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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Означенный псалом в еврейской Библии не имеет надписания имени автора. У 7:0-ти же и в Вульгате он приписывается Давиду, причем добавляется - "сынов Ионадавовых и первых пленшихся" (см. надписание в слав. Библии). Достоверность надписания о принадлежности псалма Давиду опирается на те заимствования, которые он представляет в своем содержании из псалмов, принадлежащих Давиду. Так он сходен с псалмами 21, 30, 34, 40, 68: и 108. Да и все вообще содержание представляет не что иное, как подробное дополнение к псалму 69, которого он составляет как бы вторую половину, наподобие уже известных нам псалмов 1: и 2, или псалма 9, разделенного в евр. Библии на два, и др. Пс. Обстоятельства жизни Давида вполне согласуются с описаниями псалма состояний его автора, заимствования же из песней эпохи гонений от Авессалома указывают, что и данный псалом нужно относить к этому времени.

Под "сынами Ионадавовыми", упоминаемыми в надписании, разумеются Рехавиты (см. 4: Цар XVI:15, 23; Иер XXXV), отличавшиеся своим благочестием. Они, вероятно, пели этот псалом после разрушения и опустошения вавилонянами Иерусалима. Пелся этот псалом и первыми плененными иудеями, т. е. означенная прибавка у 7:0-ти и в Вульгате указывает на время особенно распространенного употребления этого псалма, в нем находили содержание, отвечавшее настроению этих людей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David penned this psalm in his old age, as appears by several passages in it, which makes many think that it was penned at the time of Absalom's rebellion; for that was the great trouble of his later days. It might be occasioned by Sheba's insurrection, or some trouble that happened to him in that part of his life of which it was foretold that the sword should not depart from his house. But he is not over-particular in representing his case, because he intended it for the general use of God's people in their afflictions, especially those they meet with in their declining years; for this psalm, above any other, is fitted for the use of the old disciples of Jesus Christ. I. He begins the psalm with believing prayers, with prayers that God would deliver him and save him (ver. 2, 4), and not cast him off (ver. 9) or be far from him (ver. 12), and that his enemies might be put to shame, ver. 13. He pleads his confidence in God (ver. 1, 3, 5, 7), the experience he had had of help from God (ver. 6), and the malice of his enemies against him, ver. 10, 11. II. He concludes the psalm with believing praises (ver. 14, &c.). Never was his hope more established, ver. 16, 18, 20, 21. Never were his joys and thanksgivings more enlarged, ver. 15, 19, 22-24. He is in an ecstasy of joyful praise; and, in the singing of it, we too should have our faith in God encouraged and our hearts raised in blessing his holy name.
Adam Clarke: Commentary on the Bible - 1831
The prophet, in confidence, prays for God's favor, Psa 71:1-5; recounts God's kindness to him from youth to old age, Psa 71:6-9; shows what his adversaries plot against him, and prays for their confusion, Psa 71:10-13; promises fidelity, and determines to be a diligent preacher of righteousness even in old age, Psa 71:14-19; takes encouragement in God's mercy, and foresees the confusion of all his adversaries, Psa 71:20-24.
There is no title to this Psalm either in the Hebrew or Chaldee; and the reason is, it was written as a part of the preceding Psalm, as appears by about twenty-seven of Kennicott's and De Rossi's MSS. The Vulgate, Septuagint, Ethiopic, and Arabic, have, "A Psalm of David for the sons of Jonadab, and the first of those who were led captives." For the first, second, and third verses, see the notes on their parallels, Psa 31:1-3 (note).
Albert Barnes: Notes on the Bible - 1834
71:0: This psalm is without a title, as is the case with the first, second, tenth, and some others. Of course it is impossible to determine on what occasion it was composed. There is some plausibility in the supposition that Psa 70:1-5 might have been placed before it, or in connection with it, as a kind of introduction, or as indicating the character of the psalms among which it is found; but nothing of certainty can be ascertained on that point. It evidently belongs to the "class" of psalms which refer to the trials of the righteous; but it was rather in view of past troubles than of those which were then existing.
There is no certain evidence that the psalm was composed by David. If so, it was when he was advanced in life. There is, indeed, much in the psalm which would be appropriate to David - much which he might have written; but there is no way now of ascertaining with certainty who was the author. In the Syriac version, the psalm is, indeed, ascribed to David, and this may perhaps express the pRev_ailing idea in regard to the authorship as it had been handed down by tradition. The title in Syriac is, "Composed by David. When Saul warred against the house of David. And a prophecy respecting the passion and resurrection of the Messiah." The Latin Vulgate and the Septuagint also ascribe it to David. The title in both is the same - "By David. Of the sons of Jonadab, and the first captives." But these titles are of no authority, as they are not in the Hebrew, and they are of little historic value.
All that is known respecting the occasion on which the psalm was composed, whoever was the author, is, that it was composed when old age was drawing near, and in view of the trials and the blessings of life as considered from the contemplation of its approaching close, Psa 71:5, Psa 71:9, Psa 71:17-18. The life of the author had been one of trials Psa 71:20, but also of great mercies Psa 71:6-7, Psa 71:17. He was then surrounded with difficulties; the infirmities of age were coming upon him, and he was encompassed with enemies Psa 71:10-11, Psa 71:20; therefore, he sought the continued favor and blessing of God in the little that remained to him of life.
It is a psalm of great value as describing the feelings of a good man when he is growing old, and is an illustration of what there has been occasion so often to remark in this exposition of the Book of Psalms, that the Bible is adapted to all the conditions of human life. In a book professing to be a Rev_elation from God, and in a world where "old age," with its trials, its infirmities, its recollections, and its hopes, must be so prominent in the actual state of things existing, it would have been unaccountable if there had been nothing to illustrate the feelings of those in advancing or advanced years - nothing to suggest the kind of reflections appropriate to that period of life - nothing to cheer the heart of the aged man, and to inspire him with hope - nothing to prompt him to recall the lessons of the past, and to make use of those lessons to prepare him for the future; even as, in a world so full of trial, it would have been strange if there had been nothing to comfort the mind in affliction, and to enable people to derive proper lessons from the experiences of life. This psalm, therefore, is one of the most valuable portions of the Bible to a certain class of mankind, and may be to any of the living, as suggesting the proper reflections of a good man as the infirmities of age draw on, and as he Rev_iews the mercies and the trials of the past.
It is not necessary to make a more particular analysis of its contents. The psalm, in general, embraces these points:
(1) A prayer for deliverance from troubles, and from wicked people, Psa 71:1-4.
(2) an acknowledgment of God's goodness in early life; a grateful Rev_iew of divine mercies manifested from the earliest years of life, Psa 71:5-8.
(3) a prayer that God would still preserve him as old age came on; a prayer that God would interpose in his behalf, and enable him still to be useful to the world - to that generation, and to the generations to come, Psa 71:9-18.
(4) the expression of a confident expectation that his prayer would be answered, and that God would be merciful to him, Psa 71:19-21.
(5) the expression of a purpose to offer praise to God as a suitable return for the mercies of the past, and for all that he hoped to receive in time to come, Psa 71:22-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 71:1, David, in confidence of faith, and experience of God's favour, prays both for himself, and against the enemies of his soul; Psa 71:14, He promises constancy; Psa 71:17, He prays for perseverance; Psa 71:19, He praises God, and promises to do it cheerfully.
Carl Friedrich Keil and Franz Delitzsch

Prayer of a Grey-Headed Servant of God for Further Divine Aid
The Davidic Ps 70:1-5 is followed by an anonymous Psalm which begins like Ps 31 and closes like Ps 35, in which Ps 71:12, just like Ps 70:2, is an echo of Ps 40:14. The whole Psalm is an echo of the language of older Psalms, which is become the mental property, so to speak, of the author, and is revived in him by experiences of a similar character. Notwithstanding the entire absence of any thorough originality, it has an individual, and in fact a Jeremianic, impress.
The following reasons decide us in considering the Psalm as coming from the pen of Jeremiah: - (1) Its relationship to Psalms of the time of David and of the earlier times of the kings, but after David, leads us down to somewhere about the age of Jeremiah. (2) This anthological weaving together of men's own utterances taken from older original passages, and this skilful variation of them by merely slight touches of his own, is exactly Jeremiah's manner. (3) In solitary instances the style of Ps 69, slow, loose, only sparingly adorned with figures, and here and there prosaic, closely resembles Jeremiah; also to him corresponds the situation of the poet as one who is persecuted; to him, the retrospect of a life rich in experience and full of miraculous guidings; to him, whose term of active service extended over a period of more than thirty years under Zedekiah, the transition to hoary age in which the poet finds himself; to him, the reference implied in Ps 71:21 to some high office; and to him, the soft, plaintive strain that pervades the Psalm, from which it is at the same time clearly seen that the poet has attained a degree of age and experience, in which he is accustomed to self-control and is not discomposed by personal misfortune. To all these correspondences there is still to be added an historical testimony. The lxx inscribes the Psalm τῷ Δαυίδ υἱῷν Ἰωναδάβ καὶ τῶν πρώτων αἰχμαλωτισθέντων. According to this inscription, the τῷ Δαυίδ of which is erroneous, but the second part of which is so explicit that it must be based upon tradition, the Psalm was a favourite song of the Rechabites and of the first exiles. The Rechabites are that tribe clinging to a homely nomad life in accordance with the will of their father, which Jeremiah (Jer 35) holds up before the men of his time as an example of self-denying faithful adherence to the law of their father which puts them to shame. If the Psalm is by Jeremiah, it is just as intelligible that the Rechabites, to whom Jeremiah paid such a high tribute of respect, should appropriate it to their own use, as that the first exiles should do so. Hitzig infers from Ps 71:20, that at the time of its composition Jerusalem had already fallen; whereas in Ps 69 it is only the cities of Judah that as yet lie in ashes. But after the overthrow of Jerusalem we find no circumstances in the life of the prophet, who is no more heard of in Egypt, that will correspond to the complaints of the psalmist of violence and mockery. Moreover the foe in Ps 71:4 is not the Chaldaean, whose conduct towards Jeremiah did not merit these names. Nor can Ps 71:20 have been written at the time of the second siege and in the face of the catastrophe.
John Gill
INTRODUCTION TO PSALM 71
This psalm is without a title, but is thought to be David's: the Septuagint and Vulgate Latin versions, and all the Oriental ones, ascribe it to him; and both the subject and style show it to be his. According to the title of the Syriac version, it was composed by him when Saul made war against the house of David; but this is not likely, since it was written by him in his old age, Ps 71:9; rather, according to Kimchi and Arama, it was penned when he fled from his son Absalom: there are several things in it which incline to this. The Septuagint and Vulgate Latin versions call it
"A Psalm of David, of the sons of Jonadab, and of the first that were carried captive;''
and so the Ethiopic and Arabic versions. Apollinarius says the sons of Jonadab composed it; but without any foundation for it; and the Syriac version is, it is a prophecy concerning the sufferings and resurrection of the Messiah; and so Jerom and others interpret it. The literal meaning respecting David seems best, though it may be applied to the church, and to any believer in distress. Theodoret thinks it was written by David in the person of the captives in Babylon.
70:170:1: ՚Ի կատարած. որդւոցն Յովնադաբայ՝ յետ առաջնոյ գերութեան. Սաղմոս ՚ի Դաւիթ. Հ։
1 Այսուհետեւ՝ սաղմոս Դաւթի, Յոնադաբի որդիներից եւ առաջին գերութիւնից
71 Ո՛վ Տէր, քեզի յուսացի. Թող չամչնամ յաւիտեան։
Ի կատարած. Սաղմոս Դաւթի, որդւոցն Յովնադաբայ` եւ առաջին գերութեանն:

70:1: ՚Ի կատարած. որդւոցն Յովնադաբայ՝ յետ առաջնոյ գերութեան. Սաղմոս ՚ի Դաւիթ. Հ։
1 Այսուհետեւ՝ սաղմոս Դաւթի, Յոնադաբի որդիներից եւ առաջին գերութիւնից
71 Ո՛վ Տէր, քեզի յուսացի. Թող չամչնամ յաւիտեան։
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70:170:1 На Тебя, Господи, уповаю, да не постыжусь вовек.
70:1 τῷ ο the Δαυιδ δαβιδ Dabid; Thavith υἱῶν υιος son Ιωναδαβ ιωναδαβ and; even τῶν ο the πρώτων πρωτος first; foremost αἰχμαλωτισθέντων αιχμαλωτιζω take captive ὁ ο the θεός θεος God ἐπὶ επι in; on σοὶ σοι you ἤλπισα ελπιζω hope μὴ μη not καταισχυνθείην καταισχυνω shame; put to shame εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
70:1 לַ֝ ˈla לְ to † הַ the מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail לְ lᵊ לְ to דָוִ֥ד ḏāwˌiḏ דָּוִד David לְ lᵊ לְ to הַזְכִּֽיר׃ hazkˈîr זכר remember אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) לְ lᵊ לְ to הַצִּילֵ֑נִי haṣṣîlˈēnî נצל deliver יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH לְ lᵊ לְ to עֶזְרָ֥תִי ʕezrˌāṯî עֶזְרָה help חֽוּשָֽׁה׃ ḥˈûšˈā חושׁ make haste
70:1. in te Domine speravi ne confundar in aeternumA psalm for David. Of the sons of Jonadab, and the former captives. In thee, O Lord, I have hoped, let me never be put to confusion:
1. In thee, O LORD, do I put my trust: let me never be ashamed.
[424] KJV Chapter [71] In thee, O LORD, do I put my trust: let me never be put to confusion:

70:1 На Тебя, Господи, уповаю, да не постыжусь вовек.
70:1
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
υἱῶν υιος son
Ιωναδαβ ιωναδαβ and; even
τῶν ο the
πρώτων πρωτος first; foremost
αἰχμαλωτισθέντων αιχμαλωτιζω take captive
ο the
θεός θεος God
ἐπὶ επι in; on
σοὶ σοι you
ἤλπισα ελπιζω hope
μὴ μη not
καταισχυνθείην καταισχυνω shame; put to shame
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
70:1
לַ֝ ˈla לְ to
הַ the
מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail
לְ lᵊ לְ to
דָוִ֥ד ḏāwˌiḏ דָּוִד David
לְ lᵊ לְ to
הַזְכִּֽיר׃ hazkˈîr זכר remember
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
לְ lᵊ לְ to
הַצִּילֵ֑נִי haṣṣîlˈēnî נצל deliver
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
עֶזְרָ֥תִי ʕezrˌāṯî עֶזְרָה help
חֽוּשָֽׁה׃ ḥˈûšˈā חושׁ make haste
70:1. in te Domine speravi ne confundar in aeternum
A psalm for David. Of the sons of Jonadab, and the former captives. In thee, O Lord, I have hoped, let me never be put to confusion:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 In thee, O LORD, do I put my trust: let me never be put to confusion. 2 Deliver me in thy righteousness, and cause me to escape: incline thine ear unto me, and save me. 3 Be thou my strong habitation, whereunto I may continually resort: thou hast given commandment to save me; for thou art my rock and my fortress. 4 Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man. 5 For thou art my hope, O Lord GOD: thou art my trust from my youth. 6 By thee have I been holden up from the womb: thou art he that took me out of my mother's bowels: my praise shall be continually of thee. 7 I am as a wonder unto many; but thou art my strong refuge. 8 Let my mouth be filled with thy praise and with thy honour all the day. 9 Cast me not off in the time of old age; forsake me not when my strength faileth. 10 For mine enemies speak against me; and they that lay wait for my soul take counsel together, 11 Saying, God hath forsaken him: persecute and take him; for there is none to deliver him. 12 O God, be not far from me: O my God, make haste for my help. 13 Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt.
Two things in general David here prays for--that he might not be confounded and that his enemies and persecutors might be confounded.
I. He prays that he might never be made ashamed of his dependence upon God nor disappointed in his believing expectations from him. With this petition every true believer may come boldly to the throne of grace; for God will never disappoint the hope that is of his own raising. Now observe here,
1. How David professes his confidence in God, and with what pleasure and grateful variety of expression he repeats his profession of that confidence, still presenting the profession of it to God and pleading it with him. We praise God, and so please him, by telling him (if it be indeed true) what an entire confidence we have in him (v. 1): "In thee, O Lord! and in thee only, do I put my trust. Whatever others do, I choose the God of Jacob for my help." Those that are entirely satisfied with God's all-sufficiency and the truth of his promise, and in dependence upon that, as sufficient to make them amends, are freely willing to do and suffer, to lose and venture, for him, may truly say, In thee, O Lord! do I put my trust. Those that will deal with God must deal upon trust; if we are shy of dealing with him, it is a sign we do not trust him. Thou art my rock and my fortress (v. 3); and again, "Thou art my refuge, my strong refuge" (v. 7); that is, "I fly to thee, and am sure to be safe in thee, and under thy protection. If thou secure me, none can hurt me. Thou art my hope and my trust" (v. 5); that is, "thou hast proposed thyself to me in thy word as the proper object of my hope and trust; I have hoped in thee, and never found it in vain to do so."
2. How his confidence in God is supported and encouraged by his experiences (v. 5, 6): "Thou hast been my trust from my youth; ever since I was capable of discerning between my right hand and my left, I stayed myself upon thee, and saw a great deal of reason to do so; for by thee have I been holden up from the womb." Ever since he had the use of his reason he had been a dependent upon God's goodness, because ever since he had had a being he had been a monument of it. Note, The consideration of the gracious care which the divine Providence took of us in our birth and infancy should engage us to an early piety and constant devotedness to his honour. He that was our help from our birth ought to be our hope from our youth. If we received so much mercy from God before we were capable of doing him any service, we should lose no time when we are capable. This comes in here as a support to the psalmist in his present distress; not only that God had given him his life and being, bringing him out of his mother's bowels into the world, and providing that he should not die from the womb, nor give up the ghost when he came out of the belly, but that he had betimes made him one of his family: "Thou art he that took me out of my mother's bowels into the arms of thy grace, under the shadow of thy wings, into the bond of thy covenant; thou tookest me into thy church, as a son of thy handmaid, and born in thy house, Ps. cxvi. 16. And therefore," (1.) "I have reason to hope that thou wilt protect me; thou that hast held me up hitherto wilt not let me fall now; thou that madest me wilt not forsake the work of thy own hands; thou that helpedst me when I could not help myself wilt not abandon me now that I am as helpless as I was then." (2.) "Therefore I have reason to resolve that I will devote myself unto thee: My praise shall therefore be continually of thee;" that is, "I will make it my business every day to praise thee and will take all occasions to do it."
3. What his requests to God are, in this confidence.
(1.) That he might never be put to confusion (v. 1), that he might not be disappointed of the mercy he expected and so made ashamed of his expectation. Thus we may all pray in faith that our confidence in God may not be our confusion. Hope of the glory of God is hope that makes not ashamed.
(2.) That he might be delivered out of the hand of his enemies (v. 2): "Deliver me in thy righteousness. As thou art the righteous Judge of the world, pleading the cause of the injured and punishing the injurious, cause me in some way or other to escape" (God will, with the temptation, make a way to escape, 1 Cor. x. 13): "Incline thy ear unto my prayers, and, in answer to them, save me out of my troubles, v. 4. Deliver me, O my God! out of the hands of those that are ready to pull me in pieces." Three things he pleads for deliverance:-- [1.] The encouragement God had given him to expect it: Thou hast given commandment to save me (v. 3); that is, thou hast promised to do it, and such efficacy is there in God's promises that they are often spoken of as commands, like that, Let there be light, and there was light. He speaks, and it is done. [2.] The character of his enemies; they are wicked, unrighteous, cruel men, and it will be for the honour of God to appear against them (v. 4), for he is a holy, just, and good God. [3.] The many eyes that were upon him (v. 7): "I am as a wonder unto many; every one waits to see what will be the issue of such extraordinary troubles as I have fallen into and such extraordinary confidence as I profess to have in God." Or, "I am looked upon as a monster, am one whom every body shuns, and therefore am undone if the Lord be not my refuge. Men abandon me, but God will not."
(3.) That he might always find rest and safety in God (v. 3): Be thou my strong habitation; by thou to me a rock of repose, whereto I may continually resort. Those that are at home in God, that live a life of communion with him and confidence in him, that continually resort unto him by faith and prayer, having their eyes ever towards him, may promise themselves a strong habitation in him, such as will never fall of itself nor can ever be broken through by any invading power; and they shall be welcome to resort to him continually upon all occasions, and not be upbraided as coming too often.
(4.) That he might have continual matter for thanksgiving to God, and might be continually employed in that pleasant work (v. 8): "Let my mouth be filled with thy praise, as now it is with my complaints, and then I shall not be ashamed of my hope, but my enemies will be ashamed of their insolence." Those that love God love to be praising him, and desire to be doing it all the day, not only in their morning and evening devotions, not only seven times a day (Ps. cxix. 164), but all the day, to intermix with all they say something or other that may redound to the honour and praise of God. They resolve to do it while they live; they hope to be doing it eternally in a better world.
(5.) That he might not be neglected now in his declining years (v. 9): Cast me not off now in the time of my old gage; forsake me not when my strength fails. Observe here, [1.] The natural sense he had of the infirmities of age: My strength fails. Where there was strength of body and vigour of mind, strong sight, a strong voice, strong limbs, alas! in old age they fail; the life is continued, but the strength is gone, or that which is his labour and sorrow, Ps. xc. 10. [2.] The gracious desire he had of the continuance of God's presence with him under these infirmities: Lord, cast me not off; do not then forsake me. This intimates that he should look upon himself as undone if God should abandon him. To be cast off and forsaken of God is a thing to be dreaded at any time, especially in the time of old age and when our strength fails us; for it is God that is the strength of our heart. But it intimates that he had reason to hope God would not desert him; the faithful servants of God may be comfortably assured that he will not cast them off in old age, nor forsake them when their strength fails them. He is a Master that is not wont to cast off old servants. In this confidence David here prays again (v. 12): "O God! be not far from me; let me not be under the apprehension of thy withdrawings, for then I am miserable. I my God! a God in covenant with me, make haste for my help, lest I perish before help come."
II. He prays that his enemies might be made ashamed of their designs against him. Observe, 1. What it was which they unjustly said against him, v. 10, 11. Their plot was deep and desperate; it was against his life: They lay wait for my soul (v. 10), and are adversaries to that, v. 13. Their powers and policies were combined: They take counsel together. And very insolent they were in their deportment: They say, God has forsaken him; persecute and take him. Here their premises are utterly false, that because a good man was in great trouble and had continued long in it, and was not so soon delivered as perhaps he expected, therefore God had forsaken him and would have no more to do with him. All are not forsaken of God who think themselves so or whom others think to be so. And, as their premises were false, so their inference was barbarous. If God has forsaken him, then persecute and take him, and doubt not but to make a prey of him. This is talking to the grief of one whom God has smitten, Ps. lxix. 26. But thus they endeavour to discourage David, as Sennacherib endeavoured to intimidate Hezekiah by suggesting that God was his enemy and fought against him. Have I now come up without the Lord against this city, to destroy it? Isa. xxxvi. 10. It is true, if God has forsaken a man, there is none to deliver him; but therefore to insult over him ill becomes those who are conscious to themselves that they deserve to be for ever forsaken of God. But rejoice not against me, O my enemy! though I fall, I shall rise. He that seems to forsake for a small moment will gather with everlasting kindness. 2. What it was which he justly prayed for, from a spirit of prophecy, not a spirit of passion (v. 13): "Let them be confounded and consumed that are adversaries to my soul. If they will not be confounded by repentance, and so saved, let them be confounded with everlasting dishonour, and so ruined." God will turn into shame the glory of those who turn into shame the glory of God and his people.
Albert Barnes: Notes on the Bible - 1834
71:1: In thee, O Lord, do I put my trust - See the notes at Psa 25:2. Compare Psa 22:4-5; Psa 31:1.
Let me never be put to confusion - Let me never be ashamed; that is, Let me not be so disappointed in the trust that I repose in thee as to have occasion to feel ashamed that I have done it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:1: do I: Psa 22:5, Psa 25:2, Psa 25:3, Psa 31:1-3, Psa 125:1, Psa 146:5; Kg2 18:5; Ch1 5:20; Rom 9:33; Pe1 2:6
let me: Isa 45:17; Jer 17:18
Carl Friedrich Keil and Franz Delitzsch
71:1
Stayed upon Jahve, his ground of trust, from early childhood up, the poet hopes and prays for deliverance out of the hand of the foe. The first of these two strophes (Ps 71:1-3) is taken from Ps 31:2-4, the second (Ps 71:4-6, with the exception of Ps 71:4 and Ps 71:6) from Ps 22:10-11; both, however, in comparison with Ps 70:1-5 exhibit the far more encroaching variations of a poet who reproduces the language of others with a freer hand. Olshausen wishes to read מעוז in Ps 71:3, Ps 90:1; Ps 91:9, instead of מעון, which he holds to be an error in writing. But this old Mosaic, Deuteronomial word (vid., on Ps 90:1) - cf. the post-biblical oath המעון (by the Temple!) - is unassailable. Jahve, who is called a rock of refuge in Ps 31:3, is here called a rock of habitation, i.e., a high rock that cannot be stormed or scaled, which affords a safe abode; and this figure is pursued still further with a bold remodelling of the text of Ps 31:3 : לבוא תּמיד, constantly to go into, i.e., which I can constantly, and therefore always, as often as it is needful, betake myself for refuge. The additional צוּית is certainly not equivalent to צוּה; it would more likely be equivalent to אשׁר צוית; but probably it is an independent clause: Thou hast (in fact) commanded, i.e., unalterably determined (Ps 44:5; Ps 68:29; Ps 133:3), to show me salvation, for my rock, etc. To the words לבוא תמיד צוית corresponds the expression לבית מצודות in Ps 31:3, which the lxx renders καὶ εἰς οἶκον καταφυγῆς, whereas instead of the former three words it has καὶ εἰς τόπον ὀχυρόν, and seems to have read לבית מבצרות, cf. Dan 11:15 (Hitzig). In Ps 71:5, Thou art my hope reminds one of the divine name מקוה ישׂראל in Jer 17:13; Jer 50:7 (cf. ἡ ἐλπίς ἡμῶν used of Christ in Ti1 1:1; Col 1:27). נסמכתּי is not less beautiful than השׁלכתּי in Ps 22:11. In its incipient slumbering state (cf. Ps 3:6), and in its self-conscious continuance. He was and is the upholding prop and the supporting foundation, so to speak, of my life. And גוזי instead of גּחי in Ps 22:10, is just such another felicitous modification. It is impracticable to define the meaning of this גוזי according to גּזה = גּזה, Arab. jz', retribuere (prop. to cut up, distribute), because גּמל is the representative of this Aramaeo-Arabic verb in the Hebrew. Still less, however, can it be derived from גּוּז, transire, the participle of which, if it would admit of a transitive meaning = מוציאי (Targum), ought to be גּזי. The verb גּזה, in accordance with its radical signification of abscindere (root גז, synon. קץ, קד, קט, and the like), denotes in this instance the separating of the child from the womb of the mother, the retrospect going back from youth to childhood, and even to his birth. The lxx σκεπαστής (μου) is an erroneous reading for ἐκσπαστής, as is clear from Ps 22:10, ὁ ἐκσπάσας με. הלּל בּ, Ps 44:9 (cf. שׂיח בּ, Ps 69:13), is at the bottom of the expression in Ps 71:6. The God to whom he owes his being, and its preservation thus far, is the constant, inexhaustible theme of his praise.
Geneva 1599
71:1 In (a) thee, O LORD, do I put my trust: let me never be put to confusion.
(a) He prays to God with full assurance of faith, that he will deliver him from his adversaries.
John Gill
71:1 In thee, O Lord, do I put my trust,.... The Targum is,
"in thy Word;''
See Gill on Ps 31:1;
let me never be put to confusion; or "be ashamed"; see the note as before.
Robert Jamieson, A. R. Fausset and David Brown
71:1 The Psalmist, probably in old age, appeals to God for help from his enemies, pleading his past favors, and stating his present need; and, in confidence of a hearing, he promises his grateful thanks and praise. (Psa. 71:1-24)
(Compare Ps 30:1-3).
70:270:1: ՚Ի քեզ Տէր յուսացայ մի՛ ամաչեցից յաւիտեան[7101], [7101] Ոմանք.՚Ի կատարած սաղմոս ՚ի Դաւիթ, որդւոցն Յովնադաբայ, եւ առաջին գերութեանն. Անվերնագիր ՚ի Հեբրայեցւոց։70:2: յարդարութեան քում փրկեա՛ զիս եւ ապրեցո՛ զիս։ Խոնարհեցո՛ առ իս զունկն քո, եւ կեցո՛ զիս[7102]։ [7102] Ոմանք.Արդարութեամբ քով փրկեա՛։
2 Տէ՛ր, յոյսս քեզ վրայ դրի, թող յաւէտ ամօթով չմնամ, քո արդարութեամբ ինձ փրկի՛ր ու պահպանի՛ր: Ականջդ մօտեցրո՛ւ ինձ եւ ազատի՛ր ինձ:
2 Քու արդարութիւնովդ զիս ապրեցո՛ւր ու ազատէ՛ զիս։Ականջդ ծռէ՛ ինծի ու փրկէ՛ զիս։
Ի քեզ, Տէր, յուսացայ, մի՛ ամաչեցից յաւիտեան, յարդարութեան քում փրկեա զիս եւ ապրեցո զիս. խոնարհեցո առ իս զունկն քո, եւ կեցո զիս:

70:1: ՚Ի քեզ Տէր յուսացայ մի՛ ամաչեցից յաւիտեան[7101],
[7101] Ոմանք.՚Ի կատարած սաղմոս ՚ի Դաւիթ, որդւոցն Յովնադաբայ, եւ առաջին գերութեանն. Անվերնագիր ՚ի Հեբրայեցւոց։

70:2: յարդարութեան քում փրկեա՛ զիս եւ ապրեցո՛ զիս։ Խոնարհեցո՛ առ իս զունկն քո, եւ կեցո՛ զիս[7102]։

[7102] Ոմանք.Արդարութեամբ քով փրկեա՛։
2 Տէ՛ր, յոյսս քեզ վրայ դրի, թող յաւէտ ամօթով չմնամ, քո արդարութեամբ ինձ փրկի՛ր ու պահպանի՛ր: Ականջդ մօտեցրո՛ւ ինձ եւ ազատի՛ր ինձ:
2 Քու արդարութիւնովդ զիս ապրեցո՛ւր ու ազատէ՛ զիս։Ականջդ ծռէ՛ ինծի ու փրկէ՛ զիս։
zohrab-1805▾ eastern-1994▾ western am▾
70:270:2 По правде Твоей избавь меня и освободи меня; приклони ухо Твое ко мне и спаси меня.
70:2 ἐν εν in τῇ ο the δικαιοσύνῃ δικαιοσυνη rightness; right standing σου σου of you; your ῥῦσαί ρυομαι rescue με με me καὶ και and; even ἐξελοῦ εξαιρεω extract; take out με με me κλῖνον κλινω bend; tip over πρός προς to; toward με με me τὸ ο the οὖς ους ear σου σου of you; your καὶ και and; even σῶσόν σωζω save με με me
70:2 יֵבֹ֣שׁוּ yēvˈōšû בושׁ be ashamed וְ wᵊ וְ and יַחְפְּרוּ֮ yaḥpᵊrˈû חפר be ashamed מְבַקְשֵׁ֪י mᵊvaqšˈê בקשׁ seek נַ֫פְשִׁ֥י nˈafšˌî נֶפֶשׁ soul יִסֹּ֣גוּ yissˈōḡû סוג turn אָ֭חֹור ˈʔāḥôr אָחֹור back(wards) וְ wᵊ וְ and יִכָּלְמ֑וּ yikkālᵊmˈû כלם humiliate חֲ֝פֵצֵ֗י ˈḥᵃfēṣˈê חָפֵץ delighting רָעָתִֽי׃ rāʕāṯˈî רָעָה evil
70:2. iustitia tua erue me et libera inclina ad me aurem tuam et salva meDeliver me in thy justice, and rescue me. Incline thy ear unto me, and save me.
2. Deliver me in thy righteousness, and rescue me: bow down thine ear unto me, and save me.
Deliver me in thy righteousness, and cause me to escape: incline thine ear unto me, and save me:

70:2 По правде Твоей избавь меня и освободи меня; приклони ухо Твое ко мне и спаси меня.
70:2
ἐν εν in
τῇ ο the
δικαιοσύνῃ δικαιοσυνη rightness; right standing
σου σου of you; your
ῥῦσαί ρυομαι rescue
με με me
καὶ και and; even
ἐξελοῦ εξαιρεω extract; take out
με με me
κλῖνον κλινω bend; tip over
πρός προς to; toward
με με me
τὸ ο the
οὖς ους ear
σου σου of you; your
καὶ και and; even
σῶσόν σωζω save
με με me
70:2
יֵבֹ֣שׁוּ yēvˈōšû בושׁ be ashamed
וְ wᵊ וְ and
יַחְפְּרוּ֮ yaḥpᵊrˈû חפר be ashamed
מְבַקְשֵׁ֪י mᵊvaqšˈê בקשׁ seek
נַ֫פְשִׁ֥י nˈafšˌî נֶפֶשׁ soul
יִסֹּ֣גוּ yissˈōḡû סוג turn
אָ֭חֹור ˈʔāḥôr אָחֹור back(wards)
וְ wᵊ וְ and
יִכָּלְמ֑וּ yikkālᵊmˈû כלם humiliate
חֲ֝פֵצֵ֗י ˈḥᵃfēṣˈê חָפֵץ delighting
רָעָתִֽי׃ rāʕāṯˈî רָעָה evil
70:2. iustitia tua erue me et libera inclina ad me aurem tuam et salva me
Deliver me in thy justice, and rescue me. Incline thy ear unto me, and save me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: ср. Пс XXX:2-4, 5-6: ср. Пс XXI:11-12, 10-11: ср. Пс XL:6-9.
Albert Barnes: Notes on the Bible - 1834
71:2: Deliver me in thy righteousness - See the notes at Psa 31:1. The first three verses of this psalm seem in fact to have been taken, with slight variations, from the first three verses of Ps. 31.
And cause me to escape - That is, from impending dangers; from the power of my enemies.
Incline thine ear unto me - In Psa 31:2, this is, "Bow down thine ear to me." The idea is the same. See the notes at that place. Compare the notes at Psa 17:6.
And save me - In Psa 31:2, this is, "Deliver me speedily."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:2: in thy: Psa 17:2, Psa 31:1, Psa 34:15, Psa 43:1, Psa 143:1, Psa 143:11; Dan 9:16
cause: Co1 10:13
incline: Psa 10:17, Psa 10:18, Psa 17:6, Psa 116:1, Psa 116:2
Geneva 1599
71:2 Deliver me in thy (b) righteousness, and cause me to escape: incline thine ear unto me, and save me.
(b) By declaring yourself true to your promises.
John Gill
71:2 Deliver me in thy righteousness,.... By it, or "for the sake of it" (q); See Gill on Ps 31:1;
and cause me to escape; present danger, and out of the hands of enemies, as well as wrath to come, and eternal death; which nothing but the righteousness of God can deliver from, or cause to escape;
incline thine ear unto me; or "bow it"; See Gill on Ps 31:2;
and save me; out of all troubles and afflictions, and from wicked and unreasonable men.
(q) "propter justitiam tuam", Pagninus, Piscator; so Schmidt.
70:370:3: Լե՛ր իմ Աստուած ապաւէն եւ տեղի ամուր կեցուցանել զիս. զի հաստատութիւն իմ եւ ապաւէն իմ դու ես։
3 Ինձ համար ապաւէն եւ ամուր վա՛յր եղիր, Աստուա՛ծ, որ ինձ փրկես, քանզի իմ հիմքն ու յենարանը դու ես:
3 Ինծի ապաւինութեան վէ՛մ եղիր Եւ ամուր բերդ մը՝ զիս փրկելու, Քանզի դուն ես իմ վէմս ու ամրոցս։
Լեր իմ, [415]Աստուած, ապաւէն եւ տեղի ամուր կեցուցանել զիս. զի հաստատութիւն իմ եւ ապաւէն իմ դու ես:

70:3: Լե՛ր իմ Աստուած ապաւէն եւ տեղի ամուր կեցուցանել զիս. զի հաստատութիւն իմ եւ ապաւէն իմ դու ես։
3 Ինձ համար ապաւէն եւ ամուր վա՛յր եղիր, Աստուա՛ծ, որ ինձ փրկես, քանզի իմ հիմքն ու յենարանը դու ես:
3 Ինծի ապաւինութեան վէ՛մ եղիր Եւ ամուր բերդ մը՝ զիս փրկելու, Քանզի դուն ես իմ վէմս ու ամրոցս։
zohrab-1805▾ eastern-1994▾ western am▾
70:370:3 Будь мне твердым прибежищем, куда я всегда мог бы укрываться; Ты заповедал спасти меня, ибо твердыня моя и крепость моя Ты.
70:3 γενοῦ γινομαι happen; become μοι μοι me εἰς εις into; for θεὸν θεος God ὑπερασπιστὴν υπερασπιστης and; even εἰς εις into; for τόπον τοπος place; locality ὀχυρὸν οχυρος the σῶσαί σωζω save με με me ὅτι οτι since; that στερέωμά στερεωμα solidity; solid μου μου of me; mine καὶ και and; even καταφυγή καταφυγη of me; mine εἶ ειμι be σύ συ you
70:3 יָ֭שׁוּבוּ ˈyāšûvû שׁוב return עַל־ ʕal- עַל upon עֵ֣קֶב ʕˈēqev עֵקֶב end בָּשְׁתָּ֑ם boštˈām בֹּשֶׁת shame הָ֝ ˈhā הַ the אֹמְרִ֗ים ʔōmᵊrˈîm אמר say הֶ֘אָ֥ח׀ hˈeʔˌāḥ הֶאָח aha הֶאָֽח׃ heʔˈāḥ הֶאָח aha
70:3. esto mihi robustum habitaculum ut ingrediar iugiter praecepisti ut salvares me quia petra mea et fortitudo mea es tuBe thou unto me a God, a protector, and a place of strength: that thou mayst make me safe. For thou art my firmament and my refuge.
3. Be thou to me a rock of habitation, whereunto I may continually resort: thou hast given commandment to save me; for thou art my rock and my fortress.
Be thou my strong habitation, whereunto I may continually resort: thou hast given commandment to save me; for thou [art] my rock and my fortress:

70:3 Будь мне твердым прибежищем, куда я всегда мог бы укрываться; Ты заповедал спасти меня, ибо твердыня моя и крепость моя Ты.
70:3
γενοῦ γινομαι happen; become
μοι μοι me
εἰς εις into; for
θεὸν θεος God
ὑπερασπιστὴν υπερασπιστης and; even
εἰς εις into; for
τόπον τοπος place; locality
ὀχυρὸν οχυρος the
σῶσαί σωζω save
με με me
ὅτι οτι since; that
στερέωμά στερεωμα solidity; solid
μου μου of me; mine
καὶ και and; even
καταφυγή καταφυγη of me; mine
εἶ ειμι be
σύ συ you
70:3
יָ֭שׁוּבוּ ˈyāšûvû שׁוב return
עַל־ ʕal- עַל upon
עֵ֣קֶב ʕˈēqev עֵקֶב end
בָּשְׁתָּ֑ם boštˈām בֹּשֶׁת shame
הָ֝ ˈhā הַ the
אֹמְרִ֗ים ʔōmᵊrˈîm אמר say
הֶ֘אָ֥ח׀ hˈeʔˌāḥ הֶאָח aha
הֶאָֽח׃ heʔˈāḥ הֶאָח aha
70:3. esto mihi robustum habitaculum ut ingrediar iugiter praecepisti ut salvares me quia petra mea et fortitudo mea es tu
Be thou unto me a God, a protector, and a place of strength: that thou mayst make me safe. For thou art my firmament and my refuge.
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Adam Clarke: Commentary on the Bible - 1831
71:3: Be thou my strong habitation - Instead of מען maon, habitation, many of Kennicott's and De Rossi's MSS. read מעז maoz, munition or defense. Be thou my rock of defense.
Thou hast given commandment to save me - Thou hast determined my escape, and hast ordered thy angels to guard me. See Psa 91:11, Psa 91:12.
Albert Barnes: Notes on the Bible - 1834
71:3: Be thou my strong habitation - Margin, as in Hebrew, "Be thou to me for a rock of habitation." That is, a rock where I may safely make my abode, or to which I may resort and feel safe. In Psa 31:2, this is, "Be thou my strong rock, for an house of defense to save me." The idea is the same. See the notes at that passage, and compare the notes at Psa 18:2.
Whereunto I may continually resort - Where I may take refuge at all times, in all circumstances of danger.
Thou hast given commandment to save me - There was some command, or some promise, on which the psalmist relied, or which he felt he might plead as the ground of his appeal. This may refer to some "special" promise or command made to the author of the psalm - and, if the psalm was composed by David, there were many such; or the reference may have been to the general commands or promises made to the people of God as such, which he felt he was at liberty to plead, and which all may plead who are the friends of God. "We" cannot refer, as David could, to any special promise made to "us" as "individuals;" but, in proportion as we have evidence of piety, we can refer to the promises made to alI the people of God, or to all who devote themselves to him, as a reason why he should interpose in our behalf. In this respect the promises made in the Scriptures to the children of God, may be pleaded by us "as if" they were made personally to ourselves, for, if we are his, they are made to us - they are intended for us.
For thou art my rock and my fortress - See the notes at Psa 18:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:3: my strong habitation: Heb. to me for a rock of habitation, Psa 31:2, Psa 31:3, Psa 91:1, Psa 91:2; Pro 18:10; Isa 33:16
thou hast: Psa 44:4, Psa 68:28, Psa 91:11, Psa 91:12; Eze 9:6; Rev 7:2, Rev 7:3
my rock: Psa 18:2, Psa 144:2
Geneva 1599
71:3 Be thou my strong habitation, whereunto I may continually resort: thou (c) hast given commandment to save me; for thou [art] my rock and my fortress.
(c) You have infinite means and all creatures are at your commandment; therefore show some sign by which I will be delivered.
John Gill
71:3 Be thou my strong habitation,.... This is very appropiately said, when David was driven out of his dwelling place, and palace at Jerusalem, by his son, as Kimchi observes. When God's people have no certain dwelling place, which is sometimes their case, they always find one in the Lord; particularly in his heart's love; for he that dwelleth in love dwelleth in God, 1Jn 4:16; and a strong habitation he is: wherefore he is called a strong rock, a strong hold, a strong tower; he is as a wall of fire around his people, a munition of rocks; his salvation is as walls and bulwarks, and his power as a garrison in which they are kept. The psalmist adds,
whereunto I may continually resort; or "may go into daily" (r), in times of danger and distress, for safety; the name of the Lord being a strong tower, whither the righteous run, and are safe, Prov 18:10; and his perfections, his power, faithfulness, lovingkindness, and unchangeableness, being as so many secret chambers, where they may enter into, and hide themselves, till calamities are over, Ps 57:1; and every day indeed for food, for comfort, for refreshment and pleasure, through communion with him; and God in Christ is always to be come at: Christ is the way of access and acceptance; and through his blood, sacrifice, and righteousness, the believer has boldness to enter into the holiest of all, and go up to the seat of God, the throne of his grace; and even to enter into him himself, who has been the dwelling place of his people in all generations, Ps 90:1;
thou hast given commandment to save me; either to the ministering angels, as Aben Ezra and Kimchi interpret it, comparing it with Ps 91:11; or rather to his Son, in the council and covenant of grace and peace; when he enjoined him the salvation of his people, which he readily agreed to, and with which David was acquainted, Ps 40:7; of this command our Lord speaks, Jn 10:18; and to which he was obedient, Phil 2:8; it may respect David's salvation from present trouble, and his assurance of it, believing that the Lord had determined it, and by his mighty power would effect it; see Ps 44:4;
for thou art my rock and my fortress; see Ps 18:2.
(r) "ut ingrediar jugiter", Pagninus; so Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
71:3 given commandment--literally, "ordained," as in Ps 44:4; Ps 68:28.
rock . . . fortress-- (Ps 18:2).
70:470:4: Աստուած իմ փրկեա՛ զիս ՚ի ձեռաց մեղաւորի, ՚ի ձեռաց անօրինի եւ անիրաւի։
4 Աստուա՛ծ իմ, փրկի՛ր ինձ մեղաւորի ձեռքից, անօրէնի եւ անիրաւի ձեռքից:
4 Ո՛վ իմ Աստուածս, ամբարշտին ձեռքէն, Անօրէնին ու բռնաւորին ձեռքէն զիս փրկէ՛։
Աստուած իմ, փրկեա զիս ի ձեռաց մեղաւորի, ի ձեռաց անօրինի եւ անիրաւի:

70:4: Աստուած իմ փրկեա՛ զիս ՚ի ձեռաց մեղաւորի, ՚ի ձեռաց անօրինի եւ անիրաւի։
4 Աստուա՛ծ իմ, փրկի՛ր ինձ մեղաւորի ձեռքից, անօրէնի եւ անիրաւի ձեռքից:
4 Ո՛վ իմ Աստուածս, ամբարշտին ձեռքէն, Անօրէնին ու բռնաւորին ձեռքէն զիս փրկէ՛։
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70:470:4 Боже мой! избавь меня из руки нечестивого, из руки беззаконника и притеснителя,
70:4 ὁ ο the θεός θεος God μου μου of me; mine ῥῦσαί ρυομαι rescue με με me ἐκ εκ from; out of χειρὸς χειρ hand ἁμαρτωλοῦ αμαρτωλος sinful ἐκ εκ from; out of χειρὸς χειρ hand παρανομοῦντος παρανομεω act unlawfully καὶ και and; even ἀδικοῦντος αδικεω injure; unjust to
70:4 יָ֘שִׂ֤ישׂוּ yˈāśˈîśû שׂושׂ rejoice וְ wᵊ וְ and יִשְׂמְח֨וּ׀ yiśmᵊḥˌû שׂמח rejoice בְּךָ֗ bᵊḵˈā בְּ in כָּֽל־ kˈol- כֹּל whole מְבַ֫קְשֶׁ֥יךָ mᵊvˈaqšˌeʸḵā בקשׁ seek וְ wᵊ וְ and יֹאמְר֣וּ yōmᵊrˈû אמר say תָ֭מִיד ˈṯāmîḏ תָּמִיד continuity יִגְדַּ֣ל yiḡdˈal גדל be strong אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֹ֝הֲבֵ֗י ˈʔōhᵃvˈê אהב love יְשׁוּעָתֶֽךָ׃ yᵊšûʕāṯˈeḵā יְשׁוּעָה salvation
70:4. Deus meus salva me de manu impii de manu iniqui et nocentisDeliver me, O my God, out of the hand of the sinner, and out of the hand of the transgressor of the law and of the unjust.
4. Rescue me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man.
Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man:

70:4 Боже мой! избавь меня из руки нечестивого, из руки беззаконника и притеснителя,
70:4
ο the
θεός θεος God
μου μου of me; mine
ῥῦσαί ρυομαι rescue
με με me
ἐκ εκ from; out of
χειρὸς χειρ hand
ἁμαρτωλοῦ αμαρτωλος sinful
ἐκ εκ from; out of
χειρὸς χειρ hand
παρανομοῦντος παρανομεω act unlawfully
καὶ και and; even
ἀδικοῦντος αδικεω injure; unjust to
70:4
יָ֘שִׂ֤ישׂוּ yˈāśˈîśû שׂושׂ rejoice
וְ wᵊ וְ and
יִשְׂמְח֨וּ׀ yiśmᵊḥˌû שׂמח rejoice
בְּךָ֗ bᵊḵˈā בְּ in
כָּֽל־ kˈol- כֹּל whole
מְבַ֫קְשֶׁ֥יךָ mᵊvˈaqšˌeʸḵā בקשׁ seek
וְ wᵊ וְ and
יֹאמְר֣וּ yōmᵊrˈû אמר say
תָ֭מִיד ˈṯāmîḏ תָּמִיד continuity
יִגְדַּ֣ל yiḡdˈal גדל be strong
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֹ֝הֲבֵ֗י ˈʔōhᵃvˈê אהב love
יְשׁוּעָתֶֽךָ׃ yᵊšûʕāṯˈeḵā יְשׁוּעָה salvation
70:4. Deus meus salva me de manu impii de manu iniqui et nocentis
Deliver me, O my God, out of the hand of the sinner, and out of the hand of the transgressor of the law and of the unjust.
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Adam Clarke: Commentary on the Bible - 1831
71:4: Out of the hand of the wicked - Probably his unnatural son Absalom, called here רשע rasha, the Wicked, because he had violated all laws, human and Divine.
The unrighteous and cruel man - Probably Ahithophel who was the iniquitous counsellor of a wicked and rebellious son.
Albert Barnes: Notes on the Bible - 1834
71:4: Deliver me, O my God, out of the hand of the wicked - It is, of course, not possible now to ascertain who are particularly referred to here. If David was the author of the psalm, they may have been any of the numerous enemies that he had in his life.
Out of the hand of the unrighteous and cruel man - Hebrew, "out of the palm." This means here the same as hand, and refers to the "grasp" which anyone makes in taking hold of a thing by the hand.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:4: out of the: Psa 17:8, Psa 17:9, Psa 17:13, Psa 59:1, Psa 59:2, Psa 140:1-4; Sa2 16:21, Sa2 16:22, Sa2 17:1, Sa2 17:2, Sa2 17:12-14, Sa2 17:21
Geneva 1599
71:4 Deliver me, O my God, out of the hand (d) of the wicked, out of the hand of the unrighteous and cruel man.
(d) That is, from Absalom, Ahithophel and that conspiracy.
John Gill
71:4 Deliver me, O my God, out of the hand of the wicked,.... Meaning Absalom his son, as Arama, who had risen up in rebellion against him; and he may not only intend him, but all those wicked men that had joined with him: it was David's mercy he had a covenant God to go to, and could claim his interest in him, who had power to deliver him, and from whom he might expect it;
out of the hand of the unrighteous and cruel man; or "leavened" (s); a sour ill natured man; one leavened with malice and wickedness: perhaps Ahithophel is intended. It may be applied to any wicked, lawless, and tyrannical persecutor of God's people; and particularly to the lawless and wicked one, the man of sin, the son of perdition, antichrist, Th2 2:4.
(s) "malitiae fermento prorsus corrupti", Michaelis, "secundum", Gejerum & Gussetium; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
71:4 cruel man--corrupt and ill-natured--literally, "sour."
70:570:5: Դու ես համբերութիւն իմ Տէր Տէր, յոյս իմ ՚ի մանկութենէ իմմէ։
5 Դու ես իմ ակնկալութիւնը, Տէ՛ր. Տէ՛ր, դո՛ւ ես իմ յոյսը մանկութիւնիցս ի վեր:
5 Վասն զի իմ վստահութիւնս դուն ես, ո՛վ Տէր Եհովա. Մանկութենէս ի վեր դուն ես իմ յոյսս,
Դու ես համբերութիւն իմ, Տէր, Տէր, յոյս իմ ի մանկութենէ իմմէ:

70:5: Դու ես համբերութիւն իմ Տէր Տէր, յոյս իմ ՚ի մանկութենէ իմմէ։
5 Դու ես իմ ակնկալութիւնը, Տէ՛ր. Տէ՛ր, դո՛ւ ես իմ յոյսը մանկութիւնիցս ի վեր:
5 Վասն զի իմ վստահութիւնս դուն ես, ո՛վ Տէր Եհովա. Մանկութենէս ի վեր դուն ես իմ յոյսս,
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70:570:5 ибо Ты надежда моя, Господи Боже, упование мое от юности моей.
70:5 ὅτι οτι since; that σὺ συ you εἶ ειμι be ἡ ο the ὑπομονή υπομονη endurance μου μου of me; mine κύριε κυριος lord; master κύριος κυριος lord; master ἡ ο the ἐλπίς ελπις hope μου μου of me; mine ἐκ εκ from; out of νεότητός νεοτης youth μου μου of me; mine
70:5 וַ wa וְ and אֲנִ֤י׀ ʔᵃnˈî אֲנִי i עָנִ֣י ʕānˈî עָנִי humble וְ wᵊ וְ and אֶבְיֹון֮ ʔevyôn אֶבְיֹון poor אֱלֹהִ֪ים ʔᵉlōhˈîm אֱלֹהִים god(s) חֽוּשָׁ֫ה־ ḥˈûšˈā- חושׁ make haste לִּ֥י llˌî לְ to עֶזְרִ֣י ʕezrˈî עֵזֶר help, helper וּ û וְ and מְפַלְטִ֣י mᵊfalṭˈî פלט escape אַ֑תָּה ʔˈattā אַתָּה you יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH אַל־ ʔal- אַל not תְּאַחַֽר׃ tᵊʔaḥˈar אחר be behind
70:5. quia tu es expectatio mea Deus Domine fiducia mea ab adulescentia meaFor thou art my patience, O Lord: my hope, O Lord, from my youth.
5. For thou art my hope, O Lord GOD: my trust from my youth.
For thou [art] my hope, O Lord GOD: [thou art] my trust from my youth:

70:5 ибо Ты надежда моя, Господи Боже, упование мое от юности моей.
70:5
ὅτι οτι since; that
σὺ συ you
εἶ ειμι be
ο the
ὑπομονή υπομονη endurance
μου μου of me; mine
κύριε κυριος lord; master
κύριος κυριος lord; master
ο the
ἐλπίς ελπις hope
μου μου of me; mine
ἐκ εκ from; out of
νεότητός νεοτης youth
μου μου of me; mine
70:5
וַ wa וְ and
אֲנִ֤י׀ ʔᵃnˈî אֲנִי i
עָנִ֣י ʕānˈî עָנִי humble
וְ wᵊ וְ and
אֶבְיֹון֮ ʔevyôn אֶבְיֹון poor
אֱלֹהִ֪ים ʔᵉlōhˈîm אֱלֹהִים god(s)
חֽוּשָׁ֫ה־ ḥˈûšˈā- חושׁ make haste
לִּ֥י llˌî לְ to
עֶזְרִ֣י ʕezrˈî עֵזֶר help, helper
וּ û וְ and
מְפַלְטִ֣י mᵊfalṭˈî פלט escape
אַ֑תָּה ʔˈattā אַתָּה you
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
אַל־ ʔal- אַל not
תְּאַחַֽר׃ tᵊʔaḥˈar אחר be behind
70:5. quia tu es expectatio mea Deus Domine fiducia mea ab adulescentia mea
For thou art my patience, O Lord: my hope, O Lord, from my youth.
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Adam Clarke: Commentary on the Bible - 1831
71:5: My trust from my youth - When I was born into the world, thou didst receive me, and thou tookest me under thy especial care. "My praise shall be continually of thee." Rather, I have always made thee my boast.
Albert Barnes: Notes on the Bible - 1834
71:5: For thou art my hope, O Lord God - The ground of my hope and my expectation is in thee.
(1) I have no other help; no other defense; but
(2) I "have" confidence; on thee I "do" rely.
Thou art my trust from my youth - From my earliest years. The meaning is, that he had always trusted in God, and had always found him a helper. All that he was, and all that he possessed, he owed to God; and he felt now that God had been his protector from his earliest years. Perhaps it could not be shown certainly from this expression that he meant to say he had "actually trusted" in God from his youth, for the "language" means no more than that God had actually protected him, and holden him up, and had continually interposed to save and keep him. As God had always been his Protector, so he felt that he might come to Him now, and put his trust in Him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:5: For thou: Psa 13:5, Psa 39:7, Psa 42:11, Psa 119:81, Psa 119:166; Jer 17:7, Jer 17:13, Jer 17:17; Rom 15:13
my trust: Psa 71:17, Psa 22:9, Psa 22:10; Sa1 16:13, Sa1 17:33-37, Sa1 17:45-47; Ecc 12:1; Luk 2:40; Ti2 3:15
Geneva 1599
71:5 For thou [art] my hope, O Lord GOD: [thou art] my (e) trust from my youth.
(e) He strengthens his faith by the experience of God's benefits, who not only preserved him in his mother's womb, but took him from there, and ever since has preserved him.
John Gill
71:5 For thou art my hope, O Lord God,.... The object, ground, and foundation of it, even of present deliverance, and of future and eternal salvation;
thou art my trust from my youth; in whom he trusted in his youthful days, of which there is an eminent instance in 1Kings 17:33.
Robert Jamieson, A. R. Fausset and David Brown
71:5 trust--place of trust.
70:670:6: ՚Ի քեզ հաստատեցայ ես յարգանդէ, յորովայնէ մօր իմոյ դո՛ւ ես ապաւէն իմ, եւ առ ՚ի քէն է օգնութիւն իմ յամենայն ժամ։
6 Քե՛զ կռուան ունեցայ ես արգանդից, մօրս որովայնից դո՛ւ ես իմ ապաւէնը, եւ յարաժամ քեզնի՛ց է իմ օգնութիւնը:
6 Ես քու վրադ հաստատուեցայ արգանդէն, Մօրս որովայնէն իմ պաշտպանս դուն ես. Իմ գովութեանս առարկան դո՛ւն ես։
Ի քեզ հաստատեցայ ես յարգանդէ, յորովայնէ մօր իմոյ դու ես ապաւէն իմ, եւ [416]առ ի քէն է օգնութիւն`` իմ յամենայն ժամ:

70:6: ՚Ի քեզ հաստատեցայ ես յարգանդէ, յորովայնէ մօր իմոյ դո՛ւ ես ապաւէն իմ, եւ առ ՚ի քէն է օգնութիւն իմ յամենայն ժամ։
6 Քե՛զ կռուան ունեցայ ես արգանդից, մօրս որովայնից դո՛ւ ես իմ ապաւէնը, եւ յարաժամ քեզնի՛ց է իմ օգնութիւնը:
6 Ես քու վրադ հաստատուեցայ արգանդէն, Մօրս որովայնէն իմ պաշտպանս դուն ես. Իմ գովութեանս առարկան դո՛ւն ես։
zohrab-1805▾ eastern-1994▾ western am▾
70:670:6 На Тебе утверждался я от утробы; Ты извел меня из чрева матери моей; Тебе хвала моя не престанет.
70:6 ἐπὶ επι in; on σὲ σε.1 you ἐπεστηρίχθην επιστηριζω prop up; steady ἀπὸ απο from; away γαστρός γαστηρ stomach; pregnant ἐκ εκ from; out of κοιλίας κοιλια insides; womb μητρός μητηρ mother μου μου of me; mine σύ συ you μου μου of me; mine εἶ ειμι be σκεπαστής σκεπαστης in σοὶ σοι you ἡ ο the ὕμνησίς υμνησις of me; mine διὰ δια through; because of παντός πας all; every
70:6. a te sustentatus sum ex utero de ventre matris meae tu es protector meus in te laus mea semperBy thee have I been confirmed from the womb: from my mother's womb thou art my protector. Of thee I shall continually sing:
6. By thee have I been holden up from the womb: thou art he that took me out of my mother’s bowels: my praise shall be continually of thee.
By thee have I been holden up from the womb: thou art he that took me out of my mother' s bowels: my praise [shall be] continually of thee:

70:6 На Тебе утверждался я от утробы; Ты извел меня из чрева матери моей; Тебе хвала моя не престанет.
70:6
ἐπὶ επι in; on
σὲ σε.1 you
ἐπεστηρίχθην επιστηριζω prop up; steady
ἀπὸ απο from; away
γαστρός γαστηρ stomach; pregnant
ἐκ εκ from; out of
κοιλίας κοιλια insides; womb
μητρός μητηρ mother
μου μου of me; mine
σύ συ you
μου μου of me; mine
εἶ ειμι be
σκεπαστής σκεπαστης in
σοὶ σοι you
ο the
ὕμνησίς υμνησις of me; mine
διὰ δια through; because of
παντός πας all; every
70:6. a te sustentatus sum ex utero de ventre matris meae tu es protector meus in te laus mea semper
By thee have I been confirmed from the womb: from my mother's womb thou art my protector. Of thee I shall continually sing:
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
71:6: By thee have I been holden up from the womb - From the beginning of my existence. The "idea" in all this is, that, since God had sustained him from his earliest years - since he had shown his power in keeping him, and manifested his care for him, there was ground to pray that God would keep him still, and that he would guard him as old age came on. The sentiment in this verse is substantially the same as in Psa 22:9-10. See the notes at that passage.
My praise shall be continually of thee - My praise shall ascend to thee constantly. I will not cease to praise thee. Compare the notes at Psa 22:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:6: By thee: Psa 22:9, Psa 22:10; Pro 8:17; Isa 46:3, Isa 46:4; Jer 3:4
thou art: Psa 139:15, Psa 139:16, Psa 145:1, Psa 145:2; Isa 49:1, Isa 49:5; Jer 1:5; Luk 1:31, Luk 1:32; Gal 1:15
my praise: Psa 71:14, Psa 34:1; Eph 5:20
John Gill
71:6 By thee have I been holden up from the womb,.... Supported in being, upheld in life, and sustained with food and raiment, and followed with the mercies and blessings of life from thence to this present moment; which the psalmist takes notice of, as he does of what goes before and follows after, to encourage his faith and hope in God as to present deliverance;
thou art he that took me out of my mother's bowels; See Gill on Ps 22:9; the Syriac version is, "thou art my hope from my mother's bowels"; the Arabic version, "thou art my helper"; and the Septuagint and Vulgate Latin versions, "thou art my protector"; the word is only used here, and in Ps 90:10; and is there rendered "cut off"; the Lord was, as it were, his "cutter off" (t); that cut the navel string, and loosed him from his mother, and safely brought him into the world, and preserved him ever since: wherefore he adds,
my praise shall be continually of thee; as the God of nature and providence; and also as the God of grace, who had blessed him both with temporal and spiritual blessings; and these being continued with him, he determines that God should be the subject of his praise always. The Targum is,
"in thy Word my praise is continually.''
(t) "excisor meus", Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
71:6 His history from early infancy illustrated God's care, and his wonderful deliverances were at once occasions of praise and ground of confidence for the future.
my praise . . . of thee--literally, "in" or "by Thee" (Ps 22:25).
70:770:7: Որպէս զի նշաւակ եղէ ես բազմաց, եւ դու օգնական իմ եւ հզօրիչ իմ[7103]։ [7103] Ոմանք.Որպէս զնշաւակ եղէ ես բազմաց. այլ դու։
7 Ես շատերի համար ծաղր դարձայ, բայց դու իմ օգնականն ու քաջալերողը եղար:
7 Զարմանալի բանի մը պէս եղայ շատերուն, Բայց իմ զօրաւոր ապաւէնս դուն ես։
Որպէս զի՛ նշաւակ եղէ ես բազմաց, եւ դու օգնական իմ եւ հզօրիչ իմ:

70:7: Որպէս զի նշաւակ եղէ ես բազմաց, եւ դու օգնական իմ եւ հզօրիչ իմ[7103]։
[7103] Ոմանք.Որպէս զնշաւակ եղէ ես բազմաց. այլ դու։
7 Ես շատերի համար ծաղր դարձայ, բայց դու իմ օգնականն ու քաջալերողը եղար:
7 Զարմանալի բանի մը պէս եղայ շատերուն, Բայց իմ զօրաւոր ապաւէնս դուն ես։
zohrab-1805▾ eastern-1994▾ western am▾
70:770:7 Для многих я был как бы дивом, но Ты твердая моя надежда.
70:7 ὡσεὶ ωσει as if; about τέρας τερας omen ἐγενήθην γινομαι happen; become τοῖς ο the πολλοῖς πολυς much; many καὶ και and; even σὺ συ you βοηθὸς βοηθος helper κραταιός κραταιος dominant
70:7. quasi portentum factus sum multis et tu spes mea fortissimaI am become unto many as a wonder, but thou art a strong helper.
7. I am as a wonder unto many; but thou art my strong refuge.
I am as a wonder unto many; but thou [art] my strong refuge:

70:7 Для многих я был как бы дивом, но Ты твердая моя надежда.
70:7
ὡσεὶ ωσει as if; about
τέρας τερας omen
ἐγενήθην γινομαι happen; become
τοῖς ο the
πολλοῖς πολυς much; many
καὶ και and; even
σὺ συ you
βοηθὸς βοηθος helper
κραταιός κραταιος dominant
70:7. quasi portentum factus sum multis et tu spes mea fortissima
I am become unto many as a wonder, but thou art a strong helper.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
71:7: I am as a wonder unto many - I am כמופת kemopheth "as a portent," or "type:" I am a typical person; and many of the things that happen to me are to be considered in reference to him of whom I am a type. But he may mean I am a continual prodigy. My low estate, my slaying the lion and the bear, conquering the Philistine, escaping the fury of Saul, and being raised to the throne of Israel, are all so many wonders of thy providence, and effects of thy power and grace.
Albert Barnes: Notes on the Bible - 1834
71:7: I am as a wonder unto many - The word here rendered "wonder" - מופת mô phê th - means properly a miracle, a prodigy; then things that are suited to excite wonder or admiration; then, a sign, a token. See the notes at Isa 8:18. The meaning here is, that the course of things in regard to him - the divine dealings toward him - had been such as to excite attention; to strike the mind as something unusual, and out of the common course, in the same way that miracles do. This might be either from the number and the character of the calamities which had come upon him; or from the narrow escapes which he had had from death; or from the frequency of the divine intervention in his behalf; or from the abundant mercies which had been manifested toward him. The connection makes it probable that he refers to the unusual number of afflictions which had come upon him, and the frequency of the divine interpositions in his behalf when there was no other refuge, and no other hope.
But thou art my strong refuge - See the notes at Psa 18:2. That is, God had been his Protector, his hiding-place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:7: as a wonder: Kemopaton, "as a prodigy," my low estate:
- my slaying the lion and bear,
- conquering the Philistine,
- escaping the fury of Saul,
- being raised to the throne of Israel,
- enduring such uncommon trials and afflictions,
- and experiencing such wonderful deliverances.
These all mark me out as the subject of "wonder unto many; but Thou art my strong Refuge." Isa 8:18; Zac 3:6; Luk 2:34; Act 4:13; Co1 4:9; Co2 4:8-12, Co2 6:8-10
thou art: Psa 62:7, Psa 142:4, Psa 142:5; Jer 16:19
Carl Friedrich Keil and Franz Delitzsch
71:7
Brought safely through dangers of every kind, he is become כּמופת, as a wonder, a miracle (Arabic aft from afata, cognate afaka, הפך, to bend, distort: a turning round, that which is turned round or wrenched, i.e., that which is contrary to what is usual and looked for) to many, who gaze upon him as such with astonishment (Ps 40:4). It is his God, however, to whom, as hitherto so also in time to come, he will look to be thus wonderfully preserved: מחסי־עז, as in 2Kings 22:33. עז is a genitive, and the suffix is thrown back (vid., supra, p 171) in order that what God is to, and does for, the poet may be brought forward more clearly and independently [lit. unalloyed]. Ps 71:8 tells us what it is that he firmly expects on the ground of what he possesses in God. And on this very ground arises the prayer of Ps 71:9 also: Cast me not away (viz., from Thy presence, Ps 51:13; Jer 7:15, and frequently) in the time (לעת, as in Gen 8:11) of old age - he is therefore already an old man (זקן), though only just at the beginning of the זקנה. He supplicates favour for the present and for the time still to come: now that my vital powers are failing, forsake me not! Thus he prays because he, who has been often wondrously delivered, is even now threatened by foes. Ps 71:11, introduced by means of Ps 71:10, tells us what their thoughts of him are, and what they purpose doing. לי, Ps 71:10, does not belong to אויבי, as it dies not in Ps 27:2 also, and elsewhere. The ל is that of relation or of reference, as in Ps 41:6. The unnecessary לאמר betrays a poet of the later period; cf. Ps 105:11; Ps 119:82 (where it was less superfluous), and on the contrary, Ps 83:5. The later poet also reveals himself in Ps 71:12, which is an echo of very similar prayers of David in Ps 22:12, Ps 22:20 (Ps 40:14, cf. Ps 70:2), Ps 35:22; Ps 38:22. The Davidic style is to be discerned here throughout in other points also. In place of הישׁה the Ker substitutes חוּשׁה, which is the form exclusively found elsewhere.
Geneva 1599
71:7 I am as a (f) wonder unto many; but thou [art] my strong refuge.
(f) All the world wonders at me because of my miseries: both those in authority and the common people, yet being assured of your favour, I remain steadfast.
John Gill
71:7 I am as a wonder unto many,.... To the multitude, to the populace, or "to the great" (u) and mighty; and indeed to both: which respects not his wonderful preservation from the womb, he had before observed; nor his being in a wonderful manner raised to the throne of Israel; nor the wonderful things and amazing exploits done by him, and victories he obtained; nor the wonderful instances of divine grace and goodness to him; but rather the forlorn and distressed state and condition he was now in, being obliged to quit his palace, and flee from the face of his son, accompanied only with a few of his servants; and so was a shocking sight, a spectacle, as the apostle says of himself, to others, to the world, to angels, and to men, 1Cor 4:9; so the Messiah and his children are said to be set for signs and wonders, Is 8:18; and Joshua and his fellows to be men wondered at, Zech 3:8; as the saints are by themselves, that they should partake of such favours; and by the angels, that they should be the objects of electing, redeeming, calling, adopting, justifying, and pardoning grace; and by the world, that they should choose to suffer affliction and reproach for Christ, bear it with so much patience, and be supported, and thrive under it; see 2Cor 6:8;
but thou art my strong refuge; or "my refuge of strength" (w); his refuge and strength, as in Ps 46:1; his refuge, to which he betook himself, when refuge failed him, and no man cared for him, and which he found to be a strong one, and in it safety.
(u) "multis vel magnis", Piscator; so Ainsworth. (w) "refugium meum roboris", Gejerus.
John Wesley
71:7 A wonder - For my many and sore calamities.
70:870:8: Լցցի բերան իմ գովութեամբ, որպէս օրհնեցից զփառս քո, զօրհանապազ զմեծվայելչութիւնս քո։
8 Բերանս թող գովաբանութեամբ լցուի, որ օրհնեմ փառքը քո եւ յաւիտեան՝ քո մեծ վայելչութիւնը:
8 Բերանս քու գովաբանութիւնովդ լեցուն է. Ամէն օր՝ քու փառաբանութիւնովդ։
Լցցի բերան իմ [417]գովութեամբ, որպէս օրհնեցից զփառս քո, զօրհանապազ զմեծվայելչութիւնս քո:

70:8: Լցցի բերան իմ գովութեամբ, որպէս օրհնեցից զփառս քո, զօրհանապազ զմեծվայելչութիւնս քո։
8 Բերանս թող գովաբանութեամբ լցուի, որ օրհնեմ փառքը քո եւ յաւիտեան՝ քո մեծ վայելչութիւնը:
8 Բերանս քու գովաբանութիւնովդ լեցուն է. Ամէն օր՝ քու փառաբանութիւնովդ։
zohrab-1805▾ eastern-1994▾ western am▾
70:870:8 Да наполнятся уста мои хвалою, [чтобы мне воспевать славу Твою,] всякий день великолепие Твое.
70:8 πληρωθήτω πληροω fulfill; fill τὸ ο the στόμα στομα mouth; edge μου μου of me; mine αἰνέσεως αινεσις singing praise ὅπως οπως that way; how ὑμνήσω υμνεω sing a hymn τὴν ο the δόξαν δοξα glory σου σου of you; your ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day τὴν ο the μεγαλοπρέπειάν μεγαλοπρεπεια of you; your
70:8. impleatur os meum laude tua tota die magnitudine tuaLet my mouth be filled with praise, that I may sing thy glory; thy greatness all the day long.
8. My mouth shall be filled with thy praise, and with thy honour all the day.
Let my mouth be filled [with] thy praise [and with] thy honour all the day:

70:8 Да наполнятся уста мои хвалою, [чтобы мне воспевать славу Твою,] всякий день великолепие Твое.
70:8
πληρωθήτω πληροω fulfill; fill
τὸ ο the
στόμα στομα mouth; edge
μου μου of me; mine
αἰνέσεως αινεσις singing praise
ὅπως οπως that way; how
ὑμνήσω υμνεω sing a hymn
τὴν ο the
δόξαν δοξα glory
σου σου of you; your
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
τὴν ο the
μεγαλοπρέπειάν μεγαλοπρεπεια of you; your
70:8. impleatur os meum laude tua tota die magnitudine tua
Let my mouth be filled with praise, that I may sing thy glory; thy greatness all the day long.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
71:8: Let my mouth be filled - This is an appeal to himself, in view of the goodness of God, to praise him always. See the notes at Psa 35:28.
With thy praise - With the expressions of praise.
And with thy honor all the day - With such expressions as shall promote thy glory, and make thy honor known.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:8: Psa 71:15, Psa 71:24, Psa 35:28, Psa 51:14, Psa 51:15, Psa 145:1, Psa 145:2, Psa 146:2
John Gill
71:8 Let my mouth be filled with thy praise,.... Or "thy praise shall fill my mouth" (x); which shows that his heart was affected with the goodness of God to him, and that he had a deep impression and sense of it upon him; for out of the abundance of the heart the mouth speaks; and for the mouth to be filled with the praise of God, is to speak largely, publicly, and with great delight, in the praise of God, his divine perfections and benefits;
and with thy honour all the day; the excellency of his nature, the glory of his majesty, the honour due unto him, on account of his being, attributes, and blessings of providence and grace; a work to be employed in all the day, evening, morning, and at noon; as often as prayer is made to God, praise, honour, and glory, should be given him; since his mercies are new every morning, and they continue all the day long; his goodness endures for ever.
(x)
70:970:9: Մի՛ ընկենուր զիս Տէր ՚ի ժամանակի ծերութեան, ՚ի պակասել զօրութեան իմոյ մի՛ թողուր զիս[7104]։ [7104] Ոմանք.՚Ի ժամանակս ծերութեան։
9 Ծերութեան ժամանակ ինձ մի՛ վանիր, Տէ՛ր. երբ ուժս պակասի՝ դու ինձ մի՛ լքիր:
9 Ծերութեան ատեն զիս մի՛ ձգեր. Ոյժիս պակսած ատենը զիս մի՛ թողուր։
Մի՛ ընկենուր զիս, Տէր, ի ժամանակի ծերութեան, ի պակասել զօրութեան իմոյ մի՛ թողուր զիս:

70:9: Մի՛ ընկենուր զիս Տէր ՚ի ժամանակի ծերութեան, ՚ի պակասել զօրութեան իմոյ մի՛ թողուր զիս[7104]։
[7104] Ոմանք.՚Ի ժամանակս ծերութեան։
9 Ծերութեան ժամանակ ինձ մի՛ վանիր, Տէ՛ր. երբ ուժս պակասի՝ դու ինձ մի՛ լքիր:
9 Ծերութեան ատեն զիս մի՛ ձգեր. Ոյժիս պակսած ատենը զիս մի՛ թողուր։
zohrab-1805▾ eastern-1994▾ western am▾
70:970:9 Не отвергни меня во время старости; когда будет оскудевать сила моя, не оставь меня,
70:9 μὴ μη not ἀπορρίψῃς απορριπτω toss away με με me εἰς εις into; for καιρὸν καιρος season; opportunity γήρους γηρας old age ἐν εν in τῷ ο the ἐκλείπειν εκλειπω leave off; cease τὴν ο the ἰσχύν ισχυς force μου μου of me; mine μὴ μη not ἐγκαταλίπῃς εγκαταλειπω abandon; leave behind με με me
70:9. ne proicias me in tempore senectutis cum defecerit fortitudo mea ne derelinquas meCast me not off in the time of old age: when my strength shall fail, do not thou forsake me.
9. Cast me not off in the time of old age; forsake me not when my strength faileth.
Cast me not off in the time of old age; forsake me not when my strength faileth:

70:9 Не отвергни меня во время старости; когда будет оскудевать сила моя, не оставь меня,
70:9
μὴ μη not
ἀπορρίψῃς απορριπτω toss away
με με me
εἰς εις into; for
καιρὸν καιρος season; opportunity
γήρους γηρας old age
ἐν εν in
τῷ ο the
ἐκλείπειν εκλειπω leave off; cease
τὴν ο the
ἰσχύν ισχυς force
μου μου of me; mine
μὴ μη not
ἐγκαταλίπῃς εγκαταλειπω abandon; leave behind
με με me
70:9. ne proicias me in tempore senectutis cum defecerit fortitudo mea ne derelinquas me
Cast me not off in the time of old age: when my strength shall fail, do not thou forsake me.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
71:9: Cast me not off in the time of old age - The original might be translated and paraphrased thus: "Thou wilt not cast me off till the time of old age; and according to the failure of my flesh, thou wilt not forsake me." My expectation of rest and happiness will not be deferred till the time that I shall be an aged man, Thou wilt not withdraw thy presence from me as my flesh decays, and as my natural strength abates; but, on the contrary, as my outward man decays, my inward man shall be renewed day by day. It was in David's old age that the rebellion of Absalom took place.
Albert Barnes: Notes on the Bible - 1834
71:9: Cast me not off in the time of old age - When old age comes with its infirmities; its weaknesses; its trials. When my strength fails me; when my eyes grow dim; when my knees totter; when my friends have died; when I am no longer able to labor for my support; when the buoyant feelings of earlier years are no more; when my old companions and associates are gone, and I am left alone. Thou who didst watch over me in infancy; who didst guard me in childhood and youth; who hast defended me in manhood; who hast upheld me in the days of sickness, danger, bereavement, trouble - do thou not leave me when, in advanced years, I have special need of thy care; when I have reason to apprehend that there may come upon me, in that season of my life, troubles that I have never known before; when I shall not have the strength, the buoyancy, the elasticity, the ardor, the animal spirits of other years, to enable me to meet those troubles; and when I shall have none of the friends to cheer me whom I had in the earlier periods of my course. It is not unnatural or improper for a man who sees old age coming upon him to pray for special grace, and special strength, to enable him to meet what he cannot ward off, and what he cannot but dread; for who can look upon the infirmities of old age as coming upon himself but with sad and pensive feelings? Who would wish "to be" an old man? Who can look upon a man tottering with years, and broken down with infirmities - a man whose sight and hearing are gone - a man who is alone amidst the graves of all the friends that he had in early life - a man who is a burden to himself and to the world, a man who has reached the "last scene of all, that ends the strange eventful history," that scene of
"Second childishness and mere oblivion,
Sans teeth, sans eyes, sans taste, sans everything," -
That scene when one can say,
"I have lived long enough; my way of life
Is fallen into the sear, the yellow leaf;
And that which should accompany old age,
As honor, love, obedience, troops of friends,
I must not look to have,"
Who can think of all this, and not pray for special grace for himself should he live to see those days of infirmity and weakness? And who, in view of such infirmities, can fail to see the propriety of seeking the favor of God in early years? Compare Ecc 12:1-6.
Forsake me not when my strength faileth - As I may expect it to do, when I grow old. A man can lay up nothing better for the infirmities of old age than the favor of God sought, by earnest prayer, in the days of his youth and his maturer years.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:9: Cast: Psa 71:18, Psa 92:13-15; Isa 46:4; Ti2 1:12, Ti2 4:18
old age: This determines the period when this Psalm was composed; for it was in David's old age that the rebellion of Absalom took place.
when: Psa 73:26, Psa 90:10; Sa2 19:35, Sa2 21:15-17; Ecc 12:1-7
Geneva 1599
71:9 Cast me not off in the time of (g) old age; forsake me not when my strength faileth.
(g) You who helped me in my youth when I had more strength, help me now even more in my old age and weakness.
John Gill
71:9 Cast me not off in the time of old age,.... The Lord never casts off nor casts away his people, whom he foreknew; they are near unto him; they are on his heart, and are engraven on the palms of his hands; and they shall never be removed from his heart's love, nor out of his arms, nor out of his covenant, and shall always be the objects of his care: he bears and carries them to old age, and even to hoary hairs: the Lord had been the guide of David's youth, and his trust then, Ps 71:5; and now he desires he would be the staff of his old age; at which age he was when Absalom rebelled against him;
forsake me not when my strength faileth: as it does when old age comes on; then the keepers of the house tremble, and the strong men bow themselves, and especially at death, when flesh and heart fail; but God will never forsake his people, neither in youth nor in old age, neither in life nor at death.
70:1070:10: Ասացին թշնամիք իմ ինձ, եւ ոյք պաշարեցին զանձն իմ, խորհեցան ՚ի միասին եւ ասացին.
10 Թշնամիներս իմ մասին խօսեցին եւ ինձ պաշարողները միասին խորհուրդ արեցին ու ասացին.
10 Վասն զի թշնամիներս ինծի համար կը խօսին Ու իմ անձս պաշարողները մէկտեղ խորհուրդ կ’ընեն
Ասացին թշնամիք իմ ինձ, եւ ոյք պաշարեցին զանձն իմ, խորհեցան ի միասին:

70:10: Ասացին թշնամիք իմ ինձ, եւ ոյք պաշարեցին զանձն իմ, խորհեցան ՚ի միասին եւ ասացին.
10 Թշնամիներս իմ մասին խօսեցին եւ ինձ պաշարողները միասին խորհուրդ արեցին ու ասացին.
10 Վասն զի թշնամիներս ինծի համար կը խօսին Ու իմ անձս պաշարողները մէկտեղ խորհուրդ կ’ընեն
zohrab-1805▾ eastern-1994▾ western am▾
70:1070:10 ибо враги мои говорят против меня, и подстерегающие душу мою советуются между собою,
70:10 ὅτι οτι since; that εἶπαν επω say; speak οἱ ο the ἐχθροί εχθρος hostile; enemy μου μου of me; mine ἐμοὶ εμοι me καὶ και and; even οἱ ο the φυλάσσοντες φυλασσω guard; keep τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἐβουλεύσαντο βουλευω intend; deliberate ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him
70:10. quia dixerunt inimici mei mihi et qui observabant animam meam inierunt consilium pariterFor my enemies have spoken against me; and they that watched my soul have consulted together,
10. For mine enemies speak concerning me; and they that watch for my soul take counsel together,
For mine enemies speak against me; and they that lay wait for my soul take counsel together:

70:10 ибо враги мои говорят против меня, и подстерегающие душу мою советуются между собою,
70:10
ὅτι οτι since; that
εἶπαν επω say; speak
οἱ ο the
ἐχθροί εχθρος hostile; enemy
μου μου of me; mine
ἐμοὶ εμοι me
καὶ και and; even
οἱ ο the
φυλάσσοντες φυλασσω guard; keep
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
ἐβουλεύσαντο βουλευω intend; deliberate
ἐπὶ επι in; on
τὸ ο the
αὐτὸ αυτος he; him
70:10. quia dixerunt inimici mei mihi et qui observabant animam meam inierunt consilium pariter
For my enemies have spoken against me; and they that watched my soul have consulted together,
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Adam Clarke: Commentary on the Bible - 1831
71:10: Lay wait for my soul - They seek to destroy my life.
Albert Barnes: Notes on the Bible - 1834
71:10: For mine enemies speak against me - That is, they said substantially, as it is stated in Psa 71:11, that God had forsaken him, and that therefore, they would arise and punish him, or treat him as an outcast from God.
And they that lay wait for my soul - For my life; or, to take my life. The margin here - as the Hebrew - is, "watch," or "observe." The "watchers for my life;" that is, they who watch for an opportunity to take my life, or to destroy me.
Take counsel together - About the best means of accomplishing their object.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:10: and they: Psa 10:9, Psa 56:6; Pro 1:11
lay wait for: Heb. watch or observe, Psa 37:32, Psa 37:33; Sa1 19:11; Jer 20:10
take: Psa 2:2, Psa 83:3; Sa2 17:1-14; Mat 26:3, Mat 26:4, Mat 27:1
John Gill
71:10 For mine enemies speak against, me,.... Or "say unto me" (y) what is expressed in the following verse, "God hath forsaken him"; and so these words are a reason of the above petitions: or "mine enemies speak to me"; or "of me" (z); not good, but evil, and so the Targum paraphrases it,
"for mine enemies speak evil against me;''
or concerning me. David had his enemies, and many, as Ahithophel, and others, who spake against him to the people, and thereby drew many with them into rebellion against him; and particularly Shimei spoke against him, and cursed him, calling him a bloody man, a man of Belial, 2Kings 16:7;
and they that lay wait for my soul; or "life"; that laid snares for him; or lay in ambush, and sought for an opportunity to take away his life: or "they that keep my soul", or "life" (a); that were his bodyguards that were about his person for the preservation of him; and so the Targum seems to understand it;
take counsel together; lay schemes and form plots how to destroy him, as Ahithophel did, 2Kings 16:20.
(y) "dixerunt mihi", Montanus. (z) "De me loquuti sunt, vel loquuntur", Tigurine version, Junius & Tremellius, Gejerus, Michaelis. (a) "custodientes animam meam", Pagninus, Montanus; "custodiebant", V. L.
Robert Jamieson, A. R. Fausset and David Brown
71:10 The craft and malicious taunts of his enemies now led him to call for aid (compare the terms used, 2Kings 17:12; Ps 3:2; Ps 7:2).
70:1170:11: Աստուած եթող զնա հալածեսցո՛ւք եւ հասցո՛ւք նմա, զի ո՛չ ոք է որ փրկէ զնա։
11 «Աստուած լքել է նրան, հալածենք նրան ու հասնենք նրա վրայ, քանզի չկայ մէկը, որ նրան փրկի»:
11 Ըսելով. «Աստուած թողուց զանիկա. Հալածեցէ՛ք ու բռնեցէ՛ք զանիկա, Վասն զի ալ ազատող չկայ»։
եւ ասացին. Աստուած եթող զնա` հալածեսցուք եւ հասցուք նմա, զի ոչ ոք է որ փրկէ զնա:

70:11: Աստուած եթող զնա հալածեսցո՛ւք եւ հասցո՛ւք նմա, զի ո՛չ ոք է որ փրկէ զնա։
11 «Աստուած լքել է նրան, հալածենք նրան ու հասնենք նրա վրայ, քանզի չկայ մէկը, որ նրան փրկի»:
11 Ըսելով. «Աստուած թողուց զանիկա. Հալածեցէ՛ք ու բռնեցէ՛ք զանիկա, Վասն զի ալ ազատող չկայ»։
zohrab-1805▾ eastern-1994▾ western am▾
70:1170:11 говоря: >.
70:11 λέγοντες λεγω tell; declare ὁ ο the θεὸς θεος God ἐγκατέλιπεν εγκαταλειπω abandon; leave behind αὐτόν αυτος he; him καταδιώξατε καταδιωκω hunt down; drive hard καὶ και and; even καταλάβετε καταλαμβανω apprehend αὐτόν αυτος he; him ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ὁ ο the ῥυόμενος ρυομαι rescue
70:11. dicentes Deus dereliquit eum persequimini et conprehendite eum quia non est qui eruatSaying: God hath forsaken him: pursue and take him, for there is none to deliver him.
11. Saying, God hath forsaken him: pursue and take him; for there is none to deliver.
Saying, God hath forsaken him: persecute and take him; for [there is] none to deliver:

70:11 говоря: <<Бог оставил его; преследуйте и схватите его, ибо нет избавляющего>>.
70:11
λέγοντες λεγω tell; declare
ο the
θεὸς θεος God
ἐγκατέλιπεν εγκαταλειπω abandon; leave behind
αὐτόν αυτος he; him
καταδιώξατε καταδιωκω hunt down; drive hard
καὶ και and; even
καταλάβετε καταλαμβανω apprehend
αὐτόν αυτος he; him
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
ο the
ῥυόμενος ρυομαι rescue
70:11. dicentes Deus dereliquit eum persequimini et conprehendite eum quia non est qui eruat
Saying: God hath forsaken him: pursue and take him, for there is none to deliver him.
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Adam Clarke: Commentary on the Bible - 1831
71:11: God hath forsaken him - "God, who has been his special help all through life, and who has guarded him so that no hand could be raised successfully against him, has now cast him off; therefore we shall easily prevail against him. His present adversity shows that God is no longer his friend." Thus men judge. "Secular prosperity is a proof of God's favor: adversity is a proof of his displeasure." But this is not God's way, except in especial judgments, etc. He never manifests his pleasure or displeasure by secular good or ill.
Albert Barnes: Notes on the Bible - 1834
71:11: Saying, God hath forsaken him - That is, God has given him over; he no longer protects him; he regards him as a wicked man, and we shall therefore, not only be "safe" in our attempts upon his life, but we shall be "justified" in those attempts.
Persecute and take him - It can be done safely now; it can be done with propriety.
For there is none to deliver him - He has no one now to whom to look; no one on whom he can rely. Abandoned by God and by man, he will be an easy prey. Compare the notes at Psa 41:7-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:11: God: Psa 3:2, Psa 37:25, Psa 37:28, Psa 41:7, Psa 41:8, Psa 42:10; Mat 27:42, Mat 27:43, Mat 27:46, Mat 27:49
for there: Psa 7:2, Psa 50:22; Ch2 32:13, Ch2 32:14; Dan 3:15
Geneva 1599
71:11 Saying, (h) God hath forsaken him: persecute and take him; for [there is] none to deliver [him].
(h) Thus the wicked both blaspheme God and triumph against his saints, as though he had forsaken them if he permits them to fall into their hands.
John Gill
71:11 Saying, God hath forsaken him,.... Good men may seem to others to be forsaken of God; and they themselves may sometimes think they are; and they may be forsaken for a small moment, when God withdraws his gracious presence, or does not afford immediate help; but never finally and totally. This David's enemies concluded, from the distressed condition he was in, being obliged to leave his family and court, and flee from his son, and wander up and down with a small retinue; and this they said to one another, to encourage themselves to lay violent hands upon him, which they thought they might do with ease and impunity; wherefore it follows,
persecute and take him; pursue after him eagerly and diligently; lose no time; and, when come up to him, seize upon him, without any fear of God or man;
for there is none to deliver him; out of our hands. God will not, for he has forsaken him; and men cannot, for he has not an army sufficient to defend him or recover him.
70:1270:12: Աստուած իմ մի՛ հեռի առնիր յինէն, եւ Աստուած յօգնել ինձ նայեա՛ց[7105]։ [7105] Յօրինակին պակասէր.Աստուած իմմի՛ հեռի առնիր յի՛՛։
12 Աստուա՛ծ իմ, հեռու մի՛ մնա ինձնից, եւ ինձ օգնութեա՛ն հասիր, Աստուա՛ծ:
12 Ո՛վ Աստուած, ինձմէ մի՛ հեռանար։Ո՛վ իմ Աստուածս, ինծի օգնելու արտորացի՛ր։
Աստուած իմ, մի՛ հեռի առնիր յինէն, եւ, Աստուած, յօգնել ինձ նայեաց:

70:12: Աստուած իմ մի՛ հեռի առնիր յինէն, եւ Աստուած յօգնել ինձ նայեա՛ց[7105]։
[7105] Յօրինակին պակասէր.Աստուած իմմի՛ հեռի առնիր յի՛՛։
12 Աստուա՛ծ իմ, հեռու մի՛ մնա ինձնից, եւ ինձ օգնութեա՛ն հասիր, Աստուա՛ծ:
12 Ո՛վ Աստուած, ինձմէ մի՛ հեռանար։Ո՛վ իմ Աստուածս, ինծի օգնելու արտորացի՛ր։
zohrab-1805▾ eastern-1994▾ western am▾
70:1270:12 Боже! не удаляйся от меня; Боже мой! поспеши на помощь мне.
70:12 ὁ ο the θεός θεος God μὴ μη not μακρύνῃς μακρυνω from; away ἐμοῦ εμου my ὁ ο the θεός θεος God μου μου of me; mine εἰς εις into; for τὴν ο the βοήθειάν βοηθεια help μου μου of me; mine πρόσχες προσεχω pay attention; beware
70:12. Deus ne elongeris a me Deus meus ad auxiliandum mihi festinaO God, be not thou far from me: O my God, make haste to my help.
12. O God, be not far from me: O my God, make haste to help me.
O God, be not far from me: O my God, make haste for my help:

70:12 Боже! не удаляйся от меня; Боже мой! поспеши на помощь мне.
70:12
ο the
θεός θεος God
μὴ μη not
μακρύνῃς μακρυνω from; away
ἐμοῦ εμου my
ο the
θεός θεος God
μου μου of me; mine
εἰς εις into; for
τὴν ο the
βοήθειάν βοηθεια help
μου μου of me; mine
πρόσχες προσεχω pay attention; beware
70:12. Deus ne elongeris a me Deus meus ad auxiliandum mihi festina
O God, be not thou far from me: O my God, make haste to my help.
12. O God, be not far from me: O my God, make haste to help me.
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Albert Barnes: Notes on the Bible - 1834
71:12: O God, be not far from me - See the notes at Psa 22:11.
O my God, make haste for my help - See the notes at Psa 40:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:12: O God: Psa 22:11, Psa 22:19, Psa 35:22, Psa 38:21, Psa 38:22, Psa 69:18
make: Psa 70:1, Psa 70:2, Psa 143:7
Geneva 1599
71:12 O God, be not far from me: O (i) my God, make haste for my help.
(i) In calling him his God, he puts back the false reports of the adversaries who said God had forsaken him.
John Gill
71:12 O God, be not far from me,.... God is everywhere, at hand and afar off, with regard to his being, power, and providence; his glorious presence is in heaven, his gracious presence is with his people; but, when he hides his face, he seems to be at a distance; and this they cannot bear, and therefore deprecate it; see Ps 10:1;
O my God, make haste for my help; he knew that his help was in God, and that there was none for him elsewhere; and that he could help him when none else could, and was a present help in time of trouble; and it being such a time with him, and his case desperate, he desires the Lord that he would make haste; and he addresses him as his own God, the consideration of which encouraged his faith and hope in him, and carried in it an argument to help him; see Ps 119:94.
Robert Jamieson, A. R. Fausset and David Brown
71:12 (Compare Ps 22:19; Ps 40:4).
70:1370:13: Ամաչեսցեն եւ պատկառեսցին որ չարախօս կային զանձնէ իմմէ, զգեցցին զամօթ եւ զպատկառանս ոյք խնդրէին ինձ չար[7106]։ [7106] Ոմանք.Ամաչեսցեն եւ պակասեսցին ոյք չա՛՛։
13 Թող ամաչեն ու կորստեան մատնուեն ինձ չարախօսողները, թող ամօթանք ու խայտառակութիւն կրեն իմ դէմ չար խորհողները:
13 Թող ամչնան ու կորսուին իմ անձիս հակառակորդները, Նախատինքով ու ամօթով թող ծածկուին ինծի չարութիւն ուզողները։
Ամաչեսցեն եւ պակասեսցին որ չարախօս կային զանձնէ իմմէ, զգեցցին զամօթ եւ զպատկառանս ոյք խնդրէին ինձ չար:

70:13: Ամաչեսցեն եւ պատկառեսցին որ չարախօս կային զանձնէ իմմէ, զգեցցին զամօթ եւ զպատկառանս ոյք խնդրէին ինձ չար[7106]։
[7106] Ոմանք.Ամաչեսցեն եւ պակասեսցին ոյք չա՛՛։
13 Թող ամաչեն ու կորստեան մատնուեն ինձ չարախօսողները, թող ամօթանք ու խայտառակութիւն կրեն իմ դէմ չար խորհողները:
13 Թող ամչնան ու կորսուին իմ անձիս հակառակորդները, Նախատինքով ու ամօթով թող ծածկուին ինծի չարութիւն ուզողները։
zohrab-1805▾ eastern-1994▾ western am▾
70:1370:13 Да постыдятся и исчезнут враждующие против души моей, да покроются стыдом и бесчестием ищущие мне зла!
70:13 αἰσχυνθήτωσαν αισχυνω shame; ashamed καὶ και and; even ἐκλιπέτωσαν εκλειπω leave off; cease οἱ ο the ἐνδιαβάλλοντες ενδιαβαλλω the ψυχήν ψυχη soul μου μου of me; mine περιβαλέσθωσαν περιβαλλω drape; clothe αἰσχύνην αισχυνη shame καὶ και and; even ἐντροπὴν εντροπη reproach οἱ ο the ζητοῦντες ζητεω seek; desire τὰ ο the κακά κακος bad; ugly μοι μοι me
70:13. confundantur et consumantur adversarii animae meae operiantur obprobrio et confusione qui quaerunt malum mihiLet them be confounded and come to nothing that detract my soul; let them be covered with confusion and blame that seek my hurt.
13. Let them be ashamed consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt.
Let them be confounded [and] consumed that are adversaries to my soul; let them be covered [with] reproach and dishonour that seek my hurt:

70:13 Да постыдятся и исчезнут враждующие против души моей, да покроются стыдом и бесчестием ищущие мне зла!
70:13
αἰσχυνθήτωσαν αισχυνω shame; ashamed
καὶ και and; even
ἐκλιπέτωσαν εκλειπω leave off; cease
οἱ ο the
ἐνδιαβάλλοντες ενδιαβαλλω the
ψυχήν ψυχη soul
μου μου of me; mine
περιβαλέσθωσαν περιβαλλω drape; clothe
αἰσχύνην αισχυνη shame
καὶ και and; even
ἐντροπὴν εντροπη reproach
οἱ ο the
ζητοῦντες ζητεω seek; desire
τὰ ο the
κακά κακος bad; ugly
μοι μοι me
70:13. confundantur et consumantur adversarii animae meae operiantur obprobrio et confusione qui quaerunt malum mihi
Let them be confounded and come to nothing that detract my soul; let them be covered with confusion and blame that seek my hurt.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
71:13: Let them be confounded - They shall be confounded: these are prophetic denunciations.
Albert Barnes: Notes on the Bible - 1834
71:13: Let them be confounded and consumed - See the notes at the similar passage in Psa 35:4. The sentiment in this verse is the same; the language is slightly varied. See also Psa 40:14, where the same sentiment occurs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:13: Let them be: etc. "They shall be confounded," etc.. these are prophetic denunciations. Psa 71:24, Psa 6:10, Psa 35:4, Psa 35:26, Psa 40:14, Psa 40:15; Isa 41:11; Jer 20:11
covered: Psa 109:29, Psa 132:18; Pe1 5:5
Carl Friedrich Keil and Franz Delitzsch
71:13
In view of Ps 40:15 (Ps 70:3), Ps 35:4, Ps 35:26; Ps 109:29, and other passages, the reading of יכּלמוּ, with the Syriac, instead of יכלוּ in Ps 71:13 commends itself; but there are also other instances in this Psalm of a modification of the original passages, and the course of the thoughts is now climactic: confusion, ruin (cf. Ps 6:11), and in fact ruin accompanied by reproach and shame. This is the fate that the poet desires for his deadly foes. In prospect of this he patiently composes himself, Ps 71:14 (cf. 31:25); and when righteous retribution appears, he will find new matter and ground and motive for the praise of God in addition to all such occasion as he has hitherto had. The late origin of the Psalm betrays itself again here; for instead of the praet. Hiph. הוסיף (which is found only in the Books of Kings and in Ecclesiastes), the older language made use of the praet. Ka. Without ceasing shall his mouth tell (ספּר, as in Jer 51:10) of God's righteousness, of God's salvation for he knows not numbers, i.e., the counting over or through of them (Ps 139:17.);
(Note: The lxx renders οὐκ ἔγνων πραγματείας; the Psalterium Romanum, non cognovi negotiationes; Psalt. Gallicum (Vulgate), non cognovi literaturam (instead of which the Psalt. Hebr., literaturas). According to Bttcher, the poet really means that he did not understand the art of writing.)
the divine proofs of righteousness or salvation עצמוּ מסּפּר (Ps 40:6), they are in themselves endless, and therefore the matter also which they furnish for praise is inexhaustible. He will tell those things which cannot be so reckoned up; he will come with the mighty deeds of the Lord Jahve, and with praise acknowledge His righteousness, Him alone. Since גּברות, like the New Testament δυνάμεις, usually signifies the proofs of the divine גּבוּרה (e.g., Ps 20:7), the Beth is the Beth of accompaniment, as e.g., in Ps 40:8; Ps 66:13. בּוא בּ, vernire cum, is like Arab. j'â' b (atâ), equivalent to afferre, he will bring the proofs of the divine power, this rich material, with him. It is evident from Ps 71:18. that בגברות does not refer to the poet (in the fulness of divine strength), but, together with צדקתך, forms a pair of words that have reference to God. לבדּך, according to the sense, joins closely upon the suffix of צדקתך (cf. Ps 83:19): Thy righteousness (which has been in mercy turned towards me), Thine alone (te solum = tui solius). From youth up God has instructed him, viz., in His ways (Ps 25:4), which are worthy of all praise, and hitherto (עד־הנּה, found only in this passage in the Psalter, and elsewhere almost entirely confined to prose) has he, "the taught of Jahve" (למּוּד ה), had to praise the wonders of His rule and of His leadings. May God, then, not forsake him even further on עד־זקנה ושׂיבה. The poet is already old (זקן), and is drawing ever nearer to שׂיבה, silvery, hoary old age (cf. 1Kings 12:2). May God, then, in this stage of life also to which he has attained, preserve him in life and in His favour, until (עד = עד־אשׁר, as in Ps 132:5; Gen 38:11, and frequently) he shall have declared His arm, i.e., His mighty interposition in human history, to posterity (דּור), and to all who shall come (supply אשׁר), i.e., the whole of the future generation, His strength, i.e., the impossibility of thwarting His purposes. The primary passage for this is Ps 22:31.
John Gill
71:13 Let them be confounded,.... See Ps 70:2;
and consumed; like smoke; see Ps 37:20; as antichrist will be with the breath of Christ's mouth, and the brightness of his coming, Th2 2:8;
that are adversaries to my soul; that hated him with a diabolical hatred, as the devil hates the souls of men, and who has his name "Satan" from the word here used; all wicked men are Satans, full of enmity against God, and all good men; and such were David's enemies, spiteful and malicious, and nothing would satisfy them but his life;
let them be covered with reproach and dishonour; as with a garment:
that seek my hurt; see Ps 35:26; as Absalom and his company; so Arama.
Robert Jamieson, A. R. Fausset and David Brown
71:13 (Compare Ps 35:4; Ps 40:14).
70:1470:14: Ես յամենայն ժամ յուսացայց, եւ յաւելից յօրհնութիւնս քո[7107]։ [7107] Ոմանք.Յուսացայ, եւ յաւե՛՛։
14 Ես յարաժամ պիտի յուսամ եւ աւելի ու աւելի պիտի օրհնեմ քեզ:
14 Բայց ես ամէն ատեն պիտի յուսամ Եւ քու գովաբանութիւններդ պիտի աւելցնեմ։
Ես յամենայն ժամ յուսացայց, եւ յաւելից յօրհնութիւնս քո:

70:14: Ես յամենայն ժամ յուսացայց, եւ յաւելից յօրհնութիւնս քո[7107]։
[7107] Ոմանք.Յուսացայ, եւ յաւե՛՛։
14 Ես յարաժամ պիտի յուսամ եւ աւելի ու աւելի պիտի օրհնեմ քեզ:
14 Բայց ես ամէն ատեն պիտի յուսամ Եւ քու գովաբանութիւններդ պիտի աւելցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
70:1470:14 А я всегда буду уповать [на Тебя] и умножать всякую хвалу Тебе.
70:14 ἐγὼ εγω I δὲ δε though; while διὰ δια through; because of παντὸς πας all; every ἐλπιῶ ελπιζω hope καὶ και and; even προσθήσω προστιθημι add; continue ἐπὶ επι in; on πᾶσαν πας all; every τὴν ο the αἴνεσίν αινεσις singing praise σου σου of you; your
70:14. ego autem iugiter expectabo et adiciam super omnes laudationes tuasBut I will always hope; and will add to all thy praise.
14. But I will hope continually, and will praise thee yet more and more.
But I will hope continually, and will yet praise thee more and more:

70:14 А я всегда буду уповать [на Тебя] и умножать всякую хвалу Тебе.
70:14
ἐγὼ εγω I
δὲ δε though; while
διὰ δια through; because of
παντὸς πας all; every
ἐλπιῶ ελπιζω hope
καὶ και and; even
προσθήσω προστιθημι add; continue
ἐπὶ επι in; on
πᾶσαν πας all; every
τὴν ο the
αἴνεσίν αινεσις singing praise
σου σου of you; your
70:14. ego autem iugiter expectabo et adiciam super omnes laudationes tuas
But I will always hope; and will add to all thy praise.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 But I will hope continually, and will yet praise thee more and more. 15 My mouth shall show forth thy righteousness and thy salvation all the day; for I know not the numbers thereof. 16 I will go in the strength of the Lord GOD: I will make mention of thy righteousness, even of thine only. 17 O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works. 18 Now also when I am old and grayheaded, O God, forsake me not; until I have showed thy strength unto this generation, and thy power to every one that is to come. 19 Thy righteousness also, O God, is very high, who hast done great things: O God, who is like unto thee! 20 Thou, which hast showed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth. 21 Thou shalt increase my greatness, and comfort me on every side. 22 I will also praise thee with the psaltery, even thy truth, O my God: unto thee will I sing with the harp, O thou Holy One of Israel. 23 My lips shall greatly rejoice when I sing unto thee; and my soul, which thou hast redeemed. 24 My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame, that seek my hurt.
David is here in a holy transport of joy and praise, arising from his faith and hope in God; we have both together v. 14, where there is a sudden and remarkable change of his voice; his fears are all silenced, his hopes raised, and his prayers turned into thanksgivings. "Let my enemies say what they will, to drive me to despair, I will hope continually, hope in all conditions, in the most cloudy and dark day; I will live upon hope and will hope to the end." Since we hope in one that will never fail us, let not our hope in him fail us, and then we shall praise him yet more and more. "The more they reproach me the more closely will I cleave to thee; I will praise thee more and better than ever I have done yet." The longer we live the more expert we should grow in praising God and the more we should abound in it. I will add over and above all thy praise, all the praise I have hitherto offered, for it is all too little. When we have said all we can, to the glory of God's grace, there is still more to be said; it is a subject that can never be exhausted, and therefore we should never grow weary of it. Now observe, in these verses,
I. How his heart is established in faith and hope; and it is a good thing that the heart be so established. Observe,
1. What he hopes in, v. 16. (1.) In the power of God: "I will go in the strength of the Lord God, not sit down in despair, but stir up myself to and exert myself in my work and warfare, will go forth and go on, not in any strength of my own, but in God's strength--disclaiming my own sufficiency and depending on him only as all-sufficient--in the strength of his providence and in the strength of his grace." We must always go about God's work in his strength, having our eyes up unto him to work in us both to will and to do. (2.) In the promise of God: "I will make mention of thy righteousness, that is, thy faithfulness to every word which thou hast spoken, the equity of thy disposals, and thy kindness to thy people that trust in thee. This I will make mention of as my plea in prayer for thy mercy." We may very fitly apply it to the righteousness of Christ, which is called the righteousness of God by faith, and which is witnessed by the law and the prophets; we must depend upon God's strength for assistance and upon Christ's righteousness for acceptance. In the Lord have I righteousness and strength, Isa. xlv. 24.
2. What he hopes for.
(1.) He hopes that God will not leave him in his old age, but will be the same to him to the end that he had been all along, v. 17, 18. Observe here, [1.] What God had done for him when he was young: Thou hast taught me from my youth. The good education and good instructions which his parents gave him when he was young he owns himself obliged to give God thanks for as a great favour. It is a blessed thing to be taught of God from our youth, from our childhood to know the holy scriptures, and it is what we have reason to bless God for. [2.] What he had done for God when he was middle-aged: He had declared all God's wondrous works. Those that have not good when they are young must be doing good when they are grown up, and must continue to communicate what they have received. We must own that all the works of God's goodness to us are wondrous works, admiring he should do so much for us who are so undeserving, and we must make it our business to declare them, to the glory of God and the good of others. [3.] What he desired of God now that he was old: Now that I am old and gray-headed, dying to this world and hastening to another, O God! forsake me not. This is what he earnestly desires and confidently hopes for. Those that have been taught of God from their youth, and have made it the business of their lives to honour him, may be sure that he will not leave them when they are old and gray-headed, will not leave them helpless and comfortless, but will make the evil days of old age their best days, and such as they shall have occasion to say they have pleasure in. [4.] What he designed to do for God in his old age: "I will not only show thy strength, by my own experience of it, to this generation, but I will leave my observations upon record for the benefit of posterity, and so who it to every one that is to come." As long as we live we should be endeavouring to glorify God and edify one another; and those that have had the largest and longest experience of the goodness of God to them should improve their experiences for the good of their friends. It is a debt which the old disciples of Christ owe to the succeeding generations to leave behind them a solemn testimony to the power, pleasure, and advantage of religion, and the truth of God's promises.
(2.) He hopes that God would revive him and raise him up out of his present low and disconsolate condition (v. 20): Thou who hast made me to see and feel great and sore troubles, above most men, shalt quicken me again. Note, [1.] The best of God's saints and servants are sometimes exercised with great and sore troubles in this world. [2.] God's hand is to be eyed in all the troubles of the saints, and that will help to extenuate them and make them seem light. He does not say, "Thou hast burdened me with those troubles," but "shown them to me," as the tender father shows the child the rod to keep him in awe. [3.] Though God's people be brought ever so low he can revive them and raise them up. Are they dead? he can quicken them again. See 2 Cor. i. 9. Are they buried, as dead men out of mind? he can bring them up again from the depths of the earth, can cheer the most drooping spirit and raise the most sinking interest. [4.] If we have a due regard to the hand of God in our troubles, we may promise ourselves, in due time, a deliverance out of them. Our present troubles, though great and sore, shall be no hindrance to our joyful resurrection from the depths of the earth, witness our great Master, to whom this may have some reference; his Father showed him great and sore troubles, but quickened him and brought him up from the grave.
(3.) He hopes that God would not only deliver him out of his troubles, but would advance his honour and joy more than ever (v. 21): "Thou shalt not only restore me to my greatness again, but shalt increase it, and give me a better interest, after this shock, than before; thou shalt not only comfort me, but comfort me on every side, so that I shall see nothing black or threatening on any side." Note, Sometimes God makes his people's troubles contribute to the increase of their greatness, and their sun shines the brighter for having been under a cloud. If he make them contribute to the increase of their goodness, that will prove in the end the increase of their greatness, their glory; and if he comfort them on every side, according to the time and degree wherein he has afflicted them on every side, they will have no reason to complain. When our Lord Jesus was quickened again, and brought back from the depths of the earth, his greatness was increased, and he entered on the joy set before him.
(4.) He hopes that all his enemies would be put to confusion, v. 24. He speaks of it with the greatest assurance as a thing done, and triumphs in it accordingly: They are confounded, they are brought to shame, that seek my hurt. His honour would be their disgrace and his comfort their vexation.
II. Let us now see how his heart is enlarged in joy and praises, how he rejoices in hope, and sings in hope for we are saved by hope.
1. He will speak of God's righteousness and his salvation, as great things, things which he was well acquainted with, and much affected with, which he desired God might have the glory of and others might have the comfortable knowledge of (v. 15): My mouth shall show forth thy righteousness and thy salvation; and again (v. 24), My tongue shall talk of thy righteousness, and this all the day. God's righteousness, which David seems here to be in a particular manner affected with, includes a great deal: the rectitude of his nature, the equity of his providential disposals, the righteous laws he has given us to be ruled by, the righteous promises he has given us to depend upon, and the everlasting righteousness which his Son has brought in for our justification. God's righteousness and his salvation are here joined together; let no man think to put them asunder, nor expect salvation without righteousness, Ps. l. 23. If these two are made the objects of our desire, let them be made the subjects of our discourse all the day, for they are subjects that can never be exhausted.
2. He will speak of them with wonder and admiration, as one astonished at the dimensions of divine love and grace, the height and depth, the length and breadth, of it: "I know not the numbers thereof, v. 15. Though I cannot give a particular account of thy favours to me, they are so many, so great (if I would count them, they are more in number than the sand, Ps. xl. 5), yet, knowing them to be numberless, I will be still speaking of them, for in them I shall find new matter," v. 19. The righteousness that is in God is very high; that which is done by him for his people is very great: put both together, and we shall say, O God! who is like unto thee? This is praising God, acknowledging his perfections and performances to be, (1.) Above our conception; they are very high and great, so high that we cannot apprehend them, so great that we cannot comprehend them. (2.) Without any parallel; no being like him, no works like his: O God! who is like unto thee? None in heaven, none on earth, no angel, no king. God is a non-such; we do not rightly praise him if we do not own him to be so.
3. He will speak of them with all the expressions of joy and exultation, v. 22, 23. Observe,
(1.) How he would eye God in praising him. [1.] As a faithful God: I will praise thee, even thy truth. God is made known by his word; if we praise that, and the truth of that, we praise him. By faith we set to our seal that God is true; and so we praise his truth. [2.] As a God in covenant with him: "O my God! whom I have consented to and avouched for mine." As in our prayers, so in our praises, we must look up to God as our God, and give him the glory of our interest in him and relation to him. [3.] As the Holy One of Israel, Israel's God in a peculiar manner, glorious in his holiness among that people and faithful to his covenant with them. It is God's honour that he is a Holy One; it is his people's honour that he is the Holy One of Israel.
(2.) How he will express his joy and exultation. [1.] With his hand, in sacred music--with the psaltery, with the harp; at these David excelled, and the best of his skill shall be employed in setting forth God's praises to such advantage as might affect others. [2.] With his lips, in sacred songs: "Unto thee will I sing, to thy honour, and with a desire to be accepted of thee. My lips shall greatly rejoice when I sing unto thee, knowing they cannot be better employed." [3.] In both with his heart: "My soul shall rejoice which thou hast redeemed." Note, First, Holy joy is the very heart and life of thankful praise. Secondly, We do not make melody to the Lord, in singing his praises, if we do not do it with our hearts. My lips shall rejoice, but that is nothing; lip-labour, though ever so well laboured, if that be all, is but lost labour in serving God; the soul must be at work, and with all that is within us we must bless his holy name, else all about us is worth little. Thirdly, Redeemed souls ought to be joyful thankful souls. The work of redemption ought, above all God's works, to be celebrated by us in our praises. The Lamb that was slain, and has redeemed us to God, must therefore be counted worthy of all blessing and praise.
Adam Clarke: Commentary on the Bible - 1831
71:14: I will hope continually - I shall expect deliverance after deliverance, and blessing after blessing; and, in consequence, I will praise thee more and more. As thy blessings abound, so shall my praises.
Albert Barnes: Notes on the Bible - 1834
71:14: But I will hope continually - I will always cherish hope; I will not give up to despair. I will trust in God whatever may be the number, the power, and the confidence of my enemies. None of these things shall make me despair, for as long as I have a God, I have every ground for hope. No man should despair who has God for his Friend. Compare Psa 42:5, Psa 42:11; Psa 43:5.
And will yet praise thee more and more - literally, "I will add upon all thy praise." That is, I will accumulate it; I will increase it. He saw abundant cause in the past for praising God; he had such confidence in him, and he felt such an assurance that he would interpose in his behalf, that he did not doubt that in the future dealings of God with him, he would have every reason to "add" to that praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:14: But: Psa 43:5; Job 13:15; Lam 3:21, Lam 3:26; Heb 10:35; Pe1 1:13; Jo1 3:3
praise: Psa 71:6; Phi 1:9; Th1 4:10; Pe2 3:18
John Gill
71:14 But I will hope continually,.... For deliverance and salvation from present outward troubles, for; more grace here and glory hereafter: it is the excellency of the grace of hope to be exercised in times of affliction and distress, and with Abraham to believe in hope against hope; and then it is that this grace is eminently and remarkably useful: it is an anchor to the soul when in distress, which keeps it firm and steadfast; and an helmet, which covers the head in the day of battle; in the exercise of which the believer glories in tribulation: it is an abiding grace, and should be continually exercised by those that have it, which is to abound in it; but this must be through the power of the Holy Ghost, Rom 15:13;
and will yet praise thee more and more; or "will add to all thy praise" (b); to former praises and thanksgivings, fresh ones, as his mercies were renewed to him, and he was daily loaded with benefits.
(b) "omnibus laudibus tuis adjiciam", Tigurine version.
Robert Jamieson, A. R. Fausset and David Brown
71:14 The ruin of his enemies, as illustrating God's faithfulness, is his deliverance, and a reason for future confidence.
70:1570:15: Բերան իմ պատմեսցէ զարդարութիւնս քո, զօրհանապազ զգովութիւնս քո։ Որպէս ո՛չ թէ խարդախութիւն ինչ գիտէի ես դպրութեան[7108]. [7108] Ոմանք.Խարդախութեամբ ինչ գիտէի զդպրութիւն. (16) այլ մտից ՚ի զօ՛՛։
15 Բերանս պիտի պատմի քո արդարութիւնն ու ամէն օր՝ քո գովքը, եւ ես մատեանում արձանագրուած դրանց թիւը չպիտի խարդախեմ:
15 Բերանս պիտի պատմէ քու արդարութիւնդ, Ամէն օր՝ քու փրկութիւնդ, Վասն զի ես անոնց համրանքը չեմ գիտեր։
Բերան իմ պատմեսցէ զարդարութիւնս քո, զօրհանապազ [418]զգովութիւնս քո. որպէս ոչ թէ խարդախութիւն ինչ գիտէի ես դպրութեան:

70:15: Բերան իմ պատմեսցէ զարդարութիւնս քո, զօրհանապազ զգովութիւնս քո։ Որպէս ո՛չ թէ խարդախութիւն ինչ գիտէի ես դպրութեան[7108].
[7108] Ոմանք.Խարդախութեամբ ինչ գիտէի զդպրութիւն. (16) այլ մտից ՚ի զօ՛՛։
15 Բերանս պիտի պատմի քո արդարութիւնն ու ամէն օր՝ քո գովքը, եւ ես մատեանում արձանագրուած դրանց թիւը չպիտի խարդախեմ:
15 Բերանս պիտի պատմէ քու արդարութիւնդ, Ամէն օր՝ քու փրկութիւնդ, Վասն զի ես անոնց համրանքը չեմ գիտեր։
zohrab-1805▾ eastern-1994▾ western am▾
70:1570:15 Уста мои будут возвещать правду Твою, всякий день благодеяния Твои; ибо я не знаю им числа.
70:15 τὸ ο the στόμα στομα mouth; edge μου μου of me; mine ἐξαγγελεῖ εξαγγελλω report τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing σου σου of you; your ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day τὴν ο the σωτηρίαν σωτηρια safety σου σου of you; your ὅτι οτι since; that οὐκ ου not ἔγνων γινωσκω know γραμματείας γραμματεια office of the
70:15. os meum narrabit iustitiam tuam tota die salutare tuum quia non cognovi litteraturasMy mouth shall shew forth thy justice; thy salvation all the day long. Because I have not known learning,
15. My mouth shall tell of thy righteousness, of thy salvation all the day; for I know not the numbers .
My mouth shall shew forth thy righteousness [and] thy salvation all the day; for I know not the numbers:

70:15 Уста мои будут возвещать правду Твою, всякий день благодеяния Твои; ибо я не знаю им числа.
70:15
τὸ ο the
στόμα στομα mouth; edge
μου μου of me; mine
ἐξαγγελεῖ εξαγγελλω report
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
σου σου of you; your
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
τὴν ο the
σωτηρίαν σωτηρια safety
σου σου of you; your
ὅτι οτι since; that
οὐκ ου not
ἔγνων γινωσκω know
γραμματείας γραμματεια office of the
70:15. os meum narrabit iustitiam tuam tota die salutare tuum quia non cognovi litteraturas
My mouth shall shew forth thy justice; thy salvation all the day long. Because I have not known learning,
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Adam Clarke: Commentary on the Bible - 1831
71:15: I know not the numbers - I must be continually in the spirit of gratitude, praise, and obedience, for thy blessings to me are innumerable.
Albert Barnes: Notes on the Bible - 1834
71:15: My mouth shall show forth thy righteousness ... - See the notes at Psa 71:8. The word "righteousness" here refers to the righteous character of God, particularly as manifested in his behalf; the word "salvation" refers to what God had done to deliver him from his dangers.
For I know not the numbers thereof - That is, I cannot estimate the amount of thy favors; they are innumerable. See the notes at Psa 40:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:15: My mouth: Psa 71:8, Psa 71:24, Psa 22:22-25, Psa 30:12, Psa 40:9, Psa 40:10, Psa 145:2, Psa 145:5-14
all the day: Psa 35:28, Psa 89:16
I know: Psa 40:5, Psa 40:12, Psa 139:17, Psa 139:18
Geneva 1599
71:15 My mouth shall shew forth thy righteousness [and] thy salvation all the day; (k) for I know not the numbers [thereof].
(k) Because your benefits toward me are innumerable, I cannot but continually meditate and rehearse them.
John Gill
71:15 My mouth shall show forth thy righteousness,.... Both his punitive justice in taking vengeance on his enemies, agreeably to the above imprecations; and his faithfulness in the performance of promises of good things unto him; as also his essential righteousness displayed and glorified in the redemption that is by Christ; and particularly the righteousness of Christ, accepted of God, and imputed by him; which the psalmist with his mouth declared his faith in, expressed his joy at, and set forth in a strong manner the glory and excellency of it, and determined to make mention of it, and of that only, as in Ps 71:16;
and thy salvation all the day; both temporal and eternal; the glory of both, and praise for the same;
for I know not the numbers thereof; of that righteousness and salvation, the numerous blessings which are contained in them; see Ps 40:5; or "though I know not the numbers of them" (c); though he could not fully declare the glories and excellencies of the righteousness and salvation of God, and the numerous mercies and rich grace included in them; yet he would attempt to set them forth in the best way he could, though in a feeble and imperfect manner.
(c) "quamvis", Junius & Tremellius, Piscator, Gejerus; So Ainsworth.
John Wesley
71:15 The numbers - Of thy salvations and mercies vouchsafed to me.
Robert Jamieson, A. R. Fausset and David Brown
71:15 for I know . . . thereof--innumerable, as he had not time to count them.
70:1670:16: այլ մտի ՚ի զօրութիւնս Տեառն, եւ Տէր յիշեցի զարդարութիւնս քո միայն։
16 Ես պիտի մտնեմ Տիրոջ զօրութեան տակ եւ պիտի յիշեմ քո արդարութիւնը միայն, Տէ՛ր:
16 Պիտի քալեմ Տէր Եհովային զօրութիւնովը։Քու արդարութիւնդ, միայն քուկդ պիտի յիշեմ։
այլ մտից`` ի զօրութիւնս Տեառն. եւ, Տէր, յիշեցի զարդարութիւնս քո միայն:

70:16: այլ մտի ՚ի զօրութիւնս Տեառն, եւ Տէր յիշեցի զարդարութիւնս քո միայն։
16 Ես պիտի մտնեմ Տիրոջ զօրութեան տակ եւ պիտի յիշեմ քո արդարութիւնը միայն, Տէ՛ր:
16 Պիտի քալեմ Տէր Եհովային զօրութիւնովը։Քու արդարութիւնդ, միայն քուկդ պիտի յիշեմ։
zohrab-1805▾ eastern-1994▾ western am▾
70:1670:16 Войду в {размышление} о силах Господа Бога; воспомяну правду Твою единственно Твою.
70:16 εἰσελεύσομαι εισερχομαι enter; go in ἐν εν in δυναστείᾳ δυναστεια lord; master κύριε κυριος lord; master μνησθήσομαι μιμνησκω remind; remember τῆς ο the δικαιοσύνης δικαιοσυνη rightness; right standing σου σου of you; your μόνου μονος only; alone
70:16. ingrediar in fortitudine Domini Dei recordabor iustitiae tuae soliusI will enter into the powers of the Lord: O Lord, I will be mindful of thy justice alone.
16. I will come with the mighty acts of the Lord GOD: I will make mention of thy righteousness, even of thine only.
I will go in the strength of the Lord GOD: I will make mention of thy righteousness, [even] of thine only:

70:16 Войду в {размышление} о силах Господа Бога; воспомяну правду Твою единственно Твою.
70:16
εἰσελεύσομαι εισερχομαι enter; go in
ἐν εν in
δυναστείᾳ δυναστεια lord; master
κύριε κυριος lord; master
μνησθήσομαι μιμνησκω remind; remember
τῆς ο the
δικαιοσύνης δικαιοσυνη rightness; right standing
σου σου of you; your
μόνου μονος only; alone
70:16. ingrediar in fortitudine Domini Dei recordabor iustitiae tuae solius
I will enter into the powers of the Lord: O Lord, I will be mindful of thy justice alone.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. Под "силами Господа" разумеются чудесные дела Его помощи, сказанные Давиду во время его жизни, полной превратностей и преследований со стороны врагов.
Adam Clarke: Commentary on the Bible - 1831
71:16: I will go - אבוא abo, I will enter, i.e., into the tabernacle, in the strength or mightinesses of Adonai Jehovah, the supreme God, who is my Prop, Stay, and Support.
I will make mention of thy righteousness - I will continually record and celebrate the acts of thy mercy and goodness. They are without number, (Psa 71:15), and of these alone will I speak.
Albert Barnes: Notes on the Bible - 1834
71:16: I will go in the strength of the Lord God - In my future journey through life; in my trials; in my duties; in my conflicts; in my temptations. Admonished in the past of my own weakness, and remembering how often God has interposed, I will hereafter lean only on his arm, and not trust to my own strength. But thus leaning on his arm, I "will" go confidently to meet the duties and the trials of life. If one has the strength of God to lean on, or can use that strength "as if" it were his own, there is no duty which he may not discharge; no trial which he may not bear. The Hebrew here is, "I will come with the mighty deeds (more literally, "strengths") of the Lord God." The word is used to denote the "mighty acts" of Yahweh, in Deu 3:24; Psa 106:2; Job 26:14. DeWette proposes to render this, "I will go in the mighty deeds of Yahweh;" that is, I will sing of his mighty deeds. Rosenmuller explains it, "I will go into the temple to celebrate his praise there;" that is, I will bring the remembrance of his mighty acts there as the foundation of praise. So Professor Alexander explains it. It seems to me, however, that our translation has expressed the true idea, that he would go in the strength of God; that he would rely on no other; that he would make mention of no other. Old age, trials, difficulties, arduous duties, were before him; and in all these he would rely on no other strength but that of the Almighty.
I will make mention of thy righteousness, even of thine only - Of thy just and holy character. I will allude to nothing else; I will rely on nothing else as the foundation of my hope, and as my encouragement in the duties and trials of life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:16: I will go: Psa 29:11; Deu 33:25; Isa 40:31, Isa 45:24, Isa 45:25; Zac 10:12; Eph 3:16, Eph 6:10; Phi 4:13; Ti2 2:1
I will make: Isa 26:13, Isa 63:7
thy righteousness: Psa 71:2, Psa 71:15, Psa 71:19, Psa 71:24, Psa 51:14; Mat 6:33; Rom 1:17, Rom 3:21, Rom 10:3; Phi 3:9; Th2 1:6
Geneva 1599
71:16 I will (l) go in the strength of the Lord GOD: I will make mention of thy righteousness, [even] of thine only.
(l) I will remain steadfast, being upheld by the power of God.
John Gill
71:16 I will go in the strength of the Lord God,.... Go on praising him, as he had determined to do in the preceding verses; not in his own strength, knowing that his heart was not always disposed aright or prepared and fit for such service; and that though the daily continuance of favours required constant praise, yet he needed always the aids of divine grace to raise his affection and song: or "I will go into the strengths of the Lord God" (d); the power of God is expressed in the plural number, to show the greatness of it, which is as a garrison to the believer; see 1Pet 1:5; a strong hold, a strong tower, a strong habitation, as in Ps 71:3; into which he goes by faith, and is there safe, in all times of distress and danger: or the sense is, that he would go into the house of God, the temple and sanctuary, and in his strength perform the duties of public worship there; and it may include all religious actions, private and public, and every, spiritual undertaking; which ought to be attempted and performed, not in our own strength, but in the strength of the Lord: man is become, through sin, a weak and impotent creature; though he is very hard to be brought to a sense and acknowledgment of his weakness; true believers are sensible of it, and own it; and such, knowing that there is a sufficiency of strength in Christ for them, look and go to him for it; to do otherwise, to attempt to do anything in our own strength, betrays our weakness, folly, and vanity, and is dangerous, attended with bad consequences, and never succeeds well: the Apostle Peter is an instance of this, Mt 26:33;
I will make mention of thy righteousness, even of thine only; and that before the Lord himself: not his own righteousness, which he knew would not justify him in his sight, nor render him acceptable to him; nor furnish out a plea or argument why he should receive any favour from him; and therefore resolves not to mention it; but the righteousness of Christ, which is the righteousness of God, which he approves of, accepts, and imputes. This is a pure, perfect, and spotless righteousness, which God is well pleased with; honours his law, satisfies his justice, and so justifies in his sight; and renders person and service acceptable to him; and therefore with great pleasure and boldness, may be mentioned unto as it should be to Christ himself also; by ascribing it to him, as the author of it; by expressing a desire to be found in it; to have faith of interest in it, and joy on account of it; and by owning him openly and freely as the Lord our righteousness: and we should make mention of it to others, in praise of it; extolling it as the righteousness of God, and not a creature; and so sufficient to justify many, even all the seed of Israel; as the best robe of righteousness, better than the best of man's, better than Adam's in innocence, or than the angels' in heaven; as a law honouring and justice satisfying one, and as an everlasting one. And we should put ourselves in mind of it, and, by repeated acts of faith, put it on as our justifying righteousness; since much of our joy, peace, and comfort, depend upon it. And this, and this only, is to be made mention of; it is only in the Lord that there is righteousness: as there is salvation in him, and in no other, so there is righteousness in him, and in no other; wherefore no other is to be mentioned along with it: justification is not partly by Christ's righteousness, and partly by our own; but only by his, and through faith in it; see Rom 9:32.
(d) "in fortitudines", Montanus; "in potentias", V. L. Vatablus.
John Wesley
71:16 Make mention - To support and comfort myself with the remembrance of it. Righteousness - Of thy faithfulness in making good all thy promises.
Robert Jamieson, A. R. Fausset and David Brown
71:16 in the strength--or, relying on it.
thy righteousness--or, faithful performance of promises to the pious (Ps 7:17; Ps 31:1).
70:1770:17: Աստուած իմ ուսուցեր զիս ՚ի մանկութենէ իմմէ, եւ ցա՛րդ եւս պատմեցից զարդարութիւնս քո[7109]։ [7109] Ոմանք.Ցարդ եւ ես պատ՛՛։
17 Աստուա՛ծ իմ, ինձ սովորեցրիր մանկութիւնից ի վեր, եւ այժմ էլ քո արդարութիւնը պիտի պատմեմ:
17 Ո՛վ Աստուած, մանկութենէս ի վեր սորվեցուցիր ինծի. Մինչեւ հիմա քու հրաշալի գործերդ պատմեցի։
Աստուած իմ, ուսուցեր զիս ի մանկութենէ իմմէ, եւ ցարդ եւս պատմեցից [419]զարդարութիւնս քո:

70:17: Աստուած իմ ուսուցեր զիս ՚ի մանկութենէ իմմէ, եւ ցա՛րդ եւս պատմեցից զարդարութիւնս քո[7109]։
[7109] Ոմանք.Ցարդ եւ ես պատ՛՛։
17 Աստուա՛ծ իմ, ինձ սովորեցրիր մանկութիւնից ի վեր, եւ այժմ էլ քո արդարութիւնը պիտի պատմեմ:
17 Ո՛վ Աստուած, մանկութենէս ի վեր սորվեցուցիր ինծի. Մինչեւ հիմա քու հրաշալի գործերդ պատմեցի։
zohrab-1805▾ eastern-1994▾ western am▾
70:1770:17 Боже! Ты наставлял меня от юности моей, и доныне я возвещаю чудеса Твои.
70:17 ἐδίδαξάς διδασκω teach με με me ὁ ο the θεός θεος God ἐκ εκ from; out of νεότητός νεοτης youth μου μου of me; mine καὶ και and; even μέχρι μεχρι up to; as far as νῦν νυν now; present ἀπαγγελῶ απαγγελλω report τὰ ο the θαυμάσιά θαυμασιος wonderful; wonders σου σου of you; your
70:17. Deus docuisti me ab adulescentia mea et usque nunc adnuntiabo mirabilia tuaThou hast taught me, O God, from my youth: and till now I will declare thy wonderful works.
17. O God, thou hast taught me from my youth; and hitherto have I declared thy wondrous works.
O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works:

70:17 Боже! Ты наставлял меня от юности моей, и доныне я возвещаю чудеса Твои.
70:17
ἐδίδαξάς διδασκω teach
με με me
ο the
θεός θεος God
ἐκ εκ from; out of
νεότητός νεοτης youth
μου μου of me; mine
καὶ και and; even
μέχρι μεχρι up to; as far as
νῦν νυν now; present
ἀπαγγελῶ απαγγελλω report
τὰ ο the
θαυμάσιά θαυμασιος wonderful; wonders
σου σου of you; your
70:17. Deus docuisti me ab adulescentia mea et usque nunc adnuntiabo mirabilia tua
Thou hast taught me, O God, from my youth: and till now I will declare thy wonderful works.
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Adam Clarke: Commentary on the Bible - 1831
71:17: Thou hast taught me from my youth - I have had thee for my continual instructor: and thou didst begin to teach me thy fear and love from my tenderest infancy. Those are well taught whom God instructs; and when he teaches, there is no delay in learning.
Albert Barnes: Notes on the Bible - 1834
71:17: O God, thou hast taught me from my youth - See Psa 71:5-6. That is, God had guided and instructed him from his earliest years. He had made known to him his own being and perfections; he had made his duty plain; he had led him along the dangerous path of life.
And hitherto have I declared - I have made known. That is, he had done this by public praise; he had done it by his writings; he had done it by maintaining and defending the truth. In all situations of life, up to that time, he had been willing to stand up for God and his cause.
Thy wondrous works - See Psa 9:1, note; Psa 26:7, note. Doings or acts which were suited to attract attention; to awe the mind by their greatness; to inspire confidence by their wisdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:17: thou hast: Psa 71:5, Psa 119:9, Psa 119:102
hitherto: Psa 66:16; Sa1 17:36, Sa1 17:37; Sa2 4:9, Sa2 22:1-51; ch1 16:4-36
John Gill
71:17 O God, thou hast taught me from my youth,.... The corruption of human nature; the weakness and impotence of it, to everything that is spiritually good; and the need of continual strength and grace from Christ, to go to him for righteousness and strength, life and salvation, and to walk by faith on him; the doctrine of justification by the righteousness of Christ, and the insufficiency of his own; the will, ways, and worship of God; and all the duties of religion, prayer, praise, &c. and whoever were the instruments, or whatever were the means, of teaching David these things, he ascribes it to God. Whether his parents, or the priests and Levites, taught him the sacrifices and ordinances of the law, it was the Lord that blessed instructions to him; and that taught him by providences and precepts, and by his Holy Spirit. And a wonderful blessing it is to be taught of God, and not of men, things relating both to doctrine and practice; and it is an addition to it to be taught these things early, as David was from his youth; and therefore the Lord was so soon the object of his faith and trust, Ps 71:5; and, as Timothy, from a child, was acquainted with the holy Scriptures, and the things contained in them, which are able to make wise unto salvation, Is 29:13;
and hitherto have I declared thy wondrous works: not only of nature and providence, but of grace; the treasuring up of all grace, and the blessings of it in Christ; the work of redemption by him; the work of regeneration and conversion by his Spirit; and the perseverance of the saints by his grace and strength; which are all wonderful and amazing. And as the psalmist saw his interest in these things, and had an experience of them, he declared them to others for their encouragement, and to the glory of all the three Persons; see Ps 66:16.
Robert Jamieson, A. R. Fausset and David Brown
71:17 Past experience again encourages.
taught me, &c.--by providential dealings.
70:1870:18: Մինչեւ յալեւորել եւ ՚ի ծերանալ, Աստուած իմ մի՛ թողուր զիս։ Մինչեւ պատմեսցի բազուկ քո ազգի ամենայնի որ գալոցն է։ Զզօրութիւնս քո
18 Մինչեւ իմ ալեւորութիւնն ու ծերութիւնը ինձ մի՛ լքիր, Աստուա՛ծ իմ, մինչեւ որ գալիք բոլոր սերունդներին պատմուի ուժը քո բազկի: Քո զօրութիւնն ու արդարութիւնը հասնում են մինչեւ բարձունքները,
18 Ու հիմա մինչեւ ծերութեան ու ալեւորութեան ատենս Զիս մի՛ ձգեր, ո՛վ Աստուած. Որպէս զի պատմեմ քու կարողութիւնդ* գալու ազգին Եւ քու զօրութիւնդ՝ այն ամենուն, որոնք պիտի գան։
Մինչեւ յալեւորել եւ ի ծերանալ, Աստուած իմ, մի՛ թողուր զիս. մինչեւ [420]պատմեսցի բազուկ քո ազգի ամենայնի որ գալոցն է:

70:18: Մինչեւ յալեւորել եւ ՚ի ծերանալ, Աստուած իմ մի՛ թողուր զիս։ Մինչեւ պատմեսցի բազուկ քո ազգի ամենայնի որ գալոցն է։ Զզօրութիւնս քո
18 Մինչեւ իմ ալեւորութիւնն ու ծերութիւնը ինձ մի՛ լքիր, Աստուա՛ծ իմ, մինչեւ որ գալիք բոլոր սերունդներին պատմուի ուժը քո բազկի: Քո զօրութիւնն ու արդարութիւնը հասնում են մինչեւ բարձունքները,
18 Ու հիմա մինչեւ ծերութեան ու ալեւորութեան ատենս Զիս մի՛ ձգեր, ո՛վ Աստուած. Որպէս զի պատմեմ քու կարողութիւնդ* գալու ազգին Եւ քու զօրութիւնդ՝ այն ամենուն, որոնք պիտի գան։
zohrab-1805▾ eastern-1994▾ western am▾
70:1870:18 И до старости, и до седины не оставь меня, Боже, доколе не возвещу силы Твоей роду сему и всем грядущим могущества Твоего.
70:18 καὶ και and; even ἕως εως till; until γήρους γηρας old age καὶ και and; even πρεσβείου πρεσβειον the θεός θεος God μὴ μη not ἐγκαταλίπῃς εγκαταλειπω abandon; leave behind με με me ἕως εως till; until ἂν αν perhaps; ever ἀπαγγείλω απαγγελλω report τὸν ο the βραχίονά βραχιων arm σου σου of you; your πάσῃ πας all; every τῇ ο the γενεᾷ γενεα generation τῇ ο the ἐρχομένῃ ερχομαι come; go τὴν ο the δυναστείαν δυναστεια of you; your καὶ και and; even τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing σου σου of you; your
70:18. insuper et usque ad senectutem et canos Deus ne derelinquas me donec adnuntiem brachium tuum generationi cunctisque qui venturi sunt fortitudines tuasAnd unto old age and grey hairs: O God, forsake me not, Until I shew forth thy arm to all the generation that is to come: Thy power,
18. Yea, even when I am old and grayheaded, O God, forsake me not; until I have declared thy strength unto generation, thy might to every one that is to come.
Now also when I am old and grayheaded, O God, forsake me not; until I have shewed thy strength unto [this] generation, [and] thy power to every one [that] is to come:

70:18 И до старости, и до седины не оставь меня, Боже, доколе не возвещу силы Твоей роду сему и всем грядущим могущества Твоего.
70:18
καὶ και and; even
ἕως εως till; until
γήρους γηρας old age
καὶ και and; even
πρεσβείου πρεσβειον the
θεός θεος God
μὴ μη not
ἐγκαταλίπῃς εγκαταλειπω abandon; leave behind
με με me
ἕως εως till; until
ἂν αν perhaps; ever
ἀπαγγείλω απαγγελλω report
τὸν ο the
βραχίονά βραχιων arm
σου σου of you; your
πάσῃ πας all; every
τῇ ο the
γενεᾷ γενεα generation
τῇ ο the
ἐρχομένῃ ερχομαι come; go
τὴν ο the
δυναστείαν δυναστεια of you; your
καὶ και and; even
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
σου σου of you; your
70:18. insuper et usque ad senectutem et canos Deus ne derelinquas me donec adnuntiem brachium tuum generationi cunctisque qui venturi sunt fortitudines tuas
And unto old age and grey hairs: O God, forsake me not, Until I shew forth thy arm to all the generation that is to come: Thy power,
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
71:18: Old and grey-headed - In the ninth verse he mentioned the circumstance of old age; here he repeats it, with the addition of hoary-headedness, which, humanly speaking, was calculated to make a deeper impression in his favor. Though all these things are well known to God, and he needs not our information, yet he is pleased to say, "Come now, and let us reason together." And when his children plead and reason with him, they are acting precisely as he has commanded.
Albert Barnes: Notes on the Bible - 1834
71:18: Now also when I am old and grey-headed - Margin, "unto old age and grey hairs." This does not necessarily mean that he was then actually old and grey-headed, but it would imply that he was approaching that period, or that he had it in prospect. The time of youth was past, and he was approaching old age. The literal rendering would be, "And also unto old age and grey hairs, do not forsake me." This is the prayer of one who had been favored in youth, and in all his former course of life, and who now asked that God would continue his mercy, and not forsake him when the infirmities of age drew on.
Forsake me not - Still keep me alive. Give me health, and strength, and ability to set forth thy praise, and to make known thy truth. See the notes at Psa 71:9.
Until I have showed thy strength - Margin, as in Hebrew, "thine arm." The arm is the instrument by which we execute a purpose, and it thus becomes a symbol of strength.
Unto this generation - literally, "to a generation." The reference is to the generation then living; that is, the generation which had come on the stage since he had reached manhood - the generation - the new generation - which one who is approaching old age sees engaged in the active scenes of life, cultivating the fields, filling the offices, constructing the bridges and roads, manning the ships, occupying the dwellings, instead of those with whom he was formerly associated, and who are now in their graves. His own generation - the companions of his own early years - had passed away. He had lived to speak to a new generation, and he was desirous that they should start on the journey of life with the advantage of his experience, as of one that had gone before. Each generation "may" thus enter on life with all the accumulated wisdom of the past; that is, as wise as those had become who had themselves had the experience, and treasured up results from the observations, of a long life.
Society thus makes progress. One generation becomes wiser and better than the one which went before it, and the experience of all ages thus accumulates as the world advances, enabling a future age to act on the results of all the wisdom of the past. Man thus differs from the inferior creation. The animals, governed by instinct alone, make no progress. Compare the notes at Psa 49:13. They profit neither by the wisdom, nor the follies of the past. The first robin built its nest of the same materials, and with as much art, as the robin does now; the first stock of bees constructed their cells with as nice and accurate adaptations, with mathematical precision as complete, as a swarm of bees will do now. Neither the bird nor the bee has learned anything by experience, by study, or by observation - nor lays up, to transmit to future generations of birds or bees, the results of its own sagacity or observation.
Not so with man. The result of the experiences of one generation goes into the general experience of the world, and becomes its capital; a new thought, or a new invention struck out by some splendid genius, becomes the common property of the race; and society, as it rolls on, gathers up all these results, as the Ganges or the Mississippi, rolling on to the ocean, gathers into one mighty volume all the waters that flow in a thousand streams, and all that come from rivulets and fountains, however remote. It is this which makes the life of "a man" so valuable in this world; this which makes it so desirable for a man, even when approaching old age, yet to live a little longer, for, as the fruit of his experience, his observation, his ripe wisdom, his acquired knowledge, he may yet suggest something, by writing or otherwise, which may add to the intelligence of the world; some principle which may be elaborated and perfected by the coming age.
And thy power - Thy greatness; majesty; glory.
To every one that is to come - To all future generations. That I may state truths which may benefit future ages. He who suggests one truth which the world was not in possession of before, is a benefactor to mankind, and will not have lived in vain, for that truth will do something to set the race forward, and to make the world better and happier. It is not a vain thing, then, for a man to live; and every one should endeavor "so" to live that the world may not be the worse - or may not go backward - by his living in it, but that it may be the wiser and the better: not merely so that it may keep on the same level, but that it may rise to a higher level, and start off on a new career.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:18: Now: Psa 71:9; Gen 27:1; Sa1 4:15, Sa1 4:18; Isa 46:4
when I am old and greyheaded: Heb. until old age and grey hairs
until I: Psa 78:4, Psa 78:6, Psa 145:4, Psa 145:5; Exo 13:8, Exo 13:14-17; ch1 29:10-30; Act 13:36
strength: Heb. arm, Isa 51:9, Isa 53:1
Geneva 1599
71:18 (m) Now also when I am old and grayheaded, O God, forsake me not; until I have shewed thy strength unto [this] generation, [and] thy power to every one [that] is to come.
(m) He desires that as he has begun, he would so continue his benefits, that his liberality may have perfect praise.
John Gill
71:18 Now also, when I am old and grayheaded, O God, forsake me not,.... A repetition of his request, Ps 71:9; with a reason annexed to it, suggested in the following words:
until I have showed thy strength unto this generation; or, "thine arm" (e); which sometimes the Messiah, Is 53:1; who is the power of by whom he made the worlds, and in whom all things consist; and who has wrought out the salvation people; and is the arm on which they lean, and they are upheld. And the psalmist may be thought to desire that he might be continued a little longer, and be favoured with the presence of God, and the influences of his Spirit and grace; that he might show forth in prophecy, both by word and writing, to the men of the then present age, more things concerning the person, office, and grace of Christ; his sufferings, death, resurrection from the dead, and session at the right hand of God; things which are spoken of in the book of Psalms. Sometimes the arm of the Lord denotes his power and strength, Ps 44:3; and so it may be taken here; and the next clause seems to be an explanation of it:
and thy power; or "even thy power",
to everyone that is to come; that is, to come into the world, that is to be born into it; namely, the power of God, not only in creating all things out of nothing, and supporting what is made; but in the redemption of men, in the conversion of sinners, and in the preservation of the saints, and in enabling them to hold on and out unto the end: and which is shown forth by the psalmist in what he has committed to writing; and which continue, and will continue, to the end of the world, for the instruction of those that come into it; see Ps 22:31.
(e) "brachium tuum", V. L. Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator, &c.
70:1970:19: եւ զարդարութիւն մինչեւ ՚ի բարձունս, զոր արարեր մեծամեծս. Աստուած ո՛ նմանէ քեզ[7110]։ [7110] Ոմանք.Եւ զարդարութիւնս քո մինչ ՚ի բարձունս։
19 Նոյնպէս եւ քո մեծամեծ գործերը, ո՛վ Աստուած. ո՞վ է քեզ նման:
19 Քու արդարութիւնդ ալ շատ բարձր է, ո՛վ Աստուած, Որ մեծամեծ բաներ ըրիր. Քեզի պէս ո՞վ կայ, ո՛վ Աստուած։
Զզօրութիւնս քո եւ զարդարութիւնս`` մինչ ի բարձունս, զոր արարեր մեծամեծս. Աստուած, ո՞ նման է քեզ:

70:19: եւ զարդարութիւն մինչեւ ՚ի բարձունս, զոր արարեր մեծամեծս. Աստուած ո՛ նմանէ քեզ[7110]։
[7110] Ոմանք.Եւ զարդարութիւնս քո մինչ ՚ի բարձունս։
19 Նոյնպէս եւ քո մեծամեծ գործերը, ո՛վ Աստուած. ո՞վ է քեզ նման:
19 Քու արդարութիւնդ ալ շատ բարձր է, ո՛վ Աստուած, Որ մեծամեծ բաներ ըրիր. Քեզի պէս ո՞վ կայ, ո՛վ Աստուած։
zohrab-1805▾ eastern-1994▾ western am▾
70:1970:19 Правда Твоя, Боже, до превыспренних; великие дела соделал Ты; Боже, кто подобен Тебе?
70:19 ὁ ο the θεός θεος God ἕως εως till; until ὑψίστων υψιστος highest; most high ἃ ος who; what ἐποίησας ποιεω do; make μεγαλεῖα μεγαλειος magnificent ὁ ο the θεός θεος God τίς τις.1 who?; what? ὅμοιός ομοιος like; similar to σοι σοι you
70:19. et iustitiam tuam Deus usque in excelsum quanta fecisti magnalia Deus quis similis tibiAnd thy justice, O God, even to the highest great things thou hast done: O God, who is like to thee?
19. Thy righteousness also, O God, is very high; thou who hast done great things, O God, who is like unto thee?
Thy righteousness also, O God, [is] very high, who hast done great things: O God, who [is] like unto thee:

70:19 Правда Твоя, Боже, до превыспренних; великие дела соделал Ты; Боже, кто подобен Тебе?
70:19
ο the
θεός θεος God
ἕως εως till; until
ὑψίστων υψιστος highest; most high
ος who; what
ἐποίησας ποιεω do; make
μεγαλεῖα μεγαλειος magnificent
ο the
θεός θεος God
τίς τις.1 who?; what?
ὅμοιός ομοιος like; similar to
σοι σοι you
70:19. et iustitiam tuam Deus usque in excelsum quanta fecisti magnalia Deus quis similis tibi
And thy justice, O God, even to the highest great things thou hast done: O God, who is like to thee?
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. "Правда Твоя, Боже, до превыспренних" до вышних небес, т. е. безмерно велика; "правда" - справедливость, надежда на которую подкрепляла Давида во время многочисленных преследований его со стороны врагов.
Adam Clarke: Commentary on the Bible - 1831
71:19: Thy righteousness - is very high - עד מרום ad marom - is up to the exalted place, reaches up to heaven. The mercy of God fills all space and place. It crowns in the heavens what it governed upon earth.
Who hast done great things - גדלות gedoloth. Thou hast worked miracles, and displayed the greatest acts of power.
Who is like unto thee! - מי כמוך mi camocha. God is alone, - who can resemble him? He is eternal. He can have none before, and there can be none after; for in the infinite unity of his trinity he is that eternal, unlimited, impartible, incomprehensible, and uncompounded ineffable Being, whose essence is hidden from all created intelligences, and whose counsels cannot be fathomed by any creature that even his own hand can form. Who is Like Unto Thee! will excite the wonder, amazement, praise, and adoration of angels and men to all eternity.
Albert Barnes: Notes on the Bible - 1834
71:19: Thy righteousness also, O God, is very high - See the notes at Psa 36:5. The purpose of the psalmist is to exalt that righteousness as much as possible, and he, therefore, compares it with that which is high - the heavens - the highest thing of all. The literal rendering would be, "even to the high," or the height; that is, to the highest place. The passage is designed to express his confidence in God, in the infirmities and troubles which he must expect to come upon him with advancing years.
Who hast done great things - In his work of creation; in his providence; in his manifested mercy toward his people. He had done things so great as to show that he could protect those who put their trust in him.
O God, who is like unto thee! - Who can be compared to thee! See the notes at Psa 35:10. Compare the notes at Isa 40:18. See also Psa 89:8; Exo 15:11; Sa2 7:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:19: Thy righteousness: Psa 36:5, Psa 36:6, Psa 57:10, Psa 139:6; Pro 15:24, Pro 24:7; Isa 5:16, Isa 55:9
who hast: Psa 72:18, Psa 126:2, Psa 126:3; Job 5:9
who is like: God is alone - who can resemble Him? He is that eternal, illimitable, unimpartible, unchangeable, incomprehensible, uncompounded, ineffable Being, whose essence is hidden from all created intelligences, and whose counsels cannot be fathomed by any creature. Psa 35:10, Psa 86:8, Psa 89:6-8; Exo 15:11; Isa 40:18, Isa 40:25; Jer 10:7
Carl Friedrich Keil and Franz Delitzsch
71:19
The thought of this proclamation so thoroughly absorbs the poet that he even now enters upon the tone of it; and since to his faith the deliverance is already a thing of the past, the tender song with its uncomplaining prayer dies away into a loud song of praise, in which he pictures it all to himself. Without Ps 71:19-21 being subordinate to עד־אגיד in Ps 71:18, וצדקתך is coupled by close connection with בגורתך. Ps 71:19 is an independent clause; and עד־מרום takes the place of the predicate: the righteousness of God exceeds all bounds, is infinite (Ps 36:6., Ps 57:11). The cry כמוך מי, as in Ps 35:10; Ps 69:9, Jer 10:6, refers back to Ex 15:11. According to the Chethb, the range of the poet's vision widens in Ps 71:20 from the proofs of the strength and righteousness of God which he has experienced in his own case to those which he has experienced in common with others in the history of his own nation. The Ker (cf. on the other hand Ps 60:5; Ps 85:7; Deut 31:17) rests upon a failing to discern how the experiences of the writer are interwoven with those of the nation. תּשׁוּב in both instances supplies the corresponding adverbial notion to the principal verb, as in Ps 85:7 (cf. Ps 51:4). תּהום, prop. a rumbling, commonly used of a deep heaving of waters, here signifies an abyss. "The abysses of the earth" (lxx ἐκ τῶν ἀβύσσων τῆς γῆς, just as the old Syriac version renders the New Testament ἄβυσσος, e.g., in Lk 8:31, by Syr. tehūmā') are, like the gates of death (Ps 9:14), a figure of extreme perils and dangers, in the midst of which one is as it were half hidden in the abyss of Hades. The past and future are clearly distinguished in the sequence of the tenses. When God shall again raise His people out of the depth of the present catastrophe, then will He also magnify the גּדלּה of the poet, i.e., in the dignity of his office, by most brilliantly vindicating him in the face of his foes, and will once more (תּסּוב, fut. Niph. like תּשׁוּב ekil .h above) comfort him. He on his part will also (cf. Job 40:14) be grateful for this national restoration and this personal vindication: he will praise God, will praise His truth, i.e., His fidelity to His promises. בּכלי נבל instead of בּנבל sounds more circumstantial than in the old poetry. The divine name "The Holy One of Israel" occurs here for the third time in the Psalter; the other passages are Ps 78:41; Ps 89:19, which are older in time, and older also than Isaiah, who uses it thirty times, and Habakkuk, who uses it once. Jeremiah has it twice (Jer 50:29; Jer 51:5), and that after the example of Isaiah. In Ps 71:23, Ps 71:24 the poet means to say that lips and tongue, song and speech, shall act in concert in the praise of God. תּרנּנּה with Dagesh also in the second Nun, after the form תּקוננּה, תּשׁכּנּה, side by side with which we also find the reading תּרנּנּה, and the reading תּרנּנה, which is in itself admissible, after the form תּאמנה, תּעגנה, but is here unattested.
(Note: Heidenheim reads תּרנּנּה with Segol, following the statement of Ibn-Bil'am in his טעמי המקרא and of Mose ha-Nakdan in his דרכי הנקוד, that Segol always precedes the ending נּה, with the exception only of הנּה and האזנּה. Baer, on the other hand, reads תונּנּה, following Aben-Ezra and Kimchi (Michlol 66b).)
The cohortative after כּי (lxx ὅταν) is intended to convey this meaning: when I feel myself impelled to harp unto Thee. In the perfects in the closing line that which is hoped for stands before his soul as though it had already taken place. כי is repeated with triumphant emphasis.
Geneva 1599
71:19 Thy (n) righteousness also, O God, [is] very high, who hast done great things: O God, who [is] like unto thee!
(n) Your just performance of your promise.
John Gill
71:19 Thy righteousness also, O God, is very high,.... Or, "unto the place on high" (f); it reaches unto heaven, as the mercy, truth, and faithfulness of God, are said to do, Ps 36:5. The righteousness of Christ is accepted of with God the Father in heaven; it is in Christ, who is there at the right hand of God; and it is higher and infinitely above any righteousness of a creature, angel's or man's;
who hast done great things; in nature, in forming the world out of nothing, and in upholding all creatures in their beings; in providence, in governing the world, and ordering all things in it for the best, and to answer the wisest purposes; in grace, in the salvation of lost sinners by Christ; in the justification of them by his righteousness; and in the atonement and pardon of their sins, through his blood and sacrifice; in the regeneration of them by his grace; in making and performing exceeding great and precious promises, and in giving them eternal life;
O God, who is like unto thee? either for greatness or goodness; for power or for mercy; for justice, truth, and faithfulness; for the perfections of his nature, or the works of his hands; and to be praised, reverenced and adored, as he is; see Ps 89:6.
(f) "usque in excelsum", Pagninus, Montanus, Gejerus; "in altum usque", Junius & Tremellius, Piscator.
John Wesley
71:19 Very high - Most eminent.
Robert Jamieson, A. R. Fausset and David Brown
71:19 is very high--distinguished (Ps 36:5; Is 55:9).
70:2070:20: Որչափ ցուցեր ինձ նեղութիւն բազում եւ չարչարանս, դարձար մխիթարեցե՛ր զիս, եւ ՚ի խորոց անդնդոց երկրէ հաներ զիս[7111]։ [7111] Ոմանք.Դարձար եւ մխիթարեցեր զիս։
20 Որքան էլ որ բազում նեղութիւն եւ չարչարանք ցոյց տուիր ինձ, դարձեալ մխիթարեցիր ինձ եւ հանեցիր երկրի խոր անդունդներից:
20 Դուն որ շատ ու ծանր նեղութիւններ ցուցուցիր ինծի, Նորէն զիս պիտի կենդանացնես Ու երկրին անդունդներէն նորէն զիս պիտի հանես։
Որչափ ցուցեր ինձ նեղութիւն բազում եւ չարչարանս, դարձեալ մխիթարեցեր զիս, եւ ի խորոց անդնդոց երկրէ հաներ զիս:

70:20: Որչափ ցուցեր ինձ նեղութիւն բազում եւ չարչարանս, դարձար մխիթարեցե՛ր զիս, եւ ՚ի խորոց անդնդոց երկրէ հաներ զիս[7111]։
[7111] Ոմանք.Դարձար եւ մխիթարեցեր զիս։
20 Որքան էլ որ բազում նեղութիւն եւ չարչարանք ցոյց տուիր ինձ, դարձեալ մխիթարեցիր ինձ եւ հանեցիր երկրի խոր անդունդներից:
20 Դուն որ շատ ու ծանր նեղութիւններ ցուցուցիր ինծի, Նորէն զիս պիտի կենդանացնես Ու երկրին անդունդներէն նորէն զիս պիտի հանես։
zohrab-1805▾ eastern-1994▾ western am▾
70:2070:20 Ты посылал на меня многие и лютые беды, но и опять оживлял меня и из бездн земли опять выводил меня.
70:20 ὅσας οσος as much as; as many as ἔδειξάς δεικνυω show μοι μοι me θλίψεις θλιψις pressure πολλὰς πολυς much; many καὶ και and; even κακάς κακος bad; ugly καὶ και and; even ἐπιστρέψας επιστρεφω turn around; return ἐζωοποίησάς ζωοποιεω make alive; life-maker με με me καὶ και and; even ἐκ εκ from; out of τῶν ο the ἀβύσσων αβυσσος abyss τῆς ο the γῆς γη earth; land πάλιν παλιν again ἀνήγαγές αναγω lead up; head up με με me
70:20. qui ostendisti mihi tribulationes plurimas et adflictiones conversus vivificabis nos et de abyssis terrae rursum educes nosHow great troubles hast thou shewn me, many and grievous: and turning thou hast brought me to life, and hast brought me back again from the depths of the earth:
20. Thou, which hast shewed us many and sore troubles, shalt quicken us again, and shalt bring us up again from the depths of the earth.
Thou, which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth:

70:20 Ты посылал на меня многие и лютые беды, но и опять оживлял меня и из бездн земли опять выводил меня.
70:20
ὅσας οσος as much as; as many as
ἔδειξάς δεικνυω show
μοι μοι me
θλίψεις θλιψις pressure
πολλὰς πολυς much; many
καὶ και and; even
κακάς κακος bad; ugly
καὶ και and; even
ἐπιστρέψας επιστρεφω turn around; return
ἐζωοποίησάς ζωοποιεω make alive; life-maker
με με me
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
ἀβύσσων αβυσσος abyss
τῆς ο the
γῆς γη earth; land
πάλιν παλιν again
ἀνήγαγές αναγω lead up; head up
με με me
70:20. qui ostendisti mihi tribulationes plurimas et adflictiones conversus vivificabis nos et de abyssis terrae rursum educes nos
How great troubles hast thou shewn me, many and grievous: and turning thou hast brought me to life, and hast brought me back again from the depths of the earth:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: ср. Пс LXVIII:27:.
Adam Clarke: Commentary on the Bible - 1831
71:20: Thou, which hast showed me great and sore troubles - Multiplied straits and difficulties. And thou hast only showed them.
Hadst thou permitted them to have fallen upon me with all their own energy and natural consequences, they would have destroyed me. As it was, I was nearly buried under them.
Shalt quicken me again - Shalt revive me - put new life in me. This has been applied to the passion of our Lord, and his resurrection; for it is added, Thou: -
Shalt bring me up again from the depths of the earth - Death shall not prey upon my body; thy Holy One can see no corruption. As applicable to David, it might mean his being almost overwhelmed with afflictions; and his deliverance was like a life from the dead.
Albert Barnes: Notes on the Bible - 1834
71:20: Thou, which hast showed me great and sore troubles - Or rather, who hast caused us to see or experience great trials. The psalmist here, by a change from the singular to the plural, connects himself with his friends and followers, meaning that he had suffered with them and through them. It was not merely a personal affliction, but others connected with him had been identified with him, and his personal sorrows had been increased by the trials which had come upon them also. Our severest trials often are those which affect our friends.
Shalt quicken me again - literally, "Shalt return and make us live." The word "quicken" in the Scriptures has always this sense of "making to live again." See the notes at Joh 5:21; compare Rom 4:17; Co1 15:36; Eph 2:1. The plural form should have been retained here as in the former member of the sentence. The authors of the Masoretic punctuation have pointed this as if it were to be read in the singular, but the plural is undoubtedly the true reading. Alike in his affliction, and in his hope of the returning mercy of God, he connects himself here with those who had suffered with him. The language expresses firm confidence in the goodness of God - an assurance that these troubles would pass away, and that he would see a brighter day.
And shalt bring me up again from the depths of the earth - As if he had been sunk in the waters, or in the mire. See Psa 130:1. The word here used means commonly "wave, billow, surge;" then, a mass of waters, "a flood," the deep; then, a gulf, an abyss. The idea here is, that, instead of being on the mountain top, in a place of security, he had sunk down to the lowest point; he had, as it were, sunk "into" the very earth. Yet from that low estate he felt assured that God would raise him up, and place him in a condition of happiness and safety. This is one of the many instances which we have in the Psalms, where the psalmist in great trouble expresses the most entire confidence that God would interpose in his behalf.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:20: which: Psa 40:1-3, Psa 60:3, Psa 66:10-12, Psa 88:6-18, Psa 138:7; Sa2 12:11; Mar 14:33, Mar 14:34; Mar 15:34; Co2 11:23-31; Rev 7:14
quicken: Psa 80:18; Isa 26:19; Hos 6:1, Hos 6:2; Act 2:24, Act 2:32-34
shalt bring: Psa 16:10, Psa 40:2, Psa 86:13; Isa 38:17; Eze 37:12, Eze 37:13; Jon 2:6; Eph 4:9
Geneva 1599
71:20 [Thou], which hast shewed me great and (p) sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth.
(p) As he confesses that God is the only author of his deliverance, so he acknowledges that these evils were sent to him by God's providence.
John Gill
71:20 Thou, which hast showed me great and sore troubles,.... Or, "made him to see" (g); that is, to experience. David had his troubles, and these were great, both as to quantity and quality; and very grievous and hard to be borne, and were very trying and afflictive: some outward, such as he endured when persecuted by Saul; and afterwards in his own family, though the incest of Ammon, the murder of him by Absalom, and Absalom's rebellion against him; the curses of Shimei, and the bickerings of the sons of Zeruiah; with many others: and some inward, arising from the corruptions of his heart, the hidings of God's face, and the temptations of Satan. His experience of all which he ascribes, not to instruments or second causes, but to God himself; who had either laid them upon him, or suffered them to befall him, for wise ends of his glory, and his servant's good. There is in this clause and the following, a "Keri" and a "Cetib"; according to the "Cetib", or writing in the text, it is, "who hast showed us"; and so the Targum renders it: but according to the "Keri" in the margin, and the points, it is as we read; so it is in the Septuagint and Oriental versions, and both may be retained; for David's troubles, and those of other saints, are much the same;
shalt quicken me again; either raise him from so great a death of afflictions, in which he seemed to be as a dead man, both by himself and others, to a more comfortable and happy state and condition, in which he might live more free from vexation and trouble: or, in a spiritual sense, quicken him, being dead and lifeless, in the exercise of grace, and discharge of duty; which is usually done by the word and ordinances, and to purpose, by the discoveries of the love of God, which excite grace, and animate to duty. And this is God's work, and may be called a quickening again in distinction from the first quickening, when dead in trespasses and sins;
and shalt bring me up again from the depths of the earth; expressive of a very low estate, either of body or mind, into which he had been brought; see Ps 130:1. Could the psalm be understood of Christ, this and the preceding clause might be applied to his resurrection from the dead; see Eph 4:9; and to the resurrection of the saints; on which the faith of Christ and his people is exercised,
(g) "fecisti me videre", Vatablus, Cocceius, Gejerus; "videre et experiri fecisti nos", Michaelis.
John Wesley
71:20 Bring me - From the grave.
Robert Jamieson, A. R. Fausset and David Brown
71:20 depths of the earth--debased, low condition.
70:2170:21: Յաճախեցեր ՚ի զօրութիւնս քո, դարձար եւ մխիթարեցեր զիս, եւ ՚ի խորոց երկրէ միւսանգամ հաներ զիս[7112]։ [7112] Ոսկան.Յաճախեցեր զզօրութիւնս։
21 Բազմապատկեցիր քո զօրութիւնը, դարձեալ մխիթարեցիր ինձ եւ մի անգամ եւս հանեցիր երկրի խոր անդունդներից:
21 Իմ պատիւս պիտի շատցնես Ու զիս պիտի մխիթարես։
Յաճախեցեր [421]ի զօրութիւնս քո``, դարձար եւ մխիթարեցեր զիս, [422]եւ ի խորոց երկրէ միւսանգամ հաներ զիս:

70:21: Յաճախեցեր ՚ի զօրութիւնս քո, դարձար եւ մխիթարեցեր զիս, եւ ՚ի խորոց երկրէ միւսանգամ հաներ զիս[7112]։
[7112] Ոսկան.Յաճախեցեր զզօրութիւնս։
21 Բազմապատկեցիր քո զօրութիւնը, դարձեալ մխիթարեցիր ինձ եւ մի անգամ եւս հանեցիր երկրի խոր անդունդներից:
21 Իմ պատիւս պիտի շատցնես Ու զիս պիտի մխիթարես։
zohrab-1805▾ eastern-1994▾ western am▾
70:2170:21 Ты возвышал меня и утешал меня, [и из бездн земли выводил меня].
70:21 ἐπλεόνασας πλεοναζω increase τὴν ο the μεγαλοσύνην μεγαλοσυνη of you; your καὶ και and; even ἐπιστρέψας επιστρεφω turn around; return παρεκάλεσάς παρακαλεω counsel; appeal to με με me καὶ και and; even ἐκ εκ from; out of τῶν ο the ἀβύσσων αβυσσος abyss τῆς ο the γῆς γη earth; land πάλιν παλιν again ἀνήγαγές αναγω lead up; head up με με me
70:21. multiplicabis magnitudinem meam et conversus consolaberis meThou hast multiplied thy magnificence; and turning to me thou hast comforted me.
21. Increase thou my greatness, and turn again and comfort me.
Thou shalt increase my greatness, and comfort me on every side:

70:21 Ты возвышал меня и утешал меня, [и из бездн земли выводил меня].
70:21
ἐπλεόνασας πλεοναζω increase
τὴν ο the
μεγαλοσύνην μεγαλοσυνη of you; your
καὶ και and; even
ἐπιστρέψας επιστρεφω turn around; return
παρεκάλεσάς παρακαλεω counsel; appeal to
με με me
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
ἀβύσσων αβυσσος abyss
τῆς ο the
γῆς γη earth; land
πάλιν παλιν again
ἀνήγαγές αναγω lead up; head up
με με me
70:21. multiplicabis magnitudinem meam et conversus consolaberis me
Thou hast multiplied thy magnificence; and turning to me thou hast comforted me.
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Adam Clarke: Commentary on the Bible - 1831
71:21: Thou shalt increase my greatness - Thou wilt restore me to my throne and kingdom; and it shall be done in such a way that all shall see it was the hand of God; and I shall have the more honor on the account.
Comfort me on every side - I shall have friends in all quarters; and the tribes on all sides will support me.
Albert Barnes: Notes on the Bible - 1834
71:21: Thou shalt increase my greatness - Thou wilt not merely restore me to my former condition, but wilt enlarge my happiness, and wilt do still greater things for me.
And comfort me on every side - literally, "Thou wilt turn thyself; thou wilt comfort me." The word also means to surround; to encompass Gen 2:11, Gen 2:13; Kg1 7:24; Psa 18:5; and the idea here may be that God would "go around him," or encircle him, and would thus comfort him. This idea is expressed in our common version. It was the confident assurance of entire, or complete consolation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:21: increase: Psa 72:11; Sa2 3:1; Isa 9:7, Isa 49:6; Rev 11:15
comfort: Psa 32:10; Co2 1:4, Co2 1:5, Co2 2:14, Co2 7:6, Co2 7:13; Th1 3:9
John Gill
71:21 Thou shalt increase my greatness,.... His temporal greatness, as he did, by crushing the rebellion of his son; returning him to his palace and family; and giving him rest from his enemies all around: and his spiritual greatness, by favouring him with his presence; by shedding abroad his love in his heart; by enlarging his experience; increasing his faith, causing his love to abound, and him to grow in every grace, and in the knowledge of Christ;
and comfort me on every side; by his Spirit, word, and ordinances; by his truths and promises; with his rod and staff; and with mercy, grace, and lovingkindness. The phrase denotes the abundance of comfort, which should come as it were from every quarter, and encompass him about.
Robert Jamieson, A. R. Fausset and David Brown
71:21 increase, &c.--that is, the great things done for me (Ps 71:19; compare Ps 40:5).
70:2270:22: Արդ եւ ես խոստովա՛ն եղէց քեզ ՚ի պատրաստութիւն սաղմոսաց ճշմարիտդ Աստուած. սաղմոս ասացից քեզ օրհնութեամբ սուրբդ Իսրայէլի[7113]։ [7113] Ոմանք.Խոստովան եղէց քեզ Տէր ՚ի պատ՛՛։
22 Եւ արդ, սաղմոսերգութեամբ գոհութիւն պիտի մատուցեմ քեզ, ճշմարի՛տդ Աստուած. պիտի օրհնութեամբ սաղմոս երգեմ քեզ, ո՛վ սուրբդ Իսրայէլի:
22 Ուստի ես ալ պիտի գովեմ քեզ տաւիղով Քու ճշմարտութեանդ համար, ո՛վ իմ Աստուածս։Սաղմոս պիտի երգեմ քեզի քնարով, Ո՛վ Իսրայէլի Սուրբը։
Արդ եւ ես խոստովան եղէց քեզ ի պատրաստութիւն սաղմոսաց, ճշմարիտդ Աստուած. սաղմոս ասացից քեզ օրհնութեամբ, սուրբդ Իսրայելի:

70:22: Արդ եւ ես խոստովա՛ն եղէց քեզ ՚ի պատրաստութիւն սաղմոսաց ճշմարիտդ Աստուած. սաղմոս ասացից քեզ օրհնութեամբ սուրբդ Իսրայէլի[7113]։
[7113] Ոմանք.Խոստովան եղէց քեզ Տէր ՚ի պատ՛՛։
22 Եւ արդ, սաղմոսերգութեամբ գոհութիւն պիտի մատուցեմ քեզ, ճշմարի՛տդ Աստուած. պիտի օրհնութեամբ սաղմոս երգեմ քեզ, ո՛վ սուրբդ Իսրայէլի:
22 Ուստի ես ալ պիտի գովեմ քեզ տաւիղով Քու ճշմարտութեանդ համար, ո՛վ իմ Աստուածս։Սաղմոս պիտի երգեմ քեզի քնարով, Ո՛վ Իսրայէլի Սուրբը։
zohrab-1805▾ eastern-1994▾ western am▾
70:2270:22 И я буду славить Тебя на псалтири, Твою истину, Боже мой; буду воспевать Тебя на гуслях, Святый Израилев!
70:22 καὶ και and; even γὰρ γαρ for ἐγὼ εγω I ἐξομολογήσομαί εξομολογεω concede; confess σοι σοι you ἐν εν in σκεύει σκευος vessel; jar ψαλμοῦ ψαλμος psalm τὴν ο the ἀλήθειάν αληθεια truth σου σου of you; your ὁ ο the θεός θεος God ψαλῶ ψαλλω play σοι σοι you ἐν εν in κιθάρᾳ κιθαρα harp ὁ ο the ἅγιος αγιος holy τοῦ ο the Ισραηλ ισραηλ.1 Israel
70:22. ego autem confitebor tibi in vasis psalterii veritatem tuam Deus meus cantabo tibi in cithara Sancte IsrahelFor I will also confess to thee thy truth with the instruments of psaltery: O God, I will sing to thee with the harp, thou holy one of Israel.
22. I will also praise thee with the psaltery, thy truth, O my God: unto thee will I sing praises with the harp, O thou Holy One of Israel.
I will also praise thee with the psaltery, [even] thy truth, O my God: unto thee will I sing with the harp, O thou Holy One of Israel:

70:22 И я буду славить Тебя на псалтири, Твою истину, Боже мой; буду воспевать Тебя на гуслях, Святый Израилев!
70:22
καὶ και and; even
γὰρ γαρ for
ἐγὼ εγω I
ἐξομολογήσομαί εξομολογεω concede; confess
σοι σοι you
ἐν εν in
σκεύει σκευος vessel; jar
ψαλμοῦ ψαλμος psalm
τὴν ο the
ἀλήθειάν αληθεια truth
σου σου of you; your
ο the
θεός θεος God
ψαλῶ ψαλλω play
σοι σοι you
ἐν εν in
κιθάρᾳ κιθαρα harp
ο the
ἅγιος αγιος holy
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
70:22. ego autem confitebor tibi in vasis psalterii veritatem tuam Deus meus cantabo tibi in cithara Sancte Israhel
For I will also confess to thee thy truth with the instruments of psaltery: O God, I will sing to thee with the harp, thou holy one of Israel.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. ст. ср. Пс LXVIII:31.
Adam Clarke: Commentary on the Bible - 1831
71:22: I will also praise thee with the psaltery - בכלי נבל bichli nebel, with the instrument nebel. Unto thee will I sing with the harp; בכנור bechinnor, with the kinnor. Both were stringed instruments, and the principal used in the Jewish worship; and with which, or any thing like them, in Divine worship, we, as Christians, have nothing to do.
Albert Barnes: Notes on the Bible - 1834
71:22: I will also praise thee with the psaltery - Margin, as in Hebrew, "with the instrument of psaltery." The Hebrew word is נבל nebel. In Isa 5:12 it is rendered "viol." See the notes at that passage. It is rendered "psaltery" in Sa1 10:5; Sa2 6:5; Kg1 10:12; and elsewhere. Compare the notes at Psa 33:2.
Even thy truth - I will make mention of thy truth and faithfulness in my songs of praise; or, I will celebrate these in connection with appropriate music.
Unto thee will I sing with the harp - Hebrew, כנור kinnô r. See the notes at Isa 5:12. Compare the notes at Psa 33:2.
O thou Holy One of Israel - The God of Israel or the Hebrew people; the God regarded by them as most holy, and worshipped by them as their God. This is the first time that this title occurs in the Psalms, but it is common in the prophets, particularly in Isaiah. See Isa 1:4; Isa 5:19, Isa 5:24; Isa 10:20; Isa 12:6. It occurs also in Psa 78:41; Psa 89:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:22: psaltery: Heb. instrument of psaltery, Psa 92:1-3, Psa 150:3-5; Hab 3:18, Hab 3:19
even: Psa 25:10, Psa 56:4, Psa 89:1, Psa 98:3, Psa 138:2; Mic 7:20; Rom 15:8
O thou: Psa 89:18; Kg2 19:22; Isa 5:16, Isa 5:19, Isa 5:24, Isa 12:6, Isa 30:11, Isa 30:12, Isa 43:3, Isa 57:15, Isa 60:9
Geneva 1599
71:22 I will also praise thee with the psaltery, [even] thy (q) truth, O my God: unto thee will I sing with the harp, O thou Holy One of Israel.
(q) He confesses that his long delay was well recompensed, when God performed his promise.
John Gill
71:22 I will also praise thee with the psaltery,.... An instrument of music; See Gill on Ps 33:2;
even thy truth, O my God; that is, his faithfulness in fulfilling his promises, which is never suffered to fail;
unto thee will I sing with the harp; another instrument of music; and both typical of the spiritual melody in the heart, which believers make in praising the Lord, when they sing the Lamb's new song; see Rev_ 14:2;
O thou Holy One of Israel; the God of Israel, that dwells among them, and sanctifies them; and who is essentially and perfectly holy in himself, and in all his ways and works; the remembrance of which occasions praise and thankfulness, Ps 97:12.
Robert Jamieson, A. R. Fausset and David Brown
71:22 To the occasion of praise he now adds the promise to render it.
will . . . praise--literally, "will thank."
even thy truth--as to Thy truth or faithfulness.
70:2370:23: Ցնծասցեն շրթունք իմ յորժամ սաղմոս ասիցեմ քեզ, եւ անձն իմ զոր եւ փրկեցեր[7114]։ [7114] Ոմանք.Սաղմոս ասիցեն. կամ՝ ասացից քեզ։
23 Երբ քեզ սաղմոս երգեմ, պիտի ցնծան շրթունքներն իմ, եւ իմ հոգին, որը դո՛ւ փրկեցիր:
23 Քեզի սաղմոս երգած ատենս իմ շրթունքներս պիտի ցնծան Ու իմ հոգիս՝ որ դուն փրկեցիր։
Ցնծասցեն շրթունք իմ` յորժամ սաղմոս ասիցեմ քեզ, եւ անձն իմ զոր եւ փրկեցեր:

70:23: Ցնծասցեն շրթունք իմ յորժամ սաղմոս ասիցեմ քեզ, եւ անձն իմ զոր եւ փրկեցեր[7114]։
[7114] Ոմանք.Սաղմոս ասիցեն. կամ՝ ասացից քեզ։
23 Երբ քեզ սաղմոս երգեմ, պիտի ցնծան շրթունքներն իմ, եւ իմ հոգին, որը դո՛ւ փրկեցիր:
23 Քեզի սաղմոս երգած ատենս իմ շրթունքներս պիտի ցնծան Ու իմ հոգիս՝ որ դուն փրկեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
70:2370:23 Радуются уста мои, когда я пою Тебе, и душа моя, которую Ты избавил;
70:23 ἀγαλλιάσονται αγαλλιαω jump for joy τὰ ο the χείλη χειλος lip; shore μου μου of me; mine ὅταν οταν when; once ψάλω ψαλλω play σοι σοι you καὶ και and; even ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἣν ος who; what ἐλυτρώσω λυτροω ransom
70:23. laudabunt labia mea cum cantavero tibi et anima mea quam redemistiMy lips shall greatly rejoice, when I shall sing to thee; and my soul which thou hast redeemed.
23. My lips shall greatly rejoice when I sing praises unto thee; and my soul, which thou hast redeemed.
My lips shall greatly rejoice when I sing unto thee; and my soul, which thou hast redeemed:

70:23 Радуются уста мои, когда я пою Тебе, и душа моя, которую Ты избавил;
70:23
ἀγαλλιάσονται αγαλλιαω jump for joy
τὰ ο the
χείλη χειλος lip; shore
μου μου of me; mine
ὅταν οταν when; once
ψάλω ψαλλω play
σοι σοι you
καὶ και and; even
ο the
ψυχή ψυχη soul
μου μου of me; mine
ἣν ος who; what
ἐλυτρώσω λυτροω ransom
70:23. laudabunt labia mea cum cantavero tibi et anima mea quam redemisti
My lips shall greatly rejoice, when I shall sing to thee; and my soul which thou hast redeemed.
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Adam Clarke: Commentary on the Bible - 1831
71:23: My lips shall greatly rejoice and my soul - My lips shall use words expressive of my soul's happiness and gratitude. Thou hast redeemed me; and thou shalt have the eternal praise.
Albert Barnes: Notes on the Bible - 1834
71:23: My lips shall greatly rejoice ... - My lips will seem to be happy in the privilege of celebrating the praises of God.
And my soul, which thou hast redeemed - Compare Psa 34:22. The word soul here seems to be employed to denote "the soul" properly, as we understand the word - the immortal part. The usual meaning of the word, in the Psalms, however, is "life," and it is possible that the psalmist meant merely to say here that the "life" which had been spared should find pleasure in celebrating the praises of God; but there is no impropriety in supposing that he has reference to his higher - his immortal - nature.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:23: My lips: Psa 63:5, Psa 104:33; Luk 1:46, Luk 1:47
my soul: Psa 103:4; Gen 48:16; Sa2 4:9; Rev 5:9
Geneva 1599
71:23 My lips shall greatly rejoice when I sing unto thee; and my (r) soul, which thou hast redeemed.
(r) For there is no true praising of God, unless it comes from the heart: and therefore he promises to delight in nothing, except that in which God is glorified.
John Gill
71:23 My lips shall greatly rejoice when I sing unto thee,.... Both with vocal and instrumental music; this is praising the Lord with joyful lips, Ps 63:5;
and my soul, which thou hast redeemed; signifying that it would not be lip labour, or bodily service, only that he should perform; but that his heart would go along with his lips in praise; and that under a sense of redeeming love, than which nothing can more strongly engage in such work, Ps 103:1. For the redemption of the soul is exceeding precious; being the contrivance of infinite wisdom, the fruit of divine grace, and owing to the blood and sacrifice of Christ.
70:2470:24: Եւս եւ լեզու իմ՝ զօրհանապազ խօսեսցի՛ զարդարութիւնս քո։ ՚Ի ժամանակի որպէս յամօթ լիցին, եւ ամաչեսցեն ոյք խորհէին ինձ չար[7115]։ Տունք. իզ̃։[7115] Ոմանք.՚Ի ժամանակի իբրեւ յամօթ լի՛՛... ոյք խնդրէին ինձ չար։
24 Ու լեզուս ամէն օր քո արդարութունից պիտի խօսի: Իր ժամանակին պիտի խայտառակուեն ու ամօթահար լինեն իմ մասին չար խորհողները:
24 Իմ լեզուս ամէն օր քու արդարութեանդ մասին պիտի խօսի, Վասն զի ինծի չարիք ուզողները ամչցան ու խայտառակ եղան։
Եւս եւ լեզու իմ զօրհանապազ խօսեսցի զարդարութիւնս քո. [423]ի ժամանակի` որպէս`` յամօթ լիցին եւ ամաչեսցեն ոյք խորհէին ինձ չար:

70:24: Եւս եւ լեզու իմ՝ զօրհանապազ խօսեսցի՛ զարդարութիւնս քո։ ՚Ի ժամանակի որպէս յամօթ լիցին, եւ ամաչեսցեն ոյք խորհէին ինձ չար[7115]։ Տունք. իզ̃։
[7115] Ոմանք.՚Ի ժամանակի իբրեւ յամօթ լի՛՛... ոյք խնդրէին ինձ չար։
24 Ու լեզուս ամէն օր քո արդարութունից պիտի խօսի: Իր ժամանակին պիտի խայտառակուեն ու ամօթահար լինեն իմ մասին չար խորհողները:
24 Իմ լեզուս ամէն օր քու արդարութեանդ մասին պիտի խօսի, Վասն զի ինծի չարիք ուզողները ամչցան ու խայտառակ եղան։
zohrab-1805▾ eastern-1994▾ western am▾
70:2470:24 и язык мой всякий день будет возвещать правду Твою, ибо постыжены и посрамлены ищущие мне зла.
70:24 ἔτι ετι yet; still δὲ δε though; while καὶ και and; even ἡ ο the γλῶσσά γλωσσα tongue μου μου of me; mine ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day μελετήσει μελεταω concerned with τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing σου σου of you; your ὅταν οταν when; once αἰσχυνθῶσιν αισχυνω shame; ashamed καὶ και and; even ἐντραπῶσιν εντρεπω defer; humiliate οἱ ο the ζητοῦντες ζητεω seek; desire τὰ ο the κακά κακος bad; ugly μοι μοι me
70:24. insuper et lingua mea tota die meditabitur iustitiam tuam quia confusi sunt et dehonestati quaerentes malum mihiYea and my tongue shall meditate on thy justice all the day; when they shall be confounded and put to shame that seek evils to me.
24. My tongue also shall talk of thy righteousness all the day long: for they are ashamed, for they are confounded, that seek my hurt.
My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame, that seek my hurt:

70:24 и язык мой всякий день будет возвещать правду Твою, ибо постыжены и посрамлены ищущие мне зла.
70:24
ἔτι ετι yet; still
δὲ δε though; while
καὶ και and; even
ο the
γλῶσσά γλωσσα tongue
μου μου of me; mine
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
μελετήσει μελεταω concerned with
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
σου σου of you; your
ὅταν οταν when; once
αἰσχυνθῶσιν αισχυνω shame; ashamed
καὶ και and; even
ἐντραπῶσιν εντρεπω defer; humiliate
οἱ ο the
ζητοῦντες ζητεω seek; desire
τὰ ο the
κακά κακος bad; ugly
μοι μοι me
70:24. insuper et lingua mea tota die meditabitur iustitiam tuam quia confusi sunt et dehonestati quaerentes malum mihi
Yea and my tongue shall meditate on thy justice all the day; when they shall be confounded and put to shame that seek evils to me.
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Adam Clarke: Commentary on the Bible - 1831
71:24: Talk of thy righteousness - The righteousness of God is frequently used in this Psalm, and in other places, to signify his justice, judgments, faithfulness, truth, mercy, etc. There are few words of more general import in the Bible.
They are confounded - The counsel of Ahithophel is confounded, and turned to foolishness, and he was so ashamed that he went and hanged himself. As to the vain and wicked Absalom, he met with the fate that he had meditated against his father. Though not yet done, David sees all these things as actually accomplished; for he had got a Divine assurance that God would bring them to pass.
Albert Barnes: Notes on the Bible - 1834
71:24: My tongue also shall talk of thy righteousness - Thy righteous character; the truthfulness, the goodness, the fidelity which thou hast manifested in delivering me. The word rendered "talk" means properly to meditate; then, to think aloud, to talk to oneself; and the idea may be, that his mind would be so full of the subject that he would give utterance to his thoughts in audible expressions when alone. It denotes fullness of heart, and language naturally flowing out from a full soul.
All the day long - Continually. This shall occupy my mind at all times. See the notes at Psa 1:2.
For they are confounded ... - That is, they are put to confusion; they are disappointed in their hopes; they are defeated in their plans. The psalmist sees this to be so certain that he speaks of it as if it were already done. The Psalms often conclude in this way. They begin in trouble, they end in joy; they begin in darkness, they end in light; they begin with a desponding mind, they end with a triumphant spirit; they begin with prayer, they end in praise. On the "language" used here, see the notes at Psa 71:13. On such a "close" of the Psalms, see Psa 3:7-8; Psa 6:9-10; Psa 7:17; Psa 17:15; Psa 22:30-31; Psa 26:12; Psa 42:11; Psa 43:5; Psa 52:8-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
71:24: My tongue: Psa 71:8, Psa 71:15, Psa 37:30; Deu 11:19; Pro 10:20, Pro 10:21; Mat 12:35; Eph 4:29
for they: Psa 71:13, Psa 18:37-43, Psa 92:11; Co1 15:25
John Gill
71:24 My tongue also shall talk of thy righteousness all the day long,.... See Gill on Ps 71:16;
for they are confounded; his adversaries, for whose confusion he prayed, Ps 71:13;
for they are brought unto shame that seek my hurt; as Absalom and Ahithophel, being both brought to a shameful end.