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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Псалом по надписанию в еврейской, греческой и латинской Библиях принадлежит Давиду. Его содержание сходно с псалмами 57: и 63. Заключение во всех трех псалмах почти по букве одинаково. Изображение в псалме врагов Давида коварными, притеснителями, составляющими козни и злословящими его, сходно с теми чертами, которые мы уже неоднократно встречали в псалмах из эпохи гонений Авессалома, почему и этот псалом нужно считать писанным в данное время, когда еще Давид не убежал из Иерусалима, но видел все то, что предпринимали против него его враги. Сохрани меня, Господи, от врага, льстивого в речах, злого в сердце, моего притеснителя, который разложил на меня сети и тенета (2-6). Покрой меня от него и да погибнет мой враг, как бы в огне (7:-11). Я верю, что Господь не даст торжествовать нечестивому, защитит невинных и непорочные найдут в Нем покровительство (12-14). Matthew Henry: Concise Commentary on the Whole Bible - 1706 This and the four following psalms are much of a piece, and the scope of them the same with many that we met with in the beginning and middle of the book of Psalms, though with but few of late. They were penned by David (as it should seem) when he was persecuted by Saul; one of them is said to be his "prayer when he was in the cave," and it is probable that all the rest were penned about the same time. In this psalm, I. David complains of the malice of his enemies, and prays to God to preserve him from them, ver. 1-5. II. He encourages himself in God as his God, ver. 6, 7. III. He prays for, and prophesies, the destruction of his persecutors, ver. 8-11. IV. He assures all God's afflicted people that their troubles would in due time end well (ver. 12, 13), with which assurance we must comfort ourselves, and one another, in singing this psalm. Adam Clarke: Commentary on the Bible - 1831 The psalmist prays against his enemies, Psa 140:1-6; returns thanks for help, Psa 140:7; describes his enemies, and prays farther against them, Psa 140:8-11. His confidence in God, Psa 140:12, Psa 140:13. The Hebrew, and all the Versions, attribute this Psalm to David; and it is supposed to contain his complaint when persecuted by Saul. The Syriac determines it to the time when Saul endeavored to transfix David with his spear. Albert Barnes: Notes on the Bible - 1834 140:0: This, also, is a psalm of David. The occasion on which it was composed is not indicated in the title, but the contents of the psalm leave no room to doubt that it was written at an early period of his life, in the time when he was subjected to persecution - most probably in the time of Saul. The psalm bears every mark of David's style and spirit; and there can be no doubt that he was the author of it. For the reasons why it may have had a place "here" in the Book of Psalms, see the Introduction to Psa 138:1-8. On the phrase, "To the chief Musician," see the Introduction to Psa 4:1-8. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 140:1, David prays to be delivered from Saul and Doeg; Psa 140:8, He prays against them; Psa 140:12, He comforts himself by confidence in God. Carl Friedrich Keil and Franz Delitzsch Prayer for Protection against Wicked, Crafty Men The close of the preceding Psalm is the key to David's position and mood in the presence of his enemies which find expression in this Psalm. He complains here of serpent-like, crafty, slanderous adversaries, who are preparing themselves for war against him, and with whom he will at length have to fight in open battle. The Psalm, in its form more bold than beautiful, justifies its לדוד in so far as it is Davidic in thoughts and figures, and may be explained from the circumstances of the rebellion of Absalom, to which as an outbreak of Ephraimitish jealousy the rebellion of Sheba ben Bichri the Benjamite attached itself. Ps 58:1-11 and Ps 64:1-10 are very similar. The close of all three Psalms sounds much alike, they agree in the use of rare forms of expression, and their language becomes fearfully obscure in style and sound where they are directed against the enemies. John Gill INTRODUCTION TO PSALM 140 To the chief Musician, A Psalm of David. This psalm, A ben Ezra says, was composed by David before he was king; and Kimchi says, it is concerning Doeg and the Ziphites, who calumniated him to Saul; and, according to our English contents, it is a prayer of David to be delivered from Saul and Doeg. The Syriac inscription is, "said by David, when Saul threw a javelin at him to kill him, but it struck the wall; but, spiritually, the words of him that cleaves to God, and contends with his enemies.'' R. Obadiah says, it was made at the persecution of David by Saul, which was before the kingdom of David; as the persecution (of Gog) is before the coming of the Messiah. It is indeed before his spiritual coming, but not before his coming in the flesh; and David may be very well considered in the psalm as a type of Christ, for he was particularly so in his sufferings, as well as in other things.
139:1139:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ՃԼԹ։ 1 Այսուհետեւ՝ սաղմոս Դաւթի Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը Ի կատարած. Սաղմոս Դաւթի: 139:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ՃԼԹ։ 1 Այսուհետեւ՝ սաղմոս Դաւթի Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը zohrab-1805▾ eastern-1994▾ western am▾	139:0139:0 Псалом.139:1 Начальнику хора. Псалом Давида. 139:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith 139:1 לַ֭ ˈla לְ to † הַ the מְנַצֵּחַ mᵊnaṣṣˌēₐḥ נצח prevail לְ lᵊ לְ to דָוִ֣ד ḏāwˈiḏ דָּוִד David מִזְמֹ֑ור mizmˈôr מִזְמֹור psalm יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH חֲ֝קַרְתַּ֗נִי ˈḥᵃqartˈanî חקר explore וַ wa וְ and תֵּדָֽע׃ ttēḏˈāʕ ידע know 139:1. pro victoria canticum DavidUnto the end, a psalm of David. 139:1. Unto the end. A Psalm of David. O Lord, you have examined me, and you have known me. 139:1. To the chief Musician, A Psalm of David. O LORD, thou hast searched me, and known [me]. ' For the Chief Musician. A Psalm of David. 139:0 KJV Chapter [140] To the chief Musician, A Psalm of David: 139:0 Псалом. 139:1 Начальнику хора. Псалом Давида. 139:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith 139:1 לַ֭ ˈla לְ to † הַ the מְנַצֵּחַ mᵊnaṣṣˌēₐḥ נצח prevail לְ lᵊ לְ to דָוִ֣ד ḏāwˈiḏ דָּוִד David מִזְמֹ֑ור mizmˈôr מִזְמֹור psalm יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH חֲ֝קַרְתַּ֗נִי ˈḥᵃqartˈanî חקר explore וַ wa וְ and תֵּדָֽע׃ ttēḏˈāʕ ידע know 139:1. pro victoria canticum David Unto the end, a psalm of David. 139:1. Unto the end. A Psalm of David. O Lord, you have examined me, and you have known me. 139:1. To the chief Musician, A Psalm of David. O LORD, thou hast searched me, and known [me]. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 140:1: From the evil man - Saul, who was full of envy, jealousy, and cruelty against David, to whom both himself and his kingdom were under the highest obligations, endeavored by every means to destroy him. Albert Barnes: Notes on the Bible - 1834 140:1: Deliver me, O Lord, from the evil man - That is, evidently from some particular man who was endeavoring to injure him; some personal enemy. All the circumstances mentioned agree well with the supposition that Saul is intended. Preserve me from the violent man - Margin, as in Hebrew, "man of violences." That is, one who has committed violence so often, who has so frequently done wrong, that this may be considered a characteristic of the man. This would apply well to the repeated acts of Saul in persecuting David, and endeavoring to do him injury. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 140:1: am 2942, bc 1062 Deliver: Psa 43:1, Psa 59:1-3, Psa 71:4 violent man: Heb. man of violences, Psa 140:4, Psa 140:11, Psa 18:48 *marg. Hab 1:2, Hab 1:3 Carl Friedrich Keil and Franz Delitzsch 140:1 The assimilation of the Nun of the verb נצר is given up, as in Ps 61:8; Ps 78:7, and frequently, in order to make the form more full-toned. The relative clause shows that אישׁ חמסים is not intended to be understood exclusively of one person. בּלב strengthens the notion of that which is deeply concealed and premeditated. It is doubtful whether יגוּרוּ signifies to form into troops or to stir up. But from the fact that גּוּר in Ps 56:7; Ps 59:4, Is 54:15, signifies not congregare but se congregare, it is to be inferred that גּוּר in the passage before us, like גּרה (or התגּרה in Deut 2:9, Deut 2:24), in Syriac and Targumic גּרג, signifies concitare, to excite (cf. שׂוּר together with שׂרה, Hos 12:4.). In Ps 140:4 the Psalm coincides with Ps 64:4; Ps 58:5. They sharpen their tongue, so that it inflicts a fatal sting like the tongue of a serpent, and under their lips, shooting out from thence, is the poison of the adder (cf. Song 4:11). עכשׁוּב is a ἅπαξ λεγομ. not from כּשׁב (Jesurun, p. 207), but from עכשׁ, Arab. ‛ks and ‛kš, root ‛k (vid., Fleischer on Is 59:5, עכּבישׁ), both of which have the significations of bending, turning, and coiling after the manner of a serpent; the Beth is an organic addition modifying the meaning of the root. (Note: According to the original Lexicons Arab. ‛ks signifies to bend one's self, to wriggle, to creep sideways like the roots of the vine, in the V form to move one's self like an adder (according to the Ḳamûs) and to walk like a drunken man (according to Neshwn); but Arab. ‛kš signifies to be intertwined, knit or closely united together, said of hairs and of the branches of trees, in the V form to fight hand to hand and to get in among the crowd. The root is apparently expanded into עכשׁוב by an added Beth which serves as a notional speciality, as in Arab. ‛rqûb the convex bend of the steep side of a rock, or in the case of the knee of the hind-legs of animals, and in Arab. charnûb (in the dialect of the country along the coast of Palestine, where the tree is plentiful, in Neshwn churnûb), the horn-like curved pod of the carob-tree (Ceratonia Siliqua), syncopated Arab. charrûb, charrûb (not charûb), from Arab. charn, cogn. qarn, a horn, cf. Arab. chrnâyt, the beak of a bird of prey, Arab. chrnûq, the stork [vid. on Ps 104:17], Arab. chrnı̂n, the rhinoceros [vid. on Ps 29:6], Arab. chrnuı̂t, the unicorn [vid. ibid.]. - Wetzstein.) Geneva 1599 140:1 "To the chief Musician, A Psalm of David." Deliver me, O LORD, from the evil man: preserve me from the (a) violent man; (a) Who persecutes me out of malice and without cause. John Gill 140:1 Deliver me, O Lord, from the evil man,.... Either Saul; so Theodoret; or rather Doeg, according to R. Obadiah: but Jarchi interprets it of Esau; by whom he means Edom, or Rome, or rather the Christians in general. Were his sense confined to the Papists, he might be thought to be much in the right; for this is applicable enough to the man of sin, and his followers: for it may be understood collectively of a body of evil men; all men are evil by nature, their hearts, thoughts, words, works, and ways. David's enemies were evil men; and so were Christ's; as Herod, Judas in particular, and the Jews in general: and such are the enemies of God's people; the world, profane sinners, persecutors, and false teachers; and to be delivered from such is desirable, and to be prayed for, and an happiness when enjoyed; see Th2 3:2; preserve me from the violent man: or, "the man of violences" (h); of a violent spirit, that breathes out slaughter and death; of a fierce countenance, of blustering words, and furious actions. Such a man was Doeg; who loved evil, and all devouring words, devised mischief, and boasted in it, Ps 52:1; and Herod, who in his wrath, being disappointed, ordered sit the infants in and about Bethlehem to be slain; and the Jews, who were violently set on the death of Christ, and vehemently desired it: and such are all violent persecutors of the church of God, who clothe themselves with the garment of violence, and drink the wine of it; and to be preserved from such is a great mercy. (h) "a viro violentiarum", Piscator, Gejerus, Michaelis. Robert Jamieson, A. R. Fausset and David Brown 140:1 The style of this Psalm resembles those of David in the former part of the book, presenting the usual complaint, prayer, and confident hope of relief. (Ps 140:1-13) evil man--Which of David's enemies is meant is not important.
139:2139:2: Ապրեցո՛ զիս Տէր ՚ի մարդոյ չարէ, յառնէ անիրաւէ փրկեա՛ զիս[7704]։ [7704] Ոմանք.Յառնէ յանիրաւէ փրկ՛՛։ 2 Ազատի՛ր ինձ, Տէ՛ր, չար մարդուց, անիրաւ մարդուց փրկի՛ր ինձ: 140 Ո՛վ Տէր, չար մարդէն զիս փրկէ՛ Ու բռնաւոր մարդէն զիս պահէ՛, Ապրեցո զիս, Տէր, ի մարդոյ չարէ, յառնէ անիրաւէ փրկեա զիս: 139:2: Ապրեցո՛ զիս Տէր ՚ի մարդոյ չարէ, յառնէ անիրաւէ փրկեա՛ զիս[7704]։ [7704] Ոմանք.Յառնէ յանիրաւէ փրկ՛՛։ 2 Ազատի՛ր ինձ, Տէ՛ր, չար մարդուց, անիրաւ մարդուց փրկի՛ր ինձ: 140 Ո՛վ Տէր, չար մարդէն զիս փրկէ՛ Ու բռնաւոր մարդէն զիս պահէ՛, zohrab-1805▾ eastern-1994▾ western am▾	139:1139:2 Избавь меня, Господи, от человека злого; сохрани меня от притеснителя: 139:2 ἐξελοῦ εξαιρεω extract; take out με με me κύριε κυριος lord; master ἐξ εκ from; out of ἀνθρώπου ανθρωπος person; human πονηροῦ πονηρος harmful; malignant ἀπὸ απο from; away ἀνδρὸς ανηρ man; husband ἀδίκου αδικος injurious; unjust ῥῦσαί ρυομαι rescue με με me 139:2 אַתָּ֣ה ʔattˈā אַתָּה you יָ֭דַעְתָּ ˈyāḏaʕtā ידע know שִׁבְתִּ֣י šivtˈî ישׁב sit וְ wᵊ וְ and קוּמִ֑י qûmˈî קום arise בַּ֥נְתָּה bˌantā בין understand לְ֝ ˈl לְ to רֵעִ֗י rēʕˈî רֵעַ will מֵ mē מִן from רָחֹֽוק׃ rāḥˈôq רָחֹוק remote 139:2. erue me Domine ab homine malo a viris iniquis serva meDeliver me, O Lord, from the evil man: rescue me from the unjust man. 139:2. You have known my sitting down and my rising up again. 139:2. Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. 1. Deliver me, O LORD, from the evil man; preserve me from the violent man: 139:1 Deliver me, O LORD, from the evil man: preserve me from the violent man: 139:2 Избавь меня, Господи, от человека злого; сохрани меня от притеснителя: 139:2 ἐξελοῦ εξαιρεω extract; take out με με me κύριε κυριος lord; master ἐξ εκ from; out of ἀνθρώπου ανθρωπος person; human πονηροῦ πονηρος harmful; malignant ἀπὸ απο from; away ἀνδρὸς ανηρ man; husband ἀδίκου αδικος injurious; unjust ῥῦσαί ρυομαι rescue με με me 139:2 אַתָּ֣ה ʔattˈā אַתָּה you יָ֭דַעְתָּ ˈyāḏaʕtā ידע know שִׁבְתִּ֣י šivtˈî ישׁב sit וְ wᵊ וְ and קוּמִ֑י qûmˈî קום arise בַּ֥נְתָּה bˌantā בין understand לְ֝ ˈl לְ to רֵעִ֗י rēʕˈî רֵעַ will מֵ mē מִן from רָחֹֽוק׃ rāḥˈôq רָחֹוק remote 139:2. erue me Domine ab homine malo a viris iniquis serva me Deliver me, O Lord, from the evil man: rescue me from the unjust man. 139:2. You have known my sitting down and my rising up again. 139:2. Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 Complaints and Petitions. 1 Deliver me, O LORD, from the evil man: preserve me from the violent man; 2 Which imagine mischiefs in their heart; continually are they gathered together for war. 3 They have sharpened their tongues like a serpent; adders' poison is under their lips. Selah. 4 Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings. 5 The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. Selah. 6 I said unto the LORD, Thou art my God: hear the voice of my supplications, O LORD. 7 O GOD the Lord, the strength of my salvation, thou hast covered my head in the day of battle. In this, as in other things, David was a type of Christ, that he suffered before he reigned, was humbled before he was exalted, and that as there were many who loved and valued him, and sought to do him honour, so there were many who hated and envied him, and sought to do him mischief, as appears by these verses, where, I. He gives a character of his enemies, and paints them out in their own colours, as dangerous men, whom he had reason to be afraid of, but wicked men, whom he had no reason to think the righteous God would countenance. There was one that seems to have been the ring-leader of them, whom he calls the evil man and the man of violences (v. 1, 4), probably he means Saul. The Chaldee paraphrast (v. 9) names both Doeg and Ahithophel; but between them there was a great distance of time. Violent men are evil men. But there were many besides this one who were confederate against David, who are here represented as the genuine offspring and seed of the serpent. For, 1. They are very subtle, crafty to do mischief; they have imagined it (v. 2), have laid the scheme with all the art and cunning imaginable. They have purposed and plotted to overthrow the goings of a good man (v. 4), to draw him into sin and trouble, to ruin him by blasting his reputation, crushing his interest, and taking away his life. For this purpose they have, like mighty hunters, hidden a snare, and spread a net, and set gins (v. 5), that their designs against him, being kept undiscovered, might be the more likely to take effect, and he might fall into their hands ere he was aware. Great persecutors have often been great politicians, which has indeed made them the more formidable; but the Lord preserves the simple without all those arts. 2. They are very spiteful, as full of malice as Satan himself: They have sharpened their tongues like a serpent, that infuses his venom with his tongue; and there is so much malignity in all they say that one would think there was nothing under their lips but adders' poison, v. 3. With their calumnies, and with their counsels, they aimed to destroy David, but secretly, as a man is stung with a serpent, or a snake in the grass. And they endeavoured likewise to infuse their malice into others, and to make them seven times more the children of hell than themselves. A malignant tongue makes men like the old serpent; and poison in the lips is a certain sign of poison in the heart. 3. They are confederate; they are many of them; but they are all gathered together against me for war, v. 2. Those who can agree in nothing else can agree to persecute a good man. Herod and Pilate will unite in this, and in this they resemble Satan, who is not divided against himself, all the devils agreeing in Beelzebub. 4. They are proud (v. 5), conceited of themselves and confident of their success; and herein also they resemble Satan, whose reigning ruining sin was pride. The pride of persecutors, though at present it be the terror, yet may be the encouragement, of the persecuted, for the more haughty they are the faster are they ripening for ruin. Pride goes before destruction. II. He prays to God to keep him from them and from being swallowed up by them: "Lord, deliver me, preserve me, keep me (v. 1, 4); let them not prevail to take away my life, my reputation, my interest, my comfort, and to prevent my coming to the throne. Keep me from doing as they do, or as they would have me do, or as they promise themselves I shall do." Note, The more malice appears in our enemies against us the more earnest we should be in prayer to God to take us under his protection. In him believers may count upon a security, and may enjoy it and themselves with a holy serenity. Those are safe whom God preserves. If he be for us, who can be against us? III. He triumphs in God, and thereby, in effect, he triumphs over his persecutors, v. 6, 7. When his enemies sharpened their tongues against him, did he sharpen his against them? No; adders' poison was under their lips, but grace was poured into his lips, witness what he here said unto the Lord, for to him he looked, to him he directed himself, when he saw himself in so much danger, through the malice of his enemies: and it is well for us that we have a God to go to. He comforted himself, 1. In his interest in God: "I said, Thou art my God; and, if my God, then my shield and mighty protector." In troublous dangerous times it is good to claim relation to God, and by faith to keep hold of him. 2. In his access to God. This comforted him, that he was not only taken into covenant with God, but into communion with him, that he had leave to speak to him, and might expect an answer of peace from him, and could say, with a humble confidence, Hear the voice of my supplications, O Lord! 3. In the assurance he had of help from God and happiness in him: "O God the Lord--Jehovah Adonai! as Jehovah thou art self-existent and self-sufficient, an infinitely perfect being; as Adonai thou art my stay and support, my ruler and governor, and therefore the strength of my salvation, my strong Saviour; nay, not only my Saviour, but my salvation itself, from whom, in whom, my salvation is; not only a strong Saviour, but the very strength of my salvation, on whom the stress of my hope is laid; all in all, to make me happy, and to preserve me to my happiness." 4. In the experience he had had formerly of God's care of him: Thou hast covered my head in the day of battle. As he pleaded with Saul, that, for the service of his country, he many a time jeoparded his life in the high places of the field, so he pleads with God that, in those services, he had wonderfully protected him, and provided him a better helmet for the securing of his head than Goliath's was: "Lord, thou hast kept me in the day of battle with the Philistines, suffer me not to fall by the treacherous intrigues of false-hearted Israelites." God is as able to preserve his people from secret fraud as from open force; and the experience we have had of his power and care, in dangers of one kind, may encourage us to trust in him and depend upon him in dangers of another nature; for nothing can shorten the Lord's right hand. Adam Clarke: Commentary on the Bible - 1831 140:2: They gathered together - He and his courtiers form plots and cabals against my life. Albert Barnes: Notes on the Bible - 1834 140:2: Which imagine mischiefs in their heart - Here the language is changed to the plural number in the Hebrew, implying that while there was one man who was eminent in his wickedness and his wrong-doing, there were many others associated with him, acting under his direction. The word "mischiefs" in the Hebrew means "evils; wickednesses." It was not a single purpose; the plan embraced many forms of evil - doing him wrong in every way possible. Continually are they gathered together for war - They are organized for this purpose; they are constantly prepared for it. The word rendered "gathered together" properly means to sojourn, to dwell for a time; and it has been proposed by some to render this, "All the day they dwell with wars;" that is, they are constantly involved in them. But the word may mean also "to gather together," as in Psa 56:6. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 140:2: imagine: Psa 2:1, Psa 2:2, Psa 21:11, Psa 36:4, Psa 38:12, Psa 62:3, Psa 64:5, Psa 64:6; Pro 12:20; Hos 7:6; Mic 2:1-3; Nah 1:11 continually: Psa 56:6, Psa 120:7; Sa1 23:19-24, Sa1 24:11, Sa1 24:12, Sa1 26:1-25 Geneva 1599 140:2 Which imagine mischiefs in [their] (b) heart; continually are they gathered together [for] war. (b) That is, by their false accusations and lies, they kindle the hatred of the wicked against me. John Gill 140:2 Which imagine mischiefs in their heart,.... This shows that not a single person barely is meant but more, as Saul's courtiers; who were secretly and continually meditating mischief against David, traducing him to Saul, and devising things to take away his life. Such were the Jews to Christ, who were always plotting to entangle him, or contriving to kill him; and so wicked men are ever devising mischief against the quiet in the land, which is very abominable to God; and rightly observed here, to prevail upon the Lord to preserve from them, Ps 2:1; continually are they gathered together for war; so Saul gathered together three thousand men, and went in pursuit of David, as an enemy, to take him. So Herod and Pontius Pilate joined together, though before enemies, in the prosecution of Christ; and Jews and Gentiles gathered together against him: so the saints, being in a warfare state, have their enemies, who often combine against them, and attack them, and will not suffer them to be at rest and peace; as sin, Satan, the world, and false teachers; see Ps 120:7. Robert Jamieson, A. R. Fausset and David Brown 140:2 This character of the wicked, and the devices planned against the pious, correspond to Ps 10:7; Ps 31:13; Ps 58:4, &c.
139:3139:3: Խորհեցան զանօրէնութիւն ՚ի սի՛րտս իւրեանց, զօր ամենայն պատրաստեցան ՚ի պատերազմ։ 3 Իրենց սրտում նրանք անօրէնութիւն խորհեցին, եւ գիշեր-ցերեկ պատերազմի պատրաստուեցին: 2 Որոնք սրտերնուն մէջ չար բաներ կը մտածեն Ու ամէն օր կռիւներու համար կը հաւաքուին։ Խորհեցան զանօրէնութիւն ի սիրտս իւրեանց, զօր ամենայն պատրաստեցան ի պատերազմ: 139:3: Խորհեցան զանօրէնութիւն ՚ի սի՛րտս իւրեանց, զօր ամենայն պատրաստեցան ՚ի պատերազմ։ 3 Իրենց սրտում նրանք անօրէնութիւն խորհեցին, եւ գիշեր-ցերեկ պատերազմի պատրաստուեցին: 2 Որոնք սրտերնուն մէջ չար բաներ կը մտածեն Ու ամէն օր կռիւներու համար կը հաւաքուին։ zohrab-1805▾ eastern-1994▾ western am▾	139:2139:3 они злое мыслят в сердце, всякий день ополчаются на брань, 139:3 οἵτινες οστις who; that ἐλογίσαντο λογιζομαι account; count ἀδικίας αδικια injury; injustice ἐν εν in καρδίᾳ καρδια heart ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day παρετάσσοντο παρατασσω battle 139:3 אָרְחִ֣י ʔorḥˈî ארח wander וְ wᵊ וְ and רִבְעִ֣י rivʕˈî רבע lie down זֵרִ֑יתָ zērˈîṯā זרה measure off וְֽ wᵊˈ וְ and כָל־ ḵol- כֹּל whole דְּרָכַ֥י dᵊrāḵˌay דֶּרֶךְ way הִסְכַּֽנְתָּה׃ hiskˈantā סכן serve 139:3. qui cogitaverunt malitias in corde tota die versati sunt in proeliisWho have devised iniquities in their hearts: all the day long they designed battles. 139:3. You have understood my thoughts from afar. My path and my fate, you have investigated. 139:3. Thou compassest my path and my lying down, and art acquainted [with] all my ways. 2. Which imagine mischiefs in their heart; continually do they gather themselves together for war. 139:2 Which imagine mischiefs in [their] heart; continually are they gathered together [for] war: 139:3 они злое мыслят в сердце, всякий день ополчаются на брань, 139:3 οἵτινες οστις who; that ἐλογίσαντο λογιζομαι account; count ἀδικίας αδικια injury; injustice ἐν εν in καρδίᾳ καρδια heart ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day παρετάσσοντο παρατασσω battle 139:3 אָרְחִ֣י ʔorḥˈî ארח wander וְ wᵊ וְ and רִבְעִ֣י rivʕˈî רבע lie down זֵרִ֑יתָ zērˈîṯā זרה measure off וְֽ wᵊˈ וְ and כָל־ ḵol- כֹּל whole דְּרָכַ֥י dᵊrāḵˌay דֶּרֶךְ way הִסְכַּֽנְתָּה׃ hiskˈantā סכן serve 139:3. qui cogitaverunt malitias in corde tota die versati sunt in proeliis Who have devised iniquities in their hearts: all the day long they designed battles. 139:3. You have understood my thoughts from afar. My path and my fate, you have investigated. 139:3. Thou compassest my path and my lying down, and art acquainted [with] all my ways. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3. "Всякий день ополчаются на брань" - каждый день проводят во вражде ко мне и преследованиях кознями. Adam Clarke: Commentary on the Bible - 1831 140:3: They have sharpened their tongues - They employ their time in forging lies and calumnies against me; and those of the most virulent nature. Albert Barnes: Notes on the Bible - 1834 140:3: They have sharpened their tongues like a serpent - Compare the notes at Psa 64:3. The idea here is, that since the tongue of the serpent "seems" to be sharp, pointed, adapted to penetrate (and probably the original reference in the image was derived from that idea), the wound inflicted is by the serpent's tongue - "as if" with a hard, penetrating point. It is now known, however, that it is by a tooth - a single tooth, made flexible for the purpose - at the root of which a small bag containing the poison is located, which is injected through an orifice in the tooth into the wound. The meaning here is, that the words spoken by such persons - by their tongues - were like the poison produced by the bite of a serpent. Adders' poison is under their lips - The asp or adder is among the most poisonous of serpents. Thus, Cleopatra of Egypt is said to have destroyed her own life by an asp, which she had concealed for that purpose. This passage is quoted in Rom 3:13, as a proof of human depravity. See the notes at that verse. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 140:3: sharpened: Psa 52:2, Psa 52:3, Psa 57:4, Psa 59:7, Psa 64:3, Psa 64:4; Pro 12:18; Isa 59:3-5, Isa 59:13; Jer 9:3, Jer 9:5; Jam 3:6-8 like a serpent: Gen 3:13; Pro 23:32; Mat 12:34; Co2 11:3 adders': Psa 58:4; Rom 3:13, Rom 3:14 Geneva 1599 140:3 They have sharpened their tongues like a serpent; (c) adders' poison [is] under their lips. Selah. (c) He shows the weapons the wicked use, when power and force fail them. John Gill 140:3 They have sharpened their tongues like a serpent,.... Which Kimchi says it does before it bites. Aristotle (i) observes, that the tip or extreme point of a serpent's tongue is as small as a hair, and so exceeding sharp and piercing. Arama interprets this of the sharpness and cunning of the serpent; and particularly the serpent that deceived Eve, and spake cunningly to her. "For God knoweth", &c. and may design the calumnies and detractions, which were sharp as a razor; as swords, and spears, and arrows, and as the tongue of a serpent, Ps 57:4; and the subtlety of false teachers, and deceitful workers; and the sharp and cutting words of wicked men against Christ and his people, Jude 1:15; adder's poison is under their lips; which may signify the malignity of sin in wicked men, which comes from the old serpent the devil; is latent in men; very infectious, like poison, and deadly and incurable, but by the grace of God, and blood of Christ: and may describe particularly the mischief of the tongue, which is a little member, as the asp is a little creature; but very mischievous, full of deadly poison, which lurks in it, lies under it, and which spitting out, it stupifies and kills insensibly; as do the calumnies of wicked men, and the doctrines of false teachers; see Rom 3:13. The Targum is, "the poison of the spider;'' though it is said (k) the spider is not venomous. Selah; on this word; see Gill on Ps 3:2. (i) Hist. Animal. l. 2. c. 17. (k) Philosoph. Transact. abridged, vol. 2. p. 800. & vol. 5. par. 1. p. 24. John Wesley 140:3 Tongues - Using words as sharp and piercing as the sting of a serpent. Robert Jamieson, A. R. Fausset and David Brown 140:3 sharpened . . . like a serpent--not like a serpent does, but they are thus like a serpent in cunning and venom.
139:4139:4: Սրեցին զլեզուս իւրեանց որպէս զօձին, եւ թո՛յնք իժից ՚ի ներքոյ շրթանց նոցա[7705]։ [7705] Ոմանք.Որպէս զօձի. կամ՝ զօձից, թոյնք իժից։ 4 Օձի պէս սրեցին լեզուներն իրենց, եւ նրանց շրթների տակ թոյն կայ իժի: 3 Իրենց լեզուները օձի պէս սրեցին։Իժի թոյն կայ անոնց շրթունքներուն տակ։ (Սէլա։) Սրեցին զլեզուս իւրեանց որպէս զօձի, եւ թոյնք իժից ի ներքոյ շրթանց նոցա:^[808]: 139:4: Սրեցին զլեզուս իւրեանց որպէս զօձին, եւ թո՛յնք իժից ՚ի ներքոյ շրթանց նոցա[7705]։ [7705] Ոմանք.Որպէս զօձի. կամ՝ զօձից, թոյնք իժից։ 4 Օձի պէս սրեցին լեզուներն իրենց, եւ նրանց շրթների տակ թոյն կայ իժի: 3 Իրենց լեզուները օձի պէս սրեցին։Իժի թոյն կայ անոնց շրթունքներուն տակ։ (Սէլա։) zohrab-1805▾ eastern-1994▾ western am▾	139:3139:4 изощряют язык свой, как змея; яд аспида под устами их. 139:4 ἠκόνησαν ακοναω tongue αὐτῶν αυτος he; him ὡσεὶ ωσει as if; about ὄφεως οφις serpent ἰὸς ιος venom; corrosion ἀσπίδων ασπις asp ὑπὸ υπο under; by τὰ ο the χείλη χειλος lip; shore αὐτῶν αυτος he; him διάψαλμα διαψαλμα interlude; rest 139:4 כִּ֤י kˈî כִּי that אֵ֣ין ʔˈên אַיִן [NEG] מִ֭לָּה ˈmillā מִלָּה word בִּ bi בְּ in לְשֹׁונִ֑י lᵊšônˈî לָשֹׁון tongue הֵ֥ן hˌēn הֵן behold יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH יָדַ֥עְתָּ yāḏˌaʕtā ידע know כֻלָּֽהּ׃ ḵullˈāh כֹּל whole 139:4. exacuerunt linguam suam quasi serpens venenum aspidis sub labiis eorum semperThey have sharpened their tongues like a serpent: the venom of asps is under their lips. 139:4. And you have foreseen all my ways. For there is no word in my tongue. 139:4. For [there is] not a word in my tongue, [but], lo, O LORD, thou knowest it altogether. 3. They have sharpened their tongue like a serpent; adders’ poison is under their lips. 139:3 They have sharpened their tongues like a serpent; adders' poison [is] under their lips. Selah: 139:4 изощряют язык свой, как змея; яд аспида под устами их. 139:4 ἠκόνησαν ακοναω tongue αὐτῶν αυτος he; him ὡσεὶ ωσει as if; about ὄφεως οφις serpent ἰὸς ιος venom; corrosion ἀσπίδων ασπις asp ὑπὸ υπο under; by τὰ ο the χείλη χειλος lip; shore αὐτῶν αυτος he; him διάψαλμα διαψαλμα interlude; rest 139:4 כִּ֤י kˈî כִּי that אֵ֣ין ʔˈên אַיִן [NEG] מִ֭לָּה ˈmillā מִלָּה word בִּ bi בְּ in לְשֹׁונִ֑י lᵊšônˈî לָשֹׁון tongue הֵ֥ן hˌēn הֵן behold יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH יָדַ֥עְתָּ yāḏˌaʕtā ידע know כֻלָּֽהּ׃ ḵullˈāh כֹּל whole 139:4. exacuerunt linguam suam quasi serpens venenum aspidis sub labiis eorum semper They have sharpened their tongues like a serpent: the venom of asps is under their lips. 139:4. And you have foreseen all my ways. For there is no word in my tongue. 139:4. For [there is] not a word in my tongue, [but], lo, O LORD, thou knowest it altogether. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
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 4. Указание средств, которыми пользовались враги против Давида. Они возбуждали против него народ клеветой и льстивыми заискиваниями пред ним. Adam Clarke: Commentary on the Bible - 1831 140:4: Preserve me from the violent man - Saul again; who was as headstrong and violent in all his measures, as he was cruel, and inflexibly bent on the destruction of David. Albert Barnes: Notes on the Bible - 1834 140:4: Keep me, O Lord, from the hands of the wicked ... - See the notes at Psa 71:4. This is a repetition of the prayer in Psa 140:1. Who have purposed to overthrow my goings - To thrust me down as I go; to defeat my plans; to destroy me. They endeavor to pRev_ent my accomplishing what I had designed to do. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 140:4: Keep me: Psa 17:8, Psa 17:9, Psa 36:11, Psa 37:32, Psa 37:33-40, Psa 55:1-3, Psa 71:4 preserve: Psa 140:1 overthrow: Psa 17:5; Pro 18:5 Carl Friedrich Keil and Franz Delitzsch 140:4 The course of this second strophe is exactly parallel with the first. The perfects describe their conduct hitherto, as a comparison of Ps 140:3 with Ps 140:3 shows. פּעמים is poetically equivalent to רגלים, and signifies both the foot that steps (Ps 57:5; Ps 58:11) and the step that is made by the foot (Ps 85:14; Ps 119:133), and here the two senses are undistinguishable. They are called גּאים on account of the inordinate ambition that infatuates them. The metaphors taken from the life of the hunter (Ps 141:9; Ps 142:4) are here brought together as it were into a body of synonyms. The meaning of ליד־מעגּל becomes explicable from Ps 142:4; ליד, at hand, is equivalent to "immediately beside" (1Chron 18:17; Neh 11:24). Close by the path along which he has to pass, lie gins ready to spring together and ensnare him when he appears. Geneva 1599 140:4 Keep (d) me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings. (d) He declares the remedy of the godly, when they are oppressed by the worldlings. John Gill 140:4 Keep me, O Lord, from the hands of the wicked,.... From falling into their hands, and the weight of them); and from their laying hands on him, being men of power and authority; preserve me from the violent man: or men, everyone of them; See Gill on Ps 140:1; who have purposed to overthrow my goings: to supplant him; to cause him to stumble and fall, to his disgrace and reproach; and that they might take an advantage of him, and an occasion against him. Arama interprets it, to drive me out of the land of Israel; see 1Kings 26:1. So Christ's enemies thought to have supplanted him, and have found something against him, to accuse him of to Caesar, Mt 22:15.
139:5139:5: Պահեա՛ զիս Տէր ՚ի ձեռաց մեղաւորի, եւ ՚ի մարդոյ չարէ փրկեա՛ զիս։ Խորհեցան խափանել զգնա՛ցս իմ, 5 Պահպանի՛ր ինձ, Տէ՛ր, մեղաւորի ձեռքից, եւ չար մարդուց փրկի՛ր ինձ. նրանք խորհեցին խափանել ընթացքն իմ: 4 Ո՛վ Տէր, զիս ամբարշտին ձեռքէն պահէ՛.Զիս բռնաւոր մարդէն պահպանէ՛,Որոնք իմ գնացքներս խափանելու խորհուրդ ըրին։ Պահեա զիս, Տէր, ի ձեռաց մեղաւորի, եւ ի մարդոյ չարէ փրկեա զիս. խորհեցան խափանել զգնացս իմ: 139:5: Պահեա՛ զիս Տէր ՚ի ձեռաց մեղաւորի, եւ ՚ի մարդոյ չարէ փրկեա՛ զիս։ Խորհեցան խափանել զգնա՛ցս իմ, 5 Պահպանի՛ր ինձ, Տէ՛ր, մեղաւորի ձեռքից, եւ չար մարդուց փրկի՛ր ինձ. նրանք խորհեցին խափանել ընթացքն իմ: 4 Ո՛վ Տէր, զիս ամբարշտին ձեռքէն պահէ՛.Զիս բռնաւոր մարդէն պահպանէ՛,Որոնք իմ գնացքներս խափանելու խորհուրդ ըրին։ zohrab-1805▾ eastern-1994▾ western am▾	139:4139:5 Соблюди меня, Господи, от рук нечестивого, сохрани меня от притеснителей, которые замыслили поколебать стопы мои. 139:5 φύλαξόν φυλασσω guard; keep με με me κύριε κυριος lord; master ἐκ εκ from; out of χειρὸς χειρ hand ἁμαρτωλοῦ αμαρτωλος sinful ἀπὸ απο from; away ἀνθρώπων ανθρωπος person; human ἀδίκων αδικος injurious; unjust ἐξελοῦ εξαιρεω extract; take out με με me οἵτινες οστις who; that ἐλογίσαντο λογιζομαι account; count ὑποσκελίσαι υποσκελιζω the διαβήματά διαβημα of me; mine 139:5 אָחֹ֣ור ʔāḥˈôr אָחֹור back(wards) וָ wā וְ and קֶ֣דֶם qˈeḏem קֶדֶם front צַרְתָּ֑נִי ṣartˈānî צור bind וַ wa וְ and תָּ֖שֶׁת ttˌāšeṯ שׁית put עָלַ֣י ʕālˈay עַל upon כַּפֶּֽכָה׃ kappˈeḵā כַּף palm 139:5. custodi me Domine de manu impii a viro iniquitatum serva me qui cogitaverunt subplantare gressus meosKeep me, O Lord, from the hand of the wicked: and from unjust men deliver me. Who have proposed to supplant my steps: 139:5. Behold, O Lord, you have known all things: the newest and the very old. You have formed me, and you have placed your hand over me. 139:5. Thou hast beset me behind and before, and laid thine hand upon me. 4. Keep me, O LORD, from the hands of the wicked; preserve me from the violent man: Who have purposed to thrust aside my steps. 139:4 Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings: 139:5 Соблюди меня, Господи, от рук нечестивого, сохрани меня от притеснителей, которые замыслили поколебать стопы мои. 139:5 φύλαξόν φυλασσω guard; keep με με me κύριε κυριος lord; master ἐκ εκ from; out of χειρὸς χειρ hand ἁμαρτωλοῦ αμαρτωλος sinful ἀπὸ απο from; away ἀνθρώπων ανθρωπος person; human ἀδίκων αδικος injurious; unjust ἐξελοῦ εξαιρεω extract; take out με με me οἵτινες οστις who; that ἐλογίσαντο λογιζομαι account; count ὑποσκελίσαι υποσκελιζω the διαβήματά διαβημα of me; mine 139:5 אָחֹ֣ור ʔāḥˈôr אָחֹור back(wards) וָ wā וְ and קֶ֣דֶם qˈeḏem קֶדֶם front צַרְתָּ֑נִי ṣartˈānî צור bind וַ wa וְ and תָּ֖שֶׁת ttˌāšeṯ שׁית put עָלַ֣י ʕālˈay עַל upon כַּפֶּֽכָה׃ kappˈeḵā כַּף palm 139:5. custodi me Domine de manu impii a viro iniquitatum serva me qui cogitaverunt subplantare gressus meos Keep me, O Lord, from the hand of the wicked: and from unjust men deliver me. Who have proposed to supplant my steps: 139:5. Behold, O Lord, you have known all things: the newest and the very old. You have formed me, and you have placed your hand over me. 139:5. Thou hast beset me behind and before, and laid thine hand upon me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 140:5: Have hid a snare for me - They hunted David as they would a dangerous wild beast: one while striving to pierce him with the spear; another to entangle him in their snares, so as to take and sacrifice him before the people, on pretense of his being an enemy to the state. Selah - This is the truth. Albert Barnes: Notes on the Bible - 1834 140:5: The proud have hid a snare for me - Haughty; arrogant; oppressive men. See Psa 35:7, note; Psa 57:6, note. And cords - Strings; twine; as those do who lay a net to catch birds, and who design to spring it upon them unawares. They have spread a net by the wayside - Where I may be expected to walk, and where it may be suddenly sprung upon me. They have set gins for me - Snares, toils - such as are set for wild beasts. The meaning is, that they had not only made open war upon him, but they had sought to bring him into an ambush - to rush upon him suddenly when he was not on his guard, and did not know that, danger was near. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 140:5: The proud: Psa 10:4-12, Psa 17:8-13, Psa 35:7, Psa 36:11, Psa 57:6, Psa 119:69, Psa 119:85, Psa 119:110, Psa 123:3, Psa 123:4; Psa 141:9, Psa 141:10, Psa 142:3; Pro 29:5; Jer 18:18, Jer 18:20, Jer 18:22; Luk 11:53, Luk 11:54, Luk 20:20-23 John Gill 140:5 The proud have hid a snare for me, and cords,.... These were the Ziphites, according to Arama; see Ps 119:85; the character well agrees with the Scribes and Pharisees, who were proud boasters, and despised others, and often laid snares for Christ to take away his life; and with the enemies of the church and people of God; who, through their pride, persecute them, and are insidious, and use artful methods to ensnare them; as the fowler lays his snare for the bird, and has his cords to draw it to him when it is taken in the snare, to which the allusion is; they have spread a net by the wayside: they waylaid him; knowing the way he would go, they lay in wait for him, to seize him at once as he went along; see Jn 18:1; the word "cords" in the preceding clause should be connected with this, and be read, "and with cords they have spread a net by the wayside": it being usual, as Jarchi observes, to fasten a long cord at the top of the net; and when the fowler sees the birds under the net, he draws the cord, and the net falls upon the fowls; they have set gins for me; all these expressions design the insidiousness, and the private, secret, artful methods, the enemies of David, of Christ and his people, took and do take to ensnare them. Arama interprets the "snare and cords" of the watching of David's house; the "net by the wayside" of posting themselves at the gates of the city, and surrounding it; and gins of spies; see 1Kings 19:11. Selah; on this word; see Gill on Ps 3:2. Robert Jamieson, A. R. Fausset and David Brown 140:5 snare [and] net--for threatening dangers (compare Ps 38:12; Ps 57:6).
139:6139:6: թաքուցին ամբարտաւանք որոգայթ ինձ։ Լարս ձգեցին որոգայթ ոտից իմոց, շո՛ւրջ զշաւղօք իմովք եդին ինձ գայթագղութիւն։ 6 Ամբարտաւաններն իրենց որոգայթը թաքցրին ինձնից, թակարդի լարեր ձգեցին ոտքերիս առջեւ, եւ իմ շաւղի շուրջը գայթակղութիւններ դրին: 5 Ամբարտաւանները ինծի համար գաղտնի որոգայթ ու չուաններ լարեցին, Ուռկան փռեցին իմ ճամբուս վրայ, Վարմեր դրին ինծի համար։ (Սէլա։) Թաքուցին ամբարտաւանք որոգայթ ինձ. լարս ձգեցին որոգայթ ոտից իմոց, շուրջ զշաւղօք իմովք եդին ինձ գայթակղութիւն:^[809]: 139:6: թաքուցին ամբարտաւանք որոգայթ ինձ։ Լարս ձգեցին որոգայթ ոտից իմոց, շո՛ւրջ զշաւղօք իմովք եդին ինձ գայթագղութիւն։ 6 Ամբարտաւաններն իրենց որոգայթը թաքցրին ինձնից, թակարդի լարեր ձգեցին ոտքերիս առջեւ, եւ իմ շաւղի շուրջը գայթակղութիւններ դրին: 5 Ամբարտաւանները ինծի համար գաղտնի որոգայթ ու չուաններ լարեցին, Ուռկան փռեցին իմ ճամբուս վրայ, Վարմեր դրին ինծի համար։ (Սէլա։) zohrab-1805▾ eastern-1994▾ western am▾	139:5139:6 Гордые скрыли силки для меня и петли, раскинули сеть по дороге, тенета разложили для меня. 139:6 ἔκρυψαν κρυπτω hide ὑπερήφανοι υπερηφανος proud παγίδα παγις trap μοι μοι me καὶ και and; even σχοινία σχοινιον cord διέτειναν διατεινω trap τοῖς ο the ποσίν πους foot; pace μου μου of me; mine ἐχόμενα εχω have; hold τρίβου τριβος path σκάνδαλον σκανδαλον snare ἔθεντό τιθημι put; make μοι μοι me διάψαλμα διαψαλμα interlude; rest 139:6 פְּלִ֣יאָֽהפלאיה pᵊlˈîʔˈā פֶּלִאי miraculous דַ֣עַת ḏˈaʕaṯ דַּעַת knowledge מִמֶּ֑נִּי mimmˈennî מִן from נִ֝שְׂגְּבָ֗ה ˈniśgᵊvˈā שׂגב be high לֹא־ lō- לֹא not א֥וּכַֽל ʔˌûḵˈal יכל be able לָֽהּ׃ lˈāh לְ to 139:6. absconderunt superbi laqueum mihi et funibus extenderunt rete iuxta semitam offendiculum posuerunt mihi semperThe proud have hidden a net for me. And they have stretched out cords for a snare: they have laid for me a stumblingblock by the wayside. 139:6. Your knowledge has become a wonder to me. It has been reinforced, and I am not able to prevail against it. 139:6. [Such] knowledge [is] too wonderful for me; it is high, I cannot [attain] unto it. 5. The proud have hid a snare for me, and cords; they have spread a net by the way side; they have set gins for me. 139:5 The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. Selah: 139:6 Гордые скрыли силки для меня и петли, раскинули сеть по дороге, тенета разложили для меня. 139:6 ἔκρυψαν κρυπτω hide ὑπερήφανοι υπερηφανος proud παγίδα παγις trap μοι μοι me καὶ και and; even σχοινία σχοινιον cord διέτειναν διατεινω trap τοῖς ο the ποσίν πους foot; pace μου μου of me; mine ἐχόμενα εχω have; hold τρίβου τριβος path σκάνδαλον σκανδαλον snare ἔθεντό τιθημι put; make μοι μοι me διάψαλμα διαψαλμα interlude; rest 139:6 פְּלִ֣יאָֽהפלאיה pᵊlˈîʔˈā פֶּלִאי miraculous דַ֣עַת ḏˈaʕaṯ דַּעַת knowledge מִמֶּ֑נִּי mimmˈennî מִן from נִ֝שְׂגְּבָ֗ה ˈniśgᵊvˈā שׂגב be high לֹא־ lō- לֹא not א֥וּכַֽל ʔˌûḵˈal יכל be able לָֽהּ׃ lˈāh לְ to 139:6. absconderunt superbi laqueum mihi et funibus extenderunt rete iuxta semitam offendiculum posuerunt mihi semper The proud have hidden a net for me. And they have stretched out cords for a snare: they have laid for me a stumblingblock by the wayside. 139:6. Your knowledge has become a wonder to me. It has been reinforced, and I am not able to prevail against it. 139:6. [Such] knowledge [is] too wonderful for me; it is high, I cannot [attain] unto it. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 140:6: I said unto the Lord, Thou art my God ... - In all these dangers from open war, in all these perils from a crafty enemy lying in ambush, my only refuge was God; my hope was in him alone. From all these dangers, seen and unseen, I knew that he could defend me, and I confidently believed that he would. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 140:6: I said unto: Psa 16:2, Psa 16:5, Psa 16:6, Psa 31:14, Psa 91:2, Psa 119:57, Psa 142:5; Lam 3:24; Zac 13:9 hear: Psa 27:7, Psa 27:8, Psa 28:1, Psa 28:2, Psa 55:1, Psa 55:2, Psa 64:1 Carl Friedrich Keil and Franz Delitzsch 140:6 Such is the conduct of his enemies; he, however, prays to his God and gets his weapons from beside Him. The day of equipment is the day of the crisis when the battle is fought in full array. The perfect סכּותה states what will then take place on the part of God: He protects the head of His anointed against the deadly blow. Both Ps 140:8 and Ps 140:8 point to the helmet as being מעוז ראשׁ, Ps 60:9; cf. the expression "the helmet of salvation" in Is 59:17. Beside מאויּי, from the ἅπ. λεγ. מאוה, there is also the reading מאויי, which Abulwald found in his Jerusalem codex (in Saragossa). The regular form would be מאוי, and the boldly irregular ma'awajjê follows the example of מחשׁכּי, מחמדּי, and the like, in a manner that is without example elsewhere. זממז for מזמּתו is also a hapaxlegomenon; according to Gesenius the principal form is זמם, but surely ore correctly זמם (like קרב), which in Aramaic signifies a bridle, and here a plan, device. The Hiph. חפיק (root פק, whence נפק, Arab. nfq) signifies educere in the sense of reportare, Prov 3:13; Prov 8:35; Prov 12:2; Prov 18:22, and of porrigere, Ps 144:13, Is 58:10. A reaching forth of the plan is equivalent to the reaching forth of that which is projected. The choice of the words used in this Psalm coincides here, as already in מעגּל, with Proverbs and Isaiah. The future ירוּמוּ expresses the consequence (cf. Ps 61:8) against which the poet wishes to guard. John Gill 140:6 I said unto the Lord, thou art my God,.... He said this to the Lord himself; claimed his covenant interest in him, and expressed it in the strength of faith: and this he did when in the midst of trouble and distress; in danger of falling into the hands of evil and violent men; they imagined mischief against him; were bent on his ruin, and laid nets, snares, gins, and traps for him; when he applied to his God, who only could deliver him; and being his covenant God, he had reason to believe he would; see Ps 31:14; hear the voice of my supplications, O Lord; the requests he put up in an humble manner for deliverance and salvation; and which he expressed vocally, and entreated they might be heard and answered; and nothing could tend more to strengthen his faith in this than that it was his own God and Father he prayed unto; see Ps 28:2; Thus Christ, in the days of his flesh, offered up prayers and supplications with strong crying; and in the midst of his troubles, and surrounded with enemies, declared his faith in God as his God, Heb 5:7. Robert Jamieson, A. R. Fausset and David Brown 140:6 (Compare Ps 5:1-12; Ps 16:2).
139:7139:7: Ասացի Տէր Աստուած իմ ես դու. ո՛ւնկն դիր Տէր ձայնի աղօթից իմոց։ 7 Ասացի. «Դու իմ Տէր Աստուածն ես, ակա՛նջ դիր, Տէ՛ր, աղօթքիս ձայնին»: 6 Ըսի Տէրոջը. «Դուն ես իմ Աստուածս»։Ո՛վ Տէր, լսէ՛ իմ աղաչանքիս ձայնը։ Ասացի ^[810]Տէր Աստուած իմ ես դու. ունկն դիր, Տէր, ձայնի աղօթից իմոց: 139:7: Ասացի Տէր Աստուած իմ ես դու. ո՛ւնկն դիր Տէր ձայնի աղօթից իմոց։ 7 Ասացի. «Դու իմ Տէր Աստուածն ես, ակա՛նջ դիր, Տէ՛ր, աղօթքիս ձայնին»: 6 Ըսի Տէրոջը. «Դուն ես իմ Աստուածս»։Ո՛վ Տէր, լսէ՛ իմ աղաչանքիս ձայնը։ zohrab-1805▾ eastern-1994▾ western am▾	139:6139:7 Я сказал Господу: Ты Бог мой; услышь, Господи, голос молений моих! 139:7 εἶπα επω say; speak τῷ ο the κυρίῳ κυριος lord; master θεός θεος God μου μου of me; mine εἶ ειμι be σύ συ you ἐνώτισαι ενωτιζομαι give ear κύριε κυριος lord; master τὴν ο the φωνὴν φωνη voice; sound τῆς ο the δεήσεώς δεησις petition μου μου of me; mine 139:7 אָ֭נָ֥ה ˈʔānˌā אָן whither אֵלֵ֣ךְ ʔēlˈēḵ הלך walk מֵ mē מִן from רוּחֶ֑ךָ rûḥˈeḵā רוּחַ wind וְ֝ ˈw וְ and אָ֗נָה ʔˈānā אָן whither מִ mi מִן from פָּנֶ֥יךָ ppānˌeʸḵā פָּנֶה face אֶבְרָֽח׃ ʔevrˈāḥ ברח run away 139:7. dixi Domino Deus meus tu audi Domine vocem deprecationis meaeI said to the Lord: Thou art my God: hear, O Lord, the voice of my supplication. 139:7. Where will I go from your Spirit? And where will I flee from your face? 139:7. Whither shall I go from thy spirit? or whither shall I flee from thy presence? 6. I said unto the LORD, Thou art my God: give ear unto the voice of my supplications, O LORD. 139:6 I said unto the LORD, Thou [art] my God: hear the voice of my supplications, O LORD: 139:7 Я сказал Господу: Ты Бог мой; услышь, Господи, голос молений моих! 139:7 εἶπα επω say; speak τῷ ο the κυρίῳ κυριος lord; master θεός θεος God μου μου of me; mine εἶ ειμι be σύ συ you ἐνώτισαι ενωτιζομαι give ear κύριε κυριος lord; master τὴν ο the φωνὴν φωνη voice; sound τῆς ο the δεήσεώς δεησις petition μου μου of me; mine 139:7 אָ֭נָ֥ה ˈʔānˌā אָן whither אֵלֵ֣ךְ ʔēlˈēḵ הלך walk מֵ mē מִן from רוּחֶ֑ךָ rûḥˈeḵā רוּחַ wind וְ֝ ˈw וְ and אָ֗נָה ʔˈānā אָן whither מִ mi מִן from פָּנֶ֥יךָ ppānˌeʸḵā פָּנֶה face אֶבְרָֽח׃ ʔevrˈāḥ ברח run away 139:7. dixi Domino Deus meus tu audi Domine vocem deprecationis meae I said to the Lord: Thou art my God: hear, O Lord, the voice of my supplication. 139:7. Where will I go from your Spirit? And where will I flee from your face? 139:7. Whither shall I go from thy spirit? or whither shall I flee from thy presence? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 140:7: Thou hast covered my head - Not only when I fought with the proud blaspheming Philistine; but in the various attempts made against my life by my sworn enemies. Albert Barnes: Notes on the Bible - 1834 140:7: O God the Lord ... - literally, "Yahweh, Lord, the strength of my salvation" The word rendered "God," in the original, is יהוה Yahweh. The address is to Yahweh as the Lord; that is, as the supreme Ruler - who presides over all things. Him the psalmist acknowledged as "his" Lord and Ruler. The phrase "the strength of my salvation" means the strength or power on which my safety depends. I have no other hope of deliverance but in thee. Thou hast covered my head in the day of battle - Thou hast been a shield unto me. Literally, "In the day of arms," or of armor, Kg1 10:25; Eze 39:9-10. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 140:7: the strength: Psa 18:1, Psa 18:2, Psa 18:35, Psa 27:1, Psa 28:7, Psa 28:8, Psa 59:17, Psa 62:2, Psa 62:7, Psa 89:26, Psa 95:1; Deu 33:27-29; Isa 12:2 thou hast covered: Psa 144:10; Sa1 17:36, Sa1 17:37, Sa1 17:45-51; Sa2 8:6, Sa2 8:14 Geneva 1599 140:7 O GOD the Lord, the strength of my salvation, thou (e) hast covered my head in the day of battle. (e) He calls to God with lively faith, being assured of his mercies, because he had before time proved, that God helped him ever in his dangers. John Gill 140:7 O God the Lord, the strength of my salvation,.... Temporal and spiritual, which he was able to effect; the mighty God and mighty Saviour: and this encouraged David to believe he should have deliverance; and this secured, confirmed, and established it to him; and to which he was the more induced by what experience he had had of the divine goodness to him, as follows: thou hast covered my head in the day of battle; with the helmet of salvation, as Kimchi, Aben Ezra, and Arama observe; which, in a spiritual sense, is to a believer the hope of salvation, Eph 6:17, Th1 5:8; a defensive weapon to him; and protects him while he is engaging with his spiritual enemies in this his state of warfare, sin, Satan, and the world. Perhaps David may have respect to the divine protection of him, when he fought with Goliath. Salvation was Christ's helmet, when he engaged with all his and our enemies; even with all the powers of darkness, and obtained deliverance for us, Is 59:16. Robert Jamieson, A. R. Fausset and David Brown 140:7 day of battle--literally, "of armor," that is, when using it.
139:8139:8: Տէր Տէր զօրութիւն փրկութեան իմոյ, հովանի գլխոյ իմոյ յաւուր պատերազմի։ 8 Տէ՛ր, Տէ՛ր, իմ փրկութեան զօրութի՛ւն, գլխիս հովանի՛ն պատերազմի մէջ: 7 Ով Տէր Եհովա, իմ փրկութեանս զօրութիւնը, Դուն իմ գլխուս հովանի եղար պատերազմին օրը։ Տէր, Տէր զօրութիւն փրկութեան իմոյ, հովանի գլխոյ իմոյ յաւուր պատերազմի: 139:8: Տէր Տէր զօրութիւն փրկութեան իմոյ, հովանի գլխոյ իմոյ յաւուր պատերազմի։ 8 Տէ՛ր, Տէ՛ր, իմ փրկութեան զօրութի՛ւն, գլխիս հովանի՛ն պատերազմի մէջ: 7 Ով Տէր Եհովա, իմ փրկութեանս զօրութիւնը, Դուն իմ գլխուս հովանի եղար պատերազմին օրը։ zohrab-1805▾ eastern-1994▾ western am▾	139:7139:8 Господи, Господи, сила спасения моего! Ты покрыл голову мою в день брани. 139:8 κύριε κυριος lord; master κύριε κυριος lord; master δύναμις δυναμις power; ability τῆς ο the σωτηρίας σωτηρια safety μου μου of me; mine ἐπεσκίασας επισκιαζω overshadow ἐπὶ επι in; on τὴν ο the κεφαλήν κεφαλη head; top μου μου of me; mine ἐν εν in ἡμέρᾳ ημερα day πολέμου πολεμος battle 139:8 אִם־ ʔim- אִם if אֶסַּ֣ק ʔessˈaq סלק ascend שָׁ֭מַיִם ˈšāmayim שָׁמַיִם heavens שָׁ֣ם šˈām שָׁם there אָ֑תָּה ʔˈāttā אַתָּה you וְ wᵊ וְ and אַצִּ֖יעָה ʔaṣṣˌîʕā יצע spread out שְּׁאֹ֣ול ššᵊʔˈôl שְׁאֹול nether world הִנֶּֽךָּ׃ hinnˈekkā הִנֵּה behold 139:8. Domine Deus fortitudo salutis meae protexisti caput meum in die belliO Lord, Lord, the strength of my salvation: thou hast overshadowed my head in the day of battle. 139:8. If I ascend into heaven, you are there. If I descend into Hell, you are near. 139:8. If I ascend up into heaven, thou [art] there: if I make my bed in hell, behold, thou [art there]. 7. O GOD the Lord, the strength of my salvation, thou hast covered my head in the day of battle. 139:7 O GOD the Lord, the strength of my salvation, thou hast covered my head in the day of battle: 139:8 Господи, Господи, сила спасения моего! Ты покрыл голову мою в день брани. 139:8 κύριε κυριος lord; master κύριε κυριος lord; master δύναμις δυναμις power; ability τῆς ο the σωτηρίας σωτηρια safety μου μου of me; mine ἐπεσκίασας επισκιαζω overshadow ἐπὶ επι in; on τὴν ο the κεφαλήν κεφαλη head; top μου μου of me; mine ἐν εν in ἡμέρᾳ ημερα day πολέμου πολεμος battle 139:8 אִם־ ʔim- אִם if אֶסַּ֣ק ʔessˈaq סלק ascend שָׁ֭מַיִם ˈšāmayim שָׁמַיִם heavens שָׁ֣ם šˈām שָׁם there אָ֑תָּה ʔˈāttā אַתָּה you וְ wᵊ וְ and אַצִּ֖יעָה ʔaṣṣˌîʕā יצע spread out שְּׁאֹ֣ול ššᵊʔˈôl שְׁאֹול nether world הִנֶּֽךָּ׃ hinnˈekkā הִנֵּה behold 139:8. Domine Deus fortitudo salutis meae protexisti caput meum in die belli O Lord, Lord, the strength of my salvation: thou hast overshadowed my head in the day of battle. 139:8. If I ascend into heaven, you are there. If I descend into Hell, you are near. 139:8. If I ascend up into heaven, thou [art] there: if I make my bed in hell, behold, thou [art there]. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8. "Сила спасения моего" - в Тебе моя сила, только от Тебя, а не от человека, жду помощи и защиты. "Покрыть голову в день брани" - защитить от удара врага, спасти. Adam Clarke: Commentary on the Bible - 1831 140:8: Further not his wicked device - He knew his enemies still desired his death, and were plotting to accomplish it; and here he prays that God may disappoint and confound them. The Chaldee understands this of Doeg. Albert Barnes: Notes on the Bible - 1834 140:8: Grant not, O Lord, the desires of the wicked - That is, in the matter under consideration. Let them not accomplish their desire in my destruction. Let them not succeed in their designs against me. The prayer, however, "may" be used more generally. It is proper to pray that the desires of the wicked, as wicked people, may not be granted to them; that they may "not" be successful in their purposes. Success in such desires would be only an injury to themselves and to the world. It is proper to pray that the purposes of the wicked may be defeated, and that they may be led to abandon their designs and to seek better ends. For this, in fact, we always pray when we pray for their conversion. Further not his wicked device - His purpose against me. Lest they exalt themselves - Lest they attribute it to their own skill, wisdom, or valor, and lest they pride themselves on their success. To succeed in a righteous cause makes a man humble and grateful; in a bad cause, proud, and forgetful of God. The margin here is, "Let them not be exalted." The meaning is, that success would at the same time elate them in their own estimation, and increase their bad influence in the world. It is, on every account, a benevolent prayer that wicked people may "not" be successful in their plans of iniquity. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 140:8: Grant not: Psa 27:12, Psa 94:20, Psa 94:21; Sa2 15:31; Job 5:12, Job 5:13 lest they exalt themselves: or, let them not be exalted, Deu 32:27 Geneva 1599 140:8 Grant not, O LORD, the desires of the wicked: (f) further not his wicked device; [lest] they exalt themselves. Selah. (f) For it is in God's hand to overthrow the counsels and enterprises of the wicked. John Gill 140:8 Grant not, O Lord, the desires of the wicked,.... Of Doeg, as the Targum, and of other wicked men, who were desirous both of taking him, and of taking away his life: but the desires of such men are under the restraints of the Lord; nor can they fulfil them unless they have leave from him, which is here deprecated. The psalmist entreats he might not be delivered up to their will, or they have their will of him; see Ps 27:12. Jarchi interprets it of Esau, as in Ps 140:1; and it is applicable enough to antichrist and his wicked followers; who, could they have their desires, would root the Gospel, and the interest of Christ and his people, out of the world; further not his wicked device: or, "let not his wicked device come forth" (l), or proceed to execution, or be brought to perfection; let him be disappointed in it, that he may not be able to perform his enterprise, or execute his designs; which cannot be done without the divine permission. The Rabbins, as Jarchi and others, render it, "let not his bridle come out" (m); the bridle out of his jaws, with which he was held by the Lord, and restrained from doing his will; let him not be left to his liberty, and freed from the restraints of divine Providence; see Is 37:29; lest they exalt themselves. Grow proud, haughty, and insolent to God and man; see Deut 32:27. Or, "let them not be exalted" (n); upon the ruin of me and my friends. Selah; on this word; see Gill on Ps 3:2. (l) "ne facias prodire", Vatablus; "ne sinas exire", Cocceius, Michaelis. (m) "Vel frenum ejus ne sinas exire", Cocceius. (n) "ne exaltentur", Vatablus, Gejerus. Robert Jamieson, A. R. Fausset and David Brown 140:8 (Compare Ps 37:12; Ps 66:7). lest they exalt themselves--or, they will be exalted if permitted to prosper.
139:9139:9: Մի՛ մատներ զիս Տէր ՚ի ցանկութիւն մեղաւորաց, խորհելով վասն իմ մի՛ ընդ վայր հարկաներ զիս։ Զի մի՛ երբէք բարձրասցին, եւ խորհուրդք նոցա մի՛ կատարեսցին[7706]. [7706] Ոմանք.Ոյք խորհեցան վասն իմ ընդ վայր հարկանել զիս։ 9 Մի՛ մատնիր ինձ, Տէ՛ր, մեղաւորների կամքին, որոնք նենգամտեցին իմ դէմ: Ինձ երեսի վրայ մի՛ թող, որ նրանք երբեք չբարձրանան, եւ նրանց մտադրութիւնները չկատարուեն: 8 Ո՛վ Տէր, ամբարշտին ցանկութիւնները մի՛ գոհացներ, Անոր չար խորհուրդը մի՛ յաջողցներ, Որ չըլլայ թէ բարձրանան։ (Սէլա։) Մի՛ մատներ զիս, Տէր, ի ցանկութիւն ^[811]մեղաւորաց ոյք խորհեցան վասն իմ, մի՛ ընդ վայր հարկաներ զիս``, զի մի՛ երբեք բարձրասցին, ^[812]եւ խորհուրդք նոցա մի՛ կատարեսցին: 139:9: Մի՛ մատներ զիս Տէր ՚ի ցանկութիւն մեղաւորաց, խորհելով վասն իմ մի՛ ընդ վայր հարկաներ զիս։ Զի մի՛ երբէք բարձրասցին, եւ խորհուրդք նոցա մի՛ կատարեսցին[7706]. [7706] Ոմանք.Ոյք խորհեցան վասն իմ ընդ վայր հարկանել զիս։ 9 Մի՛ մատնիր ինձ, Տէ՛ր, մեղաւորների կամքին, որոնք նենգամտեցին իմ դէմ: Ինձ երեսի վրայ մի՛ թող, որ նրանք երբեք չբարձրանան, եւ նրանց մտադրութիւնները չկատարուեն: 8 Ո՛վ Տէր, ամբարշտին ցանկութիւնները մի՛ գոհացներ, Անոր չար խորհուրդը մի՛ յաջողցներ, Որ չըլլայ թէ բարձրանան։ (Սէլա։) zohrab-1805▾ eastern-1994▾ western am▾	139:8139:9 Не дай, Господи, желаемого нечестивому; не дай успеха злому замыслу его: они возгордятся. 139:9 μὴ μη not παραδῷς παραδιδωμι betray; give over με με me κύριε κυριος lord; master ἀπὸ απο from; away τῆς ο the ἐπιθυμίας επιθυμια longing; aspiration μου μου of me; mine ἁμαρτωλῷ αμαρτωλος sinful διελογίσαντο διαλογιζομαι reason; argue κατ᾿ κατα down; by ἐμοῦ εμου my μὴ μη not ἐγκαταλίπῃς εγκαταλειπω abandon; leave behind με με me μήποτε μηποτε lest; unless ὑψωθῶσιν υψοω elevate; lift up διάψαλμα διαψαλμα interlude; rest 139:9 אֶשָּׂ֥א ʔeśśˌā נשׂא lift כַנְפֵי־ ḵanᵊfê- כָּנָף wing שָׁ֑חַר šˈāḥar שַׁחַר dawn אֶ֝שְׁכְּנָ֗ה ˈʔeškᵊnˈā שׁכן dwell בְּ bᵊ בְּ in אַחֲרִ֥ית ʔaḥᵃrˌîṯ אַחֲרִית end יָֽם׃ yˈom יָם sea 139:9. ne des Domine desideria impii scelera eius ne effundantur et eleventur semperGive me not up, O Lord, from my desire to the wicked: they have plotted against me; do not thou forsake me, lest they should triumph. 139:9. If I assume my feathers in early morning, and dwell in the utmost parts of the sea, 139:9. [If] I take the wings of the morning, [and] dwell in the uttermost parts of the sea; 8. Grant not, O LORD, the desires of the wicked; further not his evil device; they exalt themselves. 139:8 Grant not, O LORD, the desires of the wicked: further not his wicked device; [lest] they exalt themselves. Selah: 139:9 Не дай, Господи, желаемого нечестивому; не дай успеха злому замыслу его: они возгордятся. 139:9 μὴ μη not παραδῷς παραδιδωμι betray; give over με με me κύριε κυριος lord; master ἀπὸ απο from; away τῆς ο the ἐπιθυμίας επιθυμια longing; aspiration μου μου of me; mine ἁμαρτωλῷ αμαρτωλος sinful διελογίσαντο διαλογιζομαι reason; argue κατ᾿ κατα down; by ἐμοῦ εμου my μὴ μη not ἐγκαταλίπῃς εγκαταλειπω abandon; leave behind με με me μήποτε μηποτε lest; unless ὑψωθῶσιν υψοω elevate; lift up διάψαλμα διαψαλμα interlude; rest 139:9 אֶשָּׂ֥א ʔeśśˌā נשׂא lift כַנְפֵי־ ḵanᵊfê- כָּנָף wing שָׁ֑חַר šˈāḥar שַׁחַר dawn אֶ֝שְׁכְּנָ֗ה ˈʔeškᵊnˈā שׁכן dwell בְּ bᵊ בְּ in אַחֲרִ֥ית ʔaḥᵃrˌîṯ אַחֲרִית end יָֽם׃ yˈom יָם sea 139:9. ne des Domine desideria impii scelera eius ne effundantur et eleventur semper Give me not up, O Lord, from my desire to the wicked: they have plotted against me; do not thou forsake me, lest they should triumph. 139:9. If I assume my feathers in early morning, and dwell in the utmost parts of the sea, 139:9. [If] I take the wings of the morning, [and] dwell in the uttermost parts of the sea; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 9. Так как враги мои делают зло, то пусть последнее покроет их головы, т. е. пусть мои враги понесут заслуженное ими: как моя правда явится мне защитой от них, так их злые поступки да погубят их. Matthew Henry: Concise Commentary on the Whole Bible - 1706 8 Grant not, O LORD, the desires of the wicked: further not his wicked device; lest they exalt themselves. Selah. 9 As for the head of those that compass me about, let the mischief of their own lips cover them. 10 Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again. 11 Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow him. 12 I know that the LORD will maintain the cause of the afflicted, and the right of the poor. 13 Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence. Here is the believing foresight David had, I. Of the shame and confusion of persecutors. 1. Their disappointment. This he prays for (v. 8), that their lusts might not be gratified, their lust of ambition, envy, and revenge: "Grant not, O Lord! the desires of the wicked, but frustrate them; let them not see the ruin of my interest, which they so earnestly wish to see; but hear the voice of my supplications." He prays that their projects might not take effect, but be blasted: "O further not his wicked device; let not Providence favour any of his designs, but cross them; suffer not his wicked device to proceed, but chain his wheels, and stop him in the career of his pursuits." Thus we are to pray against the enemies of God's people, that they may not succeed in any of their enterprises. Such was David's prayer against Ahithophel, that God would turn his counsels into foolishness. The plea is, lest they exalt themselves, value themselves upon their success as if it were an evidence that God favoured them. Proud men, when they prosper, are made prouder, grow more impudent against God and insolent against his people, and therefore, "Lord, do not prosper them." 2. Their destruction. This he prays for (as we read it); but some choose to read it rather as a prophecy, and the original will bear it. If we take it as a prayer, that proceeds from a spirit of prophecy, which comes all to one. He foretels the ruin, (1.) Of his own enemies: "As for those that compass me about, and seek my ruin," [1.] "The mischief of their own lips shall cover their heads (v. 9); the evil they have wished to me shall come upon themselves, their curses shall be blown back into their own faces, and the very designs which they have laid against me shall turn to their own ruin," Ps. vii. 15, 16. Let those that make mischief, by slandering, tale-bearing, misrepresenting their neighbours, and spreading ill-natured characters and stories, dread the consequence of it, and think how sad their condition will be when all the mischief they have been accessory to shall be made to return upon themselves. [2.] The judgments of God shall fall upon them, compared here to burning coals, in allusion to the destruction of Sodom; nay, as in the deluge the waters from above, and those from beneath, met for the drowning of the world, both the windows of heaven were opened and the fountains of the great deep were broken up, so here, to complete the ruin of the enemies of Christ and his kingdom, they shall not only have burning coals cast upon them from above (Job xx. 23; xxvii. 22), but they themselves shall be cast into the fire beneath; both heaven and hell, the wrath of God the Judge and the rage of Satan the tormentor, shall concur to make them miserable. And the fire they shall be cast into is not a furnace of fire, out of which perhaps they might escape, but a deep pit, out of which they cannot rise. Tophet is said to be deep and large, Isa. xxx. 33. (2.) Of all others that are like them, v. 11. [1.] Evil speakers must expect to be shaken, for they shall never be established in the earth. What is got by fraud and falsehood, by calumny and unjust accusation, will not prosper, will not last. Wealth gotten by vanity will be diminished. Let not such men as Doeg think to reign long, for his doom will be theirs, Ps. ii. 5. A lying tongue is but for a moment, but the lip of truth shall be established for ever. [2.] Evil doers must expect to be destroyed: Evil shall hunt the violent man, as the blood-hound hunts the murderer to discover him, as the lion hunts his prey to tear it to pieces. Mischievous men will be brought to light, and brought to ruin; the destruction appointed shall run them down and overthrow them. Evil pursues sinners. II. Here is his foresight of the deliverance and comfort of the persecuted, v. 12, 13. 1. God will do those justice, in delivering them, who, being wronged, commit themselves to him: "I know that the Lord will maintain the just and injured cause of his afflicted people, and will not suffer might always to prevail against right, though it be but the right of the poor, who have but little that they can pretend a right to." God is, and will be, the patron of oppressed innocence, much more of persecuted piety; those that know him cannot but know this. 2. They will do him justice (if I may so speak), in ascribing the glory of their deliverance to him: "Surely the righteous (who make conscience of rendering to God his due, as well as to men theirs) shall give thanks unto thy name when they find their cause pleaded with jealousy and prosecuted with effect." The closing words, The upright shall dwell in thy presence, denote both God's favour to them ("Thou shalt admit them to dwell in thy presence in grace here, in glory hereafter, and it shall be their safety and happiness") and their duty to God: "They shall attend upon thee as servants that keep in the presence of their masters, both to do them honour and to receive their commands." This is true thanksgiving, even thanksliving; and this use we should make of all our deliverance, we should serve God the more closely and cheerfully. Albert Barnes: Notes on the Bible - 1834 140:9: As for the head of those that compass me about - Luther renders this, "The calamity which my enemies design against me must fall upon their own heads." The passage stands in contrast with Psa 140:7 : "Thou hast covered my head," etc. As for his own head, it had been protected in the day of battle. In reference now to the heads of his enemies - of those that compassed him about - he prays that what they had designed for "his" head might come by a just retribution on their own. The phrase "compass me about" refers to his enemies as being numerous, and as surrounding him on every side. See Psa 40:12; Psa 88:17; Psa 109:3; Psa 118:10-12. Let the mischief of their own lips cover them - Come upon them. The mischief which they have designed against me; that which they have conspired to bring on me. The reference is to a combination against him, or to some agreement which they had made to destroy him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 140:9: let the mischief: Psa 7:16, Psa 64:8, Psa 94:23; Est 5:14, Est 7:10; Pro 10:6, Pro 10:11, Pro 12:13, Pro 18:7; Mat 27:25 Carl Friedrich Keil and Franz Delitzsch 140:9 The strophic symmetry is now at an end. The longer the poet lingers over the contemplation of the rebels the more lofty and dignified does his language become, the more particular the choice of the expressions, and the more difficult and unmanageable the construction. The Hiph. הסב signifies, causatively, to cause to go round about (Ex 13:18), and to raise round about (2Chron 14:6); here, after Josh 6:11, where with an accusative following it signifies to go round about: to make the circuit of anything, as enemies who surround a city on all sides and seek the most favourable point for assault; מסבּי from the participle מסב. Even when derived from the substantive מסב (Hupfeld), "my surroundings" is equivalent to איבי סביבותי in Ps 27:6. Hitzig, on the other hand, renders it: the head of my slanderers, from סבב, to go round about, Arabic to tell tales of any one, defame; but the Arabic sbb, fut. u, to abuse, the IV form (Hiphil) of which moreover is not used either in the ancient or in the modern language, has nothing to do with the Hebrew סבב, but signifies originally to cut off round about, then to clip (injure) any one's honour and good name. (Note: The lexicographer Neshwn says, i. 279b: Arab. 'l-sbb 'l - šatm w-qı̂l an aṣl 'l-sbb 'l - qaṭ‛ ṯm ṣâr 'l - štm, "sebb is to abuse; still, the more original signification of cutting off is said to lie at the foundation of this signification." That Arab. qṭ‛ is synonymous with it, e.g., Arab. lı̂štqt‛fı̂nâ, why dost thou cut into us? i.e., why dost thou insult our honour? - Wetzstein.) The fact that the enemies who surround the psalmist on every side are just such calumniators, is intimated here in the word שׂפתימו. He wishes that the trouble which the enemies' slanderous lips occasion him may fall back upon their own head. ראשׁ is head in the first and literal sense according to Ps 7:17; and יכסּימו (with the Jod of the groundform kcy, as in Deut 32:26; 3Kings 20:35; Chethb יכסּוּמו, (Note: Which is favoured by Ex 15:5, jechasjûmû with mû instead of mô, which is otherwise without example.) after the attractional schema, 2Kings 2:4; Is 2:11, and frequently; cf. on the masculine form, Prov 5:2; Prov 10:21) refers back to ראשׁ, which is meant of the heads of all persons individually. In Ps 140:11 ימיטוּ (with an indefinite subject of the higher punitive powers, Ges. 137, note), in the signification to cause to descend, has a support in Ps 55:4, whereas the Niph. נמוט, fut. ימּט, which is preferred by the Ker, in the signification to be made to descend, is contrary to the usage of the language. The ἅπ. λεγ. מהמרות has been combined by Parchon and others with the Arabic hmr, which, together with other significations (to strike, stamp, cast down, and the like), also has the signification to flow (whence e.g., in the Koran, mâ' munhamir, flowing water). "Fire" and "water" are emblems of perils that cannot be escaped, Ps 66:12, and the mention of fire is therefore appropriately succeeded by places of flowing water, pits of water. The signification "pits" is attested by the Targum, Symmachus, Jerome, and the quotation in Kimchi: "first of all they buried them in מהמורות; when the flesh was consumed they collected the bones and buried them in coffins." On בּל־יקוּמוּ cf. Is 26:14. Like Ps 140:10-11, Ps 140:12 is also not to be taken as a general maxim, but as expressing a wish in accordance with the excited tone of this strophe. אישׁ לשׁון is not a great talker, i.e., boaster, but an idle talker, i.e., slanderer (lxx ἀνὴρ γλωσσώδης, cf. Sir. 8:4). According to the accents, אישׁ חמס רע is the parallel; but what would be the object of this designation of violence as worse or more malignant? With Sommer, Olshausen, and others, we take רע as the subject to יצוּדנּוּ: let evil, i.e., the punishment which arises out of evil, hunt him; cf. Prov 13:21, חטּאים תּרדּף רעה, and the opposite in Ps 23:6. It would have to be accented, according to this our construction of the words, אישׁ חמס רע יצודני למדחפת. The ἅπ. λεγ. למדחפת we do not render, with Hengstenberg, Olshausen, and others: push upon push, with repeated pushes, which, to say nothing more, is not suited to the figure of hunting, but, since דּחף always has the signification of precipitate hastening: by hastenings, that is to say, forced marches. Geneva 1599 140:9 [As for] (g) the head of those that compass me about, let the mischief of their own lips cover them. (g) It seems that he alludes to Saul. John Gill 140:9 As for the head of those that compass me about, let the, mischief of their own lips cover them. Meaning either their natural head, put for their whole persons; and the sense is, let the mischief they have contrived for others fall upon themselves; see Ezek 9:10, Ps 7:16; or some principal person, the head and leader of them, as the word is sometimes used, Is 9:14; and designs either Saul, who at the head of three thousand men surrounded the hill where David and his men were; or Doeg the Edomite, who was over the servants of Saul, and accused David to him; so Kimchi: or Ahithophel, who was at the head of the conspirators against him; so the Targum paraphrases it, "Ahithophel, the head of the sanhedrim of the disciples of wickedness.'' If we understand this clause of Christ, the antitype of David, it may design Judas; who was the guide to them that sought Jesus, and, at the head of a band of men, enclosed and took him: or if of the church and people of God, the man of sin may be intended, the pope of Rome; the head over many countries, the antichristian nations, Ps 110:6. The word is used of the gall and poison of asps, Job 20:14; and if so taken here, as Arama interprets it, it will make the sense agree with Ps 140:3; and may be read in connection with the following clause, thus: "let the poison of those that compass me about, even the mischief of their lips, cover them" (o); or the labour of them (p): let the lies and calumnies they have so industriously spread, and took so much pains to propagate to the hurt of others, like deadly poison, cover them with shame and confusion; and the mischief they have boasted of, and gave out that they would do, let it come upon them on all sides, and utterly ruin and destroy them. (o) So Junius & Tremellius, Piscator. (p) "labor labiorum eorum", Montanus, Gejerus, Michaelis. John Wesley 140:9 Mischief - The mischief which they design against me, shall fall upon themselves. Robert Jamieson, A. R. Fausset and David Brown 140:9 Contrasts his head covered by God (Ps 140:7) with theirs, or (as "head" may be used for "persons") with them, covered with the results of their wicked deeds (Ps 7:16).
139:10139:10: վախճան կատարածի նոցա վաստակ շրթանց իւրեանց ծածկեսցէ զնոսա։ 10 Թող նրանց կատարածի վախճանն այս լինի. իրենց շրթունքների վաստակը թող ծածկի նրանց: 9 Զիս պաշարողները բարձրացուցին իրենց գլուխները եւ Իրենց շրթունքներուն չարախօսութիւնը թող զիրենք ընկճէ։ վախճան կատարածի նոցա`` վաստակ շրթանց իւրեանց ծածկեսցէ զնոսա: 139:10: վախճան կատարածի նոցա վաստակ շրթանց իւրեանց ծածկեսցէ զնոսա։ 10 Թող նրանց կատարածի վախճանն այս լինի. իրենց շրթունքների վաստակը թող ծածկի նրանց: 9 Զիս պաշարողները բարձրացուցին իրենց գլուխները եւ Իրենց շրթունքներուն չարախօսութիւնը թող զիրենք ընկճէ։ zohrab-1805▾ eastern-1994▾ western am▾	139:9139:10 Да покроет головы окружающих меня зло собственных уст их. 139:10 ἡ ο the κεφαλὴ κεφαλη head; top τοῦ ο the κυκλώματος κυκλωμα he; him κόπος κοπος labor; weariness τῶν ο the χειλέων χειλος lip; shore αὐτῶν αυτος he; him καλύψει καλυπτω cover αὐτούς αυτος he; him 139:10 גַּם־ gam- גַּם even שָׁ֭ם ˈšām שָׁם there יָדְךָ֣ yāḏᵊḵˈā יָד hand תַנְחֵ֑נִי ṯanḥˈēnî נחה lead וְֽ wᵊˈ וְ and תֹאחֲזֵ֥נִי ṯōḥᵃzˌēnî אחז seize יְמִינֶֽךָ׃ yᵊmînˈeḵā יָמִין right-hand side 139:10. amaritudo convivarum meorum labor labiorum eorum operiat eosThe head of them compassing me about: the labour of their lips shall overwhelm them. 139:10. even there, your hand will lead me forth, and your right hand will hold me. 139:10. Even there shall thy hand lead me, and thy right hand shall hold me. 9. As for the head of those that compass me about, let the mischief of their own lips cover them. 139:9 As for the head of those that compass me about, let the mischief of their own lips cover them: 139:10 Да покроет головы окружающих меня зло собственных уст их. 139:10 ἡ ο the κεφαλὴ κεφαλη head; top τοῦ ο the κυκλώματος κυκλωμα he; him κόπος κοπος labor; weariness τῶν ο the χειλέων χειλος lip; shore αὐτῶν αυτος he; him καλύψει καλυπτω cover αὐτούς αυτος he; him 139:10 גַּם־ gam- גַּם even שָׁ֭ם ˈšām שָׁם there יָדְךָ֣ yāḏᵊḵˈā יָד hand תַנְחֵ֑נִי ṯanḥˈēnî נחה lead וְֽ wᵊˈ וְ and תֹאחֲזֵ֥נִי ṯōḥᵃzˌēnî אחז seize יְמִינֶֽךָ׃ yᵊmînˈeḵā יָמִין right-hand side 139:10. amaritudo convivarum meorum labor labiorum eorum operiat eos The head of them compassing me about: the labour of their lips shall overwhelm them. 139:10. even there, your hand will lead me forth, and your right hand will hold me. 139:10. Even there shall thy hand lead me, and thy right hand shall hold me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 140:10: Let burning coals - The Chaldee considers this as spoken against Ahithophel, who was head of a conspiracy against David; and translates this verse thus: "Let coals from heaven fall upon them, precipitate them into the fire of hell, and into miry pits, from which they shall not have a resurrection to eternal life." This is a proof that the Jews did believe in a resurrection of the body, and an eternal life for that body, in the case of the righteous. Albert Barnes: Notes on the Bible - 1834 140:10: Let burning coals fall upon them - Let them be punished, "as if" burning coals were poured upon them. See Psa 11:6, note; Psa 18:12-13, notes; Psa 120:4, note. Let them be cast into the fire - Punished as if they were cast into the fire and consumed. Into deep pits, that they rise not up again - That they may utterly perish. This was one mode of punishing, by casting a man into a deep pit from which he could not escape, and leaving him to die, Gen 37:20, Gen 37:24; Psa 9:15; Psa 35:7; Jer 41:7. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 140:10: burning coals: Psa 11:6, Psa 18:13, Psa 18:14, Psa 21:9, Psa 120:4; Gen 19:24; Exo 9:23, Exo 9:24; Rev 16:8, Rev 16:9 let them: Dan 3:20-25; Mat 13:42, Mat 13:50 into deep: Psa 55:23; Pro 28:10, Pro 28:17; Rev 20:15, Rev 21:8 Geneva 1599 140:10 Let burning coals fall upon them: (h) let them be cast into the fire; into deep pits, that they rise not up again. (h) That is by God, for David saw that they were reprobate and that there was no hope of repentance in them. John Gill 140:10 Let burning coals fall upon them,.... From heaven, as the Targum, Aben Ezra, and Kimchi, by way of explanation; alluding to the burning of Sodom and Gomorrah with fire from thence: and may design both the terrible judgments of God in this life, and everlasting burnings in hell; so Jarchi interprets it of the coals of hell; see Ps 11:6; let them be cast into the fire; into the fire of divine wrath, and have severe punishment inflicted on them in this world; and into the fire of hell hereafter, as the Targum, which is unquenchable and everlasting; and into which all wicked men, carnal professors, the followers of antichrist, the devil and his angels, will be cast: of the phrase of casting into hell, see Mt 5:29; into deep pits, that they rise not up again; meaning either the grave, the pit of corruption; from whence the wicked will not rise to eternal life, as the Targum adds, for though they will rise again, it will be to everlasting shame and damnation, Dan 12:2; or else the pit of hell, the bottomless pit, from whence there will be no deliverance; where they must lie till the uttermost farthing is paid, and that will be for ever. Arama refers this to Korah, who was burnt and swallowed up, and rose not again in Israel. John Wesley 140:10 Coals - Divine vengeance, which is compared to coals of fire. Robert Jamieson, A. R. Fausset and David Brown 140:10 (Compare Ps 11:6; Ps 120:4). cast into the fire; into deep pits--figures for utter destruction.
139:11139:11: Արկցես ՚ի վերայ նոցա կայծակունս հրոյ, կործանեսցես զնոսա. ՚ի տառապանաց մի՛ կարասցեն կեալ[7707]։ [7707] Ոմանք.Եւ կործանեսցես։ 11 Դու նրանց վրայ կրակի կայծեր թափի՛ր ու կործանի՛ր նրանց, որ տառապանքներից չկարողանան փրկուել: 10 Վառած ածուխներ թող իյնան անոնց վրայ. Խորունկ ջուրերու մէջ թող ձգէ, որպէս զի բնաւ վեր չելլեն։ ^[813]Արկցես ի վերայ նոցա կայծակունս հրոյ, եւ կործանեսցես զնոսա. ի տառապանաց մի՛ կարասցեն կեալ: 139:11: Արկցես ՚ի վերայ նոցա կայծակունս հրոյ, կործանեսցես զնոսա. ՚ի տառապանաց մի՛ կարասցեն կեալ[7707]։ [7707] Ոմանք.Եւ կործանեսցես։ 11 Դու նրանց վրայ կրակի կայծեր թափի՛ր ու կործանի՛ր նրանց, որ տառապանքներից չկարողանան փրկուել: 10 Վառած ածուխներ թող իյնան անոնց վրայ. Խորունկ ջուրերու մէջ թող ձգէ, որպէս զի բնաւ վեր չելլեն։ zohrab-1805▾ eastern-1994▾ western am▾	139:10139:11 Да падут на них горящие угли; да будут они повержены в огонь, в пропасти, так, чтобы не встали. 139:11 πεσοῦνται πιπτω fall ἐπ᾿ επι in; on αὐτοὺς αυτος he; him ἄνθρακες ανθραξ live coal ἐν εν in πυρὶ πυρ fire καταβαλεῖς καταβαλλω cast down; lay down αὐτούς αυτος he; him ἐν εν in ταλαιπωρίαις ταλαιπωρια wretchedness οὐ ου not μὴ μη not ὑποστῶσιν υφιστημι lay down 139:11 וָ֭ ˈwā וְ and אֹמַר ʔōmˌar אמר say אַךְ־ ʔaḵ- אַךְ only חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness יְשׁוּפֵ֑נִי yᵊšûfˈēnî שׁוף snatch וְ֝ ˈw וְ and לַ֗יְלָה lˈaylā לַיְלָה night אֹ֣ור ʔˈôr אֹור light בַּעֲדֵֽנִי׃ baʕᵃḏˈēnî בַּעַד distance 139:11. cadent super eos carbones ignis deicies eos in foveas ut non consurgantBurning coals shall fall upon them; thou wilt cast them down into the fire: in miseries they shall not be able to stand. 139:11. And I said: Perhaps darkness will overwhelm me, and the night will be my illumination, to my delight. 139:11. If I say, Surely the darkness shall cover me; even the night shall be light about me. 10. Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again. 139:10 Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again: 139:11 Да падут на них горящие угли; да будут они повержены в огонь, в пропасти, так, чтобы не встали. 139:11 πεσοῦνται πιπτω fall ἐπ᾿ επι in; on αὐτοὺς αυτος he; him ἄνθρακες ανθραξ live coal ἐν εν in πυρὶ πυρ fire καταβαλεῖς καταβαλλω cast down; lay down αὐτούς αυτος he; him ἐν εν in ταλαιπωρίαις ταλαιπωρια wretchedness οὐ ου not μὴ μη not ὑποστῶσιν υφιστημι lay down 139:11 וָ֭ ˈwā וְ and אֹמַר ʔōmˌar אמר say אַךְ־ ʔaḵ- אַךְ only חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness יְשׁוּפֵ֑נִי yᵊšûfˈēnî שׁוף snatch וְ֝ ˈw וְ and לַ֗יְלָה lˈaylā לַיְלָה night אֹ֣ור ʔˈôr אֹור light בַּעֲדֵֽנִי׃ baʕᵃḏˈēnî בַּעַד distance 139:11. cadent super eos carbones ignis deicies eos in foveas ut non consurgant Burning coals shall fall upon them; thou wilt cast them down into the fire: in miseries they shall not be able to stand. 139:11. And I said: Perhaps darkness will overwhelm me, and the night will be my illumination, to my delight. 139:11. If I say, Surely the darkness shall cover me; even the night shall be light about me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 140:11: Let not an evil speaker be established - איש לשון ish lashon, "a man of tongue." There is much force in the rendering of this clause in the Chaldee גבר דמשתעי לישן תליתי gebar demishtai lishan telithai, "The man of detraction, or inflammation, with the three-forked tongue." He whose tongue is set on fire from hell; the tale-bearer, slanderer, and dealer in scandal: with the three-forked tongue; wounding three at once: his neiphbour whom he slanders; the person who receives the slander; and himself who deals in it. What a just description of a character which God, angels, and good men must detest! Let not such a one be established in the land; let him be unmasked; let no person trust him; and let all join together to hoot him out of society. "He shall be hunted by the angel of death, and thrust into hell." - Chaldee. Albert Barnes: Notes on the Bible - 1834 140:11: Let not an evil speaker - literally, "A man of tongue." That is, a man whom the tongue rules; a man of an unbridled tongue; a man who does not control his tongue. See the notes at Jam 3:2-12. Be established in the earth - Be successful or prosperous; let him not carry out his designs. It is not desirable that a man should prosper in such purposes; and therefore, this is not a prayer of malignity, but of benevolence. Evil shall hunt the violent man ... - More literally, "A man of violence - a bad man - they shall hunt him down speedily;" or, "let him be hunted down speedily. Let him who forms a project of violence and wrong - a bad man - be hunted as the beasts of prey are, and let his destruction come quickly." Margin, "Let him be hunted to his overthrow." But the explanation now given suits the connection, and is a literal expression of the sense of the original. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 140:11: Let not, etc. or, Let not an evil speaker a wicked man of violence be established in the earth. let him be hunted to his overthrow. evil: Psa 7:14-16, Psa 9:16, Psa 34:21; Pro 13:21; Isa 3:11 an evil speaker: Heb. a man of tongue, Psa 12:3, Psa 12:4; Pro 6:17, Pro 12:13, Pro 17:20, Pro 18:21 Geneva 1599 140:11 Let not an evil speaker be established in the earth: evil shall (i) hunt the violent man to overthrow [him]. (i) God's plagues will light on him in such sort, that he will not escape. John Gill 140:11 Let not an evil speaker be established in the earth,.... One that sets his mouth against the heavens, and speaks evil of God; of his being, perfections, purposes, and providences: whose tongue walks through the earth, and speaks evil of all men, even of dignities; and especially of the saints of the most High, and of the Gospel and ways of Christ. Or, "a men of tongue" (q); that uses his tongue in an ill way, in detractions and slanders (r); in blaspheming God, his name and tabernacle, and those that dwell therein, as antichrist, Rev_ 13:5; a man that calumniates with a triple tongue, so the Targum; like a serpent, whose tongue seems to be so sometimes. Kimchi applies this to Doeg, and Jarchi to Esau. The request is, that such an one might not be established in the earth; in the land of the living, as the Targum; might not increase and flourish in worldly substance, or be continued in his posterity; but be rooted out of the earth, and he and his be no more; see Ps 3:4; evil shall hunt the violent man to overthrow him; or "to impulsions" (s): to drive him from evil to evil, as Kimchi. The sense is, that the evil of punishment shall hunt him, as a beast of prey is hunted; it shall closely pursue him and overtake him, and seize on him, and thrust him down to utter ruin and destruction. The Targum is, "the injurious wicked man, let the angel of death hunt, and drive into hell.'' Of the violent man, see Ps 140:1; he who purposed to overthrow David, he was persuaded would be overthrown himself. This clause teaches us how to understand the rest; for though they are delivered out as wishes and imprecations, yet are prophetic, and are strongly expressive of the certainty of the things imprecated. (q) "vir linguae", Pagninus, Montanus, Cocceius, Gejerus, Michaelis. (r) So the word "tongue" is used in Cicero, "Si linguas minus facila possimus", Epist. l. 9. 2. (s) "ad impulsiones", Montanus. Robert Jamieson, A. R. Fausset and David Brown 140:11 an evil speaker--or, "slanderer" will not be tolerated (Ps 101:7). The last clause may be translated: "an evil (man) He (God) shall hunt," &c.
139:12139:12: Մարդոյ լեզուանւոյ մի՛ յաջողեսցի ՚ի վերայ երկրի. զայր մեղաւոր չարի՛ք իւր որսասցեն ՚ի կորուստ։ 12 Չարալեզու մարդը յաջողութիւն չի ունենայ երկրի վրայ. մեղաւոր մարդուն իր չարագործութիւնները կորստեան կը մատնեն: 11 Չարախօս մարդը երկրի վրայ պիտի չհաստատուի. Թշուառութիւնը պիտի որսայ բռնաւոր մարդը, Որպէս զի զանիկա կործանէ։ Մարդոյ լեզուանւոյ մի՛ յաջողեսցի ի վերայ երկրի, զայր մեղաւոր չարիք իւր որսասցեն ի կորուստ: 139:12: Մարդոյ լեզուանւոյ մի՛ յաջողեսցի ՚ի վերայ երկրի. զայր մեղաւոր չարի՛ք իւր որսասցեն ՚ի կորուստ։ 12 Չարալեզու մարդը յաջողութիւն չի ունենայ երկրի վրայ. մեղաւոր մարդուն իր չարագործութիւնները կորստեան կը մատնեն: 11 Չարախօս մարդը երկրի վրայ պիտի չհաստատուի. Թշուառութիւնը պիտի որսայ բռնաւոր մարդը, Որպէս զի զանիկա կործանէ։ zohrab-1805▾ eastern-1994▾ western am▾	139:11139:12 Человек злоязычный не утвердится на земле; зло увлечет притеснителя в погибель. 139:12 ἀνὴρ ανηρ man; husband γλωσσώδης γλωσσωδης not κατευθυνθήσεται κατευθυνω straighten out; direct ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἄνδρα ανηρ man; husband ἄδικον αδικος injurious; unjust κακὰ κακος bad; ugly θηρεύσει θηρευσω into; for διαφθοράν διαφθορα decay 139:12 גַּם־ gam- גַּם even חֹשֶׁךְ֮ ḥōšeḵ חֹשֶׁךְ darkness לֹֽא־ lˈō- לֹא not יַחְשִׁ֪יךְ yaḥšˈîḵ חשׁך be dark מִ֫מֶּ֥ךָ mˈimmˌeḵā מִן from וְ֭ ˈw וְ and לַיְלָה laylˌā לַיְלָה night כַּ ka כְּ as † הַ the יֹּ֣ום yyˈôm יֹום day יָאִ֑יר yāʔˈîr אור be light כַּ֝ ˈka כְּ as † הַ the חֲשֵׁיכָ֗ה ḥᵃšêḵˈā חֲשֵׁכָה darkness כָּ kā כְּ as † הַ the אֹורָֽה׃ ʔôrˈā אֹורָה light 139:12. vir linguosus non dirigetur in terra virum iniquum mala capient in interituA man full of tongue shall not be established in the earth: evil shall catch the unjust man unto destruction. 139:12. But darkness will not be impenetrable to you, and night will illuminate like the day: for just as its darkness is, so also is its light. 139:12. Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light [are] both alike [to thee]. 11. An evil speaker shall not be established in the earth: evil shall hunt the violent man to overthrow him. 139:11 Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow: 139:12 Человек злоязычный не утвердится на земле; зло увлечет притеснителя в погибель. 139:12 ἀνὴρ ανηρ man; husband γλωσσώδης γλωσσωδης not κατευθυνθήσεται κατευθυνω straighten out; direct ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἄνδρα ανηρ man; husband ἄδικον αδικος injurious; unjust κακὰ κακος bad; ugly θηρεύσει θηρευσω into; for διαφθοράν διαφθορα decay 139:12 גַּם־ gam- גַּם even חֹשֶׁךְ֮ ḥōšeḵ חֹשֶׁךְ darkness לֹֽא־ lˈō- לֹא not יַחְשִׁ֪יךְ yaḥšˈîḵ חשׁך be dark מִ֫מֶּ֥ךָ mˈimmˌeḵā מִן from וְ֭ ˈw וְ and לַיְלָה laylˌā לַיְלָה night כַּ ka כְּ as † הַ the יֹּ֣ום yyˈôm יֹום day יָאִ֑יר yāʔˈîr אור be light כַּ֝ ˈka כְּ as † הַ the חֲשֵׁיכָ֗ה ḥᵃšêḵˈā חֲשֵׁכָה darkness כָּ kā כְּ as † הַ the אֹורָֽה׃ ʔôrˈā אֹורָה light 139:12. vir linguosus non dirigetur in terra virum iniquum mala capient in interitu A man full of tongue shall not be established in the earth: evil shall catch the unjust man unto destruction. 139:12. But darkness will not be impenetrable to you, and night will illuminate like the day: for just as its darkness is, so also is its light. 139:12. Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light [are] both alike [to thee]. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 12. Вера Давида в гибель своих врагов покоится на вере в торжество правды: зло не может быть награждено Богом, а потому злоязычные мои враги непременно погибнут. Adam Clarke: Commentary on the Bible - 1831 140:12: The cause of the afflicted - Every person who is persecuted for righteousness' sake has God for his peculiar help and refuge; and the persecutor has the same God for his especial enemy. Albert Barnes: Notes on the Bible - 1834 140:12: I know that the Lord will maintain the cause of the afflicted - See the notes at Psa 9:4. The psalmist here doubtless refers primarily to himself, as having a confident belief that the Lord would maintain "his" cause, or would defend "him." At the same time he makes the statement general, implying that what would be done to him would be done to all in similar circumstances. The idea is that God, in all his attributes, in all his providential arrangements, in all his interpositions on earth, would be found to be on the side of the oppressed, the afflicted, and the wronged. He has no attribute that can take part with an oppressor or a wrong doer. The wicked cannot come to him with the belief that he will be on their side: the righteous - the oppressed - the afflicted - can. And the right of the poor - He will defend the right of the poor. Literally, "The judgment of the poor." That which will be just and right in their case. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 140:12: the Lord: Psa 9:4, Psa 10:17, Psa 10:18, Psa 22:24, Psa 72:4, Psa 72:12-14, Psa 102:17; Kg1 8:45, Kg1 8:49; Pro 22:22; Pro 23:10, Pro 23:11; Isa 11:4; Jer 22:16; Mat 11:5 Carl Friedrich Keil and Franz Delitzsch 140:12 With Ps 140:13 the mood and language now again become cheerful, the rage has spent itself; therefore the style and tone are now changed, and the Psalm trips along merrily as it were to the close. With reference to ידעת for ידעתי (as in Job 42:2), vid., Ps 16:2. That which David in Ps 9:5 confidently expects on his own behalf is here generalized into the certain prospect of the triumph of the good cause in the person of all its representatives at that time oppressed. אך, like ידעתּי, is an expression of certainty. After seeming abandonment God again makes Himself known to His own, and those whom they wanted to sweep away out of the land of the living have an ever sure dwelling-place with His joyful countenance (Ps 16:11). John Gill 140:12 I know,.... Here is a double reading: the "Keri", or marginal reading, is, "thou knowest"; an appeal of the psalmist to God, who knew the thoughts of the wicked concerning him, and their devices against him; as Kimchi: but the Scripture reading is, I know; expressing his full persuasion and assurance that the Lord will maintain the cause of the afflicted, and the right of the poor; of his poor and afflicted people, that are afflicted within and without, by men and devils; and who are poor as to the things of this world, and poor in spirit, and sensible of their spiritual poverty, but rich in grace: the cause of these God will maintain against their oppressors, and right their wrongs, and avenge their injuries; this the psalmist knew, and was assured of from the word of God, from instances and examples in former times, and from his own experience, Ps 9:4. Robert Jamieson, A. R. Fausset and David Brown 140:12 (Compare Ps 9:4).
139:13139:13: Ծանեայ զի առնէ Տէր դատաստան աղքատի, եւ իրաւունս տնանկի[7708]։ [7708] Ոմանք.Ծանեայ Տէր զի առնես դատաստան աղքատին։ 13 Գիտեմ, Տէ՛ր, որ դու աղքատին արդար դատաստան ես անում եւ տնանկի իրաւունքն ես պաշտպանում: 12 Գիտեմ թէ Տէրը խեղճին դատաստանը պիտի տեսնէ Ու իրաւունք պիտի ընէ աղքատներուն։ Ծանեայ զի առնես, Տէր, դատաստան աղքատի, եւ իրաւունս տնանկի: 139:13: Ծանեայ զի առնէ Տէր դատաստան աղքատի, եւ իրաւունս տնանկի[7708]։ [7708] Ոմանք.Ծանեայ Տէր զի առնես դատաստան աղքատին։ 13 Գիտեմ, Տէ՛ր, որ դու աղքատին արդար դատաստան ես անում եւ տնանկի իրաւունքն ես պաշտպանում: 12 Գիտեմ թէ Տէրը խեղճին դատաստանը պիտի տեսնէ Ու իրաւունք պիտի ընէ աղքատներուն։ zohrab-1805▾ eastern-1994▾ western am▾	139:12139:13 Знаю, что Господь сотворит суд угнетенным и справедливость бедным. 139:13 ἔγνων γινωσκω know ὅτι οτι since; that ποιήσει ποιεω do; make κύριος κυριος lord; master τὴν ο the κρίσιν κρισις decision; judgment τοῦ ο the πτωχοῦ πτωχος bankrupt; beggarly καὶ και and; even τὴν ο the δίκην δικη justice τῶν ο the πενήτων πενης poor 139:13 כִּֽי־ kˈî- כִּי that אַ֭תָּה ˈʔattā אַתָּה you קָנִ֣יתָ qānˈîṯā קנה create כִלְיֹתָ֑י ḵilyōṯˈāy כִּלְיָה kidney תְּ֝סֻכֵּ֗נִי ˈtᵊsukkˈēnî סכך weave בְּ bᵊ בְּ in בֶ֣טֶן vˈeṭen בֶּטֶן belly אִמִּֽי׃ ʔimmˈî אֵם mother 139:13. scio quod faciet Dominus causam inopis iudicia pauperumI know that the Lord will do justice to the needy, and will revenge the poor. 139:13. For you have possessed my temperament. You have supported me from the womb of my mother. 139:13. For thou hast possessed my reins: thou hast covered me in my mother’s womb. 12. I know that the LORD will maintain the cause of the afflicted, and the right of the needy. 139:12 I know that the LORD will maintain the cause of the afflicted, [and] the right of the poor: 139:13 Знаю, что Господь сотворит суд угнетенным и справедливость бедным. 139:13 ἔγνων γινωσκω know ὅτι οτι since; that ποιήσει ποιεω do; make κύριος κυριος lord; master τὴν ο the κρίσιν κρισις decision; judgment τοῦ ο the πτωχοῦ πτωχος bankrupt; beggarly καὶ και and; even τὴν ο the δίκην δικη justice τῶν ο the πενήτων πενης poor 139:13 כִּֽי־ kˈî- כִּי that אַ֭תָּה ˈʔattā אַתָּה you קָנִ֣יתָ qānˈîṯā קנה create כִלְיֹתָ֑י ḵilyōṯˈāy כִּלְיָה kidney תְּ֝סֻכֵּ֗נִי ˈtᵊsukkˈēnî סכך weave בְּ bᵊ בְּ in בֶ֣טֶן vˈeṭen בֶּטֶן belly אִמִּֽי׃ ʔimmˈî אֵם mother 139:13. scio quod faciet Dominus causam inopis iudicia pauperum I know that the Lord will do justice to the needy, and will revenge the poor. 139:13. For you have possessed my temperament. You have supported me from the womb of my mother. 139:13. For thou hast possessed my reins: thou hast covered me in my mother’s womb. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 140:13: The righteous shall give thanks - For thou wilt support and deliver him. The upright shall dwell in thy presence - Shall be admitted to the most intimate intercourse with God. The persecuted have ever been dear to God Almighty; and the martyrs were, in an especial manner, his delight; and in proportion as he loved those, so must he hate and detest these. Albert Barnes: Notes on the Bible - 1834 140:13: Surely the righteous shall give thanks unto thy name - Unto thee. (1) they will have occasion to do it; (2) they will be disposed to do it. They will not be unmindful of the favors conferred upon them; it will be a characteristic of them that they "will" be thankful. The upright shall dwell in thy presence - They shall be under thy protection; they shall be admitted to thy favor; they shall dwell in thy dwelling-place. (1) On earth they shall enjoy his favor - "as if" they abode with God. (2) in heaven they will be permitted to dwell with him foRev_er. The general idea of the psalm is, that the poor, the persecuted, the afflicted, if righteous, shall enjoy the favor and protection of God. God is on their side, and not on the side of the wicked who oppress them. But then, people "should be righteous" in order that they may find the favor of God and dwell with him. There is no reason why a "poor" wicked man should enjoy the favor of God anymore than why a "rich" wicked man should. It is not poverty or riches that commend us to God; it is faith, and holiness, and love, and obedience, in the condition of life in which we are placed, be it in a cottage or a palace. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 140:13: Surely: Psa 32:11, Psa 33:1; Isa 3:10 the upright: Psa 16:11, Psa 23:6, Psa 73:24; Joh 14:3, Joh 17:24; Th1 4:17; Rev 7:14-17, Rev 21:24-27 Geneva 1599 140:13 Surely the righteous shall give thanks unto thy name: the upright shall (k) dwell in thy presence. (k) That is, will be descended and preserved by your fatherly providence and care. John Gill 140:13 Surely the righteous shall give thanks unto thy name,.... The same with the poor and the afflicted; who, though traduced by men, and evil spoken of and ill used by them, are righteous in the sight of God; being justified by the righteousness of Christ, which is imputed to them, and received by faith, in consequence of which they live soberly and righteously: these the psalmist knew and was assured they would give thanks to the Lord, and praise his holy name, for the righteousness by which they are made righteous, and for every other blessing of grace and mercy of life; for maintaining their cause and their right, and for the ruin and destruction of their enemies; see Rev_ 18:20; the upright shall dwell in thy presence; under his care and protection; in his gracious presence, enjoying the light of his countenance here; and in his glorious presence hereafter, where is fulness of joy: these upright ones are such who are upright in heart; whose hearts are right with God, sincere in his service and worship, and walk uprightly according to the rule of his word. These, as some render it, "shall sit before him" (t) or "in his presence": as children before a father, in whom he delights; or as disciples before a master, to be taught and instructed. The Targum is, "shall return to pray before thee:'' and so Aben Ezra interprets it of their dwelling, or sitting before God, in the house of prayer; and Kimchi adds, by way of explanation, "to seek thee, and know thy ways.'' Jerom reads it, "shall dwell with thy countenance or face" (u); and understands it of dwelling with Christ, the face of God, Heb 1:3; with whom they shall dwell for evermore. (t) "considebunt", Junius & Tremellius; "sedebunt", Cocceius; so Ainsworth and Syriac version. (u) So Sept. V. L. Arabic version, and Pagninus. John Wesley 140:13 Dwell - Shall constantly enjoy thy gracious and powerful presence. Robert Jamieson, A. R. Fausset and David Brown 140:13 After all changes, the righteous shall have cause for praise. Such shall dwell--shall sit securely, under God's protection (Ps 21:6; Ps 41:12).
139:14139:14: Արդարք գոհասցին զանուանէ քումմէ, բնակեսցեն ուղիղք առաջի երեսաց քոց[7709]։ Տունք. ժդ̃։[7709] Ոմանք.Արդարքն գոհասցեն... եւ բնակեսցեն։ 14 Արդարները գոհութիւն պիտի մատուցեն քո անուանը, ուղղամիտները պիտի բնակուեն քո դիմաց: 13 Յիրաւի արդարները քու անունդ պիտի գովեն. Ուղիղները քու առջեւդ պիտի բնակին։ Արդարք գոհասցին զանուանէ քումմէ. բնակեսցեն ուղիղք առաջի երեսաց քոց: 139:14: Արդարք գոհասցին զանուանէ քումմէ, բնակեսցեն ուղիղք առաջի երեսաց քոց[7709]։ Տունք. ժդ̃։ [7709] Ոմանք.Արդարքն գոհասցեն... եւ բնակեսցեն։ 14 Արդարները գոհութիւն պիտի մատուցեն քո անուանը, ուղղամիտները պիտի բնակուեն քո դիմաց: 13 Յիրաւի արդարները քու անունդ պիտի գովեն. Ուղիղները քու առջեւդ պիտի բնակին։ zohrab-1805▾ eastern-1994▾ western am▾	139:13139:14 Так! праведные будут славить имя Твое; непорочные будут обитать пред лицем Твоим. 139:14 πλὴν πλην besides; only δίκαιοι δικαιος right; just ἐξομολογήσονται εξομολογεω concede; confess τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your καὶ και and; even κατοικήσουσιν κατοικεω settle εὐθεῖς ευθυς straight; directly σὺν συν with; [definite object marker] τῷ ο the προσώπῳ προσωπον face; ahead of σου σου of you; your 139:14 אֹֽודְךָ֗ ʔˈôḏᵊḵˈā ידה praise עַ֤ל ʕˈal עַל upon כִּ֥י kˌî כִּי that נֹורָאֹ֗ות nôrāʔˈôṯ ירא fear נִ֫פְלֵ֥יתִי nˈiflˌêṯî פלא be miraculous נִפְלָאִ֥ים niflāʔˌîm פלא be miraculous מַעֲשֶׂ֑יךָ maʕᵃśˈeʸḵā מַעֲשֶׂה deed וְ֝ ˈw וְ and נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul יֹדַ֥עַת yōḏˌaʕaṯ ידע know מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might 139:14. attamen iusti confitebuntur nomini tuo habitabunt recti cum vultu tuoBut as for the just, they shall give glory to thy name: and the upright shall dwell with thy countenance. 139:14. I will confess to you, for you have been magnified terribly. Your works are miraculous, as my soul knows exceedingly well. 139:14. I will praise thee; for I am fearfully [and] wonderfully made: marvellous [are] thy works; and [that] my soul knoweth right well. 13. Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence. 139:13 Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence: 139:14 Так! праведные будут славить имя Твое; непорочные будут обитать пред лицем Твоим. 139:14 πλὴν πλην besides; only δίκαιοι δικαιος right; just ἐξομολογήσονται εξομολογεω concede; confess τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your καὶ και and; even κατοικήσουσιν κατοικεω settle εὐθεῖς ευθυς straight; directly σὺν συν with; [definite object marker] τῷ ο the προσώπῳ προσωπον face; ahead of σου σου of you; your 139:14 אֹֽודְךָ֗ ʔˈôḏᵊḵˈā ידה praise עַ֤ל ʕˈal עַל upon כִּ֥י kˌî כִּי that נֹורָאֹ֗ות nôrāʔˈôṯ ירא fear נִ֫פְלֵ֥יתִי nˈiflˌêṯî פלא be miraculous נִפְלָאִ֥ים niflāʔˌîm פלא be miraculous מַעֲשֶׂ֑יךָ maʕᵃśˈeʸḵā מַעֲשֶׂה deed וְ֝ ˈw וְ and נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul יֹדַ֥עַת yōḏˌaʕaṯ ידע know מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might 139:14. attamen iusti confitebuntur nomini tuo habitabunt recti cum vultu tuo But as for the just, they shall give glory to thy name: and the upright shall dwell with thy countenance. 139:14. I will confess to you, for you have been magnified terribly. Your works are miraculous, as my soul knows exceedingly well. 139:14. I will praise thee; for I am fearfully [and] wonderfully made: marvellous [are] thy works; and [that] my soul knoweth right well. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 14. "Обитать пред лицем" Господа значит или пользоваться всегда Его защитой, как бы жить под кровлей жилища Его, или - благодарить Его за оказанную защиту молитвой пред местом Его обитания, пред Кивотом Завета, в Его скинии.

Սաղմոս / Psalms - 139 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599