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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Первый стих ясно указывает на время и повод написания псалма. Это - возвращение евреев из плена вавилонского. В какое же время после плена он написан, точно сказать нельзя. Из того, что в 5-8: ст. изображается довольно бедственное положение возвратившихся из плена, а в ст. 10-14: выражается уверенность в получении от Бога милости, можно предположить, что написан псалом во время служения пророков Аггея и Захарии, когда евреи испытывали неурожаи за свое небрежение к построению храма и когда вдохновенные речи пророков наполнили их энтузиазмом и решимостью отдаться этому делу, а отсюда возникла и уверенность, что Господни милости не отойдут от них. Благодарение Бога за освобождение от плена, молитва об избавлении от настоящих бедствий и уверенность в получении просимого составляют основное содержание этого, полного толкования, псалма.

Ты, Господи, возвратил нас из плена и отвратил лютость гнева (2-4). Восстанови к нам и прежнюю Твою милость и Твое спасение (5-9). На это Господь ответит ниспосланием мира своему народу, если последний "не впадет в безрассудство", и тогда "милость и истина сретятся, правда и мир облобызаются", тогда благо и правда утвердятся на земле (9-14).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Interpreters are generally of the opinion that this psalm was penned after the return of the Jews out of their captivity in Babylon, when they still remained under some tokens of God's displeasure, which they here pray for the removal of. And nothing appears to the contrary, but that it might be penned then, as well as Ps. cxxxvii. They are the public interests that lie near the psalmist's heart here, and the psalm is penned for the great congregation. The church was here in a deluge; above were clouds, below were waves; every thing was dark and dismal. The church is like Noah in the ark, between life and death, between hope and fear; being so, I. Here is the dove sent forth in prayer. The petitions are against sin and wrath (ver. 4) and for mercy and grace, ver. 7. The pleas are taken from former favours (ver. 1-3) and present distresses, ver. 5, 6. II. Here is the dove returning with an olive branch of peace and good tidings; the psalmist expects her return (ver. 8) and then recounts the favours to God's Israel which by the spirit of prophecy he gave assurance of to others, and by the spirit of faith he took the assurance of to himself, ver. 9-13. In singing this psalm we may be assisted in our prayers to God both for his church in general and for the land of our nativity in particular. The former part will be of use to direct our desires, the latter to encourage our faith and hope in those prayers.
Adam Clarke: Commentary on the Bible - 1831
Thanksgiving to God for restoration to the Divine favor, Psa 85:1-3; prayer for farther mercies, Psa 85:4-7; the psalmist waits for a gracious answer in full confidence of receiving it, Psa 85:8. He receives the assurance of the greatest blessings, and exults in the prospect, Psa 85:9-13.
The title of this Psalm we have seen before, Psa 42:1-11 : As to the time, it seems to have been written during, or even after, the return from the Babylonish captivity. In the three first verses the psalmist acknowledges the goodness of God in bringing the people back to their own land; he next prays to God to restore them to their ancient prosperity. In the spirit of prophecy, he waits on God, and hears him promise to do it; and then exults in the prospect of so great a good. The whole Psalm seems also to have a reference to the redemption of the world by Jesus Christ.
Albert Barnes: Notes on the Bible - 1834
85:0: On the phrase in the title, "To the chief Musician," see the notes on the title to Psa 4:1-8. On the expression, "for the sons of Korah," see the notes at the title to Psa 42:1-11. Neither of these expressions determines anything in regard to the authorship of the psalm, or the occasion on which it was composed, and conjecture on these points would be useless. There were in the Jewish history, as there have been in the Christian church, numerous occasions to which the sentiments of the psalm would be appropriate. It was evidently composed in view of the fact that God had, on some former occasion, interposed when his people were in trouble, but that now for similar causes he was again angry with them, and they were suffering similar calamities. The psalm contains a fervent prayer that God would again appear for them, and it implies a confident expectation that he would do this, so that the calamities which had come upon them would be removed - even as by a miraculous interposition. There is nothing to make it absolutely certain that it pertains to the Babylonian captivity, as DeWette supposes, but the language is so general that it might refer to any captivity.
The psalm consists essentially of three parts:
I. An allusion to God's gracious interposition in former times, as the ground of the present appeal to him, Psa 85:1-3. In those times, when his people had been conquered, he had restored to them the possession of their own land; he had forgiven their iniquity; he had turned himself from the fierceness of his anger. These acts of mercy were now remembered; and this was the ground of confident hope in the present trouble.
II. A description of the state of the people at the time when the psalm was composed, as demanding help from God, Psa 85:4-7. It is clear that the nation was suffering from some calamity; that the anger of God seemed to be upon them; that it appeared as if his wrath would never be turned away; and that unless he should interpose the nation must perish.
III. The expression of a confident hope that God would deliver his people, Psa 85:8-13.
(a) The psalmist represents himself as willing to hear what God would say, with the hope that he would speak peace to his people; Psa 85:8.
(b) He declares his belief that God is near to them who fear him Psa 85:9, and that in the present case - in the manner in which he would meet the present emergency - there would be a mingling of mercy and truth - of righteousness and peace: that each of these, in proper proportions, and without collision, would meet and mingle in the divine dealings; that is, it would be seen, in his dealings with his people, that God was merciful and just - righteous and disposed to peace Psa 85:10.
(c) He expresses his assurance that, dark as things now appeared, there would be a divine interposition as if truth (or, a just solution of these difficulties) should spring out of the very earth - as if it would come from some unknown quarter and in some unexpected manner, as mysterious, and as incomprehensible, and as far removed from human agency as if it came up suddenly from the ground - or as if the heavens opened themselves, and it looked down from the sky Psa 85:11; and
(d) he, in conclusion, expresses his confident belief that the Lord would give that which was truly good; that the land would again yield its increase; that righteousness would attend his march through the land, going as it were before him, and causing all the people to walk in his steps, Psa 85:12-13.
There does not appear to have been in this psalm any original reference to the Messiah, or to his work: that is, all that there is in the psalm can be explained on the supposition that it has no such reference. But it must be obvious to every one that the language is such as is suited most beautifully and appropriately to describe many things in the plan of redemption, and especially to express the fact that in that work the attributes of God, some of which seem not easy to be reconciled, have been most perfectly and beautifully manifested and blended.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 85:1, The Psalmist, out of the experience of former mercies, prays for the continuance thereof; Psa 85:8, He promises to wait thereon, out of confidence of God's goodness.
Psa 42:1 *title
Carl Friedrich Keil and Franz Delitzsch

Petition of the Hitherto Favoured People for a Restoration of Favour
The second part of the Book of Isaiah is written for the Israel of the Exile. It was the incidents of the Exile that first unsealed this great and indivisible prophecy, which in its compass is without any parallel. And after it had been unsealed there sprang up out of it those numerous songs of the Psalm-collection which remind us of their common model, partly by their allegorizing figurative language, partly by their lofty prophetic thoughts of consolation. This first Korahitic Jahve-Psalm (in Ps 85:13 coming into contact with Ps 84:1-12, cf. Ps 84:12)), which more particularly by its allegorizing figurative language points to Is 40:1, belongs to the number of these so-called deutero-Isaianic Psalms. The reference of Ps 85:1-13 to the period after the Exile and to the restoration of the state, says Dursch, is clearly expressed in the Psalm. On the other hand, Hengstenberg maintains that "the Psalm does not admit of any historical interpretation," and is sure only of this one fact, that Ps 85:2-4 do not relate to the deliverance out of the Exile. Even this Psalm, however, is not a formulary belonging to no express period, but has a special historical basis; and Ps 85:2-4 certainly sound as though they came from the lips of a people restored to their fatherland.
John Gill
INTRODUCTION TO PSALM 85
To the chief Musician, A Psalm for the sons of Korah. This psalm is generally thought to have been composed after the return of the Jews from their captivity in Babylon; and yet when they were in some distress from their neighbours, either in the times of Ezra and Nehemiah, or in the times of Antiochus; but then this deliverance from captivity must be considered as typical of redemption by Christ; for as the title of the Syriac version is,
"it is a prophecy concerning Christ;''
Tit speaks of his dwelling in the land, of his salvation being near, and of the glory of the divine perfections as displayed in it; and perhaps some parts of it may respect the conversion of the Jews in the latter day; and Aben Ezra and Kimchi say, it is concerning the captivity of Babylon, yet also of their present captivity.
84:184:1: ՚Ի կատարած. որդւոցն Կորխայ Սաղմոս. ՁԴ[7246]։[7246] Ոմանք յաւելուն.Սաղմոս ՚ի Դաւիթ։
1 Այսուհետեւ՝ սաղմոս Կորխի որդիներին
Գլխաւոր երաժշտին՝ Կորխի որդիներուն Սաղմոսը
Ի կատարած. որդւոցն Կորխայ Սաղմոս:

84:1: ՚Ի կատարած. որդւոցն Կորխայ Սաղմոս. ՁԴ[7246]։
[7246] Ոմանք յաւելուն.Սաղմոս ՚ի Դաւիթ։
1 Այսուհետեւ՝ սաղմոս Կորխի որդիներին
Գլխաւոր երաժշտին՝ Կորխի որդիներուն Սաղմոսը
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84:084:1 Начальнику хора. Кореевых сынов. Псалом.
84:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax τοῖς ο the υἱοῖς υιος son Κορε κορε Kore ψαλμός ψαλμος psalm
84:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail עַֽל־ ʕˈal- עַל upon הַ ha הַ the גִּתִּ֑ית ggittˈîṯ גִּתִּית [uncertain] לִ li לְ to בְנֵי־ vᵊnê- בֵּן son קֹ֥רַח qˌōraḥ קֹרַח Korah מִזְמֹֽור׃ mizmˈôr מִזְמֹור psalm מַה־ mah- מָה what יְּדִידֹ֥ות yyᵊḏîḏˌôṯ יָדִיד beloved מִשְׁכְּנֹותֶ֗יךָ miškᵊnôṯˈeʸḵā מִשְׁכָּן dwelling-place יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
84:1. victori filiorum Core canticumUnto the end, for the sons of Core, a psalm.
For the Chief Musician. A Psalm of the sons of Korah.
84:1. Unto the end. For the wine and oil presses. A Psalm to the sons of Korah. How beloved are your tabernacles, O Lord of hosts!
84:1. To the chief Musician upon Gittith, A Psalm for the sons of Korah. How amiable [are] thy tabernacles, O LORD of hosts!
KJV Chapter [85] To the chief Musician, A Psalm for the sons of Korah:

84:1 Начальнику хора. Кореевых сынов. Псалом.
84:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
τοῖς ο the
υἱοῖς υιος son
Κορε κορε Kore
ψαλμός ψαλμος psalm
84:1
לַ la לְ to
הַ the
מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail
עַֽל־ ʕˈal- עַל upon
הַ ha הַ the
גִּתִּ֑ית ggittˈîṯ גִּתִּית [uncertain]
לִ li לְ to
בְנֵי־ vᵊnê- בֵּן son
קֹ֥רַח qˌōraḥ קֹרַח Korah
מִזְמֹֽור׃ mizmˈôr מִזְמֹור psalm
מַה־ mah- מָה what
יְּדִידֹ֥ות yyᵊḏîḏˌôṯ יָדִיד beloved
מִשְׁכְּנֹותֶ֗יךָ miškᵊnôṯˈeʸḵā מִשְׁכָּן dwelling-place
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
84:1. victori filiorum Core canticum
Unto the end, for the sons of Core, a psalm.
For the Chief Musician. A Psalm of the sons of Korah.
84:1. Unto the end. For the wine and oil presses. A Psalm to the sons of Korah. How beloved are your tabernacles, O Lord of hosts!
84:1. To the chief Musician upon Gittith, A Psalm for the sons of Korah. How amiable [are] thy tabernacles, O LORD of hosts!
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
85:1: Lord, thou hast been favorable - Literally, Thou hast been well pleased with thy land.
Thou hast brought back the captivity - This seems to fix the time of the Psalm to be after the return of the Jews from Babylon.
Albert Barnes: Notes on the Bible - 1834
85:1: Lord, thou hast been favorable unto thy land - Margin, "well pleased with." The idea is that he had been kind or propitious to the nation; to wit, on some former occasion. So Luther, (vormals) "formerly." The reference is to some pRev_ious period in their history, when he had exercised his power in their behalf.
Thou hast brought back the captivity of Jacob - That is, at the time referred to. It is not necessary to suppose that the allusion is to the period immediately preceding the time when the psalm was composed, but it may have been any period in their history. Nor is it necessary to suppose that the people had been removed from their land at the time, for all that would be necessary to suppose in interpreting the language would be that the land had been invaded, even though the inhabitants still remained in it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
85:1: Lord: Lev 26:42; Joe 2:18; Zac 1:16
favourable unto: or, well pleased with, Psa 77:7
thou hast: Psa 14:7, Psa 126:1, Psa 126:2; Ezr 1:11, Ezr 2:1; Jer 30:18, Jer 31:23; Eze 39:25; Joe 3:1
Carl Friedrich Keil and Franz Delitzsch
85:1
The poet first of all looks back into the past, so rich in tokens of favour. The six perfects are a remembrance of former events, since nothing precedes to modify them. Certainly that which has just been experienced might also be intended; but then, as Hitzig supposes, Ps 85:5-8 would be the petition that preceded it, and Ps 85:9 would go back to the turning-point of the answering of the request - a retrograde movement which is less probable than that in shuwbeenuw, Ps 85:5, we have a transition to the petition for a renewal of previously manifested favour. (שׁבית) שבּ שׁבוּת, here said of a cessation of a national judgment, seems to be meant literally, not figuratively (vid., Ps 14:7). רצה, with the accusative, to have and to show pleasure in any one, as in the likewise Korahitic lamentation- Ps 44:4, cf. Ps 147:11. In Ps 85:3 sin is conceived of as a burden of the conscience; in Ps 85:3 as a blood-stain. The music strikes up in the middle of the strophe in the sense of the "blessed" in Ps 32:1. In Ps 85:4 God's עברה (i.e., unrestrained wrath) appears as an emanation; He draws it back to Himself (אסף as in Joel 3:15, Ps 104:29; 1Kings 14:19) when He ceases to be angry; in Ps 85:4, on the other hand, the fierce anger is conceived of as an active manifestation on the part of God which ceases when He turns round (השׁיב, Hiph. as inwardly transitive as in Ezek 14:6; Ezek 39:25; cf. the Kal in Ex 32:12), i.e., gives the opposite turn to His manifestation.
Geneva 1599
85:1 "To the chief Musician, A Psalm for the sons of Korah." LORD, thou hast been (a) favourable unto thy land: thou hast brought back the captivity of Jacob.
(a) They confess that God's free mercy was the cause of their deliverance because he loved the land which he had chosen.
John Gill
85:1 Lord, thou hast been favourable unto thy land,.... The land of Canaan, which the Lord chose for the people of Israel, and put them into the possession of it; and where he himself chose to dwell, and had a sanctuary built for him; and therefore though the whole earth is his, yet this was his land and inheritance in a peculiar manner, as it is called, Jer 16:18, the inhabitants of it are meant, to whom the Lord was favourable, or whom he graciously accepted, and was well pleased with and delighted in, as appears by his choosing them above all people to be his people; by bringing them out of Egyptian bondage, by leading them through the Red sea and wilderness, by feeding and protecting them there; and by bringing them into the land of Canaan, a land flowing with milk and honey, and settling them in it; and by many temporal blessings, and also spiritual ones, as his word and ordinances; but especially by sending his own Son, the Messiah and Saviour, unto them; and which perhaps is what is here principally intended:
thou hast brought back the captivity of Jacob; or, "the captives" (m) of Jacob; in a temporal sense, both out of Egypt, and out of Babylon; and in a spiritual sense from sin, Satan, and the law; the special people of God often go by the name of Jacob, and these are captives to the above mentioned; and redemption by Christ is a deliverance of them from their captivity, or a bringing of it back, for he has led captivity captive; and in consequence of this they are put into a state of freedom, liberty is proclaimed to these captives, and they are delivered, and all as the fruit and effect of divine favour.
(m) "captivam turbam", Junius & Tremellius; i. e. "captivos", Gejerus, Michaelis.
John Wesley
85:1 Captivity - The captives.
Robert Jamieson, A. R. Fausset and David Brown
85:1 On the ground of former mercies, the Psalmist prays for renewed blessings, and, confidently expecting them, rejoices. (Ps 85:1-13)
captivity--not necessarily the Babylonian, but any great evil (Ps 14:7).
84:284:2: Հաճեցար Տէր ընդ երկիր քո, եւ դարձուցե՛ր զգերութիւնն Յակովբայ։
2 Տէ՛ր, հաւանեցիր քո երկիրը ու ե՛տ դարձրիր Յակոբին գերութիւնից:
85 Ո՛վ Տէր, դուն հաւնեցար քու երկրիդ, Յակոբը գերութենէ դուն դարձուցիր։
Հաճեցար, Տէր, ընդ երկիր քո, եւ դարձուցեր զգերութիւն Յակոբայ:

84:2: Հաճեցար Տէր ընդ երկիր քո, եւ դարձուցե՛ր զգերութիւնն Յակովբայ։
2 Տէ՛ր, հաւանեցիր քո երկիրը ու ե՛տ դարձրիր Յակոբին գերութիւնից:
85 Ո՛վ Տէր, դուն հաւնեցար քու երկրիդ, Յակոբը գերութենէ դուն դարձուցիր։
zohrab-1805▾ eastern-1994▾ western am▾
84:184:2 Господи! Ты умилосердился к земле Твоей, возвратил плен Иакова;
84:2 εὐδόκησας ευδοκεω satisfied κύριε κυριος lord; master τὴν ο the γῆν γη earth; land σου σου of you; your ἀπέστρεψας αποστρεφω turn away; alienate τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity Ιακωβ ιακωβ Iakōb; Iakov
84:2 נִכְסְפָ֬ה niḵsᵊfˈā כסף long וְ wᵊ וְ and גַם־ ḡam- גַּם even כָּלְתָ֨ה׀ kālᵊṯˌā כלה be complete נַפְשִׁי֮ nafšˈî נֶפֶשׁ soul לְ lᵊ לְ to חַצְרֹ֪ות ḥaṣrˈôṯ חָצֵר court יְה֫וָ֥ה [yᵊhˈwˌāh] יְהוָה YHWH לִבִּ֥י libbˌî לֵב heart וּ û וְ and בְשָׂרִ֑י vᵊśārˈî בָּשָׂר flesh יְ֝רַנְּנ֗וּ ˈyrannᵊnˈû רנן cry of joy אֶ֣ל ʔˈel אֶל to אֵֽל־ ʔˈēl- אֵל god חָֽי׃ ḥˈāy חַי alive
84:2. placatus es Domine terrae tuae reduxisti captivitatem IacobLord, thou hast blessed thy land: thou hast turned away the captivity of Jacob.
1. LORD, Thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob.
84:2. My soul longs and faints for the courts of the Lord. My heart and my flesh have exulted in the living God.
84:2. My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God.
LORD, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob:

84:2 Господи! Ты умилосердился к земле Твоей, возвратил плен Иакова;
84:2
εὐδόκησας ευδοκεω satisfied
κύριε κυριος lord; master
τὴν ο the
γῆν γη earth; land
σου σου of you; your
ἀπέστρεψας αποστρεφω turn away; alienate
τὴν ο the
αἰχμαλωσίαν αιχμαλωσια captivity
Ιακωβ ιακωβ Iakōb; Iakov
84:2
נִכְסְפָ֬ה niḵsᵊfˈā כסף long
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
כָּלְתָ֨ה׀ kālᵊṯˌā כלה be complete
נַפְשִׁי֮ nafšˈî נֶפֶשׁ soul
לְ lᵊ לְ to
חַצְרֹ֪ות ḥaṣrˈôṯ חָצֵר court
יְה֫וָ֥ה [yᵊhˈwˌāh] יְהוָה YHWH
לִבִּ֥י libbˌî לֵב heart
וּ û וְ and
בְשָׂרִ֑י vᵊśārˈî בָּשָׂר flesh
יְ֝רַנְּנ֗וּ ˈyrannᵊnˈû רנן cry of joy
אֶ֣ל ʔˈel אֶל to
אֵֽל־ ʔˈēl- אֵל god
חָֽי׃ ḥˈāy חַי alive
84:2. placatus es Domine terrae tuae reduxisti captivitatem Iacob
Lord, thou hast blessed thy land: thou hast turned away the captivity of Jacob.
1. LORD, Thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob.
84:2. My soul longs and faints for the courts of the Lord. My heart and my flesh have exulted in the living God.
84:2. My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4. Еврейский народ полон благодарного чувства к Богу за свое освобождение из тяжелого плена. Самый факт возвращения на родину свидетельствует, что Господь "простил" их грехи, не вменяет ("покрыл") и тех преступлении, какие он делал во время плена. Пребывание евреев в плену, лишение своей земли, их бесправное и необеспеченное экономическое и гражданское состояние свидетельствовали о силе гнева на них со стороны Бога, возвращение же земли и прав самостоятельного народа указывало уже на прекращение этого гнева.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Prayer in Time of Trouble.

1 LORD, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob. 2 Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. 3 Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. 4 Turn us, O God of our salvation, and cause thine anger toward us to cease. 5 Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations? 6 Wilt thou not revive us again: that thy people may rejoice in thee? 7 show us thy mercy, O LORD, and grant us thy salvation.
The church, in affliction and distress, is here, by direction from God, making her application to God. So ready is God to hear and answer the prayers of his people that by his Spirit in the word, and in the heart, he indites their petitions and puts words into their mouths. The people of God, in a very low and weak condition, are here taught how to address themselves to God.
I. They are to acknowledge with thankfulness the great things God had done for them (v. 1-3): "Thou has done so and so for us and our fathers." Note, The sense of present afflictions should not drown the remembrance of former mercies; but, even when we are brought very low, we must call to remembrance past experiences of God's goodness, which we must take notice of with thankfulness, to his praise. They speak of it here with pleasure, 1. That God had shown himself propitious to their land, and had smiled upon it as his own: "Thou hast been favourable to thy land, as thine, with distinguishing favours." Note, The favour of God is the spring-head of all good, and the fountain of happiness, to nations, as well as to particular persons. It was by the favour of God that Israel got and kept possession of Canaan (Ps. xliv. 3); and, if he had not continued very favourable to them, they would have been ruined many a time. 2. That he had rescued them out of the hands of their enemies and restored them to their liberty: "Thou hast brought back the captivity of Jacob, and settled those in their own land again that had been driven out and were strangers in a strange land, prisoners in the land of their oppressors." The captivity of Jacob, though it may continue long, will be brought back in due time. 3. That he had not dealt with them according to the desert of their provocations (v. 2): "Thou hast forgiven the iniquity of thy people, and not punished them as in justice thou mightest. Thou hast covered all their sin." When God forgives sin he covers it; and, when he covers the sin of his people, he covers it all. The bringing back of their captivity was then an instance of God's favour to them, when it was accompanied with the pardon of their iniquity. 4. That he had not continued his anger against them so far, and so long, as they had reason to fear (v. 3): "Having covered all their sin, thou hast taken away all thy wrath;" for when sin is set aside God's anger ceases; God is pacified if we are purified. See what the pardon of sin is: Thou hast forgiven the iniquity of thy people, that is, "Thou hast turned thy anger from waxing hot, so as to consume us in the flame of it. In compassion to us thou hast not stirred up all thy wrath, but, when an intercessor has stood before thee in the gap, thou hast turned away thy anger."
II. They are taught to pray to God for grace and mercy, in reference to their present distress; this is inferred from the former: "Thou hast done well for our fathers; do well for us, for we are the children of the same covenant." 1. They pray for converting grace: "Turn us, O God of our salvation! in order to the turning of our captivity; turn us from iniquity; turn us to thyself and to our duty; turn us, and we shall be turned." All those whom God will save sooner or later he will turn. If no conversion, no salvation. 2. They pray for the removal of the tokens of God's displeasure which they were under: "Cause thine anger towards us to cease, as thou didst many a time cause it to cease in the days of our fathers, when thou didst take away thy wrath from them." Observe the method, "First turn us to thee, and then cause thy anger to turn from us." When we are reconciled to God, then, and not till then, we may expect the comfort of his being reconciled to us. 3. They pray for the manifestation of God's good-will to them (v. 7): "Show us thy mercy, O Lord! show thyself merciful to us; not only have mercy on us, but let us have the comfortable evidences of that mercy; let us know that thou hast mercy on us and mercy in store for us." 4. They pray that God would, graciously to them and gloriously to himself, appear on their behalf: "Grant us thy salvation; grant it by thy promise, and then, no doubt, thou wilt work it by thy providence." Note, The vessels of God's mercy are the heirs of his salvation; he shows mercy to those to whom he grants salvation; for salvation is of mere mercy.
III. They are taught humbly to expostulate with God concerning their present troubles, v. 5, 6. Here observe, 1. What they dread and deprecate: "Wilt thou be angry with us for ever? We are undone if thou art, but we hope thou wilt not. Wilt thou draw out thy anger unto all generations? No; thou art gracious, slow to anger, and swift to show mercy, and wilt not contend for ever. Thou wast not angry with our fathers for ever, but didst soon turn thyself from the fierceness of thy wrath; why then wilt thou be angry with us for ever? Are not thy mercies and compassions as plentiful and powerful as ever they were? Impenitent sinners God will be angry with for ever; for what is hell but the wrath of God drawn out unto endless generations? But shall a hell upon earth be the lot of thy people?" 2. What they desire and hope for: "Wilt thou not revive us again (v. 6), revive us with comforts spoken to us, revive us with deliverances wrought for us? Thou hast been favourable to thy land formerly, and that revived it; wilt thou not again be favourable, and so revive it again?" God had granted to the children of the captivity some reviving in their bondage, Ezra ix. 8. Their return out of Babylon was as life from the dead, Eze. xxxvii. 11, 12. Now, Lord (say they), wilt thou not revive us again, and put thy hand again the second time to gather us in? Ps. cxxvi. 1, 4. Revive thy work in the midst of the years, Hab. iii. 2. "Revive us again," (1.) "That thy people may rejoice; and so we shall have the comfort of it," Ps. xiv. 7. Give them life, that they may have joy. (2.) "That they may rejoice in thee; and so thou wilt have the glory of it." If God be the fountain of all our mercies, he must be the centre of all our joys.
Adam Clarke: Commentary on the Bible - 1831
85:2: Thou hast forgiven the iniquity - נשאת עון nasatha avon, Thou hast borne, or carried away, the iniquity. An allusion to the ceremony of the scapegoat.
Thou hast covered all their sin - As thou hast freely forgiven it, its offensiveness and abominable nature no longer appear. The whole is put out of sight; and, as we are restored from our captivity, the consequences no longer appear.
Selah - This is true. Our return to our own land is the full proof.
Albert Barnes: Notes on the Bible - 1834
85:2: Thou hast forgiven the iniquity of thy people - That is, These calamities came upon them in consequence of their sins, and thou hast dealt with them as if those sins were forgiven. The fact that the tokens of his anger bad passed away, and that his judgments were withdrawn, seemed to prove that their sins had been forgiven. The same form of expression used here - with the same words in Hebrew - occurs in Psa 32:5. See the notes at that passage. The language suggests the idea of an atonement. Literally, "Thou hast lifted up - or borne - the iniquity of thy people."
Thou hast covered all their sin - So that it is hidden; and therefore thou dost treat them as if they were righteous, or as if there were no sin. The idea of covering is that expressed in the Hebrew word, which is commonly rendered "atonement" - כפר kâ phar - to cover; to cover over; then, to cover over sin; to forgive. The idea suggested in this verse is, that when God withdraws the tokens of his displeasure, we may hope that he has pardoned the sin which was the cause of his anger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
85:2: forgiven: Psa 32:1, Psa 79:8, Psa 79:9; Jer 50:20; Mic 7:18; Act 13:39; Col 2:13
Geneva 1599
85:2 Thou hast forgiven the iniquity of thy people, thou hast (b) covered all their sin. Selah.
(b) You have buried them that they will not come into judgment.
John Gill
85:2 Thou hast forgiven the iniquity of thy people,.... Took it from them, and laid it on Christ, who has bore it, and took it away, so as it shall never return more to their destruction; and by the application of his blood it is taken away from their own consciences; for this denotes the manifestation and discovery of forgiveness to themselves; it is a branch of redemption, and is in consequence of it; and is a fruit of the free favour and good will of God through Christ; and it only belongs to the Lord's special people, the people he has taken into covenant with him, and for whose iniquity Christ was stricken:
thou hast covered all their sin; this is but another phrase for forgiveness, see Ps 32:1, and this is done by the blood and righteousness, and propitiatory sacrifice of Christ, the antitypical mercy seat, the covering of the law and its transgressions, and the people of God from its curse and condemnation; whose sins are so covered by Christ, as not to be seen by the eye of avenging justice, even all of them, not one remains uncovered.
Selah. See Gill on Ps 3:2.
Robert Jamieson, A. R. Fausset and David Brown
85:2 (Compare Ps 32:1-5).
84:384:3: Թողեր զանիրաւութիւն ժողովրդեան քոյ, ծածկեցեր զամենայն մեղս նոցա։
3 Ներեցիր ժողովրդիդ անիրաւութիւնը, ջնջեցիր նրա բոլոր մեղքերը:
2 Քու ժողովուրդիդ անօրէնութիւնը ներեցիր, Անոնց բոլոր մեղքերը ծածկեցիր։ (Սէլա։)
թողեր զանիրաւութիւն ժողովրդեան քո, ծածկեցեր զամենայն մեղս նոցա:[533]:

84:3: Թողեր զանիրաւութիւն ժողովրդեան քոյ, ծածկեցեր զամենայն մեղս նոցա։
3 Ներեցիր ժողովրդիդ անիրաւութիւնը, ջնջեցիր նրա բոլոր մեղքերը:
2 Քու ժողովուրդիդ անօրէնութիւնը ներեցիր, Անոնց բոլոր մեղքերը ծածկեցիր։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
84:284:3 простил беззаконие народа Твоего, покрыл все грехи его,
84:3 ἀφῆκας αφιημι dismiss; leave τὰς ο the ἀνομίας ανομια lawlessness τῷ ο the λαῷ λαος populace; population σου σου of you; your ἐκάλυψας καλυπτω cover πάσας πας all; every τὰς ο the ἁμαρτίας αμαρτια sin; fault αὐτῶν αυτος he; him διάψαλμα διαψαλμα interlude; rest
84:3 גַּם־ gam- גַּם even צִפֹּ֨ור׀ ṣippˌôr צִפֹּור bird מָ֪צְאָה mˈāṣᵊʔā מצא find בַ֡יִת vˈayiṯ בַּיִת house וּ û וְ and דְרֹ֤ור׀ ḏᵊrˈôr דְּרֹור swallow קֵ֥ן qˌēn קֵן nest לָהּ֮ loh לְ to אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁ֪תָה šˈāṯā שׁית put אֶפְרֹ֫חֶ֥יהָ ʔefrˈōḥˌeʸhā אֶפְרֹחַ young one אֶֽת־ ʔˈeṯ- אֵת [object marker] מִ֭זְבְּחֹותֶיךָ ˈmizbᵊḥôṯeʸḵā מִזְבֵּחַ altar יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service מַ֝לְכִּ֗י ˈmalkˈî מֶלֶךְ king וֵ wē וְ and אלֹהָֽי׃ ʔlōhˈāy אֱלֹהִים god(s)
84:3. dimisisti iniquitatem populo tuo operuisti omnes iniquitates eorum semperThou hast forgiven the iniquity of thy people: thou hast covered all their sins.
2. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin.
84:3. For even the sparrow has found a home for himself, and the turtle-dove a nest for herself, where she may lay her young: your altars, O Lord of hosts, my king and my God.
84:3. Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, [even] thine altars, O LORD of hosts, my King, and my God.
Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah:

84:3 простил беззаконие народа Твоего, покрыл все грехи его,
84:3
ἀφῆκας αφιημι dismiss; leave
τὰς ο the
ἀνομίας ανομια lawlessness
τῷ ο the
λαῷ λαος populace; population
σου σου of you; your
ἐκάλυψας καλυπτω cover
πάσας πας all; every
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
αὐτῶν αυτος he; him
διάψαλμα διαψαλμα interlude; rest
84:3
גַּם־ gam- גַּם even
צִפֹּ֨ור׀ ṣippˌôr צִפֹּור bird
מָ֪צְאָה mˈāṣᵊʔā מצא find
בַ֡יִת vˈayiṯ בַּיִת house
וּ û וְ and
דְרֹ֤ור׀ ḏᵊrˈôr דְּרֹור swallow
קֵ֥ן qˌēn קֵן nest
לָהּ֮ loh לְ to
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁ֪תָה šˈāṯā שׁית put
אֶפְרֹ֫חֶ֥יהָ ʔefrˈōḥˌeʸhā אֶפְרֹחַ young one
אֶֽת־ ʔˈeṯ- אֵת [object marker]
מִ֭זְבְּחֹותֶיךָ ˈmizbᵊḥôṯeʸḵā מִזְבֵּחַ altar
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
מַ֝לְכִּ֗י ˈmalkˈî מֶלֶךְ king
וֵ וְ and
אלֹהָֽי׃ ʔlōhˈāy אֱלֹהִים god(s)
84:3. dimisisti iniquitatem populo tuo operuisti omnes iniquitates eorum semper
Thou hast forgiven the iniquity of thy people: thou hast covered all their sins.
2. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin.
84:3. For even the sparrow has found a home for himself, and the turtle-dove a nest for herself, where she may lay her young: your altars, O Lord of hosts, my king and my God.
84:3. Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, [even] thine altars, O LORD of hosts, my King, and my God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
85:3: Thou hast taken away - אספת asaphta, "Thou hast gathered up all thy wrath." This carries on the metaphor in the second verse: "Thou hast collected all thy wrath, and carried it away with all our iniquities."
Albert Barnes: Notes on the Bible - 1834
85:3: Thou hast taken away all thy wrath - That is, formerly; on the occasion referred to. Thou didst so deal with thy people as to make it evident that thou didst cherish no anger or displeasure against them.
Thou hast turned thyself ... - Margin, "thine anger from waxing hot." Literally, Thou didst turn from the heat of thine anger. His indignation was withdrawn, and he was again at peace with them. It is this fact, drawn from the former history of the people, which constitutes the basis of the appeal which follows.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
85:3: taken: Isa 6:7, Isa 12:1, Isa 54:7-10; Joh 1:29
turned: etc. or, turned thine anger from waxing hot, Exo 32:11, Exo 32:22; Deu 13:17
Geneva 1599
85:3 Thou hast taken away all thy wrath: thou hast turned [thyself] from the (c) fierceness of thine anger.
(c) Not only in withdrawing your rod, but in forgiving sins, and in touching our hearts to confess them.
John Gill
85:3 Thou hast taken away all thy wrath,.... Or "gathered" (n) it; sin occasions wrath, and the people of God are as deserving of it as others; but the Lord has gathered it up, and poured it forth upon his Son, and their surety; hence nothing of this kind shall ever fall upon them, either here or hereafter; and it is taken away from them, so as to have no sense, apprehension, or conscience of it, which before the law had wrought in them, when pardon is applied unto them, which is what is here meant; see Is 12:1,
thou hast turned thyself from the fierceness of thine anger; the anger of God is very fierce against sin and sinners; it is poured forth like fire, and there is no abiding it; but, with respect to the Lord's people, it is pacified by the death of his Son; or he is pacified towards them for all that they have done, for the sake of his righteousness and sacrifice; and which appears to them when he manifests his love and pardoning grace to their souls; see Ezek 16:63.
(n) "collegisti", Montanus, Gejerus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
85:3 To turn from the "fierceness," implies that He was reconcilable, though
84:484:4: Լռեցուցեր զամենայն սրտմտութիւնս քո, դարձա՛ր ՚ի բարկութենէ սրտմտութեան քո։
4 Զսպեցիր ողջ սրտնեղութիւնդ, ետ դարձար քո սաստիկ բարկութիւնից:
3 Հեռացուցիր քու բոլոր սրտմտութիւնդ, Ետ դարձար քու սաստիկ բարկութենէդ։
Լռեցուցեր զամենայն սրտմտութիւնս քո, դարձար ի բարկութենէ սրտմտութեան քո:

84:4: Լռեցուցեր զամենայն սրտմտութիւնս քո, դարձա՛ր ՚ի բարկութենէ սրտմտութեան քո։
4 Զսպեցիր ողջ սրտնեղութիւնդ, ետ դարձար քո սաստիկ բարկութիւնից:
3 Հեռացուցիր քու բոլոր սրտմտութիւնդ, Ետ դարձար քու սաստիկ բարկութենէդ։
zohrab-1805▾ eastern-1994▾ western am▾
84:384:4 отъял всю ярость Твою, отвратил лютость гнева Твоего.
84:4 κατέπαυσας καταπαυω rest πᾶσαν πας all; every τὴν ο the ὀργήν οργη passion; temperament σου σου of you; your ἀπέστρεψας αποστρεφω turn away; alienate ἀπὸ απο from; away ὀργῆς οργη passion; temperament θυμοῦ θυμος provocation; temper σου σου of you; your
84:4 אַ֭שְׁרֵי ˈʔašrê אֶשֶׁר happiness יֹושְׁבֵ֣י yôšᵊvˈê ישׁב sit בֵיתֶ֑ךָ vêṯˈeḵā בַּיִת house עֹ֝֗וד ˈʕˈôḏ עֹוד duration יְֽהַלְל֥וּךָ yᵊˈhallˌûḵā הלל praise סֶּֽלָה׃ ssˈelā סֶלָה sela
84:4. continuisti omnem indignationem tuam conversus es ab ira furoris tuiThou hast mitigated all thy anger: thou hast turned away from the wrath of thy indignation.
3. Thou hast taken away all thy wrath: thou hast turned from the fierceness of thine anger.
84:4. Blessed are those who dwell in your house, O Lord. They will praise you from age to age.
84:4. Blessed [are] they that dwell in thy house: they will be still praising thee. Selah.
Thou hast taken away all thy wrath: thou hast turned [thyself] from the fierceness of thine anger:

84:4 отъял всю ярость Твою, отвратил лютость гнева Твоего.
84:4
κατέπαυσας καταπαυω rest
πᾶσαν πας all; every
τὴν ο the
ὀργήν οργη passion; temperament
σου σου of you; your
ἀπέστρεψας αποστρεφω turn away; alienate
ἀπὸ απο from; away
ὀργῆς οργη passion; temperament
θυμοῦ θυμος provocation; temper
σου σου of you; your
84:4
אַ֭שְׁרֵי ˈʔašrê אֶשֶׁר happiness
יֹושְׁבֵ֣י yôšᵊvˈê ישׁב sit
בֵיתֶ֑ךָ vêṯˈeḵā בַּיִת house
עֹ֝֗וד ˈʕˈôḏ עֹוד duration
יְֽהַלְל֥וּךָ yᵊˈhallˌûḵā הלל praise
סֶּֽלָה׃ ssˈelā סֶלָה sela
84:4. continuisti omnem indignationem tuam conversus es ab ira furoris tui
Thou hast mitigated all thy anger: thou hast turned away from the wrath of thy indignation.
3. Thou hast taken away all thy wrath: thou hast turned from the fierceness of thine anger.
84:4. Blessed are those who dwell in your house, O Lord. They will praise you from age to age.
84:4. Blessed [are] they that dwell in thy house: they will be still praising thee. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
85:4: Turn us, O God of our salvation - Thou hast turned our captivity; now convert our souls. And they find a reason for their prayer in an attribute of their God; the God of their salvation. And as his work was to save, they beg that his anger towards them might cease. The Israelites were not restored from their captivity all at once. A few returned with Zerubbabel; some more with Ezra and Nehemiah; but a great number still remained in Babylonia, Media, Assyria, Egypt, and other parts. The request of the psalmist is, to have a complete restoration of all the Israelites from all places of their dispersion.
Albert Barnes: Notes on the Bible - 1834
85:4: Turn us, O God of our salvation - The God from whom salvation must come, and on whom we are dependent for it. The prayer here is, "turn us;" turn us from our sins; bring us to repentance; make us willing to forsake every evil way; and enable us to do it. This is the proper spirit always in prayer. The first thing is not that he would take away his wrath, but that he would dispose us to forsake our sins, and to turn to himself; that we may be led to abandon that which has brought his displeasure upon us, and then that he will cause his anger toward us to cease. We have no authority for asking God to turn away his judgments unless we are willing to forsake our sins; and in all cases we can hope for the divine interposition and mercy, when the judgments of God are upon us, only as we are willing to turn from our iniquities.
And cause thine anger toward us to cease - The word used here, and rendered "cause to cease" - פרר pâ rar - means properly to break; then, to violate; and then, to annul, or to bring to an end. The idea here is, that if they were turned from sin, the cause of his anger would be removed, and would cease of course. Compare Psa 80:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
85:4: turn us: The Israelites were not restored from their captivity all at once. a few returned with Zerubbabel, some more with Ezra and Nehemiah; but a great number still remained in Babylonia, Media, Assyria, etc.; and therefore the Psalmist prays for a complete restoration. Psa 80:3, Psa 80:7, Psa 80:19; Jer 31:18; Lam 5:21; Mal 4:6
O God: Psa 25:2, Psa 27:1; Mic 7:7, Mic 7:18-20; Joh 4:22
cause: Psa 78:38; Isa 10:25; Dan 9:16
Carl Friedrich Keil and Franz Delitzsch
85:4
The poet now prays God to manifest anew the loving-kindness He has shown formerly. In the sense of "restore us again," שׁוּבנוּ does not form any bond of connection between this and the preceding strophe; but it does it, according to Ges. 121, 4, it is intended in the sense of (אלינוּ) שׁוּב לנוּ, turn again to us. The poet prays that God would manifest Himself anew to His people as He has done in former days. Thus the transition from the retrospective perfects to the petition is, in the presence of the existing extremity, adequately brought about. Assuming the post-exilic origin of the Psalm, we see from this strophe that it was composed at a period in which the distance between the temporal and spiritual condition of Israel and the national restoration, promised together with the termination of the Exile, made itself distinctly felt. On עמּנוּ (in relation to and bearing towards us) beside כּעסך, cf. Job 10:17, and also on הפר, Ps 89:34. In the question in Ps 89:6 reminding God of His love and of His promise, משׁך has the signification of constant endless continuing or pursuing, as in Ps 36:11. The expression in Ps 85:7 is like Ps 71:20, cf. Ps 80:19; שׁוּב is here the representative of rursus, Ges. 142. ישׁעך from ישׁע, like קצפּך in Ps 38:2, has ĕ (cf. the inflexion of פּרי and חק) instead of the ı̆ in אלהי ישׁענוּ. Here at the close of the strophe the prayer turns back inferentially to this attribute of God.
John Gill
85:4 Turn us, O God of our salvation,.... Who appointed it in his purposes, contrived it in council, secured it in covenant, and sent his Son to effect it; the prayer to him is for converting grace, either at first, for first conversion is his work, and his only; or after backslidings, for he it is that restores the souls of his people; and perhaps it is a prayer of the Jews, for their conversion in the latter day; when sensible of sin, and seeking after the Messiah they have rejected, when the Lord will turn them to himself, and turn away iniquity from them, and they shall be saved, Hos 3:5,
and cause thine anger towards us to cease: the manifest tokens of which are now upon them, being scattered up and down in the world, and made a proverb, a taunt, and a jeer; but will be removed, and cease, when they shall be converted.
John Wesley
85:4 Turn us - Restore us to our former tranquillity, and free us from the troubles which we yet groan under.
Robert Jamieson, A. R. Fausset and David Brown
85:4 having still occasion for the anger which is deprecated.
84:584:5: Դա՛րձ առ մեզ Աստուած փրկիչ մեր, եւ դարձո՛ զսրտմտութիւնս քո ՚ի մէնջ։
5 Դէպի մե՛զ դարձիր, Աստուա՛ծ, փրկի՛չ մեր, ու ե՛տ պահիր զայրոյթդ մեզնից:
4 Մեզ դարձուր*, ո՛վ մեր փրկութեան Աստուածը Եւ քու բարկութիւնդ՝ որ մեր վրայ է՝ դադրեցո՛ւր։
Դարձ առ մեզ, Աստուած փրկիչ մեր, եւ դարձո զսրտմտութիւն քո ի մէնջ:

84:5: Դա՛րձ առ մեզ Աստուած փրկիչ մեր, եւ դարձո՛ զսրտմտութիւնս քո ՚ի մէնջ։
5 Դէպի մե՛զ դարձիր, Աստուա՛ծ, փրկի՛չ մեր, ու ե՛տ պահիր զայրոյթդ մեզնից:
4 Մեզ դարձուր*, ո՛վ մեր փրկութեան Աստուածը Եւ քու բարկութիւնդ՝ որ մեր վրայ է՝ դադրեցո՛ւր։
zohrab-1805▾ eastern-1994▾ western am▾
84:484:5 Восстанови нас, Боже спасения нашего, и прекрати негодование Твое на нас.
84:5 ἐπίστρεψον επιστρεφω turn around; return ἡμᾶς ημας us ὁ ο the θεὸς θεος God τῶν ο the σωτηρίων σωτηριος salvation; saving ἡμῶν ημων our καὶ και and; even ἀπόστρεψον αποστρεφω turn away; alienate τὸν ο the θυμόν θυμος provocation; temper σου σου of you; your ἀφ᾿ απο from; away ἡμῶν ημων our
84:5 אַשְׁרֵ֣י ʔašrˈê אֶשֶׁר happiness אָ֭דָם ˈʔāḏām אָדָם human, mankind עֹֽוז־ ʕˈôz- עֹז power לֹ֥ו lˌô לְ to בָ֑ךְ vˈāḵ בְּ in מְ֝סִלֹּ֗ות ˈmsillˈôṯ מְסִלָּה highway בִּ bi בְּ in לְבָבָֽם׃ lᵊvāvˈām לֵבָב heart
84:5. converte nos Deus Iesus noster et solve iram tuam adversum nosConvert us, O God our saviour: and turn off thy anger from us.
4. Turn us, O God of our salvation, and cause thine indignation toward us to cease.
84:5. Blessed is the man whose help is from you. In his heart, he is disposed to ascend
84:5. Blessed [is] the man whose strength [is] in thee; in whose heart [are] the ways [of them].
Turn us, O God of our salvation, and cause thine anger toward us to cease:

84:5 Восстанови нас, Боже спасения нашего, и прекрати негодование Твое на нас.
84:5
ἐπίστρεψον επιστρεφω turn around; return
ἡμᾶς ημας us
ο the
θεὸς θεος God
τῶν ο the
σωτηρίων σωτηριος salvation; saving
ἡμῶν ημων our
καὶ και and; even
ἀπόστρεψον αποστρεφω turn away; alienate
τὸν ο the
θυμόν θυμος provocation; temper
σου σου of you; your
ἀφ᾿ απο from; away
ἡμῶν ημων our
84:5
אַשְׁרֵ֣י ʔašrˈê אֶשֶׁר happiness
אָ֭דָם ˈʔāḏām אָדָם human, mankind
עֹֽוז־ ʕˈôz- עֹז power
לֹ֥ו lˌô לְ to
בָ֑ךְ vˈāḵ בְּ in
מְ֝סִלֹּ֗ות ˈmsillˈôṯ מְסִלָּה highway
בִּ bi בְּ in
לְבָבָֽם׃ lᵊvāvˈām לֵבָב heart
84:5. converte nos Deus Iesus noster et solve iram tuam adversum nos
Convert us, O God our saviour: and turn off thy anger from us.
84:5. Blessed is the man whose help is from you. In his heart, he is disposed to ascend
84:5. Blessed [is] the man whose strength [is] in thee; in whose heart [are] the ways [of them].
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-8. Еврейский народ молит Бога о продолжении Его милостей и в данный момент. "Восстанови наше благосостояние и не простирай навсегда гнева Твоего. Дай народу возможность радоваться пред Тобою". "Восстановить", "снова оживить", в согласии с 10-12: ст. указывают на желание возвращения таких милостей от Бога, какими еврейский народ пользовался в лучшие моменты своей допленной жизни, когда на земле царили правда и мир, и когда Господь изливал на народ обильные блага. Такой же цветущей эпохой жизни евреев была эпоха Давидова царствования.
Adam Clarke: Commentary on the Bible - 1831
85:5: Wilt thou draw out thine anger - We have already suffered much and long; our fathers have suffered, and we have succeeded to their distresses. Draw not out thy anger against us from generation to generation.
Albert Barnes: Notes on the Bible - 1834
85:5: Wilt thou be angry with us for ever? - Thine anger is so long continued that it seems as if it would never cease.
Wilt thou draw out thine anger - Wilt thou protract or prolong it? The idea is that of a determined purpose, in retaining his anger, as if his wrath would cease of necessity unless there were such a direct exercise of will.
To all generations - literally, "from generation to generation." That is, - so that not merely the generation which has sinned, and which has brought down these tokens of displeasure, shall suffer, but the next, and the next, and the next, foRev_er. The plea is that the judgment might terminate, and not reach coming generations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
85:5: angry: Psa 74:1, Psa 77:9, Psa 79:5, Psa 80:4, Psa 89:46; Isa 64:9-12; Mic 7:18
draw: Luk 21:24; Rev 18:21-23
Geneva 1599
85:5 Wilt thou be angry with us (d) for ever? wilt thou draw out thine anger to all generations?
(d) As in times past they had felt God's mercies, so now being oppressed by the long continuance of evil, they pray to God that according to his nature he would be merciful to them.
John Gill
85:5 Wilt thou be angry with us for ever?.... God is angry with the wicked every day, their life being a continued series of sin, without repentance for it, or confession of it; and he will be so for ever, of which they will have a constant sense and feeling; and is the worm that never dies, and the fire that is inextinguishable; but he does not retain his anger for ever with his own people; though he is displeased with them, and chastises them for their sins, his anger endures but for a moment; he is pacified towards them and turns away his anger from them, by discovering his pardoning love, and withdrawing his afflicting hand:
wilt thou draw out thine anger to all generations? out of his heart, where it is supposed to be conceived; and out of his treasury, where it is thought to be laid up: this has been drawn out to a great length of time upon the Jewish nation; it has been upon them for almost twenty centuries, or ages, and still remains, and will until the fulness of the Gentiles is brought in; but it will not be drawn out to "all" ages or generations; for they shall return to the Lord, and seek him; and he will come to them, and turn away iniquity from them, and so all Israel shall be saved.
Robert Jamieson, A. R. Fausset and David Brown
85:5 draw out--or, "prolong" (Ps 36:10).
84:684:6: Մի՛ յաւիտեան բարկանար մեզ Տէր, եւ մի՛ ձգեր զբարկութիւն քո ազգէ մինչեւ յազգ։
6 Մեզ վրայ յաւիտեան մի՛ բարկացիր, Տէ՛ր, եւ բարկութիւնդ սերնդից սերունդ թող չձգուի:
5 Միթէ յաւիտեան պիտի բարկանա՞ս մեզի. Քու բարկութիւնդ ազգէ մինչեւ ազգ պիտի երկնցնե՞ս։
Մի՛ յաւիտեան բարկանար մեզ, Տէր, եւ մի՛ ձգեր զբարկութիւն քո ազգէ մինչեւ յազգ:

84:6: Մի՛ յաւիտեան բարկանար մեզ Տէր, եւ մի՛ ձգեր զբարկութիւն քո ազգէ մինչեւ յազգ։
6 Մեզ վրայ յաւիտեան մի՛ բարկացիր, Տէ՛ր, եւ բարկութիւնդ սերնդից սերունդ թող չձգուի:
5 Միթէ յաւիտեան պիտի բարկանա՞ս մեզի. Քու բարկութիւնդ ազգէ մինչեւ ազգ պիտի երկնցնե՞ս։
zohrab-1805▾ eastern-1994▾ western am▾
84:584:6 Неужели вечно будешь гневаться на нас, прострешь гнев Твой от рода в род?
84:6 μὴ μη not εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ὀργισθήσῃ οργιζω impassioned; anger ἡμῖν ημιν us ἢ η or; than διατενεῖς διατεινω the ὀργήν οργη passion; temperament σου σου of you; your ἀπὸ απο from; away γενεᾶς γενεα generation εἰς εις into; for γενεάν γενεα generation
84:6 עֹבְרֵ֤י׀ ʕōvᵊrˈê עבר pass בְּ bᵊ בְּ in עֵ֣מֶק ʕˈēmeq עֵמֶק valley הַ֭ ˈha הַ the בָּכָא bbāḵˌā בָּכָא baka-shrub מַעְיָ֣ן maʕyˈān מַעְיָן well יְשִׁית֑וּהוּ yᵊšîṯˈûhû שׁית put גַּם־ gam- גַּם even בְּ֝רָכֹ֗ות ˈbᵊrāḵˈôṯ בְּרָכָה blessing יַעְטֶ֥ה yaʕṭˌeh עטה cover מֹורֶֽה׃ môrˈeh מֹורֶה teacher
84:6. noli in aeternum irasci nobis extendens iram tuam in generationem et generationemWilt thou be angry with us for ever: or wilt thou extend thy wrath from generation to generation?
5. Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations?
84:6. from the valley of tears, from the place which he has determined.
84:6. [Who] passing through the valley of Baca make it a well; the rain also filleth the pools.
Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations:

84:6 Неужели вечно будешь гневаться на нас, прострешь гнев Твой от рода в род?
84:6
μὴ μη not
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ὀργισθήσῃ οργιζω impassioned; anger
ἡμῖν ημιν us
η or; than
διατενεῖς διατεινω the
ὀργήν οργη passion; temperament
σου σου of you; your
ἀπὸ απο from; away
γενεᾶς γενεα generation
εἰς εις into; for
γενεάν γενεα generation
84:6
עֹבְרֵ֤י׀ ʕōvᵊrˈê עבר pass
בְּ bᵊ בְּ in
עֵ֣מֶק ʕˈēmeq עֵמֶק valley
הַ֭ ˈha הַ the
בָּכָא bbāḵˌā בָּכָא baka-shrub
מַעְיָ֣ן maʕyˈān מַעְיָן well
יְשִׁית֑וּהוּ yᵊšîṯˈûhû שׁית put
גַּם־ gam- גַּם even
בְּ֝רָכֹ֗ות ˈbᵊrāḵˈôṯ בְּרָכָה blessing
יַעְטֶ֥ה yaʕṭˌeh עטה cover
מֹורֶֽה׃ môrˈeh מֹורֶה teacher
84:6. noli in aeternum irasci nobis extendens iram tuam in generationem et generationem
Wilt thou be angry with us for ever: or wilt thou extend thy wrath from generation to generation?
84:6. from the valley of tears, from the place which he has determined.
84:6. [Who] passing through the valley of Baca make it a well; the rain also filleth the pools.
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Adam Clarke: Commentary on the Bible - 1831
85:6: Wilt thou not revive us - We have long had the sentence of death in ourselves; and have feared an utter extinction. Shall not our nation yet live before thee? Shall we not become once more numerous, pious, and powerful, that
Thy people may rejoice in thee? - As the Source of all our mercies; and give thee the glory due to thy name?
Albert Barnes: Notes on the Bible - 1834
85:6: Wilt thou not Rev_ive us again - literally, "Wilt thou not turn, or return, cause us to live;" that is, and cause us to live. The expression is equivalent to "again" as in our translation. The Septuagint and Vulgate render it, "Returning, wilt thou not give us life?" The word rendered Rev_ive means to live; to cause to live; and the idea is that of recovering them from their condition as a state of death; that is, restoring them as if they were dead. The image is that of returning spring after the death of winter, or the young grass when the rain descends after a long drought, and when everything seemed to be dead. So of the people referred to in the psalm; everything among them was like such a winter, when there is neither leaf, nor flower, nor grass, nor fruit; or like such a drought, when desolation is seen everywhere; or like the grave, where the dead repose. The image of spring, after a long and dreary winter, is one also which will properly describe the condition of the church when the influences of the Spirit have been long withheld, and when, under the visitations of grace, religion seems to live again among the people of God.
That thy people may rejoice in thee - In thy favor; in thy presence; in thee as their God.
(a) There is always joy in a Rev_ival of religion. Nothing is so much suited to make a people happy; nothing diffuses so much joy. Compare Act 8:8.
(b) This is particularly joy in God. It is because he comes near; because he manifests his mercy; because he shows his power and his grace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
85:6: Rev_ive: Psa 80:18, Psa 138:7; Ezr 9:8, Ezr 9:9; Isa 57:15; Hos 6:2; Hab 3:2
people: Psa 53:6; Ezr 3:11-13; Jer 33:11
John Gill
85:6 Wilt thou not revive us again,.... Their return from the Babylonish captivity was a reviving of them in their bondage, Ezra 9:8 and the conversion of them in the latter day will be a reviving them again, be as life from the dead; they are like the dry bones in Ezekiel's vision, or like the dead in the graves; and their being turned to the Lord will be a resurrection, or quickening of them, as every instance of conversion is; see Rom 11:15, men are dead in trespasses and sins, and they are quickened by the Spirit and grace of God, so that they revive, and live a life of sanctification; they are dead in law, and find themselves to be so, when spiritually enlightened; when the Spirit of God works faith in them, to look to and live upon the righteousness of Christ for justification; and who, after spiritual decays, declensions, and deadness, are revived again, and are made cheerful and comfortable by the same Spirit; all which may be here intended:
that thy people may rejoice in thee; it was a time of rejoicing in the Lord, when the Jews were returned from their captivity in Babylon; but their future conversion will be matter of greater joy, both to themselves and to the Gentiles; everlasting joy will be upon their heads, and in their hearts, when they shall return to Zion, Ps 14:7 and so is the conversion of every sinner joyful to himself and to others; such rejoice in Christ, in his person, blood, and righteousness; and every view of him afterwards, as it is a reviving time, it fills with joy unspeakable, and full of glory: the Targum is,
"and thy people shall rejoice in thy Word;''
Christ, the essential Word.
John Wesley
85:6 Revive us - Give us a second reviving in bringing home the rest of our brethren, and in restraining our enemies.
84:784:7: Աստուած՝ դու դարձեալ կեցուսցես զմեզ, ժողովուրդ քո ուրա՛խ եղիցի ՚ի քեզ։
7 Աստուա՛ծ, դու դարձեալ մեզ պիտի փրկես, եւ ժողովուրդդ պիտի ուրախանայ քեզնով:
6 Միթէ ետ պիտի չդառնա՞ս ու մեզ կենդանացնես, Որպէս զի քու ժողովուրդդ քեզմով ուրախ ըլլայ։
Աստուած, դու դարձեալ կեցուսցես զմեզ, ժողովուրդ քո ուրախ եղիցի ի քեզ:

84:7: Աստուած՝ դու դարձեալ կեցուսցես զմեզ, ժողովուրդ քո ուրա՛խ եղիցի ՚ի քեզ։
7 Աստուա՛ծ, դու դարձեալ մեզ պիտի փրկես, եւ ժողովուրդդ պիտի ուրախանայ քեզնով:
6 Միթէ ետ պիտի չդառնա՞ս ու մեզ կենդանացնես, Որպէս զի քու ժողովուրդդ քեզմով ուրախ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
84:684:7 Неужели снова не оживишь нас, чтобы народ Твой возрадовался о Тебе?
84:7 ὁ ο the θεός θεος God σὺ συ you ἐπιστρέψας επιστρεφω turn around; return ζωώσεις ζωοω us καὶ και and; even ὁ ο the λαός λαος populace; population σου σου of you; your εὐφρανθήσεται ευφραινω celebrate; cheer ἐπὶ επι in; on σοί σοι you
84:7 יֵ֭לְכוּ ˈyēlᵊḵû הלך walk מֵ mē מִן from חַ֣יִל ḥˈayil חַיִל power אֶל־ ʔel- אֶל to חָ֑יִל ḥˈāyil חַיִל power יֵרָאֶ֖ה yērāʔˌeh ראה see אֶל־ ʔel- אֶל to אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) בְּ bᵊ בְּ in צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
84:7. nonne tu revertens vivificabis nos et populus tuus laetabitur in teThou wilt turn, O God, and bring us to life: and thy people shall rejoice in thee.
6. Wilt thou not quicken us again: that thy people may rejoice in thee?
84:7. For even the lawgiver will provide a blessing; they will go from virtue to virtue. The God of gods will be seen in Zion.
84:7. They go from strength to strength, [every one of them] in Zion appeareth before God.
Wilt thou not revive us again: that thy people may rejoice in thee:

84:7 Неужели снова не оживишь нас, чтобы народ Твой возрадовался о Тебе?
84:7
ο the
θεός θεος God
σὺ συ you
ἐπιστρέψας επιστρεφω turn around; return
ζωώσεις ζωοω us
καὶ και and; even
ο the
λαός λαος populace; population
σου σου of you; your
εὐφρανθήσεται ευφραινω celebrate; cheer
ἐπὶ επι in; on
σοί σοι you
84:7
יֵ֭לְכוּ ˈyēlᵊḵû הלך walk
מֵ מִן from
חַ֣יִל ḥˈayil חַיִל power
אֶל־ ʔel- אֶל to
חָ֑יִל ḥˈāyil חַיִל power
יֵרָאֶ֖ה yērāʔˌeh ראה see
אֶל־ ʔel- אֶל to
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
84:7. nonne tu revertens vivificabis nos et populus tuus laetabitur in te
Thou wilt turn, O God, and bring us to life: and thy people shall rejoice in thee.
6. Wilt thou not quicken us again: that thy people may rejoice in thee?
84:7. For even the lawgiver will provide a blessing; they will go from virtue to virtue. The God of gods will be seen in Zion.
84:7. They go from strength to strength, [every one of them] in Zion appeareth before God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
85:7: Show us thy mercy - Blot out all our sins.
And grant us thy salvation - Give us such a complete deliverance as is worthy of thy majesty and mercy to bestow!
Albert Barnes: Notes on the Bible - 1834
85:7: Shew us thy mercy, O Lord - That is, Manifest thy mercy in returning to us; in forgiving our sins; in taking from us the tokens of thy displeasure.
And grant us thy salvation - Salvation or deliverance from our present trouble and calamities.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
85:7: Psa 50:23, Psa 91:16; Jer 42:12
Geneva 1599
85:7 Shew us thy mercy, O LORD, and grant us thy (e) salvation.
(e) He confesses that our salvation comes only from God's mercy.
John Gill
85:7 Show us thy mercy, O Lord,.... Or, "thy grace" (o) and goodness, the riches of which are shown forth in Christ; the mercy promised to Abraham and others, long expected, wished, and prayed for; his pardoning mercy, justification, salvation, and eternal life, by his free grace:
and grant us thy salvation; Jesus, the Saviour, and salvation by him, an interest in it, and the joys of it; which is all a free gift, a grant of divine favour, and not according to the merits and works of men.
(o) "bonitatem tuam", Tigurine version, Musculus; "benignitatem tuam", Junius & Tremellius, Piscator; "gratiam tuam", Cocceius, Gejerus.
84:884:8: Ցոյց մեզ Տէր զողորմութիւնս քո, եւ զփրկութիւնս քո տո՛ւր մեզ։
8 Ցո՛յց տուր մեզ քո ողորմութիւնը, Տէ՛ր, եւ քո փրկութիւնը շնորհի՛ր մեզ:
7 Ցուցո՛ւր մեզի, ո՛վ Տէր, քու ողորմութիւնդ Եւ քու փրկութիւնդ մեզի տուր։
Ցոյց մեզ, Տէր, զողորմութիւնս քո, եւ զփրկութիւնս քո տուր մեզ:

84:8: Ցոյց մեզ Տէր զողորմութիւնս քո, եւ զփրկութիւնս քո տո՛ւր մեզ։
8 Ցո՛յց տուր մեզ քո ողորմութիւնը, Տէ՛ր, եւ քո փրկութիւնը շնորհի՛ր մեզ:
7 Ցուցո՛ւր մեզի, ո՛վ Տէր, քու ողորմութիւնդ Եւ քու փրկութիւնդ մեզի տուր։
zohrab-1805▾ eastern-1994▾ western am▾
84:784:8 Яви нам, Господи, милость Твою, и спасение Твое даруй нам.
84:8 δεῖξον δεικνυω show ἡμῖν ημιν us κύριε κυριος lord; master τὸ ο the ἔλεός ελεος mercy σου σου of you; your καὶ και and; even τὸ ο the σωτήριόν σωτηριος salvation; saving σου σου of you; your δῴης διδωμι give; deposit ἡμῖν ημιν us
84:8 יְה֘וָ֤ה [yᵊhˈwˈāh] יְהוָה YHWH אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) צְ֭בָאֹות ˈṣᵊvāʔôṯ צָבָא service שִׁמְעָ֣ה šimʕˈā שׁמע hear תְפִלָּתִ֑י ṯᵊfillāṯˈî תְּפִלָּה prayer הַאֲזִ֨ינָה haʔᵃzˌînā אזן listen אֱלֹהֵ֖י ʔᵉlōhˌê אֱלֹהִים god(s) יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob סֶֽלָה׃ sˈelā סֶלָה sela
84:8. ostende nobis Domine misericordiam tuam et salutare tuum da nobisShew us, O Lord, thy mercy; and grant us thy salvation.
7. Shew us thy mercy, O LORD, and grant us thy salvation.
84:8. O Lord, God of hosts, hear my prayer. Pay attention, O God of Jacob.
84:8. O LORD God of hosts, hear my prayer: give ear, O God of Jacob. Selah.
Shew us thy mercy, O LORD, and grant us thy salvation:

84:8 Яви нам, Господи, милость Твою, и спасение Твое даруй нам.
84:8
δεῖξον δεικνυω show
ἡμῖν ημιν us
κύριε κυριος lord; master
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
καὶ και and; even
τὸ ο the
σωτήριόν σωτηριος salvation; saving
σου σου of you; your
δῴης διδωμι give; deposit
ἡμῖν ημιν us
84:8
יְה֘וָ֤ה [yᵊhˈwˈāh] יְהוָה YHWH
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
צְ֭בָאֹות ˈṣᵊvāʔôṯ צָבָא service
שִׁמְעָ֣ה šimʕˈā שׁמע hear
תְפִלָּתִ֑י ṯᵊfillāṯˈî תְּפִלָּה prayer
הַאֲזִ֨ינָה haʔᵃzˌînā אזן listen
אֱלֹהֵ֖י ʔᵉlōhˌê אֱלֹהִים god(s)
יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob
סֶֽלָה׃ sˈelā סֶלָה sela
84:8. ostende nobis Domine misericordiam tuam et salutare tuum da nobis
Shew us, O Lord, thy mercy; and grant us thy salvation.
7. Shew us thy mercy, O LORD, and grant us thy salvation.
84:8. O Lord, God of hosts, hear my prayer. Pay attention, O God of Jacob.
84:8. O LORD God of hosts, hear my prayer: give ear, O God of Jacob. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
85:8: I will hear what God the Lord will speak - The psalmist goes as a prophet to consult the Lord; and, having made his request, waits an answer from the spirit of prophecy. He is satisfied that the answer will be gracious; and having received it he relates it to the people.
He will speak peace - He will give prosperity to the people in general; and to his saints - his followers, in particular.
But let them not turn again to folly - Let them not abuse the mercy of their God, by sinning any more against him.
Albert Barnes: Notes on the Bible - 1834
85:8: I will hear what God the Lord will speak - I, the psalmist; I, representing the people as looking to God. The state of mind here is that of patient listening; of a willingness to hear God, whatever God should say; of confidence in him that what he would say would be favorable to his people - would be words of mercy and of peace. Whatever God should command, the speaker was willing to yield to it; whatever God should say, he would believe; whatever God should enjoin, he would do; whatever God should ask him to surrender, he would resign. There was no other resource but God, and there was entire confidence in him that whatever he should say, require, or do, would be right.
For he will speak peace unto his people - Whatever he shall say will tend to their peace, their blessedness, their prosperity. He loves his people, and there may be a confident assurance that all he will say will tend to promote their welfare.
And to his saints - His holy ones; his people.
But let them not turn again to folly - The Septuagint and the Vulgate render this, "To his saints and to those who turn the heart unto him." Our common version, however, has expressed the sense of the Hebrew; and it contains very important truths and admonitions.
(a) The way which they had formerly pursued was folly. It was not mere sin, but there was in it the element of foolishness as well as wickedness. All sin may be contemplated in this twofold aspect: as wickedness, and as foolishness. Compare Psa 14:1; Psa 73:3.
(b) There was great danger that they would turn again to their former course; that they would forget alike the punishment which had come upon them; their own resolutions; and their promises made to God. Compare Psa 78:10-11, Psa 78:17-18, Psa 78:31-32. Nothing is more common than for a people who have been afflicted with heavy judgments to forget all that they promised to do if those judgments should be withdrawn; or for an individual who has been raised up from a bed of sickness - from the borders of the grave - to forget the solemn resolutions which he formed on what seemed to be a dying bed - perhaps becoming more thoughtless and wicked than he was before, as if to make reprisals for the wrong done him by his Maker, or as if to recover the time that was lost by sickness.
(c) This passage, therefore, is a solemn admonition to all who have been afflicted, and who have been restored, that they return not to their former course of life. To this they should feel themselves exhorted
(1) by their obligations to their benefactor;
(2) by the remembrance of their own solemn vows made in a time of sincerity and honesty, and when they saw things as they really are; and
(3) by the assurance that if they do return to their sin and folly, heavier judgments will come upon them; that the patience of God will be exhausted; and that he will bear with them no longer.
Compare Joh 5:14, "Sin no more, lest a worse thing come unto thee."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
85:8: hear: Hab 2:1; Heb 12:25
for he: Psa 29:11; Isa 57:19; Zac 9:10; Joh 14:27, Joh 20:19, Joh 20:26; Act 10:36; Co2 5:18-20; Eph 2:17; Th2 3:16
unto his: Psa 50:5; Eph 1:1, Eph 1:2
but: Psa 130:4; Joh 5:14, Joh 8:11; Act 3:26; Gal 4:9; Ti2 2:19; Heb 10:26-29; Pe2 2:20-22; Rev 2:4, Rev 2:5, Rev 3:19
folly: Gen 34:7; Sa1 25:25; Pro 25:11, Pro 27:22
Carl Friedrich Keil and Franz Delitzsch
85:8
The prayer is followed by attention to the divine answer, and by the answer itself. The poet stirs himself up to give ear to the words of God, like Habakkuk, Hab 2:1. Beside אשׁמעה we find the reading אשׁמעה, vid., on Ps 39:13. The construction of האל ה is appositional, like המּלך דּוד, Ges. 113. כּי neither introduces the divine answer in express words, nor states the ground on which he hearkens, but rather supports the fact that God speaks from that which He has to speak. Peace is the substance of that which He speaks to His people, and that (the particularizing Waw) to His saints; but with the addition of an admonition. אל is dehortative. It is not to be assumed in connection with this ethical notion that the ah of לכסלה is the locative ah as in לשׁאולה, Ps 9:18. כּסלה is related to כּסל like foolery to folly. The present misfortune, as is indicated here, is the merited consequence of foolish behaviour (playing the fool). In Ps 85:10. the poet unfolds the promise of peace which he has heard, just as he has heard it. What is meant by ישׁעו is particularized first by the infinitive, and then in perfects of actual fact. The possessions that make a people truly happy and prosperous are mentioned under a charming allegory exactly after Isaiah's manner, Is 32:16., Is 45:8; Is 59:14. The glory that has been far removed again takes up its abode in the land. Mercy or loving-kindness walks along the streets of Jerusalem, and there meets fidelity, like one guardian angel meeting the other. Righteousness and peace or prosperity, these two inseparable brothers, kiss each other there, and fall lovingly into each other's arms.
(Note: Concerning St. Bernard's beautiful parable of the reconciliation of the inviolability of divine threatening and of justice with mercy and peace in the work of redemption, which has grown out of this passage of the Psalms, Misericordia et veritas obviaverunt sibi, justitia et pax osculatae sunt, and has been transferred to the painting, poetry, and drama of the middle ages, vid., Piper's Evangelischer Kalender, 1859, S. 24-34, and the beautiful miniature representing the ἀσπασμός of δικαιοσύνη and εἰρήνη of a Greek Psalter, 1867, S. 63.)
Geneva 1599
85:8 I will hear what God the LORD will speak: for he will speak (f) peace unto his people, and to his saints: but let them not turn again to folly.
(f) He will send all prosperity to his Church, when he has sufficiently corrected them, also by his punishments the faithful will learn to beware that they not return the same offences.
John Gill
85:8 I will hear what God the Lord will speak,.... This the psalmist says in the name of the people of the Jews, whom he represents, in all the foregoing expostulations and petitions, refusing to be still and quiet, and wait and listen for an answer to the above request from the Lord, who speaks by his providences, word, and Spirit; see Hab 2:1,
for he will speak peace unto his people, and to his saints; as he does in his word, which is the Gospel of peace; and by his ministers, who bring the good tidings of it, and publish it; and by the blood and righteousness of his Son, which both procure, call for, and produce it; and by his Spirit, the fruit of which is peace: it is an answer of peace, or of good and comfortable words, that the Lord returns to his people sooner or later; and it is only to his own people he speaks peace, to his covenant ones, with whom the covenant of peace is made; and to his saints, his Holy Ones, whom he has set apart for himself, and sanctified by his Spirit: as for the wicked, there is no peace unto them, nor any spoken to them by him: Kimchi understands by the "saints" the godly among the Gentiles, as distinct from the Lord's "people", the Jews:
but let them not turn again to folly; to doubt of and question the providence of God; so Arama; or to idolatry, which there was danger of, upon the Jews' return from Babylon; and it is observable, that they afterwards never did return to it, to which they were so much addicted before; or to a vicious course of life, to sin and iniquity, which is the greatest folly, after mercy has been shown; or to self-righteousness, and a dependence on it, to the neglect of Christ and his righteousness, which is the great folly of the Jews to this day; and when the Lord shall quicken them, and convert them, show them his mercy and salvation, speak peace and pardon to them, it would be very ungrateful in them to turn again to this folly.
John Wesley
85:8 Will hear - Diligently observe. Will speak - What answer God will give to my prayers. Peace - He will give an answer of peace. Saints - Not to all that are called God's people, but only to those who are truly such.
Robert Jamieson, A. R. Fausset and David Brown
85:8 He is confident God will favor His penitent people (Ps 51:17; Ps 80:18).
saints--as in Ps 4:3, the "godly."
84:984:9: Լուաք զի՞նչ խօսի Տէր Աստուած մեր, խօսեսցի զխաղաղութիւն ժողովրդեան իւրոյ առ սուրբս իւր՝ եւ առ այնոսիկ որ դարձեալ են առ նա սրտիւք[7247]։ [7247] Ոմանք.Լուայց զինչ խօսի Տէր... ժողովրդեան իւրում... առ նա սրտիւ։
9 Լսեցինք, թէ ինչ է խօսում Տէր Աստուածը մեր. խաղաղութեան մասին պիտի խօսի իր ժողովրդի, իր սրբերի եւ սրտով դէպի իրեն դարձողների հետ:
8 Պիտի լսեմ ինչ որ կը խօսի Տէր Աստուած. Վասն զի խաղաղութեամբ պիտի խօսի իր ժողովուրդին ու իր սուրբերուն, Որ սրտով իրեն կը դառնան։
Լուայց զինչ խօսի Տէր Աստուած մեր. խօսեսցի զխաղաղութիւն ժողովրդեան [534]իւրոյ առ սուրբս իւր` եւ առ այնոսիկ որ դարձեալ են առ նա սրտիւք:

84:9: Լուաք զի՞նչ խօսի Տէր Աստուած մեր, խօսեսցի զխաղաղութիւն ժողովրդեան իւրոյ առ սուրբս իւր՝ եւ առ այնոսիկ որ դարձեալ են առ նա սրտիւք[7247]։
[7247] Ոմանք.Լուայց զինչ խօսի Տէր... ժողովրդեան իւրում... առ նա սրտիւ։
9 Լսեցինք, թէ ինչ է խօսում Տէր Աստուածը մեր. խաղաղութեան մասին պիտի խօսի իր ժողովրդի, իր սրբերի եւ սրտով դէպի իրեն դարձողների հետ:
8 Պիտի լսեմ ինչ որ կը խօսի Տէր Աստուած. Վասն զի խաղաղութեամբ պիտի խօսի իր ժողովուրդին ու իր սուրբերուն, Որ սրտով իրեն կը դառնան։
zohrab-1805▾ eastern-1994▾ western am▾
84:884:9 Послушаю, что скажет Господь Бог. Он скажет мир народу Своему и избранным Своим, но да не впадут они снова в безрассудство.
84:9 ἀκούσομαι ακουω hear τί τις.1 who?; what? λαλήσει λαλεω talk; speak ἐν εν in ἐμοὶ εμοι me κύριος κυριος lord; master ὁ ο the θεός θεος God ὅτι οτι since; that λαλήσει λαλεω talk; speak εἰρήνην ειρηνη peace ἐπὶ επι in; on τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even ἐπὶ επι in; on τοὺς ο the ὁσίους οσιος responsible; devout αὐτοῦ αυτος he; him καὶ και and; even ἐπὶ επι in; on τοὺς ο the ἐπιστρέφοντας επιστρεφω turn around; return πρὸς προς to; toward αὐτὸν αυτος he; him καρδίαν καρδια heart
84:9 מָ֭גִנֵּנוּ ˈmāḡinnēnû מָגֵן shield רְאֵ֣ה rᵊʔˈē ראה see אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ֝ ˈw וְ and הַבֵּ֗ט habbˈēṭ נבט look at פְּנֵ֣י pᵊnˈê פָּנֶה face מְשִׁיחֶֽךָ׃ mᵊšîḥˈeḵā מָשִׁיחַ anointed
84:9. audiam quid loquatur Dominus Deus loquetur enim pacem ad populum suum et ad sanctos suos ut non convertantur ad stultitiamI will hear what the Lord God will speak in me: for he will speak peace unto his people: And unto his saints: and unto them that are converted to the heart.
8. I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly.
84:9. O God, gaze upon our protector, and look upon the face of your Christ.
84:9. Behold, O God our shield, and look upon the face of thine anointed.
I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly:

84:9 Послушаю, что скажет Господь Бог. Он скажет мир народу Своему и избранным Своим, но да не впадут они снова в безрассудство.
84:9
ἀκούσομαι ακουω hear
τί τις.1 who?; what?
λαλήσει λαλεω talk; speak
ἐν εν in
ἐμοὶ εμοι me
κύριος κυριος lord; master
ο the
θεός θεος God
ὅτι οτι since; that
λαλήσει λαλεω talk; speak
εἰρήνην ειρηνη peace
ἐπὶ επι in; on
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
τοὺς ο the
ὁσίους οσιος responsible; devout
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
τοὺς ο the
ἐπιστρέφοντας επιστρεφω turn around; return
πρὸς προς to; toward
αὐτὸν αυτος he; him
καρδίαν καρδια heart
84:9
מָ֭גִנֵּנוּ ˈmāḡinnēnû מָגֵן shield
רְאֵ֣ה rᵊʔˈē ראה see
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ֝ ˈw וְ and
הַבֵּ֗ט habbˈēṭ נבט look at
פְּנֵ֣י pᵊnˈê פָּנֶה face
מְשִׁיחֶֽךָ׃ mᵊšîḥˈeḵā מָשִׁיחַ anointed
84:9. audiam quid loquatur Dominus Deus loquetur enim pacem ad populum suum et ad sanctos suos ut non convertantur ad stultitiam
I will hear what the Lord God will speak in me: for he will speak peace unto his people: And unto his saints: and unto them that are converted to the heart.
84:9. O God, gaze upon our protector, and look upon the face of your Christ.
84:9. Behold, O God our shield, and look upon the face of thine anointed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-14. Такая искренняя молитва вселяет уверенность, что Господь ответит на нее удовлетворением просьбы народа, Господь изольет милости ("мир") на всех праведных ("избранным") пред Ним, на всех, сердечно обращающихся к Нему. Такими избранниками были все евреи по самому своему происхождению от Авраама, призванного от язычников, и по своему освобождению из плена, чем Господь выделил из ряда всех других народов. "Милость" - вообще милостивое отношение Бога к евреям, имеющее выражением удовлетворение предмета их молитвы; "истина" - истинное, благочестиво-покаянное и деятельное возрождение еврейского народа; (можно понимать под "истиной", как и понимают некоторые, верность Бога своим обетованиям об освобождении евреев из плена); "правда" - оправдание, прощение Богом грехов народа, "мир" - примирение с Богом, а отсюда и покойная, довольная и мирная жизнь. Эта "истина" на земле возникнет, появится среди людей, среди евреев, а "оправдание", очищение от грехов будет дано с неба Богом. Таким объединением "милости и истины", "правды и мира" обеспечится дарование всяких благ от Бога, обеспечится и плодородие земли. Оправдание ("правда") всегда будет идти пред Богом, т. е. еврейский народ обещается быть верным Богу, почему эта милость Божия будет упрочена за еврейским народом ("поставит на путь стопы свои" - будет твердо ступать, жить среди народа).

Такая полнота благ может быть дарована еврейскому народу под условием, если он "не впадет снова в безрассудство", за которое и был наказан пленом, т. е. не будет отвергать Господа, не будет оскорблять Его непослушанием Его заповедям, не будет устроять жизнь по своим только влечениям.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. 9 Surely his salvation is nigh them that fear him; that glory may dwell in our land. 10 Mercy and truth are met together; righteousness and peace have kissed each other. 11 Truth shall spring out of the earth; and righteousness shall look down from heaven. 12 Yea, the LORD shall give that which is good; and our land shall yield her increase. 13 Righteousness shall go before him; and shall set us in the way of his steps.
We have here an answer to the prayers and expostulations in the foregoing verses.
I. In general, it is an answer of peace. This the psalmist is soon aware of (v. 8), for he stands upon his watch-tower to hear what God will say unto him, as the prophet, Hab. ii. 1, 2. I will hear what God the Lord will speak. This intimates, 1. The stilling of his passions--his grief, his fear--and the tumult of his spirit which they occasioned: "Compose thyself, O my soul! in a humble silence to attend upon God and wait his motions. I have spoken enough, or too much; now I will hear what God will speak, and welcome his holy will. What saith my Lord unto his servant?" If we would have God to hear what we say to him by prayer, we must be ready to hear what he says to us by his word. 2. The raising of his expectation; now that he has been at prayer he looks for something very great, and very kind, from the God that hears prayer. When we have prayed we should look after our prayers, and stay for an answer. Now observe here, (1.) What it is that he promises himself from God, in answer to his prayers: He will speak peace to his people, and to his saints. There are a people in the world who are God's people, set apart for him, subject to him, and who shall be saved by him. All his people are his saints, sanctified by his grace and devoted to his glory; these may sometimes want peace, when without are fightings and within are fears; but, sooner or later, God will speak peace to them; if he do not command outward peace, yet he will suggest inward peace, speaking that to their hearts by his Spirit which he has spoken to their ears by his word and ministers and making them to hear joy and gladness. (2.) What use he makes of this expectation. [1.] He takes the comfort of it; and so must we: "I will hear what God the Lord will speak, hear the assurances he gives of peace, in answer to prayer." When God speaks peace we must not be deaf to it, but with all humility and thankfulness receive it. [2.] He cautions the saints to do the duty which this calls for: But let them not turn again to folly; for it is on these terms, and no other, that peace is to be expected. To those, and those only, peace is spoken, who turn from sin; but, if they return to it again, it is at their peril. All sin is folly, but especially backsliding; it is egregious folly to turn to sin after we have seemed to turn from it, to turn to it after God has spoken peace. God is for peace, but, when he speaks, such are for war.
II. Here are the particulars of this answer of peace. He doubts not but all will be well in a little time, and therefore gives us the pleasing prospect of the flourishing estate of the church in the last five verses of the psalm, which describe the peace and prosperity that God, at length, blessed the children of the captivity with, when, after a great deal of toil and agitation, at length they gained a settlement in their own land. But it may be taken both as a promise also to all who fear God and work righteousness, that they shall be easy and happy, and as a prophecy of the kingdom of the Messiah and the blessings with which that kingdom should be enriched. Here is,
1. Help at hand (v. 9): "Surely his salvation is nigh, nigh to us, nigher than we think it is: it will soon be effected, how great soever our difficulties and distresses are, when God's time shall come, and that time is not far off." When the tale of bricks is doubled, then Moses comes. It is nigh to all who fear him; when trouble is nigh salvation is nigh, for God is a very present help in time of trouble to all who are his; whereas salvation is far from the wicked, Ps. cxix. 155. This may fitly be applied to Christ the author of eternal salvation: it was the comfort of the Old-Testament saints that, though they lived not to see that redemption in Jerusalem which they waited for, yet they were sure it was nigh, and would be welcome, to all that fear God.
2. Honour secured: "That glory may dwell in our land, that we may have the worship of God settled and established among us; for that is the glory of a land. When that goes, Ichabod--the glory has departed; when that stays glory dwells." This may refer to the Messiah, who was to be the glory of his people Israel, and who came and dwelt among them (John i. 4), for which reason their land is called Immanuel's land, Isa. viii. 8.
3. Graces meeting, and happily embracing (v. 10, 11): Mercy and truth, righteousness and peace, kiss each other. This may be understood, (1.) Of the reformation of the people and of the government, in the administration of which all those graces should be conspicuous and commanding. The rulers and ruled shall all be merciful and true, righteous and peaceable. When there is no truth nor mercy all goes to ruin (Hos. iv. 1; Isa. lix. 14, 15); but when these meet in the management of all affairs, when these give aim, when these give law, when there is such plenty of truth that it sprouts up like the grass of the earth, and of righteousness that it is showered down like rain from heaven, then things go well. When in every congress mercy and truth meet, in every embrace righteousness and peace kiss, and common honesty is indeed common, then glory dwells in a land, as the sin of reigning dishonesty is a reproach to any people. (2.) Of the return of God's favour, and the continuance of it, thereupon. When a people return to God and adhere to him in a way of duty he will return to them and abide with them in a way of mercy. So some understand this, man's truth and God's mercy, man's righteousness and God's peace, meet together. If God find us true to him, to one another, to ourselves, we shall find him merciful. If we make conscience of righteousness, we shall have the comfort of peace. If truth spring out of the earth, that is (as Dr. Hammond expounds it), out of the hearts of men, the proper soil for it to grow in, righteousness (that is, God's mercy) shall look down from heaven, as the sun does upon the world when it sheds its influences on the productions of the earth and cherishes them. (3.) Of the harmony of the divine attributes in the Messiah's undertaking. In him who is both our salvation and our glory mercy and truth have met together; God's mercy and truth, and his righteousness and peace, have kissed each other; that is, the great affair of our salvation is so well contrived, so well concerted, that God may have mercy upon poor sinners, and be at peace with them, without any wrong to his truth and righteousness. He is true to the threatening, and just in his government, and yet pardons sinners and takes them into covenant with himself. Christ, as Mediator, brings heaven and earth together again, which sin had set at variance; through him truth springs out of the earth, that truth which God desires in the inward part, and then righteousness looks down from heaven; for God is just, and the justifier of those who believe in Jesus. Or it may denote that in the kingdom of the Messiah these graces shall flourish and prevail and have a universal command.
4. Great plenty of every thing desirable (v. 12): The Lord shall give that which is good, every thing that he sees to be good for us. All good comes from God's goodness; and when mercy, truth, and righteousness, have a sovereign influence on men's hearts and lives, all good may be expected. If we thus seek the righteousness of God's kingdom, other things shall be added; Matt. vi. 33. When the glory of the gospel dwells in our land, then it shall yield its increase, for soul-prosperity will either bring outward prosperity along with it or sweeten the want of it. See Ps. lxvii. 6.
5. A sure guidance in the good way (v. 13): The righteousness of his promise which he has made to us, assuring us of happiness, and the righteousness of sanctification, that good work which he has wrought in us, these shall go before him to prepare his way, both to raise our expectations of his favour and to qualify us for it; and these shall go before us also, and be our guide to set us in the way of his steps, that is, to encourage our hopes and guide our practice, that we may go forth to meet him when he is coming towards us in ways of mercy. Christ, the sun of righteousness, shall bring us to God, and put us into the way that leads to him. John Baptist, a preacher of righteousness, shall go before Christ to prepare his way. Righteousness is a sure guide both in meeting God and in following him.
Adam Clarke: Commentary on the Bible - 1831
85:9: Surely his salvation is nigh - To him who fears God, and trembles at his word, his salvation is nigh at hand.
That glory may dwell in our land - That thy worship may be restored, the temple rebuilt, and the Divine shechinah, or symbol of the presence of God, resume its place. The pure and undefiled religion of God preached, professed, and experienced in a nation, is the glory of that land. The Prophet Haggai had said that the glory of the latter house - the temple built after their return from Babylon, should be greater than the glory of the former, viz., of that built by Solomon: but, as a building, it was far inferior to the former; yet it had a superior glory in being visited by Jesus Christ. This was the glory that excelled.
Albert Barnes: Notes on the Bible - 1834
85:9: Surely his salvation - His help; his aid. The word here does not mean salvation in the restricted use of the term as applied to the future life, but it means deliverance of all kinds - rescue from trouble, danger, calamity.
Is nigh them that fear him - All who truly Rev_erence him, and look to him in a proper manner. They may expect his aid; they may be sure that he will soon come to help them. This expresses the confident assurance of the author of the psalm that God would interpose in the troubles of the nation, and would deliver them.
That glory may dwell in our land -
(a) The glory or honor of having such a God to dwell among them; and
(b) the peace, the prosperity, the happiness, which will be the consequence - of his interposition.
The idea is, that this would be a permanent thing; that this honor or glory would then make the land its dwelling-place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
85:9: Surely: Psa 24:4, Psa 24:5, Psa 50:23, Psa 119:155; Isa 46:13; Mar 12:32-34; Joh 7:17; Act 10:2-4; Act 11:13, Act 11:14, Act 13:16
glory: Isa 4:5; Eze 26:20; Hag 2:7-9; Zac 2:5, Zac 2:8; Luk 2:32; Joh 1:14
John Gill
85:9 Surely his salvation is nigh them that fear him,.... That have a true sense of sin and folly, are humbled for it, hate it, and depart from it, and do not return unto it; have a reverential affection for God, a sense of his goodness, particularly his pardoning grace and mercy, and fear him on account of it, and to offend him; and that serve him with reverence and godly fear: to these his salvation is nigh; temporal salvation, for that is his, it is of him, and from him; and he is a present help in time of trouble: spiritual and eternal salvation is his; it is of his contriving, settling, appointing, and giving; and was now near being accomplished by Christ; who also may be meant by God's salvation, being the Saviour of his providing, choosing, and sending, who, in a short time, would appear, and suddenly come to his temple, as Haggai and Malachi foretold, and as was fixed by Daniel's weeks, Hag 2:6, and therefore the psalmist speaks of it with the utmost certainty; "surely": verily of a truth it is so; there can be no dispute about it; for this psalm, as is generally thought, was written after the return of the Jews from the Babylonish captivity; so that the coming of the Saviour was at hand, and the impetration of salvation not afar off; and the revelation of it in the Gospel was just ready to be made, or in a little time; see Is 56:1 and this may be said to be nigh to sensible sinners, when it is brought unto them by the Gospel, and applied to their hearts by the Spirit of God, and they see their interest in it, the full possession of which in heaven is still nearer than when they believed; but then it is only so to them that fear the Lord; not to the wicked, from whom it is afar off, Ps 119:155, this character seems to design converted persons among the Gentiles, as well as among the Jews; see Acts 13:26.
that glory may dwell in our land; Christ, who is the brightness of his Father's glory, having the same nature, names, worship, and honour; whose glory is the glory of the only begotten of the Father, and who also is the glory of his people Israel; who, when he was incarnate, dwelt among men, particularly in the land of Judea, where the writer of this psalm dwelt, and therefore calls it "our land"; and though his appearance was then but mean, in the form of a servant, yet he had a glory, which was manifest in his doctrine and miracles; and he was the Lord of glory, even when he was crucified; see Heb 1:3, Lk 2:32, or else the Gospel may be meant, which has a glory in it excelling that of the law; it containing glorious truths, and glorious promises; and which is the glory of a land where it is, and, when it departs, an "Ichabod" may be written on it: this came in consequence of Christ, the Saviour, and salvation by him, which it is a revelation of; and dwelt and abode in the land of Judea, till it was utterly despised and rejected: the whole of Gospel worship and ordinances may be intended also, together with a holy life and conversation becoming it.
John Wesley
85:9 His salvation - That compleat salvation for which all the Israel of God wait; even the redemption by the Messiah; of which not only Christian, but even Jewish writers understand this place; and to which the following passages properly belong. And the psalmist might well say this salvation was nigh, because the seventy weeks determined by Daniel were begun. Glory - The glorious presence of God, and the God of glory himself, even Christ, who is the brightness of his father's glory.
Robert Jamieson, A. R. Fausset and David Brown
85:9 They are here termed "them that fear him"; and grace produces glory (Ps 84:11).
84:1084:10: Սակայն մե՛րձ է առ երկիւղածս իւր փրկութիւն նորա, բնակել փառաց նորա յերկրի մերում։
10 Արդարեւ, մօտ է նրա շնորհելիք փրկութիւնն իր երկիւղն ունեցողների համար, որպէսզի մեր երկրում նրա փառքը հաստատուի:
9 Արդարեւ իր փրկութիւնը մօտ է իրմէ վախցողներուն, Որպէս զի մեր երկրին մէջ փառքը բնակի։
Սակայն մերձ է առ երկիւղածս իւր փրկութիւն նորա, բնակել փառաց նորա յերկրի մերում:

84:10: Սակայն մե՛րձ է առ երկիւղածս իւր փրկութիւն նորա, բնակել փառաց նորա յերկրի մերում։
10 Արդարեւ, մօտ է նրա շնորհելիք փրկութիւնն իր երկիւղն ունեցողների համար, որպէսզի մեր երկրում նրա փառքը հաստատուի:
9 Արդարեւ իր փրկութիւնը մօտ է իրմէ վախցողներուն, Որպէս զի մեր երկրին մէջ փառքը բնակի։
zohrab-1805▾ eastern-1994▾ western am▾
84:984:10 Так, близко к боящимся Его спасение Его, чтобы обитала слава в земле нашей!
84:10 πλὴν πλην besides; only ἐγγὺς εγγυς close τῶν ο the φοβουμένων φοβεω afraid; fear αὐτὸν αυτος he; him τὸ ο the σωτήριον σωτηριος salvation; saving αὐτοῦ αυτος he; him τοῦ ο the κατασκηνῶσαι κατασκηνοω nest; camp δόξαν δοξα glory ἐν εν in τῇ ο the γῇ γη earth; land ἡμῶν ημων our
84:10 כִּ֤י kˈî כִּי that טֹֽוב־ ṭˈôv- טֹוב good יֹ֥ום yˌôm יֹום day בַּ ba בְּ in חֲצֵרֶ֗יךָ ḥᵃṣērˈeʸḵā חָצֵר court מֵ֫ mˈē מִן from אָ֥לֶף ʔˌālef אֶלֶף thousand בָּחַ֗רְתִּי bāḥˈartî בחר examine הִ֭סְתֹּופֵף ˈhistôfēf ספף stand at threshold בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house אֱלֹהַ֑י ʔᵉlōhˈay אֱלֹהִים god(s) מִ֝ ˈmi מִן from דּ֗וּר ddˈûr דור circulate בְּ bᵊ בְּ in אָהֳלֵי־ ʔohᵒlê- אֹהֶל tent רֶֽשַׁע׃ rˈešaʕ רֶשַׁע guilt
84:10. verumtamen prope est his qui timent eum salutare eius ut habitet gloria in terra nostraSurely his salvation is near to them that fear him : that glory may dwell in our land.
9. Surely his salvation is nigh them that fear him; that glory may dwell in our land.
84:10. For one day in your courts is better than thousands elsewhere. I have chosen to be lowly in the house of my God, rather than to dwell in the tabernacles of sinners.
84:10. For a day in thy courts [is] better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.
Surely his salvation [is] nigh them that fear him; that glory may dwell in our land:

84:10 Так, близко к боящимся Его спасение Его, чтобы обитала слава в земле нашей!
84:10
πλὴν πλην besides; only
ἐγγὺς εγγυς close
τῶν ο the
φοβουμένων φοβεω afraid; fear
αὐτὸν αυτος he; him
τὸ ο the
σωτήριον σωτηριος salvation; saving
αὐτοῦ αυτος he; him
τοῦ ο the
κατασκηνῶσαι κατασκηνοω nest; camp
δόξαν δοξα glory
ἐν εν in
τῇ ο the
γῇ γη earth; land
ἡμῶν ημων our
84:10
כִּ֤י kˈî כִּי that
טֹֽוב־ ṭˈôv- טֹוב good
יֹ֥ום yˌôm יֹום day
בַּ ba בְּ in
חֲצֵרֶ֗יךָ ḥᵃṣērˈeʸḵā חָצֵר court
מֵ֫ mˈē מִן from
אָ֥לֶף ʔˌālef אֶלֶף thousand
בָּחַ֗רְתִּי bāḥˈartî בחר examine
הִ֭סְתֹּופֵף ˈhistôfēf ספף stand at threshold
בְּ bᵊ בְּ in
בֵ֣ית vˈêṯ בַּיִת house
אֱלֹהַ֑י ʔᵉlōhˈay אֱלֹהִים god(s)
מִ֝ ˈmi מִן from
דּ֗וּר ddˈûr דור circulate
בְּ bᵊ בְּ in
אָהֳלֵי־ ʔohᵒlê- אֹהֶל tent
רֶֽשַׁע׃ rˈešaʕ רֶשַׁע guilt
84:10. verumtamen prope est his qui timent eum salutare eius ut habitet gloria in terra nostra
Surely his salvation is near to them that fear him : that glory may dwell in our land.
9. Surely his salvation is nigh them that fear him; that glory may dwell in our land.
84:10. For one day in your courts is better than thousands elsewhere. I have chosen to be lowly in the house of my God, rather than to dwell in the tabernacles of sinners.
84:10. For a day in thy courts [is] better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.
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Adam Clarke: Commentary on the Bible - 1831
85:10: Mercy and truth are met together - It would be more simple to translate the original: -
חסד ואמת נפגשו
צדק ושלום נשקו
Chesed veemeth niphgashu;
Tsedek veshalom nashaku, - "
Mercy and truth have met on the way
Righteousness and peace have embraced."
This is a remarkable text, and much has been said on it: but there is a beauty in it which, I think, has not been noticed.
Mercy and peace are on one side; truth and righteousness on the other. Truth requires righteousness; mercy calls for peace.
They meet together on the way; one going to make inquisition for sin, the other to plead for reconciliation. Having met, their differences on certain considerations, not here particularly mentioned are adjusted; and their mutual claims are blended together in one common interest; on which peace and righteousness immediately embrace. Thus, righteousness is given to truth, and peace is given to mercy.
Now, Where did these meet? In Christ Jesus.
When were they reconciled? When he poured out his life on Calvary.
Albert Barnes: Notes on the Bible - 1834
85:10: Mercy and truth are met together - That is, in the divine dealings referred to in the psalm. There has been a blending of mercy and truth in those dealings; or, both have been manifested; truth, in the divine statements, threatenings, and promises; and mercy, in forgiving sin, and in sparing the people. There is no necessary contradiction between truth and mercy; that is, the one does not necessarily conflict with the other, though the one seems to conflict with the other when punishment is threatened for crime, and yet mercy is shown to the offender - that is, where the punishment is not inflicted, and the offender is treated as if he had not sinned. In this respect, the great difficulty in all human governments has been to maintain both; to be true to the threatening of the law, and at the same time to pardon the guilty. Human governments have never been able to reconcile the two.
If punishment is inflicted up to the full measure of the threatening, there is no manifestation of mercy; if mercy is shown, there is a departure from justice, or a declaration that the threatenings of the law are not, in all cases, to be inflicted: that is, there is, to that extent, an abandonment of justice. Human governments have always felt the need, in their practical operations, of some device like an atonement, by which the two might be blended, and both secured. Such a method of reconciliation or of securing both objects - truth, in the fulfillment of the threat, and mercy toward the offender - has never been (and could not be) acted on in a human administration. It is only in the divine government that this has been accomplished, where a true and perfect regard has been paid to truth in the threatening, and to mercy toward the guilty by an atonement. It is true, indeed, that this passage does not refer to the atonement made by the Redeemer, but there can scarcely be found a better illustration of that work than occurs in the language used here. Compare the notes at Rom 3:26. See also my work on the "atonement," chapters ii., iii.
Righteousness - In the maintenance of law, or the manifestation of justice. That is, in this case, God had shown his justice in bringing these calamities on the people for their sins. In the work of the Redeemer this was done by his being "wounded for our transgressions, and bruised for our iniquities;" by the fact that "the chastisement of our peace was upon him," and that "the Lord laid on him the iniquity of us all." Isa 53:5-6. "And peace." Pardon; mercy; restoration to favor. In the case of the Hebrew people this was done by his removing the calamities which their sins had brought upon them, and by his returning favor. In the work of redemption, it was done by the pardon of sin, and by reconciliation to God.
Have kissed each other - As friends and lovers do; as they do who have been long separated; as they do who, after having been alienated and estranged, are made friends again. In like manner, there seemed to be an alienation - an estrangement - a state of hostility - between righteousness and mercy, between justice and pardon, but they have been now united as separated and alienated friends are, and have embraced each other as such friends do; that is, they blend together in beautiful harmony.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
85:10: Mercy: Psa 89:14, Psa 100:5; Exo 34:6, Exo 34:7; Mic 7:20; Luk 1:54, Luk 1:55; Joh 1:17
righteousness: Psa 72:3; Isa 32:16-18, Isa 45:24; Jer 23:5, Jer 23:6; Luk 2:14; Rom 3:25, Rom 3:26, Rom 5:1, Rom 5:21; Heb 7:2
John Gill
85:10 Mercy and truth are met together,.... Or "grace and truth" (p), which are in Christ, and come by him; and so may be said to meet in him, the glorious Person, the Author of salvation, before mentioned, Jn 1:14, these may be considered as perfections in God, displayed in salvation by Christ: "mercy" is the original of it; it is owing to that that the dayspring from on high visited us, or glory dwelt in our land, or Christ was sent and came to work salvation for us; it was pity to the lost human race which moved God to send him, and him to come, who is the merciful as well as faithful High Priest, and who in his love and pity redeemed us; and though there was no mercy shown to him, he not being spared in the least, yet there was to us; and which appears in the whole of our salvation, and in every part of it, in our regeneration, pardon, and eternal life; see Lk 1:72, 1Pet 1:3 or "grace", the exceeding riches of which are shown forth in the kindness of God to us, through Christ; and to which our salvation, in whole and in part, is to be attributed, Eph 2:7, "truth" may signify the veracity and faithfulness of God, in his promises and threatenings: his promises have their true and full accomplishment in Christ, Lk 1:72 so have his threatenings of death to sinful men, he being the surety for them, Gen 2:17 and so mercy is shown to man, and God is true to his word:
righteousness and peace have kissed each other; as friends at meeting used to do: "righteousness" may intend the essential justice of God, which will not admit of the pardon and justification of a sinner, without a satisfaction; wherefore Christ was set forth to be the propitiation for sin, to declare and manifest the righteousness of God, his strict justice; that he might be just, and appear to be so, when he is the justifier of him that believes in Jesus; and Christ's blood being shed, and his sacrifice offered up, he is just and faithful to forgive sin, and cleanse from all unrighteousness, Ex 34:6, Rom 3:25 and thus the law being magnified, and made honourable by the obedience and sufferings of Christ, an everlasting righteousness being brought in, and justice entirely satisfied, there is "peace" on earth, and good will to men: peace with God is made by Christ the peacemaker, and so the glory of divine justice is secured and peace with God for men obtained, in a way consistent with it, Lk 2:14 and Christ's righteousness being imputed and applied to men, and received by faith, produces a conscience peace, an inward peace of mind, which passeth all understanding, Rom 5:1.
(p) "gratia et veritas", Cocceius, Gejerus, Michaelis.
John Wesley
85:10 Kissed - That great work of redemption by Christ, shall clearly manifest God's mercy in redeeming his people Israel, and in the conversion of the Gentiles; his truth in fulfilling that great promise of sending his son, his righteousness in punishing sin, on his son, and in conferring righteousness upon guilty and lost creatures; and his peace or reconciliation to sinners, and that peace of conscience which attends upon it.
Robert Jamieson, A. R. Fausset and David Brown
85:10 God's promises of "mercy" will be verified by His "truth" (compare Ps 25:10; Ps 40:10); and the "work of righteousness" in His holy government shall be "peace" (Is 32:17). There is an implied contrast with a dispensation under which God's truth sustains His threatened wrath, and His righteousness inflicts misery on the wicked.
84:1184:11: Ողորմութիւն եւ ճշմարտութիւն պատահեսցին. արդարութիւն եւ խաղաղութիւն համբուրեսցին[7248]։ [7248] Ոմանք.Պատահեսցի... եւ խաղաղութիւն համբուրեսցին։
11 Ողորմութիւնն ու ճշմարտութիւնը պիտի հանդիպեն, արդարութիւնն ու խաղաղութիւնը պիտի համբուրուեն:
10 Ողորմութիւնը ու ճշմարտութիւնը իրարու պատահեցան, Արդարութիւնը ու խաղաղութիւնը իրար համբուրեցին։
Ողորմութիւն եւ ճշմարտութիւն [535]պատահեսցին, արդարութիւն եւ խաղաղութիւն [536]համբուրեսցին:

84:11: Ողորմութիւն եւ ճշմարտութիւն պատահեսցին. արդարութիւն եւ խաղաղութիւն համբուրեսցին[7248]։
[7248] Ոմանք.Պատահեսցի... եւ խաղաղութիւն համբուրեսցին։
11 Ողորմութիւնն ու ճշմարտութիւնը պիտի հանդիպեն, արդարութիւնն ու խաղաղութիւնը պիտի համբուրուեն:
10 Ողորմութիւնը ու ճշմարտութիւնը իրարու պատահեցան, Արդարութիւնը ու խաղաղութիւնը իրար համբուրեցին։
zohrab-1805▾ eastern-1994▾ western am▾
84:1084:11 Милость и истина сретятся, правда и мир облобызаются;
84:11 ἔλεος ελεος mercy καὶ και and; even ἀλήθεια αληθεια truth συνήντησαν συνανταω meet with δικαιοσύνη δικαιοσυνη rightness; right standing καὶ και and; even εἰρήνη ειρηνη peace κατεφίλησαν καταφιλεω show affection; affectionate
84:11 כִּ֤י kˈî כִּי that שֶׁ֨מֶשׁ׀ šˌemeš שֶׁמֶשׁ sun וּ û וְ and מָגֵן֮ māḡēn מָגֵן shield יְהוָ֪ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹ֫הִ֥ים ʔᵉlˈōhˌîm אֱלֹהִים god(s) חֵ֣ן ḥˈēn חֵן grace וְ֭ ˈw וְ and כָבֹוד ḵāvôḏ כָּבֹוד weight יִתֵּ֣ן yittˈēn נתן give יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH לֹ֥א lˌō לֹא not יִמְנַע־ yimnaʕ- מנע withhold טֹ֝֗וב ˈṭˈôv טֹוב good לַֽ lˈa לְ to † הַ the הֹלְכִ֥ים hōlᵊḵˌîm הלך walk בְּ bᵊ בְּ in תָמִֽים׃ ṯāmˈîm תָּמִים complete
84:11. misericordia et veritas occurrerunt iustitia et pax deosculatae suntMercy and truth have met each other: justice and peace have kissed.
10. Mercy and truth are met together; righteousness and peace have kissed each other.
84:11. For God loves mercy and truth. The Lord will give grace and glory.
84:11. For the LORD God [is] a sun and shield: the LORD will give grace and glory: no good [thing] will he withhold from them that walk uprightly.
Mercy and truth are met together; righteousness and peace have kissed:

84:11 Милость и истина сретятся, правда и мир облобызаются;
84:11
ἔλεος ελεος mercy
καὶ και and; even
ἀλήθεια αληθεια truth
συνήντησαν συνανταω meet with
δικαιοσύνη δικαιοσυνη rightness; right standing
καὶ και and; even
εἰρήνη ειρηνη peace
κατεφίλησαν καταφιλεω show affection; affectionate
84:11
כִּ֤י kˈî כִּי that
שֶׁ֨מֶשׁ׀ šˌemeš שֶׁמֶשׁ sun
וּ û וְ and
מָגֵן֮ māḡēn מָגֵן shield
יְהוָ֪ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹ֫הִ֥ים ʔᵉlˈōhˌîm אֱלֹהִים god(s)
חֵ֣ן ḥˈēn חֵן grace
וְ֭ ˈw וְ and
כָבֹוד ḵāvôḏ כָּבֹוד weight
יִתֵּ֣ן yittˈēn נתן give
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
לֹ֥א lˌō לֹא not
יִמְנַע־ yimnaʕ- מנע withhold
טֹ֝֗וב ˈṭˈôv טֹוב good
לַֽ lˈa לְ to
הַ the
הֹלְכִ֥ים hōlᵊḵˌîm הלך walk
בְּ bᵊ בְּ in
תָמִֽים׃ ṯāmˈîm תָּמִים complete
84:11. misericordia et veritas occurrerunt iustitia et pax deosculatae sunt
Mercy and truth have met each other: justice and peace have kissed.
10. Mercy and truth are met together; righteousness and peace have kissed each other.
84:11. For God loves mercy and truth. The Lord will give grace and glory.
84:11. For the LORD God [is] a sun and shield: the LORD will give grace and glory: no good [thing] will he withhold from them that walk uprightly.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-14: стихи изображают полноту духовных и внешних, материальных благ, которые может получить еврей при соблюдении указанного выше условия - невпадения в безрассудство. Самый факт возвращения из плена и внешнего возрождения евреев указывает, что состояние плена вызвало в евреях сознание своих грехов и исправление своего поведения, при полном же их подчинении и послушании Богу, Господь изольет на них и полноту своих милостей; тогда "истина возникнет из земли", из среды людей, а "правда приникнет с небес", т. е. с неба будет дано прощение их грехов и через его - примирение с Ним. Это сжатое, но сильное изображение внутреннего смысла факта возвращения евреев из плена, равно как и ожидание писателем псалма полного примирении с Богом, у св. Отцов (св. Афанасий) применяется ко Христу и Его служению. В Его земной жизни и смерти обнаружилась милость Бога к греховному человеческому роду; через Его смерть всякий человек был оправдан и примирен с Богом; Христос - истина, воссиял от земли, родился на земле от Приснодевы.
Adam Clarke: Commentary on the Bible - 1831
85:11: Truth shall spring out of the earth - In consequence of this wonderful reconciliation, the truth of God shall prevail among men. The seeds of it shall be so plentifully sown by the preaching of Christ and his apostles that true religion shall be diffused over the world.
And righteousness shall look down from heaven - And be delighted with the reformation of the sons of Adam; and shall be so satisfled with the glorious work which is carried forward, that,
Albert Barnes: Notes on the Bible - 1834
85:11: Truth shall spring out of the earth - As plants do - for this is the meaning of the word. The blessings of truth and righteousness would be like the grass, the shrubs, the flowers, which spring up from the ground - and like the, rain and the sunbeams which come from heaven. Truth would spring up everywhere, and abound in all lands, as plants, and shrubs, and grass spring up all over the earth. There is not an intended contrast between the two clauses of this verse, as if truth came from the earth, and righteousness from heaven; but the idea is that they would come in a manner that might be compared with the way in which God's other abundant blessings are bestowed, as springing, on the one hand, from the fertility of the earth, and on the other, from the rain, the dew, and the sunbeam.
And righteousness shall look down from heaven - Shall descend from heaven; or shall come from above - as if the rain, and the sun looked down from heaven, and saw the needs of man. The original word here rendered "look down" - שׁקף shâ qaph - means to lay upon, or over; then, to project, lie over, look forward; then, to overhang; and the idea here is that it bent over, or leaned forward to look at the necessities of than - as one does who is desirous of gazing at an object. There was an anxiety, so to speak, to come to the earth - to meet the human need. As the rain and the sunbeams seem anxious to bestow their blessings on man, so God seems anxious to bestow on man the blessings of salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
85:11: Truth: Isa 4:2, Isa 45:8, Isa 53:2; Joh 14:6; Jo1 5:20, Jo1 5:21
righteousness: Isa 42:21; Mat 3:17, Mat 17:5; Luk 2:14; Co2 5:21; Eph 1:6
Carl Friedrich Keil and Franz Delitzsch
85:11
The poet pursues this charming picture of the future further. After God's אמת, i.e., faithfulness to the promises, has descended like dew, אמת, i.e., faithfulness to the covenant, springs up out of the land, the fruit of that fertilizing influence. And צדקה, gracious justice, looks down from heaven, smiling favour and dispensing blessing. גּם in Ps 85:13 places these two prospects in reciprocal relation to one another (cf. Ps 84:7); it is found once instead of twice. Jahve gives הטּוב, everything that is only and always good and that imparts true happiness, and the land, corresponding to it, yields יבוּלהּ, the increase which might be expected from a land so richly blessed (cf. Ps 67:7 and the promise in Lev 26:4). Jahve Himself is present in the land: righteousness walks before Him majestically as His herald, and righteousness ישׂם לדרך פּעמיו, sets (viz., its footsteps) upon the way of His footsteps, that is to say, follows Him inseparably. פּעמיו stands once instead of twice; the construct is to a certain extent attractional, as in Ps 65:12; Gen 9:6. Since the expression is neither דּרך (Ps 50:23; Is 51:10) nor לדּרך (Is 49:11), it is natural to interpret the expression thus, and it gives moreover (cf. Is 58:8; Is 52:12) an excellent sense. But if, which we prefer, שׂים is taken in the sense of שׂים לב (as e.g., in Job 4:20) with the following ל, to give special heed to anything (Deut 32:46; Ezek 40:4; Ezek 44:5), to be anxiously concerned about it (1Kings 9:20), then we avoid the supplying in thought of a second פעמיו, which is always objectionable, and the thought obtained by the other interpretation is brought clearly before the mind: righteousness goes before Jahve, who dwells and walks abroad in Israel, and gives heed to the way of His steps, that is to say, follows carefully in His footsteps.
Geneva 1599
85:11 (g) Truth shall spring out of the earth; and righteousness shall look down from heaven.
(g) Though for a time God thus exercises them with his rods, yet under the kingdom of Christ they should have peace and joy.
John Gill
85:11 Truth shall spring out of the earth,.... Either the Gospel, the word of truth, which sprung up at once in the land of Judea, as if it came out of the earth; and from Zion and Jerusalem it came forth into the Gentile world: or else the truth of grace God desires in the inward parts, and which springs up in such who are like cultivated earth, or good ground, being made so by the Spirit and grace of God, particularly the grace of "faith"; by which some render the word (q) here, which springs up in the heart, and, with it, man believes to righteousness: or rather Christ himself, "who is the way, the truth, and the life"; who, though he is the Lord from heaven, yet may be said, with respect to his incarnation, to spring out of the earth, he taking flesh of the virgin: hence his human nature is said to be "curiously wrought in the lowest parts of the earth"; and "that new thing created in the earth", Ps 139:15.
and righteousness shall look down from heaven: the justice of God, or the righteous God, shall look down from heaven on Christ, the truth, in our nature on earth, with pleasure beholding his obedience, sufferings and death, sacrifice and righteousness; being well pleased with him, and with all he did and suffered, and with all his people, considered in him: these upright and righteous ones his countenance beholds with delight, as they are clothed with Christ's righteousness, washed in his blood, and their sins expiated by his sacrifice, and as they are hoping in his mercy, and trusting in his Son.
(q) fides. Tigurine version, Musculus, Junius & Tremellius.
John Wesley
85:11 Truth - Truth among men. Righteousness - And God's justice shall be satisfied: he shall look down upon sinful men with a smiling countenance.
Robert Jamieson, A. R. Fausset and David Brown
85:11 Earth and heaven shall abound with the blessings of this government;
84:1284:12: Ճշմարտութիւն յերկրէ՛ բուսաւ, արդարութիւն յերկնից երեւեցաւ։
12 Ճշմարտութիւնը երկրից բուսաւ, արդարութիւնը երկնքից երեւաց:
11 Ճշմարտութիւնը երկրէն պիտի բուսնի Ու արդարութիւնը երկնքէն վար պիտի նայի։
Ճշմարտութիւն յերկրէ բուսաւ, արդարութիւն յերկնից երեւեցաւ:

84:12: Ճշմարտութիւն յերկրէ՛ բուսաւ, արդարութիւն յերկնից երեւեցաւ։
12 Ճշմարտութիւնը երկրից բուսաւ, արդարութիւնը երկնքից երեւաց:
11 Ճշմարտութիւնը երկրէն պիտի բուսնի Ու արդարութիւնը երկնքէն վար պիտի նայի։
zohrab-1805▾ eastern-1994▾ western am▾
84:1184:12 истина возникнет из земли, и правда приникнет с небес;
84:12 ἀλήθεια αληθεια truth ἐκ εκ from; out of τῆς ο the γῆς γη earth; land ἀνέτειλεν ανατελλω spring up; rise καὶ και and; even δικαιοσύνη δικαιοσυνη rightness; right standing ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven διέκυψεν διακυπτω stoop and creep through
84:12 יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service אַֽשְׁרֵ֥י ʔˈašrˌê אֶשֶׁר happiness אָ֝דָ֗ם ˈʔāḏˈām אָדָם human, mankind בֹּטֵ֥חַ bōṭˌēₐḥ בטח trust בָּֽךְ׃ bˈāḵ בְּ in
84:12. veritas de terra orta est et iustitia de caelo prospexitTruth is sprung out of the earth: and justice hath looked down from heaven.
11. Truth springeth out of the earth; and righteousness hath looked down from heaven.
84:12. He will not withhold good things from those who walk in innocence. O Lord of hosts, blessed is the man who hopes in you.
84:12. O LORD of hosts, blessed [is] the man that trusteth in thee.
Truth shall spring out of the earth; and righteousness shall look down from heaven:

84:12 истина возникнет из земли, и правда приникнет с небес;
84:12
ἀλήθεια αληθεια truth
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
ἀνέτειλεν ανατελλω spring up; rise
καὶ και and; even
δικαιοσύνη δικαιοσυνη rightness; right standing
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
διέκυψεν διακυπτω stoop and creep through
84:12
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
אַֽשְׁרֵ֥י ʔˈašrˌê אֶשֶׁר happiness
אָ֝דָ֗ם ˈʔāḏˈām אָדָם human, mankind
בֹּטֵ֥חַ bōṭˌēₐḥ בטח trust
בָּֽךְ׃ bˈāḵ בְּ in
84:12. veritas de terra orta est et iustitia de caelo prospexit
Truth is sprung out of the earth: and justice hath looked down from heaven.
11. Truth springeth out of the earth; and righteousness hath looked down from heaven.
84:12. He will not withhold good things from those who walk in innocence. O Lord of hosts, blessed is the man who hopes in you.
84:12. O LORD of hosts, blessed [is] the man that trusteth in thee.
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Adam Clarke: Commentary on the Bible - 1831
85:12: The Lord shall give - good - הטוב hattob, The Good thing - what is the supreme good, the summum bonum, for which man has searched in vain through all his generations. Those who are reconciled to him through the Son of his love shall enjoy the favor of their God; to have which is the supreme happiness of man.
Our land shall yield her increase - There shall be neither dearth nor barrenness; for truth, that springs out of the earth, shall yield an abundant harvest, in the conversion of all nations to the faith of our Lord Jesus Christ.
Albert Barnes: Notes on the Bible - 1834
85:12: Yea, the Lord shall give that which is good - All that is truly good: all needful temporal blessings; all blessings connected with salvation.
And our land shall yield her increase - There shall be fruitful seasons, and the earth shall produce abundance. Compare the notes at Psa 67:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
85:12: the Lord: Psa 84:11; Mic 6:8; Co1 1:30; Eph 1:3; Jam 1:17
our land: Psa 67:6, Psa 72:16; Isa 30:23, Isa 30:24, Isa 32:15; Mat 13:8, Mat 13:23; Act 2:41, Act 21:20 *Gr: Co1 3:6-9
John Gill
85:12 Yea, the Lord shall give that which is good,.... Meaning not merely temporal good, as rain in particular, as some think, because of the following clause; but that which is spiritually good, his good Spirit and his grace, grace and glory: nor will he withhold any good thing from his people; every good and perfect gift comes from him:
and our land shall yield her increase; such who are like to the earth, which receives blessing of God, and oft drinks in the rain that comes upon it, and brings forth herbs to the dresser of it, Heb 6:2, these increase with the increase of God, bring forth fruits of righteousness, and grow in grace and in the knowledge of Christ; though the whole may be interpreted of the incarnation of Christ, which agrees with what goes before and follows after; see Ps 67:6.
Robert Jamieson, A. R. Fausset and David Brown
85:12 and, under this, the deserted land shall be productive, and men be "set," or guided in God's holy ways. Doubtless, in this description of God's returning favor, the writer had in view that more glorious period, when Christ shall establish His government on God's reconciled justice and abounding mercy.
84:1384:13: Տէր տացէ զքաղցրութիւն եւ երկիր մեր տացէ զպտուղ իւր[7249]. [7249] Ոմանք.Տէր տայ զքաղցրութիւն իր, եւ երկիր։
13 Տէրը բարութիւն պիտի գործի, իսկ մեր երկիրն իր պտուղը պիտի տայ:
12 Տէրը բարութիւն պիտի տայ Ու մեր երկիրը՝ իր պտուղը։
Տէր տացէ զքաղցրութիւն եւ երկիր մեր տացէ զպտուղ իւր:

84:13: Տէր տացէ զքաղցրութիւն եւ երկիր մեր տացէ զպտուղ իւր[7249].
[7249] Ոմանք.Տէր տայ զքաղցրութիւն իր, եւ երկիր։
13 Տէրը բարութիւն պիտի գործի, իսկ մեր երկիրն իր պտուղը պիտի տայ:
12 Տէրը բարութիւն պիտի տայ Ու մեր երկիրը՝ իր պտուղը։
zohrab-1805▾ eastern-1994▾ western am▾
84:1284:13 и Господь даст благо, и земля наша даст плод свой;
84:13 καὶ και and; even γὰρ γαρ for ὁ ο the κύριος κυριος lord; master δώσει διδωμι give; deposit χρηστότητα χρηστοτης kindness καὶ και and; even ἡ ο the γῆ γη earth; land ἡμῶν ημων our δώσει διδωμι give; deposit τὸν ο the καρπὸν καρπος.1 fruit αὐτῆς αυτος he; him
84:13. sed et Dominus dabit bonum et terra nostra dabit germen suumFor the Lord will give goodness: and our earth shall yield her fruit.
12. Yea, the LORD shall give that which is good; and our land shall yield her increase.
Yea, the LORD shall give [that which is] good; and our land shall yield her increase:

84:13 и Господь даст благо, и земля наша даст плод свой;
84:13
καὶ και and; even
γὰρ γαρ for
ο the
κύριος κυριος lord; master
δώσει διδωμι give; deposit
χρηστότητα χρηστοτης kindness
καὶ και and; even
ο the
γῆ γη earth; land
ἡμῶν ημων our
δώσει διδωμι give; deposit
τὸν ο the
καρπὸν καρπος.1 fruit
αὐτῆς αυτος he; him
84:13. sed et Dominus dabit bonum et terra nostra dabit germen suum
For the Lord will give goodness: and our earth shall yield her fruit.
12. Yea, the LORD shall give that which is good; and our land shall yield her increase.
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Adam Clarke: Commentary on the Bible - 1831
85:13: Righteousness shall go before him - Perhaps this verse may receive its best solution from Rom 3:25 : "Whom God hath set for a propitiation through faith in his blood, to declare his Righteousness for the remission of sins that are past." This term the apostle uses to point out God's method of justifying or saving mankind. And this, in the preaching of the pure Gospel, is ever going before to point out the Lord Jesus, and the redemption that is in his blood. And thus going before him, the sinner, who feels his need of salvation, is Set - in the way of his steps; as Bartimeus sat by the way-side begging, by which way Jesus walked; and when he came where he was, heard his prayer, and restored him his sight. Or, righteousness - the pure and holy law of God, must be proclaimed as broken by sinners, and calling aloud for vengeance, before they can see and feel their need of Christ crucified. By the preaching of the law they are prepared to receive the grace of the Gospel.
Albert Barnes: Notes on the Bible - 1834
85:13: Righteousness shall go before him - Shall anticipate his coming, and prepare his way. The idea seems to be, that in order to his appearing, there would be a proclamation of righteousness, and a preparation for his advent by the diffusion of righteousness among the people; in other words, the nation, in the prospect of his coming, would turn from sin, and would seek to be prepared for his appearing. Thus John proclaimed the coining of the Redeemer, "Repent ye, for the kingdom of heaven is at hand." Mat 3:2. So also "The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight." Mat 3:3.
And shall set us in the way of his steps - This might be rendered, "and set its steps for a way;" that is, the steps which would be taken by him would indicate the way in which his people should walk. Perhaps, however, the common interpretation best expresses the sense of the passage. According to that, the idea is, that the effect of his coming would be to dispose people to walk in the way of the steps which he took; to be his imitators and followers. The general thought is, that his coming would have the effect of turning the people to the paths of righteousness and truth. This is the designed effect of all the visitations of God to our world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
85:13: Righteousness: Psa 72:2, Psa 72:3, Psa 89:14; Isa 58:8
shall set: Psa 119:35; Mat 20:27, Mat 20:28; Joh 13:14-16, Joh 13:34; Co2 3:18; Gal 2:20; Eph 5:1, Eph 5:2; Phi 2:5-8; Heb 12:1, Heb 12:2; Pe1 2:18-24, Pe1 4:1; Jo1 2:6
Geneva 1599
85:13 (h) Righteousness shall go before him; and shall set [us] in the way of his steps.
(h) Justice will then flourish and have free course and passage in every place.
John Gill
85:13 Righteousness shall go before him,.... The incarnate Saviour, the increase of our land, and fruit of the virgin's womb; and righteousness may be put for a righteous person, as Aben Ezra interprets it; and may design John the Baptist, a holy and just man, Mk 6:20, who was the forerunner and harbinger of Christ, went before him, and prepared the way for him, Lk 1:76.
and shall set us in the way of his steps; the business of John the Baptist being not only to prepare the way of Christ by his doctrine and baptism, but to guide the feet of his people into the way of peace; or to direct them to believe in Christ, and to be followers of him, the Lamb of God, whithersoever he went; who has left an example of grace and duty, that we should tread in his steps, Lk 1:79, the Targum renders it, "in the good way"; and such a way John taught men to walk in.
John Wesley
85:13 Before him - As his harbinger. He shall fulfil all righteousness, he shall satisfy the righteousness of God, and shall advance righteousness and holiness among men. Set us - Shall cause us to walk in those righteous ways wherein he walketh.
84:1484:14: արդարութիւն առաջի՛ նորա գնասցէ դիցէ ՚ի ճանապարհի զգնացս իւր։ Տունք. ժբ̃։ Գոբղայս. խդ̃։
14 Արդարութիւնը նրա առջեւից պիտի գնայ, ճանապարհ տալով նրա ընթացքին:
13 Արդարութիւնը անոր առջեւէն պիտի երթայ Ու գնացքները ճամբու* պիտի դնէ։
Արդարութիւն առաջի նորա գնասցէ, դիցէ ի ճանապարհի զգնացս իւր:

84:14: արդարութիւն առաջի՛ նորա գնասցէ դիցէ ՚ի ճանապարհի զգնացս իւր։ Տունք. ժբ̃։ Գոբղայս. խդ̃։
14 Արդարութիւնը նրա առջեւից պիտի գնայ, ճանապարհ տալով նրա ընթացքին:
13 Արդարութիւնը անոր առջեւէն պիտի երթայ Ու գնացքները ճամբու* պիտի դնէ։
zohrab-1805▾ eastern-1994▾ western am▾
84:1384:14 правда пойдет пред Ним и поставит на путь стопы свои.
84:14 δικαιοσύνη δικαιοσυνη rightness; right standing ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him προπορεύσεται προπορευομαι travel forth; travel before καὶ και and; even θήσει τιθημι put; make εἰς εις into; for ὁδὸν οδος way; journey τὰ ο the διαβήματα διαβημα he; him
84:14. iustitia ante eum ibit et ponet in via gressus suosJustice shall walk before him: and shall set his steps in the way.
13. Righteousness shall go before him; and shall make his footsteps a way .
Righteousness shall go before him; and shall set [us] in the way of his steps:

84:14 правда пойдет пред Ним и поставит на путь стопы свои.
84:14
δικαιοσύνη δικαιοσυνη rightness; right standing
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
προπορεύσεται προπορευομαι travel forth; travel before
καὶ και and; even
θήσει τιθημι put; make
εἰς εις into; for
ὁδὸν οδος way; journey
τὰ ο the
διαβήματα διαβημα he; him
84:14. iustitia ante eum ibit et ponet in via gressus suos
Justice shall walk before him: and shall set his steps in the way.
13. Righteousness shall go before him; and shall make his footsteps a way .
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