втайне стрелять в непорочного; они внезапно стреляют в него и не боятся.
63:5 τοῦ ο the κατατοξεῦσαι κατατοξευω shoot down with a bow ἐν εν in ἀποκρύφοις αποκρυφος hidden away ἄμωμον αμωμος flawless; blameless ἐξάπινα εξαπινα all at once κατατοξεύσουσιν κατατοξευω shoot down with a bow αὐτὸν αυτος he; him καὶ και and; even οὐ ου not φοβηθήσονται φοβεω afraid; fear
63:5 כְּמֹ֤ו kᵊmˈô כְּמֹו like חֵ֣לֶב ḥˈēlev חֵלֶב fat וָ֭ ˈwā וְ and דֶשֶׁן ḏešˌen דֶּשֶׁן fatness תִּשְׂבַּ֣ע tiśbˈaʕ שׂבע be sated נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul וְ wᵊ וְ and שִׂפְתֵ֥י śifᵊṯˌê שָׂפָה lip רְ֝נָנֹ֗ות ˈrnānˈôṯ רְנָנָה cry of joy יְהַלֶּל־ yᵊhallel- הלל praise פִּֽי׃ pˈî פֶּה mouth
63:5. ut sagittarent in absconditis simplicemTo shoot in secret the undefiled.
4. That they may shoot in secret places at the perfect: suddenly do they shoot at him, and fear not.
63:5. My soul shall be satisfied as [with] marrow and fatness; and my mouth shall praise [thee] with joyful lips:
63:5. Let my soul be filled, as if with marrow and fatness; and my mouth will give praise with exultant lips.
That they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not:

63:5 чтобы втайне стрелять в непорочного; они внезапно стреляют в него и не боятся.
63:5
τοῦ ο the
κατατοξεῦσαι κατατοξευω shoot down with a bow
ἐν εν in
ἀποκρύφοις αποκρυφος hidden away
ἄμωμον αμωμος flawless; blameless
ἐξάπινα εξαπινα all at once
κατατοξεύσουσιν κατατοξευω shoot down with a bow
αὐτὸν αυτος he; him
καὶ και and; even
οὐ ου not
φοβηθήσονται φοβεω afraid; fear
63:5
כְּמֹ֤ו kᵊmˈô כְּמֹו like
חֵ֣לֶב ḥˈēlev חֵלֶב fat
וָ֭ ˈwā וְ and
דֶשֶׁן ḏešˌen דֶּשֶׁן fatness
תִּשְׂבַּ֣ע tiśbˈaʕ שׂבע be sated
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
וְ wᵊ וְ and
שִׂפְתֵ֥י śifᵊṯˌê שָׂפָה lip
רְ֝נָנֹ֗ות ˈrnānˈôṯ רְנָנָה cry of joy
יְהַלֶּל־ yᵊhallel- הלל praise
פִּֽי׃ pˈî פֶּה mouth
63:5. ut sagittarent in absconditis simplicem
To shoot in secret the undefiled.
4. That they may shoot in secret places at the perfect: suddenly do they shoot at him, and fear not.
63:5. My soul shall be satisfied as [with] marrow and fatness; and my mouth shall praise [thee] with joyful lips:
63:5. Let my soul be filled, as if with marrow and fatness; and my mouth will give praise with exultant lips.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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. "Втайне стрелять в непорочного". Действия врагов Давида сначала были скрытыми, так как прямое и открытое восстание на него легко могло вооружить народ не против царя, которого он еще любил и в которого верил, а против врагов его. "Непорочным" Давид называет себя, совершенно "неопороченного", не виновного в том, в чем обвиняли его.
Adam Clarke: Commentary on the Bible - 1831
64:5: They commune of laying snares - They lay snares to entrap those whom they cannot slay by open attack or private ambush.
Albert Barnes: Notes on the Bible - 1834
64:5: They encourage themselves - literally, they strengthen themselves, or make themselves strong. That is, they take counsel; they encourage each other; they urge one another forward; they suggest to each other methods by which what they purpose may be done, and by which difficulties may be overcome. This was a part of their "secret counsel" or their consultation, Psa 64:2.
In an evil matter - Margin, as in Hebrew, speech. The reference is to their purpose or plan. They strengthen themselves for doing what they know to be a wrong or wicked thing.
They commune - literally, they tell or speak. That is, they tell each other how it may be done, or suggest different methods by which it may be successfully accomplishled. They compare views, that they may select that which will be most likely to be successful. All this indicates plan, consultation, design.
Of laying snares privily - Margin, as in Hebrew, to hide snares. This is a figure derived from the method of taking wild beasts. See Psa 7:15, note; Psa 38:12, note. The reference here is to some secret plan by which they intended that the author of the psalm should be entrapped and ruined. It was not a plan of open and manly warfare, but a purpose to destroy him when he would have no opportunity of defense.
They say, Who shall see them? - That is, who will see the snares or pit-falls? Who will be aware of their existence? They sought to make the plan so secret that no one could discover it, or even suspect it; to keep it so concealed that he for whom it was intended could not be put on his guard. Compare Psa 10:8-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:5: encourage: Exo 15:9; Num 22:6; Pro 1:11-14; Isa 41:6; Rev 11:10
matter: or, speech.
commune: Sa1 23:19-23; Mat 23:15, Mat 26:3, Mat 26:4
of laying snares: Heb. to hide snares, Psa 124:7, Psa 140:5
Who: Psa 10:11, Psa 59:7, Psa 94:7; Eze 8:12
Carl Friedrich Keil and Franz Delitzsch
64:5
The evil speech is one with the bitter speech in Ps 64:4, the arrow which they are anxious to let fly. This evil speech, here agreement or convention, they make firm to themselves (sibi), by securing, in every possible way, its effective execution. ספּר (frequently used of the cutting language of the ungodly, Ps 59:13; Ps 69:27; cf. Talmudic ספּר לשׁון שׁלישׁי, to speak as with three tongues, i.e., slanderously) is here construed with ל of that at which their haughty and insolent utterances aim. In connection therewith they take no heed of God, the all-seeing One: they say (ask), quis conspiciat ipsis. There is no need to take למו as being for לו (Hitzig); nor is it the dative of the object instead of the accusative, but it is an ethical dative: who will see or look to them, i.e., exerting any sort of influence upon them? The form of the question is not the direct (Ps 59:8), but the indirect, in which מי, seq. fut., is used in a simply future (Jer 44:28) or potential sense (Job 22:17; 3Kings 1:20). Concerning עולת, vid., Ps 58:3. It is doubtful whether תּמּנוּ
(Note: תּמּנוּ in Baer's Psalterium is an error that has been carried over from Heidenheim's.)
is the first person (= תּמּונוּ) as in Num 17:13, Jer 44:18, or the third person as in Lam 3:22 (= תּמּוּ, which first of all resolved is תּנמוּ, and then transposed תּמּנוּ, like מעזניה = מענזיה = מעזּיה, Is 23:11). The reading טמנוּ, from which Rashi proceeds, and which Luther follows in his translation, is opposed by the lxx and Targum; it does not suit the governing subject, and is nothing but an involuntary lightening of the difficulty. If we take into consideration, that תּמם signifies not to make ready, but to be ready, and that consequently חפשׂ מחפּשׂ is to be taken by itself, then it must be rendered either: they excogitate knavish tricks or villainies, "we are ready, a clever stroke is concocted, and the inward part of man and the heart is deep!" or, which we prefer, since there is nothing to indicate the introduction of any soliloquy: they excogitate knavish tricks, they are ready - a delicately devised, clever stroke (nominative of the result), and (as the poet ironically adds) the inward part of man and the heart is (verily) deep. There is nothing very surprising in the form תּמּנוּ for תּמּוּ, since the Psalms, whenever they depict the sinful designs and doings of the ungodly, delight in singularities of language. On ולב (not ולב) = (אישׁ) ולב = ולבּו, cf. Ps 118:14.
Geneva 1599
64:5 They (f) encourage themselves [in] an evil matter: they commune of laying snares privily; they say, Who shall see them?
(f) The more the wicked set God's children in misery, the more bold and impudent are they in oppressing them.
John Gill
64:5 They encourage themselves in an evil matter,.... Or "strengthen him" (c); that is, Saul, by making use of arguments and reasonings to induce him to go on in his wicked persecution of David; or they strengthened and hardened themselves in their wickedness, as Saul's courtiers and the enemies of Christ did, and as all wicked men do, when they observe the sentence against them is not speedily executed, Eccles 8:11;
they commune of laying snares privily; that is, they conversed together, and consulted how to lay snares for the perfect man in the most private manner, that they might entrap him and destroy him;
they say, who shall see them? either the snares laid, or the persons that laid them? None; no, not even God himself; see Ps 10:11.
(c) "firmant illi", Muis.
Robert Jamieson, A. R. Fausset and David Brown
64:5 A sentiment here more fully presented, by depicting their deliberate malice.
63:663:6: յանկարծակի ձգեսցեն ՚ի նոսա եւ մի՛ երկիցեն։ Ոյք զօրացուցին յանձինս իւրեանց զբանս չարութեան, խորհեցան թաքուցանել ինձ որոգայթ եւ ասացին ո՛չ տեսանէ զայս Տէր։
6 Նրանք զօրացան իրենց չարախօսութեամբ, մտածեցին իմ դէմ որոգայթ լարել եւ ասացին. «Տէրը դա չի տեսնի»:
5 Իրենց չար նպատակները ամուր կը պահեն։Գաղտնի որոգայթներ դնելու մասին կը խօսին եւ Կ’ըսեն. «Զանոնք ո՞վ պիտի տեսնէ»։
Ոյք զօրացուցին յանձինս իւրեանց զբանս չարութեան, խորհեցան թաքուցանել ինձ որոգայթ, եւ ասացին. [374]Ոչ տեսանէ զայս Տէր:

63:6: յանկարծակի ձգեսցեն ՚ի նոսա եւ մի՛ երկիցեն։ Ոյք զօրացուցին յանձինս իւրեանց զբանս չարութեան, խորհեցան թաքուցանել ինձ որոգայթ եւ ասացին ո՛չ տեսանէ զայս Տէր։
6 Նրանք զօրացան իրենց չարախօսութեամբ, մտածեցին իմ դէմ որոգայթ լարել եւ ասացին. «Տէրը դա չի տեսնի»:
5 Իրենց չար նպատակները ամուր կը պահեն։Գաղտնի որոգայթներ դնելու մասին կը խօսին եւ Կ’ըսեն. «Զանոնք ո՞վ պիտի տեսնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
63:563:6 Они утвердились в злом намерении, совещались скрыть сеть, говорили: кто их увидит?
63:6 ἐκραταίωσαν κραταιοω have dominion ἑαυτοῖς εαυτου of himself; his own λόγον λογος word; log πονηρόν πονηρος harmful; malignant διηγήσαντο διηγεομαι narrate; describe τοῦ ο the κρύψαι κρυπτω hide παγίδας παγις trap εἶπαν επω say; speak τίς τις.1 who?; what? ὄψεται οραω view; see αὐτούς αυτος he; him
63:6 אִם־ ʔim- אִם if זְכַרְתִּ֥יךָ zᵊḵartˌîḵā זכר remember עַל־ ʕal- עַל upon יְצוּעָ֑י yᵊṣûʕˈāy יָצוּעַ couch בְּ֝ ˈbᵊ בְּ in אַשְׁמֻרֹ֗ות ʔašmurˈôṯ אַשְׁמוּרָה night watch אֶהְגֶּה־ ʔehgeh- הגה mutter בָּֽךְ׃ bˈāḵ בְּ in
63:6. subito sagittabunt eum et non timebunt confortaverunt sibi sermonem pessimum narraverunt ut absconderent laqueos dixerunt quis videbit nosThey will shoot at him on a sudden, and will not fear: they are resolute in wickedness. They have talked of hiding snares; they have said: Who shall see them?
5. They encourage themselves in an evil purpose; they commune of laying snares privily; they say, Who shall see them?
63:6. When I remember thee upon my bed, [and] meditate on thee in the [night] watches.
63:6. When I have remembered you on my bed in the morning, I will meditate on you.
They encourage themselves [in] an evil matter: they commune of laying snares privily; they say, Who shall see them:

63:6 Они утвердились в злом намерении, совещались скрыть сеть, говорили: кто их увидит?
63:6
ἐκραταίωσαν κραταιοω have dominion
ἑαυτοῖς εαυτου of himself; his own
λόγον λογος word; log
πονηρόν πονηρος harmful; malignant
διηγήσαντο διηγεομαι narrate; describe
τοῦ ο the
κρύψαι κρυπτω hide
παγίδας παγις trap
εἶπαν επω say; speak
τίς τις.1 who?; what?
ὄψεται οραω view; see
αὐτούς αυτος he; him
63:6
אִם־ ʔim- אִם if
זְכַרְתִּ֥יךָ zᵊḵartˌîḵā זכר remember
עַל־ ʕal- עַל upon
יְצוּעָ֑י yᵊṣûʕˈāy יָצוּעַ couch
בְּ֝ ˈbᵊ בְּ in
אַשְׁמֻרֹ֗ות ʔašmurˈôṯ אַשְׁמוּרָה night watch
אֶהְגֶּה־ ʔehgeh- הגה mutter
בָּֽךְ׃ bˈāḵ בְּ in
63:6. subito sagittabunt eum et non timebunt confortaverunt sibi sermonem pessimum narraverunt ut absconderent laqueos dixerunt quis videbit nos
They will shoot at him on a sudden, and will not fear: they are resolute in wickedness. They have talked of hiding snares; they have said: Who shall see them?
5. They encourage themselves in an evil purpose; they commune of laying snares privily; they say, Who shall see them?
63:6. When I remember thee upon my bed, [and] meditate on thee in the [night] watches.
63:6. When I have remembered you on my bed in the morning, I will meditate on you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
6. "Говорили (враги Давида): кто их увидит?" В скрытости своих действий они находили силу к распространению на царя лжи. Враги рассчитывали, что никто из близких к царю не видит их козней, а потому не может обличить их. Они боялись только людей, а о Боге забыли.
Adam Clarke: Commentary on the Bible - 1831
64:6: They search out iniquities; they accomplish a diligent search - The word חפש chaphash, which is used three times, as a noun and a verb, in this sentence, signifies to strip off the clothes. "They investigate iniquities; they perfectly investigate an investigation." Most energetically translated by the old Psalter: Thai ransaked wickednesses: thai failled ransakand in ransaking. To ransack signifies to search every corner, to examine things part by part, to turn over every leaf, to leave no hole or cranny unexplored. But the word investigate fully expresses the meaning of the term, as it comes either from in, taken privately, and vestire, to clothe, stripping the man bare, that he may be exposed to all shame, and be the more easily wounded; or from the word investigo, which may be derived from in, intensive, and vestigium, the footstep or track of man or beast. A metaphor from hunting the stag; as the slot, or mark of his foot, is diligently sought out, in order to find whither he is gone, and whether he is old or young, for huntsmen can determine the age by the slot. Tuberville, in his Treatise on Hunting, gives rules to form this judgment, To this the next verse seems to refer.
Albert Barnes: Notes on the Bible - 1834
64:6: They search out iniquities - They search deep; they examine plans; they rack their invention to accomplish it. The original word - חפשׂ châ phaś - is a word which is used to denote the act of exploring - as when one searches for treasure, or for anything that is hidden or lost - implying a deep and close attention of the mind to the subject. So here they examined every plan, or every way which was suggested to them, by which they could hope to accomplish their purpose.
They accomplish - This would be better translated by rendering it, "We have perfected it!" That is, We have found it out; it is complete; meaning that they had found a plan to their liking. It is the language of self-congratulatlon.
A diligent search - Or rather, "The search is a deep search." In other words, "The plan is a consummate plan; it is just to our mind; it is exactly what we have sought to find." This, too, is language of self-congratulation and satisfaction at the plan which they had thought of, and which was so exactly to their mind.
Both the inward thought - literally, the inside; that is, the hidden design.
And the heart - The plan formed in the heart; the secret purpose.
Is deep - A deep-laid scheme; a plan that indicates profound thought; a purpose that is the result of consummate sagacity. This is the language of the author of the psalm. He admitted that there had been great talent and skill in the formation of the plan. Hence, it was that he cried so earnestly to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:6: search: Psa 35:11; Sa1 22:9, Sa1 24:9, Sa1 25:10; Dan 6:4, Dan 6:5; Mat 26:59; Joh 18:29, Joh 18:30, Joh 19:7
they accomplish: etc. or, we are consumed by that which they have thoroughly searched. a diligent search Heb. a search searched. both. Psa 5:9; Pro 20:5; Isa 29:15; Jer 17:9, Jer 17:10; Co1 4:5
Geneva 1599
64:6 They search out iniquities; they accomplish a diligent search: both the inward [thought] of every one (g) [of them], and the heart, [is] deep.
(g) There is no way so secret and subtle to do hurt, which they did not invent for his destruction.
John Gill
64:6 They search out iniquities,.... The Targum adds,
"to destroy the just.''
Either occasions against them, by charging them with sin and hiring false witnesses against them, as did the enemies both of David and Christ; they sought for proper time and opportunity of committing the iniquities they were bent upon, and even searched for new sins, being inventors of evil things, Rom 1:30;
they accomplish a diligent search; diligently searched out the perfect man, and found him; and also false witnesses against him, and carried their point; which was especially true with respect to Christ;
both the inward thought of everyone of them, and the heart, is deep; being full of cunning, craftiness and wickedness, so as not to be searched out and fully known; see Ps 5:9.
John Wesley
64:6 Iniquities - They study diligently, to find new ways of doing mischief. Deep - Cunning, both to contrive and conceal, and to execute their plots.
Robert Jamieson, A. R. Fausset and David Brown
64:6 This is further evinced by their diligent efforts and deeply laid schemes.
63:763:7: Քննեցին զանօրէնութիւն, պատրաստեցան ՚ի քննել զքննութիւն։
7 Անօրէնութիւն փնտռեցին, յոգնեցին փնտռելուց ու քննելուց:
6 Անօրէնութիւն կը փնտռեն, Կ’ըսեն թէ «Կատարեցինք մեր ծրագրածը*»։Մարդուն միտքը եւ սիրտը խորունկ է,
Քննեցին զանօրէնութիւն, պարտասեցան ի քննել զքննութիւն:

63:7: Քննեցին զանօրէնութիւն, պատրաստեցան ՚ի քննել զքննութիւն։
7 Անօրէնութիւն փնտռեցին, յոգնեցին փնտռելուց ու քննելուց:
6 Անօրէնութիւն կը փնտռեն, Կ’ըսեն թէ «Կատարեցինք մեր ծրագրածը*»։Մարդուն միտքը եւ սիրտը խորունկ է,
zohrab-1805▾ eastern-1994▾ western am▾
63:663:7 Изыскивают неправду, делают расследование за расследованием даже до внутренней жизни человека и до глубины сердца.
63:7 ἐξηρεύνησαν εξερευναω fully explore ἀνομίας ανομια lawlessness ἐξέλιπον εκλειπω leave off; cease ἐξερευνῶντες εξερευναω fully explore ἐξερευνήσει εξερευνησις approach; go ahead ἄνθρωπος ανθρωπος person; human καὶ και and; even καρδία καρδια heart βαθεῖα βαθυς deep
63:7 כִּֽי־ kˈî- כִּי that הָיִ֣יתָ hāyˈîṯā היה be עֶזְרָ֣תָה ʕezrˈāṯā עֶזְרָה help לִּ֑י llˈî לְ to וּ û וְ and בְ vᵊ בְּ in צֵ֖ל ṣˌēl צֵל shadow כְּנָפֶ֣יךָ kᵊnāfˈeʸḵā כָּנָף wing אֲרַנֵּֽן׃ ʔᵃrannˈēn רנן cry of joy
63:7. scrutati sunt iniquitates defecerunt scrutantes scrutinio cogitationibus singulorum et corde profundoThey have searched after iniquities: they have failed in their search. Man shall come to a deep heart:
6. They search out iniquities; We have accomplished, , a diligent search: and the inward thought of every one, and the heart, is deep.
63:7. Because thou hast been my help, therefore in the shadow of thy wings will I rejoice.
63:7. For you have been my helper. And I will exult under the cover of your wings.
They search out iniquities; they accomplish a diligent search: both the inward [thought] of every one [of them], and the heart, [is] deep:

63:7 Изыскивают неправду, делают расследование за расследованием даже до внутренней жизни человека и до глубины сердца.
63:7
ἐξηρεύνησαν εξερευναω fully explore
ἀνομίας ανομια lawlessness
ἐξέλιπον εκλειπω leave off; cease
ἐξερευνῶντες εξερευναω fully explore
ἐξερευνήσει εξερευνησις approach; go ahead
ἄνθρωπος ανθρωπος person; human
καὶ και and; even
καρδία καρδια heart
βαθεῖα βαθυς deep
63:7
כִּֽי־ kˈî- כִּי that
הָיִ֣יתָ hāyˈîṯā היה be
עֶזְרָ֣תָה ʕezrˈāṯā עֶזְרָה help
לִּ֑י llˈî לְ to
וּ û וְ and
בְ vᵊ בְּ in
צֵ֖ל ṣˌēl צֵל shadow
כְּנָפֶ֣יךָ kᵊnāfˈeʸḵā כָּנָף wing
אֲרַנֵּֽן׃ ʔᵃrannˈēn רנן cry of joy
63:7. scrutati sunt iniquitates defecerunt scrutantes scrutinio cogitationibus singulorum et corde profundo
They have searched after iniquities: they have failed in their search. Man shall come to a deep heart:
63:7. Because thou hast been my help, therefore in the shadow of thy wings will I rejoice.
63:7. For you have been my helper. And I will exult under the cover of your wings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Вся деятельность и жизнь Давида подвергалась врагами строгому расследованию не для оценки ее, а для розыска фактов, которыми можно было бы воспользоваться в целях обвинения царя. Так как подобных фактов не находилось, то враги Давида старались проникнуть в его душевный мир, в его настроение, т. е. за неимением фактического внешнего материала к его осуждению, прибегали к опорочению его внутренних стремлений, его душевного склада, напр., говорили про царя, что он "не любит" народа.
Adam Clarke: Commentary on the Bible - 1831
64:7: But God shall shoot at them with an arrow - They endeavor to trace me out, that they may shoot me; but God will shoot at them. This, if the Psalm refer to the times of David, seems to be prophetic of Saul's death. The archers pressed upon him, and sorely wounded him with their arrows. Sa1 31:3.
Albert Barnes: Notes on the Bible - 1834
64:7: But God shall shoot at them with an arrow - That is, Instead of their being able to carry out their purposes of shooting the arrows which they had prepared against others, God will shoot his arrows against them. The tables will be turned. They themselves will experience what they had intended to inflict on others. God will deal with them as they intended to deal with others. The sentiment here is substantially the same as in Psa 7:15; see the notes at that passage. It is also in accordance with what we often find in the writings of David, when in the close of a psalm he expresses a confident expectation that the prayer which he had offered in the beginning would be heard, or rejoices in the assurance that he had been heard. The idea, also, is involved in this part of the psalm that God will deal with men as they purpose to deal with others; that is, according to their true character. Compare the notes at Psa 18:25-26.
Suddenly shall they be wounded - Margin, their wound shall be. The Hebrew is, "Suddenly shall be their wounds." The idea is, that the wounds in the case would be theirs; and would be inflicted suddenly. The blows which they thought to give to others would come on themselves, and this would occur at an unexpected moment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:7: God: Psa 7:12, Psa 7:13, Psa 18:14; Deu 32:23, Deu 32:42; Job 6:4; Lam 3:12, Lam 3:13
suddenly: Psa 64:4, Psa 73:19; Pro 6:15, Pro 29:1; Isa 30:13; Mat 24:40, Mat 24:50, Mat 24:51; Th1 5:2, Th1 5:3
shall they be wounded: Heb. their wound shall be, Kg1 22:34; Ch1 10:3-7
Carl Friedrich Keil and Franz Delitzsch
64:7
Deep is man's heart and inward part, but not too deep for God, who knoweth the heart (Jer 17:9.). And He will just as suddenly surprise the enemies of His anointed with their death-blow, as they had plotted it for him. The futt. consec. that follow represent that which is future, with all the certainty of an historical fact as a retribution springing from the malicious craftiness of the enemies. According to the accentuation, Ps 64:8 is to be rendered: "then will Elohim shoot them, a sudden arrow become their wounds." Thus at length Hupfeld renders it; but how extremely puzzling is the meaning hidden behind this sentence! The Targum and the Jewish expositors have construed it differently: "Then will Elohim shoot them with arrows suddenly;" in this case, however, because Ps 64:8 then becomes too blunt and bald, פּתאם has to be repeated in thought with this member of the verse, and this is in itself an objection to it. We interpunctuate with Ewald and Hitzig thus: then does Elohim shoot them with an arrow, suddenly arise (become a reality) their wounds (cf. Mic 7:4), namely, of those who had on their part aimed the murderous weapon against the upright for a sudden and sure shot. Ps 64:9 is still more difficult. Kimchi's interpretation, which accords with the accents: et corruere facient eam super se, linguam suam, is intolerable; the proleptic suffix, having reference to לשׁונם (Ex 3:6; Job 33:20), ought to have been feminine (vid., on Ps 22:16), and "to make their own tongue fall upon themselves" is an odd fancy. The objective suffix will therefore refer per enallagen to the enemy. But not thus (as Hitzig, who now seeks to get out of the difficulty by an alteration of the text, formerly rendered it): "and they cause those to fall whom they have slandered [lit. upon whom their tongue came]." This form of retribution does not accord with the context; and moreover the gravely earnest עלימו, like the הוּ-, refers more probably to the enemies than to the objects of their hostility. The interpretation of Ewald and Hengstenberg is better: "and one overthrows him, inasmuch as their tongue, i.e., the sin of their tongue with which they sought to destroy others, comes upon themselves." The subject to ויּכשׁילהוּ, as in Ps 63:11; Job 4:19; Job 7:3; Lk 12:20, is the powers which are at the service of God, and which are not mentioned at all; and the thought עלימו לשׁונם (a circumstantial clause) is like Ps 140:10, where in a similar connection the very same singularly rugged lapidary, or terse, style is found. In Ps 64:9 we must proceed on the assumption that ראה ב in such a connection signifies the gratification of looking upon those who are justly punished and rendered harmless. But he who tarries to look upon such a scene is certainly not the person to flee from it; התנודד does not here mean "to betake one's self to flight" (Ewald, Hitzig), but to shake one's self, as in Jer 48:27, viz., to shake the head (Ps 44:15; Jer 18:16) - the recognised (vid., Ps 22:8) gesture of malignant, mocking astonishment. The approbation is awarded, according to Ps 64:10, to God, the just One. And with the joy at His righteous interposition, - viz. of Him who has been called upon to interpose, - is combined a fear of the like punishment. The divine act of judicial retribution now set forth becomes a blessing to mankind. From mouth to mouth it is passed on, and becomes an admonitory nota bene. To the righteous in particular it becomes a consolatory and joyous strengthening of his faith. The judgment of Jahve is the redemption of the righteous. Thus, then, does he rejoice in his God, who by thus judging and redeeming makes history into the history of redemption, and hide himself the more confidingly in Him; and all the upright boast themselves, viz., in God, who looks into the heart and practically acknowledges them whose heart is directed unswervingly towards Him, and conformed entirely to Him. In place of the futt. consec., which have a prophetic reference, simple futt. come in here, and between these a perf. consec. as expressive of that which will then happen when that which is prophetically certain has taken place.
John Gill
64:7 But God shall shoot at them with an arrow,.... With one or other of his four judgments; famine, pestilence, sword, and wild beasts, Ezek 14:21; which he brings upon wicked men; and may be compared to arrows, as they are, Ezek 5:16; because they move swiftly. The judgment of wicked men lingereth not, though it may seem to do so; and because they often come suddenly and at an unawares, when men are crying Peace, peace; and because they are sharp and piercing, penetrate deep and stick fast, and wound and kill; they are not arrows of deliverance, unless to the Lord's people, who, by his judgments on the wicked, are delivered from them; but destroying ones, 4Kings 13:17; when God draws the bow and shoots, execution is done. This is said in opposition to what wicked men do, Ps 64:3; and in just retaliation; they shoot at the perfect, and God shoots at them;
suddenly shall they be wounded; with the wound of an enemy, with the chastisement of a cruel one, with a deadly wound that shall never be healed; not with the arrow of God's word, but with the stroke of his hand; which comes suddenly, falls heavy, and makes the wound incurable.
Robert Jamieson, A. R. Fausset and David Brown
64:7 The contrast is heightened by representing God as using weapons like theirs.
63:863:8: Մատիցէ այր՝ ՚ի խորութիւն սրտի իւրոյ, եւ բա՛րձր եղիցի Աստուած[7034]։ [7034] Ոմանք.Խորութեամբ սրտի իւրոյ։
8 Թող մարդ մերձենայ իր սրտի խորութեամբ, եւ Աստուած թող բարձր լինի:
7 Բայց Աստուած զանոնք պիտի զարնէ նետով։Անոնք յանկարծ պիտի վիրաւորուին։
Մատիցէ այր ի խորութիւն սրտի իւրոյ, եւ բարձր եղիցի Աստուած:

63:8: Մատիցէ այր՝ ՚ի խորութիւն սրտի իւրոյ, եւ բա՛րձր եղիցի Աստուած[7034]։
[7034] Ոմանք.Խորութեամբ սրտի իւրոյ։
8 Թող մարդ մերձենայ իր սրտի խորութեամբ, եւ Աստուած թող բարձր լինի:
7 Բայց Աստուած զանոնք պիտի զարնէ նետով։Անոնք յանկարծ պիտի վիրաւորուին։
zohrab-1805▾ eastern-1994▾ western am▾
63:763:8 Но поразит их Бог стрелою: внезапно будут они уязвлены;
63:8 καὶ και and; even ὑψωθήσεται υψοω elevate; lift up ὁ ο the θεός θεος God βέλος βελος missile νηπίων νηπιος minor ἐγενήθησαν γινομαι happen; become αἱ ο the πληγαὶ πληγη plague; stroke αὐτῶν αυτος he; him
63:8 דָּבְקָ֣ה dāvᵊqˈā דבק cling, cleave to נַפְשִׁ֣י nafšˈî נֶפֶשׁ soul אַחֲרֶ֑יךָ ʔaḥᵃrˈeʸḵā אַחַר after בִּ֝֗י ˈbˈî בְּ in תָּמְכָ֥ה tāmᵊḵˌā תמך grasp יְמִינֶֽךָ׃ yᵊmînˈeḵā יָמִין right-hand side
63:8. sagittabit ergo eos Deus iaculo repentino inferentur plagae eorumAnd God shall be exalted. The arrows of children are their wounds:
7. But God shall shoot at them; with an arrow suddenly shall they be wounded.
63:8. My soul followeth hard after thee: thy right hand upholdeth me.
63:8. My soul has clung close to you. Your right hand has supported me.
But God shall shoot at them [with] an arrow; suddenly shall they be wounded:

63:8 Но поразит их Бог стрелою: внезапно будут они уязвлены;
63:8
καὶ και and; even
ὑψωθήσεται υψοω elevate; lift up
ο the
θεός θεος God
βέλος βελος missile
νηπίων νηπιος minor
ἐγενήθησαν γινομαι happen; become
αἱ ο the
πληγαὶ πληγη plague; stroke
αὐτῶν αυτος he; him
63:8
דָּבְקָ֣ה dāvᵊqˈā דבק cling, cleave to
נַפְשִׁ֣י nafšˈî נֶפֶשׁ soul
אַחֲרֶ֑יךָ ʔaḥᵃrˈeʸḵā אַחַר after
בִּ֝֗י ˈbˈî בְּ in
תָּמְכָ֥ה tāmᵊḵˌā תמך grasp
יְמִינֶֽךָ׃ yᵊmînˈeḵā יָמִין right-hand side
63:8. sagittabit ergo eos Deus iaculo repentino inferentur plagae eorum
And God shall be exalted. The arrows of children are their wounds:
7. But God shall shoot at them; with an arrow suddenly shall they be wounded.
63:8. My soul followeth hard after thee: thy right hand upholdeth me.
63:8. My soul has clung close to you. Your right hand has supported me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-11. В своем расчете, что "их никто не увидит", враги забыли Господа. Он же знает и видит действия человека, и злые поступки врагов послужат только к их наказанию и гибели, тогда-то все увидят проявление грозного суда, "дело Божие", а праведник Давид - возвеселится (11).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 But God shall shoot at them with an arrow; suddenly shall they be wounded. 8 So they shall make their own tongue to fall upon themselves: all that see them shall flee away. 9 And all men shall fear, and shall declare the work of God; for they shall wisely consider of his doing. 10 The righteous shall be glad in the LORD, and shall trust in him; and all the upright in heart shall glory.
We may observe here,
I. The judgments of God which should certainly come upon these malicious persecutors of David. Though they encouraged themselves in their wickedness, here is that which, if they would believe and consider it, was enough to discourage them. And it is observable how the punishment answers the sin. 1. They shot at David secretly and suddenly, to wound him; but God shall shoot at them, for the ordains his arrows against the persecutors (Ps. vii. 13), against the face of them, Ps. xxi. 12. And God's arrows will hit surer, and fly swifter, and pierce deeper, than theirs do or can. They have many arrows, but they are only bitter words, and words are but wind: the curse causeless shall not come. But God has one arrow that will be their death, his curse which is never causeless, and therefore shall come; with it they shall be suddenly wounded, that is, their wound by it will be a surprise upon them, because they were secure and not apprehensive of any danger. 2. Their tongues fell upon him, but God shall make their tongues to fall upon themselves. They do it by the desert of their sin; God does it by the justice of his wrath, v. 8. When God deals with men according to the desert of their tongue-sins, and brings those mischiefs upon them which they have passionately and maliciously imprecated upon others, then he makes their own tongues to fall upon them; and it is weight enough to sink a man to the lowest hell, like a talent of lead. Many have cut their own throats, and many more have damned their own souls, with their tongues, and it will be an aggravation of their condemnation. O Israel! thou hast destroyed thyself, art snared in the words of thy mouth. If thou scornest, thou alone shalt bear it. Those that love cursing, it shall come unto them. Sometimes men's secret wickedness is brought to light by their own confession, and then their own tongue falls upon them.
II. The influence which these judgments should have upon others; for it is done in the open sight of all, Job xxxiv. 26.
1. Their neighbours shall shun them and shift for their own safety. They shall flee away, as the men of Israel did from the tents of Korah, Dathan, and Abiram, Num. xvi. 27. Some think this was fulfilled in the death of Saul, when not only his army was dispersed, but the inhabitants of the neighbouring country were so terrified with the fall, not only of their king but of his three sons, that they quitted their cities and fled, 1 Sam. xxxi. 7.
2. Spectators shall reverence the providence of God therein, v. 9. (1.) They shall understand and observe God's hand in all (and, unless we do so, we are not likely to profit by the dispensations of Providence, Hos. xiv. 9): They shall wisely consider his doing. There is need of consideration and serious thought rightly to apprehend the matter of fact, and need of wisdom to put a true interpretation upon it. God's doing is well worth our considering (Eccl. vii. 13), but it must be considered wisely, that we put not a corrupt gloss upon a pure text. (2.) They shall be affected with a holy awe of God upon the consideration of it. All men (all that have any thing of the reason of a man in them) shall fear and tremble because of God's judgments, Ps. cxix. 120. They shall fear to do the like, fear being found persecutors of God's people. Smite the scorner and the simple shall beware. (3.) They shall declare the work of God. They shall speak to one another and to all about them of the justice of God in punishing persecutors. What we wisely consider ourselves we should wisely declare to others, for their edification and the glory of God. This is the finger of God.
3. Good people shall in a special manner take notice of it, and it shall affect them with a holy pleasure, v. 10. (1.) It shall increase their joy: The righteous shall be glad in the Lord, not glad of the misery and ruin of their fellow-creatures, but glad that God is glorified, and his word fulfilled, and the cause of injured innocency pleaded effectually. (2.) It shall encourage their faith. They shall commit themselves to him in the way of duty and be willing to venture for him with an entire confidence in him. (3.) Their joy and faith shall both express themselves in a holy boasting: All the upright in heart, that keep a good conscience and approve themselves to God, shall glory, not in themselves, but in the favour of God, in his righteousness and goodness, their relation to him and interest in him. Let him that glories glory in the Lord.
Adam Clarke: Commentary on the Bible - 1831
64:8: Their own tongue to fall upon them-selves - All the plottings, counsels, and curses, they have formed against me, shall come upon themselves.
Albert Barnes: Notes on the Bible - 1834
64:8: So they shall make their own tongue to fall upon themselves - In Psa 64:3, their tongue is represented as a sword; and here, keeping up the figure, the tongue, as a sword, is represented as falling on them, or as inflicting the wound on themselves which they had intended to inflict on others. This might be rendered, "And they have cast him down; upon them is their own tongue;" or, "Upon them their own tongue has come." That is, someone would cast them down, and they would fall as if smitten by their own tongue like a sword. It is not said who would do this, but the most natural interpretation is that it would be done by God. The idea is, that the instrument which they had employed to injure others would be the means of their own ruin.
All that see them shall flee away - Compare Psa 31:11. That is, they shall flee in consternation from those who are so fearfully overthrown. They shall see that God is just, and that He will punish the wicked; and they will desire to escape from a ruin so dreadful as that which comes upon the ungodly. The idea is, that when God punishes sinners, the effect on others is, and should be, to lead them to wish not to be associated with such people, but to escape from a doom so fearful.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:8: tongue: Psa 59:12, Psa 140:9; Job 15:6; Pro 12:13, Pro 18:7; Mat 21:41; Luk 19:22
all that: Psa 31:11, Psa 52:6; Num 16:34; Sa1 31:3-7; Nah 3:7; Rev 18:4, Rev 18:10
Geneva 1599
64:8 So they shall make their own tongue to fall upon themselves: all that see them shall (h) flee away.
(h) To see God's heavy judgments against them, and how he has caught them in their own snares.
John Gill
64:8 So shall they make their own tongue to fall upon themselves,.... The evil things they have wished for, threatened unto, and imprecated on others, shall come upon themselves; the curses they have cursed others with shall come upon themselves; the pit they have dug for others, they fall into. So Haman, to whom some apply the psalm, was hanged on the gallows he made for Mordecai; and the accusers of Daniel, to whom others apply it, were cast into the same den of lions they procured for him; and Babylon, who has been drunk with the blood of the saints, shall have blood given her to drink.
all that see them shall flee away; not being able to help them, nor to bear the horrible sight, and fearing the same judgments should fall on themselves; see Num 16:34. Or, "they shall move themselves" (d); shake their heads in a way of derision, as Jarchi interprets it; or skip for joy, as the word is rendered in Jer 48:27; and then it must be understood of the righteous; who, seeing the vengeance on the wicked, rejoice, as in Ps 52:6; though, as they are afterwards particularly mentioned, others seem to be designed. The word is used for lamenting and bemoaning one's self, in Jer 31:18; and so may be applied to the friends of the wicked lamenting and bemoaning their ruin, and their being bereaved of them, Rev_ 18:9.
(d) "amovebunt se", Montanus; "commovebuntur", Vatablus.
John Wesley
64:8 Flee - Through fear of being involved in their destruction.
Robert Jamieson, A. R. Fausset and David Brown
64:8 their . . . tongue to fall, &c.--that is, the consequences of their slanders, &c. (compare Ps 10:2; Ps 31:16).
all that see . . . away--Their partners in evil shall be terrified.
63:963:9: Նետք տղայոց եղեն վէրք նոցա, տկարացան ՚ի նոսա լեզուք իւրեանց. եւ խռովեսցին ամենեքեան ոյք հային ընդ նոսա[7035]։ [7035] Ոմանք.Լեզուք նոցա, եւ խռովեցան ամենեքեան ոյք հայէին ընդ նոսա։
9 Մանուկների նետարձակումները խոցեցին նրանց, նրանց լեզուները տկարացան, եւ բոլոր նրանց տեսնողները պիտի խռովուեն:
8 Իրենց լեզուներուն պատճառով պիտի աւերուին։Բոլոր զանոնք տեսնողները գլուխ պիտի շարժեն։
Նետք տղայոց եղեն վէրք նոցա, տկարացան ի նոսա լեզուք իւրեանց. եւ խռովեսցին ամենեքեան ոյք հային ընդ նոսա:

63:9: Նետք տղայոց եղեն վէրք նոցա, տկարացան ՚ի նոսա լեզուք իւրեանց. եւ խռովեսցին ամենեքեան ոյք հային ընդ նոսա[7035]։
[7035] Ոմանք.Լեզուք նոցա, եւ խռովեցան ամենեքեան ոյք հայէին ընդ նոսա։
9 Մանուկների նետարձակումները խոցեցին նրանց, նրանց լեզուները տկարացան, եւ բոլոր նրանց տեսնողները պիտի խռովուեն:
8 Իրենց լեզուներուն պատճառով պիտի աւերուին։Բոլոր զանոնք տեսնողները գլուխ պիտի շարժեն։
zohrab-1805▾ eastern-1994▾ western am▾
63:863:9 языком своим они поразят самих себя; все, видящие их, удалятся {от них}.
63:9 καὶ και and; even ἐξησθένησαν εξασθενεω in; on αὐτοὺς αυτος he; him αἱ ο the γλῶσσαι γλωσσα tongue αὐτῶν αυτος he; him ἐταράχθησαν ταρασσω stir up; trouble πάντες πας all; every οἱ ο the θεωροῦντες θεωρεω observe αὐτούς αυτος he; him
63:9 וְ wᵊ וְ and הֵ֗מָּה hˈēmmā הֵמָּה they לְ֭ ˈl לְ to שֹׁואָה šôʔˌā שֹׁואָה trouble יְבַקְשׁ֣וּ yᵊvaqšˈû בקשׁ seek נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul יָ֝בֹ֗אוּ ˈyāvˈōʔû בוא come בְּֽ bᵊˈ בְּ in תַחְתִּיֹּ֥ות ṯaḥtiyyˌôṯ תַּחְתִּי lower הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
63:9. et corruent in semet ipsos linguis suis fugient omnes qui viderint eosAnd their tongues against them are made weak. All that saw them were troubled;
8. So they shall be made to stumble, their own tongue being against them: all that see them shall wag the head.
63:9. But those [that] seek my soul, to destroy [it], shall go into the lower parts of the earth.
63:9. Truly, these ones have sought my soul in vain. They will enter into the lower parts of the earth.
So they shall make their own tongue to fall upon themselves: all that see them shall flee away:

63:9 языком своим они поразят самих себя; все, видящие их, удалятся {от них}.
63:9
καὶ και and; even
ἐξησθένησαν εξασθενεω in; on
αὐτοὺς αυτος he; him
αἱ ο the
γλῶσσαι γλωσσα tongue
αὐτῶν αυτος he; him
ἐταράχθησαν ταρασσω stir up; trouble
πάντες πας all; every
οἱ ο the
θεωροῦντες θεωρεω observe
αὐτούς αυτος he; him
63:9
וְ wᵊ וְ and
הֵ֗מָּה hˈēmmā הֵמָּה they
לְ֭ ˈl לְ to
שֹׁואָה šôʔˌā שֹׁואָה trouble
יְבַקְשׁ֣וּ yᵊvaqšˈû בקשׁ seek
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
יָ֝בֹ֗אוּ ˈyāvˈōʔû בוא come
בְּֽ bᵊˈ בְּ in
תַחְתִּיֹּ֥ות ṯaḥtiyyˌôṯ תַּחְתִּי lower
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
63:9. et corruent in semet ipsos linguis suis fugient omnes qui viderint eos
And their tongues against them are made weak. All that saw them were troubled;
8. So they shall be made to stumble, their own tongue being against them: all that see them shall wag the head.
63:9. But those [that] seek my soul, to destroy [it], shall go into the lower parts of the earth.
63:9. Truly, these ones have sought my soul in vain. They will enter into the lower parts of the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
64:9: And all men shall fear - They endeavored to hide their mischief; but God shall so punish them that all shall see it, and shall acknowledge in their chastisement the just judgment of God. The wicked, in consequence, shall fear, and,
Albert Barnes: Notes on the Bible - 1834
64:9: And all men shall fear - That is, a deep impression would be made, not only on the associates and companions of the wicked, but on all that should hear of what was done. People, in view of the just punishment of the wicked, would learn to Rev_erence God, and to stand in awe of One so powerful and so just. Judgments, punishment, wrath, are adapted and designed to make a deep impression on mankind. On this principle, the final punishment of the wicked will make a deep and salutary impression on the universe foRev_er.
And shall declare the work of God - Shall make it known to others. It will become a subject of conversation, or they will talk about it, as illustrating the divine perfections and character. Such should always be the effect of the judgments of God, for they illustrate his true character; they make known his attributes; they convey to the world lessons of the utmost importance. Nothing is more proper than to talk about the judgments of God, and to endeavor to derive from them the instructions which they are adapted to convey about the divine nature, and the principles of the administration under which the universe is placed. Wars, pestilences, famines, earthquakes, conflagrations, inundations, diseases, all teach important lessons about God; and each one bears its own special message to mankind.
For they shall wisely consider of his doing - They shall attentively and carefully consider it; they shall endeavor to derive such lessons from his dealings as they are suited to convey. In other words, an attentive consideration of his doings will contribute to maintain a just knowledge of world in subjection to him. God is thus always speaking to human beings; and nothing is more proper for human beings than to give their minds to a careful consideration of what is really intended to be taught us by the events which are occurring in his providential dealings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:9: fear: Psa 40:3, Psa 53:5, Psa 119:20; Jer 50:28, Jer 51:10; Rev 11:13
they: Psa 58:11, Psa 107:42, Psa 107:43; Isa 5:12; Eze 14:23; Hos 14:9
John Gill
64:9 And all men shall fear,.... Either God himself, or his judgments: they shall be frightened at them, learn righteousness by them, worship God, and give glory to him; they shall fear him as King of saints, his judgments being made manifest; not with a slavish fear, but with reverence and godly fear; see Rev_ 11:13;
and shall declare the work of God; the punishments inflicted on wicked men; his work of justice and judgment, which is his work, his strange work; for there is no evil of punishment but the Lord has done it, Is 28:21;
for they shall wisely consider of his doings; consider that it is done by him, and done well and wisely, after the counsel of his own will; and so consider it as to be admonished, and take warning and caution by it. This is the use men in general should make of such dispensations of Providence; the use the righteous in particular make of them follows:
Robert Jamieson, A. R. Fausset and David Brown
64:9 Men, generally, will acknowledge God's work, and the righteous, rejoicing in it, shall be encouraged to trust Him (Ps 58:10).
63:1063:10: Երկեաւ ամենայն մարդ եւ պատմեցին զգործս Աստուծոյ, զարարածս նորա ՚ի միտ առին[7036]։ [7036] Ոմանք.Մարդ ՚ի պատմել զգործս Աստուծոյ, եւ զարարածս ձեռաց նորա ՚ի միտ։
10 Բոլոր մարդիկ վախեցան ու պատմեցին Աստծու գործերը եւ հասու եղան նրա արածներին:
9 Բոլոր մարդիկ պիտի վախնան. Աստուծոյ գործը պիտի պատմեն Ու անոր ըրածին ուշադրութեամբ պիտի նային։
Երկեաւ ամենայն մարդ եւ պատմեցին զգործս Աստուծոյ, եւ զարարածս նորա ի միտ առին:

63:10: Երկեաւ ամենայն մարդ եւ պատմեցին զգործս Աստուծոյ, զարարածս նորա ՚ի միտ առին[7036]։
[7036] Ոմանք.Մարդ ՚ի պատմել զգործս Աստուծոյ, եւ զարարածս ձեռաց նորա ՚ի միտ։
10 Բոլոր մարդիկ վախեցան ու պատմեցին Աստծու գործերը եւ հասու եղան նրա արածներին:
9 Բոլոր մարդիկ պիտի վախնան. Աստուծոյ գործը պիտի պատմեն Ու անոր ըրածին ուշադրութեամբ պիտի նային։
zohrab-1805▾ eastern-1994▾ western am▾
63:963:10 И убоятся все человеки, и возвестят дело Божие, и уразумеют, что это Его дело.
63:10 καὶ και and; even ἐφοβήθη φοβεω afraid; fear πᾶς πας all; every ἄνθρωπος ανθρωπος person; human καὶ και and; even ἀνήγγειλαν αναγγελλω announce τὰ ο the ἔργα εργον work τοῦ ο the θεοῦ θεος God καὶ και and; even τὰ ο the ποιήματα ποιημα product; poem αὐτοῦ αυτος he; him συνῆκαν συνιημι comprehend
63:10 יַגִּירֻ֥הוּ yaggîrˌuhû נגר run עַל־ ʕal- עַל upon יְדֵי־ yᵊḏê- יָד hand חָ֑רֶב ḥˈārev חֶרֶב dagger מְנָ֖ת mᵊnˌāṯ מְנָת portion שֻׁעָלִ֣ים šuʕālˈîm שׁוּעָל fox יִהְיֽוּ׃ yihyˈû היה be
63:10. et timebunt omnes homines et adnuntiabunt opus Dei et opera eius intellegentAnd every man was afraid. And they declared the works of God, and understood his doings.
9. And all men shall fear; and they shall declare the work of God, and shall wisely consider of his doing.
63:10. They shall fall by the sword: they shall be a portion for foxes.
63:10. They will be delivered into the hand of the sword. They will be the portions of foxes.
And all men shall fear, and shall declare the work of God; for they shall wisely consider of his doing:

63:10 И убоятся все человеки, и возвестят дело Божие, и уразумеют, что это Его дело.
63:10
καὶ και and; even
ἐφοβήθη φοβεω afraid; fear
πᾶς πας all; every
ἄνθρωπος ανθρωπος person; human
καὶ και and; even
ἀνήγγειλαν αναγγελλω announce
τὰ ο the
ἔργα εργον work
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
τὰ ο the
ποιήματα ποιημα product; poem
αὐτοῦ αυτος he; him
συνῆκαν συνιημι comprehend
63:10
יַגִּירֻ֥הוּ yaggîrˌuhû נגר run
עַל־ ʕal- עַל upon
יְדֵי־ yᵊḏê- יָד hand
חָ֑רֶב ḥˈārev חֶרֶב dagger
מְנָ֖ת mᵊnˌāṯ מְנָת portion
שֻׁעָלִ֣ים šuʕālˈîm שׁוּעָל fox
יִהְיֽוּ׃ yihyˈû היה be
63:10. et timebunt omnes homines et adnuntiabunt opus Dei et opera eius intellegent
And every man was afraid. And they declared the works of God, and understood his doings.
63:10. They shall fall by the sword: they shall be a portion for foxes.
63:10. They will be delivered into the hand of the sword. They will be the portions of foxes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
64:10: The righteous shall be glad - They shall see that God does not abandon his followers to the malice of bad men. The rod of the wicked may come into the herttage of the just; but there it shall not rest. Calmet thinks that this is a prediction of the destruction of the Chaldeans, in consequence of which the Jewish people became highly respected by all the surrounding nations. But it may be applied more generally to the enmity of the wicked against the righteous, and how God counterworks their devices, and vindicates and supports his own followers.
Albert Barnes: Notes on the Bible - 1834
64:10: The righteous shall be glad in the Lord, and shall trust in him - That is, As the result of his gracious intervention, or as the effect of his judgments on the wicked, the righteous will rejoice on account of their own security, and put their trust in One who has thus shown himself to be the friend of holiness, and the enemy of sin. Whatever tends to Rev_eal the divine character, or to make a proper exhibition of that character, will also lead good people to confide in God, and to feel that they are safe.
And all the upright in heart shall glory - Shall rejoice; shall feel that they have cause for trust and triumph. The good - the pure - the righteous - the godly - will always rejoice in everything which tends to show that God is just, and true, and holy; - for all their own hope of security and salvation rests upon the fact that the God in whom they trust is a righteous God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
64:10: righteous: Psa 32:11, Psa 33:1, Psa 40:3, Psa 58:10, Psa 68:2, Psa 68:3; Phi 4:4
upright: Psa 97:11, Psa 112:2; Co1 1:30, Co1 1:31; Gal 6:14
Geneva 1599
64:10 The righteous (i) shall be glad in the LORD, and shall trust in him; and all the upright in heart shall glory.
(i) When they will consider that he will be favourable to them as he was to his servant David.
John Gill
64:10 The righteous shall be glad in the Lord,.... They rejoice at the vengeance executed on the wicked; but then their joy centres in the Lord: it is not at the ruin of the wicked, simply considered, but because of the glory of God's justice displayed therein, and of his grace and mercy to them. They rejoice in the Lord, because of what he is unto them, and because of what he has done for them; because of his righteousness they are clothed with, from whence they are denominated righteous ones; and because of the salvation he has wrought out for them; and they are the more affected with it when they see the calamities, woes, and destruction of wicked men; See Gill on Ps 32:11;
and shall trust in him; who is known by his judgments he executes on the wicked; and the more he is known, be it in what way it will, the more is he trusted in, Ps 9:10. The Targum paraphrases it,
"and shall trust in his Word;''
either in his word of promise, or rather in his essential Word, Christ;
and all the upright in heart shall glory; not in men, nor in themselves, nor in any creature, or creature enjoyments; nor in their wisdom, strength, riches, nor righteousness; but in Christ, in his wisdom, righteousness, and strength; in whom all the seed of Israel are justified and glory; and in what he is to them, and has done for them; of the upright in heart; see Gill on Ps 32:11.
John Wesley
64:10 Glad - For the honour of God, which by this means is vindicated.
63:1163:11: Ուրա՛խ եղիցի արդար ՚ի Տէր, եւ յուսասցին ՚ի նա. նովաւ գովեսցի՛ն ամենեքեան ոյք ուղիղ են սրտիւք[7037]։ Տունք. ժ̃։ Գոբղայս. լդ̃։[7037] Ոմանք.Արդարն ՚ի Տէր, եւ յուսասցի ՚ի նա։
11 Արդարը պիտի ուրախանայ Տիրոջով՝ յոյսը դնելով նրա վրայ. սրտով շիտակ բոլոր մարդիկ պիտի պարծենան նրանով:
10 Արդարը Տէրոջմով պիտի ուրախանայ եւ անոր պիտի յուսայ Եւ ամէն ուղիղ սրտով եղող անով պիտի պարծի։
Ուրախ եղիցի արդար ի Տէր, եւ յուսասցի ի նա. նովաւ գովեսցին ամենեքեան ոյք ուղիղ են սրտիւք:

63:11: Ուրա՛խ եղիցի արդար ՚ի Տէր, եւ յուսասցին ՚ի նա. նովաւ գովեսցի՛ն ամենեքեան ոյք ուղիղ են սրտիւք[7037]։ Տունք. ժ̃։ Գոբղայս. լդ̃։
[7037] Ոմանք.Արդարն ՚ի Տէր, եւ յուսասցի ՚ի նա։
11 Արդարը պիտի ուրախանայ Տիրոջով՝ յոյսը դնելով նրա վրայ. սրտով շիտակ բոլոր մարդիկ պիտի պարծենան նրանով:
10 Արդարը Տէրոջմով պիտի ուրախանայ եւ անոր պիտի յուսայ Եւ ամէն ուղիղ սրտով եղող անով պիտի պարծի։
zohrab-1805▾ eastern-1994▾ western am▾
63:1063:11 А праведник возвеселится о Господе и будет уповать на Него; и похвалятся все правые сердцем.
63:11 εὐφρανθήσεται ευφραινω celebrate; cheer δίκαιος δικαιος right; just ἐπὶ επι in; on τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even ἐλπιεῖ ελπιζω hope ἐπ᾿ επι in; on αὐτόν αυτος he; him καὶ και and; even ἐπαινεσθήσονται επαινεω applaud πάντες πας all; every οἱ ο the εὐθεῖς ευθυς straight; directly τῇ ο the καρδίᾳ καρδια heart
63:11 וְ wᵊ וְ and הַ ha הַ the מֶּלֶךְ֮ mmeleḵ מֶלֶךְ king יִשְׂמַ֪ח yiśmˈaḥ שׂמח rejoice בֵּ bē בְּ in אלֹ֫הִ֥ים ʔlˈōhˌîm אֱלֹהִים god(s) יִ֭תְהַלֵּל ˈyiṯhallēl הלל praise כָּל־ kol- כֹּל whole הַ ha הַ the נִּשְׁבָּ֣ע nnišbˈāʕ שׁבע swear בֹּ֑ו bˈô בְּ in כִּ֥י kˌî כִּי that יִ֝סָּכֵ֗ר ˈyissāḵˈēr סכר stop פִּ֣י pˈî פֶּה mouth דֹֽובְרֵי־ ḏˈôvᵊrê- דבר speak שָֽׁקֶר׃ šˈāqer שֶׁקֶר lie
63:11. laetabitur iustus in Domino et sperabit in eo et exultabunt omnes recti cordeThe just shall rejoice in the Lord, and shall hope in him: and all the upright in heart shall be praised.
10. The righteous shall be glad in the LORD, and shall trust in him; and all the upright in heart shall glory.
63:11. But the king shall rejoice in God; every one that sweareth by him shall glory: but the mouth of them that speak lies shall be stopped.
63:11. Truly, the king will rejoice in God: all those who swear by him will be praised, because the mouth of those who speak iniquity has been blocked.
The righteous shall be glad in the LORD, and shall trust in him; and all the upright in heart shall glory:

63:11 А праведник возвеселится о Господе и будет уповать на Него; и похвалятся все правые сердцем.
63:11
εὐφρανθήσεται ευφραινω celebrate; cheer
δίκαιος δικαιος right; just
ἐπὶ επι in; on
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
ἐλπιεῖ ελπιζω hope
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
καὶ και and; even
ἐπαινεσθήσονται επαινεω applaud
πάντες πας all; every
οἱ ο the
εὐθεῖς ευθυς straight; directly
τῇ ο the
καρδίᾳ καρδια heart
63:11
וְ wᵊ וְ and
הַ ha הַ the
מֶּלֶךְ֮ mmeleḵ מֶלֶךְ king
יִשְׂמַ֪ח yiśmˈaḥ שׂמח rejoice
בֵּ בְּ in
אלֹ֫הִ֥ים ʔlˈōhˌîm אֱלֹהִים god(s)
יִ֭תְהַלֵּל ˈyiṯhallēl הלל praise
כָּל־ kol- כֹּל whole
הַ ha הַ the
נִּשְׁבָּ֣ע nnišbˈāʕ שׁבע swear
בֹּ֑ו bˈô בְּ in
כִּ֥י kˌî כִּי that
יִ֝סָּכֵ֗ר ˈyissāḵˈēr סכר stop
פִּ֣י pˈî פֶּה mouth
דֹֽובְרֵי־ ḏˈôvᵊrê- דבר speak
שָֽׁקֶר׃ šˈāqer שֶׁקֶר lie
63:11. laetabitur iustus in Domino et sperabit in eo et exultabunt omnes recti corde
The just shall rejoice in the Lord, and shall hope in him: and all the upright in heart shall be praised.
10. The righteous shall be glad in the LORD, and shall trust in him; and all the upright in heart shall glory.
63:11. But the king shall rejoice in God; every one that sweareth by him shall glory: but the mouth of them that speak lies shall be stopped.
63:11. Truly, the king will rejoice in God: all those who swear by him will be praised, because the mouth of those who speak iniquity has been blocked.
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