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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 По надписанию в еврейской, греческой и латинской Библиях этот псалом приписывается Давиду. Поводом к его написанию из обстоятельств жизни этого царя можно считать его ответ на порицание Мелхолы при перенесении Кивота Завета в скинию Сионскую. Последняя в плясании царя пред этой святыней видела унижение его царского достоинства, которое, очевидно, полагала в строго рассчитанных и методически важных поступках царя, а не в таком простом, искреннем и безыскусственном поведении, каким отличался здесь Давид. Ответ его Мелхоле (см. 2: Цар VI:20-22) очень близок к содержанию данного псалма, где Давид говорит о своем смирении. Господи, я никогда не был горд и искусственно надменен: это мне чуждо. Я как дитя, смиренно отдавался воле Господа. Да уповает также и Израиль на Него (1-3). Matthew Henry: Concise Commentary on the Whole Bible - 1706 This psalm is David's profession of humility, humbly made, with thankfulness to God for his grace, and not in vain-glory. It is probable enough that (as most interpreters suggest) David made this protestation in answer to the calumnies of Saul and his courtiers, who represented David as an ambitious aspiring man, who, under pretence of a divine appointment, sought the kingdom, in the pride of his heart. But he appeals to God, that, on the contrary, I. He aimed at nothing high nor great, ver. 1. II. He was very easy in every condition which God allotted him (ver. 2); and therefore, III. He encourages all good people to trust in God as he did, ver. 3. Some have made it an objection against singing David's psalms that there are many who cannot say, "My heart is not haughty," &c. It is true there are; but we may sing it for the same purpose that we read it, to teach and admonish ourselves, and one another, what we ought to be, with repentance that we have come short of being so, and humble prayer to God for his grace to make us so. Adam Clarke: Commentary on the Bible - 1831 The psalmist professes his humility, and the peaceableness of his disposition and conduct, Psa 131:1, Psa 131:2. Exhorts Israel to hope in God, Psa 131:3. Some think that David composed this Psalm as a vindication of himself, when accused by Saul's courtiers that he affected the crown, and was laying schemes and plots to possess himself of it. Others think the Psalm was made during the captivity, and that it contains a fair account of the manner in which the captives behaved themselves, under the domination of their oppressors. Albert Barnes: Notes on the Bible - 1834 131:0: This brief psalm is entitled "A Song of Degrees of David." There is nothing in it to forbid the idea that it was composed by him, for it is wholly in his spirit and manner. It is not known, however, on what occasion it was written, nor why it has a place among the "Songs of Degrees." It would seem to have been prepared on some occasion when the author had been charged with being of a lofty and proud spirit; with meddling in matters that were above him, or above his condition in life; or with making such suggestions about public affairs as were considered to indicate a self-confident, or an aspiring mind. Without being able to determine this by any certain facts, the supposition which would seem most to accord with the contents of the psalm would be that it was written when he was a young man; when he had expressed, in the presence of others, some sentiments on public affairs which were interpreted by them as denoting a forward and self confident spirit. If so, then this psalm was probably a private meditation on what he had done, and was of the nature of a personal examination of his spirit and motives. Knowing, as we do, what David was afterward - his great talents as a warrior and a king, and his ability to manage public affairs - it would not, in itself, be strange or improbable that, in early life, and even when a shepherdboy, he might have advanced opinions which would be regarded as beyond his age, as unbecoming his condition, and as manifesting a disposition to meddle with matters above him; and that he might have been rebuked for this. If it were so, we may suppose that a pious and a modest youth would give himself to self-examination, to determine whether that was the spirit which actuated him, and this psalm may have been the result of such an examination: a deep self-consciousness that such was not the spirit which influenced him; that these were not the motives which prompted him to do what he had done. The psalm, therefore, may, perhaps, without impropriety, be regarded as furnishing evidence of the early manifestation of a disposition on the part of David to study public affairs, and of an early manifestation of a knowledge on that subject which was regarded as above his years and his station; and, at the same time, of his readiness to profit by rebuke, and to examine his real motives; and of his consciousness that he was not actuated by self-confident and aspiring views. The psalm manifests a humble spirit, and a spirit of confident trust in God. If the interpretation thus suggested could be confirmed - or if it may be allowed - the psalm would be one of the most valuable records of the early life and character of David. It would add to the interest of this conjecture, if we might suppose that this psalm was left among the effusions of his early years - among, as we should say, his "private papers," and was discovered after he was dead, and was then arranged and published among these "Songs of Degrees." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 131:1, David, professing his humility, Psa 131:3, exhorts Israel to trust in God. Some think that this Psalm was composed by David when accused by Saul and his courtiers that he affected the crown; though others refer it to the time of the captivity; and consider it as containing a fair account of the manner in which the captives behaved themselves. Psa 122:1, Psa 124:1, Psa 133:1 *titles John Gill INTRODUCTION TO PSALM 131 A Song of degrees of David. This psalm was written by David in his younger days, before he came to the throne; while he was in Saul's court, or persecuted by him. The occasion of it, as is generally thought, was a calumny cast upon him, as if he had some ill designs against Saul; was ambitious of the crown, and aspiring to the throne, and was plotting and forming measures to get the government into his hand; see 1Kings 24:9; with respect to all which he declares himself as innocent as a weaned child; and was as far from any such ambitious views as he was when in such a state; for the truth of which he appealed to God. Kimchi thinks that David, by his example, taught the Jews how to behave in captivity; that as he behaved, so should they, in great humility. The Syriac inscription is, "it is said concerning Jesus the son of Josedech the high priest; and concerning humility.'' But the psalm no doubt was written by David of himself.
130:0130:1: Օրհնութիւնք Աշտիճանաց. ՃԼ։ 0 Օրհներգութիւններ Բարձունքի աստիճանների վրայ Դաւիթին աստիճաններուն երգը Օրհնութիւնք աստիճանաց^[770]: 130:1: Օրհնութիւնք Աշտիճանաց. ՃԼ։ 0 Օրհներգութիւններ Բարձունքի աստիճանների վրայ Դաւիթին աստիճաններուն երգը zohrab-1805▾ eastern-1994▾ western am▾	130:0130:0 Песнь восхождения. Давида. 130:1 ᾠδὴ ωδη song τῶν ο the ἀναβαθμῶν αναβαθμος ascent τῷ ο the Δαυιδ δαβιδ Dabid; Thavith κύριε κυριος lord; master οὐχ ου not ὑψώθη υψοω elevate; lift up μου μου of me; mine ἡ ο the καρδία καρδια heart οὐδὲ ουδε not even; neither ἐμετεωρίσθησαν μετεωριζω in suspense οἱ ο the ὀφθαλμοί οφθαλμος eye; sight μου μου of me; mine οὐδὲ ουδε not even; neither ἐπορεύθην πορευομαι travel; go ἐν εν in μεγάλοις μεγας great; loud οὐδὲ ουδε not even; neither ἐν εν in θαυμασίοις θαυμασιος wonderful; wonders ὑπὲρ υπερ over; for ἐμέ εμε me 130:1 שִׁ֥יר šˌîr שִׁיר song הַֽ hˈa הַ the מַּעֲלֹ֑ות mmaʕᵃlˈôṯ מַעֲלָה ascent מִ mi מִן from מַּעֲמַקִּ֖ים mmaʕᵃmaqqˌîm מַעֲמַקִּים depths קְרָאתִ֣יךָ qᵊrāṯˈîḵā קרא call יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 130:1. canticum graduum Domine non est exaltatum cor meum neque elati sunt oculi mei et non ambulavi in magnis et in mirabilibus super meA gradual canticle of David. Lord, my heart is not exalted: nor are my eyes lofty. Neither have I walked in great matters, nor in wonderful things above me. 130:1. A Canticle in steps. From the depths, I have cried out to you, O Lord. 130:1. A Song of degrees. Out of the depths have I cried unto thee, O LORD. ' A Song of Ascents; of David. 130:0 KJV Chapter [131] A Song of degrees of David: 130:0 Песнь восхождения. Давида. 130:1 ᾠδὴ ωδη song τῶν ο the ἀναβαθμῶν αναβαθμος ascent τῷ ο the Δαυιδ δαβιδ Dabid; Thavith κύριε κυριος lord; master οὐχ ου not ὑψώθη υψοω elevate; lift up μου μου of me; mine ἡ ο the καρδία καρδια heart οὐδὲ ουδε not even; neither ἐμετεωρίσθησαν μετεωριζω in suspense οἱ ο the ὀφθαλμοί οφθαλμος eye; sight μου μου of me; mine οὐδὲ ουδε not even; neither ἐπορεύθην πορευομαι travel; go ἐν εν in μεγάλοις μεγας great; loud οὐδὲ ουδε not even; neither ἐν εν in θαυμασίοις θαυμασιος wonderful; wonders ὑπὲρ υπερ over; for ἐμέ εμε me 130:1 שִׁ֥יר šˌîr שִׁיר song הַֽ hˈa הַ the מַּעֲלֹ֑ות mmaʕᵃlˈôṯ מַעֲלָה ascent מִ mi מִן from מַּעֲמַקִּ֖ים mmaʕᵃmaqqˌîm מַעֲמַקִּים depths קְרָאתִ֣יךָ qᵊrāṯˈîḵā קרא call יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 130:1. canticum graduum Domine non est exaltatum cor meum neque elati sunt oculi mei et non ambulavi in magnis et in mirabilibus super me A gradual canticle of David. Lord, my heart is not exalted: nor are my eyes lofty. Neither have I walked in great matters, nor in wonderful things above me. 130:1. A Canticle in steps. From the depths, I have cried out to you, O Lord. 130:1. A Song of degrees. Out of the depths have I cried unto thee, O LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1. "Я не входил в великое и до меня недосягаемое" - то же, что "не надмевалось сердце мое", т. е. я не старался искусственно поддерживать свое достоинство, показывать в себе не то, что есть, а что хотелось бы видеть другим в возвышении моего достоинства. Давид всегда жил тем, что в нем было, так и в данном случае, искренно радуясь перенесению Ковчега Завета, он свою радость показывал в безыскусственных действиях. Adam Clarke: Commentary on the Bible - 1831 131:1: Lord, my heart is not haughty - The principle of pride has no place in my heart; and consequently the high, lofty, and supercilious look does not appear in my eyes. I neither look up, with desire to obtain, to the state of others, nor look down with contempt to the meanness or poverty of those below me. And the whole of my conduct proves this; for I have not exercised myself - walked, in high matters, nor associated myself with the higher ranks of the community, nor in great matters, נפלאות niphlaoth, wonderful or sublime things; too high for me, ממני mimmeni, alien from me, and that do not belong to a person in my sphere and situation in life. Albert Barnes: Notes on the Bible - 1834 131:1: Lord, my heart is not haughty - Though this is charged upon me; though I may have said things which seem to imply it; though this might appear a just inference from my conduct - yet I am conscious that this is not my real character. What I have said was not the result of ambition. Nor mine eyes lofty - I am conscious that I am not ambitious and aspiring - as I am accused of being. What I have said is not the result of such a feeling, nor should such a charge be brought against me. Neither do I exercise myself - Margin, as in Hebrew, walk. I do not walk about among such things; I do not pry into them; I do not meddle with them. What I have said or done is not, as has been said concerning me, the result of a meddlesome and interfering spirit. It may seem to be so; my own consciousness tells me it is not so. The interpretation put upon my conduct may be natural; but I am conscious to myself that it is not the right interpretation. In great matters, or in things too high for me - Margin, as in Hebrew, wonderful. The word wonderful would apply to matters suited to excite astonishment by their vastness, or their unusual nature - as prodigies or miracles; and then, great and lofty truths. It would apply also to things which might be regarded as far above the capacity of a child, or of one in obscure life, and with slight advantages of education; and, as above suggested, it may have been the accusation brought against him, that, in respect to public matters, matters of state - or to the more elevated doctrines of religion - he had manifested a spirit unbecoming one in early years, and of humble rank, and that this indicated a desire to meddle with matters which he could not understand, and which could not pertain to him. He was conscious, he says, that he was not actuated by that spirit. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 131:1: my heart: Num 12:3; Deu 17:20; Sa1 16:13, Sa1 16:18, Sa1 16:22, Sa1 17:15, Sa1 17:28, Sa1 17:29, Sa1 18:23; Mat 11:29; Act 20:19; Th1 2:6, Th1 2:7, Th1 2:10 neither: Psa 78:70-72; Jer 17:16, Jer 45:5; Amo 7:14, Amo 7:15; Rom 12:16 exercise: Heb. walk high for me: Heb. wonderful for me, Psa 139:6; Job 42:3; Rom 11:33 Carl Friedrich Keil and Franz Delitzsch 131:1 This little song is inscribed לדוד because it is like an echo of the answer (2Kings 6:21.) with which David repelled the mocking observation of Michal when he danced before the Ark in a linen ephod, and therefore not in kingly attire, but in the common raiment of the priests: I esteem myself still less than I now show it, and I appear base in mine own eyes. In general David is the model of the state of mind which the poet expresses here. He did not push himself forward, but suffered himself to be drawn forth out of seclusion. He did not take possession of the throne violently, but after Samuel has anointed him he willingly and patiently traverses the long, thorny, circuitous way of deep abasement, until he receives from God's hand that which God's promise had assured to him. The persecution by Saul lasted about ten years, and his kingship in Hebron, at first only incipient, seven years and a half. He left it entirely to God to remove Saul and Ishbosheth. He let Shimei curse. He left Jerusalem before Absalom. Submission to God's guidance, resignation to His dispensations, contentment with that which was allotted to him, are the distinguishing traits of his noble character, which the poet of this Psalm indirectly holds up to himself and to his contemporaries as a mirror, viz., to the Israel of the period after the Exile, which, in connection with small beginnings under difficult circumstances, had been taught humbly contented and calm waiting. With לבּי לא־גבהּ the poet repudiates pride as being the state of his soul; with לא־רמוּ עיני (lo-ramū' as in Prov 30:13, and before Ajin, e.g., also in Gen 26:10; Is 11:2, in accordance with which the erroneous placing of the accent in Baer's text is to be corrected), pride of countenance and bearing; and with ולא־הלּכתּי, pride of endeavour and mode of action. Pride has its seat in the heart, in the eyes especially it finds its expression, and great things are its sphere in which it diligently exercises itself. The opposite of "great things" (Jer 23:3; Jer 45:5) is not that which is little, mean, but that which is small; and the opposite of "things too wonderful for me" (Gen 18:14) is not that which is trivial, but that which is attainable. אם־לא does not open a conditional protasis, for where is the indication of the apodosis to be found? Nor does it signify "but," a meaning it also has not in Gen 24:38; Ezek 3:6. In these passages too, as in the passage before us, it is asseverating, being derived from the usual formula of an oath: verily I have, etc. שׁוּה signifies (Is 28:25) to level the surface of a field by ploughing it up, and has an ethical sense here, like ישׂר with its opposites עקב and עפּל. The Poel סּומם is to be understood according to דּוּמיּה in Ps 62:2, and דּוּמם in Lam 3:26. He has levelled or made smooth his soul, so that humility is its entire and uniform state; he has calmed it so that it is silent and at rest, and lets God speak and work in it and for it: it is like an even surface, and like the calm surface of a lake. Ewald and Hupfeld's rendering: "as a weaned child on its mother, so my soul, being weaned, lies on me," is refuted by the consideration that it ought at least to be כּגמוּלה, but more correctly כּן גמולה; but it is also besides opposed by the article which is swallowed up in כּגּמל, according to which it is to be rendered: like one weaned beside its mother (here כּגמול on account of the determinative collateral definition), like the weaned one (here כּגּמול because without any collateral definition: cf. with Hitzig, Deut 32:2, and the like; moreover, also, because referring back to the first גמול, cf. Hab 3:8), is my soul beside me (Hitzig, Hengstenberg, and most expositors). As a weaned child - viz. not one that is only just begun to be weaned, but an actually weaned child (גּמל, cognate גּמר eta, to bring to an end, more particularly to bring suckling to an end, to wean) - lies upon its mother without crying impatiently and craving for its mother's breast, but contented with the fact that it has its mother - like such a weaned child is his soul upon him, i.e., in relation to his Ego (which is conceived of in עלי as having the soul upon itself, cf. Ps 42:7; Jer 8:18; Psychology, S. 151f., tr. p. 180): his soul, which is by nature restless and craving, is stilled; it does not long after earthly enjoyment and earthly good that God should give these to it, but it is satisfied in the fellowship of God, it finds full satisfaction in Him, it is satisfied (satiated) in Him. By the closing strain, Ps 131:3, the individual language of the Psalm comes to have a reference to the congregation at large. Israel is to renounce all self-boasting and all self-activity, and to wait in lowliness and quietness upon its God from now and for evermore. For He resisteth the proud, but giveth grace unto the humble. Geneva 1599 131:1 "A Song of degrees of David." LORD, (a) my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great (b) matters, or in things too high for me. (a) He sets forth his great humility as an example to all rulers and governors. (b) Which pass the measure and limits of his calling. John Gill 131:1 Lord, my heart is not haughty,.... The heart of every man is naturally so, and everything in civil life tends to make it more so; as riches and honour, birth and blood, wisdom, knowledge, and learning, strength and beauty, especially where there is a superiority of those to others; and in religious if persons have not the true grace of God, their hearts will be haughty; if they have a notion of the purity of human nature, and the goodness of their hearts, and are pure in their own eyes, and of the power of their free will to do this and the other, and of their perfection in good works, and are full of their own righteousness, and have some external gifts, and some degree of notional knowledge; but if the heart is made truly contrite under a sense of sin, and is melted with discoveries of pardoning love, it will be humble and not haughty: and those have such hearts who have seen the haughtiness of their hearts, and the exceeding sinfulness of sin; their impotency to that which is spiritually good; their imperfection in all they do; the excellency and suitableness of Christ's righteousness, and that all their salvation is of grace, and that grace is entirely free; and the more spiritual knowledge and experience they have, the more humble they are: and this was David's case, and what he here said was no doubt true, since he hated lying; and besides he speaks this in the presence of and to God the searcher of hearts; though he had been anointed by Samuel, and knew that he was to be successor in the kingdom, yet his heart was not elated with it; nor mine eyes lofty; or "lifted up" (l), they were lifted up to God in prayer often, out not above his fellow creatures; he behaved himself humbly as well as wisely in Saul's court, where he was raised to great dignity, which gained him the affections of the court, and of all Israel; but there are too many whose eyes are lofty, and their eyelids lifted up, who disdain to look upon those that are inferior to them, as the rich on the poor, the Pharisee on the publican; see Prov 30:13. This is the character of antichrist, that his look is more stout than his fellows, and is abominable in the sight of God, even a proud look as well as a proud heart, Prov 6:17. But this was not David's case; as he could not bear this in others he would not suffer it in himself, Ps 101:5; neither do I exercise myself in great matters; or, "walk" (m) in them; these were not the subject of his employment and conversation; he did many great things, in killing the lion and the bear that came into his father's flock; in slaying Goliath with a sling and stone only; in leading out the armies of Israel, and slaying his ten thousands; and he exercised himself in the great things of the law, which he was careful to observe, and studied the great things of the Gospel, which he had the highest esteem of, and desired to understand; but he did not seek human greatness, or the great things of this world, for himself; he had no ambitious views, or was desirous of the kingdom he was anointed to, before the proper time; see 1Kings 18:18; or in things too high for me: or "too wonderful" (n); see Job 42:3. He contemplated the wonderful make and frame of his body, the texture, symmetry, and use of each of its parts; he observed the wonderful providences of God towards him ever since he had a being; and particularly he took notice of the wonderful love of God to him, and remembered and talked of, and declared, the wonderful works of grace and redemption; but not things above his capacity, out of his reach, and which are secret, or not clearly revealed: and such things we should be content to be ignorant of, or not to have adequate ideas of, or be capable of accounting for; as the being and perfections of God, particularly his immensity and eternity; the mode of subsisting of the Persons in the Godhead; the generation of the Son and procession of the Spirit; the incarnation of Christ, and the union of the two natures in him; present providences, unsearchable and past finding out; and future things, especially the times and seasons of them; see Ps 139:6. (l) "elati", V. L. Pagninus, Montanus, Tigurine version, &c. (m) "ambulavi", V. L. Pagninus, Montanus, Musculus, Cocceius, &c. (n) "in mirabilibus prae me", Montanus, Cocceius, Gejerus, Michaelis. Robert Jamieson, A. R. Fausset and David Brown 131:1 This Psalm, while expressive of David's pious feelings on assuming the royal office, teaches the humble, submissive temper of a true child of God. (Ps 131:1-3) eyes lofty--a sign of pride (Ps 18:27). exercise myself--literally, "walk in," or "meddle with."
130:1130:1: Տէր ո՛չ բարձրացաւ սիրտ իմ, եւ ո՛չ զբօսան աչք իմ։ Ո՛չ գնացի ես ընդ մեծամեծս, եւ ո՛չ ընդ այնոսիկ ոյք սքանչելի՛ էին քան զիս[7650]։ [7650] Ոմանք.Օրհնութիւն չուոց... Որ սքանչելի եղեն քան զիս։ 1 Տէ՛ր, սիրտս չգոռոզացաւ, եւ աչքերս վերեւից չնայեցին. ես մեծամեծների հետ ոտք չդրի, ոչ էլ նրանց հետ, ովքեր բարձր են ինձնից. 131 Ո՛վ Տէր, իմ սիրտս չգոռոզացաւ Եւ իմ աչքերս չբարձրացան։Ես մեծամեծ բաներու մէջ Եւ ինձմէ բարձր բաներու մէջ չքալեցի։ Տէր, ոչ բարձրացաւ սիրտ իմ, եւ ոչ զբօսան աչք իմ. ոչ գնացի ես ^[771]ընդ մեծամեծս, եւ ոչ ընդ այնոսիկ որ սքանչելի եղեն քան զիս: 130:1: Տէր ո՛չ բարձրացաւ սիրտ իմ, եւ ո՛չ զբօսան աչք իմ։ Ո՛չ գնացի ես ընդ մեծամեծս, եւ ո՛չ ընդ այնոսիկ ոյք սքանչելի՛ էին քան զիս[7650]։ [7650] Ոմանք.Օրհնութիւն չուոց... Որ սքանչելի եղեն քան զիս։ 1 Տէ՛ր, սիրտս չգոռոզացաւ, եւ աչքերս վերեւից չնայեցին. ես մեծամեծների հետ ոտք չդրի, ոչ էլ նրանց հետ, ովքեր բարձր են ինձնից. 131 Ո՛վ Տէր, իմ սիրտս չգոռոզացաւ Եւ իմ աչքերս չբարձրացան։Ես մեծամեծ բաներու մէջ Եւ ինձմէ բարձր բաներու մէջ չքալեցի։ zohrab-1805▾ eastern-1994▾ western am▾	130:1130:1 Господи! не надмевалось сердце мое и не возносились очи мои, и я не входил в великое и для меня недосягаемое. 130:2 εἰ ει if; whether μὴ μη not ἐταπεινοφρόνουν ταπεινφρονεω but ὕψωσα υψοω elevate; lift up τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ὡς ως.1 as; how τὸ ο the ἀπογεγαλακτισμένον απογαλακτιζω in; on τὴν ο the μητέρα μητηρ mother αὐτοῦ αυτος he; him ὡς ως.1 as; how ἀνταπόδοσις ανταποδοσις recompense; rendering ἐπὶ επι in; on τὴν ο the ψυχήν ψυχη soul μου μου of me; mine 130:2 אֲדֹנָי֮ ʔᵃḏōnāy אֲדֹנָי Lord שִׁמְעָ֪ה šimʕˈā שׁמע hear בְ vᵊ בְּ in קֹ֫ולִ֥י qˈôlˌî קֹול sound תִּהְיֶ֣ינָה tihyˈeʸnā היה be אָ֭זְנֶיךָ ˈʔozneʸḵā אֹזֶן ear קַשֻּׁבֹ֑ות qaššuvˈôṯ קַשֻּׁב attentive לְ֝ ˈl לְ to קֹ֗ול qˈôl קֹול sound תַּחֲנוּנָֽי׃ taḥᵃnûnˈāy תַּחֲנוּן supplication 130:2. si non proposui et silere feci animam meam sicut ablactatus ad matrem suam ita ablactata ad me anima meaIf I was not humbly minded, but exalted my soul: As a child that is weaned is towards his mother, so reward in my soul. 130:2. O Lord, hear my voice. Let your ears be attentive to the voice of my supplication. 130:2. Lord, hear my voice: let thine ears be attentive to the voice of my supplications. 1. LORD, my heart is not haughty, nor mine eyes lofty; neither do I exercise myself in great matters, or in things too wonderful for me. 130:1 LORD, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me: 130:1 Господи! не надмевалось сердце мое и не возносились очи мои, и я не входил в великое и для меня недосягаемое. 130:2 εἰ ει if; whether μὴ μη not ἐταπεινοφρόνουν ταπεινφρονεω but ὕψωσα υψοω elevate; lift up τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ὡς ως.1 as; how τὸ ο the ἀπογεγαλακτισμένον απογαλακτιζω in; on τὴν ο the μητέρα μητηρ mother αὐτοῦ αυτος he; him ὡς ως.1 as; how ἀνταπόδοσις ανταποδοσις recompense; rendering ἐπὶ επι in; on τὴν ο the ψυχήν ψυχη soul μου μου of me; mine 130:2 אֲדֹנָי֮ ʔᵃḏōnāy אֲדֹנָי Lord שִׁמְעָ֪ה šimʕˈā שׁמע hear בְ vᵊ בְּ in קֹ֫ולִ֥י qˈôlˌî קֹול sound תִּהְיֶ֣ינָה tihyˈeʸnā היה be אָ֭זְנֶיךָ ˈʔozneʸḵā אֹזֶן ear קַשֻּׁבֹ֑ות qaššuvˈôṯ קַשֻּׁב attentive לְ֝ ˈl לְ to קֹ֗ול qˈôl קֹול sound תַּחֲנוּנָֽי׃ taḥᵃnûnˈāy תַּחֲנוּן supplication 130:2. si non proposui et silere feci animam meam sicut ablactatus ad matrem suam ita ablactata ad me anima mea If I was not humbly minded, but exalted my soul: As a child that is weaned is towards his mother, so reward in my soul. 130:2. O Lord, hear my voice. Let your ears be attentive to the voice of my supplication. 130:2. Lord, hear my voice: let thine ears be attentive to the voice of my supplications. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2. Ребенок, отнятый от груди и матери, привыкший к другой пище, спокойно сидит на ее руках, ничего от нее не требуя. С таким ребенком сравнивает себя Давид, с полной верой полагавшийся на помощь Божию и не предъявлявший к Нему никаких требований. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Humble Confidence. 1 LORD, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me. 2 Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child. 3 Let Israel hope in the LORD from henceforth and for ever. Here are two things which will be comforts to us:-- I. Consciousness of our integrity. This was David's rejoicing, that his heart could witness for him that he had walked humbly with his God, notwithstanding the censures he was under and the temptations he was in. 1. He aimed not at a high condition, nor was he desirous of making a figure in the world, but, if God had so ordered, could have been well content to spend all his days, as he did in the beginning of them, in the sheep-folds. His own brother, in a passion, charged him with pride (1 Sam. xvii. 28), but the charge was groundless and unjust. God, who searches the heart, knew, (1.) That he had no conceited opinion of himself, or his own merits: Lord, my heart is not haughty. Humble saints cannot think so well of themselves as others think of them, are not in love with their own shadow, nor do they magnify their own attainments or achievements. The love of God reigning in the heart will subdue all inordinate self-love. (2.) That he had neither a scornful nor an aspiring look: "My eyes are not lofty, either to look with envy upon those that are above me or to look with disdain upon those that are below me." Where there is a proud heart there is commonly a proud look (Prov. vi. 17), but the humble publican will not so much as lift up his eyes. (3.) That he did not employ himself in things above his station, in things too great or too high for him. He did not employ himself in studies too high; he made God's word his meditation, and did not amuse himself with matters of nice speculation or doubtful disputation, or covet to be wise above what is written. To know God and our duty is learning sufficiently high for us. He did not employ himself in affairs too great; he followed his ewes, and never set up for a politician; no, nor for a soldier; for, when his brethren went to the wars, he staid at home to keep the sheep. It is our wisdom, and will be our praise, to keep within our sphere, and not to intrude into things which we have not seen, or meddle with that which does not belong to us. Princes and scholars must not exercise themselves in matters too great, too high, for men: and those in a low station, and of ordinary capacities, must not pretend to that which is out of their reach, and which they were not cut out for. Those will fall under due shame that affect undue honours. 2. He was well reconciled to every condition that God placed him in (v. 2): I have behaved and quieted myself as a child that is weaned of his mother. As he had not proudly aimed at the kingdom, so, since God had appointed him to it, he had not behaved insolently towards any, nor been restless in his attempts to get the crown before the time set; but, (1.) He had been as humble as a little child about the age of a weanling, as manageable and governable, and as far from aiming at high things; as entirely at God's disposal as the child at the disposal of the mother or nurse; as far from taking state upon him, though anointed to be king, or valuing himself upon the prospect of his future advancement, as a child in the arms. Our Saviour has taught us humility by this comparison (Matt. xviii. 3); we must become as little children. (2.) He had been as indifferent to the wealth and honour of this world as a child is to the breast when it is thoroughly weaned from it. I have levelled and quieted myself (so Dr. Hammond reads it) as a child that is weaned. This intimates that our hearts are naturally as desirous of worldly things as the babe is of the breast, and in like manner relish them, cry for them, are fond of them, play with them, and cannot live without them. But, by the grace of God, a soul that is sanctified, is weaned from those things. Providence puts wormwood upon the breast, and that helps to wean us. The child is perhaps cross and fretful while it is in the weaning and thinks itself undone when it has lost the breast. But in a day or two it is forgotten; the fret is over, and it accommodates itself well enough to a new way of feeding, cares no longer for milk, but can bear strong meat. Thus does a gracious soul quiet itself under the loss of that which it loved and disappointment in that which it hoped for, and is easy whatever happens, lives, and lives comfortably, upon God and the covenant-grace, when creatures prove dry breasts. When our condition is not to our mind we must bring our mind to our condition; and then we are easy to ourselves and all about us; then our souls are as a weaned child. II. Confidence in God; and this David recommends to all Israel of God, no doubt from his own experience of the benefit of it (v. 3): Let Israel hope in the Lord, and let them continue to do so henceforth and for ever. Though David could himself wait patiently and quietly for the crown designed him, yet perhaps Israel, the people whose darling he was, would be ready to attempt something in favour of him before the time; and therefore endeavours to quiet them too, and bids them hope in the Lord that they should see a happy change of the face of affairs in due time. Thus it is good to hope and quietly to wait for the salvation of the Lord. Adam Clarke: Commentary on the Bible - 1831 131:2: I have behaved and quieted myself, as a child - On the contrary, I have been under the rod of others, and when chastised have not complained; and my silence under my affliction was the fullest proof that I neither murmured nor repined, but received all as coming from the hands of a just God. My soul is even as a weaned child - I felt I must forego many conveniences and comforts which I once enjoyed; and these I gave up without repining or demurring. Albert Barnes: Notes on the Bible - 1834 131:2: Surely I have behaved and quieted myself - Margin, as in Hebrew, my soul. The Hebrew is, "If I have not soothed and quieted my soul." This is a strong mode of affirming that he had done it. The negative form is often thus used to denote a strong affirmation. The full form would be, "God knows if I have not done this;" or, "If I have not done this, then let me bear the consequences; let me be punished." The idea is that he was conscious he had done this. Instead of being arrogant, proud, and ambitious - instead of meddling with matters above him, and which did not belong to him, he had known his proper place. He had been gentle, calm, retiring. The word rendered behaved means properly to be even or level; then, in the form used here, to make even, smooth, or level; and it is used here in the sense of calming the mind; smoothing down its roughnesses; keeping it tranquil. Compare the notes at Isa 38:13, in our version, "I reckoned" (the same word as here) "till morning," but where the correct translation would be, "I composed or calmed myself until morning." So the meaning here is, that he had kept his mind calm, and even, and gentle. As a child that is weaned of his mother - See Isa 28:9. There have been very various interpretations of this passage. See Rosenmuller in loc. Perhaps the true idea is that of a child, when weaned, as leaning upon its mother, or as reclining upon her breast. As a weaned child leans upon its mother. That is, as a child, accustomed to the breast, and now deprived of it, lays its head gently where it had been accustomed to derive its nutriment, feeling its dependence, hoping to obtain nourishment again: not angry, but gently grieved and sad. A little child thus clinging to its mother - laying its head gently down on the bosom - languishing - looking for nourishment - would be a most tender image of meekness and gentleness. My soul is even as a weaned child - literally, "As a weaned child upon me my soul;" that is probably, My soul leans upon me as a weaned child. My powers, my nature, my desires, my passions, thus lean upon me, are gentle, unambitious, confiding. The Septuagint renders this in a different manner, and giving a different idea, "Had I not been humble, but exalted myself as a weaned child doth against its mother, how wouldst thou have retributed against my soul!" The Hebrew, however, requires that it should be otherwise interpreted. The idea is, that he had been gentle; that he had calmed down his feelings; that whatever aspirations he might have had, he had kept them under; that though he might have made inquiries, or offered suggestions that seemed to savor of pride or ambition, he had been conscious that this was not so, but that he had known his proper place, and had kept it. The sentiment here is, that religion produces a child-like spirit; that it disposes all to know and keep their right place; that to whatever inquiries or suggestions it may lead among the young, it will tend to keep them modest and humble; and that whatever suggestions one in early life may be disposed to make, they will be connected with a spirit that is humble, gentle, and retiring. Religion produces self-control, and is inconsistent with a proud, an arrogant, and an ambitious spirit. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 131:2: quieted: Psa 42:5, Psa 42:11, Psa 43:5, Psa 62:1 *marg. Sa1 24:10, Sa1 25:32, Sa1 25:33, Sa1 30:6; Sa2 15:25, Sa2 15:26, Sa2 16:11, Sa2 16:12; Isa 30:15; Lam 3:26 myself: Heb. my soul, Luk 21:19; Joh 14:1, Joh 14:2 as a child: Mat 18:3, Mat 18:4; Mar 10:15; Co1 14:20 Geneva 1599 131:2 Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul [is] even as a (c) weaned child. (c) He was void of ambition and wicked desires. John Gill 131:2 Surely I have behaved and quieted myself,.... Or "my soul" (o); behaved quietly and peaceably towards all men, even his inferiors in Saul's court and elsewhere, and had given no tokens of a restless, turbulent, and ambitious spirit; as well as behaved patiently under all his troubles and afflictions, reproaches and calumnies: or "if I have not" (p), being in the form of an oath or imprecation, as Kimchi and Aben Ezra observe; if I have not thus behaved, let it come to me so and so, or let me be as a weaned child. Noldius renders it by way of interrogation, "have I not composed and quieted myself?" &c. The Targum is, "if I have not put the hand to the mouth, and caused my soul to be silent, until it heard the words of the law;'' as a child that is weaned of his mother: and, for the further confirmation of it, it is added, my soul is even as a weaned child; innocent and harmless, had no more ill designs against Saul than a weaned child; humble, meek, and lowly, and had no more aspiring and ambitious views than such an one; like that, weaned from the world, the riches, honours, pleasures, and profits of it; as well as from nature, from self, from his own righteousness, and from all dependence on it; and as a child that is weaned from the breast wholly depends on its nurse for sustenance, so did he wholly depend upon God, his providence, grace, and strength; and as to the kingdom, he had no more covetous desires after it than a weaned child has to the breast, and was very willing to wait the due time for the enjoyment of it. The Targum, "as one weaned on the breasts of its mother, I am strengthened in the law.'' This is to be understood not of a child while weaning, when it is usually peevish, fretful, and froward; but when weaned, and is quiet and easy in its mother's arms without the breast. (o) "animam meam", V. L. Pagninus, Montanus, &c. (p) "si non", Montanus; "male sit mihi si non", Tigurine version. John Wesley 131:2 Surely - When my mind was provoked. Weaned - Wholly depending upon God's providence, as the poor helpless infant, relies upon its mother for support. Robert Jamieson, A. R. Fausset and David Brown 131:2 Surely, &c.--The form is that of an oath or strongest assertion. Submission is denoted by the figure of a weaned child. As the child weaned by his mother from the breast, so I still the motions of pride in me (Mt 18:3-4; Is 11:8; Is 28:9). Hebrew children were often not weaned till three years old. soul--may be taken for desire, which gives a more definite sense, though one included in the idea conveyed by the usual meaning, myself.
130:2130:2: Բայց թէ խոնարհեցայ ես որպէս մանուկ հատուցեալ ՚ի ստենէ մօր իւրոյ, եւ դարձ նորա անդրէն ՚ի նոյն։ Այլ հպարտացուցի արդեւք զանձն իմ, ա՛յսպէս եղիցի հատուցումն անձին իմոյ[7651], [7651] Ոմանք.Որպէս զմանուկ սարտուցեալ ՚ի ստե՛՛... Այլ թէ հպարտա՛՛։ 2 այլ խոնարհ եղայ մօր կրծքից կտրուած մանկան նման, որի փափագը նոյն բանին դառնալն է. իսկ եթէ հպարտացրի իմ հոգին, այդպէս թող լինի հատուցումն անձիս: 2 Արդարեւ իմ անձս հանդարտեցուցի ու հանգստացուցի Իր մօրը կաթէն կտրուած տղու մը պէս, Իմ անձս կաթէն կտրուած տղու մը պէս է։ Բայց թէ խոնարհեցայ ես`` որպէս մանուկ հատուցեալ ի ստենէ մօր իւրոյ, ^[772]եւ դարձ նորա անդրէն ի նոյն. այլ թէ հպարտացուցի արդեւք զանձն իմ, այսպէս եղիցի հատուցումն անձին իմոյ: 130:2: Բայց թէ խոնարհեցայ ես որպէս մանուկ հատուցեալ ՚ի ստենէ մօր իւրոյ, եւ դարձ նորա անդրէն ՚ի նոյն։ Այլ հպարտացուցի արդեւք զանձն իմ, ա՛յսպէս եղիցի հատուցումն անձին իմոյ[7651], [7651] Ոմանք.Որպէս զմանուկ սարտուցեալ ՚ի ստե՛՛... Այլ թէ հպարտա՛՛։ 2 այլ խոնարհ եղայ մօր կրծքից կտրուած մանկան նման, որի փափագը նոյն բանին դառնալն է. իսկ եթէ հպարտացրի իմ հոգին, այդպէս թող լինի հատուցումն անձիս: 2 Արդարեւ իմ անձս հանդարտեցուցի ու հանգստացուցի Իր մօրը կաթէն կտրուած տղու մը պէս, Իմ անձս կաթէն կտրուած տղու մը պէս է։ zohrab-1805▾ eastern-1994▾ western am▾	130:2130:2 Не смирял ли я и не успокаивал ли души моей, как дитяти, отнятого от груди матери? душа моя была во мне, как дитя, отнятое от груди. 130:3 ἐλπισάτω ελπιζω hope Ισραηλ ισραηλ.1 Israel ἐπὶ επι in; on τὸν ο the κύριον κυριος lord; master ἀπὸ απο from; away τοῦ ο the νῦν νυν now; present καὶ και and; even ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever 130:3 אִם־ ʔim- אִם if עֲוֹנֹ֥ות ʕᵃwōnˌôṯ עָוֹן sin תִּשְׁמָר־ tišmor- שׁמר keep יָ֑הּ yˈāh יָהּ the Lord אֲ֝דֹנָ֗י ˈʔᵃḏōnˈāy אֲדֹנָי Lord מִ֣י mˈî מִי who יַעֲמֹֽד׃ yaʕᵃmˈōḏ עמד stand 130:3. expecta Israhel Dominum amodo et usque in aeternumLet Israel hope in the Lord, from henceforth now and for ever. 130:3. If you, O Lord, were to heed iniquities, who, O Lord, could persevere? 130:3. If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? 2. Surely I have stilled and quieted my soul; like a weaned child with his mother, my soul is with me like a weaned child. 130:2 Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul [is] even as a weaned child: 130:2 Не смирял ли я и не успокаивал ли души моей, как дитяти, отнятого от груди матери? душа моя была во мне, как дитя, отнятое от груди. 130:3 ἐλπισάτω ελπιζω hope Ισραηλ ισραηλ.1 Israel ἐπὶ επι in; on τὸν ο the κύριον κυριος lord; master ἀπὸ απο from; away τοῦ ο the νῦν νυν now; present καὶ και and; even ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever 130:3 אִם־ ʔim- אִם if עֲוֹנֹ֥ות ʕᵃwōnˌôṯ עָוֹן sin תִּשְׁמָר־ tišmor- שׁמר keep יָ֑הּ yˈāh יָהּ the Lord אֲ֝דֹנָ֗י ˈʔᵃḏōnˈāy אֲדֹנָי Lord מִ֣י mˈî מִי who יַעֲמֹֽד׃ yaʕᵃmˈōḏ עמד stand 130:3. expecta Israhel Dominum amodo et usque in aeternum Let Israel hope in the Lord, from henceforth now and for ever. 130:3. If you, O Lord, were to heed iniquities, who, O Lord, could persevere? 130:3. If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3. Вероятно, представляет литургическую прибавку позднейшего времени. Adam Clarke: Commentary on the Bible - 1831 131:3: Let Israel hope in the Lord - Act all as I have done; trust in him who is the God of justice and compassion; and, after you have suffered awhile, he will make bare his arm and deliver you. Short as it is, this is a most instructive Psalm. He who acts as the psalmist did, is never likely to come to mischief, or do any to others. Albert Barnes: Notes on the Bible - 1834 131:3: Let Israel hope in the Lord ... - The connection would seem to require us to understand this as the assertion of him who had been accused of thoughts which seemed to be too lofty. As the result of all his reflections (of those reflections for which he was rebuked and charged with pride, but which were really conceived in a modest spirit) - as expressing what he saw that seemed to be in advance of what others saw, or to indicate a habit of thought beyond his years - he says that there were reasons why Israel should hope in the Lord; that there was a foundation for confident trust; that there was that in the divine character which was a just ground of reliance; that there was that in the course of events - in the tendencies of things - which made it proper for the people of God, for the church, to hope, to confide, to feel assured of its ultimate and permanent safety. This would indicate the nature of the suggestions which he had expressed, and which had exposed him to the charge of arrogance; and it would also indicate a ripe and mature habit of thinking, beyond what might be expected from one in very early life. All this was, probably, applicable to David in his early years, as to the reflections which might have foreshadowed what he would be in future; this was eminently applicable to David's Descendant - greater than he - who, at twelve years of age, astonished the Hebrew doctors in the temple with "his understanding and answers" Luk 2:47; this gives a beautiful view of modesty joined with uncommon gifts in early life; this shows what is always the nature of true religion - as producing modesty, and as prompting to hope. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 131:3: Let Israel: Psa 115:9-11, Psa 130:7, Psa 146:5; Jer 17:7, Jer 17:8 from henceforth: Heb. from now, Psa 115:18; Isa 26:4 John Gill 131:3 Let Israel hope in the Lord from henceforth and for ever. What he did himself, and found it good for him to do, that he knew was good for others, and therefore exhorts and encourages to it, to hope in the Lord and wait for his salvation; and which should be done constantly, and to the end of life, or till the thing hoped for is enjoyed; see Heb 3:6. Perhaps some respect is here had to the people of Israel, especially the friends of David, who were weary of Saul's government, and impatient to have David on the throne; whom he advises to wait patiently, and not take any indirect steps to bring it about, but leave it with God, and hope and trust in him; compare with this 1Kings 24:7; See Gill on Ps 130:7.
130:3130:3: յուսացաւ Իսրայէլ ՚ի Տէր յայսմհետէ մինչեւ յաւիտեան։ Տունք. դ̃։ Գոբղայս. խդ̃։ 3 Իսրայէլը յոյսը դրեց Տիրոջ վրայ՝ այսուհետեւ մինչեւ յաւիտեան: 3 Իսրայէլ թող Տէրոջը յուսայ Ասկէ յետոյ մինչեւ յաւիտեան։ Յուսացաւ`` Իսրայէլ ի Տէր յայսմհետէ մինչեւ յաւիտեան: 130:3: յուսացաւ Իսրայէլ ՚ի Տէր յայսմհետէ մինչեւ յաւիտեան։ Տունք. դ̃։ Գոբղայս. խդ̃։ 3 Իսրայէլը յոյսը դրեց Տիրոջ վրայ՝ այսուհետեւ մինչեւ յաւիտեան: 3 Իսրայէլ թող Տէրոջը յուսայ Ասկէ յետոյ մինչեւ յաւիտեան։ zohrab-1805▾ eastern-1994▾ western am▾	130:3130:3 Да уповает Израиль на Господа отныне и вовек. 130:4 כִּֽי־ kˈî- כִּי that עִמְּךָ֥ ʕimmᵊḵˌā עִם with הַ ha הַ the סְּלִיחָ֑ה ssᵊlîḥˈā סְלִיחָה forgiveness לְ֝מַ֗עַן ˈlmˈaʕan לְמַעַן because of תִּוָּרֵֽא׃ tiwwārˈē ירא fear 130:4. For with you, there is forgiveness, and because of your law, I persevered with you, Lord. My soul has persevered in his word. 130:4. But [there is] forgiveness with thee, that thou mayest be feared. 3. O Israel, hope in the LORD from this time forth and for evermore. 130:3 Let Israel hope in the LORD from henceforth and for ever: 130:3 Да уповает Израиль на Господа отныне и вовек. 130:4 כִּֽי־ kˈî- כִּי that עִמְּךָ֥ ʕimmᵊḵˌā עִם with הַ ha הַ the סְּלִיחָ֑ה ssᵊlîḥˈā סְלִיחָה forgiveness לְ֝מַ֗עַן ˈlmˈaʕan לְמַעַן because of תִּוָּרֵֽא׃ tiwwārˈē ירא fear 130:4. For with you, there is forgiveness, and because of your law, I persevered with you, Lord. My soul has persevered in his word. 130:4. But [there is] forgiveness with thee, that thou mayest be feared. ru▾ bhs-gloss▾ catholic_pdv▾ kjv_1900▾

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