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

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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 При общности содержания псалма в нем нет препятствий считать его писанным во время Давида его современником и певцом Асафом. В псалме осуждается несправедливость судей. При начале царствования Давида факты последнего рода не могли быть редкостью, так как эпоха царствования Саула, особенно в последние его годы, когда и сам царь в своих отношениях к Давиду грубо попирал элементарные требования справедливости, могла только развращать судей, давая свободу проявляться их произволу, почему их решения не могли стоять на должной и требуемой законом высоте и беспристрастии. Подобные явления могли совершаться и в последующе годы царствования Давида, на что указывает факт распространения в народе Авессаломом жалобы на несправедливость судей. Очевидно Авессалом имел под руками несколько подобных фактов, которыми воспользовался неумеренно, обобщив случайные явления до размеров господствующего и санкционированного царем направления судейской деятельности, т. е., создал клевету. К какому времени - началу ли царствования Давида или ко времени восстания Авессалома нужно относить написание псалма, точно установить нельзя. Бог стал среди богов и грозно обличал последних в лицеприятии на суд, так как от этого колеблются основы внутренней жизни народа. За это судьи, не смотря на высоту своего служения, погибнут, как и всякий простой человек (1-7). Писатель молит Господа восстать для этого суда не только над евреями, но и над всею землею (8). Matthew Henry: Concise Commentary on the Whole Bible - 1706 This psalm is calculated for the meridian of princes' courts and courts of justice, not in Israel only, but in other nations; yet it was probably penned primarily for the use of the magistrates of Israel, the great Sanhedrim, and their other elders who were in places of power, and perhaps by David's direction. This psalm is designed to make kings wise, and "to instruct the judges of the earth" (as 2 and 10), to tell them their duty as (2 Sam. xxiii. 3), and to tell them of their faults as Ps. lviii. 1. We have here, I. The dignity of magistracy and its dependence upon God, ver. 1. II. The duty of magistrates, ver. 3, 4. III. The degeneracy of bad magistrates and the mischief they do, ver. 2, 5. IV. Their doom read, ver. 6, 7. V. The desire and prayer of all good people that the kingdom of God may be set up more and more, ver. 8. Though magistrates may most closely apply this psalm to themselves, yet we may any of us sing it with understanding when we give glory to God, in singing it, as presiding in all public affairs, providing for the protection of injured innocency, and ready to punish the most powerful injustice, and when we comfort ourselves with a belief of his present government and with the hopes of his future judgment. Adam Clarke: Commentary on the Bible - 1831 A warning to corrupt judges, Psa 82:1, Psa 82:2; an exhortation to them to dispense justice without respect of person, Psa 82:3-5; they are threatened with the judgments of the Lord, Psa 82:6-8. This Psalm, which, in the title, is attributed to Asaph, was probably composed in the time when Jehoshaphat reformed the courts of justice throughout his states; see Ch2 19:6, Ch2 19:7, where he uses nearly the same words as in the beginning of this Psalm. Albert Barnes: Notes on the Bible - 1834 82:0: This, too, is a "Psalm of Asaph." See Introduction to Ps. 73. There is nothing, however, in its contents to determine the time or the occasion of its being composed, although there is no difficulty in ascertaining the design for which it was written, or the use to be made of it. It is intended to state the duties and the responsibilites of magistrates or civil rulers. Though the language is such as was adapted especially to the Hebrew magistracy, and to the duties of magistrates as specified in the Jewish law, yet the principles are such as should guide magistrates at all times and in all countries; and the truths suggested are such as are eminently worthy the attention of all who are entrusted with authority. The psalm was evidently composed at a time when there was much that was unjust and oppressive in the administration of justice; when the magistrates were corrupt; when they could be bribed; when they were forgetful of their obligation to defend the poor and the fatherless - the afflicted and the needy; when manifest consequences of the evil administration of justice pRev_ailed in the land, and "all the foundations of the earth" seemed to be "out of course;" and when those in power were haughty and arrogant, as if they were not people, and were not to die. DeWette supposes that the psalm was composed in the time of the Babylonian exile, and had reference to the conduct of the oppressive rulers in that land; but it is not necessary to suppose this. There were doubtless many occasions in the history of the Hebrew people when all that is here said of the conduct of their rulers and judges was applicable to them. Compare Isa 1:17, Isa 1:23, Isa 1:26. The contents of the psalm are as follows: I. A reference to God as the Supreme Ruler; the Ruler of those that rule; the God to whom all magistrates, however exalted in rank, are responsible, Psa 82:1. II. A reference to the character of the magistrates at the time when the psalm was written, as those who judged unjustly; who were partial in the administration of justice; and who favored people of rank and position, Psa 82:2. III. A statement of the duties of magistrates, in reference particularly to the poor, the fatherless, the needy, and the afflicted, Psa 82:3-4. IV. A further statement in regard to the character of the magistrates at the time when the psalm was written, particularly as ignorant, and as walking in darkness, Psa 82:5. V. A solemn appeal to them as mortal people - as subject to death like others - though they had a rank which entitled them to the appellation of "gods," and were the representatives of the Most High on earth, Psa 82:6-7. VI. A call on God to arise and to execute judgment in the earth, for he was the Supreme Ruler, and the nations, with all their interests, pertained to him, Psa 82:8. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 82:1, The psalmist, having exhorted the judges, Psa 82:5, and reproved their negligence, Psa 82:8, prays God to judge. Some refer this psalm to the time of David, and others to that of Hezekiah; but it is more probable that it was composed when Jehoshaphat reformed the courts throughout his kingdom. Ch2 19:6, Ch2 19:7 Carl Friedrich Keil and Franz Delitzsch God's Judgment upon the Gods of the Earth As in Ps 81, so also in this Psalm (according to the Talmud the Tuesday Psalm of the Temple liturgy) God is introduced as speaking after the manner of the prophets. Ps 58:1-11 and 94 are similar, but more especially Is 3:13-15. Asaph the seer beholds how God, reproving, correcting, and threatening, appears against the chiefs of the congregation of His people, who have perverted the splendour of majesty which He has put upon them into tyranny. It is perfectly characteristic of Asaph (Ps 50; Ps 75:1-10; Ps 81) to plunge himself into the contemplation of the divine judgment, and to introduce God as speaking. There is nothing to militate against the Psalm being written by Asaph, David's contemporary, except the determination not to allow to the לאסף of the inscription its most natural sense. Hupfeld, understanding "angels" by the elohim, as Bleek has done before him, inscribes the Psalm: "God's judgment upon unjust judges in heaven and upon earth." But the angels as such are nowhere called elohim in the Old Testament, although they might be so called; and their being judged here on account of unjust judging, Hupfeld himself says, is "an obscure point that is still to be cleared up." An interpretation which, like this, abandons the usage of the language in order to bring into existence a riddle that it cannot solve, condemns itself. At the same time the assertion of Hupfeld (of Knobel, Graf, and others), that in Ex 21:5; Ex 22:7., Ex 27, (Note: In the English authorized version, Ex 21:6; Ex 22:8. ("judges"), Ex 28 ("gods," margin "judges") . - Tr.) אלהים denotes God Himself, and not directly the authorities of the nation as being His earthly representatives, finds its most forcible refutation in the so-called and mortal elohim of this Psalm (cf. also Ps 45:7; Ps 58:2). By reference to this Psalm Jesus proves to the Jews (Jn 10:34-36) that when He calls Himself the Son of God, He does not blaspheme God, by an argumentatio a minori ad majus. If the Law, so He argues, calls even those gods who are officially invested with this name by a declaration of the divine will promulgated in time (and the Scripture cannot surely, as in general, so also in this instance, be made invalid), then it cannot surely be blasphemy if He calls Himself the Son of God, whom not merely a divine utterance in this present time has called to this or to that worldly office after the image of God, but who with His whole life is ministering to the accomplishment of a work to which the Father had already sanctified Him when He came into the world. In connection with ἡγίασε one is reminded of the fact that those who are called elohim in the Psalm are censured on account of the unholiness of their conduct. The name does not originally belong to them, nor do they show themselves to be morally worthy of it. With ἡγίασε καὶ ἀπέστειλεν Jesus contrasts His divine sonship, prior to time, with theirs, which began only in this present time. John Gill INTRODUCTION TO PSALM 82 A Psalm of Asaph. This psalm was written for the use of persons in power, for the instruction of kings and princes, judges and civil magistrates; according to Kimchi, it was written about the times of Jehoshaphat, who appointed new judges throughout the land; those that were before having been very corrupt, to whom he gave a charge agreeably to the purport of this psalm, 2Chron 19:5, but it seems rather to be written by Asaph, in the times of David, under a spirit of prophecy, and has respect to the times of Christ, when there was a great corruption among the judges and rulers of the Jews, both civil and ecclesiastic. The Syriac version calls it, "a reproof of the ungodly Jews"; our Lord cites a passage out of it in vindication of himself from their charge of blasphemy, Jn 10:34.
81:081:1: Սաղմոս յԱսափ. ՁԱ։ 0 Սաղմոս Ասափի Սաղմոս Ասափի Սաղմոս Ասափայ: 81:1: Սաղմոս յԱսափ. ՁԱ։ 0 Սաղմոս Ասափի Սաղմոս Ասափի zohrab-1805▾ eastern-1994▾ western am▾	81:081:0 Псалом Асафа. 81:1 ψαλμὸς ψαλμος psalm τῷ ο the Ασαφ ασαφ Asaph; Asaf ὁ ο the θεὸς θεος God ἔστη ιστημι stand; establish ἐν εν in συναγωγῇ συναγωγη gathering θεῶν θεος God ἐν εν in μέσῳ μεσος in the midst; in the middle δὲ δε though; while θεοὺς θεος God διακρίνει διακρινω discriminate; doubt 81:1 לַ la לְ to † הַ the מְנַצֵּ֬חַ׀ mᵊnaṣṣˈēₐḥ נצח prevail עַֽל־ ʕˈal- עַל upon הַ ha הַ the גִּתִּ֬ית ggittˈîṯ גִּתִּית [uncertain] לְ lᵊ לְ to אָסָֽף׃ ʔāsˈāf אָסָף Asaph הַ֭רְנִינוּ ˈharnînû רנן cry of joy לֵ lē לְ to אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s) עוּזֵּ֑נוּ ʕûzzˈēnû עֹז protection הָ֝רִ֗יעוּ ˈhārˈîʕû רוע shout לֵ lē לְ to אלֹהֵ֥י ʔlōhˌê אֱלֹהִים god(s) יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob 81:1. canticum Asaph Deus stetit in coetu Dei in medio Deus iudicatA psalm for Asaph. God hath stood in the congregation of gods: and being in the midst of them he judgeth gods. A Psalm of Asaph. KJV Chapter [82] A Psalm of Asaph: 81:0 Псалом Асафа. 81:1 ψαλμὸς ψαλμος psalm τῷ ο the Ασαφ ασαφ Asaph; Asaf ὁ ο the θεὸς θεος God ἔστη ιστημι stand; establish ἐν εν in συναγωγῇ συναγωγη gathering θεῶν θεος God ἐν εν in μέσῳ μεσος in the midst; in the middle δὲ δε though; while θεοὺς θεος God διακρίνει διακρινω discriminate; doubt 81:1 לַ la לְ to † הַ the מְנַצֵּ֬חַ׀ mᵊnaṣṣˈēₐḥ נצח prevail עַֽל־ ʕˈal- עַל upon הַ ha הַ the גִּתִּ֬ית ggittˈîṯ גִּתִּית [uncertain] לְ lᵊ לְ to אָסָֽף׃ ʔāsˈāf אָסָף Asaph הַ֭רְנִינוּ ˈharnînû רנן cry of joy לֵ lē לְ to אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s) עוּזֵּ֑נוּ ʕûzzˈēnû עֹז protection הָ֝רִ֗יעוּ ˈhārˈîʕû רוע shout לֵ lē לְ to אלֹהֵ֥י ʔlōhˌê אֱלֹהִים god(s) יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob 81:1. canticum Asaph Deus stetit in coetu Dei in medio Deus iudicat A psalm for Asaph. God hath stood in the congregation of gods: and being in the midst of them he judgeth gods. A Psalm of Asaph. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1. "Бог стал в сонме богов". Под богами, как видно из контекста, разумеются люди, занимающиеся судебными делами, т. е. судьи: они допускают лицеприятие, как обыкновенные люди (2-4); не понимают и не знают возложенной на них ответственности; также подлежат смерти, как и всякий человек (5-7). Если же они называются богами, то по тому назначению, которое им дано Господом (6). Имя богов прилагается к судьям (как видно из Исх XXI:6) потому, что в их решениях должна слышаться воля Божия, приговоры их должны отличаться беспристрастием, согласованностью с Законом Бога, так что они являются как бы наместниками Бога на земле и через них говорит Сам Бог (Втор I:17). Бог представляется по псалму выступившим среди земных судей для оценки их деятельности и нашедшим, что последняя подлежит осуждению ("произнес суд"). Adam Clarke: Commentary on the Bible - 1831 82:1: God standeth in the congregation of the mighty - The Hebrew should be translated, "God standeth in the assembly of God." God is among his people; and he presides especially in those courts of justice which himself has established. The Court of King's Bench is properly the place where the king presides, and where he is supposed to be always present. But the kings of England seldom make their appearance there. King James I sometimes attended: at such times it might be said, "The king is in the king's court." I believe the case above to be similar. Judges! beware what you do! God is in his court, and in the midst (of the assembly) God will judge. See Parkhurst under אלה. Albert Barnes: Notes on the Bible - 1834 82:1: God standeth in the congregation of the mighty - In the assembly of the rulers and judges; among those of most exalted rank and station. He is there to observe them; to give them law; to direct their decisions; to judge them. He is supreme over them; and he holds them responsible to himself The word rendered congregation is that which is commonly applied to the assembly of the people of Israel, considered as an organized body, or as a body politic. It here, however, refers to magistrates considered as a body or class of people; as those who have assemblages or meetings, with special reference to their duties as magistrates. The word rendered "mighty" - אל 'Ê l - is in the singular number, and is one of the names which are given to God; hence, the literal rendering is, "God standeth in the assembly of God." The Septuagint renders it, In the synagogue of the gods. So also the Latin Vulgate. The reference, however, is undoubtedly to magistrates, and the idea is, that they were to be regarded as representatives of God; as acting in his name; and as those, therefore, to whom, in a subordinate sense, the name gods might be given. Compare Psa 82:6. In Exo 21:6; Exo 22:8-9, Exo 22:28, also, the same word in the plural is applied to magistrates, and is properly translated judges in our common version. Compare the notes at Joh 10:34-35. The idea is, that they were the representatives of the divine sovereignty in the administration of justice. Compare Rom 13:1-2, Rom 13:6. They were, in a sense, gods to other people; but they were not to forget that God stood among them as their God; that if they were exalted to a high rank in respect to their fellowmen, they were, nevertheless, subject to One to whom the name of God belonged in the highest sense. He judgeth among the gods - As they to whom the name gods is thus given as the representatives of the divine sovereignty judged among people, so God would judge among them. If they were, in some sense (in consequence of their representing the divine majesty, and deriving their power and appointment from God), independent of people, they were in no sense independent of God himself. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 82:1: of Asaph: or, for Asaph God: etc. Or, "God standeth in the assembly of God, ail, he judgeth among the judges." Elohim̀ God is among His own people; and presides especially in those courts of justice which Himself has established. Exo 18:21; Ch2 19:6, Ch2 19:7; Ecc 5:8 the gods: Psa 82:6, Psa 82:7, Psa 138:1; Exo 21:6, Exo 22:28; Joh 10:35 Carl Friedrich Keil and Franz Delitzsch 82:1 God comes forward and makes Himself heard first of all as censuring and admonishing. The "congregation of God" is, as in Num 27:17; Num 31:16; Josh 22:16., "the congregation of (the sons of) Israel," which God has purchased from among the nations (Ps 74:2), and upon which as its Lawgiver He has set His divine impress. The psalmist and seer sees Elohim standing in this congregation of God. The part. Niph. (as in Is 3:13) denotes not so much the suddenness and unpreparedness, as, rather, the statue-like immobility and terrifying designfulness of His appearance. Within the range of the congregation of God this holds good of the elohim. The right over life and death, with which the administration of justice cannot dispense, is a prerogative of God. From the time of Gen 9:6, however, He has transferred the execution of this prerogative to mankind, and instituted in mankind an office wielding the sword of justice, which also exists in His theocratic congregation, but here has His positive law as the basis of its continuance and as the rule of its action. Everywhere among men, but here pre-eminently, those in authority are God's delegates and the bearers of His image, and therefore as His representatives are also themselves called elohim, "gods" (which the lxx in Ex 21:6 renders τὸ κριτήριον τοῦ Θεοῦ, and the Targums here, as in Ex 22:7-8, Ex 22:27 uniformly, דּיּניּא). The God who has conferred this exercise of power upon these subordinate elohim, without their resigning it of themselves, now sits in judgment in their midst. ישׁפּט of that which takes place before the mind's eye of the psalmist. How long, He asks, will ye judge unjustly? שׁפט עול is equivalent to עשׂה עול בּמּשׁפּט, Lev 19:15, Lev 19:35 (the opposite is שׁפט מישׁרים, Ps 58:2). How long will ye accept the countenance of the wicked, i.e., incline to accept, regard, favour the person of the wicked? The music, which here becomes forte, gives intensity to the terrible sternness (das Niederdonnernde) of the divine question, which seeks to bring the "gods" of the earth to their right mind. Then follow admonitions to do that which they have hitherto left undone. They are to cause the benefit of the administration of justice to tend to the advantage of the defenceless, of the destitute, and of the helpless, upon whom God the Lawgiver especially keeps His eye. The word רשׁ (ראשׁ), of which there is no evidence until within the time of David and Solomon, is synonymous with אביון. דל with ויתום is pointed דל, and with ואביון, on account of the closer notional union, דל (as in Ps 72:13). They are words which are frequently repeated in the prophets, foremost in Isaiah (Is 1:17), with which is enjoined upon those invested with the dignity of the law, and with jurisdiction, justice towards those who cannot and will not themselves obtain their rights by violence. Geneva 1599 82:1 "A Psalm of Asaph." God standeth in the congregation of the (a) mighty; he judgeth among the gods. (a) The prophet shows that if princes and judges do not do their duty, God whose authority is above them will take vengeance on them. John Gill 82:1 God standeth in the congregation of the mighty,.... The Syriac version renders it, "in the congregation of angels"; they are mighty, and excel in strength, and there is a large company of them, even an innumerable one, and who surround the throne of the Majesty on high. Christ, who is God over all, was among those on Mount Sinai, and when he ascended to heaven; and with these he will descend when he comes a second time, Ps 68:17. The Targum interprets it of the righteous thus, "God, whose majesty (or Shechinah) dwells in the congregation of the righteous that are strong in the law.'' Tit may be better understood of such as are strong in the Lord, in the grace that is in Christ, and in the exercise of grace upon him; who are gathered out of the world unto him, and unto distinct societies and congregations; in the midst of which God is, where he grants his presence, bestows the blessings of his grace, and affords his divine aid and protection; and where Christ the Son of God is, and will be to the end of the world. The words may be rendered, "God standeth in the congregation of God" (a): that is, in his own congregation, his church and people; but it seems best of all to understand the words of rulers and civil magistrates, of the cabinet councils of princes, of benches of judges, and courts of judicature; in all which God is present, and observes what is said and done; perhaps reference may be had to the Jewish sanhedrim, the chief court of judicature with the Jews, consisting of seventy one persons; in the midst of which Christ, God manifest in the flesh, God in our nature, stood, and was ill used, and most unjustly judged by them, of whose unjust judgment complaint is made in the next verse: he judgeth among the gods: which the Syriac version renders "angels" again; and so Aben Ezra interprets it of them, who are so called, Ps 8:5, but rather civil magistrates are meant, the rulers and judges of the people, who go by this name of "elohim", or gods, in Ex 21:6, and are so called because they are the powers ordained of God, are representatives of him, are his vicegerents and deputies under him; should act in his name, according to his law, and for his glory, and are clothed with great power and authority from and under him; and therefore are before styled the "mighty". Among these Christ, the Son of God, judges, to whom all judgment is committed; he qualifies these for the discharge of their office, he directs them how to judge, and all the right judgment they make and do is from him, "by" whom "kings" reign, and princes decree justice; by whom princes rule, and nobles, even all the judges of the earth; and to whom they are all accountable, and will be themselves judged by him another day, Prov 8:15 so the Targum, "in the midst of the judges of truth he judges.'' (a) "in congregatione Dei", Pagninus, Cocceius, Gejerus, Michaelis; so Vatablus, Junius & Tremellius, Piscator, Ainsworth. John Wesley 82:1 Standeth - To observe all that is said or done there. Mighty - Kings or chief rulers. By their congregation he understands all persons whatsoever of this high and sacred order. Judgeth - Passes sentence upon them. The gods - Judges and magistrates are called gods, because they have their commission from God, and act as his deputies. Robert Jamieson, A. R. Fausset and David Brown 82:1 Before the great Judge, the judges of the earth are rebuked, exhorted, and threatened. (Ps 82:1-8) congregation--(Compare Ex 12:3; Ex 16:1). of the mighty--that is, of God, of His appointment. the gods--or, "judges" (Ex 21:6; Ex 22:9), God's representatives.
81:181:1: Աստուած եկաց ՚ի ժողովս աստուածոց, եւ ՚ի միջի նոցա դատէր զնոսա[7228]։ [7228] Ոմանք.՚Ի ժողովս աստուծոց։ 1 Աստուած կանգնեց աստուածների ժողովում, եւ նրանց մէջ դատապարտեց նրանց՝ ասելով. 82 Աստուած կայնած է աստուածային ժողովին մէջ, Աստուածներուն* մէջ դատաստան կը տեսնէ։ Աստուած եկաց ի ժողովս ^[517]աստուածոց, եւ ի միջի նոցա`` դատէր զնոսա: 81:1: Աստուած եկաց ՚ի ժողովս աստուածոց, եւ ՚ի միջի նոցա դատէր զնոսա[7228]։ [7228] Ոմանք.՚Ի ժողովս աստուծոց։ 1 Աստուած կանգնեց աստուածների ժողովում, եւ նրանց մէջ դատապարտեց նրանց՝ ասելով. 82 Աստուած կայնած է աստուածային ժողովին մէջ, Աստուածներուն* մէջ դատաստան կը տեսնէ։ zohrab-1805▾ eastern-1994▾ western am▾	81:181:1 Бог стал в сонме богов; среди богов произнес суд: 81:2 ἕως εως till; until πότε ποτε.1 when? κρίνετε κρινω judge; decide ἀδικίαν αδικια injury; injustice καὶ και and; even πρόσωπα προσωπον face; ahead of ἁμαρτωλῶν αμαρτωλος sinful λαμβάνετε λαμβανω take; get διάψαλμα διαψαλμα interlude; rest 81:2 שְֽׂאוּ־ śᵊˈʔû- נשׂא lift זִ֭מְרָה ˈzimrā זִמְרָה melody וּ û וְ and תְנוּ־ ṯᵊnû- נתן give תֹ֑ף ṯˈōf תֹּף tambourine כִּנֹּ֖ור kinnˌôr כִּנֹּור cither נָעִ֣ים nāʕˈîm נָעִים pleasant עִם־ ʕim- עִם with נָֽבֶל׃ nˈāvel נֵבֶל harp 81:2. usquequo iudicatis iniquitatem et facies impiorum suscipitis semperHow long will you judge unjustly: and accept the persons of the wicked? 1. God standeth in the congregation of God; he judgeth among the gods. God standeth in the congregation of the mighty; he judgeth among the gods: 81:1 Бог стал в сонме богов; среди богов произнес суд: 81:2 ἕως εως till; until πότε ποτε.1 when? κρίνετε κρινω judge; decide ἀδικίαν αδικια injury; injustice καὶ και and; even πρόσωπα προσωπον face; ahead of ἁμαρτωλῶν αμαρτωλος sinful λαμβάνετε λαμβανω take; get διάψαλμα διαψαλμα interlude; rest 81:2 שְֽׂאוּ־ śᵊˈʔû- נשׂא lift זִ֭מְרָה ˈzimrā זִמְרָה melody וּ û וְ and תְנוּ־ ṯᵊnû- נתן give תֹ֑ף ṯˈōf תֹּף tambourine כִּנֹּ֖ור kinnˌôr כִּנֹּור cither נָעִ֣ים nāʕˈîm נָעִים pleasant עִם־ ʕim- עִם with נָֽבֶל׃ nˈāvel נֵבֶל harp 81:2. usquequo iudicatis iniquitatem et facies impiorum suscipitis semper How long will you judge unjustly: and accept the persons of the wicked? 1. God standeth in the congregation of God; he judgeth among the gods. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 The Duty of Magistrates. 1 God standeth in the congregation of the mighty; he judgeth among the gods. 2 How long will ye judge unjustly, and accept the persons of the wicked? Selah. 3 Defend the poor and fatherless: do justice to the afflicted and needy. 4 Deliver the poor and needy: rid them out of the hand of the wicked. 5 They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course. We have here, I. God's supreme presidency and power in all councils and courts asserted and laid down, as a great truth necessary to be believed both by princes and subjects (v. 1): God stands, as chief director, in the congregation of the mighty, the mighty One, in coetu fortis--in the councils of the prince, the supreme magistrate, and he judges among the gods, the inferior magistrates; both the legislative and the executive power of princes is under his eye and his hand. Observe here, 1. The power and honour of magistrates; they are the mighty. They are so in authority, for the public good (it is a great power that they are entrusted with), and they ought to be so in wisdom and courage. They are, in the Hebrew dialect, called gods; the same word is used for these subordinate governors that is used for the sovereign ruler of the world. They are elohim. Angels are so called both because they are great in power and might and because God is pleased to make use of their service in the government of this lower world; and magistrates in an inferior capacity are likewise the ministers of his providence in general, for the keeping up of order and peace in human societies, and particularly of his justice and goodness in punishing evil-doers and protecting those that do well. Good magistrates, who answer the ends of magistracy, are as God; some of his honour is put upon them; they are his vicegerents, and great blessings to any people. A divine sentence is in the lips of the king, Prov. xvi. 10. But, as roaring lions and ranging bears, so are wicked rulers over the poor people, Prov. xxviii. 15. 2. A good form and constitution of government intimated, and that is a mixed monarchy like ours; here is the might one, the sovereign, and here is his congregation, his privy-council, his parliament, his bench of judges, who are called the gods. 3. God's incontestable sovereignty maintained in and over all the congregations of the mighty. God stands, he judges among them; they have their power from him and are accountable to him. By him kings reign. He is present at all their debates, and inspects all they say and do, and what is said and done amiss will be called over again, and they reckoned with for their mal-administrations. God has their hearts in his hands, and their tongues too, and he directs them which way soever he will, Prov. xxi. 1. So that he has a negative voice in all their resolves, and his counsels shall stand, whatever devices are in men's hearts. He makes what use he pleases of them, and serves his own purposes and designs by them; though their hearts little think so, Isa. x. 7. Let magistrates consider this and be awed by it; God is with them in the judgment, 2 Chron. xix. 6; Deut. i. 17. Let subjects consider this and be comforted with it; for good princes and good judges, who mean well, are under a divine direction, and bad ones, who mean ever so ill, are under a divine restraint. II. A charge given to all magistrates to do good with their power, as they will answer it to him by whom they are entrusted with it, v. 3, 4. 1. They are to be the protectors of those who lie exposed to injury and the patrons of those who want advice and assistance: Defend the poor, who have no money wherewith to make friends or fee counsel, and the fatherless, who, while they are young and unable to help themselves, have lost those who would have been the guides of their youth. Magistrates, as they must be fathers to their country in general, so particularly to those in it who are fatherless. Are they called gods? Herein they must be followers of him, they must be fathers of the fatherless. Job was so, Job xxix. 12. 2. They are to administer justice impartially, and do right to the afflicted and needy, who, being weak and helpless, have often wrongs done them; and will be in danger of losing all if magistrates do not, ex officio--officially, interpose for their relief. If a poor man has an honest cause, his poverty must be no prejudice to his cause, how great and powerful soever those are that contend with him. 3. They are to rescue those who have already fallen into the hands of oppressors and deliver them. (v. 4): Rid them out of the hand of the wicked. Avenge them of their adversary, Luke xviii. 3. These are clients whom there is nothing to be got by, no pay for serving them, no interest by obliging them; yet these are those whom judges and magistrates must concern themselves for, whose comfort they must consult and whose cause they must espouse. III. A charge drawn up against bad magistrates, who neglect their duty and abuse their power, forgetting that God standeth among them, v. 2, 5. Observe, 1. What the sin is they are here charged with; they judge unjustly, contrary to the rules of equity and the dictates of their consciences, giving judgment against those who have right on their side, out of malice and ill-will, or for those who have an unrighteous cause, out of favour and partial affection. To do unjustly is bad, but to judge unjustly is much worse, because it is doing wrong under colour of right; against such acts of injustice there is least fence for the injured and by them encouragement is given to the injurious. It was as great an evil as any Solomon saw under the sun when he observed the place of judgment, that iniquity was there, Eccl. iii. 16; Isa. v. 7. They not only accepted the persons of the rich because they were rich, though that is bad enough, but (which is much worse) they accepted the persons of the wicked because they were wicked; they not only countenanced them in their wickedness, but loved them the better for it, and fell in with their interests. Woe unto thee, O land! when thy judges are such as these. 2. What was the cause of this sin. They were told plainly enough that it was their office and duty to protect and deliver the poor; it was many a time given them in charge; yet they judge unjustly, for they know not, neither will they understand. They do not care to hear their duty; they will not take pains to study it; they have no desire to take things right, but are governed by interest, not by reason or justice. A gift in secret blinds their eyes. They know not because they will not understand. None so blind as those that will not see. They have baffled their own consciences, and so they walk on in darkness, not knowing nor caring what they do nor whither they go. Those that walk on in darkness are walking on to everlasting darkness. 3. What were the consequences of this sin: All the foundations of the earth (or of the land) are out of course. When justice is perverted what good can be expected? The earth and all the inhabitants thereof are dissolved, as the psalmist speaks in a like case, Ps. lxxv. 3. The miscarriages of public persons are public mischiefs. Adam Clarke: Commentary on the Bible - 1831 82:2: Accept the persons of the wicked? - "Lift up their faces," encourage them in their oppressions. Selah - "Mark this:" ye do it, and sorely sLall ye suffer for it. Albert Barnes: Notes on the Bible - 1834 82:2: How long will ye judge unjustly - literally, Judge evil. This is designed, evidently, to denote the pRev_ailing character of the magistrates at the time when the psalm was written. Unhappily such occasions occur very often in the course of human affairs. And accept the persons of the wicked? - literally, Lift up, or bear, the faces of the wicked. The meaning is, that they showed favor or partiality to wicked people; they did not decide cases according to truth, but were influenced by a regard for particular persons on account of their rank, their position, their wealth, or their relation to themselves. This is a common phrase in the Scriptures to denote favoritism or partiality. Job 34:19; Act 10:34; Rom 2:11; Pe1 1:17; Lev 19:15; Deu 1:17. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 82:2: How: Psa 62:3; Exo 10:3; Kg1 18:21; Mat 17:17 judge: Psa 58:1, Psa 58:2; Exo 23:6, Exo 23:7; Lev 19:15; Mic 3:1-3, Mic 3:9-12 accept: Deu 1:17; Ch2 19:7; Job 34:19; Pro 18:5; Gal 2:6 Geneva 1599 82:2 How long will ye judge unjustly, and accept the persons of the (b) wicked? Selah. (b) For thieves and murderers find favour in judgment when the cause of the godly cannot be heard. John Gill 82:2 How long will ye judge unjustly,.... These are the words not of the psalmist, but of the divine Person that stands in the congregation of the mighty, and judges among the gods; calling the unjust judges to an account, and reproving them for their unrighteous proceedings and perversion of justice, in which they had long continued, and which was an aggravation of their sin; this is very applicable to the rulers and judges of the Jewish nation in the times of Christ, who had long dealt very unjustly, and continued to do so; they judged wrong judgment, or judgment of iniquity, as Aben Ezra renders it, both in civil and ecclesiastical things; their judgment was depraved concerning the law, which they transgressed and made void by adhering to the traditions of the elders; they passed an unrighteous judgment on John the Baptist, the forerunner of Christ, rejecting his baptism, and calling him a devil; and upon Christ himself, adjudging him to death for crimes he was not guilty of; and upon his followers, whom they cast out of the synagogue; the character of an unjust judge see in Lk 18:2, and accept the persons of the wicked? gave the cause in favour of them, and against the righteous, because they were rich, or related to them, or had bribes from them, contrary to the law in Deut 16:19, so the judges among the Jews, in Christ's time, judged according to appearance, the outward circumstances of men, and not righteous judgment, as our Lord suggests, Jn 7:24. Selah. See Gill on Ps 3:2. John Wesley 82:2 How long - The psalmist speaks to them in God's name. Accept - By giving sentence according to your respect or affection to the person. Robert Jamieson, A. R. Fausset and David Brown 82:2 accept the persons--literally, "lift up the faces," that is, from dejection, or admit to favor and communion, regardless of merit (Lev 19:15; Prov 18:5).
81:281:2: Մինչեւ յե՞րբ դատիք անիրաւութեամբ, եւ ակն առնուք մեղաւորաց։ 2 «Մինչեւ ե՞րբ պիտի անիրաւութեամբ դատէք. եւ աչառութիւն անէք մեղաւորներին: 2 «Մինչեւ ե՞րբ անիրաւութեամբ պիտի դատէք Ու ամբարիշտներուն աչառութիւն պիտի ընէք։ (Սէլա։) Մինչեւ յե՞րբ դատիք անիրաւութեամբ, եւ ակն առնուք մեղաւորաց:^[518]: 81:2: Մինչեւ յե՞րբ դատիք անիրաւութեամբ, եւ ակն առնուք մեղաւորաց։ 2 «Մինչեւ ե՞րբ պիտի անիրաւութեամբ դատէք. եւ աչառութիւն անէք մեղաւորներին: 2 «Մինչեւ ե՞րբ անիրաւութեամբ պիտի դատէք Ու ամբարիշտներուն աչառութիւն պիտի ընէք։ (Սէլա։) zohrab-1805▾ eastern-1994▾ western am▾	81:281:2 доколе будете вы судить неправедно и оказывать лицеприятие нечестивым? 81:3 κρίνατε κρινω judge; decide ὀρφανὸν ορφανος orphaned καὶ και and; even πτωχόν πτωχος bankrupt; beggarly ταπεινὸν ταπεινος humble καὶ και and; even πένητα πενης poor δικαιώσατε δικαιοω justify 81:3 תִּקְע֣וּ tiqʕˈû תקע blow בַ va בְּ in † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month שֹׁופָ֑ר šôfˈār שֹׁופָר horn בַּ֝ ˈba בְּ in † הַ the כֵּ֗סֶה kkˈēseh כֶּסֶא full moon לְ lᵊ לְ to יֹ֣ום yˈôm יֹום day חַגֵּֽנוּ׃ ḥaggˈēnû חַג festival 81:3. iudicate pauperi et pupillo egeno et inopi iuste faciteJudge for the needy and fatherless: do justice to the humble and the poor. 2. How long will ye judge unjustly, and respect the persons of the wicked? How long will ye judge unjustly, and accept the persons of the wicked? Selah: 81:2 доколе будете вы судить неправедно и оказывать лицеприятие нечестивым? 81:3 κρίνατε κρινω judge; decide ὀρφανὸν ορφανος orphaned καὶ και and; even πτωχόν πτωχος bankrupt; beggarly ταπεινὸν ταπεινος humble καὶ και and; even πένητα πενης poor δικαιώσατε δικαιοω justify 81:3 תִּקְע֣וּ tiqʕˈû תקע blow בַ va בְּ in † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month שֹׁופָ֑ר šôfˈār שֹׁופָר horn בַּ֝ ˈba בְּ in † הַ the כֵּ֗סֶה kkˈēseh כֶּסֶא full moon לְ lᵊ לְ to יֹ֣ום yˈôm יֹום day חַגֵּֽנוּ׃ ḥaggˈēnû חַג festival 81:3. iudicate pauperi et pupillo egeno et inopi iuste facite Judge for the needy and fatherless: do justice to the humble and the poor. 2. How long will ye judge unjustly, and respect the persons of the wicked? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3-4. При назначении решения должно руководиться не имущественным или общественным положением человека, но существом расследуемого дела, поэтому пред судьями должны быть одинаковы - богач и бедняк, знатный и незнатный. Adam Clarke: Commentary on the Bible - 1831 82:3: Defend the poor - You are their natural protectors under God. They are oppressed: punish their oppressors, however rich or powerful: and deliver them. Albert Barnes: Notes on the Bible - 1834 82:3: Defend the poor and fatherless - literally, judge; that is, Pronounce just judgment; see that right is done to them. This is required everywhere in the Scriptures. The meaning is not that judgment is to be pronounced in their favor because they are poor, or because they are orphans, for this would be to do what they had just been charged with as in itself wrong, accepting of persons; that is, showing favor on account of condition or rank, rather than on account of a just claim. The idea is, that the poor and the fatherless, having no natural protectors, were likely to be wronged or oppressed; that they had none to defend their claims; and that magistrates, therefore, as if they were their natural protectors, should see that their rights were maintained. See the notes at Isa 1:17. Do justice to the afflicted and needy - See that justice is done them; that they are not wronged by persons of wealth, of power, and of rank. Such care does religion take of those who have no natural guardians. The poor and the needy - the widow and the fatherless - owe to the religion of the Bible a debt which no language can express. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 82:3: Defend: Heb. Judge, Psa 10:18; Deu 10:18; Isa 1:17, Isa 1:23 do: Jer 5:28, Jer 22:3, Jer 22:16; Jam 1:27 John Gill 82:3 Defend the poor and fatherless,.... Or, judge (d) them; such as have no money to enter and carry on a suit, and have no friends to assist and advise them, and abide by them; these should be taken under the care and wing of judges; their cause should be attended to, and justice done them; their persons should be protected, and their property defended and secured for, since they are called gods, they ought to imitate him whose name they bear, who is the Father of the fatherless, the Judge of the widows, and the helper of the poor that commit themselves to him, Ps 10:14, such a righteous judge and good magistrate was Job; see Job 29:12, do justice to the afflicted and needy; or "justify" (e) them, pronounce them righteous, give the cause for them, not right or wrong, nor because they are poor and needy, but because they are in the right; for, if wicked, they are not to be justified, this is an abomination to the Lord; see Lev 19:15. (d) "judicate", V. L. Pagninus, Montanus, Musculus, Junius & Tremellius, Gejerus, Michaelis. (e) "justificate", V. L. Pagninus, Montanus, Vatablus, Musculus, Cocceius, &c. Robert Jamieson, A. R. Fausset and David Brown 82:3 So must good judges act (Ps 10:14; Job 29:12).
81:381:3: Դա՛տ արարէք որբոյն եւ այրւոյ. իրաւո՛ւնս արարէք տնանկին եւ խոնարհի։ 3 Տեսէ՛ք դատաստանը որբի եւ այրու, արդա՛ր դատեցէք աղքատին ու խեղճին: 3 Արդար դատաստան ըրէք աղքատին ու որբին, Խեղճին ու չքաւորին իրաւունքը պաշտպանեցէ՛ք։ Դատ արարէք որբոյն եւ այրւոյ, իրաւունս արարէք տնանկին եւ խոնարհի: 81:3: Դա՛տ արարէք որբոյն եւ այրւոյ. իրաւո՛ւնս արարէք տնանկին եւ խոնարհի։ 3 Տեսէ՛ք դատաստանը որբի եւ այրու, արդա՛ր դատեցէք աղքատին ու խեղճին: 3 Արդար դատաստան ըրէք աղքատին ու որբին, Խեղճին ու չքաւորին իրաւունքը պաշտպանեցէ՛ք։ zohrab-1805▾ eastern-1994▾ western am▾	81:381:3 Давайте суд бедному и сироте; угнетенному и нищему оказывайте справедливость; 81:4 ἐξέλεσθε εξαιρεω extract; take out πένητα πενης poor καὶ και and; even πτωχόν πτωχος bankrupt; beggarly ἐκ εκ from; out of χειρὸς χειρ hand ἁμαρτωλοῦ αμαρτωλος sinful ῥύσασθε ρυομαι rescue 81:4 כִּ֤י kˈî כִּי that חֹ֣ק ḥˈōq חֹק portion לְ lᵊ לְ to יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel ה֑וּא hˈû הוּא he מִ֝שְׁפָּ֗ט ˈmišpˈāṭ מִשְׁפָּט justice לֵ lē לְ to אלֹהֵ֥י ʔlōhˌê אֱלֹהִים god(s) יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob 81:4. salvate inopem et pauperem de manu impiorum liberateRescue the poor; and deliver the needy out of the hand of the sinner. 3. Judge the poor and fatherless: do justice to the afflicted and destitute. Defend the poor and fatherless: do justice to the afflicted and needy: 81:3 Давайте суд бедному и сироте; угнетенному и нищему оказывайте справедливость; 81:4 ἐξέλεσθε εξαιρεω extract; take out πένητα πενης poor καὶ και and; even πτωχόν πτωχος bankrupt; beggarly ἐκ εκ from; out of χειρὸς χειρ hand ἁμαρτωλοῦ αμαρτωλος sinful ῥύσασθε ρυομαι rescue 81:4 כִּ֤י kˈî כִּי that חֹ֣ק ḥˈōq חֹק portion לְ lᵊ לְ to יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel ה֑וּא hˈû הוּא he מִ֝שְׁפָּ֗ט ˈmišpˈāṭ מִשְׁפָּט justice לֵ lē לְ to אלֹהֵ֥י ʔlōhˌê אֱלֹהִים god(s) יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob 81:4. salvate inopem et pauperem de manu impiorum liberate Rescue the poor; and deliver the needy out of the hand of the sinner. 3. Judge the poor and fatherless: do justice to the afflicted and destitute. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 82:4: Deliver the poor and needy - That is, Deliver them from the power and the arts of those who would oppress and wrong them. This would not be showing them partiality; it would be simply doing them justice. Rid them out of the hand of the wicked - Deliver, or Rescue them from their hands; that is, from their attempts to oppress and wrong them. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 82:4: Deliver: Psa 72:12-14; Job 29:12, Job 29:16, Job 29:17; Pro 24:11, Pro 24:12 rid: Psa 140:12; Neh 5:1-13; Job 5:15, Job 5:16 Geneva 1599 82:4 Deliver the poor and (c) needy: rid [them] out of the hand of the wicked. (c) Not only when they cry for help, but when their cause requires aid and support. John Gill 82:4 Deliver the poor and needy,.... From his adversary and oppressor, who is mightier than he, and draws him to the judgment seat; when it is not in his power to defend himself against him, and get out of his hands, unless a righteous judge will show a regard to him and his cause; and sometimes even an unjust judge, through importunity, will do this, as everyone ought, and every righteous one will: rid them out of the hand of the wicked; this was what the poor widow importuned the unjust judge for, and obtained, Lk 18:3. Robert Jamieson, A. R. Fausset and David Brown 82:4 poor and needy--(Compare Ps 34:10; Ps 41:1).
81:481:4: Ապրեցուցէ՛ք զաղքատն եւ զտնանկ, ՚ի ձեռաց մեղաւորի փրկեցէ՛ք զնոսա։ 4 Փրկեցէ՛ք աղքատին ու տնանկին, մեղաւորի ձեռքից փրկեցէ՛ք նրանց»: 4 Փրկեցէ՛ք աղքատը ու տնանկը, Ամբարիշտներուն ձեռքէն ազատեցէ՛ք զանոնք»։ Ապրեցուցէք զաղքատն եւ զտնանկն, ի ձեռաց մեղաւորի փրկեցէք զնոսա: 81:4: Ապրեցուցէ՛ք զաղքատն եւ զտնանկ, ՚ի ձեռաց մեղաւորի փրկեցէ՛ք զնոսա։ 4 Փրկեցէ՛ք աղքատին ու տնանկին, մեղաւորի ձեռքից փրկեցէ՛ք նրանց»: 4 Փրկեցէ՛ք աղքատը ու տնանկը, Ամբարիշտներուն ձեռքէն ազատեցէ՛ք զանոնք»։ zohrab-1805▾ eastern-1994▾ western am▾	81:481:4 избавляйте бедного и нищего; исторгайте {его} из руки нечестивых. 81:5 οὐκ ου not ἔγνωσαν γινωσκω know οὐδὲ ουδε not even; neither συνῆκαν συνιημι comprehend ἐν εν in σκότει σκοτος dark διαπορεύονται διαπορευομαι travel through σαλευθήσονται σαλευω sway; rock πάντα πας all; every τὰ ο the θεμέλια θεμελιος foundation τῆς ο the γῆς γη earth; land 81:5 עֵ֤דוּת׀ ʕˈēḏûṯ עֵדוּת reminder בִּֽ bˈi בְּ in יהֹ֘וסֵ֤ף yhˈôsˈēf יְהֹוסֵף Joseph שָׂמֹ֗ו śāmˈô שׂים put בְּ֭ ˈbᵊ בְּ in צֵאתֹו ṣēṯˌô יצא go out עַל־ ʕal- עַל upon אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt שְׂפַ֖ת śᵊfˌaṯ שָׂפָה lip לֹא־ lō- לֹא not יָדַ֣עְתִּי yāḏˈaʕtî ידע know אֶשְׁמָֽע׃ ʔešmˈāʕ שׁמע hear 81:5. non cognoscunt nec intellegunt in tenebris ambulant movebuntur omnia fundamenta terraeThey have not known nor understood: they walk on in darkness: all the foundations of the earth shall be moved. 4. Rescue the poor and needy: deliver them out of the hand of the wicked. Deliver the poor and needy: rid [them] out of the hand of the wicked: 81:4 избавляйте бедного и нищего; исторгайте {его} из руки нечестивых. 81:5 οὐκ ου not ἔγνωσαν γινωσκω know οὐδὲ ουδε not even; neither συνῆκαν συνιημι comprehend ἐν εν in σκότει σκοτος dark διαπορεύονται διαπορευομαι travel through σαλευθήσονται σαλευω sway; rock πάντα πας all; every τὰ ο the θεμέλια θεμελιος foundation τῆς ο the γῆς γη earth; land 81:5 עֵ֤דוּת׀ ʕˈēḏûṯ עֵדוּת reminder בִּֽ bˈi בְּ in יהֹ֘וסֵ֤ף yhˈôsˈēf יְהֹוסֵף Joseph שָׂמֹ֗ו śāmˈô שׂים put בְּ֭ ˈbᵊ בְּ in צֵאתֹו ṣēṯˌô יצא go out עַל־ ʕal- עַל upon אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt שְׂפַ֖ת śᵊfˌaṯ שָׂפָה lip לֹא־ lō- לֹא not יָדַ֣עְתִּי yāḏˈaʕtî ידע know אֶשְׁמָֽע׃ ʔešmˈāʕ שׁמע hear 81:5. non cognoscunt nec intellegunt in tenebris ambulant movebuntur omnia fundamenta terrae They have not known nor understood: they walk on in darkness: all the foundations of the earth shall be moved. 4. Rescue the poor and needy: deliver them out of the hand of the wicked. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5. "Не знают, не разумеют, во тьме ходят" - не в смысле непонимания закона или трудности расследуемого дела, а в смысле намеренного уклонения от закона, сознательного лицеприятия, которое приводит к колебаниям земли, к потрясению основ внутренней жизни, к уничтожению законности, а через то - к самоуправству и насилиям в отношениях людей между собою. Если бы такие проступки судей являлись бессознательными и случайными, то Господь не осудил бы их. Adam Clarke: Commentary on the Bible - 1831 82:5: They know not - The judges are not acquainted with the law of God, on which all their decisions should be founded. Neither will they understand - They are ignorant and do not wish to be instructed. They will not learn; they cannot teach. Happy England! How different from Judea, even in the days of Jehoshaphat! All thy judges are learned, righteous, and impartial. Never did greater men in their profession dignify any land or country - (1822). All the foundations of the earth - "All the civil institutions of the land totter." Justice is at the head of all the institutions in a well regulated state: when that gets poisoned or perverted, every evil, political and domestic, must prevail; even religion itself ceases to have any influence. Albert Barnes: Notes on the Bible - 1834 82:5: They know not, neither will they understand - This is designed still further to characterize the magistrates at the time referred to in the psalm. They not merely judged unjustly, and were not merely partial in the administration of justice Psa 82:2, but they did not desire to understand their duty, and the true principles on which justice should be administered. They were at no pains to inform themselves, either in regard to those principles, or in regard to the facts in particular cases. All just judgment must be based (a) on a true knowledge of what the law is, or what is right; and (b) on a knowledge of the facts in a particular case. Where there is no such knowledge, of course there must be a mal-administration of justice. One of the first requisites, therefore, in a magistrate is, that he shall have a proper knowledge of the law; his duty is to ascertain the exact facts in each individual case that comes before him, and then impartially to apply the law to that case. They walk on in darkness - In ignorance of the law and of the facts in the case. All the foundations of the earth - See Psa 11:3, note; Psa 75:3, note. All settled principles; all the things on which the welfare of society rests; all on which the prosperity of the world depends. The manner in which justice is administered is as if the very foundations of the earth should be disturbed, and the world should move without order. Are out of course - Margin, as in Hebrew, moved. That is, they are moved from their proper place; the earth no longer rests firmly and safely on its foundation. This language is taken from the idea so often occurring in the Scriptures, and in the language of people generally, that the earth rests on solid foundations - as a building does. The idea is derived from the stability and fixedness of the earth, and from the fact that when a building is fixed and stable we infer that it has a solid foundation. The thought here is, that a proper administration of justice is essential to the stability and prosperity of a state - as essential as a solid foundation is to the stability of the edifice which is reared on it. The effect of a real-administration of justice in any community may be well compared with what the result would be if the foundations of the earth should be removed, or if the laws which now keep it in its place should cease to operate. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 82:5: They: That is, the judges know not. know not: Psa 53:4; Pro 1:29; Mic 3:1; Rom 1:28 walk: Pro 2:13, Pro 4:19; Ecc 2:14; Joh 3:19, Joh 12:35; Jo1 2:11 all the: etc. All the civil institutions of the land totter. Psa 11:3, Psa 75:3; Ecc 3:16; Isa 5:7; Ti2 2:19 out of course: Heb. moved Carl Friedrich Keil and Franz Delitzsch 82:5 What now follows in Ps 82:5 is not a parenthetical assertion of the inefficiency with which the divine correction rebounds from the judges and rulers. In connection with this way of taking Ps 82:5, the manner in which the divine language is continued in Ps 82:6 is harsh and unadjusted. God Himself speaks in Ps 82:5 of the judges, but reluctantly alienated from them; and confident of the futility of all attempts to make them better, He tells them their sentence in Ps 82:6. The verbs in Ps 82:5 are designedly without any object: complaint of the widest compass is made over their want of reason and understanding; and ידעו takes the perfect form in like manner to ἐγνώκασι, noverunt, cf. Ps 14:1; Is 44:18. Thus, then, no result is to be expected from the divine admonition: they still go their ways in this state of mental darkness, and that, as the Hithpa. implies, stalking on in carnal security and self-complacency. The commands, however, which they transgress are the foundations (cf. Ps 11:3), as it were the shafts and pillars (Ps 75:4, cf. Prov 29:4), upon which rests the permanence of all earthly relationships with are appointed by creation and regulated by the Tτra. Their transgression makes the land, the earth, to totter physically and morally, and is the prelude of its overthrow. When the celestial Lord of the domain thinks upon this destruction which injustice and tyranny are bringing upon the earth, His wrath kindles, and He reminds the judges and rulers that it is His own free declaratory act which has clothed them with the god-like dignity which they bear. They are actually elohim, but not possessed of the right of self-government; there is a Most High (עליון) to whom they as sons are responsible. The idea that the appellation elohim, which they have given to themselves, is only sarcastically given back to them in Ps 82:1 (Ewald, Olshausen), is refuted by Ps 82:6, according to which they are really elohim by the grace of God. But if their practice is not an Amen to this name, then they shall be divested of the majesty which they have forfeited; they shall be divested of the prerogative of Israel, whose vocation and destiny they have belied. They shall die off כּאדם, like common men not rising in any degree above the mass (cf. בּני אדם, opp. בּני אישׁ, Ps 4:3; Ps 49:3); they shall fall like any one (Judg 16:7, Obad 1:11) of the princes who in the course of history have been cast down by the judgment of God (Hos 7:7). Their divine office will not protect them. For although justitia civilis is far from being the righteousness that avails before God, yet injustitia civilis is in His sight the vilest abomination. Geneva 1599 82:5 They know not, neither will they understand; they walk on in darkness: all the (d) foundations of the earth are out of course. (d) That is, all things are out of order either by their tyranny or careless negligence. John Gill 82:5 They knew not,.... The Targum adds, to do well. This is to be understood of unjust judges and wicked magistrates, who know not God, and have not the fear of him before their eyes, though he stands in the midst of them, and judges among them; which is the source of their unjust judging and unrighteous proceedings: for because they know not God, nor fear him, therefore they regard not men: nor do such know themselves; they are called gods, and they think they are so, and do not consider they are but men; they are the ministers of God, deputies under him, and are accountable to him: nor do they know their duty before pointed out; it is for them to know judgment, what is right, and what is wrong, that they may pronounce righteous judgment, Mic 3:2, but they do not know it, at least so as to practise it: nor did the Jewish rulers know Christ, which was the reason of their unrighteous dealing with him and with his followers; they put him to death, and so they did them, because they knew him not, 1Cor 2:8, neither will they understand: the Targum adds, by way of explanation, "the law", the rule of judgment, which judges ought to understand; so the Jewish rulers, Pharisees and Sadducees, were upbraided by Christ with ignorance of the Scriptures, and the law of God, their false glosses of which he refutes, Mt 5:1 and their ignorance was wilful and affected, they shut their eyes against light and evidence, especially with respect to Christ; they could discern the face of the sky, but not the signs of the times, Mt 16:3, who so blind as they that will not see? and such were the Jewish rulers; see Is 42:19, they walk on in darkness; they chose darkness rather than light, and so were blind leaders of the blind, and were wilfully so, having their eyes blinded with gifts, Deut 16:19, all the foundations of the earth are out of course; or "shaken" or "moved" (f): by the perversion of justice, towns, cities, commonwealths, kingdoms, and states, are thrown into the utmost disorder and confusion: as the king by judgment establisheth the land; Prov 29:4, so when judgment is not executed, it is unsettled, and thrown into confusion; or though (g) "the foundation", &c. though this is the case, yet unjust judges will go on, perverting judgment, even though, as at the deluge, the foundations of the earth were shaken and moved, for the violence, rapine, and oppression, the earth was then filled with, which Kimchi thinks is here referred to; and though a dissolution of the Jewish polity, civil and ecclesiastical, was threatened, because of such injustice; that God would once more shake the heavens and the earth, remove their church and civil state, when they should cease to be a nation, their city be destroyed, and their temple, not one stone left upon another; and yet such was the obstinacy of their wicked judges, that they would persist their wicked ways. (f) "moventur", Vatablus; "dimoventur", Junius & Tremellius, Piscator; "commoventur", Gejerus; "nutant", Tigurine version. (g) So Ainsworth. John Wesley 82:5 They - The magistrates of whom this psalm treats. Know not - The duty of their place. Nor will - Their ignorance is wilful. Walk on - They persist: it is their constant course. In darkness - In their sinful courses. The foundations - This corruption of the supreme rulers, flows from them to their inferior officers and members. Robert Jamieson, A. R. Fausset and David Brown 82:5 By the wilful ignorance and negligence of judges, anarchy ensues (Ps 11:3; Ps 75:3). out of course--(Compare Margin; Ps 9:6; Ps 62:2).
81:581:5: Ո՛չ իմացան եւ ո՛չ ՚ի միտ առին, ՚ի խաւարի գնացին, եւ շարժեցան ամենայն հիմունք երկրի։ 5 Չհասկացան, չըմբռնեցին, խարխափեցին խաւարի մէջ, եւ երկրի բոլոր հիմքերը ցնցուեցին: 5 Չեն իմանար ու չեն հասկնար, Խաւարի մէջ կը պտըտին։Երկրի բոլոր հիմերը շարժեցան։ Ոչ իմացան եւ ոչ ի միտ առին, ի խաւարի գնացին, եւ շարժեցան ամենայն հիմունք երկրի: 81:5: Ո՛չ իմացան եւ ո՛չ ՚ի միտ առին, ՚ի խաւարի գնացին, եւ շարժեցան ամենայն հիմունք երկրի։ 5 Չհասկացան, չըմբռնեցին, խարխափեցին խաւարի մէջ, եւ երկրի բոլոր հիմքերը ցնցուեցին: 5 Չեն իմանար ու չեն հասկնար, Խաւարի մէջ կը պտըտին։Երկրի բոլոր հիմերը շարժեցան։ zohrab-1805▾ eastern-1994▾ western am▾	81:581:5 Не знают, не разумеют, во тьме ходят; все основания земли колеблются. 81:6 ἐγὼ εγω I εἶπα επω say; speak θεοί θεος God ἐστε ειμι be καὶ και and; even υἱοὶ υιος son ὑψίστου υψιστος highest; most high πάντες πας all; every 81:6 הֲסִירֹ֣ותִי hᵃsîrˈôṯî סור turn aside מִ mi מִן from סֵּ֣בֶל ssˈēvel סֵבֶל load שִׁכְמֹ֑ו šiḵmˈô שְׁכֶם shoulder כַּ֝פָּ֗יו ˈkappˈāʸw כַּף palm מִ mi מִן from דּ֥וּד ddˌûḏ דּוּד cooking pot תַּעֲבֹֽרְנָה׃ taʕᵃvˈōrᵊnā עבר pass 81:6. ego dixi dii estis et filii Excelsi omnes vosI have said: You are gods and all of you the sons of the most High. 5. They know not, neither do they understand; they walk to and fro in darkness: all the foundations of the earth are moved. They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course: 81:5 Не знают, не разумеют, во тьме ходят; все основания земли колеблются. 81:6 ἐγὼ εγω I εἶπα επω say; speak θεοί θεος God ἐστε ειμι be καὶ και and; even υἱοὶ υιος son ὑψίστου υψιστος highest; most high πάντες πας all; every 81:6 הֲסִירֹ֣ותִי hᵃsîrˈôṯî סור turn aside מִ mi מִן from סֵּ֣בֶל ssˈēvel סֵבֶל load שִׁכְמֹ֑ו šiḵmˈô שְׁכֶם shoulder כַּ֝פָּ֗יו ˈkappˈāʸw כַּף palm מִ mi מִן from דּ֥וּד ddˌûḏ דּוּד cooking pot תַּעֲבֹֽרְנָה׃ taʕᵃvˈōrᵊnā עבר pass 81:6. ego dixi dii estis et filii Excelsi omnes vos I have said: You are gods and all of you the sons of the most High. 5. They know not, neither do they understand; they walk to and fro in darkness: all the foundations of the earth are moved. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6. "Вы боги и сыны Всевышнего" в смысле - представители и ближайшие исполнители на земле воли Бога в судейских решениях. Adam Clarke: Commentary on the Bible - 1831 82:6: Ye are gods - Or, with the prefix of כ ke, the particle of similitude, כאלהים keelohim, "like God." Ye are my representatives, and are clothed with my power and authority to dispense judgment and justice, therefore all of them are said to be children of the Most High. Albert Barnes: Notes on the Bible - 1834 82:6: I have said, Ye are gods - See the notes at Psa 82:1. I have given you this title; I have conferred on you an appellation which indicates a greater nearness to God than any other which is bestowed on men - an appellation which implies that you are God's representatives on earth, and that your decision is, in an important sense, to be regarded as his. And all of you are children of the Most High - Sons of God. That is, You occupy a rank which makes it proper that you should be regarded as his sons. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 82:6: Psa 82:1; Exo 22:9, Exo 22:28; Joh 10:34-36 John Gill 82:6 I have said, ye are gods,.... In the law, Ex 21:6 or they were so by his appointment and commission; he constituted them judges and magistrates, invested them with such an office, by which they came to have this title; see Rom 13:1, and so our Lord interprets these words, that they were gods "to whom" the word of God came, which gave them a commission and authority to exercise their office, Jn 10:35, or rather "against whom" it came, pronouncing the sentence of death on them, as in Ps 82:7, to which the reference is; declaring, that though they were gods by office, yet were mortal men, and should die. The Targum is, "I said, as angels are ye accounted"; and so judges and civil magistrates had need to be as angels, and to have the wisdom of them; see 2Kings 14:20. Jarchi interprets it of angels, but magistrates are undoubtedly meant: and all of you are children of the most High; the Targum here again renders it, "the angels of the most High:'' and so Aben Ezra explains it of them who are called the sons of God, Job 38:7 but men in power are meant, who, because of their eminency and dignity, their high office, post, and place, are so called; see Gen 6:2. John Wesley 82:6 Have said - I have given you my name and power to rule your people in my stead. All - Not only the rulers of Israel, but of all other nations. Children - Representing my person, and bearing both my name and authority. Robert Jamieson, A. R. Fausset and David Brown 82:6 Though God admitted their official dignity (Jn 10:34), He reminds them of their mortality.
81:681:6: Ես ասացի թէ աստուածք իցէք, կամ որդիք Բարձրելոյ ամենեքեան։ 6 Ես ասացի՝ «Աստուածներ էք դուք, կամ բոլորդ էլ որդիներն էք Բարձրեալի: 6 Ես ըսի. «Դուք աստուածներ էք. Ու դուք ամէնքդ Բարձրեալին որդիներն էք, Ես ասացի թէ աստուածք իցէք, կամ որդիք Բարձրելոյ ամենեքեան: 81:6: Ես ասացի թէ աստուածք իցէք, կամ որդիք Բարձրելոյ ամենեքեան։ 6 Ես ասացի՝ «Աստուածներ էք դուք, կամ բոլորդ էլ որդիներն էք Բարձրեալի: 6 Ես ըսի. «Դուք աստուածներ էք. Ու դուք ամէնքդ Բարձրեալին որդիներն էք, zohrab-1805▾ eastern-1994▾ western am▾	81:681:6 Я сказал: вы боги, и сыны Всевышнего все вы; 81:7 ὑμεῖς υμεις you δὲ δε though; while ὡς ως.1 as; how ἄνθρωποι ανθρωπος person; human ἀποθνῄσκετε αποθνησκω die καὶ και and; even ὡς ως.1 as; how εἷς εις.1 one; unit τῶν ο the ἀρχόντων αρχων ruling; ruler πίπτετε πιπτω fall 81:7 בַּ ba בְּ in † הַ the צָּרָ֥ה ṣṣārˌā צָרָה distress קָרָ֗אתָ qārˈāṯā קרא call וָ wā וְ and אֲחַ֫לְּצֶ֥ךָּ ʔᵃḥˈallᵊṣˌekkā חלץ draw off אֶ֭עֶנְךָ ˈʔeʕenᵊḵā ענה answer בְּ bᵊ בְּ in סֵ֣תֶר sˈēṯer סֵתֶר hiding place רַ֑עַם rˈaʕam רַעַם thunder אֶבְחָֽנְךָ֨ ʔevḥˈānᵊḵˌā בחן examine עַל־ ʕal- עַל upon מֵ֖י mˌê מַיִם water מְרִיבָ֣ה mᵊrîvˈā מְרִיבָה Meribah סֶֽלָה׃ sˈelā סֶלָה sela 81:7. ergo quasi Adam moriemini et quasi unus de principibus cadetisBut you like men shall die: and shall fall like one of the princes. 6. I said, Ye are gods, and all of you sons of the Most High. I have said, Ye [are] gods; and all of you [are] children of the most High: 81:6 Я сказал: вы боги, и сыны Всевышнего все вы; 81:7 ὑμεῖς υμεις you δὲ δε though; while ὡς ως.1 as; how ἄνθρωποι ανθρωπος person; human ἀποθνῄσκετε αποθνησκω die καὶ και and; even ὡς ως.1 as; how εἷς εις.1 one; unit τῶν ο the ἀρχόντων αρχων ruling; ruler πίπτετε πιπτω fall 81:7 בַּ ba בְּ in † הַ the צָּרָ֥ה ṣṣārˌā צָרָה distress קָרָ֗אתָ qārˈāṯā קרא call וָ wā וְ and אֲחַ֫לְּצֶ֥ךָּ ʔᵃḥˈallᵊṣˌekkā חלץ draw off אֶ֭עֶנְךָ ˈʔeʕenᵊḵā ענה answer בְּ bᵊ בְּ in סֵ֣תֶר sˈēṯer סֵתֶר hiding place רַ֑עַם rˈaʕam רַעַם thunder אֶבְחָֽנְךָ֨ ʔevḥˈānᵊḵˌā בחן examine עַל־ ʕal- עַל upon מֵ֖י mˌê מַיִם water מְרִיבָ֣ה mᵊrîvˈā מְרִיבָה Meribah סֶֽלָה׃ sˈelā סֶלָה sela 81:7. ergo quasi Adam moriemini et quasi unus de principibus cadetis But you like men shall die: and shall fall like one of the princes. 6. I said, Ye are gods, and all of you sons of the Most High. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7. Высота положения судьи среди народа и священная важность его служения не могут предотвратить тяжелой ответственности за дурное ведение дела: несправедливый судья умрет и падет (будет низложен), как простой князь или простой человек. Matthew Henry: Concise Commentary on the Whole Bible - 1706 6 I have said, Ye are gods; and all of you are children of the most High. 7 But ye shall die like men, and fall like one of the princes. 8 Arise, O God, judge the earth: for thou shalt inherit all nations. We have here, I. Earthly gods abased and brought down, v. 6, 7. The dignity of their character is acknowledged (v. 6): I have said, You are gods. They have been honoured with the name and title of gods. God himself called them so in the statute against treasonable words Exod. xxii. 28, Thou shalt not revile the gods. And, if they have this style from the fountain of honour, who can dispute it? But what is man, that he should be thus magnified? He called them gods because unto them the word of God came, so our Saviour expounds it (John x. 35); they had a commission from God, and were delegated and appointed by him to be the shields of the earth, the conservators of the public peace, and revengers to execute wrath upon those that disturb it, Rom. xiii. 4. All of them are in this sense children of the Most High. God has put some of his honour upon them, and employs them in his providential government of the world, as David made his sons chief rulers. Or, "Because I said, You are gods, you have carried the honour further than was intended and have imagined yourselves to be the children of the Most High," as the king of Babylon (Isa. xiv. 14), I will be like the Most High, and the king of Tyre (Ezek. xxviii. 2), Thou hast set thy heart as the heart of God. It is a hard thing for men to have so much honour put upon them by the hand of God, and so much honour paid them, as ought to be by the children of men, and not to be proud of it and puffed up with it, and so to think of themselves above what is meet. But here follows a mortifying consideration: You shall die like men. This may be taken either, 1. As the punishment of bad magistrates, such as judged unjustly, and by their misrule put the foundations of the earth out of course. God will reckon with them, and will cut them off in the midst of their pomp and prosperity; they shall die like other wicked men, and fall like one of the heathen princes (and their being Israelites shall not secure them anymore than their being judges) or like one of the angels that sinned, or like one of the giants of the old world. Compare this with that which Elihu observed concerning the mighty oppressors in his time. Job xxxiv. 26, He striketh them as wicked men in the open sight of others. Let those that abuse their power know that God will take both it and their lives from them; for wherein they deal proudly he will show himself above them. Or, 2. As the period of the glory of all magistrates in this world. Let them not be puffed up with their honour nor neglect their work, but let the consideration of their mortality be both mortifying to their pride and quickening to their duty. "You are called gods, but you have no patent for immortality; you shall die like men, like common men; and like one of them, you, O princes! shall fall." Note, Kings and princes, all the judges of the earth, though they are gods to us, are men to God, and shall die like men, and all their honour shall be laid in the dust. Mors sceptra ligonibus æquat--Death mingles sceptres with spades. II. The God of heaven exalted and raised high, v. 8. The psalmist finds it to little purpose to reason with these proud oppressors; they turned a deaf ear to all he said and walked on in darkness; and therefore he looks up to God, appeals to him, and begs of him to take unto himself his great power: Arise, O God! judge the earth; and, when he prays that he would do it, he believes that he will do it: Thou shalt inherit all nations. This has respect, 1. To the kingdom of providence. God governs the world, sets up and puts down whom he pleases; he inherits all nations, has an absolute dominion over them, to dispose of them as a man does of his inheritance. This we are to believe and to comfort ourselves with, that the earth is not given so much into the hands of the wicked, the wicked rulers, as we are tempted to think it is, Job ix. 24. But God has reserved the power to himself and overrules them. In this faith we must pray, "Arise, O God! judge the earth, appear against those that judge unjustly, and set shepherds over thy people after thy own heart." There is a righteous God to whom we may have recourse, and on whom we may depend for the effectual relief of all that find themselves aggrieved by unjust judges. 2. To the kingdom of the Messiah. It is a prayer for the hastening of that, that Christ would come, who is to judge the earth, and that promise is pleaded, that God shall give him the heathen for his inheritance. Thou, O Christ! shalt inherit all nations, and be the governor over them, Ps. ii. 8; xxii. 28. Let the second coming of Christ set to-rights all these disorders. There are two words with which we may comfort ourselves and one another in reference to the mismanagements of power among men: one is Rev. xix. 6, Hallelujah, the Lord God omnipotent reigneth; the other is Rev. xxii. 20, Surely, I come quickly. Adam Clarke: Commentary on the Bible - 1831 82:7: But ye shall die like men - כאדם keadam, "ye shall die like Adam," who fell from his high perfection and dignity as ye have done. Your high office cannot secure you an immortality. And fall like one of the princes - Justice shall pursue you, and judgment shall overtake you; and you shall be executed like public state criminals. You shall not, in the course of nature, fall into the grave; but your life shall be brought to an end by a legal sentence, or a particular judgment of God. Albert Barnes: Notes on the Bible - 1834 82:7: But ye shall die like men - You are mortal, like other people. This fact you have forgotten. You have been lifted up with pride, as if you were in fact more exalted than other people; as if you were not subject to the law which consigns all people to the grave. An ancient monarch directed his servant to address him each morning in this language: "Remember, sire, that thou art mortal." No more salutary truth can be impressed on the minds of the rich and the great than that they are, in this respect, like other people - like the poorest, the meanest of the race: that they will die under similar forms of disease; that they will experience the same pain; that all which is fearful in death will be their portion as well as that of the most obscure; and that in the grave, with whatever pomp and splendor they descend to it, or however magnificent the monument which may be reared over the spot where they lie, there will be the same offensive and repulsive process of decay which occurs in the most humble grave in the country churchyard. Why, then - oh, why - should man be proud? And fall like one of the princes - And die as one of the princes. The idea in the word fall may be, perhaps, that they would die by the hand of violence - or be cut down, as princes often are, e. g. in battle. The use of the word princes here denotes that they would die as other persons of exalted rank do; that is, that they were mortal as all people, high and low, are - as common people are, and as princes are. Though they had names - אל 'Ê l, and אלהים 'Elohiym - that suggested the idea of divinity, yet such appellations did not make any real change in their condition as people, and as subject to the ordinary laws under which people live. Whatever name they bore. it did not afford any security against death. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 82:7: But: Psa 49:12; Job 21:32; Eze 31:14 like men: Or, "like Adam," keadam. and fall: etc. Or, "as fall as one of them, O ye princes." Psa 83:11 Geneva 1599 82:7 (e) But ye shall die like men, and fall like one of the princes. (e) No title of honour will excuse you, but you will be subject to God's judgments, and tender account as well as other men. John Gill 82:7 But ye shall die like men,.... As men in common do, to whom it is appointed to die, Heb 9:27 or as common men, as men in the lowest class of life: the wise man dies as the fool, the king as the peasant, high as the low, rich as the poor; death levels and makes all alike: or as Adam, as the first man, so Jarchi, who was lord of the whole universe; but being in honour, abode not, but became like the beasts that perish; sinning he died, and so all his posterity, even those who have the greatest power and authority on earth; see Ps 49:2 and not only die a corporeal death, but an eternal one, dying in their sins; as Christ threatened the Jewish rulers, Scribes, and Pharisees, if they believed not in him, Jn 8:21. and fall like one of the princes; or the chief of them, Satan, who fell like lightning from heaven, Lk 10:18 or rather as one of the giants that lived in the old world, famous for their injustice and oppression, that fell in the deluge, Gen 6:4 or any of the Heathen princes, tyrants and oppressors, such as are mentioned in the following psalm, Ps 83:9. This may have respect to the destruction of the Jewish nation, which is called the falling of them, Rom 11:11 and the words may be rendered, "and ye shall fall together, equally and alike, O ye princes" (a); when the Jewish state, civil and ecclesiastical, fell, they fell with it, and together; the princes of this world then came to nought, or were abolished, they and their authority, as the Apostle Paul says they should, 1Cor 2:6 the sceptre then departed from Judah, and the lawgiver from between his feet; all rule and authority ceased among them, as Jacob foretold it would, Gen 49:10. (a) "pariter; sive ex aequo", Maius apud Gataker. Cin. c. 10. p. 292. John Wesley 82:7 Like men - Or, like ordinary men. Robert Jamieson, A. R. Fausset and David Brown 82:7 fall like, &c.--be cut off suddenly (Ps 20:8; Ps 91:7).
81:781:7: Դուք աւադիկ որպէս մարդիկ մեռանիք, եւ որպէս զմի յիշխանաց անկանիք[7229]։ [7229] Ոմանք.Դուք ահաւադիկ որպէս զմարդիկ մեռանիք։ 7 Բայց ահա մեռնում էք դուք որպէս մարդ եւ ընկնում էք ինչպէս մի իշխան»: 7 Բայց մարդոց պէս պիտի մեռնիք Ու իշխաններէն մէկուն պէս պիտի իյնաք»։ Դուք աւադիկ որպէս մարդիկ մեռանիք, եւ որպէս զմի յիշխանաց անկանիք: 81:7: Դուք աւադիկ որպէս մարդիկ մեռանիք, եւ որպէս զմի յիշխանաց անկանիք[7229]։ [7229] Ոմանք.Դուք ահաւադիկ որպէս զմարդիկ մեռանիք։ 7 Բայց ահա մեռնում էք դուք որպէս մարդ եւ ընկնում էք ինչպէս մի իշխան»: 7 Բայց մարդոց պէս պիտի մեռնիք Ու իշխաններէն մէկուն պէս պիտի իյնաք»։ zohrab-1805▾ eastern-1994▾ western am▾	81:781:7 но вы умрете, как человеки, и падете, как всякий из князей. 81:8 ἀνάστα ανιστημι stand up; resurrect ὁ ο the θεός θεος God κρῖνον κρινω judge; decide τὴν ο the γῆν γη earth; land ὅτι οτι since; that σὺ συ you κατακληρονομήσεις κατακληρονομεω possess; give possession ἐν εν in πᾶσιν πας all; every τοῖς ο the ἔθνεσιν εθνος nation; caste 81:8 שְׁמַ֣ע šᵊmˈaʕ שׁמע hear עַ֭מִּי ˈʕammî עַם people וְ wᵊ וְ and אָעִ֣ידָה ʔāʕˈîḏā עוד warn, to witness בָּ֑ךְ bˈāḵ בְּ in יִ֝שְׂרָאֵ֗ל ˈyiśrāʔˈēl יִשְׂרָאֵל Israel אִם־ ʔim- אִם if תִּֽשְׁמַֽע־ tˈišmˈaʕ- שׁמע hear לִֽי׃ lˈî לְ to 81:8. surge Domine iudica terram quoniam hereditabis omnes gentesArise, O God, judge thou the earth: for thou shalt inherit among all the nations. 7. Nevertheless ye shall die like men, and fall like one of the princes. But ye shall die like men, and fall like one of the princes: 81:7 но вы умрете, как человеки, и падете, как всякий из князей. 81:8 ἀνάστα ανιστημι stand up; resurrect ὁ ο the θεός θεος God κρῖνον κρινω judge; decide τὴν ο the γῆν γη earth; land ὅτι οτι since; that σὺ συ you κατακληρονομήσεις κατακληρονομεω possess; give possession ἐν εν in πᾶσιν πας all; every τοῖς ο the ἔθνεσιν εθνος nation; caste 81:8 שְׁמַ֣ע šᵊmˈaʕ שׁמע hear עַ֭מִּי ˈʕammî עַם people וְ wᵊ וְ and אָעִ֣ידָה ʔāʕˈîḏā עוד warn, to witness בָּ֑ךְ bˈāḵ בְּ in יִ֝שְׂרָאֵ֗ל ˈyiśrāʔˈēl יִשְׂרָאֵל Israel אִם־ ʔim- אִם if תִּֽשְׁמַֽע־ tˈišmˈaʕ- שׁמע hear לִֽי׃ lˈî לְ to 81:8. surge Domine iudica terram quoniam hereditabis omnes gentes Arise, O God, judge thou the earth: for thou shalt inherit among all the nations. 7. Nevertheless ye shall die like men, and fall like one of the princes. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8. О восстановлении правосудия писатель молит Бога не только для земли Иудейской, но и по всему миру, так как "все народы" - наследие Божие, в Его власти. Adam Clarke: Commentary on the Bible - 1831 82:8: Arise, O God, judge the earth - Justice is perverted in the land: take the scepter, and rule thyself. For thou shalt inherit all nations - Does not this last verse contain a prophecy of our Lord, the calling of the Gentiles, and the prevalence of Christianity over the earth? Thus several of the fathers have understood the passage. It is only by the universal spread of Christianity over the world, that the reign of righteousness and justice is to be established: and of whom can it be said that he shall inherit all nations, but of Jesus Christ? Albert Barnes: Notes on the Bible - 1834 82:8: Arise, O God, judge the earth - That is, Since there is such a failure in the administration of justice by those to whom it pertains, and who are appointed to do it in thy stead, do thou, O God, come forth thyself, and see that justice is executed among people. Do thou take the matter into thine own hands, and see that impartial justice is done everywhere among people. It pertains to thee as the great Proprietor of the earth to exercise justice; and we have nowhere else to look when men fail to do their duty. For thou shalt inherit all nations - Or rather, All nations belong to thee as thine inheritance; that is, as thine own. The word "inherit" is used here, as it often is, merely to denote possession or proprietorship, without reference to the question how the possession is obtained. The word strictly refers to what has been received from parents, or what people are heirs to; and, in this sense, it is commonly applied to the land of Palestine, either as what was derived by the Jewish people from their ancestors the patriarchs, or as what they had received from God as a Father. Exo 32:13; Deu 1:38; Deu 12:10. It is here used simply in the sense of possessing it. That is, the whole earth belonged to God, and the administration of its affairs pertained to him. As those had failed who had been appointed under him to the office of judges - as they had not been faithful to their trust - as no confidence could be reposed in them, - the psalmist calls upon God to interfere, either by appointing other magistrates; or by leading those who were in office to just views of their duty; or by his own direct judgments, punishing the wicked, and rewarding the righteous, by the interpositions of his providence. We may hence learn (1) That there are times on earth when wickedness is so pRev_alent, and when there is such a want of faithfulness in civil rulers, that we have no other resource but to call upon God to interpose. (2) that it is right to call upon Him to see that justice should be done in the earth even in the punishment of the guilty, since all the interests of society depend on the proper administration of justice. (3) for the same reason it is right to pray that God would judge the world, and that justice may be done on the human race. It is desirable and proper that justice should be done; hence, there is no malignity in desiring that there may be a universal judgment, and that the affairs of the universe should be placed on an equal and righteous foundation. It is possible that there may be a just and holy joy at the idea that justice is done, and that God shows himself the friend of truth, of order, and of law. Compare Psa 58:10, note; Rev 19:1-3, notes. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 82:8: Arise: Psa 7:6, Psa 44:26, Psa 96:13, Psa 102:13; Isa 51:9; Mic 7:2, Mic 7:7; Zep 3:8 thou: Psa 2:8, Psa 22:28; Rev 11:15 Carl Friedrich Keil and Franz Delitzsch 82:8 The poet closes with the prayer for the realization of that which he has beheld in spirit. He implored God Himself to sit in judgment (שׁפטה as in Lam 3:59), since judgment is so badly exercised upon the earth. All peoples are indeed His נחלה, He has an hereditary and proprietary right among (lxx and Vulgate according to Num 18:20, and frequently), or rather in (בּ as in משׁל בּ, instead of the accusative of the object, Zech 2:11), all nations (ἔθνη) - may He then be pleased to maintain it judicially. The inference drawn from this point backwards, that the Psalm is directed against the possessors of power among the Gentiles, is erroneous. Israel itself, in so far as it acts inconsistently with its theocratic character, belies its sanctified nationality, is a גוי like the גוים, and is put into the same category with these. The judgment over the world is also a judgment over the Israel that is become conformed to the world, and its God-estranged chiefs. Geneva 1599 82:8 Arise, O God, judge the earth: for thou shalt inherit (f) all nations. (f) Therefore no tyrant will pluck your right and authority from you. John Gill 82:8 Arise, O God,.... These are the words of the prophet, or of the church, whom he represents, addressing Christ, who is God over all; that seeing there was such a corruption and degeneracy in the world, and such wretched perversion of justice, that he would arise and exert himself, and show himself strong on the behalf of his people: judge the earth: who is the Judge of the whole earth, to whom all judgment is committed, and who will judge the world in righteousness: for thou shalt inherit all nations; which he will do in the latter day, when he shall be King over all the earth, and the Heathen shall be given him for his inheritance, he being heir of all things; and universal justice will not take place in the world till that time comes; and therefore it is to be wished and prayed for, as by the prophet and church here. John Wesley 82:8 Arise - Take the sword of justice into thine own hand. Robert Jamieson, A. R. Fausset and David Brown 82:8 As rightful sovereign of earth, God is invoked personally to correct the evils of His representatives.
81:881:8: Արի՛ Աստուած եւ դատեա՛ զերկիր, զի դո՛ւ ժառանգեսցես զամենայն հեթանոսս։ Տունք. ը̃։ Գոբղայս. ծզ̃։ 8 Ելի՛ր, Աստուա՛ծ, ու դատի՛ր աշխարհը, քանզի դո՛ւ պիտի ժառանգես բոլոր հեթանոսներին: 8 Ելի՛ր, ո՛վ Աստուած, դատէ՛ երկիրը, Վասն զի բոլոր ազգերը քեզի կը պատկանին։ Արի, Աստուած, եւ դատեա զերկիր, զի դու ժառանգեսցես զամենայն հեթանոսս: 81:8: Արի՛ Աստուած եւ դատեա՛ զերկիր, զի դո՛ւ ժառանգեսցես զամենայն հեթանոսս։ Տունք. ը̃։ Գոբղայս. ծզ̃։ 8 Ելի՛ր, Աստուա՛ծ, ու դատի՛ր աշխարհը, քանզի դո՛ւ պիտի ժառանգես բոլոր հեթանոսներին: 8 Ելի՛ր, ո՛վ Աստուած, դատէ՛ երկիրը, Վասն զի բոլոր ազգերը քեզի կը պատկանին։ zohrab-1805▾ eastern-1994▾ western am▾	81:881:8 Восстань {В славянском переводе: Воскресни...}, Боже, суди землю, ибо Ты наследуешь все народы. 81:9 לֹֽא־ lˈō- לֹא not יִהְיֶ֣ה yihyˈeh היה be בְ֭ךָ ˈvᵊḵā בְּ in אֵ֣ל ʔˈēl אֵל god זָ֑ר zˈār זָר strange וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִ֝שְׁתַּחֲוֶ֗ה ˈṯištaḥᵃwˈeh חוה bow down לְ lᵊ לְ to אֵ֣ל ʔˈēl אֵל god נֵכָֽר׃ nēḵˈār נֵכָר foreigner 8. Arise, O God, judge the earth: for thou shalt inherit all the nations. Arise, O God, judge the earth: for thou shalt inherit all nations: 81:8 Восстань {В славянском переводе: Воскресни...}, Боже, суди землю, ибо Ты наследуешь все народы. 81:9 לֹֽא־ lˈō- לֹא not יִהְיֶ֣ה yihyˈeh היה be בְ֭ךָ ˈvᵊḵā בְּ in אֵ֣ל ʔˈēl אֵל god זָ֑ר zˈār זָר strange וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִ֝שְׁתַּחֲוֶ֗ה ˈṯištaḥᵃwˈeh חוה bow down לְ lᵊ לְ to אֵ֣ל ʔˈēl אֵל god נֵכָֽר׃ nēḵˈār נֵכָר foreigner 8. Arise, O God, judge the earth: for thou shalt inherit all the nations. ru▾ bhs-gloss▾ erva_1895▾

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