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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Значение евр. надписания "шигтайон" точно неизвестно. Предполагают, что этим термином обозначается песнь, составленная при особенно тяжелых обстоятельствах жизни писателя и выражающая смятенное состояние его духа, а потому не отличающаяся строгой последовательностью изложения мыслей. Составлен псалом по делу "Хуса из племени Вениаминова". - "Хус" или Куш означает эфиоплянина, жителя среднего Египта. Кого под ним разуметь, точно нельзя установить. Можно согласиться с предположением, что под этим именем должно разуметь Саула, так же мрачно, враждебно настроенного к Давиду, как темна кожа эфиоплянина. Происхождение псалма из времени гонений Саула подтверждается указанием псалма на тяжелое положение Давида, несправедливо преследуемого врагами и ни в чем невиновного пред Богом (см. 2-5: и 9: ст.) Исповедание же Давидом своей невиновности пред Богом и полной незаслуженности гонений есть особенность всех его псалмов из этого периода.

Давид молит Бога о защите ввиду полной своей беспомощности пред врагами и своей невинности как пред последними, так и пред самим Богом (2-6). Пусть Господь пред всеми народами произнесет свой суд, чтобы обнаружилась правда Давида (8-10). Так как Бог - судия праведный, Давид уверен, что Он накажет его врагов, копавших для него ров (11-18).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
It appears by the title that this psalm was penned with a particular reference to the malicious imputations that David was unjustly laid under by some of his enemies. Being thus wronged, I. He applies to God for favour, ver. 1, 2. II. He appeals to God concerning his innocency as to those things whereof he was accused, ver. 3-5. III. He prays to God to plead his cause and judge for him against his persecutors, ver. 6-9. IV. He expresses his confidence in God that he would do so, and would return the mischief upon the head of those that designed it against him, ver. 10-16. V. He promises to give God the glory of his deliverance, ver. 17. In this David was a type of Christ, who was himself, and still is in his members, thus injured, but will certainly be righted at last.
Adam Clarke: Commentary on the Bible - 1831
The psalmist prays against the malice of his enemies, Psa 7:1, Psa 7:2; protests his own innocence, Psa 7:3-5; prays to God that he would vindicate him, for the edification of his people, Psa 7:6-8; prays against the wickedness of his enemies, Psa 7:9; expresses strong confidence in God, Psa 7:10; threatens transgressors with God's judgments, Psa 7:11-13; shows the conduct and end of the ungodly, Psa 7:14-16; and exults in the mercy and lovingkindness of his Maker, Psa 7:17.
This Psalm is entitled, Shiggaion of David, which he sang unto the Lord, concerning the words of Cush the Benjamite. The word שגיון shiggayon comes from שגה shagah, to wander, a wandering song; i.e., a Psalm composed by David in his wanderings, when he was obliged to hide himself from the fury of Saul.
Bishop Horsley thinks it may have its name, a wandering ode, from its being in different parts, taking up different subjects, in different styles of composition. But he has sometimes thought that shiggaion might be an unpremeditated song; an improviso.
As to Cush the Benjamite, he is a person unknown in the Jewish history; the name is probably a name of disguise; and by it he may covertly mean Saul himself, the son of Kish, who was of the tribe of Benjamin. The subject of the Psalm will better answer to Saul's unjust persecution and David's innocence, than to any other subject in the history of David.
Albert Barnes: Notes on the Bible - 1834
7:0: 1. "Author of the psalm." This psalm, according to the title, was composed by David; and there is nothing in it that is contrary to this supposition. Indeed, there were many circumstances in the life of David which would suggest the thoughts in this psalm; and the sentiments expressed are such as are frequently found in his other compositions.
2. "Occasion on which the psalm was composed." The psalm is said in the title to have been composed as "a song to the Lord, concerning the words (Margin, 'or business, ') of Cush the Benjamite." There is no reason to call the correctness of this title in question, but there have been very various opinions as to who this Cush was. It is manifest from the psalm that it was composed in view of some "words" of Rev_iling, or reproach, or slander; something that was done to wound the feelings, or to injure the reputation, or destroy the peace of David.
There have been three opinions in regard to the "Cush" here referred to:
(1) According to the first, "Saul" is the person intended; and it has been supposed that the name "Cush" is given to him as a reproach, and to denote the blackness of his character, as the word "Cush" would denote an Ethiopian, or black man. So it was understood by the author of the Targum or Aramaic Paraphrase, in which it is rendered "an ode which David sang before the Lord on the death of Saul, the son of Kish, of the tribe of Benjamin." But this opinion has no probability. It is not certain that this term "Cush" would, in the time of David, denote one of black complexion; nor is there any probability that it would be used as a term of reproach at all; and as little probability is there that it would be applied by David to Saul if it had been. If the psalm referred to Saul, it is probable, from all that we know of the feelings of David toward the reigning prince, that he would not designate him, in the title of a psalm, in enigmatical and reproachful language. Besides, the injurious treatment of Saul toward Davd was rather manifested in deeds than in words.
(2) a second opinion is, that it refers to Shimei, who was of the house of Saul, and who reproached and cursed David as he was flying from Jerusalem on occasion of the rebellion of Absalom, Sa2 16:5 ff. It is supposed by those who maintain this opinion that the name was given to him because he was a calumniator and Rev_iler - or, as we would say, a "blackhearted" man. But the same objection exists to this opinion as to that before-mentioned; and besides this, there are several things in the psalm which do not agree with such a supposition. In fact there is no reason for such a supposition, except that Shimei was a calumniator, and that the psalm refers to some such person.
(3) a third opinion is, that it refers to some one of the name Cush, of the tribe of Benjamin, who reproached David on some occasion that is now unknown. This opinion has every degree of probability, and is undoutbtedly the correct opinion. David was often reproached and calumniated in his life, and it would seem that, on some occasion now to us unknown, when he was violently reproached in this manner, he gave vent to his feelings in this impassioned ode. No other record was made of the transaction, and the occasion on which it occurred is not known. At the time when it occurred it would be easily understood who was referred to, and the design of the composition was accomplished by the record of the feelings of the author on all occasion that greatly tried his spirit. It is thus of permanent value to the church and the world, for there are few persons that are not on some occasions bitterly reproached, and few who are not disposed to vent their feelings in expressions similar to those in this psalm. One great design of the collection of poems in the Psalms was to show the workings of human nature in a great variety of situations; and hence, such a psalm as this has a permanent and general value; and so far as this general use is concerned, it matters little on what occasion, or in reference to what individual, the psalm was composed.
3. "Contents of the psalm." The psalm embraces the following points:
I. A prayer of the psalmist for deliverance from his enemies, and especially from this particular foe that threatened his destruction, Psa 7:1-2. This is the general subject of the psalm.
II. He offers this prayer on the ground that he is innocent of the charges that are brought against him; relying thus on the fact that his was a righteous cause, and appealing to God on this ground, and declaring his willingness to suffer all that his enemy attempted to bring upon him if he was guilty, Psa 7:3-5.
III. He prays for the interposition of divine justice on his enemies, on the ground of the general justice of God, and as a part of his general administration over men, Psa 7:6-9.
IV. In his own hopes, he trusts in the divine discrimination between innocence and guilt, assured that God would interpose on behalf of the righteous, and that the principles of the divine administration were opposed to the wicked, Psa 7:10-11.
V. He speaks confidently of the ultimate destruction of the ungodly and of the manner in which it would be brought about, Psa 7:12-16. If they did not turn, they must be certainly destroyed, for God was preparing the instruments of their destruction; and the means which he would use would be the very plans of the wicked themselves.
VI. The psalmist says that, as for himself, he would praise the Lord according to his righteousness; that is, would adore and praise him as a righteous God, Psa 7:17.
The general subject of the psalm, therefore, pertains to the feelings which are to be entertained toward Rev_ilers and calumniators - toward those who reproach us when we are conscious of innocence of the charges that are alleged against us; and as all good men are liable to be placed in these circumstances, the psalm has a practical and general value.
4. "The title to the psalm." The psalm is entitled "Shiggaion of David." The word "Shiggaion" - שׁגיון shiggâ yô n - occurs only in this place in the singular number, and in Hab 3:1 in the plural. "A prayer of Habakkuk upon Shigionoth." It properly means a "song, psalm, hymn" (Gesenius). Prof. Alexander renders it "wandering, error," as if the word were derived from שׁגה shâ gâ h, to walk, to go astray; and he supposes that it refers to the fact that David was "wandering" or unsettled at the time when the psalm was composed. This reason, however, will not apply to the use of the word in Habakkuk. Solomon Van Til. (Ugolin, Thesau. Sac. Ant., vol. xxxii. pp. 294, 295), supposes that it refers to "a certain inadvertence or oblivion of himself on the part of the author, or powerful seizure of the mind," "animi abreptio." He says that it is commonly supposed to indicate a poem, in which the poet is impelled by his feelings, and drawn along with little regard to the regularity of the numbers or the meter, but in which he pours out his emotions in an erratic or irregular manner from the overflowing of his soul.
This seems to me to have been the probable origin of this title, and to have denoted the kind of poetry to which it was applicable. Julius Bartoloccius (Ugolin, xxxii. 484) supposes that it refers to a certain "tone" (the "fifth tone") as especially "sweet" and "soft," and that this kind of poetry was thus applicable to hymns of joy; and that the term is used here because this psalm is especially sweet and pleasant. There is nothing in the psalm, however, which would indicate that this is the origin of the title; and the former supposition better meets the case than either this or the opinion of Prof. Alexander. I would regard it, therefore, as applicable to a psalm where there was an overflow of feeling or emotion that poured itself out without much regard to regular rhythm, or the laws of meter. It is a psalm of a "wandering" or "irregular meter." It may not be easy, however, to determine why it is particularly applied to this psalm; it is more easy to see why it should be applied to the hymn in Habakkuk. The Latin Vulgate and the Septuagint render it simply "A psalm."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 7:1, David prays against the malice of his enemies, professing his innocency; Psa 7:10, By faith he sees his defence, and the destruction of his enemies.
Shiggaion probably denotes a mournful song or, elegy, from the Arabic shaga, to be anxious, sorrowful. Hab 3:1
Carl Friedrich Keil and Franz Delitzsch

(In the Hebrew, v.1 is the designation 'A Shiggayon of David, which he sang....'; from then on v.1-17 in English translation corresponds to v.2-18 in the Hebrew)
Appeal to the Judge of the Whole Earth against Slander and Requiting Good with Evil
In the second part of Ps 6:1-10 David meets his enemies with strong self-confidence in God. Ps 7, which even Hitzig ascribes to David, continues this theme and exhibits to us, in a prominent example taken from the time of persecution under Saul, his purity of conscience and joyousness of faith. One need only read 1 Sam 24-26 to see how this Psalm abounds in unmistakeable references to this portion of David's life. The superscribed statement of the events that gave rise to its composition point to this. Such statements are found exclusively only by the Davidic Psalms.
(Note: Viz. Ps 7:1, Ps 59:1, Ps 56:1, Ps 34:1, Ps 52:1, Ps 57:1, Ps 142:1, Ps 54:1 (belonging to the time of the persecution under Saul), Ps 3:1, Ps 63:1 (to the persecution under Absolom), Ps 51:1 (David's adultery), Ps 60:1 (the Syro-Ammonitish war).)
The inscription runs: Shiggajon of David, which he sang to Jahve on account of the sayings of Cush a Benjamite. על־דּברי is intentionally chosen instead of על which has other functions in these superscriptions. Although דּבר and דּברי can mean a thing, business, affairs (Ex 22:8; 1Kings 10:2, and freq.) and על־דּברי "in reference to" (Deut 4:21; Jer 7:22) or "on occasion of" (Jer 14:1), still we must here keep to the most natural signification: "on account of the words (speeches)." Cûsh (lxx falsely Χουσί = כּוּשׁי; Luther, likewise under misapprehension, "the Moor") must have been one of the many servants of Saul, his kinsman, one of the talebearers like Doeg and the Ziphites, who shamefully slandered David before Saul, and roused him against David. The epithet בּן־ימיני (as in 1Kings 9:1, 1Kings 9:21, cf. אישׁ־ימיני 2Kings 20:1) describes him as "a Benjamite" and does not assume any knowledge of him, as would be the case if it were הבּנימיני, or rather (in accordance with biblical usage) בּן־הימיני. And this accords with the actual fact, for there is no mention of him elsewhere in Scripture history. The statement וגו על־דברי is hardly from David's hand, but written by some one else, whether from tradition or from the דברי הימים of David, where this Psalm may have been interwoven with the history of its occasion. Whereas there is nothing against our regarding לדוד שׁגּיון, or at least שׁגיון, as a note appended by David himself.
Since שׁגּיון (after the form הזּיון a vision) belongs to the same class as superscribed appellations like מזמור and משׂכּיל, and the Tephilla of Habakkuk, Hab 3:1 (vid., my Commentary), has the addition על־שׁגינות, שׁגיון must be the name of a kind of lyric composition, and in fact a kind described according to the rhythm of its language or melody. Now since שׁגה means to go astray, wander, reel, and is cognate with שׁגע (whence comes שׁגּעון madness, a word formed in the same manner) שׁגיון may mean in the language of prosody a reeling poem, i.e., one composed in a most excited movement and with a rapid change of the strongest emotions, therefore a dithyrambic poem, and שׁגינות dithyrambic rhythms, variously and violently mixed together. Thus Ewald and Rdiger understand it, and thus even Tarnov, Geier, and other old expositors who translate it cantio erratica. What we therefore look for is that this Psalm shall consist, as Ainsworth expresses it (1627), "of sundry variable and wandering verses," that it shall wander through the most diverse rhythms as in a state of intoxication - an expectation which is in fact realized. The musical accompaniment also had its part in the general effect produced. Moreover, the contents of the Psalm corresponds to this poetic musical style. It is the most solemn pathos of exalted self-consciousness which is expressed in it. And in common with Hab it gives expression to the joy which arises from zealous anger against the enemies of God and from the contemplation of their speedy overthrow. Painful unrest, defiant self-confidence, triumphant ecstasy, calm trust, prophetic certainty-all these states of mind find expression in the irregular arrangement of the strophes of this Davidic dithyramb, the ancient customary Psalm for the feast of Purim (Sofrim xviii. 2).
John Gill
INTRODUCTION TO PSALM 7
Shiggaion of David, which he sang unto the Lord, concerning the words of Cush the Benjamite. The name of this psalm, "Shiggaion", either respects the music or the matter of the psalm. Some take it to be the name of the musical instrument to which the psalm was set (n): so Habakkuk's prayer is said to be "upon shigionoth"; which is the same word with this, only of the plural number, Hab 3:1. Others say it was the first word of a song, to the tune of which this was sung (o) And others understand it of a certain kind of a song (p): and the Targum renders it, "the interpretation of the ode of David"; which Ainsworth renders, "David's interpretation of the law"; leading instead of as does also the king of Spain's Bible. And certain it is that it is the name of a song; since it follows, "which he sang unto the Lord"; in his presence, before him, and to the glory of his name. But the question is, of what sort it is? and why it should be so called? since its root signifies "to err" or "wander": it is more generally rendered, "an erratic" or "wandering ode"; a song or psalm, which consisted of various kind of metre: it was sung with various notes, and all kind of music, which made it very pleasant. Hence some render it, "David's delight", as R. Obadiah Gaon; and the verb from whence it is derived is translated "ravished" in Prov 5:19; and Ben Melech says, the word signifies , "joy and pleasure"; and Aben Ezra observes that some interpret it "delight". But others are of opinion that this word regards the subject matter of the psalm, and may be rendered, "David's ignorance" or "error"; his sin of ignorance; and respects his mistaken conduct with regard to his enemies, particularly Saul, in making imprecations upon them, Ps 6:10; in cursing them, and especially King Saul; when a king is not to be cursed, Eccles 10:20; and in cutting off the skirt of his garment, for which his heart smote him, 1Kings 24:4. Some render it, "the care of David", as Cocceius; which he wrote in deep meditation, when he had forgot himself, and was as it were in an ecstasy; setting forth "the sum of his cares", as Ainsworth expresses it, when he was harassed and greatly afflicted by his enemies. The occasion of it is, "the words of Cush the Benjamite"; which some understand of Shimei the Benjamite, who came out and cursed David as he went along, when he fled from Absalom, 1Kings 16:5. Theodoret thinks Hushai is meant, who persuaded Absalom not to follow the counsel of Ahithophel; on which account David penned this psalm. Others interpret it of one of Saul's courtiers, who was of the tribe of Benjamin, and whose name was Cush (q); and which is very likely, since it is evident that some of Saul's courtiers accused David to him, and charged him with seeking his harm, not only to take away his crown and kingdom, but his life, 1Kings 24:9. Though the generality of the Jewish writers (r) interpret it of Saul himself, who is called Cush, in allusion to his father's name Kish, who was a man of Benjamin, 1Kings 9:1; or else because Cush signifies "an Ethiopian", to which he may be compared, as the children of Israel in Amos 9:7. For as the Ethiopian is various in his skin, so was Saul in his actions, as Jarchi observes; or rather because, as Kimchi and Ben Melech express it, as the Ethiopian does not change his skin, Jer 13:23; so Saul did not change his hatred to David. Though the same writers observe, that he may be called so by the rule of contraries, because he was a very goodly and beautiful man; the words referred to are supposed to be those in 1Kings 22:7.
(n) Menachem in Jarchi in loc. So David de Pomis, Lexic. fol. 204. 1. (o) Aben Ezra in loc. (p) Kimchi in loc. (q) Aben Ezra & Obadiah Gaon in loc. (r) Targum, Jarchi, Kimchi, Arama, & Ben Melech in loc.
7:17:1: Սաղմոս ՚ի Դաւիթ. զոր ասաց Տեառն վասն բանին Քուսեայ որդւոյ Յիմենայ. Է[6589]։[6589] Ոմանք.Զոր ասաց Տէր վասն Քուսի Քօշեայ որդւոցն Յամինայ։ Ուր ոմանք.Վասն բանիցն... Յեմինայ։
1 Սաղմոս Դաւթի, որ Տիրոջն ասաց Յեմինի որդի Քուսի խօսքերի առթիւ
Դաւիթ երգեց Քուշի խօսքերուն համար
Սաղմոս Դաւթի, զոր ասաց Տեառն վասն բանին Քուսեայ որդւոյ Յեմինայ:

7:1: Սաղմոս ՚ի Դաւիթ. զոր ասաց Տեառն վասն բանին Քուսեայ որդւոյ Յիմենայ. Է[6589]։
[6589] Ոմանք.Զոր ասաց Տէր վասն Քուսի Քօշեայ որդւոցն Յամինայ։ Ուր ոմանք.Վասն բանիցն... Յեմինայ։
1 Սաղմոս Դաւթի, որ Տիրոջն ասաց Յեմինի որդի Քուսի խօսքերի առթիւ
Դաւիթ երգեց Քուշի խօսքերուն համար
zohrab-1805▾ eastern-1994▾ western am▾
7:07:1 Плачевная песнь, которую Давид воспел Господу по делу Хуса, из племени Вениаминова.
7:1 ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ὃν ος who; what ᾖσεν αδω sing τῷ ο the κυρίῳ κυριος lord; master ὑπὲρ υπερ over; for τῶν ο the λόγων λογος word; log Χουσι χουσι son Ιεμενι ιεμενι Iemeni
7:1 שִׁגָּיֹ֗ון šiggāyˈôn שִׁגָּיֹון dirge לְ lᵊ לְ to דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁ֥ר šˌār שׁיר sing לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon דִּבְרֵי־ divrê- דָּבָר word כ֝֗וּשׁ ˈḵˈûš כּוּשׁ Cush בֶּן־ ben- בֵּן son יְמִינִֽי׃ yᵊmînˈî יְמִינִי Benjaminite יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱ֭לֹהַי ˈʔᵉlōhay אֱלֹהִים god(s) בְּךָ֣ bᵊḵˈā בְּ in חָסִ֑יתִי ḥāsˈîṯî חסה seek refuge הֹושִׁיעֵ֥נִי hôšîʕˌēnî ישׁע help מִ mi מִן from כָּל־ kkol- כֹּל whole רֹ֝דְפַ֗י ˈrōḏᵊfˈay רדף pursue וְ wᵊ וְ and הַצִּילֵֽנִי׃ haṣṣîlˈēnî נצל deliver
7:1. pro ignoratione David quod cecinit Domino super verbis Aethiopis filii IeminiThe psalm of David, which he sung to the Lord, for the words of Chusi, the son of Jemini.
Shiggaion of David, which he sang unto the LORD; concerning the words of Cush a Benjamite.
7:1. A Psalm of David, which he sang to the Lord because of the words of Cush, the son of Jemini. O Lord, my God, in you I have hoped. Save me from all those who persecute me, and free me:
7:1. Shiggaion of David, which he sang unto the LORD, concerning the words of Cush the Benjamite. O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me:
[33] Shiggaion of David, which he sang unto the LORD, concerning the words of Cush the Benjamite:

7:1 Плачевная песнь, которую Давид воспел Господу по делу Хуса, из племени Вениаминова.
7:1
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ὃν ος who; what
ᾖσεν αδω sing
τῷ ο the
κυρίῳ κυριος lord; master
ὑπὲρ υπερ over; for
τῶν ο the
λόγων λογος word; log
Χουσι χουσι son
Ιεμενι ιεμενι Iemeni
7:1
שִׁגָּיֹ֗ון šiggāyˈôn שִׁגָּיֹון dirge
לְ lᵊ לְ to
דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁ֥ר šˌār שׁיר sing
לַ la לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
דִּבְרֵי־ divrê- דָּבָר word
כ֝֗וּשׁ ˈḵˈûš כּוּשׁ Cush
בֶּן־ ben- בֵּן son
יְמִינִֽי׃ yᵊmînˈî יְמִינִי Benjaminite
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱ֭לֹהַי ˈʔᵉlōhay אֱלֹהִים god(s)
בְּךָ֣ bᵊḵˈā בְּ in
חָסִ֑יתִי ḥāsˈîṯî חסה seek refuge
הֹושִׁיעֵ֥נִי hôšîʕˌēnî ישׁע help
מִ mi מִן from
כָּל־ kkol- כֹּל whole
רֹ֝דְפַ֗י ˈrōḏᵊfˈay רדף pursue
וְ wᵊ וְ and
הַצִּילֵֽנִי׃ haṣṣîlˈēnî נצל deliver
7:1. pro ignoratione David quod cecinit Domino super verbis Aethiopis filii Iemini
The psalm of David, which he sung to the Lord, for the words of Chusi, the son of Jemini.
Shiggaion of David, which he sang unto the LORD; concerning the words of Cush a Benjamite.
7:1. A Psalm of David, which he sang to the Lord because of the words of Cush, the son of Jemini. O Lord, my God, in you I have hoped. Save me from all those who persecute me, and free me:
7:1. Shiggaion of David, which he sang unto the LORD, concerning the words of Cush the Benjamite. O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
David Prays Against His Enemies; Prayer for Sinners and Saints.

1 O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me: 2 Lest he tear my soul like a lion, rending it in pieces, while there is none to deliver. 3 O LORD my God, if I have done this; if there be iniquity in my hands; 4 If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy:) 5 Let the enemy persecute my soul, and take it; yea, let him tread down my life upon the earth, and lay mine honour in the dust. Selah. 6 Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me to the judgment that thou hast commanded. 7 So shall the congregation of the people compass thee about: for their sakes therefore return thou on high. 8 The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me. 9 Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.
Shiggaion is a song or psalm (the word is used so only here and Hab. iii. 1) --a wandering song (so some), the matter and composition of the several parts being different, but artificially put together--a charming song (so others), very delightful. David not only penned it, but sang it himself in a devout religious manner unto the Lord, concerning the words or affairs of Cush the Benjamite, that is, of Saul himself, whose barbarous usage of David bespoke him rather a Cushite, or Ethiopian, than a true-born Israelite. Or, more likely, it was some kinsman of Saul named Cush, who was an inveterate enemy to David, misrepresented him to Saul as a traitor, and (which was very needless) exasperated Saul against him, one of those children of men, children of Belial indeed, whom David complains of (1 Sam. xxvi. 19), that made mischief between him and Saul. David, thus basely abused, has recourse to the Lord. The injuries men do us should drive us to God, for to him we may commit our cause. Nay, he sings to the Lord; his spirit was not ruffled by it, nor cast down, but so composed and cheerful that he was still in tune for sacred songs and it did not occasion one jarring string in his harp. Thus let the injuries we receive from men, instead of provoking our passions, kindle and excite our devotions. In these verses,
I. He puts himself under God's protection and flies to him for succour and shelter (v. 1): "Lord, save me, and deliver me from the power and malice of all those that persecute me, that they may not have their will against me." He pleads, 1. His relation to God. "Thou art my God, and therefore whither else should I go but to thee? Thou art my God, and therefore my shield (Gen. xv. 1), my God, and therefore I am one of thy servants, who may expect to be protected." 2. His confidence in God: "Lord, save me, for I depend upon thee: In thee do I put my trust, and not in any arm of flesh." Men of honour will not fail those that repose a trust in them, especially if they themselves have encouraged them to do so, which is our case. 3. The rage and malice of his enemies, and the imminent danger he was in of being swallowed up by them: "Lord, save me, or I am gone; he will tear my soul like a lion tearing his prey," with so much pride, and pleasure, and power, so easily, so cruelly. St. Paul compares Nero to a lion (2 Tim. iv. 17), as David here compares Saul. 4. The failure of all other helpers: "Lord, be thou pleased to deliver me, for otherwise there is none to deliver," v. 2. It is the glory of God to help the helpless.
II. He makes a solemn protestation of his innocency as to those things whereof he was accused, and by a dreadful imprecation appeals to God, the searcher of hearts, concerning it, v. 3-5. Observe, in general, 1. When we are falsely accused by men it is a great comfort if our own consciences acquit us--
--------------- Hic murus aheneus esto,
Nil conscire sibi. ----------------------

Be this thy brazen bulwark of defence,
Still to preserve thy conscious innocence.--

and not only they cannot prove their calumnies (Acts xxiv. 13), but our hearts can disprove them, to our own satisfaction. 2. God is the patron of wronged innocency. David had no court on earth to appeal to. His prince, who should have righted him, was his sworn enemy. But he had the court of heaven to fly to, and a righteous Judge there, whom he could call his God. And here see, (1.) What the indictment is which he pleads not guilty to. He was charged with a traitorous design against Saul's crown and life, that he compassed and imagined to depose and murder him, and, in order to that, levied war against him. This he utterly denies. He never did this; there was no iniquity of this kind in his hand (v. 3); he abhorred the thought of it. He never rewarded evil to Saul when he was at peace with him, nor to any other, v. 4. Nay, as some think it should be rendered, he never rendered evil for evil, never did those mischief that had injured him. (2.) What evidence he produces of his innocency. It is hard to prove a negative, and yet this was a negative which David could produce very good proof of: I have delivered him that without cause is my enemy, v. 4. By this it appeared, beyond contradiction, that David had no design against Saul's life--that, once and again, Providence so ordered it that Saul lay at his mercy, and there were those about him that would soon have dispatched him, but David generously and conscientiously prevented it, when he cut off his skirt (1 Sam. xxiv. 4) and afterwards when he took away his spear (1 Sam. xxvi. 12), to attest for him what he could have done. Saul himself owned both these to be undeniable proofs of David's integrity and good affection to him. If we render good for evil, and deny ourselves the gratifications of our passion, our so doing may turn to us for a testimony, more than we think of, another day. (3.) What doom he would submit to if he were guilty (v. 5): Let the enemy persecute my soul to the death, and my good name when I am gone: let him lay my honour in the dust. This intimates, [1.] That, if he had been indeed injurious to others, he had reason to expect that they would repay him in the same coin. He that has his hand against every man must reckon upon it that every man's hand will be against him. [2.] That, in that case, he could not with any confidence go to God and beg of him to deliver him or plead his cause. It is a presumptuous dangerous thing for any that are guilty, and suffer justly, to appeal to God, as if they were innocent and suffered wrongfully; such must humble themselves and accept the punishment of their iniquity, and not expect that the righteous God will patronise their unrighteousness. [3.] That he was abundantly satisfied in himself concerning his innocency. It is natural to us to wish well to ourselves; and therefore a curse to ourselves, if we swear falsely, has been thought as awful a form of swearing as any. With such an oath, or imprecation, David here ratifies the protestation of his innocency, which yet will not justify us in doing the like for every light and trivial cause; for the occasion here was important.
III. Having this testimony of his conscience concerning his innocency, he humbly prays to God to appear for him against his persecutors, and backs every petition with a proper plea, as one that knew how to order his cause before God.
1. He prays that God would manifest his wrath against his enemies, and pleads their wrath against him: "Lord, they are unjustly angry at me, be thou justly angry with them and let them know that thou art so, v. 6. In thy anger lift up thyself to the seat of judgment, and make thy power and justice conspicuous, because of the rage, the furies, the outrages (the word is plural) of my enemies." Those need not fear men's wrath against them who have God's wrath for them. Who knows the power of his anger?
2. He prays that God would plead his cause.
(1.) He prays, Awake for me to judgment (that is, let my cause have a hearing), to the judgment which thou hast commanded; this speaks, [1.] The divine power; as he blesses effectually, and is therefore said to command the blessing, so he judges effectually, and is therefore said to command the judgment, which is such as none can countermand; for it certainly carries execution along with it. [2.] The divine purpose and promise: "It is the judgment which thou hast determined to pass upon all the enemies of thy people. Thou hast commanded the princes and judges of the earth to give redress to the injured and vindicate the oppressed; Lord, awaken thyself to that judgment." He that loves righteousness, and requires it in others, will no doubt execute it himself. Though he seem to connive at wrong, as one asleep, he will awake in due time (Ps. lxxviii. 65) and will make it to appear that the delays were no neglects.
(2.) He prays (v. 7), "Return thou on high, maintain thy own authority, resume thy royal throne of which they have despised the sovereignty, and the judgment-seat of which they have despised the sentence. Return on high, that is, visibly and in the sight of all, that it may be universally acknowledged that heaven itself owns and pleads David's cause." Some make this to point at the resurrection and ascension of Jesus Christ, who, when he returned to heaven (returned on high in his exalted state), had all judgment committed to him. Or it may refer to his second coming, when he shall return on high to this world, to execute judgment upon all. This return his injured people wait for, and pray for, and to it they appeal from the unjust censures of men.
(3.) He prays again (v. 8), "Judge me, judge for me, give sentence on my side." To enforce this suit, [1.] He pleads that his cause was now brought into the proper court: The Lord shall judge the people, v. 8. He is the Judge of all the earth, and therefore no doubt he will do right and all will be obliged to acquiesce in his judgment. [2.] He insists upon his integrity as to all the matters in variance between him and Saul, and desires only to be judged, in this matter, according to his righteousness, and the sincerity of his heart in all the steps he had taken towards his preferment. [3.] He foretels that it would be much for the glory of God and the edification and comfort of his people if God would appear for him: "So shall the congregation of the people compass thee about; therefore do it for their sakes, that they may attend thee with their raises and services in the courts of thy house." First, They will do it of their own accord. God's appearing on David's behalf, and fulfilling his promise to him, would be such an instance of his righteousness, goodness, and faithfulness, as would greatly enlarge the hearts of all his faithful worshippers and fill their mouths with praise. David was the darling of his country, especially of all the good people in it; and therefore, when they saw him in a fair way to the throne, they would greatly rejoice and give thanks to God; crowds of them would attend his footstool with their praises for such a blessing to their land. Secondly, If David come into power, as God has promised him, he will take care to bring people to church by his influence upon them, and the ark shall not be neglected, as it was in the days of Saul, 1 Chron. xiii. 3.
3. He prays, in general, for the conversion of sinners and the establishment of saints (v. 9): "O let the wickedness, not only of my wicked enemies, but of all the wicked, come to an end! but establish the just." Here are two things which everyone of us must desire and may hope for:-- (1.) The destruction of sin, that it may be brought to an end in ourselves and others. When corruption is mortified, when every wicked way and thought are forsaken, and the stream which ran violently towards the world and the flesh is driven back and runs towards God and heaven, then the wickedness of the wicked comes to an end. When there is a general reformation of manners, when atheists and profane are convinced and converted, when a stop is put to the spreading of the infection of sin, so that evil men proceed no further, their folly being made manifest, when the wicked designs of the church's enemies are baffled, and their power is broken, and the man of sin is destroyed, then the wickedness of the wicked comes to an end. And this is that which all that love God, and for his sake hate evil, desire and pray for. (2.) The perpetuity of righteousness: But establish the just. As we pray that the bad maybe made good, so we pray that the good may be made better, that they may not be seduced by the wiles of the wicked nor shocked by their malice, that they may be confirmed in their choice of the ways of God and in their resolution to persevere therein, may be firm to the interests of God and religion and zealous in their endeavours to bring the wickedness of the wicked to an end. His plea to enforce this petition is, For the righteous God trieth the hearts and the reins; and therefore he knows the secret wickedness of the wicked and knows how to bring it to an end, and the secret sincerity of the just he is witness to and has secret ways of establishing.
As far as we have the testimony of an unbiased conscience for us that in any instance we are wronged and injuriously reflected on, we may, in singing these verses, lodge our appeal with the righteous God, and be assured that he will own our righteous cause, and will one day, in the last day at furthest, bring forth our integrity as the light.
Adam Clarke: Commentary on the Bible - 1831
7:1: O Lord my God - יהוה אלהי Yehovah Elohai, words expressive of the strongest confidence the soul can have in the Supreme Being. Thou self-existent, incomprehensible, almighty, and eternal Being, who neither needest nor hatest any thing that thou hast made; thou art my God: God in covenant with thy creature man; and my God and portion particularly. Therefore, in thee do I put thy trust - I repose all my confidence in thee, and expect all my good from thee.
Save me - Shield me from my persecutors; abate their pride, assuage their malice, and confound their devices!
Deliver me - From the counsels which they have devised, and from the snares and gins they have laid in my path.
Albert Barnes: Notes on the Bible - 1834
7:1: O Lord my God, in thee do I put my trust - The psalm opens with an expression of strong confidence in God. The psalmist addresses Yahweh as his God, and says that in him he trusts or confides. The word rendered trust - חסה châ sâ h - means "to flee;" to flee to a place; to take shelter; and is applied to taking shelter under the shadow or protection of one Jdg 9:15; Isa 30:2; Psa 57:1; Psa 61:4. The idea here is, that in his troubles he fled to God as a refuge, and felt safe under his protection.
Save me from all them that persecute me - That is, protect my life; rescue me from their power. The word "persecute" here refers to those who sought his life, who endeavored to deprive him of his rights. The language would apply to many occasions in the life of David - to the persecutions which he endured by Saul, by Absalom, etc. In this case the language was suggested by the opposition of Cush the Benjamite; and it was this that David had particularly in view. It is probable, however, that, whoever Cush was, he was not alone, but that others were associated with him in his opposition to David; and it was natural also that, in circumstances like these, David should remember his other persecutors, and pray that he might be delivered from them all. The prayer, therefore, has a general form, and the desire expressed is that which we all naturally have, that we may be delivered from all that troubles us.
And deliver me - Rescue me. It would seem from this expression, and from the following verse, that there was more to be apprehended in the case than mere reproachful words, and that his life was actually in danger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:1: words: or, business, 2Sam. 16:1-23
Cush: Cush signifies black, an epithet, in all languages, when applied to the mind, expressive of moral turpitude; and therefore probably here applied to Shimei, denoting that he was a calumniator and villain.
O: Psa 13:3, Psa 13:5, Psa 18:28, Psa 30:2, Psa 30:12, Psa 43:4, Psa 89:26; Jos 14:8; Jer 31:18; Dan 9:4, Dan 9:19, Dan 9:20; Zac 14:5
in: Psa 11:1, Psa 18:2, Psa 25:2, Psa 26:1, Psa 31:1, Psa 32:10, Psa 146:3-6; Isa 50:10; Pe1 1:21
save: Psa 3:7, Psa 17:7-9, Psa 31:15, Psa 35:1-3; Jer 15:15, Jer 20:11; Pe1 4:19
Carl Friedrich Keil and Franz Delitzsch
7:1
(Heb.: 7:2-3) With this word of faith, love, and hope בּך חסיתּי (as in Ps 141:8), this holy captatio benevolentiae, David also begins in Ps 11:1; Ps 16:1; Ps 31:2, cf. Ps 71:1. The perf. is inchoative: in Thee have I taken my refuge, equivalent to: in Thee do I trust. The transition from the multitude of his persecutors to the sing. in Ps 7:3 is explained most naturally, as one looks at the inscription, thus: that of the many the one who is just at the time the worst of all comes prominently before his mind. The verb טרף from the primary signification carpere (which corresponds still more exactly to חרף) means both to tear off and to tear in pieces (whence טרפה that which is torn in pieces); and פּרק from its primary signification frangere means both to break loose and to break in pieces, therefore to liberate, e.g., in Ps 136:24, and to break in small pieces, 3Kings 19:11. The persecutors are conceived of as wild animals, as lions which rend their prey and craunch its bones. Thus blood-thirsty are they for his soul, i.e., his life. After the painful unrest of this first strophe, the second begins the tone of defiant self-consciousness.
John Gill
7:1 O Lord my God, in thee do I put my trust,.... The psalmist expresses his interest in God as his covenant God, and his trust and confidence in him; and with these he sets out as the stay of his soul, and his bulwark against the fears of his enemies; and he does not say that he had trusted in God, or would for the future trust in him; but that he did trust in him, and continued to do so. And God is to be trusted in at all times; in times of affliction, temptation, and desertion; and these the psalmist premises to his petition, which follows, as an encouragement to him to hope for success, since God was his God, and none that ever trusted in him were confounded;
save me from all them that persecute me, and deliver me; persecution is no new thing to the people of God; David had his persecutors, and many of them; the Church, in Jeremiah's time, had hers; the saints, in the times of the apostles, and in all ages since, have had theirs. Every one that will live godly in Christ Jesus must expect persecution in one shape or another; and there is none can save and deliver from it but God, and he can and will in his own time, 2Cor 1:10. David was sensible of this, and therefore applies to him, and him only; and not to an arm of flesh, to his friends, or to neighbouring princes and powers.
Robert Jamieson, A. R. Fausset and David Brown
7:1 Shiggaion--a plaintive song or elegy. Though obscure in details, this title seems to intimate that the occasion of this Psalm was some event in David's persecution by Saul. He prays for relief because he is innocent, and God will be glorified in his vindication. He thus passes to the celebration of God's righteous government, in defending the upright and punishing the wicked, whose malignant devices will result in their own ruin; and, confident of God's aid, he closes with rejoicing. (Psa. 7:1-17)
Though many enemies set upon him, one is singled out as prominent, and compared to a wild beast tearing his prey to pieces (compare 1Kings 20:1; 1Kings 23:23; 1Kings 26:19).
7:27:2: Տէր Աստուած իմ ՚ի քեզ յուսացայ եւ փրկեա՛ զիս, յամենայն հալածչաց իմոց ապրեցո՛ զիս[6590]։ [6590] Ոմանք.Յուսացայ, փրկ՛՛... եւ յամենայն հա՛՛։
2 Տէ՛ր իմ Աստուած, քեզ վրայ դրեցի յոյսն իմ, փրկի՛ր ինձ եւ իմ բոլոր հալածիչներից ազատի՛ր ինձ:
7 Ո՛վ իմ Տէր Աստուածս, քեզի կը յուսամ, Փրկէ զիս իմ բոլոր հալածիչներէս ու ազատէ զիս.
Տէր Աստուած իմ, ի քեզ յուսացայ, եւ փրկեա զիս յամենայն հալածչաց իմոց եւ ապրեցո զիս:

7:2: Տէր Աստուած իմ ՚ի քեզ յուսացայ եւ փրկեա՛ զիս, յամենայն հալածչաց իմոց ապրեցո՛ զիս[6590]։
[6590] Ոմանք.Յուսացայ, փրկ՛՛... եւ յամենայն հա՛՛։
2 Տէ՛ր իմ Աստուած, քեզ վրայ դրեցի յոյսն իմ, փրկի՛ր ինձ եւ իմ բոլոր հալածիչներից ազատի՛ր ինձ:
7 Ո՛վ իմ Տէր Աստուածս, քեզի կը յուսամ, Փրկէ զիս իմ բոլոր հալածիչներէս ու ազատէ զիս.
zohrab-1805▾ eastern-1994▾ western am▾
7:17:2 Господи, Боже мой! на Тебя я уповаю; спаси меня от всех гонителей моих и избавь меня;
7:2 κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine ἐπὶ επι in; on σοὶ σοι you ἤλπισα ελπιζω hope σῶσόν σωζω save με με me ἐκ εκ from; out of πάντων πας all; every τῶν ο the διωκόντων διωκω go after; pursue με με me καὶ και and; even ῥῦσαί ρυομαι rescue με με me
7:2 פֶּן־ pen- פֶּן lest יִטְרֹ֣ף yiṭrˈōf טרף tear כְּ kᵊ כְּ as אַרְיֵ֣ה ʔaryˈē אַרְיֵה lion נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul פֹּ֝רֵ֗ק ˈpōrˈēq פרק tear away וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מַצִּֽיל׃ maṣṣˈîl נצל deliver
7:2. Domine Deus meus in te speravi salva me ab omnibus persequentibus me et libera meO Lord, my God, in thee have I put my trust; same me from all them that persecute me, and deliver me.
1. O LORD my God, in thee do I put my trust: save me from all them that pursue me, and deliver me:
7:2. lest at any time, like a lion, he might seize my soul, while there is no one to redeem me, nor any who can save.
7:2. Lest he tear my soul like a lion, rending [it] in pieces, while [there is] none to deliver.
O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me:

7:2 Господи, Боже мой! на Тебя я уповаю; спаси меня от всех гонителей моих и избавь меня;
7:2
κύριε κυριος lord; master
ο the
θεός θεος God
μου μου of me; mine
ἐπὶ επι in; on
σοὶ σοι you
ἤλπισα ελπιζω hope
σῶσόν σωζω save
με με me
ἐκ εκ from; out of
πάντων πας all; every
τῶν ο the
διωκόντων διωκω go after; pursue
με με me
καὶ και and; even
ῥῦσαί ρυομαι rescue
με με me
7:2
פֶּן־ pen- פֶּן lest
יִטְרֹ֣ף yiṭrˈōf טרף tear
כְּ kᵊ כְּ as
אַרְיֵ֣ה ʔaryˈē אַרְיֵה lion
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
פֹּ֝רֵ֗ק ˈpōrˈēq פרק tear away
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
מַצִּֽיל׃ maṣṣˈîl נצל deliver
7:2. Domine Deus meus in te speravi salva me ab omnibus persequentibus me et libera me
O Lord, my God, in thee have I put my trust; same me from all them that persecute me, and deliver me.
7:2. lest at any time, like a lion, he might seize my soul, while there is no one to redeem me, nor any who can save.
7:2. Lest he tear my soul like a lion, rending [it] in pieces, while [there is] none to deliver.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
2-3. "На Тебя я уповаю". Давид, преследуемый Саулом, не мог оказать никакого сопротивления, так как на его стороне была ничтожная горсть людей, а Саул шел на него с испытанной в боях и большой армией, поэтому единственной его защитой мог быть только Бог, а не человеческая помощь или искусство. - "Да не исторгнет он, подобно льву, души моей". Сравнение со львом указывает на степень жестокости врагов Давида, стремившихся лишить его жизни ("души").
Adam Clarke: Commentary on the Bible - 1831
7:2: Lest he tear my soul like a lion - These words seem to answer well to Saul. As the lion is king in the forest; so was Saul king over the land. As the lion, in his fierceness, seizes at once, and tears his prey in pieces; so David expected to be seized and suddenly destroyed by Saul. He had already, in his rage, thrown his javelin at him, intending to have pierced him to the wall with it. As from the power of the lion no beast in the forest could deliver any thing; so David knew that Saul's power was irresistible, and that none of his friends or well-wishers could save or deliver him out of such hands. "Lest he tear my soul (my life) like a lion, rending it in pieces, while there is none to deliver." All this answers to Saul, and to none else.
Albert Barnes: Notes on the Bible - 1834
7:2: Lest he - Lest "Cush" should do this. See the title, and the introduction to the psalm, Section 2.
Tear my soul like a lion - Tear or rend my "life" - that is, "me" - like a lion. The word rendered "soul" here - נפשׁ nephesh - refers, as it properly does elsewhere, to the "life," and not to the soul, as we use the term, denoting the thinking, immortal part. The simple idea is, that David was apprehensive of his "life," and, in order to indicate his great peril, he uses language derived from the fierceness of the lion. Such imagery would be well understood in a country where lions abounded, and nothing could more strikingly denote the danger in which David was, or the fierceness of the wrath of the enemy that he dreaded.
Rending it in pieces - Rending me in pieces. Or rather, perhaps, breaking or crushing the bones, for the word used - פרק pâ raq (from our English word "break") - means "to break, to crush," and would apply to the act of the lion crushing or breaking the bones of his victim as he devoured it.
While there is none to deliver - Denoting the complete destruction which he feared would come upon him. The figure is that of a solitary man seized by a powerful lion, with no one at hand to rescue him. So David felt that if God did not interfere, he would fall into the hands of this fierce and wrathful enemy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: Lest: Psa 35:15; Isa 38:13
like: Psa 10:9, Psa 17:12, Psa 22:13; Deu 33:20; Pro 19:12; Ti2 4:17; Pe1 5:8
rending: Psa 50:22; Hos 13:7, Hos 13:8
while: Jdg 18:28; Sa2 14:6 *marg. Job 10:7, not to deliver, Heb. not a deliverer
Geneva 1599
7:2 Lest (a) he tear my soul like a lion, rending [it] in pieces, while [there is] none to deliver.
(a) He desires God to deliver him from the rage of cruel Saul.
John Gill
7:2 Lest he tear my soul like a lion,.... That is, one of his persecutors, the chief of them; it may be Saul, whom the psalmist compares to a lion for his majesty and greatness, the lion being the king among beasts; and for his authority, power, and might, and for his wrath and cruelty, which he feared; and which, should it be exerted on him, would tear his soul, or himself, in pieces; would rend his soul from his body, and dispatch his life; see Prov 19:12. So the Apostle Paul calls the Roman governor, before whom he was, and from whose hands he was delivered, a lion, for his power and fierceness, Ti2 4:17. And so our adversary the devil, the chief of all persecutors, and who instigates others against the saints, is by Peter said to go about like a roaring lion, 1Pet 5:8;
rending it in pieces, as the lion does his prey when hungry. So Homer (s) compares Polyphemus to a mountain lion, which devours and leaves nothing, neither the intestines, nor flesh, nor bones; and represents (t) it first taking hold of the creature with its strong teeth, and breaking its neck, and drawing out its blood and all its inwards; see Is 38:13;
while there is none to deliver; no saviour, no deliverer: for if God does not save and deliver his people out of the hands of their persecutors, none can; especially out of the hands of such an one as is here described tearing and rending in pieces. As there is no God besides the Lord, there is no saviour besides him: there is no temporal nor spiritual saviour but he: salvation is not to be expected from any other; and were it not for him, saints must fall a prey to their enemies.
(s) Odyss. 9. v. 292, 293. (t) Iliad. 11. v. 175, 176. & Iliad. 17. v. 63.
John Wesley
7:2 Lest - Mine enemy. Tear - Out of my body.
7:37:3: Գուցէ երբէք յափշտակիցէ որպէս առե՛ւծ զանձն իմ, ո՛չ ոք իցէ որ փրկիցէ, եւ ո՛չ այն որ ապրեցուցանէ[6591]։ [6591] Ոմանք.Որ ապրեցուցանիցէ։
3 Չլինի թէ առիւծի նման յօշոտեն ինձ, եւ չգտնուի մէկը, որ փրկի ինձ եւ պահպանի:
2 Չըլլայ որ առիւծի պէս իմ անձս գիշատէ Ու պատառէ եւ ազատող մը չըլլայ։
գուցէ երբեք յափշտակիցէ որպէս առեւծ զանձն իմ, [24]ոչ ոք իցէ որ փրկիցէ, եւ ոչ այն`` որ ապրեցուցանիցէ:

7:3: Գուցէ երբէք յափշտակիցէ որպէս առե՛ւծ զանձն իմ, ո՛չ ոք իցէ որ փրկիցէ, եւ ո՛չ այն որ ապրեցուցանէ[6591]։
[6591] Ոմանք.Որ ապրեցուցանիցէ։
3 Չլինի թէ առիւծի նման յօշոտեն ինձ, եւ չգտնուի մէկը, որ փրկի ինձ եւ պահպանի:
2 Չըլլայ որ առիւծի պէս իմ անձս գիշատէ Ու պատառէ եւ ազատող մը չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:27:3 да не исторгнет он, подобно льву, души моей, терзая, когда нет избавляющего [и спасающего].
7:3 μήποτε μηποτε lest; unless ἁρπάσῃ αρπαζω snatch ὡς ως.1 as; how λέων λεων lion τὴν ο the ψυχήν ψυχη soul μου μου of me; mine μὴ μη not ὄντος ειμι be λυτρουμένου λυτροω ransom μηδὲ μηδε while not; nor σῴζοντος σωζω save
7:3 יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱ֭לֹהַי ˈʔᵉlōhay אֱלֹהִים god(s) אִם־ ʔim- אִם if עָשִׂ֣יתִי ʕāśˈîṯî עשׂה make זֹ֑את zˈōṯ זֹאת this אִֽם־ ʔˈim- אִם if יֶשׁ־ yeš- יֵשׁ existence עָ֥וֶל ʕˌāwel עָוֶל injustice בְּ bᵊ בְּ in כַפָּֽי׃ ḵappˈāy כַּף palm
7:3. ne forte capiat ut leo animam meam laceret et non sit qui eruatLest at any time he seize upon my soul like a lion, while there is no one to redeem me, nor to save.
2. Lest he tear my soul like a lion, rending it in pieces, while there is none to deliver.
7:3. O Lord, my God, if there is iniquity in my hands, if I have done this:
7:3. O LORD my God, if I have done this; if there be iniquity in my hands;
Lest he tear my soul like a lion, rending [it] in pieces, while [there is] none to deliver:

7:3 да не исторгнет он, подобно льву, души моей, терзая, когда нет избавляющего [и спасающего].
7:3
μήποτε μηποτε lest; unless
ἁρπάσῃ αρπαζω snatch
ὡς ως.1 as; how
λέων λεων lion
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
μὴ μη not
ὄντος ειμι be
λυτρουμένου λυτροω ransom
μηδὲ μηδε while not; nor
σῴζοντος σωζω save
7:3
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱ֭לֹהַי ˈʔᵉlōhay אֱלֹהִים god(s)
אִם־ ʔim- אִם if
עָשִׂ֣יתִי ʕāśˈîṯî עשׂה make
זֹ֑את zˈōṯ זֹאת this
אִֽם־ ʔˈim- אִם if
יֶשׁ־ yeš- יֵשׁ existence
עָ֥וֶל ʕˌāwel עָוֶל injustice
בְּ bᵊ בְּ in
כַפָּֽי׃ ḵappˈāy כַּף palm
7:3. ne forte capiat ut leo animam meam laceret et non sit qui eruat
Lest at any time he seize upon my soul like a lion, while there is no one to redeem me, nor to save.
2. Lest he tear my soul like a lion, rending it in pieces, while there is none to deliver.
7:3. O Lord, my God, if there is iniquity in my hands, if I have done this:
7:3. O LORD my God, if I have done this; if there be iniquity in my hands;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:3: If I have done this - David was accused by Saul of affecting the kingdom; and of waiting for an opportunity to take away the life of his king, his patron, and his friend. In his application to God he refers to these charges; meets them with indignation; and clears himself of them by a strong appeal to his Judge; and an imprecation that, if he had meditated or designed any such thing, he might meet with nothing but curse and calamity either from God or man.
Albert Barnes: Notes on the Bible - 1834
7:3: O Lord my God - A solemn appeal to God as to the sincerity and truth of what he was about to say.
If I have done this - This thing charged upon me, for it is evident that "Cush," whoever he was, had accused him of some wrong thing - some wicked action. What that was can only be learned from what follows, and even this is not very specific. So far as appears, however, it would seem to be that he accused David of bringing evil, in some way, upon one who was at peace with him; that is, of wantonly and without provocation doing him wrong, and of so doing wrong that he had the avails of it in his own possession - some spoil, or plunder, or property, that he had taken from him. The charge would seem to be, that he had made a wanton and unprovoked attack on one who had not injured him, and that he had taken, and had still in his possession, something of value that properly belonged to another. Whether the accuser (Cush) in this referred to himself or to some other person, does not appear clear from the psalm; but as he was filled with rage, and as the life of David was endangered by him, it would seem most probable that the reference was to himself, and that he felt he had been personally wronged. The design of David, in the passage now before us, is to deny this charge altogether. This he does in the most explicit manner, by saying that this was so far from being true, that he had, on the contrary, delivered the life of him that was his enemy, and by adding that, if this were so, he would be willing that the injured man should persecute and oppose him, and even trample his life down to the earth.
If there be iniquity in my hands - That is, if there is the iniquity referred to; or, in other words, if he had in his possession what had been wrongfully taken from another, to wit, as appears, from this "Cush" who now accused him. The word "iniquity" here denotes an "unjust possession" - a property that had been unjustly taken from another; and, as remarked above, the slanderous charge would seem to have been, that he had taken that property from some one who was at peace with him, and that he retained it contrary to justice. This charge David means peremptorily to deny.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: if I: Psa 59:3; Jos 22:22; Sa1 20:8, Sa1 22:8, Sa1 22:13, Sa1 24:9, Sa1 26:18, Sa1 26:19; Sa2 16:7, Sa2 16:8; Job 16:17-19
if there: Psa 66:18; Sa1 24:11; Job 11:14
Carl Friedrich Keil and Franz Delitzsch
7:3
(Heb.: 7:4-6) According to the inscription זאת points to the substance of those slanderous sayings of the Benjamite. With בּכפּי אם־ישׁ־עול one may compare David's words to Saul אין בּידי רעה 1Kings 24:12; 1Kings 26:18; and from this comparison one will at once see in a small compass the difference between poetical and prose expression. שׁלמי (Targ. לבעל שׁלמי) is the name he gives (with reference to Saul) to him who stands on a peaceful, friendly footing with him, cf. the adject. שׁלום, Ps 55:21, and אישׁ שׁלום, Ps 41:10. The verb גּמל, cogn. גּמר, signifies originally to finish, complete, (root גם, כם ,גם t, cf. כּימה to be or to make full, to gather into a heap). One says טּוב גּמל and גּמל רע, and also without a material object גּמל עלי or גּמלני benefecit or malefecit mihi. But we join גּמלתּי with רע according to the Targum and contrary to the accentuation, and not with שׁלמי (Olsh., Bttch., Hitz.), although שׁלם beside משׁלּם, as e.g., דּבר beside מדבּר might mean "requiting." The poet would then have written: אם שׁלּמתּי גּמלי רע i.e., if I have retaliated upon him that hath done evil to me. In Ps 7:5 we do not render it according the meaning to הלּץ which is usual elsewhere: but rather I rescued... (Louis de Dieu, Ewald 345, a, and Hupfeld). Why cannot הלּץ in accordance with its primary signification expedire, exuere (according to which even the signification of rescuing, taken exactly, does not proceed from the idea of drawing out, but of making loose, exuere vinclis) signify here exuere = spoliare, as it does in Aramaic? And how extremely appropriate it is as an allusion to the incident in the cave, when David did not rescue Saul, but, without indeed designing to take חליצה, exuviae, cut off the hem of his garment! As Hengstenberg observes, "He affirms his innocence in the most general terms, thereby showing that his conduct towards Saul was not anything exceptional, but sprang from his whole disposition and mode of action." On the 1 pers. fut. conv. and ah, vid., on Ps 3:6. ריקם belongs to צוררי, like Ps 25:3; Ps 69:5.
In the apodosis, Ps 7:6, the fut. Kal of רדף is made into three syllables, in a way altogether without example, since, by first making the Sheb audible, from ירדּף it is become ירדף (like יצחק Gen 21:6, תּהלך Ps 73:9; Ex 9:23, שׁמעה Ps 39:13), and this is then sharpened by an euphonic Dag. forte.
(Note: The Dag. is of the same kind as the Dag. in גּמלּים among nouns; Arabic popular dialect farassı̂ (my horse), vid., Wetzstein's Inshriften S. 366.)
Other ways of explaining it, as that by Cahjg = יתרדף, or by Kimchi as a mixed form from Kal and Piel,
(Note: Pinsker's view, that the pointing ירדף is designed to leave the reader at liberty to choose between the reading ירדּף and ירדּף, cannot be supported. There are no safe examples for the supposition that the variations of tradition found expression in this way.)
have been already refuted by Baer, Thorath Emeth, p. 33. This dactylic jussive form of Kal is followed by the regular jussives of Hiph. ישּׂג and ישׁכּן. The rhythm is similar so that in the primary passage Ex 15:9, which also finds its echo in Ps 18:38, - viz. iambic with anapaests inspersed. By its parallelism with נפשׁי and חיּי, כּבודי acquires the signification "my soul," as Saadia, Gecatilia and Aben-Ezra have rendered it - a signification which is secured to it by Ps 16:9; 30:13; Ps 57:9; Ps 108:2, Gen 49:6. Man's soul is his doxa, and this it is as being the copy of the divine doxa (Bibl. Psychol. S. 98, [tr. p. 119], and frequently). Moreover, "let him lay in the dust" is at least quite as favourable to this sense of כבודי as to the sense of personal and official dignity (Ps 3:4; Ps 4:3). To lay down in the dust is equivalent to: to lay in the dust of death, Ps 22:16. שׁכני עפר, Is 26:19, are the dead. According to the biblical conception the soul is capable of being killed (Num 35:11), and mortal (Num 23:10). It binds spirit and body together and this bond is cut asunder by death. David will submit willingly to death in case he has ever acted dishonourably.
Here the music is to strike up, in order to give intensity to the expression of this courageous confession. In the next strophe is affirmation of innocence rises to a challenging appeal to the judgment-seat of God and a prophetic certainty that that judgment is near at hand.
Geneva 1599
7:3 O LORD my God, if I have done (b) this; if there be iniquity in my hands;
(b) With which Cush charges me.
John Gill
7:3 O Lord my God, if I have done this. The crime which Saul and his courtiers charged him with, and which was made so public that every body knew it; and therefore it was needless particularly to mention it; namely, that he lay in wait for Saul, and sought his life to take it away, 1Kings 24:9. The Targum interprets it of this psalm, paraphrasing it, "if I have made this song with an evil intention"; to give an ill character of any, and lead them with false charges;
if there be iniquity in my hands; not that he was without sin, he had it in his heart; nor that he lived without the actual commission of sin: but his sense is, that there was no iniquity, as not in his heart, purpose, and design, so not in his hand, nor attempted by him, of the kind he was accused of, 1Kings 24:11. Otherwise, we often hear him complaining of the depravity of his nature, and acknowledging his sins and transgressions, Ps 32:5.
John Wesley
7:3 Hands - Which Cush and others falsely lay to my charge. Iniquity - In my actions.
Robert Jamieson, A. R. Fausset and David Brown
7:3 if I have done this--that is, the crime charged in the "words of Cush" (compare 1Kings 24:9).
7:47:4: Տէր Աստուած իմ թէ արարից զայս, թէ իցեն անօրէնութիւնք ՚ի ձեռս իմ[6592]։ [6592] Ոմանք.Թէ արարի զայս. եւ թէ։
4 Տէ՛ր իմ Աստուած, եթէ արել եմ այս բանը, եթէ իմ ձեռքով անօրէնութիւն եմ գործել,
3 Ո՛վ իմ Տէր Աստուածս, եթէ այս բանը ըրի, Կամ եթէ իմ ձեռքերուս մէջ անօրէնութիւն կայ,
Տէր Աստուած իմ, թէ արարի զայս, թէ իցեն անօրէնութիւնք ի ձեռս իմ:

7:4: Տէր Աստուած իմ թէ արարից զայս, թէ իցեն անօրէնութիւնք ՚ի ձեռս իմ[6592]։
[6592] Ոմանք.Թէ արարի զայս. եւ թէ։
4 Տէ՛ր իմ Աստուած, եթէ արել եմ այս բանը, եթէ իմ ձեռքով անօրէնութիւն եմ գործել,
3 Ո՛վ իմ Տէր Աստուածս, եթէ այս բանը ըրի, Կամ եթէ իմ ձեռքերուս մէջ անօրէնութիւն կայ,
zohrab-1805▾ eastern-1994▾ western am▾
7:37:4 Господи, Боже мой! если я что сделал, если есть неправда в руках моих,
7:4 κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine εἰ ει if; whether ἐποίησα ποιεω do; make τοῦτο ουτος this; he εἰ ει if; whether ἔστιν ειμι be ἀδικία αδικια injury; injustice ἐν εν in χερσίν χειρ hand μου μου of me; mine
7:4 אִם־ ʔim- אִם if גָּ֭מַלְתִּי ˈgāmaltî גמל deal fully שֹֽׁולְמִ֥י šˈôlᵊmˌî שׁלם be complete רָ֑ע rˈāʕ רַע evil וָ wā וְ and אֲחַלְּצָ֖ה ʔᵃḥallᵊṣˌā חלץ draw off צֹורְרִ֣י ṣôrᵊrˈî צרר be hostile רֵיקָֽם׃ rêqˈām רֵיקָם with empty hands
7:4. Domine Deus meus si feci istud si est iniquitas in manibus meisO Lord, my God, if I have done this thing, if there be iniquity in my hands:
3. O LORD my God, if I have done this; if there be iniquity in my hands;
7:4. if I have repaid those who rendered evils to me, may I deservedly fall away empty before my enemies:
7:4. If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy:)
O LORD my God, if I have done this; if there be iniquity in my hands:

7:4 Господи, Боже мой! если я что сделал, если есть неправда в руках моих,
7:4
κύριε κυριος lord; master
ο the
θεός θεος God
μου μου of me; mine
εἰ ει if; whether
ἐποίησα ποιεω do; make
τοῦτο ουτος this; he
εἰ ει if; whether
ἔστιν ειμι be
ἀδικία αδικια injury; injustice
ἐν εν in
χερσίν χειρ hand
μου μου of me; mine
7:4
אִם־ ʔim- אִם if
גָּ֭מַלְתִּי ˈgāmaltî גמל deal fully
שֹֽׁולְמִ֥י šˈôlᵊmˌî שׁלם be complete
רָ֑ע rˈāʕ רַע evil
וָ וְ and
אֲחַלְּצָ֖ה ʔᵃḥallᵊṣˌā חלץ draw off
צֹורְרִ֣י ṣôrᵊrˈî צרר be hostile
רֵיקָֽם׃ rêqˈām רֵיקָם with empty hands
7:4. Domine Deus meus si feci istud si est iniquitas in manibus meis
O Lord, my God, if I have done this thing, if there be iniquity in my hands:
3. O LORD my God, if I have done this; if there be iniquity in my hands;
7:4. if I have repaid those who rendered evils to me, may I deservedly fall away empty before my enemies:
7:4. If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy:)
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6. "Если есть неправда в руках моих". Давид отрицает за собой совершение какого-либо дурного поступка против Бога или людей, почему настоящие его преследования им совершенно не заслужены. Давид никогда не был вероломным, не обманывал своих друзей ("если я платил злом тому, кто был со мною в мире"), и даже "спасал... того, кто без причины стал моим врагом", т. е. Саула, по отношению к которому Давид не только не делал ничего дурного, но и спасал его от позора поражения, напр., своим единоборством с Голиафом, и не лишал его жизни, когда во время преследований Саулом Давида последнему представлялись к тому многочисленные случаи (см. 1: Цар XXVI гл.). Преследования Давида Саулом являлись плодом болезненной подозрительности последнего к ложно приписываемым Давиду властолюбивым замыслам, почему в псалмах из эпохи этих гонений Давид всегда исповедует как свою полную невинность пред Богом и людьми, так и совершенную незаслуженность преследований. 6: ст. представляет форму заклятия, произносимого лицом о себе самом. Такое самозаклятие было очень распространено в древности (см. XXXI гл. кн. Иова) и оно имело характер добровольного обязательства, налагаемого на себя человеком пред лицом Бога, Верховным и Всемогущим его Судиею. Такое обязательство, как добровольное, свидетельствовало о глубокой и искренней заботливости человека о своей нравственной чистоте.

Все обращение Давида к Богу тогда имеет такой смысл. Пусть враг погубит меня, если я в чем-либо неправ пред людьми и Богом. Для расследования дела Давида с его врагами нужен суд, и об этом суде Давид и молит далее.
Adam Clarke: Commentary on the Bible - 1831
7:4: Yea, I have delivered him - When, in the course of thy providence, thou didst put his life in my hand in the cave, I contented myself with cutting off his skirt, merely to show him the danger he had been in, and the spirit of the man whom he accused of designs against his life; and yet even for this my heart smote me, because it appeared to be an indignity offered to him who was the Lord 's anointed. This fact, and my venturing my life frequently for his good and the safety of the state, sufficiently show the falsity of such accusations, and the innocence of my life.
Albert Barnes: Notes on the Bible - 1834
7:4: If I have rewarded evil unto him that was at peace with me - If I have done evil; or if I have requited him that was friendly by some unjust and evil conduct. If I have come upon him wantonly and unprovoked, and have done him wrong. This seems to have been the substance of the accusation; and, as remarked above, it is most probable that the accuser (Cush) referred to himself.
Yea, I have delivered him that without cause is mine enemy - So far is this from being true, that the very Rev_erse is true. So far from taking advantage of another that was at peace with me, and depriving him of his just rights by fraud or force, it is a fact that I have rescued from impending danger the man that was at war with me, and that was an avowed enemy. It would seem probable that in this he refers to this very Cush, and means to say that there had been some occasion in which he, who was long hostile to him, was wholly in his power, and when he had not only declined to take advantage of him, but had actually interposed to rescue him from danger. An instance of this kind actually occurred in the life of David, in his treatment of Saul Sa1 24:10-11; and it is "possible" that David referred to that case, and meant to say that that was an indication of his character, and of his manner of treating others. Those who suppose that the whole psalm refers to Saul (see the introduction, Section 2), of course regard this as the specific case referred to. There may have been other instances of the same kind in the life of David, and there is no improbability in supposing that on some occasion he had treated this very man, "Cush," in this way, and that he refers here to that fact.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: If I: Psa 55:20, Psa 109:5; Gen 44:4; Pro 17:3; Jer 18:20, Jer 18:21
I have: Sa1 24:7, Sa1 24:10, Sa1 24:11, Sa1 26:9-17, Sa1 26:24
without: Sa1 19:4, Sa1 19:5, Sa1 20:1, Sa1 22:14, Sa1 24:11-15, Sa1 24:17-19, Sa1 25:28, Sa1 25:29, Sa1 26:21
Geneva 1599
7:4 (c) If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy:)
(c) If I did not reverence Saul for affinities sake, and preserved his life, (1Kings 26:8-9).
John Gill
7:4 If I have rewarded evil unto him that was at peace with me,.... That is, when Saul was at peace with him; when he lived at his court, and ate at his table his meaning is, that he did not conspire against him, nor form schemes to deprive him of his crown nor of his life: or, as it may be rendered, "if I have rewarded to him that rewarded me evil" (u); that is, as Jarchi explains it, if I rewarded him as he rewarded me, evil for evil. This David did not; and it is eminently true of Christ his antitype, 1Pet 2:23; and in it he ought to be imitated by every believer, Rom 12:17;
yea, I have delivered him that without cause is mine enemy; meaning Saul, who persecuted David without any just reason, and whom David delivered without any obligation to do it; not for any benefit and kindness he had received from him; for the phrase "without cause" may be read in connection either with the word "delivered" (w); for the deliverance was wrought without any cause or merit on Saul's part, or profit to David; or with the word "enemy", for Saul was David's enemy without any just cause on David's part: and the deliverance referred to was when he cut off Saul's skirt, in the cave at Engedi, and spared his life; and when he took away his spear from him, as he was sleeping in the trench, and did not destroy him, nor suffer those that would to do it, 1Kings 24:4. The words may be rendered, "only I stripped him" (x). The sense is, that he cut off the skirt of his coat, and took away his spear, and so in part stripped him both of his clothes and armour, at two different times; not to do him any hurt, but to let him know, as Jarchi observes, that he was delivered into his hands, and he could have slain him, but did not. The same Jewish writer interprets the word used "of stripping of garments"; and Aben Ezra observes, from R. Moses, that the "vau", rendered "yea", signifies "only", as in Gen 42:10.
(u) "Si malum malo rependi", Castalio. (w) "absque emolumento ullo ad me inde redeunte", Gussetius. (x) Verbum "proprie extrahere, &c. significat, et de vestibus quae alieui exuuntur et eripiuntur proprie dicitur", De Dieu.
John Wesley
7:4 Deliver - When it was in my power to destroy him, as 1Kings 24:2-6.
Robert Jamieson, A. R. Fausset and David Brown
7:4 If I have injured my friend.
yea, I have delivered, &c.--This makes a good sense, but interrupts the course of thought, and hence it is proposed to render, "if I have spoiled my enemy"--in either case (compare 1Kings 24:4-17; 1Kings 31:8, 1Kings 31:11).
7:57:5: Թէ հատուցի՛ երբէք այնոցիկ ոյք հատուցին ինձ չար. անկա՛յց եւ ես ՚ի թշնամեաց իմոց ընդունայն[6593]։ [6593] Ոմանք.Թէ հատուցից երբէք... անկեայց եւ ես։
5 եթէ երբեւէ իմ չարակամներին չարութեամբ եմ հատուցել, թող ես էլ իսպառ կորչեմ թշնամիներիս ձեռքով:
4 Եթէ բարեկամիս չարութիւն ըրի Ու կողոպտեցի զանիկա՝ որ առանց պատճառի իմ թշնամիս էր,
թէ հատուցի երբեք [25]այնոցիկ ոյք հատուցին ինձ չար, անկայց եւ ես ի թշնամեաց իմոց ընդունայն:

7:5: Թէ հատուցի՛ երբէք այնոցիկ ոյք հատուցին ինձ չար. անկա՛յց եւ ես ՚ի թշնամեաց իմոց ընդունայն[6593]։
[6593] Ոմանք.Թէ հատուցից երբէք... անկեայց եւ ես։
5 եթէ երբեւէ իմ չարակամներին չարութեամբ եմ հատուցել, թող ես էլ իսպառ կորչեմ թշնամիներիս ձեռքով:
4 Եթէ բարեկամիս չարութիւն ըրի Ու կողոպտեցի զանիկա՝ որ առանց պատճառի իմ թշնամիս էր,
zohrab-1805▾ eastern-1994▾ western am▾
7:47:5 если я платил злом тому, кто был со мною в мире, я, который спасал даже того, кто без причины стал моим врагом,
7:5 εἰ ει if; whether ἀνταπέδωκα ανταποδιδωμι repay τοῖς ο the ἀνταποδιδοῦσίν ανταποδιδωμι repay μοι μοι me κακά κακος bad; ugly ἀποπέσοιν αποπιπτω fall from ἄρα αρα.2 it follows ἀπὸ απο from; away τῶν ο the ἐχθρῶν εχθρος hostile; enemy μου μου of me; mine κενός κενος hollow; empty
7:5 יִֽרַדֹּ֥ף yˈiraddˌōf רדף pursue אֹויֵ֨ב׀ ʔôyˌēv איב be hostile נַפְשִׁ֡י nafšˈî נֶפֶשׁ soul וְ wᵊ וְ and יַשֵּׂ֗ג yaśśˈēḡ נשׂג overtake וְ wᵊ וְ and יִרְמֹ֣ס yirmˈōs רמס trample לָ lā לְ to † הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth חַיָּ֑י ḥayyˈāy חַיִּים life וּ û וְ and כְבֹודִ֓י׀ ḵᵊvôḏˈî כָּבֹוד weight לֶ le לְ to † הַ the עָפָ֖ר ʕāfˌār עָפָר dust יַשְׁכֵּ֣ן yaškˈēn שׁכן dwell סֶֽלָה׃ sˈelā סֶלָה sela
7:5. si reddidi retribuentibus mihi malum et dimisi hostes meos vacuosIf I have rendered to them that repaid me evils, let me deservedly fall empty before my enemies.
4. If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause was mine adversary:)
7:5. let the enemy pursue my soul, and take hold of it, and trample my life into the earth, and drag down my glory into the dust.
7:5. Let the enemy persecute my soul, and take [it]; yea, let him tread down my life upon the earth, and lay mine honour in the dust. Selah.
If I have rewarded evil unto him that was at peace with me; ( yea, I have delivered him that without cause is mine enemy:

7:5 если я платил злом тому, кто был со мною в мире, я, который спасал даже того, кто без причины стал моим врагом,
7:5
εἰ ει if; whether
ἀνταπέδωκα ανταποδιδωμι repay
τοῖς ο the
ἀνταποδιδοῦσίν ανταποδιδωμι repay
μοι μοι me
κακά κακος bad; ugly
ἀποπέσοιν αποπιπτω fall from
ἄρα αρα.2 it follows
ἀπὸ απο from; away
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
μου μου of me; mine
κενός κενος hollow; empty
7:5
יִֽרַדֹּ֥ף yˈiraddˌōf רדף pursue
אֹויֵ֨ב׀ ʔôyˌēv איב be hostile
נַפְשִׁ֡י nafšˈî נֶפֶשׁ soul
וְ wᵊ וְ and
יַשֵּׂ֗ג yaśśˈēḡ נשׂג overtake
וְ wᵊ וְ and
יִרְמֹ֣ס yirmˈōs רמס trample
לָ לְ to
הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
חַיָּ֑י ḥayyˈāy חַיִּים life
וּ û וְ and
כְבֹודִ֓י׀ ḵᵊvôḏˈî כָּבֹוד weight
לֶ le לְ to
הַ the
עָפָ֖ר ʕāfˌār עָפָר dust
יַשְׁכֵּ֣ן yaškˈēn שׁכן dwell
סֶֽלָה׃ sˈelā סֶלָה sela
7:5. si reddidi retribuentibus mihi malum et dimisi hostes meos vacuos
If I have rendered to them that repaid me evils, let me deservedly fall empty before my enemies.
7:5. let the enemy pursue my soul, and take hold of it, and trample my life into the earth, and drag down my glory into the dust.
7:5. Let the enemy persecute my soul, and take [it]; yea, let him tread down my life upon the earth, and lay mine honour in the dust. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:5: Let the enemy persecute my soul - If I have been guilty of the things laid to my charge, let the worst evils fall upon me.
Albert Barnes: Notes on the Bible - 1834
7:5: Let the enemy persecute my soul - Persecute my "life," for so the word rendered "soul," נפשׁ nephesh, is evidently used here. He was willing, if he had been guilty of the thing charged upon him, that the enemy here referred to should "pursue" or persecute him until he should destroy his life. Compare with this the expression of Paul in Act 25:11. The meaning here is simply that if he were a guilty man, in the manner charged on him, he would be willing to be treated accordingly. He did not wish to screen himself from any just treatment; and if he had been guilty he would not complain even if he were cut off from the land of the living.
And take it - Take my life; put me to death.
Yea, let him tread down my life upon the earth - The allusion here is to the manner in which the vanquished were often treated in battle, when they were rode over by horses, or trampled by men into the dust. The idea of David is, that if he was guilty he would be willing that his enemy should triumph over him, should subdue him, should treat him with the utmost indignity and scorn.
And lay mine honor in the dust - All the tokens or marks of my honor or distinction in life. That is, I am willing to be utterly degraded and humbled, if I have been guilty of this conduct toward him who is my enemy. The idea in all this is, that David did not wish to screen himself from the treatment which he deserved if he had done wrong. His own principles were such that he would have felt that the treatment here referred to would have been right and proper as a recompense for such base conduct; and he would not have had a word to say against it. His desire for the interposition of God, therefore, arose solely from the fact of his feeling that, in these respects, he was entirely innocent, and that the conduct of his enemy was unjust and cruel.
Selah - A musical pause, not affecting the sense, but introduced here, perhaps, because the sense of the psalm now demanded a change in the style of the music. See the notes at Psa 3:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: Let: Job 31:5-10, Job 31:38-40
tread: Psa 44:5, Psa 60:12; Job 40:12; Isa 10:6, Isa 63:3; Zac 10:5; Mal 4:3
lay: Psa 49:12; Job 16:15, Job 40:13; Jer 17:13
Selah: Psa 3:2; Hab 3:13
Geneva 1599
7:5 Let the enemy persecute my soul, and take [it]; yea, let him tread down my life upon the earth, and lay mine (d) honour in the dust. Selah.
(d) Let me not only die, but be dishonoured forever.
John Gill
7:5 Let the enemy persecute my soul, and take it,.... That is, if the above things he was charged with could be proved against him; then he was content that Saul his enemy should pursue after him, and apprehend him, and bring him to justice, by taking away his life from him;
yea, let him tread down my life upon the earth; with the utmost indignation and contempt, without showing any mercy; as the lion treads down his prey, and tears it to pieces, Mic 5:8; or as the potter treads his clay under foot, Is 41:25;
and lay mine honour in the dust; meaning either his life and soul, as before; denominating himself from his better part, and which he elsewhere calls his glory, Ps 16:9; see Gen 49:6; or else his body, as R. Judah Ben Balaam, who is blamed for it by Jarchi; or rather his fame, credit, and reputation, that he had gained, both by his courage and valour in the field, and by his wise and prudent behaviour at court, 1Kings 18:7. Should he appear to be guilty of the crimes he was accused of, he is willing to have his glorious name buried in the dust of oblivion, and his memory perish for ever. The words are to be considered as a strong assertion of his innocence, in an appeal to God, the searcher of hearts, and the trier of the reins of men; and as imprecating on himself the worst of evils, should it not appear; see Job 31:21.
Selah; Aben Ezra renders "selah", "in truth", "let it be so"; and the Targum renders it, as usual, "for ever"; See Gill on Ps 3:2.
Robert Jamieson, A. R. Fausset and David Brown
7:5 This is the consequence, if such has been his conduct.
mine honour--(compare Ps 3:3; Ps 4:2) --my personal and official dignity.
7:67:6: Հալածեսցէ՛ ապա թշնամին զանձն իմ. հասցէ՛ կոխեսցէ յերկիր զկեանս իմ, եւ զփառս իմ ՚ի հո՛ղ բնակեցուսցէ[6594]։ [6594] Ոմանք.Հալածիցէ ապա... հասցէ եւ կոխեսցէ։
6 Թող ուրեմն թշնամին հալածի ինձ, թող վրայ հասնի եւ խորտակի կեանքն իմ՝ կոխոտելով ինձ, իսկ փառքս հողին թող հաւասարեցնի:
5 Թող թշնամին հալածէ իմ անձս ու հասնի անոր Ու երկրի վրայ կոխկռտէ իմ կեանքս, Եւ իմ փառքս հողի վրայ բնակեցնէ։ (Սէլա։)
հալածեսցէ ապա թշնամին զանձն իմ, հասցէ եւ կոխեսցէ յերկիր զկեանս իմ, եւ զփառս իմ ի հող բնակեցուսցէ:[26]:

7:6: Հալածեսցէ՛ ապա թշնամին զանձն իմ. հասցէ՛ կոխեսցէ յերկիր զկեանս իմ, եւ զփառս իմ ՚ի հո՛ղ բնակեցուսցէ[6594]։
[6594] Ոմանք.Հալածիցէ ապա... հասցէ եւ կոխեսցէ։
6 Թող ուրեմն թշնամին հալածի ինձ, թող վրայ հասնի եւ խորտակի կեանքն իմ՝ կոխոտելով ինձ, իսկ փառքս հողին թող հաւասարեցնի:
5 Թող թշնամին հալածէ իմ անձս ու հասնի անոր Ու երկրի վրայ կոխկռտէ իմ կեանքս, Եւ իմ փառքս հողի վրայ բնակեցնէ։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
7:57:6 то пусть враг преследует душу мою и настигнет, пусть втопчет в землю жизнь мою, и славу мою повергнет в прах.
7:6 καταδιώξαι καταδιωκω hunt down; drive hard ἄρα αρα.2 it follows ὁ ο the ἐχθρὸς εχθρος hostile; enemy τὴν ο the ψυχήν ψυχη soul μου μου of me; mine καὶ και and; even καταλάβοι καταλαμβανω apprehend καὶ και and; even καταπατήσαι καταπατεω trample εἰς εις into; for γῆν γη earth; land τὴν ο the ζωήν ζωη life; vitality μου μου of me; mine καὶ και and; even τὴν ο the δόξαν δοξα glory μου μου of me; mine εἰς εις into; for χοῦν χους.1 dust κατασκηνώσαι κατασκηνοω nest; camp διάψαλμα διαψαλμα interlude; rest
7:6 ק֘וּמָ֤ה qˈûmˈā קום arise יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in אַפֶּ֗ךָ ʔappˈeḵā אַף nose הִ֭נָּשֵׂא ˈhinnāśē נשׂא lift בְּ bᵊ בְּ in עַבְרֹ֣ות ʕavrˈôṯ עֶבְרָה anger צֹורְרָ֑י ṣôrᵊrˈāy צרר be hostile וְ wᵊ וְ and ע֥וּרָה ʕˌûrā עור be awake אֵ֝לַ֗י ˈʔēlˈay אֶל to מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice צִוִּֽיתָ׃ ṣiwwˈîṯā צוה command
7:6. persequatur inimicus animam meam et adprehendat et conculcet in terra vitam meam et gloriam meam in pulverem conlocet semperLet the enemy pursue my soul, and take it, and tread down my life, on the earth, and bring down my glory to the dust.
5. Let the enemy pursue my soul, and overtake it; yea, let him tread my life down to the earth, and lay my glory in the dust.
7:6. Rise up, Lord, in your anger. And be exalted to the borders of my enemies. And rise up, O Lord my God, according to the precept that you commanded,
7:6. Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me [to] the judgment [that] thou hast commanded.
Let the enemy persecute my soul, and take [it]; yea, let him tread down my life upon the earth, and lay mine honour in the dust. Selah:

7:6 то пусть враг преследует душу мою и настигнет, пусть втопчет в землю жизнь мою, и славу мою повергнет в прах.
7:6
καταδιώξαι καταδιωκω hunt down; drive hard
ἄρα αρα.2 it follows
ο the
ἐχθρὸς εχθρος hostile; enemy
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
καὶ και and; even
καταλάβοι καταλαμβανω apprehend
καὶ και and; even
καταπατήσαι καταπατεω trample
εἰς εις into; for
γῆν γη earth; land
τὴν ο the
ζωήν ζωη life; vitality
μου μου of me; mine
καὶ και and; even
τὴν ο the
δόξαν δοξα glory
μου μου of me; mine
εἰς εις into; for
χοῦν χους.1 dust
κατασκηνώσαι κατασκηνοω nest; camp
διάψαλμα διαψαλμα interlude; rest
7:6
ק֘וּמָ֤ה qˈûmˈā קום arise
יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
אַפֶּ֗ךָ ʔappˈeḵā אַף nose
הִ֭נָּשֵׂא ˈhinnāśē נשׂא lift
בְּ bᵊ בְּ in
עַבְרֹ֣ות ʕavrˈôṯ עֶבְרָה anger
צֹורְרָ֑י ṣôrᵊrˈāy צרר be hostile
וְ wᵊ וְ and
ע֥וּרָה ʕˌûrā עור be awake
אֵ֝לַ֗י ˈʔēlˈay אֶל to
מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice
צִוִּֽיתָ׃ ṣiwwˈîṯā צוה command
7:6. persequatur inimicus animam meam et adprehendat et conculcet in terra vitam meam et gloriam meam in pulverem conlocet semper
Let the enemy pursue my soul, and take it, and tread down my life, on the earth, and bring down my glory to the dust.
5. Let the enemy pursue my soul, and overtake it; yea, let him tread my life down to the earth, and lay my glory in the dust.
7:6. Rise up, Lord, in your anger. And be exalted to the borders of my enemies. And rise up, O Lord my God, according to the precept that you commanded,
7:6. Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me [to] the judgment [that] thou hast commanded.
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Adam Clarke: Commentary on the Bible - 1831
7:6: Arise, O Lord, in thine anger - To thee I commit my cause; arise, and sit on the throne of thy judgment in my behalf.
Albert Barnes: Notes on the Bible - 1834
7:6: Arise, O Lord, in thine anger - That is, to punish him who thus unjustly persecutes me. See the notes at Psa 3:7.
Lift up thyself - As if he had been lying in repose and inaction. The idea is derived from a warrior who is called on to go forth and meet an enemy.
Because of the rage of mine enemies - Not only of this particular enemy, but of those who were associated with him, and perhaps of all his foes. David felt, on this occasion, that he was surrounded by enemies; and he calls on God to interfere and save him.
And awake for me - Or, in my behalf. The word "awake" is a still stronger expression than those which he had before used. It implies that one had been asleep, and insensible to what had occurred, and he addresses God "as if" He had thus been insensible to the dangers which surrounded him.
To the judgment that thou hast commanded - To execute the judgment which thou hast appointed or ordered. That is, God had, in his law, commanded that justice should be done, and had proclaimed himself a God of justice - requiring that right should be done on the earth, and declaring himself in all cases the friend of right. David now appeals to him, and calls on him to manifest himself in that character, as executing in this case the justice which he required under the great principles of his administration. He had commanded justice to be done in all cases. He had required that the wicked should be punished. He had ordered magistrates to execute justice. In accordance with these great principles, David now calls on God to manifest "himself" as the friend of justice, and to show, in this case, the same principles, and the same regard to justice which he required in others. It is an earnest petition that he would vindicate his own principles of administration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: Arise: Psa 3:7, Psa 12:5, Psa 35:1, Psa 35:23, Psa 44:26, Psa 68:1, Psa 68:2; Isa 3:13
lift up: Psa 74:3, Psa 94:1, Psa 94:2; Isa 33:10, Isa 37:20
awake: Psa 44:23, Psa 59:5, Psa 73:20, Psa 78:65; Isa 51:9
to the: Psa 76:8, Psa 76:9, Psa 103:6; Sa2 17:14 *marg.
Carl Friedrich Keil and Franz Delitzsch
7:6
(Heb.: 7:7-9) In the consciousness of his own innocence he calls upon Jahve to sit in judgment and to do justice to His own. His vision widens and extends from the enemies immediately around to the whole world in its hostility towards Jahve and His anointed one. In the very same way special judgments and the judgment of the world are portrayed side by side, as it were on one canvas, in the prophets. The truth of this combination lies in the fact of the final judgment being only the finale of that judgment which is in constant execution in the world itself. The language here takes the highest and most majestic flight conceivable. By קוּמה (Milra, ass in Ps 3:8), which is one of David's words of prayer that he has taken from the lips of Moses (Ps 9:20; Ps 10:12), he calls upon Jahve to interpose. The parallel is הנּשׂא lift Thyself up, show thyself in Thy majesty, Ps 94:2, Is 33:10. The anger, in which He is to arise, is the principle of His judicial righteousness. With this His anger He is to gird Himself (Ps 76:11) against the ragings of the oppressors of God's anointed one, i.e., taking vengeance on their many and manifold manifestations of hostility. עברות is a shorter form of the construct (instead of עברות Job 40:11, cf. Ps 21:1-13 :31) of עברה which describes the anger as running over, breaking forth from within and passing over into words and deeds (cf. Arab. fšš, used of water: it overflows the dam, of wrath: it breaks forth). It is contrary to the usage of the language to make משׁפּט the object to עוּרה in opposition to the accents, and it is unnatural to regard it as the accus. of direction = למּשׂפט (Ps 35:23), as Hitzig does. The accents rightly unite עוּרה אלי: awake (stir thyself) for me i.e., to help me (אלי like לקלאתי, Ps 59:5). The view, that צוּית is then precative and equivalent to צוּה: command judgment, is one that cannot be established according to syntax either here, or in Ps 71:3. It ought at least to have been וצוּית with Waw consec. On the other hand the relative rendering: Thou who hast ordered judgment (Maurer, Hengst.), is admissible, but unnecessary. We take it by itself in a confirmatory sense, not as a circumstantial clause: having commanded judgment (Ewald), but as a co-ordinate clause: Thou hast indeed enjoined the maintaining of right (Hupfeld).
The psalmist now, so to speak, arranges the judgment scene: the assembly of the nations is to form a circle round about Jahve, in the midst of which He will sit in judgment, and after the judgment He is to soar away (Gen 17:22) aloft over it and return to the heights of heaven like a victor after the battle (see Ps 68:19). Although it strikes one as strange that the termination of the judgment itself is not definitely expressed, yet the rendering of Hupfeld and others: sit Thou again upon Thy heavenly judgment-seat to judge, is to be rejected on account of the שׁוּבה (cf. on the other hand 21:14) which is not suited to it; שׁוב למּרום can only mean Jahve's return to His rest after the execution of judgment. That which Ps 7:7 and Ps 7:8 in the boldness of faith desire, the beginning of Ps 7:9 expresses as a prophetic hope, from which proceeds the prayer, that the Judge of the earth may also do justice to him (שׁפתני vindica me, as in Ps 26:1; Ps 35:24) according to his righteousness and the purity of which he is conscious, as dwelling in him. עלי is to be closely connected with תּמּי, just as one says נפשׁי עלי (Psychol. S. 152 [tr. p. 180]). That which the individual as ego, distinguishes from itself as being in it, as subject, it denotes by עלי. In explaining it elliptically: "come upon me" (Ew., Olsh., Hupf.) this psychologically intelligible usage of the language is not recognised. On תּם vid., on Ps 25:21; Ps 26:1.
Geneva 1599
7:6 Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me [to] the (e) judgment [that] thou hast commanded.
(e) In promising me the kingdom.
John Gill
7:6 Arise, O Lord, in thine anger,.... This and the following phrase do not suppose local motion in God, to whom it cannot belong, being infinite and immense, but are spoken of him after the manner of men, who seems sometimes as though he had laid himself down, and was unconcerned about and took no notice of human affairs, of the insults of the wicked and the oppressions of the righteous; wherefore the psalmist beseeches him to "arise", which he may be said to do when he comes forth in his power in the defence of his people, and against their enemies; see Ps 12:5; and he also prays him to arise in anger, to show himself displeased, and give some tokens of his resentment, by letting his enemies feel the lighting down of his arm with the indignation of his anger;
lift up thyself, because of the rage of mine enemies; ascend the throne of judgment, and there sit judging right; show thyself to be the Judge of the earth, high and lifted up; let it appear that thou art above all mine enemies, higher and more powerful than they; stop their rage, break the force of their fury, lift up a standard against them, who, likes mighty flood, threaten to bear all before them: or "lift up thyself in rage", or "fierce wrath, because of", or "against mine enemies" (y): and so the sense is the same as before; and this way go many of the Jewish interpreters (z);
and awake for me to the judgment that thou hast commanded; not that sleep falls upon God, for the keeper of Israel neither slumbers nor sleeps; nor does it fall on any but corporeal beings, not upon angels, nor the souls of men, much less on God; but he sometimes in his providence seems to lie dormant and inactive, as if he disregarded what is done in this world; and therefore his people address him as if he was asleep, and call upon him to arise to their help and assistance; see Ps 44:23; and so David here, "awake for me", that is, hasten to come to me and help me; suggesting that he was in great distress and danger, by reason of his enemies, should he delay coming to him. By "judgment" is either meant the vengeance which God had ordered him to execute upon his enemies, as Jarchi interprets it, and therefore he entreats him to arise and put him in a capacity of doing it; or else his innocence, and the vindication of it, which God had promised him, and then the petition is much the same with Ps 7:8. But the generality of Jewish (a) writers understand it of the kingdom which God had appointed for him, and for which he was anointed by Samuel; and who had told Saul that God had found a man after his own heart, whom he had "commanded" to be captain over his people, 1Kings 13:14; wherefore the psalmist prays that God would hasten the fulfilment of his purpose and promise, and set him on the throne, that so he might administer justice and judgment to the people.
(y) "in furore contra hostes meos", Mariana; "gravissimo furore percitus in eos qui me opprimunt", Junius & Tremellius. (z) Targum, Jarchi, & Kimchi, in loc. (a) R. Moses in Aben Ezra in loc. R. Obadiah Gaon, Kimchi, & Ben Melech in loc.
John Wesley
7:6 Lift up - Glorify thyself, and shew thyself to be above them. Commanded - To execute that righteous sentence, which thou hast commanded, appointed, and declared by thy prophet Samuel.
Robert Jamieson, A. R. Fausset and David Brown
7:6 God is involved as if hitherto careless of him (Ps 3:7; Ps 9:18).
rage--the most violent, like a flood rising over a river's banks.
the judgment . . . commanded--or, "ordained"; a just decision.
7:77:7: Արի՛ Տէր բարկութեամբ քով, եւ բա՛րձր լեր ՚ի սպառել թշնամեաց իմոց։ Զարթի՛ր Տէր Աստուած իմ ՚ի հրամանս քո զոր պատուիրեցեր[6595], [6595] Ոմանք.Տէր Աստուած իմ հրամանաւն զոր պատ՛՛։
7 Ելի՛ր, Տէ՛ր, բարկութեամբ քո եւ բարձրացի՛ր իսպառ վերացնելու իմ թշնամիներին: Արթնացի՛ր, Տէ՛ր իմ Աստուած, յանուն քո սահմանուած կարգի:
6 Ելի՛ր, ո՛վ Տէր, քու բարկութիւնովդ, Իմ թշնամիներուս կատաղութիւններուն դէմ բարձր եղիր, Արթնցի՛ր, ո՛վ Աստուած, դուն սահմանած ես դատաստան մը։
Արի, Տէր, բարկութեամբ քով, եւ բարձր լեր [27]ի սպառել թշնամեաց իմոց. զարթիր, [28]Տէր Աստուած իմ``, ի հրամանս քո զոր պատուիրեցեր:

7:7: Արի՛ Տէր բարկութեամբ քով, եւ բա՛րձր լեր ՚ի սպառել թշնամեաց իմոց։ Զարթի՛ր Տէր Աստուած իմ ՚ի հրամանս քո զոր պատուիրեցեր[6595],
[6595] Ոմանք.Տէր Աստուած իմ հրամանաւն զոր պատ՛՛։
7 Ելի՛ր, Տէ՛ր, բարկութեամբ քո եւ բարձրացի՛ր իսպառ վերացնելու իմ թշնամիներին: Արթնացի՛ր, Տէ՛ր իմ Աստուած, յանուն քո սահմանուած կարգի:
6 Ելի՛ր, ո՛վ Տէր, քու բարկութիւնովդ, Իմ թշնամիներուս կատաղութիւններուն դէմ բարձր եղիր, Արթնցի՛ր, ո՛վ Աստուած, դուն սահմանած ես դատաստան մը։
zohrab-1805▾ eastern-1994▾ western am▾
7:67:7 Восстань, Господи, во гневе Твоем; подвигнись против неистовства врагов моих, пробудись для меня на суд, который Ты заповедал,
7:7 ἀνάστηθι ανιστημι stand up; resurrect κύριε κυριος lord; master ἐν εν in ὀργῇ οργη passion; temperament σου σου of you; your ὑψώθητι υψοω elevate; lift up ἐν εν in τοῖς ο the πέρασι περας extremity; limit τῶν ο the ἐχθρῶν εχθρος hostile; enemy μου μου of me; mine ἐξεγέρθητι εξεγειρω raise up; awakened κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine ἐν εν in προστάγματι προσταγμα who; what ἐνετείλω εντελλομαι direct; enjoin
7:7 וַ wa וְ and עֲדַ֣ת ʕᵃḏˈaṯ עֵדָה gathering לְ֭אֻמִּים ˈlʔummîm לְאֹם people תְּסֹובְבֶ֑ךָּ tᵊsôvᵊvˈekkā סבב turn וְ֝ ˈw וְ and עָלֶ֗יהָ ʕālˈeʸhā עַל upon לַ la לְ to † הַ the מָּרֹ֥ום mmārˌôm מָרֹום high place שֽׁוּבָה׃ šˈûvā שׁוב return
7:7. surge Domine in furore tuo elevare indignans super hostes meos et consurge ad me iudicio quod mandastiRise up, O Lord, in thy anger: and be thou exalted in the borders of my enemies. And arise, O Lord, my God, in the precept which thou hast commanded:
6. Arise, O LORD, in thine anger, lift up thyself against the rage of mine adversaries: and awake for me; thou hast commanded judgment.
7:7. and a congregation of people will surround you. And, because of this, return on high.
7:7. So shall the congregation of the people compass thee about: for their sakes therefore return thou on high.
Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me [to] the judgment [that] thou hast commanded:

7:7 Восстань, Господи, во гневе Твоем; подвигнись против неистовства врагов моих, пробудись для меня на суд, который Ты заповедал,
7:7
ἀνάστηθι ανιστημι stand up; resurrect
κύριε κυριος lord; master
ἐν εν in
ὀργῇ οργη passion; temperament
σου σου of you; your
ὑψώθητι υψοω elevate; lift up
ἐν εν in
τοῖς ο the
πέρασι περας extremity; limit
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
μου μου of me; mine
ἐξεγέρθητι εξεγειρω raise up; awakened
κύριε κυριος lord; master
ο the
θεός θεος God
μου μου of me; mine
ἐν εν in
προστάγματι προσταγμα who; what
ἐνετείλω εντελλομαι direct; enjoin
7:7
וַ wa וְ and
עֲדַ֣ת ʕᵃḏˈaṯ עֵדָה gathering
לְ֭אֻמִּים ˈlʔummîm לְאֹם people
תְּסֹובְבֶ֑ךָּ tᵊsôvᵊvˈekkā סבב turn
וְ֝ ˈw וְ and
עָלֶ֗יהָ ʕālˈeʸhā עַל upon
לַ la לְ to
הַ the
מָּרֹ֥ום mmārˌôm מָרֹום high place
שֽׁוּבָה׃ šˈûvā שׁוב return
7:7. surge Domine in furore tuo elevare indignans super hostes meos et consurge ad me iudicio quod mandasti
Rise up, O Lord, in thy anger: and be thou exalted in the borders of my enemies. And arise, O Lord, my God, in the precept which thou hast commanded:
6. Arise, O LORD, in thine anger, lift up thyself against the rage of mine adversaries: and awake for me; thou hast commanded judgment.
7:7. and a congregation of people will surround you. And, because of this, return on high.
7:7. So shall the congregation of the people compass thee about: for their sakes therefore return thou on high.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7:-10. "Подвигнись против неистовства врагов" - точная характеристика отношений к Давиду Саула и его сподвижников. Ненависть Саула не имела за собой никакого оправдания и повода, она была слепою и в слепоте грозной и неразборчивой на средства. - "Пробудись... на суд". Бог как бы оставил Давида, не обращает на него внимания, как бы заснул, предоставил его врагам несправедливо его преследовать, а между тем им же заповедан "суд", т. е. строго справедливая оценка действий каждого, которой (справедливостью) должен руководиться всякий в своих делах и суждениях.

В преобладании нечестивых Давид видит попрание закона Божия, о восстановлении которого он и молит Бога. Если Господь восстанет на защиту попранной в лице Давида справедливости, то "сонм людей станет вокруг Тебя", все народы и, в частности, евреи ("сонм" - собрание) будут благоговеть, преклоняться пред Ним, как единым Судиею. Защита невинно гонимого вознесет пред народом Бога "на высоту", вселит и утвердит веру народа, что в Нем одном правда и защита. Господь есть судья не только отдельного человека, но и всех народов. История завоеваний евреями Палестины и борьба с языческими народами ясно показывала, что Господь властно распоряжается всем миром и Его суду, приговору никто не может противостоять. Исповедуя пред Ним "свою правду и непорочность", Давид молит "прекратить злобу нечестивых", т. е. гонения своих врагов.
Adam Clarke: Commentary on the Bible - 1831
7:7: For their sakes therefore return thou on high - Thy own people who compass thy altar, the faithful of the land, are full of gloomy apprehensions. They hear the charges against me; and see how I am persecuted. Their minds are divided; they know not what to think. For their sakes, return thou on high - ascend the judgment-seat; and let them see, by the dispensations of thy providence, who is innocent and who is guilty. David feared not to make this appeal to God; for the consciousness of his innocence showed him at once how the discrimination would be made.
Albert Barnes: Notes on the Bible - 1834
7:7: So shall the congregation of the people compass thee about - That is, as the result of thy gracious interposition in defending the righteous, and in bringing just judgment on the wicked. The meaning is, that such an act would inspire confidence in him as a just and holy God, and that, as the result, his people would gather round him to express their gratitude, and to render him praise. In other words, every act of justice on the part of God - all hls interpositions to defend his people, and to maintain the principles of righteousness and truth - tend to inspire confidence in him, and to increase the number of his friends. The phrase "the congregation of the people," here, does not necessarily refer to any "congregation," or assembly as such, then existing; but it means that a great congregation - a great multitude - would thus encompass him, or that great numbers would worship him the result of his interposition. This the psalmist urges as a motive, or as a reason why God should interpose, that in this way the number of his worshippers would be greatly increased.
For their sakes - On their account; or to secure this result in regard to them.
Return thou on high - The most probable meaning of this is "ascend thy throne of justice, or thy judgment-seat;" spoken here either as a king ascending his elevated throne (compare Isa 6:1), or as ascending to heaven, the place where he dispensed justice. The "language" is as if he had come down from his throne - as if he had not been engaged in dispensing justice; and David now calls on him to reascend the throne, and to execute righteous judgment among men. The effect of this, he says, would be to secure the confidence of his people, and to increase the number of those who would worship him. Of course, this is not to be understood literally, but in a manner appropriate to the divine majesty. It is language, in this respect, similar to that which is elsewhere used, when the psalmist calls on God "to awake, to arise, to lift up himself." See Psa 7:6. Such language is easily understood; and language drawn from the common modes of speaking among men must be used when we speak of God. The whole idea in this passage is that God seemed to delay in the execution of his judgment, and the psalmist entreats him to hasten it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: So: Psa 48:11, Psa 58:10, Psa 58:11; Rev 11:17, Rev 11:18, Rev 16:5-7, Rev 18:20, Rev 19:2
return: Psa 93:4, Psa 113:5, Psa 113:6, Psa 138:6; Isa 57:15
Geneva 1599
7:7 So shall the congregation of the people compass thee about: for their sakes therefore (f) return thou on high.
(f) Not only for mine, but for your Church's sake declare your power.
John Gill
7:7 So shall the congregation of the people compass thee about,.... By "the congregation of the people" are meant the nation of the Jews, the twelve tribes of Israel, called an assembly of people, and a company of nations, Gen 28:3; and this is to be understood not of their gathering together in an hostile manner about David to take him, which might be interpreted compassing God himself about, David being as dear to him as the apple of his eye, which is the sense of several Jewish commentators (b); but rather of their encompassing and surrounding the altar of God with songs of deliverance, upon David's being rid of his enemies and advanced to the throne of the kingdom; see Ps 26:6; unless it should have regard to the pure worship of God by David, which was greatly neglected in Saul's time; and then the sense is, that the psalmist prays that he might be established in his kingdom, as God had appointed and commanded, when he would fetch up the ark of God, and encourage the worship of God, and rectify all disorders in it; that so the several tribes might come up to Jerusalem and encompass the ark, the symbol of the divine Presence, and worship in his holy mountain;
for their sakes therefore return thou on high; take, the throne of justice, high and lifted up, vindicate the cause of the oppressed, deliver me from all my troubles, put me into the peaceable possession of my kingdom; if not for my, sake, yet for the sake of thy church and people, and for the sake of thy worship and thy glory; the Targum paraphrases it, "return thou to the house of thy Shechinah".
(b) Kimchi & Aben Ezra in loc.
John Wesley
7:7 Compass - They will come from all parts to worship thee, and offer to thee praises and sacrifices. High - To thy tribunal, to sit there and judge my cause. An allusion to earthly tribunals, which generally are set up on high above the people.
Robert Jamieson, A. R. Fausset and David Brown
7:7 compass thee--as those seeking justice.
return thou on high--assume the judgment seat, to be honored as a just Ruler by them.
7:87:8: եւ ժողովք ժողովրդոց շո՛ւրջ եղիցին զքեւ։ Վասն այսորիկ ՚ի բարձունս դա՛րձ Տէր.
8 Ժողովուրդների բազմութիւնները շուրջդ կը հաւաքուեն, իսկ դու, Տէ՛ր, բազմի՛ր բարձունքում
7 Եւ ժողովուրդներուն ժողովը քու չորս կողմդ պիտի պատէ. Անոնց վրայ բարձրացիր։
Եւ ժողովք ժողովրդոց շուրջ եղիցին զքեւ. վասն այսորիկ ի բարձունս դարձ, [29]Տէր:

7:8: եւ ժողովք ժողովրդոց շո՛ւրջ եղիցին զքեւ։ Վասն այսորիկ ՚ի բարձունս դա՛րձ Տէր.
8 Ժողովուրդների բազմութիւնները շուրջդ կը հաւաքուեն, իսկ դու, Տէ՛ր, բազմի՛ր բարձունքում
7 Եւ ժողովուրդներուն ժողովը քու չորս կողմդ պիտի պատէ. Անոնց վրայ բարձրացիր։
zohrab-1805▾ eastern-1994▾ western am▾
7:77:8 сонм людей станет вокруг Тебя; над ним поднимись на высоту.
7:8 καὶ και and; even συναγωγὴ συναγωγη gathering λαῶν λαος populace; population κυκλώσει κυκλοω encircle; surround σε σε.1 you καὶ και and; even ὑπὲρ υπερ over; for ταύτης ουτος this; he εἰς εις into; for ὕψος υψος height; on high ἐπίστρεψον επιστρεφω turn around; return
7:8 יְהוָה֮ [yᵊhwāh] יְהוָה YHWH יָדִ֪ין yāḏˈîn דין judge עַ֫מִּ֥ים ʕˈammˌîm עַם people שָׁפְטֵ֥נִי šofṭˌēnî שׁפט judge יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כְּ kᵊ כְּ as צִדְקִ֖י ṣiḏqˌî צֶדֶק justice וּ û וְ and כְ ḵᵊ כְּ as תֻמִּ֣י ṯummˈî תֹּם completeness עָלָֽי׃ ʕālˈāy עַל upon
7:8. et congregatio tribuum circumdet te et pro hac in altum revertereAnd a congregation of people shall surround thee. And for their sakes return thou on high.
7. And let the congregation of the peoples compass thee about: and over them return thou on high.
7:8. The Lord judges the people. Judge me, O Lord, according to my justice and according to my innocence within me.
7:8. The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity [that is] in me.
So shall the congregation of the people compass thee about: for their sakes therefore return thou on high:

7:8 сонм людей станет вокруг Тебя; над ним поднимись на высоту.
7:8
καὶ και and; even
συναγωγὴ συναγωγη gathering
λαῶν λαος populace; population
κυκλώσει κυκλοω encircle; surround
σε σε.1 you
καὶ και and; even
ὑπὲρ υπερ over; for
ταύτης ουτος this; he
εἰς εις into; for
ὕψος υψος height; on high
ἐπίστρεψον επιστρεφω turn around; return
7:8
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
יָדִ֪ין yāḏˈîn דין judge
עַ֫מִּ֥ים ʕˈammˌîm עַם people
שָׁפְטֵ֥נִי šofṭˌēnî שׁפט judge
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כְּ kᵊ כְּ as
צִדְקִ֖י ṣiḏqˌî צֶדֶק justice
וּ û וְ and
כְ ḵᵊ כְּ as
תֻמִּ֣י ṯummˈî תֹּם completeness
עָלָֽי׃ ʕālˈāy עַל upon
7:8. et congregatio tribuum circumdet te et pro hac in altum revertere
And a congregation of people shall surround thee. And for their sakes return thou on high.
7. And let the congregation of the peoples compass thee about: and over them return thou on high.
7:8. The Lord judges the people. Judge me, O Lord, according to my justice and according to my innocence within me.
7:8. The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity [that is] in me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:8: The Lord shall judge the people - He will execute justice and maintain truth among them. They shall not be as sheep without a shepherd.
Judge me, O Lord - Let my innocence be brought to the light, and my just dealing made clear as the noonday.
Albert Barnes: Notes on the Bible - 1834
7:8: The Lord shall judge the people - Expressing his confident belief that God would interpose, and that his judgment would not much longer be delayed. The proposition is a general one - that God would see that justice would be done to all people; and on this ground the psalmist pleads that He would now interpose and defend him from his enemies.
Judge me, O Lord - That is, in my present circumstances. Interpose to do justice to my cause, and to vindicate me from these false accusations.
According to my righteousness - In this particular case, for to that the proper laws of interpretation require us to confine this. He does not say that he wished his own righteousness to be made the basis of judgment in determining his eternal welfare, or that he depended on his own righteousness for salvation - for that is not the point in question; but he felt that his was, in this case, a righteous cause; that he was not guilty of the charge alleged against him; that he was an injured, wronged, and calumniated man; and he prayed that God would "vindicate" him from these charges, and defend him from those who were unjustly persecuting him. With all our sense of personal unworthiness in the matter of salvation, it is not improper, when we are wronged, to pray that God would interpose and vindicate us in that particular case, according to our innocence of the charges alleged against us.
And according to mine integrity that is in me - Hebrew, "my perfection." That is, his perfection in "this" case; his entire freedom from the charges brought against him; his absolute innocence in respect to the points under consideration. A man may be conscious of "perfect" innocence in respect to a particular matter, and yet have a deep sense of his "general" unworthiness, and of the fact that he is a sinner against God. That I am innocent of a particular act charged on me does not prove that I am guiltless altogether; that I should allege that, and insist on that, and pray to God to vindicate me in that, does not prove that I depend on that for the salvation of my soul, or that I claim absolute perfection before him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:8: The Lord: Psa 9:8, Psa 11:4, Psa 82:1, Psa 96:13, Psa 98:9; Gen 18:25; Act 17:31; Rom 14:10-12; Co1 4:4, Co1 4:5
judge: Psa 26:1, Psa 35:24, Psa 43:1; Gen 31:53; Ch2 20:12
according: Psa 17:2, Psa 17:3, Psa 18:20-24, Psa 35:24-27; Co2 1:12
to mine: Psa 25:21, Psa 26:11, Psa 41:12, Psa 78:72; Pro 19:1; Th1 2:10
Geneva 1599
7:8 The LORD shall judge the people: judge me, O LORD, according to my (g) righteousness, and according to mine integrity [that is] in me.
(g) As concerning my behaviour towards Saul and my enemies.
John Gill
7:8 The Lord shall judge the people,.... The inhabitants of the world in general; for God is the Judge of all the earth, and he judges the world in righteousness daily, and ministers judgment in uprightness, though it is not always manifest; or his own people in particular, whose cause he pleads, whose injuries and wrongs he avenges, whose persons he protects and defends; this the psalmist expresses with confidence, and therefore, suitable to his character as a Judge, he entreats him as follows:
judge me, O Lord, according to my righteousness; he speaks not of his justification before God, in whose sight he well knew no flesh living could be justified by their own righteousness, Ps 143:2; nor of the righteousness of his person, either imputed or inherent; but of the righteousness of his cause, Ps 35:27; not of his righteousness God-ward, for he knew that he was a sinner with respect to him; but of his righteousness towards Saul, against whom he had not sinned, but had acted towards him in the most righteous and faithful manner, 1Kings 24:11; and therefore desired to be judged, and was content to stand or fall according to his conduct and behaviour towards him;
and according to mine integrity that is in me; who had always acted the sincere and upright part towards Saul, though he had pursued him with so much fury and violence; the psalmist's prayer was heard and answered, Ps 18:20.
Robert Jamieson, A. R. Fausset and David Brown
7:8 Though not claiming innocence in general, he can confidently do so in this case, and in demanding from the Judge of all the earth a judgment, he virtually asks acquittal.
7:97:9: եւ Տէր դատի զժողովուրդս իւր։ Դա՛տ արա ինձ Տէր ըստ արդարութեան իմում. ըստ անբծութեան իմում որ յիս[6596]։ [6596] Ոմանք.Ըստ արդարութեան քում... իմում որ է յիս։
9 (Տէրն է դատում իր ժողովրդին): Դատի՛ր ինձ, Տէ՛ր, իմ մէջ եղած արդարութեան եւ անմեղութեան համեմատ:
8 Տէրը պիտի դատէ ժողովուրդները. Ո՛վ Տէր, իմ դատաստանս տես, Իմ ունեցած անարատութեանս ու անմեղութեանս նայելով։
եւ Տէր դատի զժողովուրդս իւր``. դատ արա ինձ, Տէր, ըստ արդարութեան իմում, ըստ անբծութեան իմում որ յիս:

7:9: եւ Տէր դատի զժողովուրդս իւր։ Դա՛տ արա ինձ Տէր ըստ արդարութեան իմում. ըստ անբծութեան իմում որ յիս[6596]։
[6596] Ոմանք.Ըստ արդարութեան քում... իմում որ է յիս։
9 (Տէրն է դատում իր ժողովրդին): Դատի՛ր ինձ, Տէ՛ր, իմ մէջ եղած արդարութեան եւ անմեղութեան համեմատ:
8 Տէրը պիտի դատէ ժողովուրդները. Ո՛վ Տէր, իմ դատաստանս տես, Իմ ունեցած անարատութեանս ու անմեղութեանս նայելով։
zohrab-1805▾ eastern-1994▾ western am▾
7:87:9 Господь судит народы. Суди меня, Господи, по правде моей и по непорочности моей во мне.
7:9 κύριος κυριος lord; master κρινεῖ κρινω judge; decide λαούς λαος populace; population κρῖνόν κρινω judge; decide με με me κύριε κυριος lord; master κατὰ κατα down; by τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing μου μου of me; mine καὶ και and; even κατὰ κατα down; by τὴν ο the ἀκακίαν ακακια of me; mine ἐπ᾿ επι in; on ἐμοί εμοι me
7:9 יִגְמָר־ yiḡmor- גמר end נָ֬א nˈā נָא yeah רַ֨ע׀ rˌaʕ רַע evil רְשָׁעִים֮ rᵊšāʕîm רָשָׁע guilty וּ û וְ and תְכֹונֵ֪ן ṯᵊḵônˈēn כון be firm צַ֫דִּ֥יק ṣˈaddˌîq צַדִּיק just וּ û וְ and בֹחֵ֣ן vōḥˈēn בחן examine לִ֭בֹּ֗ות ˈlibbˈôṯ לֵב heart וּ û וְ and כְלָיֹ֗ות ḵᵊlāyˈôṯ כִּלְיָה kidney אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) צַדִּֽיק׃ ṣaddˈîq צַדִּיק just
7:9. Dominus iudicabit populos iudica me Domine secundum iustitiam meam et secundum simplicitatem meam quae est in meThe Lord judgeth the people. Judge me, O Lord, according to my justice, and according to my innocence in me.
8. The LORD ministereth judgment to the peoples: judge me, O LORD, according to my righteousness, and to mine integrity that is in me.
7:9. The wickedness of sinners will be consumed, and you will direct the just: the examiner of hearts and temperaments is God.
7:9. Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.
The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity [that is] in me:

7:9 Господь судит народы. Суди меня, Господи, по правде моей и по непорочности моей во мне.
7:9
κύριος κυριος lord; master
κρινεῖ κρινω judge; decide
λαούς λαος populace; population
κρῖνόν κρινω judge; decide
με με me
κύριε κυριος lord; master
κατὰ κατα down; by
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
μου μου of me; mine
καὶ και and; even
κατὰ κατα down; by
τὴν ο the
ἀκακίαν ακακια of me; mine
ἐπ᾿ επι in; on
ἐμοί εμοι me
7:9
יִגְמָר־ yiḡmor- גמר end
נָ֬א nˈā נָא yeah
רַ֨ע׀ rˌaʕ רַע evil
רְשָׁעִים֮ rᵊšāʕîm רָשָׁע guilty
וּ û וְ and
תְכֹונֵ֪ן ṯᵊḵônˈēn כון be firm
צַ֫דִּ֥יק ṣˈaddˌîq צַדִּיק just
וּ û וְ and
בֹחֵ֣ן vōḥˈēn בחן examine
לִ֭בֹּ֗ות ˈlibbˈôṯ לֵב heart
וּ û וְ and
כְלָיֹ֗ות ḵᵊlāyˈôṯ כִּלְיָה kidney
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
צַדִּֽיק׃ ṣaddˈîq צַדִּיק just
7:9. Dominus iudicabit populos iudica me Domine secundum iustitiam meam et secundum simplicitatem meam quae est in me
The Lord judgeth the people. Judge me, O Lord, according to my justice, and according to my innocence in me.
8. The LORD ministereth judgment to the peoples: judge me, O LORD, according to my righteousness, and to mine integrity that is in me.
7:9. The wickedness of sinners will be consumed, and you will direct the just: the examiner of hearts and temperaments is God.
7:9. Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
7:9: The wickedness of the wicked - The iniquity of Saul's conduct.
But establish the just - Show the people my uprightness.
Albert Barnes: Notes on the Bible - 1834
7:9: Oh let the wickedness of the wicked come to and end - Of all the wicked; wickedness not in this particular case only, but wickedness of all forms, and in all lands. The prayer here is a natural one; when a man becomes impressed with a sense of the evil of sin in one form, he wishes that the world may be delivered from it in all forms and altogether.
But establish the just - The righteous. This stands in contrast with his desire in regard to the wicked. He prays that the righteous may be confirmed in their integrity, and that their plans may succeed. This prayer is as universal as the former, and is, in fact, a prayer that the world may come under the dominion of the principles of truth and holiness.
For the righteous God trieth the hearts and reins - That is, the hearts and reins of all people. He understands the character of all people; he is intimately acquainted with all their thoughts, and purposes, and feelings. To search or try "the heart and the reins" is an expression frequently used in the Bible to denote that God is intimately acquainted with all the thoughts and feelings of people; that is, that he thoroughly understands the character of all people. The word "heart" in the Scriptures is often used to denote the seat of the "thoughts;" and the word "reins" seems to be used to denote the most secret feelings, purposes, and devices of the soul - as if lodged deep in our nature, or covered in the most hidden and concealed portions of the man. The word "reins," with us, denotes the kidneys. In the Scriptures the word seems to be used, in a general sense, to denote the inward parts, as the seat of the affections and passions.
The Hebrew word כליה kilyâ h, means the same as the word "reins" with us - the kidneys, Exo 29:13, Exo 29:22; Job 16:13; Isa 34:6; Deu 32:14. From some cause, the Hebrews seem to have regarded the "reins" as the seat of the affections and passions, though perhaps only in the sense that they thus spoke of the "inward" parts, and meant to denote the deepest purposes of the soul - as if utterly concealed from the eye. These deep thoughts and feelings, so unknown to other people, are all known intimately to God, and thus the character of every man is clearly understood by him, and he can judge every man aright. The phrase used here - of trying the hearts and reins - is one that is often employed to describe the Omniscience of God. Compare Jer 11:20; Jer 17:10; Jer 20:12; Psa 26:2; Psa 139:13; Rev 2:23. The particular idea here is, that as God searches the hearts of all people, and understands the secret purposes of the soul, he is able to judge aright, and to determine correctly in regard to their character, or to administer his government on the principles of exact justice. Such is the ground of the prayer in this case, that God, who knew the character of all people, would confirm those who are truly righteous, and would bring the wickedness of the ungodly to an end.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: Oh: Psa 9:5, Psa 9:6, Psa 10:15, Psa 10:18, Psa 58:6, Psa 74:10, Psa 74:11, Psa 74:22, Psa 74:23; Isa 37:36-38; Dan 11:45; Act 12:23
but: Psa 37:23 *marg. Psa 40:2; Sa1 2:9; Rom 16:25; Th1 3:13; Pe1 5:10; Jde 1:1
for: Psa 17:3, Psa 44:21, Psa 139:1; Sa1 16:7; Ch1 28:9; Jer 11:20, Jer 17:10, Jer 20:12; Rev 2:23
Carl Friedrich Keil and Franz Delitzsch
7:9
(Heb.: 7:10-11) In this strophe we hear the calm language of courageous trust, to which the rising and calmly subsiding caesural schema is particularly adapted. He is now concerned about the cessation of evil: Oh let it come to an end (גּמר intransitive as in Ps 12:2; Ps 77:9).... His prayer is therefore not directed against the individuals as such but against the wickedness that is in them. This Psalm is the key to all Psalms which contain prayers against one's enemies. Just in the same manner וּתכונן is intended to express a wish; it is one of the comparatively rare voluntatives of the 2 pers. (Ew. 229): and mayst Thou be pleased to establish.... To the termination of evil which is desired corresponds, in a positive form of expression, the desired security and establishment of the righteous, whom it had injured and whose continuance was endangered by it. וּבחן is the beginning of a circumstantial clause, introduced by ו, but without the personal pronoun, which is not unfrequently omitted both in the leading participial clause, as in Is 29:8 (which see), and in the minor participial clause as here (cf. Ps 55:20): cum sis = quoniam es. The reins are the seat of the emotions, just as the heart is the seat of the thoughts and feelings. Reins and heart lie naked before God-a description of the only kardiognoo'stees, which is repeated in Jer 11:20; Jer 20:12, Rev_ 2:23. In the thesis the adjective is used with אלהים in the sing. as in Ps 78:56, cf. Ps 58:12. God is the righteous God, and by his knowledge of the inmost part He is fully capable of always showing Himself both righteous in anger and righteous in mercy according to the requirements and necessity of the case. Therefore David can courageously add על־אלהים מגנּי, my shield doth God carry; ל Ps 89:19) would signify: He has it, it (my shield) belongs to Him, על (1Chron 18:7) signifies: He bears it, or if one takes shield in the sense of protection: He has taken my protection upon Himself, has undertaken it (as in Ps 62:8, cf. Judg 19:20), as He is in general the Saviour of all who are devoted to Him with an upright heart, i.e., a heart sincere, guileless (cf. Ps 32:1 with Ps 7:2). צדּים is intentionally repeated at the end of the first two lines - the favourite palindrome, found more especially in Is 40:1. And to the mixed character of this Psalm belongs the fact of its being both Elohimic and Jehovic. From the calm language of heartfelt trust in God the next strophe passes over into the language of earnest warning, which is again more excited and somewhat after the style of didactic poetry.
Geneva 1599
7:9 Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the (h) hearts and reins.
(h) Though they pretend a just cause against me, yet God will judge their hypocrisy.
John Gill
7:9 Oh, let the wickedness of the wicked come to an end,.... Which will not be till the measure of it is fully up, and that will not be till the wicked are no more; for, as long as they are in the world they will be committing wickedness, and like the troubled sea continually cast up the mire and dirt of sin; and they will remain to the end of the world, till the new Jerusalem church state shall take place, when all the Lord's people will be righteous, and there will not be a Canaanite in the house of the Lord of hosts, nor a pricking brier or grieving thorn in all the land; for, in the new earth will no sinner be, but righteous persons only; and for this state the psalmist may be thought to pray; however by this petition and the following he expresses his hatred of sin and love of righteousness: some choose to render the words (c), "let wickedness now consume the wicked"; as in the issue it will, unless the grace of God takes place; some sins consume the bodies, others the estates of wicked men, and some both; and all are the means of destroying both body and soul in hell, if grace prevent not; this may be considered as a declaration of what will be, being a prophetic petition (d);
but establish the just; or righteous one; meaning himself, and every other who is made righteous, not by his own righteousness, but by the righteousness of Christ imputed to him; and who needs not to have his righteousness established, which is in itself stable, firm, and sure, and cannot be more so; it is an everlasting one, and cannot be abolished, but abides for ever, and will answer for him in a time to come; but his faith to be established more and more in its exercise on this righteousness: nor do the persons of the just need establishing, or can they be more stable than they are, as considered in Christ, as they are the objects of God's everlasting love, secured in the covenant of grace, and built on Christ the foundation; but the graces of faith, hope, and love, need daily establishing on their proper object, they being weak, fickle, and inconstant in their acts; and the saints need more and more establishing in the doctrines of the Gospel, and in their adherence to the cause of God and Christ and true religion; and it is God's work to establish them, to whom the psalmist applies; see 1Pet 5:10;
for the righteous God trieth the hearts and reins; he is righteous himself in his nature, and in all his works, and he knows who are righteous and who are wicked; he knows the hearts, thoughts, affections, and inward principles of all men, and the springs of all their actions; he looks not at outward appearances, but at the heart; and as he can distinguish between the one and the other, he is capable of punishing the wicked and of confirming the righteous, consistent with the truth of his perfections.
(c) "consumat nunc vel quaeso malum impios", Muscuius, Vatablus, so Jarchi, Kimchi, & Ben Melech. (d) "Consumat nunc malum impios", Pagninus, Montanus, Hammond; so Obadiah Gaon.
John Wesley
7:9 O - Put a stop to their wicked practices.
Robert Jamieson, A. R. Fausset and David Brown
7:9 the hearts and reins--the affections and motives of men, or the seat of them (compare Ps 16:7; Ps 26:2); as we use heart and bosom or breast.
7:107:10: Կատարեսցի՛ն չարիք ՚ի վերայ մեղաւորաց, եւ յաջողեսցե՛ս դու արդարոյն։ Որ քննէ զսիրտս եւ զերիկամունս Աստուած արդար. յիրաւի՛ է[6597][6597] Ոմանք.Յիրաւ (11) օգնութիւն իմ յԱստուծոյ։
10 Մեղաւորների վրայ չարիք կը գայ, իսկ արդարին յաջողութիւն կը տաս, սրտերի ու երիկամների քննիչ արդա՛ր Աստուած:
9 Ամբարիշտներուն չարութիւնը թող հատնի։Բայց դուն արդարը հաստատէ. Վասն զի դուն, ո՛վ արդար Աստուած, կը քննես սրտերը ու երիկամունքները։
[30]Կատարեսցին չարիք ի վերայ մեղաւորաց``, եւ յաջողեսցես դու արդարոյն. որ քննէ զսիրտս եւ զերիկամունս, Աստուած արդար:

7:10: Կատարեսցի՛ն չարիք ՚ի վերայ մեղաւորաց, եւ յաջողեսցե՛ս դու արդարոյն։ Որ քննէ զսիրտս եւ զերիկամունս Աստուած արդար. յիրաւի՛ է[6597]
[6597] Ոմանք.Յիրաւ (11) օգնութիւն իմ յԱստուծոյ։
10 Մեղաւորների վրայ չարիք կը գայ, իսկ արդարին յաջողութիւն կը տաս, սրտերի ու երիկամների քննիչ արդա՛ր Աստուած:
9 Ամբարիշտներուն չարութիւնը թող հատնի։Բայց դուն արդարը հաստատէ. Վասն զի դուն, ո՛վ արդար Աստուած, կը քննես սրտերը ու երիկամունքները։
zohrab-1805▾ eastern-1994▾ western am▾
7:97:10 Да прекратится злоба нечестивых, а праведника подкрепи, ибо Ты испытуешь сердца и утробы, праведный Боже!
7:10 συντελεσθήτω συντελεω consummate; finish δὴ δη in fact πονηρία πονηρια harm; malignancy ἁμαρτωλῶν αμαρτωλος sinful καὶ και and; even κατευθυνεῖς κατευθυνω straighten out; direct δίκαιον δικαιος right; just ἐτάζων εταζω heart καὶ και and; even νεφροὺς νεφρος emotion ὁ ο the θεός θεος God
7:10 מָֽגִנִּ֥י mˈāḡinnˌî מָגֵן shield עַל־ ʕal- עַל upon אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) מֹ֝ושִׁ֗יעַ ˈmôšˈîₐʕ ישׁע help יִשְׁרֵי־ yišrê- יָשָׁר right לֵֽב׃ lˈēv לֵב heart
7:10. consumatur malum iniquorum et confirmetur iustitia probator cordis et renum Deus iustusThe wickedness of sinners shall be brought to nought; and thou shalt direct the just: the searcher of hearts and reins is God. Just
9. Oh let the wickedness of the wicked come to an end, but establish thou the righteous: for the righteous God trieth the hearts and reins.
7:10. Just is my help from the Lord, who saves the upright of heart.
7:10. My defence [is] of God, which saveth the upright in heart.
Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins:

7:10 Да прекратится злоба нечестивых, а праведника подкрепи, ибо Ты испытуешь сердца и утробы, праведный Боже!
7:10
συντελεσθήτω συντελεω consummate; finish
δὴ δη in fact
πονηρία πονηρια harm; malignancy
ἁμαρτωλῶν αμαρτωλος sinful
καὶ και and; even
κατευθυνεῖς κατευθυνω straighten out; direct
δίκαιον δικαιος right; just
ἐτάζων εταζω heart
καὶ και and; even
νεφροὺς νεφρος emotion
ο the
θεός θεος God
7:10
מָֽגִנִּ֥י mˈāḡinnˌî מָגֵן shield
עַל־ ʕal- עַל upon
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
מֹ֝ושִׁ֗יעַ ˈmôšˈîₐʕ ישׁע help
יִשְׁרֵי־ yišrê- יָשָׁר right
לֵֽב׃ lˈēv לֵב heart
7:10. consumatur malum iniquorum et confirmetur iustitia probator cordis et renum Deus iustus
The wickedness of sinners shall be brought to nought; and thou shalt direct the just: the searcher of hearts and reins is God. Just
9. Oh let the wickedness of the wicked come to an end, but establish thou the righteous: for the righteous God trieth the hearts and reins.
7:10. Just is my help from the Lord, who saves the upright of heart.
7:10. My defence [is] of God, which saveth the upright in heart.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 My defence is of God, which saveth the upright in heart. 11 God judgeth the righteous, and God is angry with the wicked every day. 12 If he turn not, he will whet his sword; he hath bent his bow, and made it ready. 13 He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecutors. 14 Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood. 15 He made a pit, and digged it, and is fallen into the ditch which he made. 16 His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate. 17 I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high.
David having lodged his appeal with God by prayer and a solemn profession of his integrity, in the former part of the psalm, in this latter part does, as it were, take out judgment upon the appeal, by faith in the word of God, and the assurance it gives of the happiness and safety of the righteous and the certain destruction of wicked people that continue impenitent.
I. David is confident that he shall find God his powerful protector and Saviour, and the patron of his oppressed innocency (v. 10): "My defence is of God. Not only, God is my defender, and I shall find him so; but I look for defence and safety in no other; my hope for shelter in a time of danger is placed in God alone; if I have defence, it must be of God." My shield is upon God (so some read it); there is that in God which gives an assurance of protection to all that are his. His name is a strong tower, Prov. xviii. 10. Two things David builds this confidence upon:-- 1. The particular favour God has for all that are sincere: He saves the upright in heart, saves them with an everlasting salvation, and therefore will preserve them to his heavenly kingdom; he saves them out of their present troubles, as far as is good for them; their integrity and uprightness will preserve them. The upright in heart are safe, and ought to think themselves so, under the divine protection. 2. The general respect he has for justice and equity: God judgeth the righteous; he owns every righteous cause, and will maintain it in every righteous man, and will protect him. God is a righteous Judge (so some read it), who not only doeth righteousness himself, but will take care that righteousness be done by the children of men and will avenge and punish all unrighteousness.
II. He is no less confident of the destruction of all his persecutors, even as many of them as would not repent, to give glory to God. He reads their doom here, for their good, if possible, that they might cease from their enmity, or, however, for his own comfort, that he might not be afraid of them nor aggrieved at their prosperity and success for a time. He goes into the sanctuary of God, and there understands,
1. That they are children of wrath. They are not to be envied, for God is angry with them, is angry with the wicked every day. They are every day doing that which is provoking to him, and he resents it, and treasures it up against the day of wrath. As his mercies are new every morning towards his people, so his anger is new every morning against the wicked, upon the fresh occasions given for it by their renewed transgressions. God is angry with the wicked even in the merriest and most prosperous of their days, even in the days of their devotion; for, if they be suffered to prosper, it is in wrath; if they pray, their very prayers are an abomination. The wrath of God abides upon them (John iii. 36) and continual additions are made to it.
2. That they are children of death, as all the children of wrath are, sons of perdition, marked out for ruin. See their destruction.
(1.) God will destroy them. The destruction they are reserved for is destruction from the Almighty, which ought to be a terror to every one of us, for it comes from the wrath of God, v. 13, 14. It is here intimated, [1.] That the destruction of sinners may be prevented by their conversion, for it is threatened with that proviso: If he turn not from his evil way, if he do not let fall his enmity against the people of God, then let him expect it will be his ruin; but, if he turn, it is implied that his sin shall be pardoned and all shall be well. Thus even the threatenings of wrath are introduced with a gracious implication of mercy, enough to justify God for ever in the destruction of those that perish; they might have turned and lived, but they chose rather to go on and die and their blood is therefore upon their own heads. [2.] That, if it be not thus prevented by the conversion of the sinner, it will be prepared for him by the justice of God. In general (v. 13), He has prepared for him the instruments of death, of all that death which is the wages of sin. If God will slay, he will not want instruments of death for any creature; even the least and weakest may be made so when he pleases. First, Here is variety of instruments, all which breathe threatenings and slaughter. Here is a sword, which wounds and kills at hand, a bow and arrows, which wound and kill at a distance those who think to get out of the reach of God's vindictive justice. If the sinner flees from the iron weapon, yet the bow of steel shall strike him through, Job xx. 24. Secondly, These instruments of death are all said to be made ready. God has them not to seek, but always at hand. Judgments are prepared for scorners. Tophet is prepared of old. Thirdly, While God is preparing his instruments of death, he gives the sinners timely warning of their danger, and space to repent and prevent it. He is slow to punish, and long-suffering to us-ward, not willing that any should perish. Fourthly, The longer the destruction is delayed, to give time for repentance, the sorer will it be and the heavier will it fall and lie for ever if that time be not so improved; while God is waiting the sword is in the whetting and the bow in the drawing. Fifthly, The destruction of impenitent sinners, though it come slowly, yet comes surely; for it is ordained, they are of old ordained to it. Sixthly, Of all sinners persecutors are set up as the fairest marks of divine wrath; against them, more than any other, God has ordained his arrows. They set God at defiance, but cannot set themselves out of the reach of his judgments.
(2.) They will destroy themselves, v. 14-16. The sinner is here described as taking a great deal of pains to ruin himself, more pains to damn his soul than, if directed aright, would save it. His conduct is described, [1.] By the pains of a labouring woman that brings forth a false conception, v. 14. The sinner's head with its politics conceives mischief, contrives it with a great deal of art, lays the plot deep, and keeps it close; the sinner's heart with its passions travails with iniquity, and is in pain to be delivered of the malicious projects it is hatching against the people of God. But what does it come to when it comes to the birth? It is falsehood; it is a cheat upon himself; it is a lie in his right hand. He cannot compass what he intended, nor, if he gain his point, will he gain the satisfaction he promised himself. He brings forth wind (Isa. xxvi. 18), stubble (Isa. xxxiii. 11), death (James i. 15), that is, falsehood. [2.] By the pains of a labouring man that works hard to dig a pit, and then falls into it and perishes in it. First, This is true, in a sense of all sinners. They prepare destruction for themselves by preparing themselves for destruction, loading themselves with guilt and submitting themselves to their corruptions. Secondly, It is often remarkably true of those who contrive mischief against the people of God or against their neighbours; by the righteous hand of God it is made to return upon their own heads. What they designed for the shame and destruction of others proves to be their own confusion.
--------------------- Nec lex est jusitior ulla
Quam necis artifices arte perire sua ---------
There is not a juster law than that the author
of a murderous contrivance shall perish by it.

Some apply it to Saul, who fell upon his sword.
In singing this psalm we must do as David here does (v. 17), praise the Lord according to his righteousness, that is, give him the glory of that gracious protection under which he takes his afflicted people and of that just vengeance with which he will pursue those that afflict them. Thus we must sing to the praise of the Lord most high, who, when his enemies deal proudly, shows that he is above them.
Adam Clarke: Commentary on the Bible - 1831
7:10: My defense is of God - I now leave my cause in the hands of my Judge. I have no uneasy or fearful apprehensions, because I know God will save the upright in heart.
Albert Barnes: Notes on the Bible - 1834
7:10: My defense is of God - The meaning here is, that God was his protector, and that in his troubles he confided in him. The original word here, as in Psa 3:3, note; Psa 5:12, note; is "shield." See the notes at thoses verses.
Which saveth the upright in heart - whom he that searches the heart Psa 7:9 sees to be upright; or to be sincere, truthful, just. The writer says that it is a characteristic of God that he saves or protects all such; and, conscious of his innocence of the charges against himself, he here appeals to him on that ground, and confides in his protection because he sees that in this respect he was blameless.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: My: etc. Heb. My buckler is upon God, Psa 3:3, Psa 18:1, Psa 18:2, Psa 84:11, Psa 89:18; Gen 15:1
which: Psa 112:2, Psa 125:4; Job 8:6; Pro 2:21, Pro 11:20, Pro 28:18
John Gill
7:10 My defence is of God,.... Or "my shield is in" or "of God" (e); God was his shield, his protector and defender; see Ps 3:3; or "my shield is with God"; that is, Christ, who was the shield his faith made use of against every spiritual enemy, was with God; he was with him as the Word and Son of God from all eternity, and as the living Redeemer of his people before his incarnation; and he is now with him as their intercessor and advocate, who pleads in defence of them, and opposes himself, his blood and righteousness, to all the charges and accusations of Satan;
which saveth the upright in heart: who have the truth of grace in them, wisdom in the hidden part; who are sincere in their affections, purposes, and designs, in their faith, hope, and love; and act from real principles of truth and love, in the integrity of their souls; for these light and gladness are sown, to them grace and glory are given, and no good thing is withheld from them; they are saved by God from sin, Satan, the world, death, and hell, and every enemy, with a spiritual and everlasting salvation.
(e) "in Deo", Musculus, Tigurine version, Junius & Tremellius, Muis, Ainsworth; "apud Deum", Lutherus, Piscator, Gejerus, Cocceius, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
7:10 defence--literally, "shield" (Ps 5:12).
7:117:11: օգնութիւն ինձ յԱստուծոյ՝ որ ապրեցուցանէ զայնոսիկ, որ ուղիղ են սրտիւք։
11 Յիրաւի, օգնողն Աստուած է, որ փրկում է նրանց, ովքեր շիտակ են սրտով:
10 Իմ պաշտպանութիւնս Աստուծմէ է. Որ կ’ապրեցնէ սրտով ուղիղները։
Յիրաւի է օգնութիւն ինձ յԱստուծոյ, որ ապրեցուցանէ զայնոսիկ` որ ուղիղ են սրտիւք:

7:11: օգնութիւն ինձ յԱստուծոյ՝ որ ապրեցուցանէ զայնոսիկ, որ ուղիղ են սրտիւք։
11 Յիրաւի, օգնողն Աստուած է, որ փրկում է նրանց, ովքեր շիտակ են սրտով:
10 Իմ պաշտպանութիւնս Աստուծմէ է. Որ կ’ապրեցնէ սրտով ուղիղները։
zohrab-1805▾ eastern-1994▾ western am▾
7:107:11 Щит мой в Боге, спасающем правых сердцем.
7:11 δικαία δικαιος right; just ἡ ο the βοήθειά βοηθεια help μου μου of me; mine παρὰ παρα from; by τοῦ ο the θεοῦ θεος God τοῦ ο the σῴζοντος σωζω save τοὺς ο the εὐθεῖς ευθυς straight; directly τῇ ο the καρδίᾳ καρδια heart
7:11 אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) שֹׁופֵ֣ט šôfˈēṭ שׁפט judge צַדִּ֑יק ṣaddˈîq צַדִּיק just וְ֝ ˈw וְ and אֵ֗ל ʔˈēl אֵל god זֹעֵ֥ם zōʕˌēm זעם curse בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole יֹֽום׃ yˈôm יֹום day
7:11. clipeus meus in Deo qui salvat rectos cordeIs my help from the Lord; who saveth the upright of heart.
10. My shield is with God, which saveth the upright in heart.
7:11. God is a just judge, strong and patient. How could he be angry throughout every day?
7:11. God judgeth the righteous, and God is angry [with the wicked] every day.
My defence [is] of God, which saveth the upright in heart:

7:11 Щит мой в Боге, спасающем правых сердцем.
7:11
δικαία δικαιος right; just
ο the
βοήθειά βοηθεια help
μου μου of me; mine
παρὰ παρα from; by
τοῦ ο the
θεοῦ θεος God
τοῦ ο the
σῴζοντος σωζω save
τοὺς ο the
εὐθεῖς ευθυς straight; directly
τῇ ο the
καρδίᾳ καρδια heart
7:11
אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s)
שֹׁופֵ֣ט šôfˈēṭ שׁפט judge
צַדִּ֑יק ṣaddˈîq צַדִּיק just
וְ֝ ˈw וְ and
אֵ֗ל ʔˈēl אֵל god
זֹעֵ֥ם zōʕˌēm זעם curse
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
יֹֽום׃ yˈôm יֹום day
7:11. clipeus meus in Deo qui salvat rectos corde
Is my help from the Lord; who saveth the upright of heart.
10. My shield is with God, which saveth the upright in heart.
7:11. God is a just judge, strong and patient. How could he be angry throughout every day?
7:11. God judgeth the righteous, and God is angry [with the wicked] every day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12. Так как Бог - судия праведный и долготерпеливый, не сразу карающий врагов, то Давид вверяется Ему и видит в Нем свой "щит", опору и защиту.
Adam Clarke: Commentary on the Bible - 1831
7:11: God is angry with the wicked every day - The Hebrew for this sentence is the following: ועל זעם בכל יום veel zoem becol yom; which, according to the points, is, And God is angry every day. Our translation seems to have been borrowed from the Chaldee, where the whole verse is as follows: אלהא דינא זכאה ובתקוף רגיז אל רשיעי כל יומא elaha daiyana zaccaah ubithkoph rageiz al reshiey col yoma: "God is a righteous Judge; and in strength he is angry against the wicked every day."
The Vulgate: Deus Judex justus, fortis, et patiens; numquid irascitur per sinpulos dies? "God is a Judge righteous, strong, and patient; will he be angry every day?"
The Septuagint: Ὁ Θεος Κριτης δικαιος, και ισχυρος, και μακροθυμος, μη οργην επαγων καθ' ἑκαστην ἡμεραν; "God is a righteous Judge, strong and longsuffering; not bringing forth his anger every day."
Syriac: "God is the Judge of righteousness; he is not angry every day."
The Arabic is the same as the Septuagint.
The Aethiopic: "God is a just Judge, and strong and longsuffering; he will not bring forth tribulation daily."
Coverdale: God is a righteous judge, and Gob is ever threateninge.
King Edward's Bible by Becke 1549, follows this reading.
Cardmarden: God is a righteous judge, [strong and patient] and God is provoked every day. Cardmarden has borrowed strong and patient from the Vulgate or Septuagint, but as he found nothing in the Hebrew to express them, he put the words in a smaller letter, and included them in brackets. This is followed by the prose version in our Prayer Book.
The Genevan version, printed by Barker, the king's printer, 1615, translates thus: "God judgeth the righteous, and him that contemneth God every day." On which there is this marginal note: "He doth continually call the wicked to repentance, by some signs of his judgments." My ancient Scotico - English MS. Psalter only begins with the conclusion of this Psalm.
I have judged it of consequence to trace this verse through all the ancient versions in order to be able to ascertain what is the true reading, where the evidence on one side amounts to a positive affirmation, "God is angry every day;" and, on the other side, to as positive a negation, "He is Not angry every day." The mass of evidence supports the latter reading. The Chaldee first corrupted the text by making the addition, with the wicked, which our translators have followed, though they have put the words into italics, as not being in the Hebrew text. In the MSS. collated by Kennicott and De Rossi there is no various reading on this text.
The true sense may be restored thus: -
אל el, with the vowel point tsere, signifies God: אל al, the same letters, with the point pathach, signifies not. Several of the versions have read it in this way: "God judgeth the righteous, and is Not angry every day." He is not always chiding, nor is he daily punishing, notwithstanding the continual wickedness of men: hence, the ideas of patience and longsufferiny which several of the versions introduce. Were I to take any of the translations in preference to the above, I should feel most inclined to adopt that of Coverdale.
Albert Barnes: Notes on the Bible - 1834
7:11: God judgeth the righteous - That is, he pronounces a just judgment on their behalf; he vindicates their character. It is true, in a general sense, that God judges all according to their character; but the particular idea here is, that God will do justice to the righteous; he will interpose to vindicate them, and he will treat them as they ought to be treated when assailed by their enemies, and when reproached and calumniated. The original phrase here is susceptible of two translations; either, "God is a righteous judge" or, "God is judging," that is judges, "the righteous." The sense is not materially varied, whichever translation is adopted. Our common version has probably expressed the true idea; and there the design of the writer is to contrast the manner in which God regards and treats the righteous, with the manner in which he regards and treats the wicked. The one he judges, that is, he does him justice; with the other he is angry every day.
And God is angry with the wicked - The phrase "with the wicked" is supplied by our translators, but not improperly, since the writer evidently intends to speak of these in contrast with the righteous. The words "God is angry" must, of course, be understood in a manner in accordance with the divine nature; and we are not to suppose that precisely the same passions, or the same feelings, are referred to when this language is used of God which is implied when it is used of people. It means that his nature, his laws, his government, his feelings, are all arrayed against the wicked; that he cannot regard the conduct of the wicked with favor; that he will punish them. While his judgment in regard to the righteous must be in their favor, it must just as certainly be against the wicked; while he will vindicate the one, he will cut off and punish the other. Of the truth of this in respect to the divine character there can be no doubt. Indeed, we could not honor a God - as we could honor no other being - who would deal with the righteous and the wicked alike, or who would have no respect to character in the treatment of others, and in his feelings toward them.
Every day - Continually; constantly; always. This is designed to quality the pRev_ious expression. It is not excitement. It is not temporary passion, such as we see in men. It is not sudden emotion, soon to be succeeded by a different feeling when the passion passes off. It is the steady and uniform attribute of his unchanging nature to be always opposed to the wicked - to all forms of sin; and in him, in this respect, there will be no change. The wicked will find him no more favorable to their character and course of life tomorrow than he is today; no more beyond the grave, than this side the tomb. What he is today he will be tomorrow and every day. Time will make no change in this respect, and the wicked can have no hope on the ground that the feeling of God toward sin and the sinner (as such) will ever be in any way different from what it is at the present moment. This is a fearful truth in regard to the sinner; and both aspects of the truth here stated should make the sinner tremble;
(a) that God is angry with him - that all His character, and all the principles of His govermnent and law, are and must be arrayed against him; and
(b) that in this respect there is to be no change; that if he continues to be wicked, as he is now, he will every day and always - this side the grave and beyond - find all the attributes of God engaged against him, and pledged to punish him.
God has no attribute that can take part with sin or the sinner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: or, God is a righteous Judge, Psa 7:8, Psa 94:15, Psa 140:12, Psa 140:13
Carl Friedrich Keil and Franz Delitzsch
7:11
(Heb.: 7:12-14) If God will in the end let His wrath break forth, He will not do it without having previously given threatenings thereof every day, viz., to the ungodly, cf. Is 66:14; Mal 1:4. He makes these feel His זעם beforehand in order to strike a wholesome terror into them. The subject of the conditional clause אם־לא ישׁוּב is any ungodly person whatever; and the subject of the principal clause, as its continuation in Ps 7:14 shows, is God. If a man (any one) does not repent, then Jahve will whet His sword (cf. Deut 32:41). This sense of the words accords with the connection; whereas with the rendering: "forsooth He (Elohim) will again whet His sword" (Bttch., Ew., Hupf.) ישׁוּב, which would moreover stand close by ילטושׁ (cf. e.g., Gen 30:31), is meaningless; and the אם־לא of asseveration is devoid of purpose. Judgment is being gradually prepared, as the fut. implies; but, as the perff. imply, it is also on the other hand like a bow that is already strung against the sinner with the arrow pointed towards him, so that it can be executed at any moment. כּונן of the making ready, and הכין of the aiming, are used alternately. לו, referring to the sinner, stands first by way of emphasis as in Gen 49:10; 1Kings 2:3, and is equivalent to אליו, Ezek 4:3. "Burning" arrows are fire-arrows (זקּים, זיקות, malleoli); and God's fire-arrows are the lightnings sent forth by Him, Ps 18:15; Zech 9:14. The fut. יפעל denotes the simultaneous charging of the arrows aimed at the sinner, with the fire of His wrath. The case illustrated by Cush is generalised: by the sword and arrows the manifold energy of the divine anger is symbolised, and it is only the divine forbearance that prevents it from immediately breaking forth. The conception is not coarsely material, but the vividness of the idea of itself suggests the form of its embodiment.
Geneva 1599
7:11 God judgeth the righteous, and God is angry [with the wicked] (i) every day.
(i) He continually calls the wicked to repentance by some sign of his judgments.
John Gill
7:11 God judgeth the righteous,.... Not all that are thought to be righteous, or think themselves to be so, are such; nor is any man naturally righteous, or of himself, nor by virtue of his obedience to the law of works; but such only are righteous who are made so by the obedience of Christ; these God governs and protects, avenges their injuries and defends their persons; some render the words, "God is a righteous Judge" (f); he is so now in the administrations of his government of the universe, and he will be so hereafter in the general judgment of the world;
and God is angry with the wicked every day; wicked men are daily sinning, and God is always the same in his nature, and has the same aversion to sin continually; and though he is not always making men examples of his wrath, yet his wrath is revealed from heaven against all unrighteousness of men; and there are frequent stances of it; and when he is silent he is still angry, and in his own time will stir up all his wrath, and rebuke in his hot displeasure.
(f) Vid. Aben Ezra & Abendana not. in Miclol. Yophi in loc. "Deus judex justus", V. L. Munster, Musculus, Montanus, Piscator, Gejerus, Michaelis; so Ainsworth.
John Wesley
7:11 Every day - Even then, when his providence seems to favour them, and they are most secure and confident.
Robert Jamieson, A. R. Fausset and David Brown
7:11 judgeth--as in Ps 7:8.
the wicked--Though not expressed, they are implied, for they alone are left as objects of anger.
7:127:12: Աստուած դատաւոր արդա՛ր հզօր եւ երկայնամիտ. որ ո՛չ ածէ զբարկութիւն իւր զօրհանապազ։
12 Արդար, հզօր եւ համբերատար դատաւոր է Աստուած, որն իր զայրոյթը չի թափում հանապազ:
11 Աստուած արդար դատաւոր է Ու Աստուած մեղաւորին ամէն օր բարկացած է
Աստուած դատաւոր արդար [31]հզօր եւ երկայնամիտ, որ ոչ ածէ զբարկութիւն իւր`` զօրհանապազ:

7:12: Աստուած դատաւոր արդա՛ր հզօր եւ երկայնամիտ. որ ո՛չ ածէ զբարկութիւն իւր զօրհանապազ։
12 Արդար, հզօր եւ համբերատար դատաւոր է Աստուած, որն իր զայրոյթը չի թափում հանապազ:
11 Աստուած արդար դատաւոր է Ու Աստուած մեղաւորին ամէն օր բարկացած է
zohrab-1805▾ eastern-1994▾ western am▾
7:117:12 Бог судия праведный, [крепкий и долготерпеливый,] и Бог, всякий день строго взыскивающий,
7:12 ὁ ο the θεὸς θεος God κριτὴς κριτης judge δίκαιος δικαιος right; just καὶ και and; even ἰσχυρὸς ισχυρος forceful; severe καὶ και and; even μακρόθυμος μακροθυμος not ὀργὴν οργη passion; temperament ἐπάγων επαγω instigate; bring on καθ᾿ κατα down; by ἑκάστην εκαστος each ἡμέραν ημερα day
7:12 אִם־ ʔim- אִם if לֹ֣א lˈō לֹא not יָ֭שׁוּב ˈyāšûv שׁוב return חַרְבֹּ֣ו ḥarbˈô חֶרֶב dagger יִלְטֹ֑ושׁ yilṭˈôš לטשׁ sharpen קַשְׁתֹּ֥ו qaštˌô קֶשֶׁת bow דָ֝רַ֗ךְ ˈḏārˈaḵ דרך tread וַֽ wˈa וְ and יְכֹונְנֶֽהָ׃ yᵊḵônᵊnˈehā כון be firm
7:12. Deus iudex iustus et fortis comminans tota dieGod is a just judge, strong and patient: is he angry every day?
11. God is a righteous judge, yea, a God that hath indignation every day.
7:12. Unless you will be converted, he will brandish his sword. He has extended his bow and made it ready.
7:12. If he turn not, he will whet his sword; he hath bent his bow, and made it ready.
God judgeth the righteous, and God is angry [with the wicked] every day:

7:12 Бог судия праведный, [крепкий и долготерпеливый,] и Бог, всякий день строго взыскивающий,
7:12
ο the
θεὸς θεος God
κριτὴς κριτης judge
δίκαιος δικαιος right; just
καὶ και and; even
ἰσχυρὸς ισχυρος forceful; severe
καὶ και and; even
μακρόθυμος μακροθυμος not
ὀργὴν οργη passion; temperament
ἐπάγων επαγω instigate; bring on
καθ᾿ κατα down; by
ἑκάστην εκαστος each
ἡμέραν ημερα day
7:12
אִם־ ʔim- אִם if
לֹ֣א lˈō לֹא not
יָ֭שׁוּב ˈyāšûv שׁוב return
חַרְבֹּ֣ו ḥarbˈô חֶרֶב dagger
יִלְטֹ֑ושׁ yilṭˈôš לטשׁ sharpen
קַשְׁתֹּ֥ו qaštˌô קֶשֶׁת bow
דָ֝רַ֗ךְ ˈḏārˈaḵ דרך tread
וַֽ wˈa וְ and
יְכֹונְנֶֽהָ׃ yᵊḵônᵊnˈehā כון be firm
7:12. Deus iudex iustus et fortis comminans tota die
God is a just judge, strong and patient: is he angry every day?
11. God is a righteous judge, yea, a God that hath indignation every day.
7:12. Unless you will be converted, he will brandish his sword. He has extended his bow and made it ready.
7:12. If he turn not, he will whet his sword; he hath bent his bow, and made it ready.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:12: If he turn not - This clause the Syriac adds to the preceding verse. Most of the versions read, "If ye return not." Some contend, and not without a great show of probability, that the two verses should be read in connection, thus: "God is a just Judge; a God who is provoked every day. If (the sinner) turn not, he will whet his sword; he hath bent his bow, and made it ready." This, no doubt, gives the sense of both.
Albert Barnes: Notes on the Bible - 1834
7:12: If he turn not - If the wicked person does not repent. in the pRev_ious verse the psalmist had said that God is angry with the wicked every day; he here states what must be the consequence to the wicked if they persevere in the course which they are pursuing; that is, if they do not repent. God, he says, cannot be indifferent to the course which they pursue, but he is preparing for them the instruments of punishment, and he will certainly bring destruction upon them. It is implied here that if they would repent and turn they would avoid this, and would be saved: a doctrine which is everywhere stated in the Scriptures.
He will whet his sword - He will sharpen his sword preparatory to inflicting punishment. That is, God will do this. Some, however, have supposed that this refers to the wicked person - the enemy of David - meaning that if he did not turn; if he was not arrested; if he was suffered to go on as he intended, he would whet his sword, and bend his bow, etc.; that is, that he would go on to execute his purposes against the righteous. See Rosenmuller in loc. But the most natural construction is to refer it to God, as meaning that if the sinner did not repent, He would inflict on him deserved punishment. The "sword" is an instrument of punishment (compare Rom 13:4); and to "whet" or sharpen it, is merely a phrase denoting that he would prepare to execute punishment. See Deu 32:41.
He hath bent his bow - The bow, like the sword, was used in battle as a means of destroying an enemy. It is used here of God, who is represented as going forth to destroy or punish his foes. The language is derived from the customs of war. Compare Exo 15:3; Isa 63:1-4. The Hebrew here is," his bow he has trodden," alluding to the ancient mode of bending the large and heavy bows used in war, by treading on them in order to bend them.
And made it ready - Made it ready to shoot the arrow. That is, He is ready to execute punishment on the wicked; or, all the preparations are made for it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: If: Psa 85:4; Isa 55:6, Isa 55:7; Jer 31:18, Jer 31:19; Eze 18:30, Eze 33:11; Mat 3:10; Act 3:19
he will: Deu 32:41; Isa 27:1, Isa 34:5; Eze 21:9-11, Eze 21:23
Geneva 1599
7:12 If (k) he turn not, he will whet his sword; he hath bent his bow, and made it ready.
(k) Unless Saul changes his mind, I will die, for he has both the men and weapons to destroy me. Thus considering his great danger, he magnifies God's grace.
John Gill
7:12 If he turn not,.... Not God, but the enemy, or the wicked man, spoken of Ps 7:5; if he turn not from his wicked course of life, to the Lord to live to him, and according to his will; unless he is converted and repents of his sin, and there is a change wrought in him, in his heart and life; the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions read, "if ye turn not", or "are not converted", an apostrophe to the wicked;
he will whet his sword: God is a man of war, and he is sometimes represented as accoutred with military weapons; see Is 59:17; and among the rest with the sword of judgment, which he may be said to whet, when he prepares sharp and sore judgments for his enemies, Is 27:1;
he hath bent his bow, and made it ready; drawn his bow of vengeance, and put it on the full stretch, and made it ready with the arrows of his wrath, levelled against the wicked, with whom he is angry; which is expressive of their speedy and inevitable ruin, in case of impenitence; see Lam 2:4; or "trod his bow", as is the usual phrase elsewhere; see Ps 11:2; which was done by the feet, and was necessary when the bow was a strong one, as Jarchi on Ps 11:2; observes; and so the Arabs, as Suidas (g) relates, using arrows the length of a man, put their feet on the string of the bow instead of their hands.
(g) In voce
John Wesley
7:12 He will - God will hasten, and speedily execute his judgments upon him.
Robert Jamieson, A. R. Fausset and David Brown
7:12 They are here distinctly pointed out, though by changing the person, a very common mode of speech, one is selected as a representative of wicked men generally. The military figures are of obvious meaning.
7:137:13: Ապա թէ ո՛չ դառնայ առ նա՝ զսուր իւր սրեալ է՝ եւ զաղեղն իւր լարեալ.
13 Սակայն եթէ չդառնաք դէպի Նա, սուրն իր սրած է եւ աղեղն իր՝ լարած:
12 Եթէ անիկա չդառնայ, իր սուրը պիտի սրէ. Աղեղը լարեր ու պատրաստեր է։
ապա թէ ոչ դառնայ առ նա, զսուր իւր սրեալ է եւ զաղեղն իւր [32]լարեալ:

7:13: Ապա թէ ո՛չ դառնայ առ նա՝ զսուր իւր սրեալ է՝ եւ զաղեղն իւր լարեալ.
13 Սակայն եթէ չդառնաք դէպի Նա, սուրն իր սրած է եւ աղեղն իր՝ լարած:
12 Եթէ անիկա չդառնայ, իր սուրը պիտի սրէ. Աղեղը լարեր ու պատրաստեր է։
zohrab-1805▾ eastern-1994▾ western am▾
7:127:13 если {кто} не обращается. Он изощряет Свой меч, напрягает лук Свой и направляет его,
7:13 ἐὰν εαν and if; unless μὴ μη not ἐπιστραφῆτε επιστρεφω turn around; return τὴν ο the ῥομφαίαν ρομφαια broadsword αὐτοῦ αυτος he; him στιλβώσει στιλβω glisten τὸ ο the τόξον τοξον bow αὐτοῦ αυτος he; him ἐνέτεινεν εντεινω and; even ἡτοίμασεν ετοιμαζω prepare αὐτὸ αυτος he; him
7:13 וְ֭ ˈw וְ and לֹו lˌô לְ to הֵכִ֣ין hēḵˈîn כון be firm כְּלֵי־ kᵊlê- כְּלִי tool מָ֑וֶת mˈāweṯ מָוֶת death חִ֝צָּ֗יו ˈḥiṣṣˈāʸw חֵץ arrow לְֽ lᵊˈ לְ to דֹלְקִ֥ים ḏōlᵊqˌîm דלק set ablaze יִפְעָֽל׃ yifʕˈāl פעל make
7:13. non convertenti gladium suum acuet arcum suum tetendit et paravit illumExcept you will be converted, he will brandish his sword; he hath bent his bow, and made it ready.
12. If a man turn not, he will whet his sword; he hath bent his bow, and made it ready.
7:13. And with it, he has prepared instruments of death. He has produced his arrows for those on fire.
7:13. He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecutors.
If he turn not, he will whet his sword; he hath bent his bow, and made it ready:

7:13 если {кто} не обращается. Он изощряет Свой меч, напрягает лук Свой и направляет его,
7:13
ἐὰν εαν and if; unless
μὴ μη not
ἐπιστραφῆτε επιστρεφω turn around; return
τὴν ο the
ῥομφαίαν ρομφαια broadsword
αὐτοῦ αυτος he; him
στιλβώσει στιλβω glisten
τὸ ο the
τόξον τοξον bow
αὐτοῦ αυτος he; him
ἐνέτεινεν εντεινω and; even
ἡτοίμασεν ετοιμαζω prepare
αὐτὸ αυτος he; him
7:13
וְ֭ ˈw וְ and
לֹו lˌô לְ to
הֵכִ֣ין hēḵˈîn כון be firm
כְּלֵי־ kᵊlê- כְּלִי tool
מָ֑וֶת mˈāweṯ מָוֶת death
חִ֝צָּ֗יו ˈḥiṣṣˈāʸw חֵץ arrow
לְֽ lᵊˈ לְ to
דֹלְקִ֥ים ḏōlᵊqˌîm דלק set ablaze
יִפְעָֽל׃ yifʕˈāl פעל make
7:13. non convertenti gladium suum acuet arcum suum tetendit et paravit illum
Except you will be converted, he will brandish his sword; he hath bent his bow, and made it ready.
12. If a man turn not, he will whet his sword; he hath bent his bow, and made it ready.
7:13. And with it, he has prepared instruments of death. He has produced his arrows for those on fire.
7:13. He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecutors.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-18. Враги Давида, в своих несправедливых преследованиях на него, являются врагами Господа; Бог же не потерпит торжества неправды, а потому нечестивые непременно будут наказаны и погибнут, как гибнут от "сосудов смерти", носителей смерти, т. е. стрел, причиняющих раненому "палящие", воспаленные, гнойные и смертельные раны. Чем глубже ненависть по отношению ("зачал неправду, был чреват злобою и родил себе ложь" - образ силы неприязни) к Давиду, тем страшнее будет нечестивцу кара от Бога. Злоба и злодейства обратятся на "его голову", на него самого и сделаются причиной его гибели. Эта вера Давида в непреложность гибели его врагов нечестивцев вызывает в нем необыкновенный подъем духа и служит источником составления в честь Бога, как защитника правды, хвалебного гимна ("пою имени Господа").
Adam Clarke: Commentary on the Bible - 1831
7:13: He hath also prepared for him the instruments of death - This appears to be all a prophecy of the tragical death of Saul. He was wounded by the arrows of the Philistines; and his own keen sword, on which he fell, terminated his woful days!
Albert Barnes: Notes on the Bible - 1834
7:13: He hath also prepared for him - The instruments of punishment are already prepared, and God can use them when he pleases. They are not to be made ready, and, therefore, there is no necessity for delay when he shall have occasion to use them. The idea is, that arrangements are made for the destruction of the wicked, and that the destruction must come upon them. The world is full of these arrangements, and it is impossible that the sinner should escape.
The instruments of death - The means of putting them to death; that is, of punishing them. The particular means referred to here are arrows, as being what God has prepared for the wicked. "Death" here is designed simply to denote punishment, as death would be inflicted by arrows.
He ordaineth his arrows against the persecutors - Or rather, as the Hebrew is, "He makes his arrows for burning," that is, "for burning arrows." Horsley renders it, "He putteth his arrows in action against those who are ready for burning." Prof. Alexander, "His arrows to (be) burning he will make." DeWette, "His arrows he makes burning." The Latin Vulgate and Septuagint, His arrows he has made for the burning: "that is, probably for those who are burning with rage, for persecutors. This seems to have been the idea of our translators. The Hebrew word - דלק dâ laq - means to burn, to flame; and hence, also, to burn with love, with anxiety, or with zeal or wrath - as persecutors do. But here the word seems properly to be connected with "arrows;" and the sense is, as rendered by Gesenius, "he maketh his arrows flaming;" that is, burning - alluding to the ancient custom of shooting ignited darts or arrows into besieged towns or camps, for the purpose of setting them on fire, as well as for the purpose of inflicting greater personal injury. The sense is, that God had prepared the means of certain destruction for the wicked. The reference here is not necessarily to persecutors, but what is said here pertains to all the wicked unless they repent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: ordaineth: Psa 11:2, Psa 45:5, Psa 64:3, Psa 64:7, Psa 144:6; Deu 32:23, Deu 32:42; Job 6:4; Lam 3:12, Lam 3:13; Hab 3:11, Hab 3:13
persecutors: Th2 1:6; Rev 6:10, Rev 16:6
John Gill
7:13 He hath also prepared for him the instruments of death,.... The weapons of his indignation, Is 13:5; which, will issue both in the first and second death, corporeal and eternal; the instruments of the former are diseases of various kinds, and judgments, as famine, pestilence, &c. and of the latter not only the law is an instrument of it, that being the letter which kills, and is the ministration of condemnation and death, but even the Gospel itself to wicked men is the savour of death unto death; and devils will be the executioners of it;
he ordaineth his arrows against the persecutors: the word for persecutors signifies "hot" or "burning" (h), and designs such persons who burn in malice and wrath, In rage and fury, against the saints, and hotly pursue after them, as Laban did after Jacob, Gen 31:36; for these more especially God has determined in his eternal purposes and decrees, and for these he has provided in his quiver, arrows of wrath and vengeance, fiery ones; and against these will he bring them forth, direct them, and shoot them at them, Ps 64:7. Some (i) understand all this not of God, but of the wicked man, and read "if he turn not", but, on the contrary, instead of that, "will whet his sword, bend his bow", &c. against the righteous; yet he shall be disappointed, he shall not accomplish his designs, as appears by the following verses; these phrases are used of wicked men, Ps 11:2, but the former sense seems best.
(h) "ardentibus", V. L. "in ardentes", Montanus; "hot persecutors", Ainsworth. (i) So Brentius & Glassius in Gejerus.
John Wesley
7:13 Him - For the wicked. Ordaineth - Designs or fits for this very use. Of all sinners, persecutors are set up as the fairest marks of Divine wrath. They set God at defiance but cannot set themselves out of the reach of his judgments.
Robert Jamieson, A. R. Fausset and David Brown
7:13 against the persecutors--Some render "for burning," but the former is the best sense. Arrows for burning would be appropriate in besieging a town, not in warring against one man or a company in open fight.
7:147:14: ՚ի նմա է պատրաստեալ զանօթս մահու, եւ զնետս իւր այրեցելո՛վք է գործեալ[6598]։ [6598] Ոմանք.՚Ի նմա պատրաստեալ է. կամ՝ ՚ի նմա պատրաստէ։
14 Նա պատրաստել է մահուան գործիքները, իսկ նետերն իր հրանիւթով է սարքել:
13 Ու մահու գործիքները անոր համար պատրաստեր է, Իր նետերը հալածիչներուն համար* շիներ է։
եւ ի նմա`` է պատրաստեալ զանօթս մահու, եւ զնետս իւր այրեցելովք է գործեալ:

7:14: ՚ի նմա է պատրաստեալ զանօթս մահու, եւ զնետս իւր այրեցելո՛վք է գործեալ[6598]։
[6598] Ոմանք.՚Ի նմա պատրաստեալ է. կամ՝ ՚ի նմա պատրաստէ։
14 Նա պատրաստել է մահուան գործիքները, իսկ նետերն իր հրանիւթով է սարքել:
13 Ու մահու գործիքները անոր համար պատրաստեր է, Իր նետերը հալածիչներուն համար* շիներ է։
zohrab-1805▾ eastern-1994▾ western am▾
7:137:14 приготовляет для него сосуды смерти, стрелы Свои делает палящими.
7:14 καὶ και and; even ἐν εν in αὐτῷ αυτος he; him ἡτοίμασεν ετοιμαζω prepare σκεύη σκευος vessel; jar θανάτου θανατος death τὰ ο the βέλη βελος missile αὐτοῦ αυτος he; him τοῖς ο the καιομένοις καιω burn ἐξειργάσατο εξεργαζομαι work out; make completely
7:14 הִנֵּ֥ה hinnˌē הִנֵּה behold יְחַבֶּל־ yᵊḥabbel- חבל be pregnant אָ֑וֶן ʔˈāwen אָוֶן wickedness וְ wᵊ וְ and הָרָ֥ה hārˌā הרה be pregnant עָ֝מָ֗ל ˈʕāmˈāl עָמָל labour וְ wᵊ וְ and יָ֣לַד yˈālaḏ ילד bear שָֽׁקֶר׃ šˈāqer שֶׁקֶר lie
7:14. et in ipso praeparavit vasa mortis sagittas suas ad conburendum operatus estAnd in it he hath prepared to instruments of death, he hath made ready his arrows for them that burn.
13. He hath also prepared for him the instruments of death; he maketh his arrows fiery .
7:14. Behold him who has given birth to injustice: he has conceived sorrow and has begotten iniquity.
7:14. Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood.
He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecutors:

7:14 приготовляет для него сосуды смерти, стрелы Свои делает палящими.
7:14
καὶ και and; even
ἐν εν in
αὐτῷ αυτος he; him
ἡτοίμασεν ετοιμαζω prepare
σκεύη σκευος vessel; jar
θανάτου θανατος death
τὰ ο the
βέλη βελος missile
αὐτοῦ αυτος he; him
τοῖς ο the
καιομένοις καιω burn
ἐξειργάσατο εξεργαζομαι work out; make completely
7:14
הִנֵּ֥ה hinnˌē הִנֵּה behold
יְחַבֶּל־ yᵊḥabbel- חבל be pregnant
אָ֑וֶן ʔˈāwen אָוֶן wickedness
וְ wᵊ וְ and
הָרָ֥ה hārˌā הרה be pregnant
עָ֝מָ֗ל ˈʕāmˈāl עָמָל labour
וְ wᵊ וְ and
יָ֣לַד yˈālaḏ ילד bear
שָֽׁקֶר׃ šˈāqer שֶׁקֶר lie
7:14. et in ipso praeparavit vasa mortis sagittas suas ad conburendum operatus est
And in it he hath prepared to instruments of death, he hath made ready his arrows for them that burn.
13. He hath also prepared for him the instruments of death; he maketh his arrows fiery .
7:14. Behold him who has given birth to injustice: he has conceived sorrow and has begotten iniquity.
7:14. Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
7:14: He travaileth with iniquity - All these terms show the pitch of envy, wrath, and malevolence, to which Saul had carried his opposition against David. He conceived mischief; he travailed with iniquity; he brought forth falsehood - all his expectations were blasted.
Albert Barnes: Notes on the Bible - 1834
7:14: Behold, he travaileth with iniquity - The wicked man does. The allusion here is to the pains and throes of child-birth; and the idea is, that the wicked man labors or struggles, even with great pain, to accomplish his purposes of iniquity. All his efforts, purposes, plans, are for the promotion of evil.
And hath conceived mischief - That is, he hath formed a scheme of mischief. The allusion here is common when speaking of forming a plan of evil.
And brought forth falsehood - The birth is falsehood; that is, self-deception, or disappointment. It does not mean that falsehood was his aim or purpose, or that he had merely accomplished a lie; but the idea is, that after all his efforts and pains, after having formed his scheme, and labored hard (as if in the pangs of child-birth) to bring it forth, it was abortive. He would be disappointed, and would fail at last. This idea is expressed more distinctly in the following verse, and the design of the whole is to say that any plan or purpose of wickedness must be in the end a failure, since God is a righteous Judge, and will vindicate His own cause.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: Job 15:20, Job 15:35; Isa 33:11, Isa 59:4, Isa 59:5; Jam 1:15
Carl Friedrich Keil and Franz Delitzsch
7:14
(Heb.: 7:15-18) This closing strophe foretells to the enemy of God, as if dictated by the judge, what awaits him; and concludes with a prospect of thanksgiving and praise. Man brings forth what he has conceived, he reaps what he has sown. Starting from this primary passage, we find the punishment which sin brings with it frequently represented under these figures of הדה and ילד (הוליד, חבּל, חיל), זרע and קצר, and first of all in Job 15:35. The act, guilt, and punishment of sin appear in general as notions that run into one another. David sees in the sin of his enemies their self-destruction. It is singular, that travail is first spoken of, and then only afterwards pregnancy. For חבּל signifies, as in Song 8:5, ὠδίνειν, not: to conceive (Hitz.). The Arab. ḥabila (synonym of ḥamala) is not to conceive in distinction from being pregnant, but it is both: to be and to become pregnant. The accentuation indicates the correct relationship of the three members of the sentence. First of all comes the general statement: Behold he shall travail with, i.e., bring forth with writhing as in the pains of labour, און, evil, as the result which proceeds from his wickedness. Then, by this thought being divided into its two factors (Hupf.) it goes on to say: that is, he shall conceive (concipere) עמל, and bear שׁקר. The former signifies trouble, molestia, just as πονηρία signifies that which makes πόνον; the latter falsehood, viz., self-deception, delusion, vanity, inasmuch as the burden prepared for others, returns as a heavy and oppressive burden upon the sinner himself, as is said in Ps 7:17; cf. Is 59:4, where און instead of שׁקר denotes the accursed wages of sin which consist in the unmasking of its nothingness, and in the undeceiving of its self-delusion. He diggeth a pit for himself, is another turn of the same thought, Ps 57:7; Eccles 10:8. Ps 7:16 mentions the digging, and Ps 7:16 the subsequent falling into the pit; the aorist ויּפּל is, for instance, like Ps 7:13, Ps 16:9; Ps 29:10. The attributive יפעל is virtually a genitive to שׁחת, and is rightly taken by Ges. 124, 3, a as present: in the midst of the execution of the work of destruction prepared for others it becomes his own. The trouble, עמל, prepared for others returns upon his own head (בּראשׁו, clinging to it, just as על־ראשׁו signifies descending and resting upon it), and the violence, חמס, done to others, being turned back by the Judge who dwells above (Mic 1:12), descends upon his own pate (קדקדו with o by q, as e.g., in Gen 2:23). Thus is the righteousness of God revealed in wrath upon the oppressor and in mercy upon him who is innocently oppressed. Then will the rescued one, then will David, give thanks unto Jahve, as is due to Him after the revelation of His righteousness, and will sing of the name of Jahve the Most High (עליון as an appended name of God is always used without the art., e.g., Ps 57:3). In the revelation of Himself He has made Himself a name. He has, however, revealed Himself as the almighty Judge and Deliverer, as the God of salvation, who rules over everything that takes place here below. It is this name, which He has made by His acts, that David will then echo back to Him in his song of thanksgiving.
John Gill
7:14 Behold, he travaileth with iniquity,.... Is full of it, and big with it, as a woman with child, and eagerly desires to bring it forth, and is in pain till he commits it;
and hath conceived mischief; that which is injurious to God and the perfections of his nature, a transgression of his law, and an affront to his justice and holiness, is doing wrong to fellow creatures, and harm to themselves, either to their name and credit, or to their substance and estates, or to their bodies and souls, and it may be to them all; and yet this they conceive, they devise it in their hearts, and form schemes how to bring it to pass, and which they do with great freedom, deliberation, and pleasure;
and brought forth falsehood; or "vanity" (k), or a vain thing, as the same word is rendered in Job 15:35; no fruit at all, but wind, or stubble, Is 26:17; that which deceives does not answer the expectation, but the contrary to it; the sense is, that wicked men having devised mischievous things against the saints, they are big with expectations of success, and strive to bring their purposes to bear, but are miserably disappointed, for it all ends in vanity and vexation of spirit to themselves.
(k) "rem inanem", so some in Vatablus; "vanitatem", Gejerum.
John Wesley
7:14 Travelleth - This metaphor denotes his deep design, and vigorous endeavours for doing mischief, and his restlessness and pain 'till he have accomplished it.
Robert Jamieson, A. R. Fausset and David Brown
7:14 The first clause expresses the general idea that wicked men labor to do evil, the others carry out the figure fully.
7:157:15: Ահաւասիկ երկնեաց զանօրէնութիւն, յղացաւ զցա՛ւս եւ ծնաւ զանօրէնութիւն[6599]։ [6599] Ոմանք.Յղեցաւ զցաւս, եւ ծնաւ զանիրաւութիւն։
15 Ահաւասիկ, ով որ անօրէնութիւն երկնեց, չարիք յղացաւ եւ անիրաւութիւն ծնեց,
14 Ահա անօրէնութեան երկունքը բռնեց զանիկա. Չարութիւն յղացաւ ու ստութիւն ծնաւ։
Ահաւասիկ երկնեաց զանօրէնութիւն, յղացաւ զցաւս եւ ծնաւ զանիրաւութիւն:

7:15: Ահաւասիկ երկնեաց զանօրէնութիւն, յղացաւ զցա՛ւս եւ ծնաւ զանօրէնութիւն[6599]։
[6599] Ոմանք.Յղեցաւ զցաւս, եւ ծնաւ զանիրաւութիւն։
15 Ահաւասիկ, ով որ անօրէնութիւն երկնեց, չարիք յղացաւ եւ անիրաւութիւն ծնեց,
14 Ահա անօրէնութեան երկունքը բռնեց զանիկա. Չարութիւն յղացաւ ու ստութիւն ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:147:15 Вот, {нечестивый} зачал неправду, был чреват злобою и родил себе ложь;
7:15 ἰδοὺ ιδου see!; here I am ὠδίνησεν ωδινω have contractions ἀδικίαν αδικια injury; injustice συνέλαβεν συλλαμβανω take hold of; conceive πόνον πονος pain καὶ και and; even ἔτεκεν τικτω give birth; produce ἀνομίαν ανομια lawlessness
7:15 בֹּ֣ור bˈôr בֹּור cistern כָּ֭רָֽה ˈkārˈā כרה dig וַֽ wˈa וְ and יַּחְפְּרֵ֑הוּ yyaḥpᵊrˈēhû חפר dig וַ֝ ˈwa וְ and יִּפֹּ֗ל yyippˈōl נפל fall בְּ bᵊ בְּ in שַׁ֣חַת šˈaḥaṯ שַׁחַת pit יִפְעָֽל׃ yifʕˈāl פעל make
7:15. ecce parturit iniquitatem et concepto dolore peperit mendaciumBehold he hath been in labour with injustice: he hath conceived sorrow, and brought forth iniquity.
14. Behold, he travaileth with iniquity; yea, he hath conceived mischief, and brought forth falsehood.
7:15. He has opened a pit and enlarged it. And he has fallen into the hole that he made.
7:15. He made a pit, and digged it, and is fallen into the ditch [which] he made.
Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood:

7:15 Вот, {нечестивый} зачал неправду, был чреват злобою и родил себе ложь;
7:15
ἰδοὺ ιδου see!; here I am
ὠδίνησεν ωδινω have contractions
ἀδικίαν αδικια injury; injustice
συνέλαβεν συλλαμβανω take hold of; conceive
πόνον πονος pain
καὶ και and; even
ἔτεκεν τικτω give birth; produce
ἀνομίαν ανομια lawlessness
7:15
בֹּ֣ור bˈôr בֹּור cistern
כָּ֭רָֽה ˈkārˈā כרה dig
וַֽ wˈa וְ and
יַּחְפְּרֵ֑הוּ yyaḥpᵊrˈēhû חפר dig
וַ֝ ˈwa וְ and
יִּפֹּ֗ל yyippˈōl נפל fall
בְּ bᵊ בְּ in
שַׁ֣חַת šˈaḥaṯ שַׁחַת pit
יִפְעָֽל׃ yifʕˈāl פעל make
7:15. ecce parturit iniquitatem et concepto dolore peperit mendacium
Behold he hath been in labour with injustice: he hath conceived sorrow, and brought forth iniquity.
14. Behold, he travaileth with iniquity; yea, he hath conceived mischief, and brought forth falsehood.
7:15. He has opened a pit and enlarged it. And he has fallen into the hole that he made.
7:15. He made a pit, and digged it, and is fallen into the ditch [which] he made.
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Adam Clarke: Commentary on the Bible - 1831
7:15: He made a pit - He determined the destruction of David. He laid his plans with much artifice; he executed them with zeal and diligence; and when he had, as he supposed, the grave of David digged, he fell into it himself! The metaphor is taken from pits dug in the earth, and slightly covered over with reeds &c. so as not to be discerned from the solid ground; but the animal steps on them, the surface breaks, and he falls into the pit and is taken. "All the world agrees to acknowledge the equity of that sentence, which inflicts upon the guilty the punishment intended by them for the innocent." - Horne.
Albert Barnes: Notes on the Bible - 1834
7:15: He made a pit - The allusion here is undoubtedly to a method of hunting wild beasts which was common in ancient times. It consists in digging a pit-fall, and covering it over with brush and grass so as to deceive the animals, and then enclosing them and driving them into it. See the notes at Isa 24:17.
And digged it - And hollowed it out so as to be large enough to contain his prey, and so deep that he could not escape if he fell into it. The idea is, that the enemy here referred to had laid a secret and artful plan to destroy others. He meant that they should not be aware of his plan until the mischief came suddenly upon them. He was preparing to ruin them, and supposed that he was certain of his prey.
And is fallen into the ditch which he made - Into the pit-fall which he had constructed for others; as if a man who had made a pit-fall for wild beasts had himself fallen into it, and could not extricate himself. That is, he had been snared in his own devices; his cunning had recoiled on himself, and instead of bringing ruin on others he had only managed to bring it on himself. See this sentiment illustrated in the notes at Job 5:13. A remarkable instance of the kind may be found in Esther (Est. 5-7), in the case of Haman. Indeed, such things are not uncommon in the world, where the cunning and the crafty are involved in the consequences of their own plans, and are taken in meshes from which they cannot free themselves. A straightforward course is easy, and men are safe in it; but it requires more skill than most men are endowed with to manage a crooked and crafty policy safely, or so as to be safe themselves in pursuing such a course. A spider will weave a web for flies with no danger to himself, for he is made for that, and acts as if he understood all the intricacies of his own web, and may move safely over it in every direction; but man was made to accomplish his purposes in an open and upright way, not by fraud and deceit; hence, when he undertakes a tortuous and crooked course - a plan of secret and scheming policy - in order to ruin others, it often becomes unmanageable by his own skill, or is suddenly sprung upon himself. No one can overvalue a straightforward course in its influence on our ultimate happiness; no one can overestimate the guilt and danger of a crooked and secret policy in devising plans of evil.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:15: made: Heb. hath digged, Psa 35:7, Psa 119:85; Job 6:27; Jer 18:20
and is: Psa 9:15, Psa 9:16, Psa 10:2, Psa 35:8, Psa 94:13, Psa 140:9, Psa 140:10, Psa 141:10; Est 7:10; Job 4:8; Pro 5:22, Pro 26:27; Ecc 10:8, Ecc 10:9
John Gill
7:15 He made a pit and digged it,.... That is, he digged a pit, and made it very large and capacious, to answer his purposes;
and is fallen into the ditch which he made; so it is said of the Heathen, Ps 9:15; and is exemplified in the case of Haman, who was hanged upon the gallows he had built for Mordecai. Kimchi explains this of Saul's falling upon his own sword, and dying by it, which he drew against David; phrase is proverbial, Prov 26:27; the sense of this and the above figurative expressions is literally and properly given in Ps 7:16.
Robert Jamieson, A. R. Fausset and David Brown
7:15 1Kings 18:17; 1Kings 31:2 illustrate the statement whether alluded to or not. These verses are expository of Ps 7:14, showing how the devices of the wicked end in disappointment, falsifying their expectations.
7:167:16: Գուբն՝ զոր փորեաց եւ պեղեաց, ՚ի նո՛յն անկցի ՚ի խորխորատ զոր եւ գործեաց[6600]։ [6600] Ոմանք.՚Ի նոյն անկցի խորխորատ զոր գործեաց։
16 նա փոս փորեց, խորացրեց, հէնց ինքն էլ ընկաւ այն փոսը, որ նա պատրաստեց:
15 Հոր փորեց ու խորունկցուց, Բայց իր շինած փոսին մէջ ի՛նք պիտի իյնայ
Գուբն զոր փորեաց եւ պեղեաց, ի նոյն անկցի ի խորխորատ զոր եւ գործեաց:

7:16: Գուբն՝ զոր փորեաց եւ պեղեաց, ՚ի նո՛յն անկցի ՚ի խորխորատ զոր եւ գործեաց[6600]։
[6600] Ոմանք.՚Ի նոյն անկցի խորխորատ զոր գործեաց։
16 նա փոս փորեց, խորացրեց, հէնց ինքն էլ ընկաւ այն փոսը, որ նա պատրաստեց:
15 Հոր փորեց ու խորունկցուց, Բայց իր շինած փոսին մէջ ի՛նք պիտի իյնայ
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7:157:16 рыл ров, и выкопал его, и упал в яму, которую приготовил:
7:16 λάκκον λακκος dig καὶ και and; even ἀνέσκαψεν ανασκαπτω he; him καὶ και and; even ἐμπεσεῖται εμπιπτω fall in εἰς εις into; for βόθρον βοθρος who; what εἰργάσατο εργαζομαι work; perform
7:16 יָשׁ֣וּב yāšˈûv שׁוב return עֲמָלֹ֣ו ʕᵃmālˈô עָמָל labour בְ vᵊ בְּ in רֹאשֹׁ֑ו rōšˈô רֹאשׁ head וְ wᵊ וְ and עַ֥ל ʕˌal עַל upon קָ֝דְקֳדֹ֗ו ˈqoḏqᵒḏˈô קָדְקֹד scalp חֲמָסֹ֥ו ḥᵃmāsˌô חָמָס violence יֵרֵֽד׃ yērˈēḏ ירד descend
7:16. lacum aperuit et effodit eum et incidet in interitum quem operatus estHe hath opened a pit and dug it: and he is fallen into the hole he made.
15. He hath made a pit, and digged it, and is fallen into the ditch which he made.
7:16. His sorrow will be turned upon his own head, and his iniquity will descend upon his highest point.
7:16. His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate.
He made a pit, and digged it, and is fallen into the ditch [which] he made:

7:16 рыл ров, и выкопал его, и упал в яму, которую приготовил:
7:16
λάκκον λακκος dig
καὶ και and; even
ἀνέσκαψεν ανασκαπτω he; him
καὶ και and; even
ἐμπεσεῖται εμπιπτω fall in
εἰς εις into; for
βόθρον βοθρος who; what
εἰργάσατο εργαζομαι work; perform
7:16
יָשׁ֣וּב yāšˈûv שׁוב return
עֲמָלֹ֣ו ʕᵃmālˈô עָמָל labour
בְ vᵊ בְּ in
רֹאשֹׁ֑ו rōšˈô רֹאשׁ head
וְ wᵊ וְ and
עַ֥ל ʕˌal עַל upon
קָ֝דְקֳדֹ֗ו ˈqoḏqᵒḏˈô קָדְקֹד scalp
חֲמָסֹ֥ו ḥᵃmāsˌô חָמָס violence
יֵרֵֽד׃ yērˈēḏ ירד descend
7:16. lacum aperuit et effodit eum et incidet in interitum quem operatus est
He hath opened a pit and dug it: and he is fallen into the hole he made.
15. He hath made a pit, and digged it, and is fallen into the ditch which he made.
7:16. His sorrow will be turned upon his own head, and his iniquity will descend upon his highest point.
7:16. His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate.
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Adam Clarke: Commentary on the Bible - 1831
7:16: Shall come down upon his own pate - Upon his scalp, קדקד kodkod, the top of the head. It may refer to knocking the criminal on the head, in order to deprive him of life. Had scalping been known in those days, I should have thought the reference might be to that barbarous custom.
Albert Barnes: Notes on the Bible - 1834
7:16: His mischief - The mischief which he had designed for others.
Shall return upon his own head - Shall come upon himself. The blow which he aimed at others shall recoil on himself. This is but stating in another form the sentiment which had been expressed in the two pRev_ious verses. The language used here has something of a proverbial cast, and perhaps was common in the time of the writer to express this idea.
And his violent dealing - Which he shows to others. The word rendered violent dealing means violence, injustice, oppression, wrong.
Shall all come down upon his own pate - The word here rendered "pate" means properly vertex, top, or crown - as of the head. The idea is that it would come upon himself. He would be treated as he had designed to treat others. The sentiment here expressed is found also in Psa 9:15; Psa 35:8; Psa 37:15. Compare Eurip. Med. 409, and Lucretius v. 1151.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:16: Psa 36:4, Psa 36:12, Psa 37:12, Psa 37:13; Sa1 23:9, Sa1 24:12, Sa1 24:13, Sa1 26:10, Sa1 28:19, Sa1 31:3, Sa1 31:4; Kg1 2:32; Est 9:25; Mal 2:3-5
John Gill
7:16 His mischief shall return upon his own head,.... That which he conceived and devised in his mind, and attempted to bring upon others, shall fall upon himself, as a just judgment from heaven upon him;
and his violent dealing shall come down upon his own pate; referring to the violence with which Saul pursued David, which would be requited to him, and of which he prophesied, 1Kings 26:10.
7:177:17: Դարձցին ցաւք ՚ի գլուխ նորա. ՚ի վերայ գագաթա՛ն նորա անօրէնութիւնք իւր իջցեն։
17 Նրա գլխին կը թափուեն իր չարագործութիւնները, նրա գագաթին կ’իջնեն իր անօրէնութիւնները:
16 Անոր չարութիւնը իր գլուխը պիտի դառնայ Ու անոր բռնութիւնը իր գագաթին վրայ պիտի իջնէ։
Դարձցին ցաւք ի գլուխ նորա, եւ ի վերայ գագաթան նորա անօրէնութիւնք իւր իջցեն:

7:17: Դարձցին ցաւք ՚ի գլուխ նորա. ՚ի վերայ գագաթա՛ն նորա անօրէնութիւնք իւր իջցեն։
17 Նրա գլխին կը թափուեն իր չարագործութիւնները, նրա գագաթին կ’իջնեն իր անօրէնութիւնները:
16 Անոր չարութիւնը իր գլուխը պիտի դառնայ Ու անոր բռնութիւնը իր գագաթին վրայ պիտի իջնէ։
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7:167:17 злоба его обратится на его голову, и злодейство его упадет на его темя.
7:17 ἐπιστρέψει επιστρεφω turn around; return ὁ ο the πόνος πονος pain αὐτοῦ αυτος he; him εἰς εις into; for κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him καὶ και and; even ἐπὶ επι in; on κορυφὴν κορυφη he; him ἡ ο the ἀδικία αδικια injury; injustice αὐτοῦ αυτος he; him καταβήσεται καταβαινω step down; descend
7:17 אֹודֶ֣ה ʔôḏˈeh ידה praise יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH כְּ kᵊ כְּ as צִדְקֹ֑ו ṣiḏqˈô צֶדֶק justice וַ֝ ˈwa וְ and אֲזַמְּרָ֗ה ʔᵃzammᵊrˈā זמר sing שֵֽׁם־ šˈēm- שֵׁם name יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH עֶלְיֹֽון׃ ʕelyˈôn עֶלְיֹון upper
7:17. revertetur dolor suus in caput eius et super verticem eius iniquitas sua descendetHis sorrow shall be turned on his own head: and his iniquity shall come down upon his crown.
16. His mischief shall return upon his own head, and his violence shall come down upon his own pate.
7:17. I will confess to the Lord according to his justice, and I will sing a psalm to the name of the Lord Most High.
7:17. I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high.
His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate:

7:17 злоба его обратится на его голову, и злодейство его упадет на его темя.
7:17
ἐπιστρέψει επιστρεφω turn around; return
ο the
πόνος πονος pain
αὐτοῦ αυτος he; him
εἰς εις into; for
κεφαλὴν κεφαλη head; top
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
κορυφὴν κορυφη he; him
ο the
ἀδικία αδικια injury; injustice
αὐτοῦ αυτος he; him
καταβήσεται καταβαινω step down; descend
7:17
אֹודֶ֣ה ʔôḏˈeh ידה praise
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
כְּ kᵊ כְּ as
צִדְקֹ֑ו ṣiḏqˈô צֶדֶק justice
וַ֝ ˈwa וְ and
אֲזַמְּרָ֗ה ʔᵃzammᵊrˈā זמר sing
שֵֽׁם־ šˈēm- שֵׁם name
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
עֶלְיֹֽון׃ ʕelyˈôn עֶלְיֹון upper
7:17. revertetur dolor suus in caput eius et super verticem eius iniquitas sua descendet
His sorrow shall be turned on his own head: and his iniquity shall come down upon his crown.
16. His mischief shall return upon his own head, and his violence shall come down upon his own pate.
7:17. I will confess to the Lord according to his justice, and I will sing a psalm to the name of the Lord Most High.
7:17. I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high.
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Adam Clarke: Commentary on the Bible - 1831
7:17: I will praise the Lord according to his righteousness - I shall celebrate both his justice and his mercy. I will sing praise to the name of the Lord Most High. The name of God is often put for his perfections. So here, שם יהוה עלין shem Yehovah Elyon; "The perfections of Jehovah, who is above all." My old Scotico - English MS., mentioned at the conclusion of the introduction, begins at this verse, where are the following words by way of paraphrase: Sang falles til ioy; and he that synges well that name, his ioy es mare than i kan tell. Those who are happy may sing; and he who can duly celebrate the name of God, who knows it to be a strong tower into which he can run and find safety, has inexpressible happiness. That is the sense of the above.
Albert Barnes: Notes on the Bible - 1834
7:17: I will praise the Lord according to his righteousness - That is, particularly as manifested in the treatment of the righteous and the wicked, protecting the one, and bringing deeserved punishment upon the other. The purpose of the psalm is to show this. In the course of the psalm the author had declared his full conviction that this was the character of God, and now, in view of this, he says that he will render to him the praise and glory which such a character deserves. He will acknowledge him by public acts of praise as such a God; and will at all times ascribe these attributes to him.
And will sing praise to the name of the Lord - To the name of Jehovah; that is, to Yahweh himself, the "name" being often used to designate a person, or that by which he is known; and also, in many cases, as in this, being significant, or designating the essential nature of him to whom it is applied.
Most high - Exalted above all other beings; exalted above all worlds. The purpose here declared of praising God may refer either to the act which he was then performing in the composition of the psalm, or it may be a purpose in respect to the future, declaring his intention to be to retain in future life the memory of those characteristics of the divine nature now disclosed to him, and to celebrate them in all time to come. The great truth taught is, that God is to be adored for what he is, and that his holy character, manifested alike in the treatment of the righteous and the wicked, lays the foundation for exalted praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:17: according: Psa 35:28, Psa 51:14, Psa 71:15, Psa 71:16, Psa 98:2, Psa 111:3, Psa 145:7
most: Psa 9:2, Psa 92:1, Psa 92:8; Dan 4:17, Dan 4:25, Dan 4:34; Act 7:48
Geneva 1599
7:17 I will praise the LORD according to his (l) righteousness: and will sing praise to the name of the LORD most high.
(l) In faithfully keeping his promise to me.
John Gill
7:17 I will praise the Lord according to his righteousness,.... Or on account of it, as it was displayed in vindicating the innocent, and punishing the wicked; so Pharaoh having ordered male infants of the Hebrews to be drowned, and he himself and his host in righteous judgment being drowned in the Red sea; Moses and the children of Israel sung a song, as the psalmist here;
and will sing praise to the name of the Lord most high; whose name is Jehovah, and is the most High over all the earth; and who had now, according to the psalmist's request, Ps 7:6; arose and lifted up himself, and returned on high, and had shown himself to be above all David's enemies, and had sat on the throne judging right.
Robert Jamieson, A. R. Fausset and David Brown
7:17 his righteousness-- (Ps 5:8). Thus illustrated in the defense of His servant and punishment of the wicked.
7:187:18: Խոստովան եղէց Տեառն ըստ արդարութեան նորա, եւ սաղմոս ասացից անուան Տեառն բարձրելոյ։ Տունք. ժէ̃։
18 Գոհութիւն կը մատուցեմ Տիրոջն իր արդարութեան համար, սաղմոս կ’երգեմ Բարձրեալ Տիրոջ համար:
17 Գոհութիւն պիտի մատուցանեմ Տէրոջը իր արդարութեանը համար Սաղմոս պիտի երգեմ Բարձրեալ Տէրոջը անուանը։
խոստովան եղէց Տեառն ըստ արդարութեան նորա, եւ սաղմոս ասացից անուան Տեառն բարձրելոյ:

7:18: Խոստովան եղէց Տեառն ըստ արդարութեան նորա, եւ սաղմոս ասացից անուան Տեառն բարձրելոյ։ Տունք. ժէ̃։
18 Գոհութիւն կը մատուցեմ Տիրոջն իր արդարութեան համար, սաղմոս կ’երգեմ Բարձրեալ Տիրոջ համար:
17 Գոհութիւն պիտի մատուցանեմ Տէրոջը իր արդարութեանը համար Սաղմոս պիտի երգեմ Բարձրեալ Տէրոջը անուանը։
zohrab-1805▾ eastern-1994▾ western am▾
7:177:18 Славлю Господа по правде Его и пою имени Господа Всевышнего.
7:18 ἐξομολογήσομαι εξομολογεω concede; confess κυρίῳ κυριος lord; master κατὰ κατα down; by τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing αὐτοῦ αυτος he; him καὶ και and; even ψαλῶ ψαλλω play τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master τοῦ ο the ὑψίστου υψιστος highest; most high
7:18. confitebor Domino secundum iustitiam eius et cantabo nomini Domini altissimiI will give glory to the Lord according to his justice: and will sing to the name of the Lord the most high.
17. I will give thanks unto the LORD according to his righteousness: and will sing praise to the name of the LORD Most High.
I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high:

7:18 Славлю Господа по правде Его и пою имени Господа Всевышнего.
7:18
ἐξομολογήσομαι εξομολογεω concede; confess
κυρίῳ κυριος lord; master
κατὰ κατα down; by
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
αὐτοῦ αυτος he; him
καὶ και and; even
ψαλῶ ψαλλω play
τῷ ο the
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
τοῦ ο the
ὑψίστου υψιστος highest; most high
7:18. confitebor Domino secundum iustitiam eius et cantabo nomini Domini altissimi
I will give glory to the Lord according to his justice: and will sing to the name of the Lord the most high.
17. I will give thanks unto the LORD according to his righteousness: and will sing praise to the name of the LORD Most High.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾