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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 С XLI Пс начинается второй сборник псалмов и заканчивается LXXI. Оба псалма по сходству своего содержания и построения речи представляют взаимодополнение. Припевом "что унываешь ты, душа моя", оба псалма делятся на три части, из которых первые две, представляя излияние скорбных чувствований псалмопевца об оставленности Богом, дополняется третьей, содержащей молитву к Господу о спасении от бедствий. Это сходство внешнего построения слога и содержания указывает, что писателем обоих псалмов было одно и то же лицо. Таким автором по надписанию над XLI Пс в евр. Библии называются сыны Кореевы, и им должен быть приписан и псалом XLII. В псалмах изображается скорбное чувство писателя, принужденного жить в удалении от храма (XLI:3), воспоминание о посещении которого для него, находящегося в изгнании около гор Ермонских и потому лишенного этого блага (7), служит источником страданий (5). Причиной его бегства было восстание "недоброго народа" и "человека лукавого и несправедливого" (XLII:1). Такое положение псалмопевца согласно с эпохой гонений и бегства Давида из Иерусалима, от Авессалома, когда он должен был скрываться в Заиорданской стране, в пустыне Маханаим, расположенной вблизи гор Ермонских, границы страны Иудейской с северной стороны. Поэтому в греч. Библии после имени сынов Кореевых поставлено имя Давида. Тоже и над XLII Пс у 7:0-ти и в Вульгате. Означенные дополнения можно объяснить тем, что писатель псалмов, принадлежавший к фамилии сынов Кореевых, был защитником Давида и вместе с последним делил опасности изгнания. Он хорошо понимал настроение царственного изгнанника, отличавшегося религиозностью и благочестием, но теперь вынужденного жить вдали от храма, и это настроение изобразил в означенных псалмах. Меня так же влечет к Твоему святому храму, Господи, как жаждущую лань к источнику (2-3). Я орошаю хлеб свой слезами и грущу о невозможности, как было ранее, ходить вместе с народом в Твой святой храм (4-5). Душа моя унывает среди гор Ермонских и взывает к Господу, зачем Ты оставил меня и даешь врагам ругаться надо мною? (6-12) Разбери мое дело с моим лукавым врагом и пошли мне Твой свет, чтобы мне ходить к Твоему жертвеннику и славить Тебя, Боже. Не унывай, душа моя, но уповай на Господа (XLII:1-5)! Matthew Henry: Concise Commentary on the Whole Bible - 1706 If the book of Psalms be, as some have styled it, a mirror or looking-glass of pious and devout affections, this psalm in particular deserves, as much as any one psalm, to be so entitled, and is as proper as any to kindle and excite such in us: gracious desires are here strong and fervent; gracious hopes and fears, joys and sorrows, are here struggling, but the pleasing passion comes off a conqueror. Or we may take it for a conflict between sense and faith, sense objecting and faith answering. I. Faith begins with holy desires towards God and communion with him, ver. 1, 2. II. Sense complains of the darkness and cloudiness of the present condition, aggravated by the remembrance of the former enjoyments, ver. 3, 4. III. Faith silences the complaint with the assurance of a good issue at last, ver. 5. IV. Sense renews its complaints of the present dark and melancholy state, ver. 6, 7. V. Faith holds up the heart, notwithstanding, with hope that the day will dawn, ver. 8. VI. Sense repeats its lamentations (ver. 9, 10) and sighs out the same remonstrance it had before made of its grievances. VII. Faith gets the last word (ver. 11), for the silencing of the complaints of sense, and, though it be almost the same with that (ver. 5) yet now it prevails and carries the day. The title does not tell us who was the penman of this psalm, but most probably it was David, and we may conjecture that it was penned by him at a time when, either by Saul's persecution or Absalom's rebellion, he was driven from the sanctuary and cut off from the privilege of waiting upon God in public ordinances. The strain of it is much the same with 63, and therefore we may presume it was penned by the same hand and upon the same or a similar occasion. In singing it, if we be either in outward affliction or in inward distress, we may accommodate to ourselves the melancholy expressions we find here; if not, we must, in singing them, sympathize with those whose case they speak too plainly, and thank God it is not our own case; but those passages in it which express and excite holy desires towards God, and dependence on him, we must earnestly endeavour to bring our minds up to. Adam Clarke: Commentary on the Bible - 1831 The psalmist earnestly longs for the ordinances of the Lord's house, Psa 42:1-4; describes his deep distress, Psa 42:5-7; endeavors to take comfort from the consideration that the Lord would appear in his behalf, Psa 42:8, Psa 42:9; speaks of the insults of his enemies, Psa 42:10; and again takes encouragement, Psa 42:11. The title, To the chief Musician giving instruction to the sons of Korah. This is the first of the Psalms that has this title prefixed, and it is probable that such Psalms were composed by the descendants of Korah during the Babylonish captivity, or by some eminent person among those descendants, and that they were used by the Israelites during their long captivity, as means of consolation: and, indeed, most of the Psalms which bear this inscription are of the consoling kind and the sentiments appear to belong to that period of the Jewish history, and to none other. The word משכיל maskil, from שכל sakal, signifies to make wise, to direct wisely, to give instruction; and here is so understood by our translators, who have left this signification in the margin; and so the Versions in general. The Syriac says, "It is a Psalm which David sung when he was an exile, and desired to return to Jerusalem." The Arabic says: "A Psalm for the backsliding Jews." Albert Barnes: Notes on the Bible - 1834 42:0: The title of this psalm is, "To the chief Musician, Maschil, for the sons of Korah." On the phrase "To the chief Musician," see the notes at the title to Psa 4:1-8. On the term "Maschil," see the notes at the title to Psa 32:1-11. This title is prefixed to eleven psalms. It properly means, as in the margin, giving instruction. But why such a title was prefixed to these psalms rather than to others is unknown. So far as appears, the title, in that sense, would be applicable to many other psalms as well as to these, whether understood in the signification of "giving instruction" in general, or of "giving instruction" on any particular subject. It is not easy to give an account of the origin of such titles long after the occasion for affixing them has passed away. The phrase "for the sons of Korah" is rendered in the margin "of the sons," etc. The Hebrew may mean for the sons of Korah; of the sons of Korah; or to the sons of Korah, as it is here rendered by Prof. Alexander. The Septuagint renders the title "For the end - εἰς τὸ τέλος eis to telos: for understanding, εἰς σύνεσιν eis sunesin: to the sons of Kore, τοῖς υἱοῦς Κορέ tois huiois Kore." So the Latin Vulgate. DeWette renders it, "A poem of the sons of Korah." The psalms to which this title is prefixed are the Psa 42:1-11; 44; 45; Psa 46:1-11; Psa 47:1-9; Psa 48:1-14; 49; Psa 84:1-12; Psa 85:1-13; Psa 87:1-7; 88. So far as the title is concerned, it may mean either that the psalms were dedicated to them, or that they were submitted to them for arranging the music; or that they were designed to be employed by them as leaders of the music; or that they were the authors of these psalms, that is, that the psalms thus indicated emanated from their body, or were composed by one of their number. Which of these is the true idea must be determined, if determined at all, from some other source than the mere title. The sons of Korah were a family of Levitical singers. Korah was a great-grandson of Levi, Num 16:1. He was united with Dathan and Abiram in opposition to Moses, and was the leader of the conspiracy, Num 16:2; Jde 1:11. Korah had three sons, Assir, Elkanah, and Abiasaph Exo 6:24; and of their descendants David selected a number to preside over the music of the sanctuary, Ch1 6:22-23, Ch1 6:31; and they continued in this service until the time of Jehoshaphat, Ch2 20:19. One of the most eminent of the descendants of Korah, who was employed especially in the musical service of the sanctuary, was Heman: Ch1 6:33, "Of the sons of the Kohathites; Heman, a singer." The sons of Heman were appointed by David, in connection with the sons of Asaph, and of Jeduthun, to preside over the music: Ch1 25:1, Ch1 25:4, Ch1 25:6; Ch2 5:12; Ch2 29:14; Ch2 35:1 :5. See the notes at the title to Psa 39:1-13. The general appellation, the "sons of Korah," seems to have been given to this company or class of singers. Their office was to preside over the music of the sanctuary; to arrange tunes for the music; to distribute the parts; and possibly to furnish compositions for that service. Whether, however, they actually composed any of the psalms is uncertain. It would seem that the usual custom was for the author of a psalm or hymn designed for public service to deliver it, when composed, into the hands of these leaders of the music, to be employed by them in the public devotions of the people. Thus, in Ch1 16:7, it is said, "Then on that day David delivered first this psalm, to thank the Lord, into the hand of Asaph and his brethren." Compare Ch2 29:30. See also the notes at the title of Psa 1:1-6. It is not absolutely certain, therefore, who composed this psalm. If it was written by David, as seems most probable, it was with some reference to the "sons of Korah;" that is, to those who presided over the music of the sanctuary. In other words, it was prepared especially to be used by them in the sanctuary, in contradistinction from psalms which had a more general reference, or which were composed for no such specific design. If it was written by the sons of Korah, that is, by any one of their number, it was intended by the author, undoubtedly, to illustrate the feelings of a man of God in deep trials; and the language and the allusions were probably drawn from the history of David, as furnishing the best historical instance for such an illustration of feeling. In this case, the language would be that of one placing himself in imagination in such circumstances, and giving in poetic form a description of the emotions which would pass through his mind, as if they were his own - unless it be supposed that one of the sons of Korah, the author of the psalm, had actually experienced such trials himself. I regard the former as the most probable supposition, and consider that the psalm was composed by David specifically for the use of the leaders of the music in the sanctuary. The name of the author may have been omitted because it was so well understood who he was that there was no need to designate him. There is a very marked resemblance between this psalm and Psa 43:1-5. They were composed on a similar, if not on the same occasion; and the two might be united so as to constitute one connected psalm. In fact, they are thus united in thirty-seven codices of Kennicott, and in nine of De Rossi. The structure of both is the same, though they are separated in most of the Hebrew manuscripts, in the Septuagint and Latin Vulgate, in the Chaldee Paraphrase, and in the Syriac and Arabic versions. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 42:1, David's zeal to serve God in the temple; Psa 42:5, He encourages his soul to trust in God. Carl Friedrich Keil and Franz Delitzsch Longing for Zion in a Hostile Country The Second Book of Psalms consists entirely of Elohimic Psalms (vid., Introduction, p. 12); for whilst in the First Book יהוה occurred 272 times and אלהים only 15 times, the relation is here reversed: אלהים occurs 164 times, and יהוה only 30 times, and in almost every instance by a departure from the customary mode of expression for reasons that lie close at hand. At the head of these Psalms written in the Elohimic style there stand seven inscribed לבני־קרח. That here as in לאסף the ל is Lamed acutoris, is made clear by the fact that none of these Psalms, as might be expected, have לדוד in addition to the name of the author. The lxx renders it τοῖς υἱοῖς Κορέ, just as it does τῷ Δαυίδ, without distinguishing the one ל from the other indicating the authorship, and even in the Talmud is similar meaning to the Lamed of לדוד is assumed. It is certainly remarkable that instead of an author it is always the family that is named, a rule from which Ps 88 (which see) is only a seeming departure. The designation "Bohmische Br׬der" in the hymnology of the German church is very similar. Probably the Korahitic songs originally formed a book of themselves, which bore the title שׁירי בני קרה or something similar; and then the בני קרה of this title passed over to the inscription of each separate song of those incorporated in two groups in the Psalm-collection, just as appears also to be the case with the inscription שׁיר המעלות, which is repeated fifteen times. Or we must suppose that it had become a family custom in the circle of the singers among the Korahites to allow the individual to retreat behind the joint responsibility of family unity, and, vying together, to expiate the name of their unfortunate ancestor by the best liturgical productions. For Korah, the great-grandson of Levi, and grandson of Kehaath, is the same as he who perished by a divine judgment on account of his rebellion against Moses and Aaron (Num. 16), whose sons, however, were not involved with him in this judgment (Num 26:11). In David's time the בני קרה were one of the most renowned families of the Levite race of the Kehathites. The kingship of the promise very soon found valiant adherents and defenders in this family. Korahites gathered together to David to Ziklag, in order to aid in defending him and his title to the throne with the sword (1Chron 12:6); for הקּרחים in this passage can hardly (as Bertheau is of opinion) be descendants of the קרה of the family of Judah mentioned in 1Chron 2:43, but otherwise unrenowned, since that name is elsewhere, viz., in 1Chron 9:19, 1Chron 9:31, a Levitic family name. In Jerusalem, after the Exile, Korahites were keepers of the temple gates (1Chron 9:17; Neh 11:19), and the chronicler there informs us that even in David's time they were keepers of the threshold of the אהל (erected over the Ark on Zion); and still earlier, in the time of Moses, in the camp of Jahve they were appointed as watchers of the entrance. They retained this ancient calling, to which allusion is made in Ps 84:11, in connection with the new arrangements instituted by David. The post of door-keeper in the temple was assigned to two branches of the Korahite families together with one Merarite (1 Chron 26:1-19). But they also even then served as musicians in the sanctuary. Heman, one of the three precentors (to be distinguished from Heman the wise man mentioned in 3Kings 4:31), was a Korahite (1Chron 6:18-23); his fourteen sons belonged, together with the four sons of Asaph and the six sons of Ethan, to the twenty-four heads of the twenty-four divisions of the musicians (1 Chr. 25). The Korahites were also renowned even in the days of Jehoshaphat as singers and musicians; see 2Chron 20:19, where a plural בּני הקּרחים (cf. Ges. 108, 3) is formed from בני־קרה, which has as it were become smelted together as one word. Whereas in the period after the Exile there is no longer any mention of them in this character. We may therefore look for Korahitic Psalms belonging to the post-Davidic time of the kings; whereas we ought at the outset to be less inclined to find any post-exilic Psalms among them. The common feature of this circle of songs consists herein, - they delight in the praise of Elohim as the King who sits enthroned in Jerusalem, and join in the services in His temple with the tenderest and most genuine emotion. And this impress of unity which they bear speaks strongly in favour of taking לבני־קרח in the sense of denoting authorship. The composer of the משׂיל, Ps 42:1-11, finds himself, against his will, at a great distance from the sanctuary on Zion, the resting-place of the divine presence and manifestation, surrounded by an ungodly people, who mock at him as one forsaken of God, and he comforts his sorrowful soul, looking longingly back upon that which it has lost, with the prospect of God's help which will soon appear. All the complaints and hopes that he expresses sound very much like those of David during the time of Absalom. David's yearning after the house of God in Ps 23:1-6; Ps 26:1-12; 55; Ps 63:1-11, finds its echo here: the conduct and outlines of the enemies are also just the same; even the sojourn in the country east of Jordan agrees with David's settlement at that time at Mahanaim in the mountains of Gilead. The Korahite, however, as is to be assumed in connection with a lyric poem, speaks out of the depth of his own soul, and not, as Hengstenberg and Tholuck maintain, "as from the soul of David." He merely shares David's vexation, just as he then in Ps 84:10 prays for the anointed one. This Ps 84:1-12 breathes forth the same feelings, and even in other respects bears traces of the same author; cf. אל חי, Ps 84:3; Ps 42:3; משׁכּנותיך, Ps 84:2; Ps 43:3; מזבּחותיך, Ps 84:4; Ps 43:4; and the similar use of עוד, Ps 84:5; Ps 42:6, cf. Is 49:20; Jer 32:15. The distinguishing features of the Korahitic type of Psalm meet us in both Psalms in the most strong and vivid manner, viz., the being joyous and weeping with God's anointed, the praise of God the King, and the yearning after the services in the holy place. And there are, it is true, thoughts that have been coined by David which we here and there distinctly hear in them (cf. Ps 42:2., Ps 84:3, with Ps 63:2); but they are reproduced with a characteristic beauty peculiar to the author himself. We do not, therefore, in the least doubt that Ps 42:1-11 is the poem of a Korahitic Levite, who found himself in exile beyond the Jordan among the attendants of David, his exiled king. Concerning Ps 43:1-5 Eusebius has said: ὅτι μέρος ἔοικεν εἶναι τοῦ πρὸ αὐτοῦ δεδήλωται ἔκ τε τῶν ὁμοίων ἐν ἀμφοτέροις λόγων καὶ ἐκ τῆς ἐμφεροῦς διανοίας, and an old Midrash reckons 147 Psalms, taking Ps 42:1 together as one, just as with Ps 9:1, Ps 32:1. The similarity of the situation, of the general impress, of the structure, and of the refrain, is decisive in favour of these Psalms, which are commonly reckoned as two, being one. The one Psalm consists of three parts: thrice his pain breaks forth into complaint, and is each time again overcome by the admonitory voice of his higher consciousness. In the depicting of the past and the future there is unmistakeable progress. And it is not until the third part (Ps 43:1-5) that complaint, resignation, and hope are perfected by the language of confident prayer which supervenes. The unity of the Psalms is not affected by the repetition of Ps 42:10 in Ps 43:2, since Ps 42:11 is also a repetition of Ps 42:4. Beside an edging in by means of the refrain, the poet is also fond of such internal links of connection. The third part has thereby come to consist of thirteen lines, whereas the other two parts consist of twelve lines each. What a variegated pattern card of hypotheses modern criticism opens out before us in connection with this Psalm (Ps 42:1)! Vaihinger regards it as a song composed by one of the Levites who was banished by Athaliah. Ewald thinks that King Jeconiah, who was carried away to Babylon, may have composed the Psalm; and in fact, when (and this is inferred from the Psalm itself) on the journey to Babylon, he may have been detained just a night in the vicinity of Hermon. Reuss (in the Nouvelle Revue de Thologie, 1858) prefers to suppose it is one of those who were carried off with Jeconiah (among whom there were also priests, as Ezekiel). Hitzig, however, is no less decisive in his view that the author is a priest who was carried off in the direction of Syria at the time of the wars of the Seleucidae and Ptolemies; probably Onias III, high priest from 199 b.c., the collector of the Second Book of the Psalms, whom the Egyptians under the general Skopas carried away to the citadel of Paneas. Olshausen even here, as usual, makes Antiochus Epiphanes his watchword. In opposition to this positive criticism, Maurer adheres to the negative; he says: quaerendo elegantissimi carminis scriptore frustra se fatigant interpretes. John Gill INTRODUCTION TO PSALM 42 To the chief Musician, Maschil, for the sons of Korah. Of the word "Maschil", See Gill on Ps 32:1, title. Korah was he who was at the head of a conspiracy against Moses and Aaron, for which sin the earth opened its mouth, and swallowed alive him and his company, and fire devoured two hundred and fifty more; the history of which is recorded in Num 16:1; yet all his posterity were not cut off, Num 26:11; some were in David's time porters, or keepers of the gates of the tabernacle, and some were singers; see 1Chron 6:33; and to the chief musician was this psalm directed for them to sing, for they were not the authors of it, as some (b) have thought; but most probably David himself composed it; and it seems to have been written by him, not as representing the captives in Babylon, as Theodoret, but on his own account, when he was persecuted by Saul, and driven out by men from abiding in the Lord's inheritance, and was in a strange land among the Heathen, where he was reproached by them; and everything in this psalm agrees with his state and condition; or rather when he fled from his son Absalom, and was in those parts beyond Jordan, mentioned in this psalm; see 2Kings 17:24; so the Syriac inscription, the song which David sung in the time of his persecution, desiring to return to Jerusalem. (b) So R. Moses in Muis, Gussetius, Ebr. Comment. p. 918, & others.
41:141:1: ՚Ի կատարած. իմաստութեան որդւոցն Կորխայ. Սաղմոս ՚ի Դաւիթ. ԽԱ[6882]։[6882] Ոմանք.Վասն իմաստութեան որդ՛՛։ 1 Այսուհետեւ՝ Կորխի որդիների իմաստութիւնը Կորխի որդիներուն երգը Ի կատարած. իմաստութիւն որդւոցն Կորխայ: 41:1: ՚Ի կատարած. իմաստութեան որդւոցն Կորխայ. Սաղմոս ՚ի Դաւիթ. ԽԱ[6882]։ [6882] Ոմանք.Վասն իմաստութեան որդ՛՛։ 1 Այսուհետեւ՝ Կորխի որդիների իմաստութիւնը Կորխի որդիներուն երգը zohrab-1805▾ eastern-1994▾ western am▾	41:041:1 Начальнику хора. Учение. Сынов Кореевых. 41:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax εἰς εις into; for σύνεσιν συνεσις comprehension τοῖς ο the υἱοῖς υιος son Κορε κορε Kore 41:1 לַ la לְ to † הַ the מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David אַ֭שְׁרֵי ˈʔašrê אֶשֶׁר happiness מַשְׂכִּ֣יל maśkˈîl שׂכל prosper אֶל־ ʔel- אֶל to דָּ֑ל dˈāl דַּל poor בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day רָ֝עָ֗ה ˈrāʕˈā רָעָה evil יְֽמַלְּטֵ֥הוּ yᵊˈmallᵊṭˌēhû מלט escape יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 41:1. pro victoria doctissimi filiorum CoreUnto the end, understanding for the sons of Core. 41:1. Unto the end. A Psalm of David himself. Blessed is he who shows understanding toward the needy and the poor. The Lord will deliver him in the evil day. 41:1. To the chief Musician, A Psalm of David. Blessed [is] he that considereth the poor: the LORD will deliver him in time of trouble. \ms1 BOOK II. 41:0 ^[241] KJV Chapter [42] To the chief Musician, Maschil, for the sons of Korah: 41:1 Начальнику хора. Учение. Сынов Кореевых. 41:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax εἰς εις into; for σύνεσιν συνεσις comprehension τοῖς ο the υἱοῖς υιος son Κορε κορε Kore 41:1 לַ la לְ to † הַ the מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David אַ֭שְׁרֵי ˈʔašrê אֶשֶׁר happiness מַשְׂכִּ֣יל maśkˈîl שׂכל prosper אֶל־ ʔel- אֶל to דָּ֑ל dˈāl דַּל poor בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day רָ֝עָ֗ה ˈrāʕˈā רָעָה evil יְֽמַלְּטֵ֥הוּ yᵊˈmallᵊṭˌēhû מלט escape יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 41:1. pro victoria doctissimi filiorum Core Unto the end, understanding for the sons of Core. 41:1. Unto the end. A Psalm of David himself. Blessed is he who shows understanding toward the needy and the poor. The Lord will deliver him in the evil day. 41:1. To the chief Musician, A Psalm of David. Blessed [is] he that considereth the poor: the LORD will deliver him in time of trouble. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 42:1: As the hart panteth after the water brooks - The hart is not only fond of feeding near some water for the benefit of drinking, "but when he is hard hunted, and nearly spent, he will take to some river or brook, in which," says Tuberville, "he will keep as long as his breath will suffer him. Understand that when a hart is spent and sore run, his last refuge is to the water; and he will commonly descend down the streame and swimme in the very middest thereof; for he will take as good heede as he can to touch no boughes or twygges that grow upon the sides of the river, for feare lest the hounds should there take sent of him. And sometimes the hart will lye under the water, all but his very nose; and I have seene divers lye so until the hounds have been upon them, before they would rise; for they are constrayned to take the water as their last refuge." - Tuberville's Art of Venerie, chapter 40: Lond. 4th., 1611. The above extracts will give a fine illustration of this passage. The hart feels himself almost entirely spent; he is nearly hunted down; the dogs are in full pursuit; he is parched with thirst; and in a burning heat pants after the water, and when he comes to the river, plunges in as his last refuge. Thus pursued, spent, and nearly ready to give up the ghost, the psalmist pants for God, for the living God! for him who can give life, and save from death. Albert Barnes: Notes on the Bible - 1834 42:1: As the hart panteth after the water-brooks - Margin, brayeth. The word rendered hart - איל 'ayâ l - means commonly a stag, hart, male deer: Deu 12:15; Deu 14:5; Isa 35:6. The word is masculine, but in this place is joined with a feminine verb, as words of the common gender may be, and thus denotes a hind, or female deer. The word rendered in the text "panteth," and in the margin "brayeth" - ערג ‛ â rag - occurs only in this place and in Joe 1:20, where it is applied to the beasts of the field as "crying" to God in a time of drought. The word properly means to rise; to ascend; and then, to look up toward anything; to long for. It refers here to the intense desire of the hind, in the heat of day, for water; or, in Joel, to the desire of the cattle for water in a time of drought. Luther renders it "cries;" the Septuagint and Vulgate render it simply "desires." Neither the idea of panting nor braying seems to be in the original word. It is the idea of looking for, longing for, desiring, that is expressed there. By 'water-brooks' are meant the streams that run in vallies. Dr. Thomson (Land and the Book, vol. i., p. 253) says, "I have seen large flocks of these panting harts gather round the water-brooks in the great deserts of Central Syria, so subdued by thirst that you could approach quite near them before they fled." There is an idea of tenderness in the reference to the word "hart" here - female deer, gazelle - which would not strike us if the reference had been to any other animal. These are so timid, so gentle, so delicate in their structure, so much the natural objects of love and compassion, that our feelings are drawn toward them as to all other animals in similar circumstances. We sympathize with them; we pity them; we love them; we feel deeply for them when they are pursued, when they fly away in fear, when they are in want. The following engraving will help us more to appreciate the comparison employed by the psalmist. Nothing could more beautifully or appropriately describe the earnest longing of a soul after God, in the circumstances of the psalmist, than this image. So panteth my soul after thee, O God - So earnest a desire have I to come before thee, and to enjoy thy presence and thy favor. So sensible am I of want; so much does my soul need something that can satisfy its desires. This was at first applied to the case of one who was cut off from the privileges of public worship, and who was driven into exile far from the place where he had been accustomed to unite with others in that service Psa 42:4; but it will also express the deep and earnest feelings of the heart of piety at all times, and in all circumstances, in regard to God. There is no desire of the soul more intense than that which the pious heart has for God; there is no want more deeply felt than that which is experienced when one who loves God is cut off by any cause from communion with him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:1: am 2983, bc 1021 (Title), Maschil, or a Psalm giving instruction, of the sons, etc. Or, "An instructive Psalm," or didactic ode, "for the sons of Korah." It is generally supposed to have been written by David when driven from Jerusalem and beyond Jordan, by Absalom's rebellion. the sons: Psa 44:1, Psa 45:1, Psa 46:1, Psa 47:1, Psa 48:1, Psa 49:1, Psa 84:1, Psa 85:1 *titles Num 16:1, Num 16:32, Num 26:11; Ch1 6:33-37, Ch1 25:1-5 panteth: Heb. brayeth so panteth: Psa 63:1, Psa 63:2, Psa 84:2, Psa 143:6, Psa 143:7; Isa 26:8, Isa 26:9 Carl Friedrich Keil and Franz Delitzsch 42:1 (Heb.: 42:2-6) The poet compares the thirsting of his soul after God to the thirsting of a stag. איּל (like other names of animals is epicoene, so that there is no necessity to adopt Bצttcher's emendation כּעיּלת תערג) is construed with a feminine predicate in order to indicate the stag (hind) as an image of the soul. ערג is not merely a quiet languishing, but a strong, audible thirsting or panting for water, caused by prevailing drought, Ps 63:2; Joel 1:20; the signification desiderare refers back to the primary notion of inclinare (cf. Arab. 'l-mı̂l, the act of inclining), for the primary meaning of the verb Arab. ‛rj is to be slanting, inclined or bent, out of which has been developed the signification of ascending and moving upwards, which is transferred in Hebrew to an upward-directed longing. Moreover, it is not with Luther (lxx, Vulgate and authorized version) to be rendered: as the (a) stag crieth, etc., but (and it is accented accordingly): as a stag, which, etc. אפיק = אפק is, according to its primary signification, a watercourse holding water (vid., Ps 18:16). By the addition of מים the full and flowing watercourse is distinguished from one that is dried up. על and אל point to the difference in the object of the longing, viz., the hind has this object beneath herself, the soul above itself; the longing of the one goes deorsum, the longing of the other sursum. The soul's longing is a thirsting לאל חי. Such is the name here applied to God (as in Ps 84:3) in the sense in which flowing water is called living, as the spring or fountain of life (Ps 36:10) from which flows forth a grace that never dries up, and which stills the thirst of the soul. The spot where this God reveals Himself to him who seeks Him is the sanctuary on Zion: when shall I come and appear in the presence of Elohim?! The expression used in the Law for the three appearings of the Israelites in the sanctuary at solemn feasts is אל־פני ה נראה or את־פני, Ex 23:17; Ex 34:23. Here we find instead of this expression, in accordance with the license of poetic brevity, the bare acc. localis which is even used in other instances in the definition of localities, e.g., Ezek 40:44). Bttcher, Olshausen, and others are of opinion that אראה in the mind of the poet is to be read אראה, and that it has only been changed into אראה through the later religious timidity; but the avoidance of the phrase ראה פּני ה is explained from the fundamental assumption of the Tra that a man could not behold God's פנים without dying, Ex 33:20. The poet now tells us in Ps 42:4 what the circumstances were which drove him to such intense longing. His customary food does not revive him, tears are his daily bread, which day and night run down upon his mouth (cf. Ps 80:6; Ps 102:20), and that בּאמר, when say to him, viz., the speakers, all day long, i.e., continually: Where is thy God? Without cessation, these mocking words are continually heard, uttered again and again by those who are found about him, as their thoughts, as it were, in the soul of the poet. This derision, in the Psalms and in the Prophets, is always the keenest sting of pain: Ps 79:10; Ps 115:2 (cf. Ps 71:11), Joel 2:17; Mic 7:10. In this gloomy present, in which he is made a mock of, as one who is forsaken of God, on account of his trust in the faithfulness of the promises, he calls to remembrance the bright and cheerful past, and he pours out his soul within him (on the עלי used here and further on instead of בּי or בּקרבּי, and as distinguishing between the ego and the soul, vid., Psychol. S. 152; tr. p. 180), inasmuch as he suffers it to melt entirely away in pain (Job 30:16). As in Ps 77:4, the cohortatives affirm that he yields himself up most thoroughly to this bittersweet remembrance and to this free outward expression of his pain אלּה (haecce) points forwards; the כּי (quod) which follows opens up the expansion of this word. The futures, as expressing the object of the remembrance, state what was a habit in the time past. עבר frequently signifies not praeterire, but, without the object that is passed over coming into consideration, porro ire. סך (a collateral form of סך), properly a thicket, is figuratively (cf. Is 9:17; Is 10:34) an interwoven mass, a mixed multitude. The rendering therefore is: that I moved on in a dense crowd (here the distinctive Zinnor). The form אדּדּם is Hithpa., as in Is 38:15, after the form הדּמּה from the verb דּדה, "to pass lightly and swiftly along," derived by reduplication from the root דא (cf. Arab. d'ud'u), which has the primary meaning to push, to drive (ἐλαύνειν, pousser), and in various combinations of the ד (דא, Arab. dah, דח, Arab. da‛, דב, דף) expresses manifold shades of onward motion in lighter or heavier thrusts or jerks. The suffix, as in גּדלני = גּדל עמּי, Job 31:18 (Ges. 121, 4), denotes those in reference to whom, or connection with whom, this moving onwards took place, so that consequently אדּדּם includes within itself, together with the subjective notion, the transitive notion of אדדּם, for the singer of the Psalm is a Levite; as an example in support of this אדּדּם, vid., 2Chron 20:27., cf. v. 21. המון חוגג is the apposition to the personal suffix of this אדדם: with them, a multitude keeping holy-day. In Ps 42:6 the poet seeks to solace and encourage himself at this contrast of the present with the past: Why art thou thus cast down... (lxx ἵνα τί περίλυπος εἶ, κ. τ. λ., cf. Mt 26:38; Jn 12:27). It is the spirit which, as the stronger and more valiant part of the man, speaks to the soul as to the σκεῦος ἀσθενέστερον; the spiritual man soothes the natural man. The Hithpa. השׁתּוחח, which occurs only here and in Ps 43:1-5, signifies to bow one's self very low, to sit down upon the ground like a mourner (Ps 35:14; Ps 38:7), and to bend one's self downwards (Ps 44:26). המה (the future of which Ben-Asher here points ותּהמי, but Ben-Naphtali ותּהמּי), to utter a deep groan, to speak quietly and mumbling to one's self. Why this gnawing and almost desponding grief? I shall yet praise Him with thanksgiving, praise ישׁוּעות פּניו, the ready succour of His countenance turned towards me in mercy. Such is the text handed down to us. Although it is, however, a custom with the psalmists and prophets not to express such refrainlike thoughts in exactly the same form and words (cf. Ps 24:7, Ps 24:9; Ps 49:13, 21; Ps 56:5, Ps 56:11; Ps 59:10, 18), nevertheless it is to be read here by a change in the division both of the words and the verses, according to Ps 42:5 and Ps 43:5, ישׁוּעות פּני ואלהי, as is done by the lxx (Cod. Alex.), Syriac, Vulgate, and most modern expositors. For the words ישׁועות פניו, though in themselves a good enough sense (vid., e.g., Ps 44:4, Is 64:9), produce no proper closing cadence, and are not sufficient to form a line of a verse. (Note: Even an old Hebrew MS directs attention to the erroneousness of the Soph pasuk here; vid., Pinsker, Einleitung, S. 133 l.) Geneva 1599 42:1 "To the chief Musician, Maschil, (a) for the sons of Korah." As the hart (b) panteth after the water brooks, so panteth my soul after thee, O God. (a) As a treasure to be kept by them, who were of the number of the Levites. (b) By these comparisons of the thirst and panting, he shows his fervent desire to serve God in his temple. John Gill 42:1 As the hart panteth after the water brooks,.... Either through a natural thirst that creature is said to have; or through the heat of the summer season; and especially when hunted by dogs, it betakes itself to rivers of water, partly to make its escape, and partly to extinguish its thirst, and refresh itself. The word here used denotes the cry of the hart, when in distress for water, and pants after it, and is peculiar to it; and the verb being of the feminine gender, hence the Septuagint render it the "hind"; and Kimchi conjectures that the reason of it may be, because the voice of the female may be stronger than that of the male; but the contrary is asserted by the philosopher (c), who says, that the male harts cry much stronger than the females; and that the voice of the female is short, but that of the male is long, or protracted. Schindler (d) gives three reasons why these creatures are so desirous of water; because they were in desert places, where water was wanting; and another, that being heated by destroying and eating serpents, they coveted water to refresh themselves; and the third, when followed by dogs, they betake themselves into the water, and go into that for safety; so panteth my soul after thee, O God; being persecuted by men, and deprived of the word and worship of God, which occasioned a vehement desire after communion with him in his house and ordinances: some render the words, "as the field", or "meadow, desires the shower", &c. (e); or thirsts after it when parched with drought; see Is 35:7; and by these metaphors, one or the other, is expressed the psalmist's violent and eager thirst after the enjoyment of God in public worship. (c) Aristot. Hist. Animal. l. 4. c. 11. (d) Lexic. Pentaglott. col. 68. so Kimchi. (e) Sept. & Symmachus apud Drusium. John Wesley 42:1 Panteth - After the enjoyment of thee in thy sanctuary. Robert Jamieson, A. R. Fausset and David Brown 42:1 Maschil--(See on Ps 32:1, title). For, or of (see Introduction) the sons of Korah. The writer, perhaps one of this Levitical family of singers accompanying David in exile, mourns his absence from the sanctuary, a cause of grief aggravated by the taunts of enemies, and is comforted in hopes of relief. This course of thought is repeated with some variety of detail, but closing with the same refrain. (Ps 42:1-11) Compare (Ps 63:1). panteth--desires in a state of exhaustion.
41:241:2: Որպէս փափագէ եղջերու յաղբերս ջուրց, այնպէս փափագէ անձն իմ առ քեզ Աստուած։ 2 Ինչպէս եղջերուն ջրի ակունքներին է փափագում, այնպէս էլ ես քեզ եմ փափագում, ո՛վ Աստուած. 42 Ինչպէս եղջերուն ջուրի վտակներու կը փափաքի, Այնպէս ալ իմ անձս քեզի կը փափաքի, ո՛վ Աստուած։ Որպէս փափաքէ եղջերու յաղբերս ջուրց, այնպէս փափաքէ անձն իմ առ քեզ, Աստուած: 41:2: Որպէս փափագէ եղջերու յաղբերս ջուրց, այնպէս փափագէ անձն իմ առ քեզ Աստուած։ 2 Ինչպէս եղջերուն ջրի ակունքներին է փափագում, այնպէս էլ ես քեզ եմ փափագում, ո՛վ Աստուած. 42 Ինչպէս եղջերուն ջուրի վտակներու կը փափաքի, Այնպէս ալ իմ անձս քեզի կը փափաքի, ո՛վ Աստուած։ zohrab-1805▾ eastern-1994▾ western am▾	41:141:2 Как лань желает к потокам воды, так желает душа моя к Тебе, Боже! 41:2 ὃν ος who; what τρόπον τροπος manner; by means ἐπιποθεῖ επιποθεω yearn ἡ ο the ἔλαφος ελαφος in; on τὰς ο the πηγὰς πηγη well; fountain τῶν ο the ὑδάτων υδωρ water οὕτως ουτως so; this way ἐπιποθεῖ επιποθεω yearn ἡ ο the ψυχή ψυχη soul μου μου of me; mine πρὸς προς to; toward σέ σε.1 you ὁ ο the θεός θεος God 41:2 יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH יִשְׁמְרֵ֣הוּ yišmᵊrˈēhû שׁמר keep וִֽ֭ ˈwˈi וְ and יחַיֵּהוּ yḥayyēhˌû חיה be alive וְי wᵊ וְ and אֻשַּׁ֣ראשׁר ʔuššˈar אשׁר be happy בָּ bā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and אַֽל־ ʔˈal- אַל not תִּ֝תְּנֵ֗הוּ ˈtittᵊnˈēhû נתן give בְּ bᵊ בְּ in נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul אֹיְבָֽיו׃ ʔōyᵊvˈāʸw איב be hostile 41:2. sicut areola praeparata ad inrigationes aquarum sic anima mea praeparata est ad te DeusAs the hart panteth after the fountains of water; so my soul panteth after thee, O God. 41:2. May the Lord preserve him and give him life, and make him blessed upon the earth. And may he not hand him over to the will of his adversaries. 41:2. The LORD will preserve him, and keep him alive; [and] he shall be blessed upon the earth: and thou wilt not deliver him unto the will of his enemies. ' For the Chief Musician; Maschil of the sons of Korah. 41:1 As the hart panteth after the water brooks, so panteth my soul after thee, O God: 41:2 Как лань желает к потокам воды, так желает душа моя к Тебе, Боже! 41:2 ὃν ος who; what τρόπον τροπος manner; by means ἐπιποθεῖ επιποθεω yearn ἡ ο the ἔλαφος ελαφος in; on τὰς ο the πηγὰς πηγη well; fountain τῶν ο the ὑδάτων υδωρ water οὕτως ουτως so; this way ἐπιποθεῖ επιποθεω yearn ἡ ο the ψυχή ψυχη soul μου μου of me; mine πρὸς προς to; toward σέ σε.1 you ὁ ο the θεός θεος God 41:2 יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH יִשְׁמְרֵ֣הוּ yišmᵊrˈēhû שׁמר keep וִֽ֭ ˈwˈi וְ and יחַיֵּהוּ yḥayyēhˌû חיה be alive וְי wᵊ וְ and אֻשַּׁ֣ראשׁר ʔuššˈar אשׁר be happy בָּ bā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and אַֽל־ ʔˈal- אַל not תִּ֝תְּנֵ֗הוּ ˈtittᵊnˈēhû נתן give בְּ bᵊ בְּ in נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul אֹיְבָֽיו׃ ʔōyᵊvˈāʸw איב be hostile 41:2. sicut areola praeparata ad inrigationes aquarum sic anima mea praeparata est ad te Deus As the hart panteth after the fountains of water; so my soul panteth after thee, O God. 41:2. May the Lord preserve him and give him life, and make him blessed upon the earth. And may he not hand him over to the will of his adversaries. 41:2. The LORD will preserve him, and keep him alive; [and] he shall be blessed upon the earth: and thou wilt not deliver him unto the will of his enemies. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2-3. Яркая характеристика того чувства гнетущей тоски и неудовлетворенности, какое испытывал писатель в удалении от храма. Жизнь вблизи последнего составляла для его души такую же необходимую потребность, как вода для утоления жажды лани. - "К Богу крепкому, живому" - всемогущему по силе и вечному. - "Пред лице Божие" - пред жертвенник храма, или во святилище, как место особенного и постоянного присутствия Бога. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Desiring Communion with God; Mourning for the Loss of Public Ordinances. 1 As the hart panteth after the water brooks, so panteth my soul after thee, O God. 2 My soul thirsteth for God, for the living God: when shall I come and appear before God? 3 My tears have been my meat day and night, while they continually say unto me, Where is thy God? 4 When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday. 5 Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise him for the help of his countenance. Holy love to God as the chief good and our felicity is the power of godliness, the very life and soul of religion, without which all external professions and performances are but a shell and carcase: now here we have some of the expressions of that love. Here is, I. Holy love thirsting, love upon the wing, soaring upwards in holy desires towards the Lord and towards the remembrance of his name (v. 1, 2): "My soul panteth, thirsteth, for God, for nothing more than God, but still for more and more of him." Now observe, 1. When it was that David thus expressed his vehement desire towards God. It was, (1.) When he was debarred from his outward opportunities of waiting on God, when he was banished to the land of Jordan, a great way off from the courts of God's house. Note, Sometimes God teaches us effectually to know the worth of mercies by the want of them, and whets our appetite for the means of grace by cutting us short in those means. We are apt to loathe that manna, when we have plenty of it, which will be very precious to us if ever we come to know the scarcity of it. (2.) When he was deprived, in a great measure, of the inward comfort he used to have in God. He now went mourning, but he went on panting. Note, If God, by his grace, has wrought in us sincere and earnest desires towards him, we may take comfort from these when we want those ravishing delights we have sometimes had in God, because lamenting after God is as sure an evidence that we love him as rejoicing in God. Before the psalmist records his doubts, and fears, and griefs, which had sorely shaken him, he premises this, That he looked upon the living God as his chief good, and had set his heart upon him accordingly, and was resolved to live and die by him; and, casting anchor thus at first, he rides out the storm. 2. What is the object of his desire and what it is he thus thirsts after. (1.) He pants after God, he thirsts for God, not the ordinances themselves, but the God of the ordinances. A gracious soul can take little satisfaction in God's courts if it do not meet with God himself there: "O that I knew where I might find him! that I might have more of the tokens of his favour, the graces and comforts of his Spirit, and the earnests of his glory." (2.) He has, herein, an eye to God as the living God, that has life in himself, and is the fountain of life and all happiness to those that are his, the living God, not only in opposition to dead idols, the works of men's hands, but to all the dying comforts of this world, which perish in the using. Living souls can never take up their rest any where short of a living God. (3.) He longs to come and appear before God,--to make himself known to him, as being conscious to himself of his own sincerity,--to attend on him, as a servant appears before his master, to pay his respects to him and receive his commands,--to give an account to him, as one from whom our judgment proceeds. To appear before God is as much the desire of the upright as it is the dread of the hypocrite. The psalmist knew he could not come into God's courts without incurring expense, for so was the law, that none should appear before God empty; yet he longs to come, and will not grudge the charges. 3. What is the degree of this desire. It is very importunate; it is his soul that pants, his soul that thirsts, which denotes not only the sincerity, but the strength, of his desire. His longing for the water of the well of Bethlehem was nothing to this. He compares it to the panting of a hart, or deer, which is naturally hot and dry, especially of a hunted buck, after the water-brooks. Thus earnestly does a gracious soul desire communion with God, thus impatient is it in the want of that communion, so impossible does it find it to be satisfied with any thing short of that communion, and so insatiable is it in taking the pleasures of that communion when the opportunity of it returns, still thirsting after the full enjoyment of him in the heavenly kingdom. II. Holy love mourning for God's present withdrawings and the want of the benefit of solemn ordinances (v. 3): "My tears have been my meat day and night during this forced absence from God's house." His circumstances were sorrowful, and he accommodated himself to them, received the impressions and returned the signs of sorrow. Even the royal prophet was a weeping prophet when he wanted the comforts of God's house. His tears were mingled with his meat; nay, they were his meat day and night; he fed, he feasted, upon his own tears, when there was such just cause for them; and it was a satisfaction to him that he found his heart so much affected with a grievance of this nature. Observe, He did not think it enough to shed a tear or two at parting from the sanctuary, to weep a farewell-prayer when he took his leave, but, as long as he continued under a forced absence from that place of his delight, he never looked up, but wept day and night. Note, Those that are deprived of the benefit of public ordinances constantly miss them, and therefore should constantly mourn for the want of them, till they are restored to them again. Two things aggravated his grief:-- 1. The reproaches with which his enemies teased him: They continually say unto me, Where is thy God? (1.) Because he was absent from the ark, the token of God's presence. Judging of the God of Israel by the gods of the heathen, they concluded he had lost his God. Note, Those are mistaken who think that when they have robbed us of our Bibles, and our ministers, and our solemn assemblies, they have robbed us of our God; for, though God has tied us to them when they are to be had, he has not tied himself to them. We know where our God is, and where to find him, when we know not where his ark is, nor where to find that. Wherever we are there is a way open heaven-ward. (2.) Because God did not immediately appear for his deliverance they concluded that he had abandoned him; but herein also they were deceived: it does not follow that the saints have lost their God because they have lost all their other friends. However, by this base reflection on God and his people, they added affliction to the afflicted, and that was what they aimed at. Nothing is more grievous to a gracious soul than that which is intended to shake its hope and confidence in God. 2. The remembrance of his former liberties and enjoyments, v. 4. Son, remember thy good things, is a great aggravation of evil things, so much do our powers of reflection and anticipation add to the grievance of this present time. David remembered the days of old, and then his soul was poured out in him; he melted away, and the thought almost broke his heart. He poured out his soul within him in sorrow, and then poured out his soul before God in prayer. But what was it that occasioned this painful melting of spirit? It was not the remembrance of the pleasures at court, or the entertainments of his own house, from which he was now banished, that afflicted him, but the remembrance of the free access he had formerly had to God's house and the pleasure he had in attending the sacred solemnities there. (1.) He went to the house of God, though in his time it was but a tent; nay, if this psalm was penned, as many think it was, at the time of his being persecuted by Saul, the ark was then in a private house, 2 Sam. vi. 3. But the meanness, obscurity, and inconveniency of the place did not lessen his esteem of that sacred symbol of the divine presence. David was a courtier, a prince, a man of honour, a man of business, and yet very diligent in attending God's house and joining in public ordinances, even in the days of Saul, when he and his great men enquired not at it, 1 Chron. xiii. 3. Whatever others did, David and his house would serve the Lord. (2.) He went with the multitude, and thought it no disparagement to his dignity to be at the head of a crowd in attending upon God. Nay, this added to the pleasure of it, that he was accompanied with a multitude, and therefore it is twice mentioned, as that which he greatly lamented the want of now. The more the better in the service of God; it is the more like heaven, and a sensible help to our comfort in the communion of saints. (3.) He went with the voice of joy and praise, not only with joy and praise in his heart, but with the outward expressions of it, proclaiming his joy and speaking forth the high praises of his God. Note, When we wait upon God in public ordinances we have reason to do it both with cheerfulness and thankfulness, to take to ourselves the comfort and give to God the glory of our liberty of access to him. (4.) He went to keep holy-days, not to keep them in vain mirth and recreation, but in religious exercises. Solemn days are spent most comfortably in solemn assemblies. III. Holy love hoping (v. 5): Why art thou cast down, O my soul? His sorrow was upon a very good account, and yet it must not exceed its due limits, nor prevail to depress his spirits; he therefore communes with his own heart, for his relief. "Come, my soul, I have something to say to thee in thy heaviness." Let us consider, 1. The cause of it. "Thou art cast down, as one stooping and sinking under a burden, Prov. xii. 25. Thou art disquieted, in confusion and disorder; now why are thou so?" This may be taken as an enquiring question: "Let the cause of this uneasiness be duly weighed, and see whether it be a just cause." Our disquietudes would in many cases vanish before a strict scrutiny into the grounds and reasons of them. "Why am I cast down? Is there a cause, a real cause? Have not others more cause, that do not make so much ado? Have not we, at the same time, cause to be encouraged?" Or it may be taken as an expostulating question; those that commune much with their own hearts will often have occasion to chide them, as David here. "Why do I thus dishonour God by my melancholy dejections? Why do I discourage others and do so much injury to myself? Can I give a good account of this tumult?" 2. The cure of it: Hope thou in God, for I shall yet praise him. A believing confidence in God is a sovereign antidote against prevailing despondency and disquietude of spirit. And therefore, when we chide ourselves to hope in God; when the soul embraces itself it sinks; if it catch hold on the power and promise of God, it keeps the head above water. Hope in God, (1.) That he shall have glory from us: "I shall yet praise him; I shall experience such a change in my state that I shall not want matter for praise, and such a change in my spirit that I shall not want a heart for praise." It is the greatest honour and happiness of a man, and the greatest desire and hope of every good man, to be unto God for a name and a praise. What is the crown of heaven's bliss but this, that there we shall be for ever praising God? And what is our support under our present woes but this, that we shall yet praise God, that they shall not prevent nor abate our endless hallelujahs? (2.) That we shall have comfort in him. We shall praise him for the help of his countenance, for his favour, the support we have by it and the satisfaction we have in it. Those that know how to value and improve the light of God's countenance will find in that a suitable, seasonable, and sufficient help, in the worst of times, and that which will furnish them with constant matter for praise. David's believing expectation of this kept him from sinking, nay, it kept him from drooping; his harp was a palliative cure of Saul's melancholy, but his hope was an effectual cure of his own. Adam Clarke: Commentary on the Bible - 1831 42:2: When shall I come - When, when shall I have the privilege of appearing in his courts before God? In the mouth of a Christian these words would import: "When shall I see my heavenly country? When shall I come to God, the Judge of all, and to Jesus, the Mediator of the new covenant?" He who is a stranger and a pilgrim here below, and feels a heart full of piety to God, may use these words in this sense; but he who feels himself here at home, whose soul is not spiritual, wishes the earth to be eternal, and himself eternal on it - feels no panting after the living God. Albert Barnes: Notes on the Bible - 1834 42:2: My soul thirsteth for God - That is, as the hind thirsts for the running stream. For the living God - God, not merely as God, without anything more definitely specified, but God considered as living, as himself possessing life, and as having the power of imparting that life to the soul. When shall I come and appear before God? - That is, as I have been accustomed to do in the sanctuary. When shall I be restored to the privilege of again uniting with his people in public prayer and praise? The psalmist evidently expected that this would be; but to one who loves public worship the time seems long when he is pRev_ented from enjoying that privilege. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:2: thirsteth: Psa 36:8, Psa 36:9, Psa 63:1; Joh 7:37; Rev 22:1 living: Job 23:3; Jer 2:13, Jer 10:10; Joh 5:26; Th1 1:9 when: Psa 27:4, Psa 84:4, Psa 84:10 John Gill 42:2 My soul thirsteth for God, for the living God,.... Who is so called, in opposition to the idols of the Gentiles, which were lifeless statues; and who is the author, giver, and maintainer of natural life; and who has promised and provided eternal life in his Son; and is himself the fountain of life, and the fountain of living waters, and a place of broad rivers and streams: particularly his lovingkindness, which is better than life, is a pure river of water of life, the streams where make glad the saints; and hence it is that the psalmist thirsted after God, and the discoveries of his love: saying, when shall I come and appear before God? meaning, not in heaven, as desiring the beatific vision; but in the tabernacle, where were the worship of God, and the ark, the symbol of the divine Presence, and where the Israelites appeared before him, even in Zion; see Ps 84:7. John Wesley 42:2 Thirsteth - Not after vain useless idols, but after the only true and living God. Appear - In the place of his special presence and publick worship. Robert Jamieson, A. R. Fausset and David Brown 42:2 appear before God--in acts of worship, the terms used in the command for the stated personal appearance of the Jews at the sanctuary.
41:341:3: Ծարաւի է անձն իմ առ քեզ Աստուած հզօր եւ կենդանի. ե՞րբ եկից երեւեցայց երեսացդ Աստուծոյ։ 3 հոգիս ծարաւ է քեզ, Աստուած հզօր եւ կենդանի. ե՞րբ պիտի գամ ու երեւամ Աստծու առաջ: 2 Հոգիս ծարաւի է Աստուծոյ, կենդանի Աստուծոյն, Ե՞րբ պիտի գամ ու երեւնամ Աստուծոյ առջեւ։ Ծարաւի է անձն իմ առ ^[236]քեզ, Աստուած հզօր եւ`` կենդանի. ե՞րբ եկից երեւեցայց երեսացդ Աստուծոյ: 41:3: Ծարաւի է անձն իմ առ քեզ Աստուած հզօր եւ կենդանի. ե՞րբ եկից երեւեցայց երեսացդ Աստուծոյ։ 3 հոգիս ծարաւ է քեզ, Աստուած հզօր եւ կենդանի. ե՞րբ պիտի գամ ու երեւամ Աստծու առաջ: 2 Հոգիս ծարաւի է Աստուծոյ, կենդանի Աստուծոյն, Ե՞րբ պիտի գամ ու երեւնամ Աստուծոյ առջեւ։ zohrab-1805▾ eastern-1994▾ western am▾	41:241:3 Жаждет душа моя к Богу крепкому, живому: когда приду и явлюсь пред лице Божие! 41:3 ἐδίψησεν διψαω thirsty ἡ ο the ψυχή ψυχη soul μου μου of me; mine πρὸς προς to; toward τὸν ο the θεὸν θεος God τὸν ο the ζῶντα ζαω live; alive πότε ποτε.1 when? ἥξω ηκω here καὶ και and; even ὀφθήσομαι οραω view; see τῷ ο the προσώπῳ προσωπον face; ahead of τοῦ ο the θεοῦ θεος God 41:3 יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH יִ֭סְעָדֶנּוּ ˈyisʕāḏennû סעד support עַל־ ʕal- עַל upon עֶ֣רֶשׂ ʕˈereś עֶרֶשׂ couch דְּוָ֑י dᵊwˈāy דְּוַי illness כָּל־ kol- כֹּל whole מִ֝שְׁכָּבֹ֗ו ˈmiškāvˈô מִשְׁכָּב couch הָפַ֥כְתָּ hāfˌaḵtā הפך turn בְ vᵊ בְּ in חָלְיֹֽו׃ ḥolyˈô חֳלִי sickness 41:3. sitivit anima mea Deum fortem viventem quando veniam et parebo ante faciem tuamMy soul hath thirsted after the strong living God; when shall I come and appear before the face of God? 41:3. May the Lord bring him help on his bed of sorrow. In his infirmity, you have changed his entire covering. 41:3. The LORD will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness. 1. As the hart panteth after the water brooks, so panteth my soul after thee, O God. 41:2 My soul thirsteth for God, for the living God: when shall I come and appear before God: 41:3 Жаждет душа моя к Богу крепкому, живому: когда приду и явлюсь пред лице Божие! 41:3 ἐδίψησεν διψαω thirsty ἡ ο the ψυχή ψυχη soul μου μου of me; mine πρὸς προς to; toward τὸν ο the θεὸν θεος God τὸν ο the ζῶντα ζαω live; alive πότε ποτε.1 when? ἥξω ηκω here καὶ και and; even ὀφθήσομαι οραω view; see τῷ ο the προσώπῳ προσωπον face; ahead of τοῦ ο the θεοῦ θεος God 41:3 יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH יִ֭סְעָדֶנּוּ ˈyisʕāḏennû סעד support עַל־ ʕal- עַל upon עֶ֣רֶשׂ ʕˈereś עֶרֶשׂ couch דְּוָ֑י dᵊwˈāy דְּוַי illness כָּל־ kol- כֹּל whole מִ֝שְׁכָּבֹ֗ו ˈmiškāvˈô מִשְׁכָּב couch הָפַ֥כְתָּ hāfˌaḵtā הפך turn בְ vᵊ בְּ in חָלְיֹֽו׃ ḥolyˈô חֳלִי sickness 41:3. sitivit anima mea Deum fortem viventem quando veniam et parebo ante faciem tuam My soul hath thirsted after the strong living God; when shall I come and appear before the face of God? 41:3. May the Lord bring him help on his bed of sorrow. In his infirmity, you have changed his entire covering. 41:3. The LORD will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 42:3: My tears have been my meat day and night - My longing has been so intense after spiritual blessings, that I have forgotten to take my necessary food; and my sorrow has been so great, that I have had no appetite for any. I feel more for the honor of my God and his truth than for myself, when the idolaters, who have thy people in captivity, insultingly cry, Where is thy God? Albert Barnes: Notes on the Bible - 1834 42:3: My tears have been my meat - The word rendered tears in this place is in the singular number, and means literally weeping. Compare Psa 39:12. The word meat here means literally bread, and is used in the general signification of food, as the word meat is always used in the English version of the Bible. The English word meat, which originally signified food, has been changed gradually in its signification, until it now denotes in common usage animal food, or flesh. The idea here is, that instead of eating, he had wept. The state described is that which occurs so often when excessive sorrow takes away the appetite, or destroys the relish for food, and occasions fasting. This was the foundation of the whole idea of fasting - that sorrow, and especially sorrow for sin, takes away the desire for food for the time, and leads to involuntary abstinence. Hence arose the correlative idea of abstaining from food with a view to promote that deep sense of sin, or to produce a condition of the body which would be favorable to a proper recollection of guilt. Day and night - Constantly; without intermission. See the notes at Psa 1:2. "While they continually say unto me." While it is constantly said to me; that is, by mine enemies. See Psa 42:10. Where is thy God? - See Psa 3:2; Psa 22:8. The meaning here is, "He seems to be utterly forsaken or abandoned by God. He trusted in God. He professed to be his friend. He looked to him as his protector. But he is now forsaken, as if he had no God; and God is treating him as if he were none of his; as if he had no love for him, and no concern about his welfare." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:3: tears: Psa 80:5, Psa 102:9; Sa2 16:12 *marg. while: Psa 42:10, Psa 3:2, Psa 22:8, Psa 79:10, Psa 79:12, Psa 115:2 Geneva 1599 42:3 (c) My tears have been my meat day and night, while they continually say unto me, Where [is] thy God? (c) As others take pleasure in eating and drinking, so he was altogether given to weeping. John Gill 42:3 My tears have been my meat day and night,.... That is, he could not eat for sorrow, like Hannah, 1Sa 1:7,8; or while he was eating tears fell in plenty, and they were as common, day and night, as his food, and mixed with it (f); see Ps 80:5; while they continually say unto me, his enemies the Philistines, where is thy God? theirs were to be seen and pointed at, as the host of heaven, the sun, moon, and stars, and idols of gold, silver, brass, wood, and stone; wherefore they ask, where was his? but David's God was invisible; he is in the heavens, and does what he pleases, Ps 115:2; or the sense is, that if there was such a God he believed in and professed, and he was his servant, surely he would never have suffered him to fall into so much distress and calamity, but would have appeared for his relief and deliverance; and therefore tauntingly, and by way of reproach, ask where he was. (f) "--lachrymaeque alimenta fuere", Ovid. Metamorph. l. 10. Fab. 1. v. 75. Robert Jamieson, A. R. Fausset and David Brown 42:3 Where is thy God?--implying that He had forsaken him (compare 2Kings 16:7; Ps 3:2; Ps 22:8).
41:441:4: Եղեն ինձ արտասուք իմ կերակուր ՚ի տուէ եւ ՚ի գիշերի, եւ այն զի ասէին ցիս զօրհանապազ՝ թէ ո՞ւր է Աստուած քո։ 4 Գիշեր-ցերեկ իմ արցունքներով սնուեցի, քանզի ամէն օր ինձ ասում էին. «Քո Աստուածն ո՞ւր է»: 3 Ցորեկ ու գիշեր արցունքներս ինծի հաց եղան, Որովհետեւ ամէն օր ինծի կ’ըսեն. «Ո՞ւր է քու Աստուածդ»։ Եղեն ինձ արտասուք իմ կերակուր ի տուէ եւ ի գիշերի, եւ այն զի ասէին ցիս զօրհանապազ թէ` Ո՞ւր է Աստուած քո: 41:4: Եղեն ինձ արտասուք իմ կերակուր ՚ի տուէ եւ ՚ի գիշերի, եւ այն զի ասէին ցիս զօրհանապազ՝ թէ ո՞ւր է Աստուած քո։ 4 Գիշեր-ցերեկ իմ արցունքներով սնուեցի, քանզի ամէն օր ինձ ասում էին. «Քո Աստուածն ո՞ւր է»: 3 Ցորեկ ու գիշեր արցունքներս ինծի հաց եղան, Որովհետեւ ամէն օր ինծի կ’ըսեն. «Ո՞ւր է քու Աստուածդ»։ zohrab-1805▾ eastern-1994▾ western am▾	41:341:4 Слезы мои были для меня хлебом день и ночь, когда говорили мне всякий день: > 41:4 ἐγενήθη γινομαι happen; become μοι μοι me τὰ ο the δάκρυά δακρυ tear μου μου of me; mine ἄρτος αρτος bread; loaves ἡμέρας ημερα day καὶ και and; even νυκτὸς νυξ night ἐν εν in τῷ ο the λέγεσθαί λεγω tell; declare μοι μοι me καθ᾿ κατα down; by ἑκάστην εκαστος each ἡμέραν ημερα day ποῦ που.1 where? ἐστιν ειμι be ὁ ο the θεός θεος God σου σου of you; your 41:4 אֲֽנִי־ ʔˈᵃnî- אֲנִי i אָ֭מַרְתִּי ˈʔāmartî אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH חָנֵּ֑נִי ḥonnˈēnî חנן favour רְפָאָ֥ה rᵊfāʔˌā רפא heal נַ֝פְשִׁ֗י ˈnafšˈî נֶפֶשׁ soul כִּי־ kî- כִּי that חָטָ֥אתִי ḥāṭˌāṯî חטא miss לָֽךְ׃ lˈāḵ לְ to 41:4. fuerunt mihi lacrimae meae panis per diem ac noctem cum diceretur mihi tota die ubi est Deus tuusMy tears have been my bread day and night, whilst it is said to me daily: Where is thy God? 41:4. I said, “O Lord, be merciful to me. Heal my soul, because I have sinned against you.” 41:4. I said, LORD, be merciful unto me: heal my soul; for I have sinned against thee. 2. My soul thirsteth for God, for the living God: when shall I come and appear before God? 41:3 My tears have been my meat day and night, while they continually say unto me, Where [is] thy God: 41:4 Слезы мои были для меня хлебом день и ночь, когда говорили мне всякий день: <<где Бог твой?>> 41:4 ἐγενήθη γινομαι happen; become μοι μοι me τὰ ο the δάκρυά δακρυ tear μου μου of me; mine ἄρτος αρτος bread; loaves ἡμέρας ημερα day καὶ και and; even νυκτὸς νυξ night ἐν εν in τῷ ο the λέγεσθαί λεγω tell; declare μοι μοι me καθ᾿ κατα down; by ἑκάστην εκαστος each ἡμέραν ημερα day ποῦ που.1 where? ἐστιν ειμι be ὁ ο the θεός θεος God σου σου of you; your 41:4 אֲֽנִי־ ʔˈᵃnî- אֲנִי i אָ֭מַרְתִּי ˈʔāmartî אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH חָנֵּ֑נִי ḥonnˈēnî חנן favour רְפָאָ֥ה rᵊfāʔˌā רפא heal נַ֝פְשִׁ֗י ˈnafšˈî נֶפֶשׁ soul כִּי־ kî- כִּי that חָטָ֥אתִי ḥāṭˌāṯî חטא miss לָֽךְ׃ lˈāḵ לְ to 41:4. fuerunt mihi lacrimae meae panis per diem ac noctem cum diceretur mihi tota die ubi est Deus tuus My tears have been my bread day and night, whilst it is said to me daily: Where is thy God? 41:4. I said, “O Lord, be merciful to me. Heal my soul, because I have sinned against you.” 41:4. I said, LORD, be merciful unto me: heal my soul; for I have sinned against thee. 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 4. "Слезы мои были... хлебом день и ночь" - я питался только своими слезами, т. е. я не мог принимать никакой пищи, чтобы меня не давило горькое чувство от сознания оставленности Богом, которое поддерживали окружавшие меня малодушные люди, с недоумением и отчаянием каждый день спрашивавшие: "где Бог твой"? Почему не видно помощи от Того, Кому ты служил? Adam Clarke: Commentary on the Bible - 1831 42:4: When I remember these things - Or, these things I shall remember. They often occur to me, and sharpen my distressful feelings. My soul is dissolved, becomes weak as water, when I reflect on what I have had, and on what I have lost. Or, I pour out my soul to myself in deep regrets and complaints, when reflecting on these things. I once enjoyed all the ordinances of God, and now I have none. I once had the joyous communion of saints in God's ordinances; but that communion no longer exists, for there are no ordinances to support it. There was a multitude to worship God in public; with these I often went: but alas, this is no more; now there are found only a few solitary individuals who sigh for the desolations of Zion. There we had our holy days, our appointed feasts, to commemorate the wonderful works of the Lord; now there are no processions, no festivals, no joyous assemblies; all is desolation in Zion, and all is mourning in our captivity. I have endeavored to give a general sense to this verse, but there are several difficulties in it; and different commentators and critics have given it a great variety of translations, and as many different meanings. My plan will not permit me to follow them. Much may be seen in Dr. Horsley's work on this verse. Albert Barnes: Notes on the Bible - 1834 42:4: When I remember these things - These sorrows; this banishment from the house of God; these reproaches of my enemies. The verb used here is in the future tense, and would be appropriately rendered "I will remember these things, and I will pour out my soul within me." That is, it is not a mere recollection of the past, but it indicates a state or purpose of mind - a solemn resolution to bear these things ever in remembrance, and to allow them to produce a proper impression on his mind and heart that would not be effaced by time. Though the future tense is used as denoting what the state of his mind would be, the immediate reference is to the past. The sorrows and afflictions which had overwhelmed him were the things he would remember. I pour out my soul in me - Hebrew, upon me. See the notes at Job 30:16. The idea is derived from the fact that the soul in grief seems to be dissolved, or to lose all firmness, consistency, or power, and to be like water. We speak now of the soul as being melted, tender, dissolved, with sympathy or grief, or as overflowing with joy. For I had gone with the multitude - The word here rendered "multitude" - סך sâ k - occurs nowhere else in the Scriptures. It is supposed to denote properly a thicket of trees; a thick wood; and then, a crowd of men. The Septuagint renders it, "I will pass on to the place of the wonderful tabernacle," σκηνῆς θαυμαστῆς skē nē s thaumastē s. So the Latin Vulgate. Luther translates it, "multitude," Haufen. The Hebrew verb is in the future - "I shall pass," or "when I pass," indicating a confident expectation of a favorable issue of his present trials, and referring not to the fact that he had gone with the multitude in time past, but to the fact that he would be permitted to go with them in solemn procession to the house of God, and that then he would recall these things, and pour out his soul in the fullness of his emotions. The Septuagint renders this in the future; so also the Latin Vulgate, DeWette, and Prof. Alexander. Luther renders it, "For I would gladly go hence with the multitude." It seems clear, therefore, that this does not refer to what had been in the past, but to what he confidently hoped and expected would be in the future. He expected again to go with the multitude to the house of God. Even in his exile, and in his sorrows, he confidently anticipated this, and he says that he would then pour forth the full expression of gratitude - his whole soul - in view of all these things which had occurred. He was now in exile: his heart was overwhelmed with sorrow; he was away from the place of worship - the house of God; he no longer went with others with solemn steps to the sanctuary, but he hoped and expected again to be permitted to do so; and, in view of this, he calls on his soul Psa 42:5 not to be cast down. This interpretation, referring it to the future, also brings this part of the psalm into harmony with the subsequent part Psa 42:8, where the author of the psalm confidently expresses the same hope. I went with them to the house of God - The tabernacle; the place of public worship. See the notes at Psa 23:6. The Hebrew verb here is also in the future tense, and, in accordance with the interpretation above, the meaning is, "I will go," etc. The word occurs only here, and in Isa 38:15, "I shall go softly all my years." See the word explained in the notes at that passage. It seems here to be used with reference to a movement in a slow and solemn procession, as in the usual processions connected with public worship among the Hebrews. The meaning is, that he would go with the multitude with seriousness and solemnity, as they went up to the house of God to worship. With the voice of joy and praise - Chanting hymns to God. With a multitude that kept holyday - The word here rendered "multitude" - המון hâ mô n - is different from that which is employed in the former part of the verse. This is the usual word to denote a multitude. It literally means a noise or sound, as of rain, Kg1 18:41; then, a multitude or crowd making a noise, as of nations, or of an army, Isa 13:4; Jdg 4:7; Dan 11:11-13. The word rendered "that kept holyday" - חוגג chogē g - from חגג châ gag, to dance - means literally dancing; dancing in a circle; and then, keeping a festival, celebrating a holyday, as this was done formerly by leaping and dancing, Exo 5:1; Lev 23:41. The meaning is, that he would join with the multitude in the joyful celebrations of public worship. This was the bright anticipation before him in exile; this cheered and sustained his heart when sinking in despair. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:4: When: Rut 1:21; Job 29:2-25, Job 30:1-31; Lam 4:1; Luk 16:25 I pour: Psa 62:8; Sa1 1:15, Sa1 1:16; Job 30:16 for I: Ch1 15:15-28, Ch1 16:1-43 with the voice: Psa 81:1-3, Psa 122:1; Deu 16:11, Deu 16:14, Deu 16:15; Ch2 7:10, Ch2 30:23-26; Isa 30:29; Nah 1:15 Geneva 1599 42:4 When I remember (d) these [things], I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday. (d) That is, how I led the people to serve you in your tabernacle, and now seeing my contrary estate, I die for sorrow. John Gill 42:4 When I remember these things,.... Either the reproaches of his enemies; or rather his past enjoyments of God in his house, he after makes mention of; I pour out my soul in me, that is, he had no life nor spirit in him, but was quite overwhelmed with distress and anguish; or he poured out his soul in prayer to God, that it might be with him as in times past; for I had gone with the multitude, I went with them to the house of God; the place of public worship, whither he had often gone, with great pleasure and delight; and, which added thereto, there were many that went along with him; or whom he had "caused to go" (g), had brought along with him; which is the sense of the word, only used here and in Is 38:15; as Dr. Hammond from R. Tanchum and Aben Walid, has shown: a good man will not only attend divine worship himself, but will bring others with him: but now, he could neither go alone, nor in company, the remembrance of which greatly affected his mind; see Ps 137:1; with the voice of joy and praise: the people singing psalms, hymns, and spiritual songs; with a multitude that kept holy day; as especially on the three great festivals in the year, the feasts of passover, pentecost, and tabernacles, when all the males of Israel appeared before God together, and which was a large multitude; and a delightful sight it was to behold them, when they were all engaged in religious worship at once. (g) "deduceham", Tigurine version; "assumebum mihi iilos", Michaelis; "efficiebam eos in societatem collectos socios esse mihi", Gussetius, p. 180. John Wesley 42:4 Remember - My banishment from God's presence, and mine enemies triumphs. In me - I breathe out my sorrows and complaints to God within my own breast. The multitudes - Israelites, who went thither in great numbers. Holy - day - Or that kept the feast, the three solemn festival solemnities, which they kept holy unto the Lord. Robert Jamieson, A. R. Fausset and David Brown 42:4 The verbs are properly rendered as futures, "I will remember," &c.,--that is, the recollection of this season of distress will give greater zest to the privileges of God's worship, when obtained.
41:541:5: Զայս որպէս յիշէի տառապէ՛ր յիս անձն իմ. քաջալերէի զի մտից ընդ յարկաւ սքանչելեաց տան Աստուծոյ։ ՚Ի ձայն ցնծութեան խոստովանութեան, եւ ՚ի ձայն բարեկենդանութեան։ 5 Դա յիշելիս՝ հոգիս տառապում էր իմ ներսում, բայց քաջալերւում էի, որ պիտի մտնեմ Աստծու տան սքանչելի յարկի տակ, ցնծութեան ու օրհնութեան ձայնով եւ ձայնով բարեբանութեան: 4 Այս բաները միտքս կը բերեմ Ու հոգիս կը թափեմ իմ ներսիդիս, Փափաքելով որ բազմութեան հետ երթամ, Անոնց հետ հանդէսով Աստուծոյ տունը մտնեմ՝ Ուրախութեան ու օրհնութեան ձայնով, Տօնախմբող բազմութեան հետ։ Զայս որպէս յիշէի` տառապէր յիս անձն իմ. ^[237]քաջալերէի զի մտից ընդ յարկաւ սքանչելեաց տանն`` Աստուծոյ. ի ձայն ցնծութեան խոստովանութեան, եւ ի ձայն բարեկենդանութեան: 41:5: Զայս որպէս յիշէի տառապէ՛ր յիս անձն իմ. քաջալերէի զի մտից ընդ յարկաւ սքանչելեաց տան Աստուծոյ։ ՚Ի ձայն ցնծութեան խոստովանութեան, եւ ՚ի ձայն բարեկենդանութեան։ 5 Դա յիշելիս՝ հոգիս տառապում էր իմ ներսում, բայց քաջալերւում էի, որ պիտի մտնեմ Աստծու տան սքանչելի յարկի տակ, ցնծութեան ու օրհնութեան ձայնով եւ ձայնով բարեբանութեան: 4 Այս բաները միտքս կը բերեմ Ու հոգիս կը թափեմ իմ ներսիդիս, Փափաքելով որ բազմութեան հետ երթամ, Անոնց հետ հանդէսով Աստուծոյ տունը մտնեմ՝ Ուրախութեան ու օրհնութեան ձայնով, Տօնախմբող բազմութեան հետ։ zohrab-1805▾ eastern-1994▾ western am▾	41:441:5 Вспоминая об этом, изливаю душу мою, потому что я ходил в многолюдстве, вступал с ними в дом Божий со гласом радости и славословия празднующего сонма. 41:5 ταῦτα ουτος this; he ἐμνήσθην μναομαι remember; mindful καὶ και and; even ἐξέχεα εκχεω pour out; drained ἐπ᾿ επι in; on ἐμὲ εμε me τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ὅτι οτι since; that διελεύσομαι διερχομαι pass through; spread ἐν εν in τόπῳ τοπος place; locality σκηνῆς σκηνη tent θαυμαστῆς θαυμαστος wonderful ἕως εως till; until τοῦ ο the οἴκου οικος home; household τοῦ ο the θεοῦ θεος God ἐν εν in φωνῇ φωνη voice; sound ἀγαλλιάσεως αγαλλιασις exultation; joyfulness καὶ και and; even ἐξομολογήσεως εξομολογησις noise; sound ἑορτάζοντος εορταζω keep the festival 41:5 אֹויְבַ֗י ʔôyᵊvˈay איב be hostile יֹאמְר֣וּ yōmᵊrˈû אמר say רַ֣ע rˈaʕ רַע evil לִ֑י lˈî לְ to מָתַ֥י māṯˌay מָתַי when יָ֝מ֗וּת ˈyāmˈûṯ מות die וְ wᵊ וְ and אָבַ֥ד ʔāvˌaḏ אבד perish שְׁמֹֽו׃ šᵊmˈô שֵׁם name 41:5. horum recordatus sum et effudi in me animam meam quia veniam ad umbraculum tacebo usque ad domum Dei in voce laudis et confessionis multitudinis festa celebrantisThese things I remembered, and poured out my soul in me: for I shall go over into the place of the wonderful tabernacle, even to the house of God: With the voice of joy and praise; the noise of one feasting. 41:5. My enemies have spoken evils against me. When will he die and his name perish? 41:5. Mine enemies speak evil of me, When shall he die, and his name perish? 3. My tears have been my meat day and night, while they continually say unto me, Where is thy God? 41:4 When I remember these [things], I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday: 41:5 Вспоминая об этом, изливаю душу мою, потому что я ходил в многолюдстве, вступал с ними в дом Божий со гласом радости и славословия празднующего сонма. 41:5 ταῦτα ουτος this; he ἐμνήσθην μναομαι remember; mindful καὶ και and; even ἐξέχεα εκχεω pour out; drained ἐπ᾿ επι in; on ἐμὲ εμε me τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ὅτι οτι since; that διελεύσομαι διερχομαι pass through; spread ἐν εν in τόπῳ τοπος place; locality σκηνῆς σκηνη tent θαυμαστῆς θαυμαστος wonderful ἕως εως till; until τοῦ ο the οἴκου οικος home; household τοῦ ο the θεοῦ θεος God ἐν εν in φωνῇ φωνη voice; sound ἀγαλλιάσεως αγαλλιασις exultation; joyfulness καὶ και and; even ἐξομολογήσεως εξομολογησις noise; sound ἑορτάζοντος εορταζω keep the festival 41:5 אֹויְבַ֗י ʔôyᵊvˈay איב be hostile יֹאמְר֣וּ yōmᵊrˈû אמר say רַ֣ע rˈaʕ רַע evil לִ֑י lˈî לְ to מָתַ֥י māṯˌay מָתַי when יָ֝מ֗וּת ˈyāmˈûṯ מות die וְ wᵊ וְ and אָבַ֥ד ʔāvˌaḏ אבד perish שְׁמֹֽו׃ šᵊmˈô שֵׁם name 41:5. horum recordatus sum et effudi in me animam meam quia veniam ad umbraculum tacebo usque ad domum Dei in voce laudis et confessionis multitudinis festa celebrantis These things I remembered, and poured out my soul in me: for I shall go over into the place of the wonderful tabernacle, even to the house of God: With the voice of joy and praise; the noise of one feasting. 41:5. My enemies have spoken evils against me. When will he die and his name perish? 41:5. Mine enemies speak evil of me, When shall he die, and his name perish? 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 42:5: Why art thou cast down, O my soul? - Bad as the times are, desolate as Jerusalem is, insulting as are our enemies, hopeless as in the sight of man our condition may be, yet there is no room for despair. All things are possible to God. We have a promise of restoration; he is as good as he is powerful; hope therefore in him. I shall yet praise him - For my restoration from this captivity. He is the health of my soul. I shall have the light and help of his countenance, his approbation, and a glorious deliverance wrought by his right hand. Albert Barnes: Notes on the Bible - 1834 42:5: Why art thou cast down, O my soul? - Margin, bowed down. The Hebrew word means to bow down, to incline oneself; then, usually, to prostrate oneself as in public worship; and then, to sink down under the weight of sorrow; to be depressed and sad. The Septuagint renders it, "Why art thou grieved?" - περίλυπος perilupos. So the Vulgate. This is an earnest remonstrance addressed by himself to his own soul, as if there were really no occasion for this excessive depression; as if he cherished his grief improperly. There was a brighter side, and he ought to turn to that, and take a more cheerful view of the matter. He had allowed his mind to rest on the dark side, to look at the discouraging things in his condition. He now felt that this was in some measure voluntary, or had been indulged too freely, and that it was wrong: that it was proper for a man like him to seek for comfort in brighter views; that it was a duty which he owed to himself and to the cause of religion to take brighter views. We may remark, (1) That there are two sides to the events which occur, and which seem so discouraging to us - a dark side and a bright side. (2) That in certain states of mind, connected often with a diseased nervous system, we are prone to look only on the dark side, to see only what is gloomy and discouraging. (3) That this often becomes in a sense voluntary, and that we find a melancholy satisfaction in being miserable, and in making ourselves more unhappy, as if we had been wronged, and as if there were a kind of virtue in dejection and gloom - in "refusing," like Rachel, "to be comforted" Jer 31:15; perhaps also feeling as if by this we were deserving of the divine approbation, and laying the foundation for some claim to favor on the score of merit. (4) That in this we are often eminently guilty, as putting away those consolations which God has provided for us; as if a man, under the influence of some morbid feeling, should find a kind of melancholy pleasure in starving himself to death in the midst of a garden full of fruit, or dying of thirst by, the side of a running fountain. And (5) That it is the duty of the people of God to look at the bright side of things; to think of the past mercies of God; to survey the blessings which surround us still; to look to the future, in this world and the next, with hope; and to come to God, and cast the burden on him. It is a part of religious duty to be cheer ful; and a man may often do more real good by a cheerful and submissive mind in times of affliction, than he could by much active effort in the days of health, plenty, and prosperity. Every sad and desponding Christian ought to say to his soul, "Why art thou thus cast down?" And why art thou disquieted in me? - Troubled, sad. The word means literally, (1) to growl as a bear; (2) to sound, or make a noise, as a harp, rain, waves; (3) to be agitated, troubled, or anxious in mind: to moan internally. See the notes at Isa 16:11; compare Jer 48:36. Hope thou in God - That is, trust in him, with the hope that he will interpose and restore thee to the privileges and comforts heretofore enjoyed. The soul turns to God when all other hope fails, and finds comfort in the belief that he can and will aid us. For I shall yet praise him - Margin, give thanks. The idea is, that he would yet have occasion to give him thanks for his merciful interposition. This implies a strong assurance that these troubles would not last always. For the help of his countenance - literally, "the salvations of his face," or his presence. The original word rendered help is in the plural number, meaning salvations; and the idea in the use of the plural is, that his deliverance would be completed or entire - as if double or manifold. The meaning of the phrase "help of his countenance" or "face," is that God would look favorably or benignly upon him. Favor is expressed in the Scriptures by lifting up the light of the countenance on one. See the notes at Psa 4:6; compare Psa 11:7; Psa 21:6; Psa 44:3; Psa 89:15. This closes the first part of the psalm, expressing the confident belief of the psalmist that God would yet interpose, and that his troubles would have an end; reposing entire confidence in God as the only ground of hope; and expressing the feeling that when that confidence exists the soul should not be dejected or cast down. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:5: Why art thou cast down: Heb. Why art thou bowed down, Psa 42:11, Psa 35:14, Psa 43:5, Psa 55:4, Psa 55:5, Psa 61:2, Psa 142:2, Psa 142:3, Psa 143:3, Psa 143:4; Sa1 30:6; Mar 14:33, Mar 14:34 hope: Psa 27:13, Psa 27:14, Psa 37:7, Psa 56:3, Psa 56:11, Psa 71:14; Job 13:15; Isa 50:10; Lam 3:24-26; Rom 4:18-20; Heb 10:36, Heb 10:37 praise him: or, give thanks for the help: etc. or, his presence is salvation, Psa 44:3, Psa 91:15, Psa 91:16; Num 6:26; Mat 1:23, Mat 28:20 Geneva 1599 42:5 Why art thou cast down, O my soul? and [why] art thou disquieted in me? (e) hope thou in God: for I shall yet praise him [for] the help of his countenance. (e) Though he sustained grievous assaults of the flesh to cast him into despair, yet his faith grounded on God's accustomed mercies gets the victory. John Gill 42:5 Why art thou cast down, O my soul?.... The psalmist corrects himself, as being too much depressed in spirit with his present circumstances, and expostulates with himself; adding, and why art thou disquieted in me? which suggests, that the dejections of God's people are unreasonable ones; sin itself is no just cause and reason of them; for though it is very disagreeable, loathsome, and abhorring, troublesome and burdensome, to a spiritual man, and is ingenuously confessed, and heartily mourned over, and is matter of humiliation; yet no true reason of dejection: because there is forgiveness of it with God; the blood of Christ has been shed for the remission of it; it has been bore and done away by him; nor is there any condemnation for it to them that are in him; and though it rages, and threatens to get the ascendant; yet it is promised it shall not have the dominion over the saints; neither the nature of it, being great, as committed against God himself, nor the multitude of sins, nor the aggravated circumstances of them, are just causes of dejection, since the blood of Christ cleanses from all sin; nor are Satan and his temptations; he is indeed an enemy, very powerful, subtle, and terrible; he is the strong man armed, the old serpent, and a roaring lion; and his temptations are very troublesome and grieving; and it becomes the saints to be upon their guard against him and them; but they have no reason to be cast down on account hereof; for God, who is on the side of his people, is mightier than he; Christ is stronger than the strong man armed, and the divine Spirit who is in them is greater than he that is in the world: Satan is under divine restraints, and can go no further in tempting than he is suffered, and his temptations are overruled for good; besides, good armour is provided for the Christian to fight against him with, and in a short time he will be bruised under his feet: nor are the hidings of God's face a sufficient reason of dejection; for though such a case is very distressing, and gives great trouble to those that love the Lord; nor can they, nor does it become them to sit easy and unconcerned in such circumstances, as they are great trials of faith and patience; yet it is the experience of the people of God in all ages: some good ends are answered hereby, as to bring saints to a sense of sins, which has deprived them of the divine Presence, to make them prize it the more when they have it, and to be careful of losing it for the future. Besides, the love of God continues the same when he hides and chides; and he will return again, and will not finally and totally forsake his people; and in a little while they shall be for ever with him, and see him as he is; and though by one providence or another they may be deprived for a while of the word, worship, and ordinances of God, he that provides a place for his church, and feeds and nourishes her in the wilderness, can make up the lack of such enjoyments by his presence and Spirit. The means and methods the psalmist took to remove his dejections and disquietudes of mind are as follow; hope thou in God; for the pardon of sin; for which there is good ground of hope, and so no reason to be cast down on account of it; for strength against Satan's temptations, which is to be had in Christ, as well as righteousness; and for the appearance of God, and the discoveries of his love, who has his set time to favour his people, and therefore to be hoped, and quietly waited for. Hope is of great use against castings down; it is an helmet, an erector of the head, which keeps it upright, and from bowing down: it is an anchor of the soul, sure and steadfast, and is of great service in the troubles of life, and against the fears of death; for I shall yet praise him for the help of his countenance; or "the salvations of his countenance" (h); which implies that the psalmist believed, notwithstanding his present circumstances, that he should have salvation upon salvation; salvation of every kind; or a full and complete one, which should spring, not from any merits of his, but from the free grace and favour of God, expressed in his gracious countenance towards him; and also intimates, that the light of his countenance would be salvation to him (i) now; and that his consummate happiness hereafter would lie in beholding his face for evermore: all which would give him occasion and opportunity of praising the Lord. Now such a faith and persuasion as this is a good antidote against dejections of soul, and disquietude of mind; see Ps 27:13. (h) "salutes faciei ipsius", Cocceius; so Michaelis. (i) "Salutes sunt facies ejus", De Dieu. John Wesley 42:5 For - Heb. for the salvations of his face, for those supports, deliverances and comforts which I doubt not I shall enjoy both in his presence and sanctuary, and from his presence, and the light of his countenance. Robert Jamieson, A. R. Fausset and David Brown 42:5 Hence he chides his despondent soul, assuring himself of a time of joy. help of his countenance--or, "face" (compare Num 6:25; Ps 4:6; Ps 16:11).
41:641:6: Արդ՝ ընդէ՞ր տրտում ես անձն իմ, կամ ընդէ՞ր խռովես զիս. յուսա՛ առ Աստուած խոստովանեա՛ նմա՝ փրկիչ երեսաց իմոց Աստուած է։ 6 Արդ, ինչո՞ւ ես տրտմում, հոգի՛ իմ, կամ ինչո՞ւ ես խռովեցնում ինձ. յոյսդ դի՛ր Աստծու վրայ, օրհներգի՛ր նրան, իմ անձը փրկողն Աստուած է: 5 Ինչո՞ւ կը ցածնաս, ո՛վ իմ հոգիս Եւ ինչո՞ւ իմ ներսիդիս անհանգիստ ես։Աստուծո՛յ յուսա, վասն զի անգամ մըն ալ զանիկա պիտի գովեմ, Իր երեսին փրկութեանը համար։ Արդ ընդէ՞ր տրտում ես, անձն իմ, կամ ընդէ՞ր խռովես զիս. յուսա առ Աստուած, ^[238]խոստովանեա նմա, փրկիչ երեսաց իմոց Աստուած է: 41:6: Արդ՝ ընդէ՞ր տրտում ես անձն իմ, կամ ընդէ՞ր խռովես զիս. յուսա՛ առ Աստուած խոստովանեա՛ նմա՝ փրկիչ երեսաց իմոց Աստուած է։ 6 Արդ, ինչո՞ւ ես տրտմում, հոգի՛ իմ, կամ ինչո՞ւ ես խռովեցնում ինձ. յոյսդ դի՛ր Աստծու վրայ, օրհներգի՛ր նրան, իմ անձը փրկողն Աստուած է: 5 Ինչո՞ւ կը ցածնաս, ո՛վ իմ հոգիս Եւ ինչո՞ւ իմ ներսիդիս անհանգիստ ես։Աստուծո՛յ յուսա, վասն զի անգամ մըն ալ զանիկա պիտի գովեմ, Իր երեսին փրկութեանը համար։ zohrab-1805▾ eastern-1994▾ western am▾	41:541:6 Что унываешь ты, душа моя, и что смущаешься? Уповай на Бога, ибо я буду еще славить Его, Спасителя моего и Бога моего. 41:6 ἵνα ινα so; that τί τις.1 who?; what? περίλυπος περιλυπος grief-stricken εἶ ειμι be ψυχή ψυχη soul καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? συνταράσσεις συνταρασσω me ἔλπισον ελπιζω hope ἐπὶ επι in; on τὸν ο the θεόν θεος God ὅτι οτι since; that ἐξομολογήσομαι εξομολογεω concede; confess αὐτῷ αυτος he; him σωτήριον σωτηριος salvation; saving τοῦ ο the προσώπου προσωπον face; ahead of μου μου of me; mine ὁ ο the θεός θεος God μου μου of me; mine 41:6 וְ wᵊ וְ and אִם־ ʔim- אִם if בָּ֤א bˈā בוא come לִ li לְ to רְאֹ֨ות׀ rᵊʔˌôṯ ראה see שָׁ֤וְא šˈāwᵊ שָׁוְא vanity יְדַבֵּ֗ר yᵊḏabbˈēr דבר speak לִבֹּ֗ו libbˈô לֵב heart יִקְבָּץ־ yiqboṣ- קבץ collect אָ֥וֶן ʔˌāwen אָוֶן wickedness לֹ֑ו lˈô לְ to יֵצֵ֖א yēṣˌē יצא go out לַ la לְ to † הַ the ח֣וּץ ḥˈûṣ חוּץ outside יְדַבֵּֽר׃ yᵊḏabbˈēr דבר speak 41:6. quare incurvaris anima mea et conturbas me expecta Dominum quia adhuc confitebor ei salutaribus vultus eiusWhy art thou sad, O my soul? and why dost thou trouble me? Hope in God, for I will still give praise to him: the salvation of my countenance, 41:6. And when he came in to see me, he was speaking emptiness. His heart gathered iniquity to itself. He went outside, and he was speaking in the same way. 41:6. And if he come to see [me], he speaketh vanity: his heart gathereth iniquity to itself; [when] he goeth abroad, he telleth [it]. 4. These things I remember, and pour out my soul within me, how I went with the throng, and led them to the house of God, with the voice of joy and praise, a multitude keeping holyday. 41:5 Why art thou cast down, O my soul? and [why] art thou disquieted in me? hope thou in God: for I shall yet praise him [for] the help of his countenance: 41:6 Что унываешь ты, душа моя, и что смущаешься? Уповай на Бога, ибо я буду еще славить Его, Спасителя моего и Бога моего. 41:6 ἵνα ινα so; that τί τις.1 who?; what? περίλυπος περιλυπος grief-stricken εἶ ειμι be ψυχή ψυχη soul καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? συνταράσσεις συνταρασσω me ἔλπισον ελπιζω hope ἐπὶ επι in; on τὸν ο the θεόν θεος God ὅτι οτι since; that ἐξομολογήσομαι εξομολογεω concede; confess αὐτῷ αυτος he; him σωτήριον σωτηριος salvation; saving τοῦ ο the προσώπου προσωπον face; ahead of μου μου of me; mine ὁ ο the θεός θεος God μου μου of me; mine 41:6 וְ wᵊ וְ and אִם־ ʔim- אִם if בָּ֤א bˈā בוא come לִ li לְ to רְאֹ֨ות׀ rᵊʔˌôṯ ראה see שָׁ֤וְא šˈāwᵊ שָׁוְא vanity יְדַבֵּ֗ר yᵊḏabbˈēr דבר speak לִבֹּ֗ו libbˈô לֵב heart יִקְבָּץ־ yiqboṣ- קבץ collect אָ֥וֶן ʔˌāwen אָוֶן wickedness לֹ֑ו lˈô לְ to יֵצֵ֖א yēṣˌē יצא go out לַ la לְ to † הַ the ח֣וּץ ḥˈûṣ חוּץ outside יְדַבֵּֽר׃ yᵊḏabbˈēr דבר speak 41:6. quare incurvaris anima mea et conturbas me expecta Dominum quia adhuc confitebor ei salutaribus vultus eius Why art thou sad, O my soul? and why dost thou trouble me? Hope in God, for I will still give praise to him: the salvation of my countenance, 41:6. And when he came in to see me, he was speaking emptiness. His heart gathered iniquity to itself. He went outside, and he was speaking in the same way. 41:6. And if he come to see [me], he speaketh vanity: his heart gathereth iniquity to itself; [when] he goeth abroad, he telleth [it]. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6. Это состояние угнетенности духа, естественно вызываемое тяжелым положением псалмопевца, однако ж не переходило в отчаяние. Он находил в себе достаточно живой веры в Бога и успокаивал себя надеждой: "уповай на Бога: ибо я буду еще славить Его, Спасителя моего и Бога моего". Он верит, что Бог не оставит своего праведника. Adam Clarke: Commentary on the Bible - 1831 42:6: O my God, my soul is cast down - It is impossible for me to lighten this load; I am full of discouragements, notwithstanding I labor to hope in thee. Therefore untill I remember thee from the land of Jordan - That is, from Judea, this being the chief river of that country. And of the Hermonites - הרמונים the Hermons, used in the plural because Hermon has a double ridge joining in an angle, and rising in many summits. The river Jordan, and the mountains of Hermon, were the most striking features of the holy land. From the hill Mizar - מהר מצער mehar mitsar, from the little hill, as in the margin. The little hill probably means Sion, which was little in comparison of the Hermons - Bishop Horsley. No such hill as Mizar is known in India. Albert Barnes: Notes on the Bible - 1834 42:6: O my God, my soul is cast down within me - This is the utterance of a soul in anguish, notwithstanding the purpose not to be cast down, and the conviction that hope ought to be cherished. The psalmist cannot but say that, despite all this, he is sad. His troubles come rushing over his soul; they all return at once; his heart is oppressed, and he is constrained to confess that, notwithstanding his solemn purpose not to be sad, and the conviction that he ought to be cheerful, and his wish to be and to appear so, yet his sorrows get the mastery over all this, and his heart is filled with grief. What sufferer has not felt thus? When he really wished to trust in God; when he hoped that things would be better; when he saw that he ought to be calm and cheerful, his sorrows have returned like a flood, sweeping all these feelings away for the time, filling his soul with anguish, compelling him to form these resolutions anew, and driving him afresh to the throne of grace, to beat back the returning tide of grief, and to bring the soul to calmness and peace. Therefore will I remember thee - I will look to thee; I will come to thee; I will recall thy former merciful visitations. In this lone land; far away from the place of worship; in the midst of these privations, troubles, and sorrows; surrounded as I am by taunting foes, and having no source of consolation here, I will remember my God. Even here, amidst these sorrows, I will lift up my heart in grateful remembrance of him, and will think of him alone. The words which follow are designed merely to give an idea of the desolation and sadness of his condition, and of the fact of his exile. From the land of Jordan - Referring probably to the fact he was then in that "land." The phrase would denote the region adjacent to the Jordan, and through which the Jordan flowed, as we speak of "the valley of the Mississippi," that is the region through which that river flows. The lands adjacent to the Jordan on either side were covered with underbrush and thickets, and were, in former times, the favorite resorts of wild animals: Jer 49:19; Jer 50:44. The psalmist was on the eastern side of the Jordan. And of the Hermonites - The land of the Hermonites. The region in which Mount Hermon is situated. This was on the northeast of Palestine, beyond the Jordan. Mount Hermon was a ridge or spur of Antilibanus: Jos 11:3, Jos 11:17. This spur or ridge lies near the sources of the Jordan. It consists of several summits, and is therefore spoken of here in the plural number, Hermonim, the Hebrew plural of Hermon. These mountains were called by the Sidonians, Sirion. See the notes at Psa 29:6. Different names were given to different parts of these sum mits of the mountain-ranges. The principal summit, or Mount Hermon properly so called, rises to the height of ten or twelve thousand feet, and is covered with perpetual snow; or rather, as Dr. Robinson says (Biblical Researches, iii. 344), the snow is perpetual in the ravines; so that the top presents the appearance of radiant stripes around and below the summit. The word is used here with reference to the mountain-region to which the general name of Hermon was given on the northeast of Palestine, and on the east of the sources of the Jordan. It would seem not improbable that after passing the Jordan the psalmist had gone in that direction in his exile. From the hill Mizar - Margin, the little hill. So the Septuagint, the Latin Vulgate, and Luther. DeWette renders it as a proper name. The word Mizar, or Mitsar (Hebrew), means properly smallness; and thus, anything small or little. The word seems here, however, to be used as a proper name, and was probably applied to some part of that mountain-range, though to what particular portion is now unknown. This would seem to have been the place where the psalmist took up his abode in his exile. As no such name is now known to be given to any part of that mountain-range, it is impossible to identify the spot. It would seem from the following verse, however, that it was not far from the Jordan. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:6: my God: Psa 22:1, Psa 43:4, Psa 88:1-3; Mat 26:39, Mat 27:46 therefore: Psa 77:6-11; Jon 2:7 from the: Psa 61:2; Sa2 17:22, Sa2 17:27 Hermonites: Deu 3:8, Deu 3:9, Deu 4:47, Deu 4:48 the hill Mizar: or, the little hill, Psa 133:3 Carl Friedrich Keil and Franz Delitzsch 42:6 (Heb.: 42:7-12) The poet here continues to console himself with God's help. God Himself is indeed dishonoured in him; He will not suffer the trust he has reposed in Him to go unjustified. True, עלי seems at the beginning of the line to be tame, but from עלי and אזכּרך, the beginning and end of the line, standing in contrast, עלי is made emphatic, and it is at the same time clear that על־כּן is not equivalent to אשׁר על־כּן - which Gesenius asserts in his Lexicon, erroneously referring to Ps 1:5; Ps 45:3, is a poetical usage of the language; an assertion for which, however, there is as little support as that כּי על־כּן in Num 14:43 and other passages is equivalent to על־כּן כּי. In all such passages, e.g., Jer 48:36, על־כּן means "therefore," and the relationship of reason and consequence is reversed. So even here: within him his soul is bowed very low, and on account of this downcast condition he thinks continually of God, from whom he is separated. Even in Jon 2:8 this thinking upon God does not appear as the cause but as the consequence of pain. The "land of Jordan and of Hermonim" is not necessarily the northern mountain range together with the sources of the Jordan. The land beyond the Jordan is so called in opposition to ארץ לבנון, the land on this side. According to Dietrich (Abhandlungen, S. 18), חרמונים is an amplificative plural: the Hermon, as a peak soaring far above all lower summits. John Wilson (Lands of the Bible, ii. 161) refers the plural to its two summits. But the plural serves to denote the whole range of the Antilebanon extending to the south-east, and accordingly to designate the east Jordanic country. It is not for one moment to be supposed that the psalmist calls Hermon even, in comparison with his native Zion, the chosen of God. הר מצער, i.e., the mountain of littleness: the other member of the antithesis, the majesty of Zion, is wanting, and the מן which is repeated before הר is also opposed to this. Hitzig, striking out the מ of מהר, makes it an address to Zion: "because I remember thee out of the land of Jordan and of summits of Hermon, thou little mountain;" but, according to Ps 42:8, these words are addressed to Elohim. In the vicinity of Mitz‛are, a mountain unknown to us, in the country beyond Jordan, the poet is sojourning; from thence he looks longingly towards the district round about his home, and just as there, in a strange land, the wild waters of the awe-inspiring mountains roar around him, there seems to be a corresponding tumult in his soul. In Ps 42:8 he depicts the natural features of the country round about him - and it may remind one quite as much of the high and magnificent waterfalls of the lake of Muzêrı̂b as of the waterfall at the course of the Jordan near Paneas and the waters that dash headlong down the mountains round about - and in Ps 42:8 he says that he feels just as though all these threatening masses of water were following like so many waves of misfortune over his head (Tholuck, Hitzig, and Riehm). Billow follows billow as if called by one another (cf. Is 6:3 concerning the continuous antiphon of the seraphim) at the roar (לקול as in Hab 3:16) of the cataracts, which in their terrible grandeur proclaim the Creator, God (lxx τῶν καταῤῥακτῶν σου) - all these breaking, sporting waves of God pass over him, who finds himself thus surrounded by the mighty works of nature, but taking no delight in them; and in them all he sees nothing but the mirrored image of the many afflictions which threaten to involve him in utter destruction (cf. the borrowed passage in that mosaic work taken from the Psalms, Jon 2:4). He, however, calls upon himself in Ps 42:9 to take courage in the hope that a morning will dawn after this night of affliction (Ps 30:6), when Jahve, the God of redemption and of the people of redemption, will command His loving-kindness (cf. Ps 44:5, Amos; 3f.); and when this by day has accomplished its work of deliverance, there follows upon the day of deliverance a night of thanksgiving (Job 35:10): the joyous excitement, the strong feeling of gratitude, will not suffer him to sleep. The suffix of שׁירה is the suffix of the object: a hymn in praise of Him, prayer (viz., praiseful prayer, Hab 3:1) to the God of his life (cf. Sir. 23:4), i.e., who is his life, and will not suffer him to come under the dominion of death. Therefore will he say (אומרה), in order to bring about by prayer such a day of loving-kindness and such a night of thanksgiving songs, to the God of his rock, i.e., who is his rock (gen. apos.): Why, etc.? Concerning the different accentuation of למה here and in Ps 43:2, vid., on Ps 37:20 (cf. Ps 10:1). In this instance, where it is not followed by a guttural, it serves as a "variation" Hitzig); but even the retreating of the tone when a guttural follows is not consistently carried out, vid., Ps 49:6, cf. 1Kings 28:15 (Ew. 243, b). The view of Vaihinger and Hengstenberg is inadmissible, viz., that Ps 42:10 to Ps 42:11 are the "prayer," which the psalmist means in Ps 42:9; it is the prayerful sigh of the yearning for deliverance, which is intended to form the burthen of that prayer. In some MSS we find the reading כּרצח instead of בּרצח; the בּ is here really synonymous with the כּ, it is the Beth essentiae (vid., Ps 35:2): after the manner of a crushing (cf. Ezek 21:27, and the verb in Ps 62:4 of overthrowing a wall) in my bones, i.e., causing me a crunching pain which seethes in my bones, mine oppressors reproach me (חרף with the transfer of the primary meaning carpere, as is also customary in the Latin, to a plucking and stripping one of his good name). The use of ב here differs from its use in Ps 42:10; for the reproaching is not added to the crushing as a continuing state, but is itself thus crushing in its operation (vid., Ps 42:4). Instead of בּאמר we have here the easier form of expression בּאמרם; and in the refrain פּני ואלהי, which is also to be restored in Ps 42:6. Geneva 1599 42:6 O my God, my soul is cast down within me: (f) therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar. (f) That is, when I remember you in this land of my banishment among the mountains. John Gill 42:6 O my God, my soul is cast down within me,.... Which the psalmist repeats, partly to show the greatness of his dejection, though he had not lost his view of interest in God as his covenant God; and partly to observe another method he made use of to remove his dejection and refresh his spirits; and that was by calling to mind past experiences of divine goodness; therefore will I remember thee from the land of Jordan; the country round about it, or rather beyond it; which was at the farthest parts of the land of Canaan, where David was obliged to flee, and where he had often met with God; and of the Hermonites; who inhabited the mountain of Hermon; or the Hermonian mountains, as the Targum; see Ps 133:3; a mountain upon the border of the land of Israel eastward, and which was very high; Cocceius thinks the Geshurites are meant; see 1Kings 27:8; here also the Lord had appeared to him, and for him; and from the hill Mizar; or "the little hill" (k); which might be so in comparison of Hermon. The above interpreter thinks Zoar is meant, which Lot so called, Gen 19:20; which was near Sodom and Gomorrah: Kimchi thinks it might be Zior, mentioned in Josh 15:54; but, be it what or where it will, in this little hill David enjoyed the divine Presence; or was indulged with some remarkable favour; from all which he concludes he had no just reason to be dejected and disquieted in his mind: and right it is for the people of God to call to mind past experiences, and make mention of them; partly for the glory of divine grace, and to express their gratitude to God, and their sense of his goodness; and partly to cheer and refresh their own spirits, and prevent dejection and despondency: and delightful it is to call to mind, how, at such a time, and in such a place, the Lord was pleased to manifest his love, apply some gracious promise, or deliver from some sore temptation or distress: all which must tend to encourage faith and hope. The Jewish writers differently interpret these words; Jarchi, of David's remembrance of the wonderful works God did for the people of Israel of old, in drying up the river Jordan, and giving them the law on Mount Sinai, a little hill, in comparison of some others: Aben Ezra, Kimchi, and Ben Melech, understand them as a reason of his dejection, when he remembered how the Israelites came from those several parts to the solemn feasts at Jerusalem, which he was now deprived of; and the Targum paraphrases them of the inhabitants of those places, and of the people that received the law on Mount Sinai, remembering God; and so Arama thinks "beyond Jordan" is mentioned because the law was given there; and by the hill Mizar he understands Sinai: and some Christian interpreters consider them as a reason why David's soul was cast down in him, he being in such places as here mentioned, at a distance from his own house, from Jerusalem, and the place of divine worship, and so render the words, "because that I remember thee", &c. (l). (k) "de monte modico", V. L. Musculus; "parvo", Pagninus, Vatablus; so Montanus, Tigurine version, Junius & Tremellius, Piscator. (l) "propterea quod", Tigurine version, Piscator, Muis; "quia", Noldius, p. 727, No. 1790. John Wesley 42:6 Therefore - Therefore that I may revive my drooping spirits. Remember - I will consider thy infinite mercy and power, and faithfulness. Mizar - From all the parts of the land, to which I shall be driven; whether from the parts beyond Jordan on the east: or mount Hermon, which was in the northern parts. Robert Jamieson, A. R. Fausset and David Brown 42:6 Dejection again described. therefore--that is, finding no comfort in myself, I turn to Thee, even in this distant "land of Jordan and the (mountains) Hermon, the country east of Jordan. hill Mizar--as a name of a small hill contrasted with the mountains round about Jerusalem, perhaps denoted the contempt with which the place of exile was regarded.
41:741:7: Անձն իմ յոյժ խռովեցաւ, վասն այնորիկ յիշեցի՛ զքեզ յերկրէն Յորդանանու, ՚ի Հերմոնէ ՚ի լեռնէ Փոքուէ[6883]։ [6883] Ոմանք.Վասն այսորիկ յիշեցի... ՚ի Հերմոնէ լեռնէ։ 7 Հոգին իմ խիստ խռովուեց, դրա համար քեզ յիշեցի Յորդանանի երկրից ու Հերմոնի փոքր սարից: 6 Ո՛վ իմ Աստուածս, հոգիս իմ ներսիդիս կը ցածնայ. Անոր համար քեզ կը յիշեմ Յորդանանի երկրէն Ու Հերմոններէն ու Փոքր* լեռնէն։ Անձն իմ յոյժ խռովեցաւ``, վասն այսորիկ յիշեցի զքեզ յերկրէն Յորդանանու, ի Հերմոնէ, ի լեռնէ Փոքուէ: 41:7: Անձն իմ յոյժ խռովեցաւ, վասն այնորիկ յիշեցի՛ զքեզ յերկրէն Յորդանանու, ՚ի Հերմոնէ ՚ի լեռնէ Փոքուէ[6883]։ [6883] Ոմանք.Վասն այսորիկ յիշեցի... ՚ի Հերմոնէ լեռնէ։ 7 Հոգին իմ խիստ խռովուեց, դրա համար քեզ յիշեցի Յորդանանի երկրից ու Հերմոնի փոքր սարից: 6 Ո՛վ իմ Աստուածս, հոգիս իմ ներսիդիս կը ցածնայ. Անոր համար քեզ կը յիշեմ Յորդանանի երկրէն Ու Հերմոններէն ու Փոքր* լեռնէն։ zohrab-1805▾ eastern-1994▾ western am▾	41:641:7 Унывает во мне душа моя; посему я воспоминаю о Тебе с земли Иорданской, с Ермона, с горы Цоар. 41:7 πρὸς προς to; toward ἐμαυτὸν εμαυτου myself ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἐταράχθη ταρασσω stir up; trouble διὰ δια through; because of τοῦτο ουτος this; he μνησθήσομαί μιμνησκω remind; remember σου σου of you; your ἐκ εκ from; out of γῆς γη earth; land Ιορδάνου ιορδανης Iordanēs; Iorthanis καὶ και and; even Ερμωνιιμ ερμωνιιμ from; away ὄρους ορος mountain; mount μικροῦ μικρος little; small 41:7 יַ֗חַד yˈaḥaḏ יַחַד gathering עָלַ֣י ʕālˈay עַל upon יִ֭תְלַחֲשׁוּ ˈyiṯlaḥᵃšû לחשׁ whisper כָּל־ kol- כֹּל whole שֹׂנְאָ֑י śōnᵊʔˈāy שׂנא hate עָלַ֓י׀ ʕālˈay עַל upon יַחְשְׁב֖וּ yaḥšᵊvˌû חשׁב account רָעָ֣ה rāʕˈā רָעָה evil לִֽי׃ lˈî לְ to 41:7. Deus meus in memet ipso anima mea incurvatur propterea recordabor tui de terra Iordanis et Hermoniim de monte minimoAnd my God. My soul is troubled within my self: therefore will I remember thee from the land of Jordan and Hermoniim, from the little hill. 41:7. All my enemies were whispering against me. They were thinking up evils against me. 41:7. All that hate me whisper together against me: against me do they devise my hurt. 5. Why art thou cast down, O my soul? and art thou disquieted within me? hope thou in God: for I shall yet praise him the health of his countenance. 41:6 O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar: 41:7 Унывает во мне душа моя; посему я воспоминаю о Тебе с земли Иорданской, с Ермона, с горы Цоар. 41:7 πρὸς προς to; toward ἐμαυτὸν εμαυτου myself ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἐταράχθη ταρασσω stir up; trouble διὰ δια through; because of τοῦτο ουτος this; he μνησθήσομαί μιμνησκω remind; remember σου σου of you; your ἐκ εκ from; out of γῆς γη earth; land Ιορδάνου ιορδανης Iordanēs; Iorthanis καὶ και and; even Ερμωνιιμ ερμωνιιμ from; away ὄρους ορος mountain; mount μικροῦ μικρος little; small 41:7 יַ֗חַד yˈaḥaḏ יַחַד gathering עָלַ֣י ʕālˈay עַל upon יִ֭תְלַחֲשׁוּ ˈyiṯlaḥᵃšû לחשׁ whisper כָּל־ kol- כֹּל whole שֹׂנְאָ֑י śōnᵊʔˈāy שׂנא hate עָלַ֓י׀ ʕālˈay עַל upon יַחְשְׁב֖וּ yaḥšᵊvˌû חשׁב account רָעָ֣ה rāʕˈā רָעָה evil לִֽי׃ lˈî לְ to 41:7. Deus meus in memet ipso anima mea incurvatur propterea recordabor tui de terra Iordanis et Hermoniim de monte minimo And my God. My soul is troubled within my self: therefore will I remember thee from the land of Jordan and Hermoniim, from the little hill. 41:7. All my enemies were whispering against me. They were thinking up evils against me. 41:7. All that hate me whisper together against me: against me do they devise my hurt. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7. Гора Цоар - нужно читать - гора Мицар. Не известно точно, где находится эта гора, но несомненно, что она была одной из невысоких вершин горы Ермонской около Маханаима, где находился писатель псалма. Эта местность была очень далеко от Иерусалима и скинии, а потому понятно то чувство уныния, которое возрастало в писателе по мере его удаления от храма. Matthew Henry: Concise Commentary on the Whole Bible - 1706 6 O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar. 7 Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me. 8 Yet the LORD will command his lovingkindness in the daytime, and in the night his song shall be with me, and my prayer unto the God of my life. 9 I will say unto God my rock, Why hast thou forgotten me? why go I mourning because of the oppression of the enemy? 10 As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God? 11 Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God. Complaints and comforts here, as before, take their turn, like day and night in the course of nature. I. He complains of the dejections of his spirit, but comforts himself with the thoughts of God, v. 6. 1. In his troubles. His soul was dejected, and he goes to God and tells him so: O my God! my soul is cast down within me. It is a great support to us, when upon any account we are distressed, that we have liberty of access to God, and liberty of speech before him, and may open to him the causes of our dejection. David had communed with his own heart about its own bitterness, and had not as yet found relief; and therefore he turns to God, and opens before him the trouble. Note, When we cannot get relief for our burdened spirits by pleading with ourselves, we should try what we can do by praying to God and leaving our case with him. We cannot still these winds and waves; but we know who can. 2. In his devotions. His soul was elevated, and, finding the disease very painful, he had recourse to that as a sovereign remedy. "My soul is plunged; therefore, to prevent its sinking, I will remember thee, meditate upon thee, and call upon thee, and try what that will do to keep up my spirit." Note, The way to forget the sense of our miseries is to remember the God of our mercies. It was an uncommon case when the psalmist remembered God and was troubled, Ps. lxxvii. 3. He had often remembered God and was comforted, and therefore had recourse to that expedient now. He was now driven to the utmost borders of the land of Canaan, to shelter himself there from the rage of his persecutors--sometimes to the country about Jordan, and, when discovered there, to the land of the Hermonites, or to a hill called Mizar, or the little hill; but, (1.) Wherever he went he took his religion along with him. In all these places, he remembered God, and lifted up his heart to him, and kept his secret communion with him. This is the comfort of the banished, the wanderers, the travellers, of those that are strangers in a strange land, that undique ad cælos tantundem est viæ--wherever they are there is a way open heavenward. (2.) Wherever he was he retained his affection for the courts of God's house; from the land of Jordan, or from the top of the hills, he used to look a long look, a longing look, towards the place of the sanctuary, and wish himself there. Distance and time could not make him forget that which his heart was so much upon and which lay so near it. II. He complains of the tokens of God's displeasure against him, but comforts himself with the hopes of the return of his favour in due time. 1. He saw his troubles coming from God's wrath, and that discouraged him (v. 7): "Deep calls unto deep, one affliction comes upon the neck of another, as if it were called to hasten after it; and thy water-spouts give the signal and sound the alarm of war." It may be meant of the terror and disquietude of his mind under the apprehensions of God's anger. One frightful thought summoned another, and made way for it, as is usual in melancholy people. He was overpowered and overwhelmed with a deluge of grief, like that of the old world, when the windows of heaven were opened and the fountains of the great deep were broken up. Or it is an allusion to a ship at sea in a great storm, tossed by the roaring waves, which go over it, Ps. cvii. 25. Whatever waves and billows of affliction go over us at any time we must call them God's waves and his billows, that we may humble ourselves under his mighty hand, and may encourage ourselves to hope that though we be threatened we shall not be ruined; for the waves and billows are under a divine check. The Lord on high is mightier than the noise of these many waters. Let not good men think it strange if they be exercised with many and various trials, and if they come thickly upon them; God knows what he does, and so shall they shortly. Jonah, in the whale's belly, made use of these words of David, Jonah ii. 3 (they are exactly the same in the original), and of him they were literally true, All thy waves and thy billows have gone over me; for the book of psalms is contrived so as to reach every one's case. 2. He expected his deliverance to come from God's favour (v. 8): Yet the Lord will command his lovingkindness. Things are bad, but they shall not always be so. Non si male nunc et olim sic erit--Though affairs are now in an evil plight, they may not always be so. After the storm there will come a calm, and the prospect of this supported him when deep called unto deep. Observe (1.) What he promised himself from God: The Lord will command his lovingkindness. He eyes the favour of God as the fountain of all the good he looked for. That is life; that is better than life; and with that God will gather those from whom he has, in a little wrath, hid his face, Isa. liv. 7, 8. God's conferring his favour is called his commanding it. This intimates the freeness of it; we cannot pretend to merit it, but it is bestowed in a way of sovereignty, he gives like a king. It intimates also the efficacy of it; he speaks his lovingkindness, and makes us to hear it; speaks, and it is done. He commands deliverance (Ps. xliv. 4), commands the blessing (Ps. cxxxiii. 3), as one having authority. By commanding his lovingkindness, he commands down the waves and the billows, and they shall obey him. This he will do in the daytime, for God's lovingkindness will make day in the soul at any time. Though weeping has endured for a night, a long night, yet joy will come in the morning. (2.) What he promised for himself to God. If God command his lovingkindness for him, he will meet it, and bid it welcome, with his best affections and devotions. [1.] He will rejoice in God: In the night his song shall be with me. The mercies we receive in the day we ought to return thanks for at night; when others are sleeping we should be praising God. See Ps. cxix. 62, At midnight will I rise to give thanks. In silence and solitude, when we are retired from the hurries of the world, we must be pleasing ourselves with the thoughts of God's goodness. Or in the night of affliction: "Before the day dawns, in which God commands his lovingkindness, I will sing songs of praise in the prospect of it." Even in tribulation the saints can rejoice in hope of the glory of God, sing in hope, and praise in hope, Rom. v. 2, 3. It is God's prerogative to give songs in the night, Job xxxv. 10. [2.] He will seek to God in a constant dependence upon him: My prayer shall be to the God of my life. Our believing expectation of mercy must not supersede, but quicken, our prayers for it. God is the God of our life, in whom we live and move, the author and giver of all our comforts; and therefore to whom should we apply by prayer, but to him? And from him what good may not we expect? It would put life into our prayers in them to eye God as the God of our life; for then it is for our lives, and the lives of our souls, that we stand up to make request. III. He complains of the insolence of his enemies, and yet comforts himself in God as his friend, v. 9-11. 1. His complaint is that his enemies oppressed and reproached him, and this made a great impression upon him. (1.) They oppressed him to such a degree that he went mourning from day to day, from place to place, v. 9. He did not break out into indecent passions, though abused as never man was, but he silently wept out his grief, and went mourning; and for this we cannot blame him: it must needs grieve a man that truly loves his country, and seeks the good of it, to see himself persecuted and hardly used, as if he were an enemy to it. Yet David ought not hence to have concluded that God had forgotten him and cast him off, nor thus to have expostulated with him, as if he did him as much wrong in suffering him to be trampled upon as those did that trampled upon him: Why go I mourning? and why hast thou forgotten me? We may complain to God, but we are not allowed thus to complain of him. (2.) They reproached him so cuttingly that it was a sword in his bones, v. 10. He had mentioned before what the reproach was that touched him thus to the quick, and here he repeats it: They say daily unto me, Where is thy God?--a reproach which was very grievous to him, both because it reflected dishonour upon God and was intended to discourage his hope in God, which he had enough to do to keep up in any measure, and which was but too apt to fail of itself. 2. His comfort is that God is his rock (v. 9) --a rock to build upon, a rock to take shelter in. The rock of ages, in whom is everlasting strength, would be his rock, his strength in the inner man, both for doing and suffering. To him he had access with confidence. To God his rock he might say what he had to say, and be sure of a gracious audience. He therefore repeats what he had before said (v. 5), and concludes with it (v. 11): Why art thou cast down, O my soul? His griefs and fears were clamorous and troublesome; they were not silenced though they were again and again answered. But here, at length, his faith came off a conqueror and forced the enemies to quit the field. And he gains this victory, (1.) By repeating what he had before said, chiding himself, as before, for his dejections and disquietudes, and encouraging himself to trust in the name of the Lord and to stay himself upon his God. Note, It may be of great use to us to think our good thoughts over again, and, if we do not gain our point with them at first, perhaps we may the second time; however, where the heart goes along with the words, it is no vain repetition. We have need to press the same thing over and over again upon our hearts, and all little enough. (2.) By adding one word to it; there he hoped to praise God for the salvation that was in his countenance; here, "I will praise him," says he, "as the salvation of my countenance from the present cloud that is upon it; if God smile upon me, that will make me look pleasant, look up, look forward, look round, with pleasure." He adds, and my God, "related to me, in covenant with me; all that he is, all that he has, is mine, according to the true intent and meaning of the promise." This thought enabled him to triumph over all his griefs and fears. God's being with the saints in heaven, and being their God, is that which will wipe away all tears from their eyes, Rev. xxi. 3, 4. Adam Clarke: Commentary on the Bible - 1831 42:7: Deep calleth unto deep - One wave of sorrow rolls on me, impelled by another. There is something dismal in the sound of the original; תהום אל תהום קורא tehom el tehom kore; something like "And hollow howlings hung in air." Thompson's Ellenore. Or like Horner's well known verse: - Βη δ' ακεων παρα θινα πολυφοισβοιο θαλασσης. "He went silently along the shore of the vastly-sounding sea." Il. i., ver. 34. The rolling up of the waves into a swell, and the break of the top of the swell, and its dash upon the shore, are surprisingly represented in the sound of the two last words. The psalmist seems to represent himself as cast away at sea; and by wave impelling wave, is carried to a rock, around which the surges dash in all directions, forming hollow sounds in the creeks and caverns. At last, several waves breaking over him, tear him away from that rock to which he clung, and where he had a little before found a resting-place, and, apparently, an escape from danger. "All thy waves and thy billows are gone over me;" he is then whelmed in the deep, and God alone can save him. Waterspouts - A large tube formed of clouds by means of the electric fluid, the base being uppermost, and the point of the tube let down perpendicularly from the clouds. This tube has a particular kind of circular motion at the point; and being hollow within, attracts vast quantities of water, which it pours down in torrents upon the earth. These spouts are frequent on the coast of Syria; and Dr. Shaw has often seen them at Mount Carmel. No doubt the psalmist had often seen them also, and the ravages made by them. I have seen vast gullies cut out of the sides of mountains by the fall of waterspouts, and have seen many of them in their fullest activity. Albert Barnes: Notes on the Bible - 1834 42:7: Deep calleth unto deep - The language used here would seem to imply that the psalmist was near some floods of water, some rapid river or water-fall, which constituted an appropriate illustration of the waves of sorrow that were rolling over his soul. It is not possible to determine exactly where this was, though, as suggested in the verse above, it would seem most probable that it was in the vicinity of the upper portion of the Jordan; and doubtless the Jordan, if swollen, would suggest all that is conveyed by the language used here. The word rendered deep - תהום tehô m - means properly a wave, billow, surge, and then, a mass of waters; a flood - the deep; the sea. In this latter sense it is used in Deu 8:7; Eze 31:4; Gen 7:11; Job 28:14; Job 38:16, Job 38:30; Psa 36:6. Here it would seem to mean merely a wave or billow, perhaps the waves of a rapid stream dashing on one shore, and then driven to the opposite bank, or the torrents pouring over rocks in the bed of a stream. It is not necessary to suppose that this was the ocean, nor that there was a cataract or water-fall. All that is meant here would be met by the roaring waters of a swollen river. The word "calleth," here means that one wave seemed to speak to another, or one wave responded to another. See a similar expression in Psa 19:2, "Day unto day uttereth speech." Compare the notes at that verse. At the noise of thy water-spouts - literally, "at the voice." That is, "water-spouts" make a noise, or seem to give forth a voice; and this appears to be as if one part of the "deep" were speaking to another, or as if one wave were calling with a loud voice to another. The word "water-spouts" - צנור tsinnor - occurs only here and in Sa2 5:8, where it is rendered gutter. It properly means a cataract, or a water-fall, or a water-course, as in 2 Samuel. Any pouring of water - as from the clouds, or in a swollen river, or in a "water spout," properly so called - would correspond with the use of the word here. It may have been rain pouring down; or it may have been the Jordan pouring its floods over rocks, for it is well known that the descent of the Jordan in that part is rapid, and especially when swollen; or it may have been the phenomena of a "water-spout," for these are not uncommon in the East. There are two forms in which "waterspouts" occur, or to which the name is given in the east, and the language here would be applicable to either of them. One of them is described in the following manner by Dr. Thomson, Land and the Book, vol. i., pp. 498, 499: "A small black cloud traverses the sky in the latter part of summer or the beginning of autumn, and pours down a flood of rain that sweeps all before it. The Arabs call it sale; we, a waterspout, or the bursting of a cloud. In the neighborhood of Hermon I have witnessed it repeatedly, and was caught in one last year, which in five minutes flooded the whole mountain side, washed away the fallen olives - the food of the poor - overthrew stone walls, tore up by the roots large trees, and carried off whatever the tumultuous torrents encountered, as they leaped madly down from terrace to terrace in noisy cascades. Every summer threshing-floor along the line of its march was swept bare of all precious food, cattle were drowned, flocks disappeared, and the mills along the streams were ruined in half an hour by this sudden deluge." The other is described in the following language, and the above engraving will furnish an illustration of it. Land and the Book, vol, ii., pp. 256, 257: "Look at those clouds which hang like a heavy pall of sackcloth over the sea along the western horizon. From them, on such windy days as these, are formed waterspouts, and I have already noticed several incipient "spouts" drawn down from the clouds toward the sea, and ... seen to be in violent agitation, whirling round on themselves as they are driven along by the wind. Directly beneath them the surface of the sea is also in commotion by a whirlwind, which travels onward in concert with the spout above. I have often seen the two actually unite in mid air, and rush toward the mountains, writhing, and twisting, and bending like a huge serpent with its head in the clouds, and its tail on the deep." We cannot now determine to which of these the psalmist refers, but either of them would furnish a striking illustration of the passage before us. All thy waves and thy billows are gone over me - The waves of sorrow; anguish of soul; of which rolling floods would be an emblem. The rushing, and heaving, and restless waters furnished the psalmist with an illustration of the deep sorrows of his soul. So we speak of "floods of grief ... floods of tears," "oceans of sorrows," as if waves and billows swept over us. And so we speak of being "drowned in grief;" or "in tears." Compare Psa 124:4-5. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:7: Deep calleth: Job 1:14-19, Job 10:17; Jer 4:20; Eze 7:26 waterspouts: A water-spout is a large tube formed of clouds by means of the electric fluid, the base being uppermost, and the point let down perpendicularly form the clouds. It has a particular kind of circular motion at the point; and, being hollow within, attracts vast quantities of water, which it frequently pours down in torrents upon the earth. These spouts are frequent on the coast of Syria; and no doubt the Psalmist had often seen them, and the ravages which they made. all thy: Psa 69:14, Psa 69:15, Psa 88:7, Psa 88:15-17; Lam 3:53-55; Jon 2:3 Geneva 1599 42:7 (g) Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me. (g) Afflictions came so thick upon me that I felt overwhelmed: by which he shows there is no end to our misery till God is pacified and sends help. John Gill 42:7 Deep calleth unto deep at the noise of the water spouts,.... By which are meant afflictions, comparable to the deep waters of the sea, for their multitude and overwhelming nature; see Ps 69:1; these came pouring down, one after another, upon the psalmist: as soon as one affliction over, another came, as in the case of Job; which is signified by one calling to another, and were clamorous, troublesome, and very grievous and distressing; all thy waves and thy billows are gone over me: with which he seemed to be covered and overwhelmed, as a ship is at sea. It may be observed, that the psalmist calls afflictions God's water spouts, and "his" waves and "his" billows; because they are appointed, sent, ordered, and overruled by him, and made to work for the good of his people: and now, though these might seem to be a just cause of dejection, yet they were not, as appears from Ps 42:8. John Wesley 42:7 Deep - One affliction comes immediately after another, as if it were called for by the former. A metaphor taken from violent and successive showers of rain; which frequently come down from heaven, as it were at the noise, or call of God's water spouts. Robert Jamieson, A. R. Fausset and David Brown 42:7 The roar of successive billows, responding to that of floods of rain, represented the heavy waves of sorrow which overwhelmed him.
41:841:8: Խորք ՚ի խորոց կարդացին առ քեզ, ՚ի ձայն սահանաց քոց։ Ամենայն զբօսանք քո, եւ ալիք քո անցին ՚ի վերայ իմ[6884]։ [6884] Ոմանք.Խորք խորոց կար՛՛։ 8 Անդունդից քեզ կանչեցին քո յորձանքների ձայնով: Քո բոլոր կոհակներն ու ալիքներն անցան իմ վրայով: 7 Անդունդը անդունդին կը կանչէ քու յորձանքներուդ ձայնովը. Քու ամէն կոհակներդ ու ալիքներդ իմ վրայէս անցան։ Խորք ի խորոց կարդացին առ քեզ, ի ձայն սահանաց քոց. ամենայն զբօսանք քո եւ ալիք քո անցին ի վերայ իմ: 41:8: Խորք ՚ի խորոց կարդացին առ քեզ, ՚ի ձայն սահանաց քոց։ Ամենայն զբօսանք քո, եւ ալիք քո անցին ՚ի վերայ իմ[6884]։ [6884] Ոմանք.Խորք խորոց կար՛՛։ 8 Անդունդից քեզ կանչեցին քո յորձանքների ձայնով: Քո բոլոր կոհակներն ու ալիքներն անցան իմ վրայով: 7 Անդունդը անդունդին կը կանչէ քու յորձանքներուդ ձայնովը. Քու ամէն կոհակներդ ու ալիքներդ իմ վրայէս անցան։ zohrab-1805▾ eastern-1994▾ western am▾	41:741:8 Бездна бездну призывает голосом водопадов Твоих; все воды Твои и волны Твои прошли надо мною. 41:8 ἄβυσσος αβυσσος abyss ἄβυσσον αβυσσος abyss ἐπικαλεῖται επικαλεω invoke; nickname εἰς εις into; for φωνὴν φωνη voice; sound τῶν ο the καταρρακτῶν καταρρακτης of you; your πάντες πας all; every οἱ ο the μετεωρισμοί μετεωρισμος of you; your καὶ και and; even τὰ ο the κύματά κυμα wave σου σου of you; your ἐπ᾿ επι in; on ἐμὲ εμε me διῆλθον διερχομαι pass through; spread 41:8 דְּֽבַר־ dᵊˈvar- דָּבָר word בְּ֭לִיַּעַל ˈbᵊliyyaʕal בְּלִיַּעַל wickedness יָצ֣וּק yāṣˈûq יצק pour בֹּ֑ו bˈô בְּ in וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׁ֝כַ֗ב ˈšāḵˈav שׁכב lie down לֹא־ lō- לֹא not יֹוסִ֥יף yôsˌîf יסף add לָ lā לְ to קֽוּם׃ qˈûm קום arise 41:8. abyssus abyssum vocat in voce cataractarum tuarum omnes gurgites tui et fluctus tui super me transieruntDeep calleth on deep, at the noise of thy flood-gates. All thy heights and thy billows have passed over me. 41:8. They established an unjust word against me. Will he that sleeps no longer rise again? 41:8. An evil disease, [say they], cleaveth fast unto him: and [now] that he lieth he shall rise up no more. 6. O my God, my soul is cast down within me: therefore do I remember thee from the land of Jordan, and the Hermons, from the hill Mizar. 41:7 Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me: 41:8 Бездна бездну призывает голосом водопадов Твоих; все воды Твои и волны Твои прошли надо мною. 41:8 ἄβυσσος αβυσσος abyss ἄβυσσον αβυσσος abyss ἐπικαλεῖται επικαλεω invoke; nickname εἰς εις into; for φωνὴν φωνη voice; sound τῶν ο the καταρρακτῶν καταρρακτης of you; your πάντες πας all; every οἱ ο the μετεωρισμοί μετεωρισμος of you; your καὶ και and; even τὰ ο the κύματά κυμα wave σου σου of you; your ἐπ᾿ επι in; on ἐμὲ εμε me διῆλθον διερχομαι pass through; spread 41:8 דְּֽבַר־ dᵊˈvar- דָּבָר word בְּ֭לִיַּעַל ˈbᵊliyyaʕal בְּלִיַּעַל wickedness יָצ֣וּק yāṣˈûq יצק pour בֹּ֑ו bˈô בְּ in וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׁ֝כַ֗ב ˈšāḵˈav שׁכב lie down לֹא־ lō- לֹא not יֹוסִ֥יף yôsˌîf יסף add לָ lā לְ to קֽוּם׃ qˈûm קום arise 41:8. abyssus abyssum vocat in voce cataractarum tuarum omnes gurgites tui et fluctus tui super me transierunt Deep calleth on deep, at the noise of thy flood-gates. All thy heights and thy billows have passed over me. 41:8. They established an unjust word against me. Will he that sleeps no longer rise again? 41:8. An evil disease, [say they], cleaveth fast unto him: and [now] that he lieth he shall rise up no more. 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 8. Главные вершины горы Ермон возвышались над уровнем моря на 12: тыс. футов и были покрыты снегом. Таяние последних образовывало потоки воды, с шумом ниспадавшие по утесам. Эти потоки принимали грозные размеры, когда усиливались от проливных дождей. Тогда они со страшным шумом низвергались вниз, срывали деревья и несли с собой громадные камни. Шум этих вод особенно был велик и грозен от того, что вода падала с крутых скал. - "Бездна бездну призывает" - за одной массой воды, за одним грозным потоком устремляется другой. Этим сравнением, наблюдаемой писателем картины, он хотел обозначить силу и стремительность переживаемых им настоящих бедствий изгнания: "вода и волны Твои" - посланные Тобою бедствия, многочисленны и грозны, как потоки Ермона. Adam Clarke: Commentary on the Bible - 1831 42:8: The Lord will command - Every day the Lord will give an especial commission to his loving-kindness to visit me. During the night I shall sing of his mercy and goodness; and alternately mingle my singing with prayer for a continuance of his mercy, and for power to make the best use of these visitations. Albert Barnes: Notes on the Bible - 1834 42:8: Yet the Lord will command his loving-kindness in the daytime - literally, "By day the Lord will command his mercy;" that is, he will so order or direct his mercy or his favor. The word "daytime" here refers evidently to prosperity; and the expectation of the psalmist was that a time of prosperity would return; that he might hope for better days; that the loving-kindness of God would again be manifested to him. He did not wholly despair. He expected to see better times (compare the notes at Psa 42:5); and, in view of this, and in the confident assurance of it, he says in the subsequent part of the verse that even in the night - the season of calamity - his song should be unto God, and he would praise Him. Some, however, as DeWette, have understood the words "daytime" and "night" as synonymous with "day and night;" that is, at all times; implying an assurance that God would always show his loving-kindness. But it seems to me that the above is the most correct interpretation. And in the night his song shall be with me - I will praise him, even in the dark night of calamity and sorrow. God will even then give me such views of himself, and such manifest consolations, that my heart will be full of gratitude, and my lips will utter praise. See the notes at Job 35:10; compare Act 16:25. And my prayer unto the God of my life - To God, who has given me life, and who preserves my life. The meaning is, that in the dark night of sorrow and trouble he would not cease to call on God. Feeling that he had given life, and that he was able to sustain and to defend life, he would go to him and supplicate his mercy. He would not allow affliction to drive him from God, but it should lead him the more earnestly and fervently to implore his aid. Afflictions, God's apparently severe dealings, which it might be supposed would have a tendency to turn people from God, are the very means of leading them to him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:8: command: Psa 44:4, Psa 133:3; Lev 25:21; Deu 28:8; Mat 8:8 in the night: Psa 32:7, Psa 63:6, Psa 149:5; Job 35:10; Isa 30:29; Act 16:25 the God: Psa 27:1; Col 3:3 Geneva 1599 42:8 [Yet] the LORD (h) will command his lovingkindness in the daytime, and in the night his song [shall be] with me, [and] my prayer unto the God of my life. (h) He assures himself of God's help in time to come. John Gill 42:8 Yet the Lord will command his lovingkindness in the daytime,.... Which is a tender affection in God towards his people, springs from his sovereign will and pleasure, is from everlasting, is ever the same, never removes from them, and is better than life; the effects of which are all spiritual blessings, grace, and glory: and this the Lord "commands" when he sends it forth with power, makes a clear manifestation and home application of it to them; when he commands his covenant, or bestows covenant blessings on them; when he commands his strength, or gives them strength to bear up under afflictions; when he commands deliverances for Jacob, or works salvation for them; and when he commands blessings temporal and spiritual on them, especially life for evermore: see Ps 111:9; and this is done in "the daytime"; either, as some interpret it, in a fit and seasonable time, in God's appointed time, who has his set time to favour his people, and show his lovingkindness to them; or openly and publicly, so as themselves and others may see the salvation of the Lord; or continually; for mercy, goodness, and lovingkindness, follow them all the days of their lives; yea, are from everlasting to everlasting: and these words may be read either in the past tense, as some do, "yet the Lord hath commanded" (m), &c. and so respect what had been, and relate to the former experiences and manifestations of the love of God, with which the psalmist encourages himself under his present afflictions; or in the future, as in our version; and so they are an expression of faith as to what would be hereafter, that the Lord would appear again, and show him his face and favour; and in the night his song shall be with me; signifying hereby, that he strongly believed he should have occasion of singing praise to God in the night season, though he was now in such mournful circumstances: he calls it "his song"; that is, the Lord's song; because the matter of it are his lovingkindness, and the blessings springing from it; because the Lord himself is the subject of it; his perfections, his works, his salvation and glory; and because he gives songs in the night, and puts them into the mouths of his people; see Is 12:2; and the psalmist says it would be with him, in his heart, and in his mouth, and be his constant companion wherever he was, lying down, or rising up; and that "in the night"; either figuratively understood of affliction and distress, out of which he would be delivered, and so be compassed about with songs of deliverance; or literally, it being a time of leisure to call to mind the salvation and mercies of the day, and be thankful for them; see Ps 77:6; and my prayer unto the God of my life: natural, spiritual, and eternal; being the author, giver, and preserver of each; and this is no inconsiderable mercy, to have such a God to pray unto in a time of distress; as well as in a time of salvation, to go to, and make known requests with thanksgiving; which seems to be intended here, since it is joined with a song. Prayer and praise go together, the object of which are not lifeless idols, that cannot save; but the living God, who is a God hearing and answering prayer, and does not despise the prayer of the destitute. The prayer of the psalmist follows. (m) "praecepit", Tigurine version; "mandavit", Hammond; so Aben Ezra and others. John Wesley 42:8 Command - Will effectually confer upon me. Loving - kindness - His blessings, the effects of his loving - kindness. Robert Jamieson, A. R. Fausset and David Brown 42:8 Still he relies on as constant a flow of divine mercy which will elicit his praise and encourage his prayer to God.
41:941:9: ՚Ի տուէ պատուիրեաց Տէր զողորմութիւն իւր, գիշերի զօրհնութիւն նոր. եւ աղօթք իմ առ Աստուած վասն կենաց իմոց[6885]։ [6885] Ոմանք.՚Ի գիշերի զօրհնութիւն։ 9 Ցերեկը Տէրն իր ողորմութիւնը հաստատեց. գիշերը՝ նոր օրհներգութիւն. ես աղօթում եմ Աստծուն իմ կեանքի համար: 8 Ցորեկը Տէրը՝ պիտի պատուիրէ իր ողորմութեանը Ու գիշերը իր երգը ինծի հետ պիտի ըլլայ Ու աղօթք մը՝ իմ կեանքիս Աստուծոյն։ Ի տուէ պատուիրեաց Տէր զողորմութիւն իւր, գիշերի զօրհնութիւն նոր. եւ աղօթք իմ առ Աստուած վասն կենաց իմոց: 41:9: ՚Ի տուէ պատուիրեաց Տէր զողորմութիւն իւր, գիշերի զօրհնութիւն նոր. եւ աղօթք իմ առ Աստուած վասն կենաց իմոց[6885]։ [6885] Ոմանք.՚Ի գիշերի զօրհնութիւն։ 9 Ցերեկը Տէրն իր ողորմութիւնը հաստատեց. գիշերը՝ նոր օրհներգութիւն. ես աղօթում եմ Աստծուն իմ կեանքի համար: 8 Ցորեկը Տէրը՝ պիտի պատուիրէ իր ողորմութեանը Ու գիշերը իր երգը ինծի հետ պիտի ըլլայ Ու աղօթք մը՝ իմ կեանքիս Աստուծոյն։ zohrab-1805▾ eastern-1994▾ western am▾	41:841:9 Днем явит Господь милость Свою, и ночью песнь Ему у меня, молитва к Богу жизни моей. 41:9 ἡμέρας ημερα day ἐντελεῖται εντελλομαι direct; enjoin κύριος κυριος lord; master τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him καὶ και and; even νυκτὸς νυξ night ᾠδὴ ωδη song παρ᾿ παρα from; by ἐμοί εμοι me προσευχὴ προσευχη prayer τῷ ο the θεῷ θεος God τῆς ο the ζωῆς ζωη life; vitality μου μου of me; mine 41:9 גַּם־ gam- גַּם even אִ֤ישׁ ʔˈîš אִישׁ man שְׁלֹומִ֨י׀ šᵊlômˌî שָׁלֹום peace אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּטַ֣חְתִּי bāṭˈaḥtî בטח trust בֹ֖ו vˌô בְּ in אֹוכֵ֣ל ʔôḵˈēl אכל eat לַחְמִ֑י laḥmˈî לֶחֶם bread הִגְדִּ֖יל hiḡdˌîl גדל be strong עָלַ֣י ʕālˈay עַל upon עָקֵֽב׃ ʕāqˈēv עָקֵב heel 41:9. per diem mandavit Dominus misericordiam suam et in nocte canticum eius mecum oratio Deo vitae meaeIn the daytime the Lord hath commanded his mercy; and a canticle to him in the night. With me is prayer to the God of my life. 41:9. For even the man of my peace, in whom I hoped, who ate my bread, has greatly supplanted me. 41:9. Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up [his] heel against me. 7. Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me. 41:8 Yet the LORD will command his lovingkindness in the daytime, and in the night his song [shall be] with me, [and] my prayer unto the God of my life: 41:9 Днем явит Господь милость Свою, и ночью песнь Ему у меня, молитва к Богу жизни моей. 41:9 ἡμέρας ημερα day ἐντελεῖται εντελλομαι direct; enjoin κύριος κυριος lord; master τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him καὶ και and; even νυκτὸς νυξ night ᾠδὴ ωδη song παρ᾿ παρα from; by ἐμοί εμοι me προσευχὴ προσευχη prayer τῷ ο the θεῷ θεος God τῆς ο the ζωῆς ζωη life; vitality μου μου of me; mine 41:9 גַּם־ gam- גַּם even אִ֤ישׁ ʔˈîš אִישׁ man שְׁלֹומִ֨י׀ šᵊlômˌî שָׁלֹום peace אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּטַ֣חְתִּי bāṭˈaḥtî בטח trust בֹ֖ו vˌô בְּ in אֹוכֵ֣ל ʔôḵˈēl אכל eat לַחְמִ֑י laḥmˈî לֶחֶם bread הִגְדִּ֖יל hiḡdˌîl גדל be strong עָלַ֣י ʕālˈay עַל upon עָקֵֽב׃ ʕāqˈēv עָקֵב heel 41:9. per diem mandavit Dominus misericordiam suam et in nocte canticum eius mecum oratio Deo vitae meae In the daytime the Lord hath commanded his mercy; and a canticle to him in the night. With me is prayer to the God of my life. 41:9. For even the man of my peace, in whom I hoped, who ate my bread, has greatly supplanted me. 41:9. Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up [his] heel against me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 9. Но эти бедствия не могли поколебать веры изгнанника в Бога. Он ожидает от Него милости и этой верой живет день и ночь. Adam Clarke: Commentary on the Bible - 1831 42:9: I will say unto God my rock - God, my Fortress and Support. Why hast thou forgotten me? - This and the following verse is badly pointed in our Bibles: "Why go I mourning as with a sword in my bones because of the oppression of the enemy? Mine enemies reproach me daily, while they say unto me, Where is thy God?" See on Psa 42:3 (note). Their reproaches are to my soul as cutting and severe as a sword thrust into my body, and separating between my bones; because these reproaches are intended to fall on thee, my God, as if thou hadst not power to save us from the hands of our oppressors. Albert Barnes: Notes on the Bible - 1834 42:9: I will say unto God my rock - I will appeal to God as my defense, my helper, my Saviour. On the word rock, as applied to God, see the notes at Psa 18:2. Why hast thou forgotten me? - See the notes at Psa 22:1. He had seemed to forget and forsake him, for He did not come to interpose and save him. This is a part of the prayer which he says Psa 42:8 that he would use. Why go I mourning? - On the meaning of the word used here - קדר qodē r - see Psa 35:14, note; Psa 38:6, note. The idea is that of being bowed down, made sad, deeply afflicted, as one forsaken. Because of the oppression of the enemy - In the oppression of the enemy; that is, during its continuance, or on account of it. The word here rendered "oppression" means distress, affliction, straits, Job 36:15; Kg1 22:27; Isa 30:20. The "enemy" here referred to may have been Absalom, who had driven him from his throne and kingdom. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:9: God: Psa 18:2, Psa 28:1, Psa 62:2, Psa 62:6, Psa 62:7, Psa 78:35 Why hast: Psa 13:1, Psa 22:1, Psa 22:2, Psa 44:23, Psa 44:24, Psa 77:9; Isa 40:27, Isa 49:15 why go: Psa 38:6, Psa 43:2, Psa 88:9; Job 30:26-31 because: Psa 55:3; Ecc 4:1; Lam. 5:1-16 John Gill 42:9 I will say unto God my rock,.... A name frequently given to the eternal God, Father, Son, and Spirit, Deut 32:4; See Gill on Ps 18:2; why hast thou forgotten me? See Gill on Ps 13:1; why go I mourning because of the oppression of the enemy? meaning perhaps Saul; though it may be applied to any spiritual enemy, sin, Satan, and the world; who are very oppressive and afflicting, and occasion continual mourning to the children of God. Robert Jamieson, A. R. Fausset and David Brown 42:9 in view of which [Ps 42:8], he dictates to himself a prayer based on his distress, aggravated as it was by the cruel taunts and infidel suggestions of his foes.
41:1041:10: Ասացի Աստուծոյ. Ընդունելի իմ ես. ընդէ՞ր մերժեցեր զիս, ընդէ՞ր տրտում գնամ ես ՚ի նեղել թշնամւոյ իմոյ։ 10 Աստծուն ասացի. «Ինձ ընդունողը դու ես, ինչո՞ւ մերժեցիր ինձ, ինչո՞ւ տխուր լինեմ թշնամուս հալածանքի ժամանակ»: 9 Պիտի ըսեմ Աստուծոյ, իմ Վէմիս.«Ինչո՞ւ զիս մոռցեր ես, Ինչո՞ւ տրտում պտըտիմ Թշնամիին հարստահարութենէն»։ Ասացի Աստուծոյ. ^[239]Ընդունելի իմ ես. ընդէ՞ր մերժեցեր զիս, ընդէ՞ր տրտում գնամ ես ի նեղել թշնամւոյ իմոյ: 41:10: Ասացի Աստուծոյ. Ընդունելի իմ ես. ընդէ՞ր մերժեցեր զիս, ընդէ՞ր տրտում գնամ ես ՚ի նեղել թշնամւոյ իմոյ։ 10 Աստծուն ասացի. «Ինձ ընդունողը դու ես, ինչո՞ւ մերժեցիր ինձ, ինչո՞ւ տխուր լինեմ թշնամուս հալածանքի ժամանակ»: 9 Պիտի ըսեմ Աստուծոյ, իմ Վէմիս.«Ինչո՞ւ զիս մոռցեր ես, Ինչո՞ւ տրտում պտըտիմ Թշնամիին հարստահարութենէն»։ zohrab-1805▾ eastern-1994▾ western am▾	41:941:10 Скажу Богу, заступнику моему: для чего Ты забыл меня? Для чего я сетуя хожу от оскорблений врага? 41:10 ἐρῶ ερεω.1 state; mentioned τῷ ο the θεῷ θεος God ἀντιλήμπτωρ αντιληπτωρ of me; mine εἶ ειμι be διὰ δια through; because of τί τις.1 who?; what? μου μου of me; mine ἐπελάθου επιλανθανομαι forget ἵνα ινα so; that τί τις.1 who?; what? σκυθρωπάζων σκυθρωπαζω travel; go ἐν εν in τῷ ο the ἐκθλίβειν εκθλιβω the ἐχθρόν εχθρος hostile; enemy μου μου of me; mine 41:10 וְ wᵊ וְ and אַתָּ֤ה ʔattˈā אַתָּה you יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH חָנֵּ֥נִי ḥonnˌēnî חנן favour וַ wa וְ and הֲקִימֵ֑נִי hᵃqîmˈēnî קום arise וַֽ wˈa וְ and אֲשַׁלְּמָ֥ה ʔᵃšallᵊmˌā שׁלם be complete לָהֶֽם׃ lāhˈem לְ to 41:10. dicam Deo petra mea quare oblitus es mei quare tristis incedo adfligente inimicoI will say to God: Thou art my support. Why hast thou forgotten me? and why go I mourning, whilst my enemy afflicteth me? 41:10. But you, O Lord, have mercy on me, and raise me up again. And I will requite them. 41:10. But thou, O LORD, be merciful unto me, and raise me up, that I may requite them. 8. the LORD will command his lovingkindness in the day-time, and in the night his song shall be with me, a prayer unto the God of my life. 41:9 I will say unto God my rock, Why hast thou forgotten me? why go I mourning because of the oppression of the enemy: 41:10 Скажу Богу, заступнику моему: для чего Ты забыл меня? Для чего я сетуя хожу от оскорблений врага? 41:10 ἐρῶ ερεω.1 state; mentioned τῷ ο the θεῷ θεος God ἀντιλήμπτωρ αντιληπτωρ of me; mine εἶ ειμι be διὰ δια through; because of τί τις.1 who?; what? μου μου of me; mine ἐπελάθου επιλανθανομαι forget ἵνα ινα so; that τί τις.1 who?; what? σκυθρωπάζων σκυθρωπαζω travel; go ἐν εν in τῷ ο the ἐκθλίβειν εκθλιβω the ἐχθρόν εχθρος hostile; enemy μου μου of me; mine 41:10 וְ wᵊ וְ and אַתָּ֤ה ʔattˈā אַתָּה you יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH חָנֵּ֥נִי ḥonnˌēnî חנן favour וַ wa וְ and הֲקִימֵ֑נִי hᵃqîmˈēnî קום arise וַֽ wˈa וְ and אֲשַׁלְּמָ֥ה ʔᵃšallᵊmˌā שׁלם be complete לָהֶֽם׃ lāhˈem לְ to 41:10. dicam Deo petra mea quare oblitus es mei quare tristis incedo adfligente inimico I will say to God: Thou art my support. Why hast thou forgotten me? and why go I mourning, whilst my enemy afflicteth me? 41:10. But you, O Lord, have mercy on me, and raise me up again. And I will requite them. 41:10. But thou, O LORD, be merciful unto me, and raise me up, that I may requite them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 42:10: As with a sword in my bones - Margin, killing. The treatment which I receive in their reproaches is like death. The word rendered "sword" - רצח retsach - means properly killing, slaying, breaking in pieces, crushing. It occurs only here and in Eze 21:22, where it is rendered slaughter. The Septuagint renders it, "In the bruising of my bones they reproach me." The Vulgate, "While they break my bones they reproach me." Luther, "It is as death in my bones, that my enemies reproach me." The idea in the Hebrew is, that their reproaches were like breaking or crushing his very bones. The idea of the "sword" is not in the original. Mine enemies reproach me - That is, as one forsaken of God, and as suffering justly under his displeasure. Their argument was, that if he was truly the friend of God, he would not leave him thus; that the fact of his being thus abandoned proved that he was not a friend of God. While they say daily unto me - They say this constantly. I am compelled to hear it every day. Where is thy God? - See the notes at Psa 42:3. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:10: As with: Psa 42:3; Pro 12:18; Luk 2:35 sword: or, killing while: Psa 42:3; Joe 2:17; Mic 7:10 Geneva 1599 42:10 [As] with a sword in my (i) bones, mine enemies reproach me; while they say daily unto me, Where [is] thy God? (i) That is, I am most grievously tormented. John Gill 42:10 As with a sword in my bones, mine enemies reproach me,.... The reproaches of his enemies were grievous and cutting to him, as if a sword pierced through the marrow in his bones, which, being very sensitive, gives exquisite pain. There is a various reading here: some copies, as Vatablus observes, read "in", or with, and others "as", which seems to be the truest; and our translators supply "as", to make the sense, though they read "with"; but some (n) only read "as"; and the sense is, the reproaches cast upon the psalmist were as a sword cutting and killing; and these reproaches were as follow; while they say daily unto me, where is thy God? See Gill on Ps 42:3. (n) , Symmachus in Drusius; "ut occisio", Pagninus, Amama; so Aben Ezra interprets it. John Wesley 42:10 As - As a sword, which cutteth the very bones, so painful are their reproaches.
41:1141:11: ՚Ի փշրել ոսկերաց իմոց նախատեցին զիս թշնամիք իմ, յասե՛լ ցիս զօրհանապազ թէ ո՞ւր է Աստուած քո։ 11 Երբ ոսկորներս փշրուեցին, թշնամիներն իմ նախատեցին ինձ՝ ամէն օր ասելով. «Քո Աստուածն ո՞ւր է»: 10 Ոսկորներս կոտրտելու չափ՝ թշնամիներս զիս կը նախատեն՝ Ամէն օր ինծի ըսելով. «Ո՞ւր է քու Աստուածդ»։ Ի փշրել ոսկերաց իմոց նախատեցին զիս թշնամիք իմ, յասել ցիս զօրհանապազ թէ` Ո՞ւր է Աստուած քո: 41:11: ՚Ի փշրել ոսկերաց իմոց նախատեցին զիս թշնամիք իմ, յասե՛լ ցիս զօրհանապազ թէ ո՞ւր է Աստուած քո։ 11 Երբ ոսկորներս փշրուեցին, թշնամիներն իմ նախատեցին ինձ՝ ամէն օր ասելով. «Քո Աստուածն ո՞ւր է»: 10 Ոսկորներս կոտրտելու չափ՝ թշնամիներս զիս կը նախատեն՝ Ամէն օր ինծի ըսելով. «Ո՞ւր է քու Աստուածդ»։ zohrab-1805▾ eastern-1994▾ western am▾	41:1041:11 Как бы поражая кости мои, ругаются надо мною враги мои, когда говорят мне всякий день: > 41:11 ἐν εν in τῷ ο the καταθλάσαι καταθλαω the ὀστᾶ οστεον bone μου μου of me; mine ὠνείδισάν ονειδιζω disparage; reproach με με me οἱ ο the θλίβοντές θλιβω pressure; press against με με me ἐν εν in τῷ ο the λέγειν λεγω tell; declare αὐτούς αυτος he; him μοι μοι me καθ᾿ κατα down; by ἑκάστην εκαστος each ἡμέραν ημερα day ποῦ που.1 where? ἐστιν ειμι be ὁ ο the θεός θεος God σου σου of you; your 41:11 בְּ bᵊ בְּ in זֹ֣את zˈōṯ זֹאת this יָ֭דַעְתִּי ˈyāḏaʕtî ידע know כִּֽי־ kˈî- כִּי that חָפַ֣צְתָּ ḥāfˈaṣtā חפץ desire בִּ֑י bˈî בְּ in כִּ֤י kˈî כִּי that לֹֽא־ lˈō- לֹא not יָרִ֖יעַ yārˌîₐʕ רוע shout אֹיְבִ֣י ʔōyᵊvˈî איב be hostile עָלָֽי׃ ʕālˈāy עַל upon 41:11. cum me interficerent in ossibus meis exprobraverunt mihi hostes mei dicentes tota die ubi est Deus tuusWhilst my bones are broken, my enemies who trouble me have reproached me; Whilst they say to me day be day: Where is thy God? 41:11. By this, I knew that you preferred me: because my adversary will not rejoice over me. 41:11. By this I know that thou favourest me, because mine enemy doth not triumph over me. 9. I will say unto God my rock, Why hast thou forgotten me? why go I mourning because of the oppression of the enemy? 41:10 As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where [is] thy God: 41:11 Как бы поражая кости мои, ругаются надо мною враги мои, когда говорят мне всякий день: <<где Бог твой?>> 41:11 ἐν εν in τῷ ο the καταθλάσαι καταθλαω the ὀστᾶ οστεον bone μου μου of me; mine ὠνείδισάν ονειδιζω disparage; reproach με με me οἱ ο the θλίβοντές θλιβω pressure; press against με με me ἐν εν in τῷ ο the λέγειν λεγω tell; declare αὐτούς αυτος he; him μοι μοι me καθ᾿ κατα down; by ἑκάστην εκαστος each ἡμέραν ημερα day ποῦ που.1 where? ἐστιν ειμι be ὁ ο the θεός θεος God σου σου of you; your 41:11 בְּ bᵊ בְּ in זֹ֣את zˈōṯ זֹאת this יָ֭דַעְתִּי ˈyāḏaʕtî ידע know כִּֽי־ kˈî- כִּי that חָפַ֣צְתָּ ḥāfˈaṣtā חפץ desire בִּ֑י bˈî בְּ in כִּ֤י kˈî כִּי that לֹֽא־ lˈō- לֹא not יָרִ֖יעַ yārˌîₐʕ רוע shout אֹיְבִ֣י ʔōyᵊvˈî איב be hostile עָלָֽי׃ ʕālˈāy עַל upon 41:11. cum me interficerent in ossibus meis exprobraverunt mihi hostes mei dicentes tota die ubi est Deus tuus Whilst my bones are broken, my enemies who trouble me have reproached me; Whilst they say to me day be day: Where is thy God? 41:11. By this, I knew that you preferred me: because my adversary will not rejoice over me. 41:11. By this I know that thou favourest me, because mine enemy doth not triumph over 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 42:11: Why art thou cast down - There is no reason why thou shouldst despair. God will appear and release thee and thy brother captives and soon thy sighing and sorrowing shall flee away. Who is the health of my countenance - As a healthy state of the constitution shows itself in the appearance of the face; God will so rejoice thy heart, heal all thy spiritual maladies, that thy face shall testify the happiness that is within thee. There is a curious gloss on the first verse of this Psalm in my old Psalter, which I cannot withhold from the reader. The author translates and paraphrases the verse thus: - Trans. Als the Hert yernes til the welles of waters; so my saule yernes til the God. Par - This Psalm es al of perfite men, that er brinnand in the flamme of Goddes luf, and passes in til the contemplatyf lif: and tharfore it es sungen in the office of the dede men: for than haf that, that thai yearned; that es, the syght of God. Far thi, sais he, als the Hert that has eten the nedder, gretely yernes to com til the welles of waters for to drynk and wax yong opayne: so destroyed in me vices and unclennes, my saule desyres with brinnand yernyng, to come til the God. Aelian, Appian, Anstotle, Nicander, and Pliny, all inform us that one cause why the hart thirsts for the waters is, that they eat serpents, and that the poison of them diffused through their entrails produces a burning heat and fever, to ease and cure themselves of which they have recourse to water. Many of the fathers tell the same tale, and from them the paraphrast in the old Psalter has borrowed what is inserted above: "Like as the hart, which has eaten the adder, greatly longs to come to the fountains of water to drink, that he may grow young again." The hart is undoubtedly a cunning animal; but it would be as difficult to believe that he eats serpents as it would be to believe that he seeks for and eats the fresh water crab or cray fish, in order to cure and make him grow young again, as Eusebius, Didymus, Theodoret, Jerome, Epiphanies, Gregory Nyssen, and others of the primitive fathers gravely inform us. Albert Barnes: Notes on the Bible - 1834 42:11: Why art thou cast down, O my soul? - This closes the second strophe of the psalm, and, with one or two slight and immaterial variations, is the same as that which closes the first Psa 42:5. In this latter, the word "why" is inserted, and the expression "the salvation of my countenance" occurs instead of "salvations of his countenance," with the addition of the words "and my God" at the close. The sense, however, is the same; and the verse contains, as before, self-reproof for being thus cast down, and self-exhortation to put trust in God. In the former part of the psalm Psa 42:5 he had addressed this language to himself, as designed to impress his own mind with the guilt of thus yielding to discouragement and sorrow; but he had then almost immediately admitted that his mind was distressed, and that he was cast down; here he rallies again, and endeavors to arouse himself to the conviction that he ought not to be thus depressed and dejected. He exhorts himself, therefore; he charges his own soul to hope in God. He expresses again the assurance that he would yet be permitted to praise him. He regards God now as the "salvation of his countenance," or as his Deliverer and Friend, and expresses the conviction that he would yet make such manifestations of himself as to clear up and illuminate his countenance, at present made dark and saddened by affliction; and he appeals to him now as "his God." He has reached the true source of comfort to the afflicted and the sad - the living God as his God; and his mind is calm. Why should a man be sorrowful when he feels that he has a God? Why should his heart be sad when he can pour out his sorrows before Him? Why should he be cast down and gloomy when he can hope: hope for the favor of God here; hope for immortal life in the world to come! R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:11: cast down: Psa 42:5, Psa 43:5 the health: Jer 30:17, Jer 33:6; Mat 9:12 Geneva 1599 42:11 (k) Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, [who is] the health of my countenance, and my God. (k) This repetition declares that David did not overcome at once, to teach us to be constant, for as much as God will certainly deliver his. John Gill 42:11 Why art thou cast down, O my soul?.... The same expostulation as in Ps 42:5; and so is what follows, and why art thou disquieted within me? and the same argument and means are made use of to remove dejection and disquietude; hope thou in God; for I shall yet praise him; See Gill on Ps 42:5; to which is added a new argument, taken from the grace and goodness of God, and covenant interest in him; who is the health of my countenance, and my God; as the bodily health of man is seen in the countenance, and for the most part to be judged of by it; so is the spiritual health of the saints, and which they have from the Lord; when he, as the sun of righteousness, arises upon them with healing in his wings, he, by his gracious presence, makes their countenances cheerful, fills them with joy unspeakable and full of glory, and causes them to lift up their heads with an holy boldness and confidence, and without shame and fear: or as it may be rendered, who "is the salvations of my countenance" (o); that is, who is or will be the author of full and complete salvation to me; which will be so public and open, so clear and manifest, as to be beheld by myself and others; and this the psalmist mentions, in order to remove his present dejections; and besides, this God of salvation he believed was his covenant God, and would be so even unto death; and therefore he had no just reason to be dejected and disquieted. (o) "salutes", Pagninus, Montanus, Cocceius, Michaelis. Robert Jamieson, A. R. Fausset and David Brown 42:11 This brings on a renewed self-chiding, and excites hopes of relief. health--or help. of my countenance--(compare Ps 42:5) who cheers me, driving away clouds of sorrow from my face. my God--It is He of whose existence and favor my foes would have me doubt.
41:1241:12: Արդ՝ ընդէ՞ր տրտում ես անձն իմ, կամ ընդէ՞ր խռովես զիս. յուսա՛ առ Աստուած խոստովանեա՛ նմա՝ փրկիչ երեսաց իմոց Աստուած է։ Տունք. ժգ̃։ 12 Արդ, ինչո՞ւ ես տրտմում, հոգի՛ իմ, կամ ինչո՞ւ ես ինձ խռովեցնում. յոյսդ դի՛ր Աստծու վրայ, օրհներգի՛ր նրան, իմ անձը փրկողն Աստուած է: 11 Ինչո՞ւ կը ցածնաս, ո՛վ իմ հոգիս Եւ ինչո՞ւ իմ ներսիդիս անհանգիստ ես։Աստուծո՛յ յուսա, վասն զի անգամ մըն ալ զանիկա պիտի գովեմ։Ան է իմ երեսիս փրկութիւնը ու իմ Աստուածս։ Արդ ընդէ՞ր տրտում ես, անձն իմ, կամ ընդէ՞ր խռովես զիս. յուսա առ Աստուած, ^[240]խոստովանեա նմա``, փրկիչ երեսաց իմոց Աստուած է: 41:12: Արդ՝ ընդէ՞ր տրտում ես անձն իմ, կամ ընդէ՞ր խռովես զիս. յուսա՛ առ Աստուած խոստովանեա՛ նմա՝ փրկիչ երեսաց իմոց Աստուած է։ Տունք. ժգ̃։ 12 Արդ, ինչո՞ւ ես տրտմում, հոգի՛ իմ, կամ ինչո՞ւ ես ինձ խռովեցնում. յոյսդ դի՛ր Աստծու վրայ, օրհներգի՛ր նրան, իմ անձը փրկողն Աստուած է: 11 Ինչո՞ւ կը ցածնաս, ո՛վ իմ հոգիս Եւ ինչո՞ւ իմ ներսիդիս անհանգիստ ես։Աստուծո՛յ յուսա, վասն զի անգամ մըն ալ զանիկա պիտի գովեմ։Ան է իմ երեսիս փրկութիւնը ու իմ Աստուածս։ zohrab-1805▾ eastern-1994▾ western am▾	41:1141:12 Что унываешь ты, душа моя, и что смущаешься? Уповай на Бога, ибо я буду еще славить Его, Спасителя моего и Бога моего. 41:12 ἵνα ινα so; that τί τις.1 who?; what? περίλυπος περιλυπος grief-stricken εἶ ειμι be ψυχή ψυχη soul καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? συνταράσσεις συνταρασσω me ἔλπισον ελπιζω hope ἐπὶ επι in; on τὸν ο the θεόν θεος God ὅτι οτι since; that ἐξομολογήσομαι εξομολογεω concede; confess αὐτῷ αυτος he; him ἡ ο the σωτηρία σωτηρια safety τοῦ ο the προσώπου προσωπον face; ahead of μου μου of me; mine ὁ ο the θεός θεος God μου μου of me; mine 41:12 וַ wa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i בְּ֭ ˈbᵊ בְּ in תֻמִּי ṯummˌî תֹּם completeness תָּמַ֣כְתָּ tāmˈaḵtā תמך grasp בִּ֑י bˈî בְּ in וַ wa וְ and תַּצִּיבֵ֖נִי ttaṣṣîvˌēnî נצב stand לְ lᵊ לְ to פָנֶ֣יךָ fānˈeʸḵā פָּנֶה face לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity 41:12. quare incurvaris anima mea et conturbas me expecta Dominum quoniam adhuc confitebor ei salutibus vultus mei et Deo meoWhy art thou cast down, O my soul? and why dost thou disquiet me? Hope thou in God, for I will still give praise to him: the salvation of my countenance, and my God. 41:12. But you have sustained me, because of my innocence, and you have confirmed me in your sight in eternity. 41:12. And as for me, thou upholdest me in mine integrity, and settest me before thy face for ever. 10. As with a sword in my bones, mine adversaries reproach me; while they continually say unto me, Where is thy God? 41:11 Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, [who is] the health of my countenance, and my God: 41:12 Что унываешь ты, душа моя, и что смущаешься? Уповай на Бога, ибо я буду еще славить Его, Спасителя моего и Бога моего. 41:12 ἵνα ινα so; that τί τις.1 who?; what? περίλυπος περιλυπος grief-stricken εἶ ειμι be ψυχή ψυχη soul καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? συνταράσσεις συνταρασσω me ἔλπισον ελπιζω hope ἐπὶ επι in; on τὸν ο the θεόν θεος God ὅτι οτι since; that ἐξομολογήσομαι εξομολογεω concede; confess αὐτῷ αυτος he; him ἡ ο the σωτηρία σωτηρια safety τοῦ ο the προσώπου προσωπον face; ahead of μου μου of me; mine ὁ ο the θεός θεος God μου μου of me; mine 41:12 וַ wa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i בְּ֭ ˈbᵊ בְּ in תֻמִּי ṯummˌî תֹּם completeness תָּמַ֣כְתָּ tāmˈaḵtā תמך grasp בִּ֑י bˈî בְּ in וַ wa וְ and תַּצִּיבֵ֖נִי ttaṣṣîvˌēnî נצב stand לְ lᵊ לְ to פָנֶ֣יךָ fānˈeʸḵā פָּנֶה face לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity 41:12. quare incurvaris anima mea et conturbas me expecta Dominum quoniam adhuc confitebor ei salutibus vultus mei et Deo meo Why art thou cast down, O my soul? and why dost thou disquiet me? Hope thou in God, for I will still give praise to him: the salvation of my countenance, and my God. 41:12. But you have sustained me, because of my innocence, and you have confirmed me in your sight in eternity. 41:12. And as for me, thou upholdest me in mine integrity, and settest me before thy face for ever. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾

Սաղմոս / Psalms - 41 | 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

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

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

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

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

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

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

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

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

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

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

Geneva 1599