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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 По надписанию псалом написан Давидом во время бегства от Саула к филистимлянам в Геф, где узнали в нем недавнего победителя Голиафа, а потому, вероятно, относились к нему подозрительно. Последнее обстоятельство могло побудить Давида притвориться пред ними сумасшедшим (См. 1: Цар XXI:10: и дал.). - "О голубице, безмолвствующей в удалении" - указывает или на положение Давида во враждебной стране как одинокого и беззащитного изгнанника, т. е. является кротким, образным выражением, обозначающим тогдашнее внешнее и душевное состояние Давида, или указывает на мотив исполнения - по образу песни, начинающейся этими словами. Помилуй меня, Господи, так как я отовсюду окружен врагами, ищущими погубить меня (2-3). Я на Тебя уповаю и верю в действительность Твоего обо мне определения (4-5). Враги зорко следят за мною. Неужели Ты не накажешь их? (6-8) Мои бедствия исчислены у Тебя и Ты мой Защитник, почему я не боюсь нападений на меня врагов и за посланное Тобою спасение я воздам Тебе мои обеты (9-14). Matthew Henry: Concise Commentary on the Whole Bible - 1706 It seems by this, and many other psalms, that even in times of the greatest trouble and distress David never hung his harp upon the willow-trees, never unstrung it or laid it by; but that when his dangers and fears were greatest he was still in tune for singing God's praises. He was in imminent peril when he penned this psalm, at least when he meditated it; yet even then his meditation of God was sweet. I. He complains of the malice of his enemies, and begs mercy for himself and justice against them, ver. 1, 2, 5-7. II. He confides in God, being assured that he took his part, comforting himself with this, that therefore he was safe and should be victorious, and that while he lived he should praise God, ver. 3, 4, 8-13. How pleasantly may a good Christian, in singing this psalm, rejoice in God, and praise him for what he will do, as well as for what he has done. Adam Clarke: Commentary on the Bible - 1831 David prays for support against his enemies, whose wickedness he describes, Psa 56:1-6; and foretells their destruction, Psa 56:7; expresses his confidence in God's mercy, expects deliverance, and promises thanksgiving and obedience, Psa 56:8-13. The title of this Psalm is very long: "To the conqueror, concerning the dumb dove in foreign places: golden Psalm of David." The Vulgate translates the original thus: "to the end. For the people who were afar off from holy things." "This inscription David placed here for a title when the Philistines - took him in Gath;" so the Septuagint and Ethiopic. The Chaldee is profuse: "To praise, for the congregation of Israel, which are compared to the silence of a dove, when they were afar off from their cities but being returned, they praise the Lord of the world, like David, contrite and upright, when the Philistines kept him in Gath." The Syriac: "A thanksgiving of the righteous man, because he was delivered from his enemy, and from the hand of Saul. Also concerning the Jews and Christ." Bochart translates, "To the tune of the dove in the remote woods." If the title be at all authentic, David may mean himself and his companions by it, when he escaped from the hands of the Philistines; particularly from the hands of Achish, king of Gath. אלם elem signifies to compress or bind together; also, a small band or body of men: and יונת yonath, from ינה yanah, to oppress or afflict, is properly applied to the dove, because of its being so defenseless, and often becoming the prey of ravenous birds. It is possible, therefore, that the title may imply no more than - "A prayer to God in behalf of himself and the oppressed band that followed him, and shared his misfortunes in distant places." Others will have it to mean a simple direction "To the master of the band, to be sung to the time of a well-known ode, called 'The dumb dove, in distant places.'" There is no end to conjectures, and all the titles in the whole book are not worth one hour's labor. Perhaps there is not one of them authentic. They may have been notices that such a Psalm was to be sung to such and such a tune; giving the catch-words of some well-known song or ode: a custom that prevails much among us in songs and hymns, and is to be found even among the Asiatics. Albert Barnes: Notes on the Bible - 1834 56:0: This purports to be a psalm of David, and there is no sufficient reason for doubting the correctness of its being thus attributed to him. DeWette indeed thinks that the contents of the psalm do not well agree with the circumstances of David's life, and especially with that period of his life referred to in the title, and supposes that it was composed by some Hebrew in exile in the time of the captivity. But this is evidently mere conjecture. There "were" times in the life of David to which all that is said in this psalm would be applicable; and it is not difficult to explain all the allusions in it with reference to the circumstances specified in the title. On the words "To the chief Musician," see Introduction to Psa 4:1-8. In the expression in the title "upon Jonath-elem-rechokim," the first word - "Jonath" - means a "dove," a favorite emblem of suffering innocence; and the second - אלם 'ê lem - means "silence," dumbness, sometimes put for uncomplaining submission; and the third - רחוקים râ chô qiym - means "distant" or "remote," agreeing here with places or persons, probably the latter, in which sense it is applicable to the Philistines, as aliens in blood and religion from the Hebrews. Thus understood, the whole title is an enigmatical description of David as an innocent and uncomplaining sufferer among strangers. See Prof. Alexander. DeWette, however, renders it, "The dove of the far-off terebinth trees." The Septuagint and the Vulgate render it, "for the people who are made remote from their sanctuary." The common rendering of the phrase is, "Upon, or respecting the dove of silence, in remote plaaes," or "far-off from its nest," or "in distant groves." Gesenius (Lexicon) renders it, "the silent dove among strangers," and applies it to the people of Israel in the time of the exile, as an uncomplaining, unmurmuring people. This explanation of the "words," "the silent dove among strangers," is probably the true one; but it is applicable here, not to the people of Israel, as Gesenius, the Septuagint, and the Vulgate, render it, but to David, as an exile and a wanderer - one who was driven away from country and home, as a dove wandering from its nest. Whether it was the title of a "tune" or a piece of music already known, or whether it was music that was composed for this occasion, and with reference to this very psalm, it is not practicable now to determine. It is very "possible" that there was already a piece of music in existence, and in common use, to which this beautiful title of "A silent dove among strangers," or "A patient dove driven from her nest into remote p aces," was given - plaintive, tender, pensive music, and therefore especially appropriate for a psalm composed to describe the feelings of David when driven from home, and compelled to seek a place of safety in a remote region, like a dove driven from its nest. On the meaning of the word "Michtam," see the notes at the introduction to Psa 16:1-11. The portion of the title "When the Philistines took him in Gath," evidently refers to the event recorded in Sa1 21:10 ff when David, fleeing from Saul, took refuge in the country of Achish, king of Gath, and when the "servants" of the king of Gath made him known to Achish, whose fears they so aroused as to lead him to drive the stranger away. The words "took him in Gath," refer not to their "apprehending" him, or "seizing" him, but to their following him, or overtaking him, to wit, by their calumnies and reproaches, so that he found no safety there. He was persecuted by Saul; he was also persecuted by the Philistines, among whom he sought refuge and safety. The psalm embraces the following points: I. An earnest prayer for the divine interposition in behalf of the author of the psalm, Psa 56:1-2. II. An expression of his trust in God in times of danger, Psa 56:3-4. III. A description of his enemies: of their wresting his words; of their evil thoughts against him; of their gathering together; of their watching his steps; of their lying in wait for his life, Psa 56:5-6. IV. His confident belief that they would not escape by their iniquity; that God knew all his wanderings; that God remembered his tears, as if He put them in His bottle; and that his enemies would know that God was with him, Psa 56:7-9. V. His entire trust in God, and his firm assurance that he would yet be kept from falling, and would walk before God in the light of the living. Psa 56:10-13. The general "subject" of the psalm, therefore, is "confidence or trust in God in the time of danger." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 56:1, David, praying to God in confidence of his word, complains of his enemies; Psa 56:9, He professes his confidence in God's word, and promises to praise him. rechokim.}} Or, as it may be rendered, "concerning the dumb dove (or oppressed band) in distant places," i. e., David, or his companions; though some consider it as the name of a tune, and others a musical instrument. Carl Friedrich Keil and Franz Delitzsch Cheerful Courage of a Fugitive To Ps 55, which is Ps 56:7 gives utterance to the wish: "Oh that I had wings like a dove," etc., no Psalm could be more appropriately appended, according to the mode of arrangement adopted by the collector, than Ps 56:1-13, the musical inscription of which runs: To the Precentor, after "The silent dove among the far off," by David, a Michtam. רחקים is a second genitive, cf. Is 28:1, and either signifies distant men or longiqua, distant places, as in Ps 65:6, cf. נעימים, Ps 16:6. Just as in Ps 58:2, it is questionable whether the punctuation אלם has lighted upon the correct rendering. Hitzig is anxious to read אלם, "Dove of the people in the distance;" but אלם, people, in spite of Egli's commendation, is a word unheard of in Hebrew, and only conjectural in Phoenician. Olshausen's אלם more readily commends itself, "Dove of the distant terebinths." As in other like inscriptions, על does not signify de (as Joh. Campensis renders it in his paraphrase of the Psalms [1532] and frequently): Praefecto musices, de columba muta quae procul avolaverat), but secundum; and the coincidence of the defining of the melody with the situation of the writer of the Psalm is explained by the consideration that the melody is chosen with reference to that situation. The lxx (cf. the Targum), interpreting the figure, renders: ὑπὲρ τοῦ λαοῦ τοῦ ἀπὸ τῶν ἁγίων (from the sanctuary) μεμακρυμμένου, for which Symmachus has: φύλου ἀπωσμένου. The rendering of Aquila is correct: ὑπὲρ περιστερᾶς ἀλάλου μακρυσμῶν. From Ps 55 (Ps 56:7, cf. Ps 38:14) we may form an idea of the standard song designated by the words יונת אלם רחקים; for Ps 55 is not this song itself, and for this reason, that it belongs to the time of Absalom, and is therefore of later date than Ps 56:1-13, the historical inscription of which, "when the Philistines assaulted him in Gath" (cf. בּידם, 1Kings 21:14), carries us back into the time of Saul, to the same time of the sojourn in Philistia to which Ps 34 is assigned. Ps 56:1-13 exhibits many points of the closest intermingling with the Psalms of this period, and thus justifies its inscription. It is a characteristic possessed in common by these Psalms, that the prospect of the judgment that will come upon the whole of the hostile world is combined with David's prospect of the judgment that will come upon his enemies: Ps 56:8; Ps 7:9; Ps 59:6 (12). The figure of the bottle in which God preserves the tears of the suffering ones corresponds to the sojourn in the wilderness. As regards technical form, Ps 56:1-13 begins the series of Davidic Elohimic Michtammı̂m, Ps 56:1. Three of these belong to the time of Saul. These three contain refrains, a fact that we have already recognised on Ps 16:1 as a peculiarity of these "favourite-word-poems." the favourite words of this Ps 56:1-13 are (באלהים אהלל דבר)ו and לי (אדם) מה־יּעשׂה בשׂר. John Gill INTRODUCTION TO PSALM 56 To the chief Musician upon Jonathelemrechokim, Michtam of David when the Philistines took him in Gath. The words "jonathelemrechokim" are by our translators left untranslated. Aben Ezra takes them to be the beginning of a song; and others think they are the name of a musical instrument: but they seem rather to design the subject matter of the psalm, and may be rendered, "concerning the mute dove among them that are afar off" (m), or "in far places" (n); and refer to David, who, when he wrote this psalm, was among the Philistines, who were aliens from the commonwealth of Israel, afar off from God and his law, and from righteousness; and when David was there, he was at a distance from his native country, his father's house, the king's court, and, what gave him most concern, from the house and worship of God; and here he was as a mute dove. He may be compared to a dove for his innocence in the case of Saul; and to a silly dove, for his acting the part of a fool or madman before Achish king of Gath; and was mute to what the servants of Achish said, and was dumb before the Lord, who had suffered him to fall into their hands, and into this distress he was now in. They are also applicable to Christ, who is comparable to a dove for his harmlessness, innocence, meekness and humility; and was as a mute one before Pontius Pilate the Roman governor, when his enemies accused him, and he answered not a word; and when among the Roman soldiers, who mocked at him and reviled him, and he reviled not again; and when he was led to be crucified, he opened not his mouth either against God or man. They may be also applied to the church of God, which is often called a dove in Song 4:1; and is in the wilderness, and among wicked men, that are afar off from God, and is silent under all afflictions and persecutions; see Song 2:14. The Targum paraphrases the words thus; "concerning the congregation of Israel, which is like to a silent dove, at the time they are removed afar off from their cities.'' Moreover, the words may be applied to any truly gracious soul, that is sensible of sin, and mourns as a dove for it; has fled to Christ, as doves to their windows; and is harmless and humble; and living among men, aliens from God, is vexed and afflicted by them, yet patiently bears all that is said and done unto it. The fact which occasioned the writing of this psalm is related in 1Kings 21:10. Of the word "michtam", See Gill on Ps 16:1, title; and Gussetius (o) is of opinion, that every psalm that has this title belongs to Christ. (m) "De columba muta procul inter alienos constituta", Musculus; "inter longinquos", Piscator, Pfeiffer. (n) "Remotis", Pagninus, Montanus, Munster, Vatablus; so Ainsworth. (o) Ebr. Comment p. 410.
55:155:1: ՚Ի կատարած. վասն ժողովրդեանն, որ ՚ի սրբոյն հեռացեալ էին. ՚ի ժամանակի զի կալան զնա այլազգիքն ՚ի Գէթ. Յարձանագիր. Սաղմոս ՚ի Դաւիթ. ԾԵ[6970]։[6970] Ոմանք.՚Ի կատարած սաղմոս Դաւթի վասն ժողովրդեանն որ ՚ի սրբութեանցն հեռացեալ էին։ Յարձանագիր ՚ի ժամանակի, եւ այլն։ 1 Այսուհետեւ՝ ժողովրդի մասին, որը հեռացել էր սրբերից. արձանագիր սաղմոս Դաւթի, երբ այլազգիները նրան բռնել էին Գէթում. Գլխաւոր երաժշտին՝ Դաւիթին երգը երբ Փղշտացիք բռնեցին զանիկա Ի կատարած. վասն ժողովրդեանն, որ ի սրբոյն հեռացեալ էին. ի ժամանակի զի կալան զնա այլազգիքն ի Գէթ. յարձանագիր. Սաղմոս Դաւթի: 55:1: ՚Ի կատարած. վասն ժողովրդեանն, որ ՚ի սրբոյն հեռացեալ էին. ՚ի ժամանակի զի կալան զնա այլազգիքն ՚ի Գէթ. Յարձանագիր. Սաղմոս ՚ի Դաւիթ. ԾԵ[6970]։ [6970] Ոմանք.՚Ի կատարած սաղմոս Դաւթի վասն ժողովրդեանն որ ՚ի սրբութեանցն հեռացեալ էին։ Յարձանագիր ՚ի ժամանակի, եւ այլն։ 1 Այսուհետեւ՝ ժողովրդի մասին, որը հեռացել էր սրբերից. արձանագիր սաղմոս Դաւթի, երբ այլազգիները նրան բռնել էին Գէթում. Գլխաւոր երաժշտին՝ Դաւիթին երգը երբ Փղշտացիք բռնեցին զանիկա zohrab-1805▾ eastern-1994▾ western am▾	55:055:1 Начальнику хора. О голубице, безмолвствующей в удалении. Писание Давида, когда Филистимляне захватили его в Гефе. 55:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ὑπὲρ υπερ over; for τοῦ ο the λαοῦ λαος populace; population τοῦ ο the ἀπὸ απο from; away τῶν ο the ἁγίων αγιος holy μεμακρυμμένου μακρυνω the Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for στηλογραφίαν στηλογραφια when ἐκράτησαν κρατεω seize; retain αὐτὸν αυτος he; him οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner ἐν εν in Γεθ γεθ Geth; Yeth 55:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail בִּ bi בְּ in נְגִינֹ֗ת nᵊḡînˈōṯ נְגִינָה music מַשְׂכִּ֥יל maśkˌîl מַשְׂכִּיל [uncertain] לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David הַאֲזִ֣ינָה haʔᵃzˈînā אזן listen אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) תְּפִלָּתִ֑י tᵊfillāṯˈî תְּפִלָּה prayer וְ wᵊ וְ and אַל־ ʔal- אַל not תִּ֝תְעַלַּ֗ם ˈtiṯʕallˈam עלם hide מִ mi מִן from תְּחִנָּתִֽי׃ ttᵊḥinnāṯˈî תְּחִנָּה supplication 55:1. victori pro columba muta eo quod procul abierit David humilis et simplex quando tenuerunt eum Palestini in GethUnto the end, for a people that is removed at a distance form the sanctuary: for David, for an inscription of a title (or pillar) when the Philistines held him in Geth. 55:1. Unto the end. In verses, the understanding of David. Listen to my prayer, O God, and despise not my supplication. 55:1. To the chief Musician on Neginoth, Maschil, [A Psalm] of David. Give ear to my prayer, O God; and hide not thyself from my supplication. ' For the Chief Musician; set to Jonath elem rehokim. of David: Michtam: when the Philistines took him in Gath. 55:0 ^[332] KJV Chapter [56] To the chief Musician upon Jonath- elem- rechokim, Michtam of David, when the Philistines took him in Gath: 55:1 Начальнику хора. О голубице, безмолвствующей в удалении. Писание Давида, когда Филистимляне захватили его в Гефе. 55:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ὑπὲρ υπερ over; for τοῦ ο the λαοῦ λαος populace; population τοῦ ο the ἀπὸ απο from; away τῶν ο the ἁγίων αγιος holy μεμακρυμμένου μακρυνω the Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for στηλογραφίαν στηλογραφια when ἐκράτησαν κρατεω seize; retain αὐτὸν αυτος he; him οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner ἐν εν in Γεθ γεθ Geth; Yeth 55:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail בִּ bi בְּ in נְגִינֹ֗ת nᵊḡînˈōṯ נְגִינָה music מַשְׂכִּ֥יל maśkˌîl מַשְׂכִּיל [uncertain] לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David הַאֲזִ֣ינָה haʔᵃzˈînā אזן listen אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) תְּפִלָּתִ֑י tᵊfillāṯˈî תְּפִלָּה prayer וְ wᵊ וְ and אַל־ ʔal- אַל not תִּ֝תְעַלַּ֗ם ˈtiṯʕallˈam עלם hide מִ mi מִן from תְּחִנָּתִֽי׃ ttᵊḥinnāṯˈî תְּחִנָּה supplication 55:1. victori pro columba muta eo quod procul abierit David humilis et simplex quando tenuerunt eum Palestini in Geth Unto the end, for a people that is removed at a distance form the sanctuary: for David, for an inscription of a title (or pillar) when the Philistines held him in Geth. 55:1. Unto the end. In verses, the understanding of David. Listen to my prayer, O God, and despise not my supplication. 55:1. To the chief Musician on Neginoth, Maschil, [A Psalm] of David. Give ear to my prayer, O God; and hide not thyself from my supplication. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 56:1: Be merciful unto me - I am assailed both at home and abroad. I can go nowhere without meeting with enemies: unless thou who art the Fountain of mercy and the Most High, stand up in my behalf, my enemies will most undoubtedly prevail against me. They fight against me continually, and I am in the utmost danger of being swallowed up by them. Albert Barnes: Notes on the Bible - 1834 56:1: Be merciful unto me, O God - See the notes at Psa 51:1. For man would swallow me up - The word used here means properly to breathe hard; to pant; to blow hard; and then, to pant after, to yawn after with open mouth. The idea is, that people came upon him everywhere with open mouth, as if they would swallow him down whole. He found no friend in man - in any man. Everywhere his life was sought. There was no "man," wheRev_er he might go, on whom he could rely, or whom he could trust; and his only refuge, therefore, was in God. He fighting daily - Constantly; without intermission. That is, all people seemed to be at war with him, and to pursue him always. Oppresseth me - Presses hard upon me; so presses on me as always to endanger my life, and so that I feel no security anywhere. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 56:1: Michtam: or, a golden Psalm, Psa 16:1, Psa 57:1, Psa 58:1, Psa 59:1, Psa 60:1 *titles when: Sa1 21:11-15, Sa1 29:4 Be: Psa 31:9, Psa 57:1-3, Psa 59:10, Psa 69:13-16, Psa 136:10, Psa 136:15, Psa 136:17-20, Psa 143:12 swallow: Psa 21:9, Psa 27:2, Psa 35:25, Psa 57:3, Psa 106:17, Psa 124:3; Pro 1:12; Lam 2:2, Lam 2:5, Lam 2:16; Hos 8:8; Co1 15:54 Carl Friedrich Keil and Franz Delitzsch 56:1 אלהים and אנושׁ, Ps 56:2 (Ps 9:20; Ps 10:18), are antitheses: over against God, the majestic One, men are feeble beings. Their rebellion against the counsel of God is ineffective madness. If the poet has God's favour on his side, then he will face these pigmies that behave as though they were giants, who fight against him מרום, moving on high, i.e., proudly (cf. ממּרום, Ps 73:8), in the invincible might of God. שׁאף, inhiare, as in Ps 57:4; לחם, as in Ps 35:1, with ל like אל, e.g., in Jer 1:19. Thus, then, he does not fear; in the day when (Ges. ֗123, 3, b) he might well be afraid (conjunctive future, as e.g., in Josh 9:27), he clings trustfully to (אל as in Ps 4:6, and frequently, Prov 3:5) his God, so that fear cannot come near him. He has the word of His promise on his side (דּברו as e.g., Ps 130:5); בּאלהים, through God will he praise this His word, inasmuch as it is gloriously verified in him. Hupfeld thus correctly interprets it; whereas others in part render it "in Elohim do I praise His word," in part (and the form of this favourite expression in Ps 56:11 is opposed to it): "Elohim do I celebrate, His word." Hitzig, however, renders it: "Of God do I boast in matter," i.e., in the present affair; which is most chillingly prosaic in connection with an awkward brevity of language. The exposition is here confused by Ps 10:3 and Ps 44:9. הלּל does not by any means signify gloriari in this passage, but celebrare; and באלהים is not intended in any other sense than that in Ps 60:14. בּטח בּ is equivalent to the New Testament phrase πιστεύειν ἐν. לא אירא is a circumstantial clause with a finite verb, as is customary in connection with לא, Ps 35:8, Job 29:24, and עב, Prov 19:23. Geneva 1599 56:1 "To the chief Musician upon Jonathelemrechokim, Michtam of David, (a) when the Philistines took him in Gath." Be merciful unto me, O God: for (b) man would swallow me up; he fighting daily oppresseth me. (a) Being chased by the fury of his enemies into a strange country, he was a dumb dove not seeking vengeance. (b) He shows that if God will help him, it must be now or never for all the world is against him and ready to devour him. John Gill 56:1 Be merciful unto me, O God,.... For David could expect no mercy at the hands of men, among whom he was, whose tender mercies were cruel; he being at Gath, the city of Goliath, whom he had slain, and whose sword he had now with him; and among his brethren and friends, who he might justly fear would revenge his death upon him: wherefore he betakes himself to God, and pleads not any merit or righteousness of his own, but implores the grace and mercy of God; and he might expect to find grace and mercy in this his time of need, since there is mercy with the Lord; he is plenteous in it, distributes it freely, delights in so doing, and does it constantly; his mercy endures for ever, it is from everlasting to everlasting on them that fear him; for man would swallow me up; the Targum renders it "isbi", a wicked man: it may be understood of some one man, some great man, as Achish king of Gath; or rather Saul king of Israel, who breathed and panted after his ruin and destruction, as the word (p), signifies; who sought to eat up his flesh, to take away his life, and utterly ruin him: or collectively of many, since it appears, by the following verse, that he had many enemies who were desirous to swallow him up. This he mentions as an aggravation of his distress, and as a reason why he hoped the Lord would be merciful to him; and that he, being God, would not suffer than to prevail; see 2Chron 14:12; he fighting daily oppresseth me; this shows that Saul is more especially intended, who was continually with his army pursuing him, and sometimes surrounded him and his men, and reduced him to great distress. This may be applied to the old man, the corruptions of nature, and the lusts of the flesh, which are continually warring against the soul, oppress it, bring it into captivity, and threaten to swallow it up. (p) "anhelus persequitur me", Junius & Tremellius, Piscator; "anhelat in me", Cocceius; "contra me", Gejerus. Robert Jamieson, A. R. Fausset and David Brown 56:1 Upon Jonath-elem-rechokim--literally, "upon the dove of silence" of distant places; either denoting a melody (see on Ps 9:1) of that name, to which this Psalm was to be performed; or it is an enigmatical form of denoting the subject, as given in the history referred to (1Kings 21:11, &c.), David being regarded as an uncomplaining, meek dove, driven from his native home to wander in exile. Beset by domestic and foreign foes, David appeals confidently to God, recites his complaints, and closes with joyful and assured anticipations of God's continued help. (Ps 56:1-13) would swallow--literally, "pants as a raging beast" (Acts 9:1).
55:255:2: Ողորմեաց ինձ Աստուած զի կոխեա՛ց զիս մարդ. զօրհանապազ պատերազմունք նեղեցին զիս[6971]։ [6971] Ոմանք.Պատերազմողք նեղեցին զիս։ 2 Ողորմի՛ր ինձ, Աստուա՛ծ, քանզի մարդն ինձ կոխոտեց, ամենօրեայ պատերազմներն ինձ նեղեցին: 56 Ո՛վ Աստուած, ողորմէ՛ ինծի, Վասն զի մարդը կ’ուզէ զիս կլլել. Ամէն օր պատերազմ ընելով զիս կը նեղէ։ Ողորմեա ինձ, Աստուած, զի կոխեաց զիս մարդ, զօրհանապազ պատերազմունք նեղեցին զիս: 55:2: Ողորմեաց ինձ Աստուած զի կոխեա՛ց զիս մարդ. զօրհանապազ պատերազմունք նեղեցին զիս[6971]։ [6971] Ոմանք.Պատերազմողք նեղեցին զիս։ 2 Ողորմի՛ր ինձ, Աստուա՛ծ, քանզի մարդն ինձ կոխոտեց, ամենօրեայ պատերազմներն ինձ նեղեցին: 56 Ո՛վ Աստուած, ողորմէ՛ ինծի, Վասն զի մարդը կ’ուզէ զիս կլլել. Ամէն օր պատերազմ ընելով զիս կը նեղէ։ zohrab-1805▾ eastern-1994▾ western am▾	55:155:2 Помилуй меня, Боже! ибо человек хочет поглотить меня; нападая всякий день, теснит меня. 55:2 ἐλέησόν ελεεω show mercy; have mercy on με με me κύριε κυριος lord; master ὅτι οτι since; that κατεπάτησέν καταπατεω trample με με me ἄνθρωπος ανθρωπος person; human ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day πολεμῶν πολεμεω battle ἔθλιψέν θλιβω pressure; press against με με me 55:2 הַקְשִׁ֣יבָה haqšˈîvā קשׁב give attention לִּ֣י llˈî לְ to וַ wa וְ and עֲנֵ֑נִי ʕᵃnˈēnî ענה answer אָרִ֖יד ʔārˌîḏ רוד roam בְּ bᵊ בְּ in שִׂיחִ֣י śîḥˈî שִׂיחַ concern וְ wᵊ וְ and אָהִֽימָה׃ ʔāhˈîmā הום stir 55:2. miserere mei Deus quoniam conculcavit me homo tota die pugnans tribulavit meHave mercy on me, O God, for man hath trodden me under foot; all the day long he hath afflicted me fighting against me. 55:2. Be attentive to me, and heed me. I have been grieved in my training, and I have been disturbed 55:2. Attend unto me, and hear me: I mourn in my complaint, and make a noise; 1. Be merciful unto me, O God; for man would swallow me up: all the day long he fighting oppresseth me. 55:1 Be merciful unto me, O God: for man would swallow me up; he fighting daily oppresseth me: 55:2 Помилуй меня, Боже! ибо человек хочет поглотить меня; нападая всякий день, теснит меня. 55:2 ἐλέησόν ελεεω show mercy; have mercy on με με me κύριε κυριος lord; master ὅτι οτι since; that κατεπάτησέν καταπατεω trample με με me ἄνθρωπος ανθρωπος person; human ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day πολεμῶν πολεμεω battle ἔθλιψέν θλιβω pressure; press against με με me 55:2 הַקְשִׁ֣יבָה haqšˈîvā קשׁב give attention לִּ֣י llˈî לְ to וַ wa וְ and עֲנֵ֑נִי ʕᵃnˈēnî ענה answer אָרִ֖יד ʔārˌîḏ רוד roam בְּ bᵊ בְּ in שִׂיחִ֣י śîḥˈî שִׂיחַ concern וְ wᵊ וְ and אָהִֽימָה׃ ʔāhˈîmā הום stir 55:2. miserere mei Deus quoniam conculcavit me homo tota die pugnans tribulavit me Have mercy on me, O God, for man hath trodden me under foot; all the day long he hath afflicted me fighting against me. 55:2. Be attentive to me, and heed me. I have been grieved in my training, and I have been disturbed 55:2. Attend unto me, and hear me: I mourn in my complaint, and make a noise; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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. "Человек хочет поглотить меня". Словом "человек" Давид обозначает филистимлян, среди которых ему пришлось вращаться и которые не могли быть благосклонно настроены к нему, как недавнему победителю Голиафа. Они могли подозрительно относиться к нему и видеть в нем шпиона со стороны враждебного к ним еврейского народа, а потому зорко следили за его словами и поступками. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Prayer for Help under Oppression; Confidence in God. 1 Be merciful unto me, O God: for man would swallow me up; he fighting daily oppresseth me. 2 Mine enemies would daily swallow me up: for they be many that fight against me, O thou most High. 3 What time I am afraid, I will trust in thee. 4 In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me. 5 Every day they wrest my words: all their thoughts are against me for evil. 6 They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul. 7 Shall they escape by iniquity? in thine anger cast down the people, O God. David, in this psalm, by his faith throws himself into the hands of God, even when he had by his fear and folly thrown himself into the hands of the Philistines; it was when they took him in Gath, whither he fled for fear of Saul, forgetting the quarrel they had with him for killing Goliath; but they soon put him in mid of it, 1 Sam. xxi. 10, 11. Upon that occasion he changed his behaviour, but with so little ruffle to his temper that then he penned both this psalm and the 34th. This is called Michtam--a golden psalm. So some other psalms are entitled, but this has something peculiar in the title; it is upon Jonath-elem-rechokim, which signifies the silent dove afar off. Some apply this to David himself, who wished for the wings of a dove on which to fly away. He was innocent and inoffensive, mild and patient, as a dove, was at this time driven from his nest, from the sanctuary (Ps. lxxxiv. 3), was forced to wander afar off, to seek for shelter in distant countries; there he was like the doves of the valleys, mourning and melancholy; but silent, neither murmuring against God nor railing at the instruments of his trouble; herein a type of Christ, who was as a sheep, dumb before the shearers, and a pattern to Christians, who, wherever they are and whatever injuries are done them, ought to be as silent doves. In this former part of the psalm, I. He complains to God of the malice and wickedness of his enemies, to show what reason he had to fear them, and what cause, what need, there was that God should appear against them (v. 1): Be merciful unto me, O God! That petition includes all the good we come to the throne of grace for; if we obtain mercy there, we obtain all we can desire, and need no more to make us happy. It implies likewise our best plea, not our merit, but God's mercy, his free rich mercy. He prays that he might find mercy with God, for with men he could find no mercy. When he fled from the cruel hands of Saul he fell into the cruel hands of the Philistines. "Lord" (says he), "be thou merciful to me now, or I am undone." The mercy of God is what we may flee to and trust to, and in faith pray for, when we are surrounded on all sides with difficulties and dangers. He complains, 1. That his enemies were very numerous (v. 2): "They are many that fight against me, and think to overpower me with numbers; take notice of this, O thou Most High! and make it to appear that wherein they deal proudly thou art above them." It is a point of honour to come in to the help of one against many. And, if God be on our side, how many soever they are that fight against us, we may, upon good grounds, boast that there are more with us; for (as that great general said) "How many do we reckon him for?" 2. That they were very barbarous: they would swallow him up, v. 1 and again v. 2. They sought to devour him; no less would serve; they came upon him with the utmost fury, like beasts of prey, to eat up his flesh, Ps. xxvii. 2. Man would swallow him up, those of his own kind, from whom he might have expected humanity. The ravenous beasts prey not upon those of their own species; yet a bad man would devour a good man if he could. "They are men, weak and frail; make them to know that they are so," Ps. ix. 20. 3. That they were very unanimous (v. 6): They gather themselves together; though they were many, and of different interests among themselves, yet they united and combined against David, as Herod and Pilate against the Son of David. 4. That they were very powerful, quite too hard for him if God did not help him: "They fight against me (v. 2); they oppress me, v. 1. I am almost overcome and borne down by them, and reduced to the last extremity." 5. That they were very subtle and crafty (v. 6): "They hide themselves; they industriously cover their designs, that they may the more effectually prosecute and pursue them. They hide themselves as a lion in his den, that they may mark my steps;" that is, "they observe every thing I say and do with a critical eye, that they may have something to accuse me of" (thus Christ's enemies watched him, Luke xx. 20), or "they have an eye upon all my motions, that they may gain an opportunity to do me a mischief, and may lay their snares for me." 6. That they were very spiteful and malicious. They put invidious constructions upon every thing he said, though ever so honestly meant and prudently expressed (v. 5): "They wrest my words, put them upon the rack, to extort that out of them which was never in them;" and so they made him an offender for a word (Isa. xxix. 21), misrepresenting it to Saul, and aggravating it, to incense him yet more against him. They made it their whole business to ruin David; all their thoughts were against him for evil, which put evil interpretations upon all his words. 7. That they were very restless and unwearied. They continually waited for his soul; it was the life, the precious life, they hunted for; it was his death they longed for, v. 6. They fought daily against him (v. 1), and would daily swallow him up (v. 2), and every day they wrested his words, v. 5. Their malice would not admit the least cessation of arms, or the acts of hostility, but they were continually pushing at him. Such as this is the enmity of Satan and his agents against the kingdom of Christ and the interests of his holy religion, which if we cordially espouse, we must not think it strange to meet with such treatment as this, as though some strange thing happened to us. Our betters have been thus used. So persecuted they the prophets. II. He encourages himself in God, and in his promises, power, and providence, v. 3, 4 In the midst of his complaints, and before he has said what he has to say of his enemies, he triumphs in the divine protection. 1. He resolves to make God his confidence, then when dangers were most threatening and all other confidences failed: "What time I am afraid, in the day of my fear, when I am most terrified from without and most timorous within, then I will trust in thee, and thereby my fears shall be silenced." Note, There are some times which are, in a special manner, times of fear with God's people; in these times it is their duty and interest to trust in God as their God, and to know whom they have trusted. This will fix the heart and keep it in peace. 2. He resolves to make God's promises the matter of his praises, and so we have reason to make them (v. 4): "In God I will praise, not only his work which he has done, but his word which he has spoken; I will give him thanks for a promise, though not yet performed. In God (in his strength and by his assistance) I will both glory in his word and give him the glory of it." Some understand by his word his providences, every event that he orders and appoints: "When I speak well of God I will with him speak well of every thing that he does." 3. Thus supported, he will bid defiance to all adverse powers: "When in God I have put my trust, I am safe, I am easy, and I will not fear what flesh can do unto me; it is but flesh, and cannot do much; nay, it can do nothing but by divine permission." As we must not trust to an arm of flesh when it is engaged for us, so we must not be afraid of an arm of flesh when it is stretched out against us. III. He foresees and foretels the fall of those that fought against him, and of all others that think to establish themselves in and by any wicked practices (v. 7): Shall they escape by iniquity? They hope to escape God's judgments, as they escape men's, by violence and fraud, and the arts of injustice and treachery; but shall they escape? No, certainly they shall not. The sin of sinners will never be their security, nor will either their impudence or their hypocrisy bring them off at God's bar; God will in his anger cast down and cast out such people, Rom. ii. 3. None are raised so high, or settled so firmly, but that the justice of God can bring them down, both from their dignities and from their confidences. Who knows the power of God's anger, how high it can reach, and how forcibly it can strike? Adam Clarke: Commentary on the Bible - 1831 56:2: O thou Most High - מרום marom. I do not think that this word expresses any attribute of God, or indeed is at all addressed to him. It signifies, literally, from on high, or froen a high or elevated place: "For the multitudes fight against me from the high or elevated place;" the place of authority - the court and cabinet of Saul. Most of the Versions begin the next verse with this word: "From the light of the day, though I fear, yet will I trust in thee." From the time that persecution waxes hot against me, though I often am seized with fear, yet I am enabled to maintain my trust in thee. Dr. Kennicott thinks there is a corruption here, and proposes to read: "I look upwards all the day long." Albert Barnes: Notes on the Bible - 1834 56:2: Mine enemies - Margin, "mine observers." The Hebrew word here used means properly to twist, to twist totogether; then, to be firm, hard, tough; then, "to press together," as a rope that is twisted - and hence, the idea of oppressing, or pressing hard on one, as an enemy. See Psa 27:11; Psa 54:5. In the former verse the psalmist spoke of an enemy, or of "one" that would swallow him up (in the singular number), or of "man" as an enemy to him anywhere. Here he uses the plural number, implying that there were "many" who were enlisted against him. He was surrounded by enemies. He met them wheRev_er he went. He had an enemy in Saul; he had enemies in the followers of Saul; he had enemies among the Philistines, and now when he had fled to Achish, king of Gath, and had hoped to find a refuge and a friend there, he found only bitter foes. Would daily swallow me up - Constantly; their efforts to do it are unceasing. A new day brings no relief to me, but every day I am called to meet some new form of opposition. For they be many that fight against me - His own followers and friends were few; his foes were many. Saul had numerous followers, and David encountered foes wheRev_er he went. "O thou Most High." The word used here - מרום mâ rô m - means properly height, altitude, elevation; then, a high place, especially heaven, Psa 18:16; Isa 24:18, Isa 24:21; then it is applied to anything high or inaccessible, as a fortress, Isa 26:5. It is supposed by Gesenius (Lexicon), and some others, to mean here "elation of mind, pride," - implying that his enemies fought against him with elated minds, or proudly. So the Septuagint, the Vulgate, and Luther render it; and so DeWette understands it. Yet it seems most probable that our translators have given the correct rendering, and that the passage is a solemn appeal to God as more exalted than his foes, and as one, therefore, in whom he could put entire confidence. Compare Psa 92:8; Psa 93:4,; Mic 6:6. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 56:2: enemies: Heb. observers, Psa 54:5 many: Psa 3:1, Psa 118:10-12; Act 4:25-27; Rev 16:14 most: Psa 9:2, Psa 91:1, Psa 92:1, Psa 92:8, Psa 93:4; Isa 57:15; Dan 5:18; Mic 6:6 John Gill 56:2 Mine enemies would daily swallow me up,.... For not one man only, but many, were his enemies; who observed and watched him, and were eagerly desirous of his ruin. The believer has many enemies, sin, Satan, and the world, seeking to devour and destroy him, though they cannot; for they be many that fight against me, O thou most High; he appeals to God, who dwells on high, and sees all things, for the truth of this, that he had many enemies both at Gath and in Israel; as well as applies to him for help, he being higher than they. Some render the words, "for they be many that fight against me from on high" (q), or "highly" (r), proudly and haughtily. Aben Ezra gives a very different sense, "I have many angels on high that fight for me.'' But "marom", is an epithet of God, as in Ps 92:8; and so it is interpreted by Jarchi and Kimchi; and also by the Targum, which renders it, O God most High; and adds, "whose throne is on high;'' which is approved by Gussetius (s). (q) "a sublimi", Junius & Tremellius; "ex alto", Cocceius; so Arab vers. and Michaelis. (r) "Elato animo", Musculus; so some in Vatablus; "superbe", Gejerus. (s) Ebr. Comment. p. 783. Robert Jamieson, A. R. Fausset and David Brown 56:2 enemies--watchers (Ps 54:5). most High--As it is not elsewhere used absolutely for God, some render the word here, arrogantly, or proudly, as qualifying "those who fight," &c.
55:355:3: Կոխեցին զիս թշնամիք իմ զօրհանապազ, բազո՛ւմ եղեն ոյք մարտնչէին ընդ իս ՚ի բարձանց[6972]։ [6972] Ոմանք.Եւ բազումք էին ոյք մար՛՛։ 3 Թշնամիներս գիշեր-ցերեկ ինձ ոտնատակ արին, եւ շատերն իմ դէմ մարտնչեցին բարձունքից: 2 Թշնամիներս ամէն օր կ’ուզեն զիս կլլել, Վասն զի շատ մարդիկ ամբարտաւանութիւնով* ինծի հետ կը մարտնչին։ Կոխեցին զիս թշնամիք իմ զօրհանապազ, եւ բազում եղեն ոյք մարտնչէին ընդ իս ի բարձանց: 55:3: Կոխեցին զիս թշնամիք իմ զօրհանապազ, բազո՛ւմ եղեն ոյք մարտնչէին ընդ իս ՚ի բարձանց[6972]։ [6972] Ոմանք.Եւ բազումք էին ոյք մար՛՛։ 3 Թշնամիներս գիշեր-ցերեկ ինձ ոտնատակ արին, եւ շատերն իմ դէմ մարտնչեցին բարձունքից: 2 Թշնամիներս ամէն օր կ’ուզեն զիս կլլել, Վասն զի շատ մարդիկ ամբարտաւանութիւնով* ինծի հետ կը մարտնչին։ zohrab-1805▾ eastern-1994▾ western am▾	55:255:3 Враги мои всякий день ищут поглотить меня, ибо много восстающих на меня, о, Всевышний! 55:3 κατεπάτησάν καταπατεω trample με με me οἱ ο the ἐχθροί εχθρος hostile; enemy μου μου of me; mine ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day ὅτι οτι since; that πολλοὶ πολυς much; many οἱ ο the πολεμοῦντές πολεμεω battle με με me ἀπὸ απο from; away ὕψους υψος height; on high 55:3 מִ mi מִן from קֹּ֤ול qqˈôl קֹול sound אֹויֵ֗ב ʔôyˈēv איב be hostile מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face עָקַ֣ת ʕāqˈaṯ עָקָה pressure רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty כִּי־ kî- כִּי that יָמִ֥יטוּ yāmˌîṭû מוט totter עָלַ֥י ʕālˌay עַל upon אָ֝֗וֶן ˈʔˈāwen אָוֶן wickedness וּ û וְ and בְ vᵊ בְּ in אַ֥ף ʔˌaf אַף nose יִשְׂטְמֽוּנִי׃ yiśṭᵊmˈûnî שׂטם bear grudge 55:3. conculcaverunt me insidiatores mei tota die multi enim qui pugnant contra me AltissimeMy enemies have trodden on me all the day long; for they are many that make war against me. 55:3. at the voice of the adversary and at the tribulation of the sinner. For they have diverted iniquities toward me, and they have been harassing me with rage. 55:3. Because of the voice of the enemy, because of the oppression of the wicked: for they cast iniquity upon me, and in wrath they hate me. 2. Mine enemies would swallow me up all the day long: for they be many that fight proudly against me. 55:2 Mine enemies would daily swallow [me] up: for [they be] many that fight against me, O thou most High: 55:3 Враги мои всякий день ищут поглотить меня, ибо много восстающих на меня, о, Всевышний! 55:3 κατεπάτησάν καταπατεω trample με με me οἱ ο the ἐχθροί εχθρος hostile; enemy μου μου of me; mine ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day ὅτι οτι since; that πολλοὶ πολυς much; many οἱ ο the πολεμοῦντές πολεμεω battle με με me ἀπὸ απο from; away ὕψους υψος height; on high 55:3 מִ mi מִן from קֹּ֤ול qqˈôl קֹול sound אֹויֵ֗ב ʔôyˈēv איב be hostile מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face עָקַ֣ת ʕāqˈaṯ עָקָה pressure רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty כִּי־ kî- כִּי that יָמִ֥יטוּ yāmˌîṭû מוט totter עָלַ֥י ʕālˌay עַל upon אָ֝֗וֶן ˈʔˈāwen אָוֶן wickedness וּ û וְ and בְ vᵊ בְּ in אַ֥ף ʔˌaf אַף nose יִשְׂטְמֽוּנִי׃ yiśṭᵊmˈûnî שׂטם bear grudge 55:3. conculcaverunt me insidiatores mei tota die multi enim qui pugnant contra me Altissime My enemies have trodden on me all the day long; for they are many that make war against me. 55:3. at the voice of the adversary and at the tribulation of the sinner. For they have diverted iniquities toward me, and they have been harassing me with rage. 55:3. Because of the voice of the enemy, because of the oppression of the wicked: for they cast iniquity upon me, and in wrath they hate me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 56:3: What time I am afraid - literally, "the day I am afraid." David did not hesitate to admit that there were times when he was afraid. He saw himself to be in danger, and he had apprehensions as to the result. There is a natural fear of danger and of death; a fear implanted in us: (a) to make us cautious, and (b) to induce us to put our trust in God as a Preserver and Friend. Our very nature - our physical constitution - is full of arrangements most skillfully adjusted, and most wisely planted there, to lead us to God as our Protector. Fear is one of these things, designed to make us feel that we "need" a God, and to lead us to him when we realize that we have no power to save ourselves from impending dangers. I will trust in thee - As one that is able to save, and one that will order all things as they should be ordered. It is only this that can make the mind calm in the midst of danger: (a) the feeling that God can protect us and save us from danger, and that he "will" protect us if he sees fit; (b) the feeling that whatever may be the result, whether life or death, it will be such as God sees to be best - if "life," that we may be useful, and glorify his name yet upon the earth; if "death," that it will occur not because he had not "power" to interpose and save, but because there were good and sufficient reasons why he should "not" put forth his power on that occasion and rescue us. Of this we may be, however, assured, that God has "power" to deliver us always, and that if not delivered from calamity it is not because he is inattentive, or has not power. And of this higher truth also we may be assured always, that he has power to save us from that which we have most occasion to fear - a dreadful hell. It is a good maxim with which to go into a world of danger; a good maxim to go to sea with; a good maxim in a storm; a good maxim when in danger on the land; a good maxim when we are sick; a good maxim when we think of death and the judgment - "What time I am afraid, I will trust in thee." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 56:3: Psa 34:4, Psa 55:4, Psa 55:5; Sa1 21:10, Sa1 21:12, Sa1 30:6; Ch2 20:3; Co2 1:8-10, Co2 7:5, Co2 7:6 John Gill 56:3 What time I am afraid,.... It was a time of fear with him now; he was afraid of Achish king of Gath, 1Kings 21:12; so believers have their times of fear; about their interest in the love, and grace, and covenant of God; about their sins and corruptions, and the prevalence of them, fearing they shall perish by them; and about their enemies, who are many, lively, and strong; I will trust in thee; trust and confidence in the Lord is the best antidote against fears; who is unchangeable in his love, in whom is everlasting strength, and who is faithful and true to every word of promise; and therefore there is great reason to trust in him, and not be afraid. Robert Jamieson, A. R. Fausset and David Brown 56:3 in--or literally, "unto." thee--to whom he turns in trouble.
55:455:4: ՚Ի տուէ ես ո՛չ երկեայց զի ՚ի Տէր յուսացայ. Աստուծով գովեցից զբանս իմ. 4 Օրը ցերեկով չեմ վախենայ, քանզի յոյսս դրել եմ Տիրոջ վրայ: 3 Երբ վախնամ քեզի պիտի յուսամ։ ^[325]Ի տուէ ես ոչ երկեայց, զի ի Տէր յուսացայ: 55:4: ՚Ի տուէ ես ո՛չ երկեայց զի ՚ի Տէր յուսացայ. Աստուծով գովեցից զբանս իմ. 4 Օրը ցերեկով չեմ վախենայ, քանզի յոյսս դրել եմ Տիրոջ վրայ: 3 Երբ վախնամ քեզի պիտի յուսամ։ zohrab-1805▾ eastern-1994▾ western am▾	55:355:4 Когда я в страхе, на Тебя я уповаю. 55:4 ἡμέρας ημερα day φοβηθήσομαι φοβεω afraid; fear ἐγὼ εγω I δὲ δε though; while ἐπὶ επι in; on σοὶ σοι you ἐλπιῶ ελπιζω hope 55:4 לִ֭בִּי ˈlibbî לֵב heart יָחִ֣יל yāḥˈîl חיל have labour pain, to cry בְּ bᵊ בְּ in קִרְבִּ֑י qirbˈî קֶרֶב interior וְ wᵊ וְ and אֵימֹ֥ות ʔêmˌôṯ אֵימָה fright מָ֝֗וֶת ˈmˈāweṯ מָוֶת death נָפְל֥וּ nāfᵊlˌû נפל fall עָלָֽי׃ ʕālˈāy עַל upon 55:4. quacumque die territus fuero ego in te confidamFrom the height of the day I shall fear: but I will trust in thee. 55:4. My heart has become disturbed within me, and the dread of death has fallen over me. 55:4. My heart is sore pained within me: and the terrors of death are fallen upon me. 3. What time I am afraid, I will put my trust in thee. 55:3 What time I am afraid, I will trust in thee: 55:4 Когда я в страхе, на Тебя я уповаю. 55:4 ἡμέρας ημερα day φοβηθήσομαι φοβεω afraid; fear ἐγὼ εγω I δὲ δε though; while ἐπὶ επι in; on σοὶ σοι you ἐλπιῶ ελπιζω hope 55:4 לִ֭בִּי ˈlibbî לֵב heart יָחִ֣יל yāḥˈîl חיל have labour pain, to cry בְּ bᵊ בְּ in קִרְבִּ֑י qirbˈî קֶרֶב interior וְ wᵊ וְ and אֵימֹ֥ות ʔêmˌôṯ אֵימָה fright מָ֝֗וֶת ˈmˈāweṯ מָוֶת death נָפְל֥וּ nāfᵊlˌû נפל fall עָלָֽי׃ ʕālˈāy עַל upon 55:4. quacumque die territus fuero ego in te confidam From the height of the day I shall fear: but I will trust in thee. 55:4. My heart has become disturbed within me, and the dread of death has fallen over me. 55:4. My heart is sore pained within me: and the terrors of death are fallen upon me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 56:4: In God I will praise his word - באלהים belohim may mean here, through God, or by the help of God, I will praise his word. And, that he should have cause to do it, he says, "In God I have put my trust," and therefore he says, "I will not fear what flesh can do unto me." Man is but Flesh, weak and perishing; God is an infinite Spirit, almighty and eternal. He repeats this sentiment in the tenth and eleventh verses. Albert Barnes: Notes on the Bible - 1834 56:4: In God I will praise his word - The meaning of this seems to be, "In reference to God - or, in my trust on God - I will especially have respect to his "word" - his gracious promise; I will make that the special object of my praise. In dwelling in my own mind on the divine perfections; in finding there materials for praise, I will have special respect to his Rev_ealed truth - to what he has "spoken" as an encouragement to me. I will be thankful that he "has" spoken, and that he has given me assurances on which I may rely in the times of danger." The idea is, that he would "always" find in God that which was the ground or foundation for praise; and that that which called for special praise in meditating on the divine character, was the word or promise which God had made to his people. I will not fear what flesh can do unto me - What man can do to me. Compare the notes at Mat 10:28 (notes); Rom 8:31-34 (notes); Heb 13:6 (notes). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 56:4: In God I will: Psa 56:10, Psa 56:11, Psa 12:6, Psa 19:7, Psa 19:8, Psa 119:89, Psa 119:90, Psa 119:160, Psa 138:2; Joh 10:35 in God I have: Psa 27:1, Psa 46:1, Psa 46:2, Psa 118:6; Isa 31:3, Isa 41:10; Luk 12:4, Luk 12:5; Rom 8:31-39; Heb 13:6 Geneva 1599 56:4 In God I will praise his (c) word, in God I have put my trust; I will not fear what flesh can do unto me. (c) He stays his conscience on God's promise though he sees no present help. John Gill 56:4 In God I will praise his word,.... Or praise him for his words for the whole Scripture that was then in being; for those testimonies which were David's counsellors in times of difficulty and distress; and particularly for some word of promise made unto him, he was persuaded would be fulfilled, and in which he gloried and made his boast of, and on which his faith and hope were built; and this he did, and determined to do, in the strength of the Lord, and by the assistance of his grace; in God I have put my trust; either in times past, and was not ashamed or confounded; or now, as he determined he would in Ps 56:3; I will not fear what flesh can do unto me: or continue to fear any or all of my enemies; though I have been afraid of them, I will shake off these fears, trusting in the Lord, and depending on his word. Or, "what can flesh do unto me?" (t) which is as grass, and the goodliness thereof as the flower of the field. Poor, frail, mortal man! what can he do against me, if God be for me? And therefore why should I fear? Men may contrive schemes, form weapons, and attempt many things against the saints, but can execute nothing, except permitted by the Lord; and the utmost they can do, when suffered, is to kill the body. (t) So Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis. John Wesley 56:4 Will praise - I will praise the Lord for his word, for his promises of protection and deliverance, made to his people. Flesh - Infirm and mortal men, called flesh by way of contempt, as Ps 78:39; Is 31:3. Robert Jamieson, A. R. Fausset and David Brown 56:4 in God . . . his word--By His grace or aid (Ps 60:12; Ps 108:13), or, "I will boast in God as to His word"; in either case His word is the special matter and cause of praise. flesh--for mankind (Ps 65:2; Is 31:3), intimating frailty.
55:555:5: յԱստուած յուսացայ՝ եւ ո՛չ երկեայց զի՞ արասցէ ինձ մարդ[6973]։ [6973] Ոմանք.Զի արասցէ ինձ։ 5 Աստծու խօսքով պիտի կատարեմ իմ գովաբանութիւնը. Աստծու վրայ դրի իմ յոյսը ու չեմ սոսկալու. մարդն ինձ ի՞նչ կարող է անել: 4 Աստուծմով պիտի գովեմ իր խօսքը. Աստուծոյ կը յուսամ, պիտի չվախնամ. Մարմինը ինծի ի՞նչ կրնայ ընել։ Աստուծով գովեցից զբանս իմ``. յԱստուած յուսացայ եւ ոչ երկեայց զի՞ արասցէ ինձ մարդ: 55:5: յԱստուած յուսացայ՝ եւ ո՛չ երկեայց զի՞ արասցէ ինձ մարդ[6973]։ [6973] Ոմանք.Զի արասցէ ինձ։ 5 Աստծու խօսքով պիտի կատարեմ իմ գովաբանութիւնը. Աստծու վրայ դրի իմ յոյսը ու չեմ սոսկալու. մարդն ինձ ի՞նչ կարող է անել: 4 Աստուծմով պիտի գովեմ իր խօսքը. Աստուծոյ կը յուսամ, պիտի չվախնամ. Մարմինը ինծի ի՞նչ կրնայ ընել։ zohrab-1805▾ eastern-1994▾ western am▾	55:455:5 В Боге восхвалю я слово Его; на Бога уповаю, не боюсь; что сделает мне плоть?[55:6] Всякий день извращают слова мои; все помышления их обо мне на зло: 55:5 ἐν εν in τῷ ο the θεῷ θεος God ἐπαινέσω επαινεω applaud τοὺς ο the λόγους λογος word; log μου μου of me; mine ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day ἐπὶ επι in; on τῷ ο the θεῷ θεος God ἤλπισα ελπιζω hope οὐ ου not φοβηθήσομαι φοβεω afraid; fear τί τις.1 who?; what? ποιήσει ποιεω do; make μοι μοι me σάρξ σαρξ flesh 55:5 יִרְאָ֣ה yirʔˈā יִרְאָה fear וָ֭ ˈwā וְ and רַעַד raʕˌaḏ רַעַד trembling יָ֣בֹא yˈāvō בוא come בִ֑י vˈî בְּ in וַ֝ ˈwa וְ and תְּכַסֵּ֗נִי ttᵊḵassˈēnî כסה cover פַּלָּצֽוּת׃ pallāṣˈûṯ פַּלָּצוּת shuddering 55:5. in Deo laudavi verbum in Deo speravi non timebo quid faciat caro mihiIn God I will praise my words, in God I have put my trust: I will not fear what flesh can do against me. 55:5. Fear and trembling have overwhelmed me, and darkness has buried me. 55:5. Fearfulness and trembling are come upon me, and horror hath overwhelmed me. 4. In God I will praise his word: in God have I put my trust, I will not be afraid; what can flesh do unto me? 55:4 In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me [5] Every day they wrest my words: all their thoughts [are] against me for evil: 55:5 В Боге восхвалю я слово Его; на Бога уповаю, не боюсь; что сделает мне плоть? [55:6] Всякий день извращают слова мои; все помышления их обо мне на зло: 55:5 ἐν εν in τῷ ο the θεῷ θεος God ἐπαινέσω επαινεω applaud τοὺς ο the λόγους λογος word; log μου μου of me; mine ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day ἐπὶ επι in; on τῷ ο the θεῷ θεος God ἤλπισα ελπιζω hope οὐ ου not φοβηθήσομαι φοβεω afraid; fear τί τις.1 who?; what? ποιήσει ποιεω do; make μοι μοι me σάρξ σαρξ flesh 55:5 יִרְאָ֣ה yirʔˈā יִרְאָה fear וָ֭ ˈwā וְ and רַעַד raʕˌaḏ רַעַד trembling יָ֣בֹא yˈāvō בוא come בִ֑י vˈî בְּ in וַ֝ ˈwa וְ and תְּכַסֵּ֗נִי ttᵊḵassˈēnî כסה cover פַּלָּצֽוּת׃ pallāṣˈûṯ פַּלָּצוּת shuddering 55:5. in Deo laudavi verbum in Deo speravi non timebo quid faciat caro mihi In God I will praise my words, in God I have put my trust: I will not fear what flesh can do against me. 55:5. Fear and trembling have overwhelmed me, and darkness has buried me. 55:5. Fearfulness and trembling are come upon me, and horror hath overwhelmed me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5. "В Боге восхвалю я слово Его". Под "словом" разумеется определение Божие относительно Давида, по которому он был предназначен сделаться царем еврейского народа. "Восхвалять" - благодарить, прославлять. Давид благодарит Бога за такое определение о нем не потому, чтобы находил здесь удовлетворение своему тщеславию, а потому, что видел о нем благоволение к себе Господа, почему у него, жившего среди филистимлян, злых врагов своего народа, не колеблется вера в свое спасение: Бог, давший о нем такое слово, не оставит его неосуществленным и, значит, спасет Давида, поэтому-то Давид и говорит: "не боюсь, что сделает мне плоть?" Adam Clarke: Commentary on the Bible - 1831 56:5: Every day they wrest my words - They have been spies on my conduct continually; they collected all my sayings, and wrested my words out of their proper sense and meaning, to make them, by inuendos, speak treason against Saul. They are full of evil purposes against me. Albert Barnes: Notes on the Bible - 1834 56:5: Every day they wrest my words - The word here rendered "wrest," means literally to give pain, to grieve, to afflict; and it is used here in the sense of "wresting," as if force were applied to words; that is, they are "tortured," twisted, perverted. We have the same use of the word "torture" in our language. This they did by affixing a meaning to his words which he never intended, so as to injure him. All their thoughts are against me for evil - All their plans, devices, purposes. They never seek my good, but always seek to do me harm. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 56:5: they: Isa 29:20, Isa 29:21; Mat 22:15, Mat 26:61; Luk 11:54; Joh 2:19; Pe2 3:16 all: Sa1 18:17, Sa1 18:21, Sa1 18:29, Sa1 20:7, Sa1 20:33; Jer 18:18; Luk 22:3-6 Carl Friedrich Keil and Franz Delitzsch 56:5 This second strophe describes the adversaries, and ends in imprecation, the fire of anger being kindled against them. Hitzig's rendering is: "All the time they are injuring my concerns," i.e., injuring my interests. This also sounds unpoetical. Just as we say חמס תורה, to do violence to the Tפra (Zeph 3:4; Ezek 22:26), so we can also say: to torture any one's words, i.e., his utterances concerning himself, viz., by misconstruing and twisting them. It is no good to David that he asseverates his innocence, that he asserts his filial faithfulness to Saul, God's anointed; they stretch his testimony concerning himself upon the rack, forcing upon it a false meaning and wrong inferences. They band themselves together, they place men in ambush. The verb גּוּר signifies sometimes to turn aside, turn in, dwell (= Arab. jâr); sometimes, to be afraid (= יגר, Arab. wjr); sometimes, to stir up, excite, Ps 140:3 (= גּרה); and sometimes, as here, and in Ps 59:4, Is 54:15 : to gather together (= אגר). The Ker reads יצפּונוּ (as in Ps 10:8; Prov 1:11), but the scriptio plena points to Hiph. (cf. Job 24:6, and also Ps 126:5), and the following המּה leads one to the conclusion that it is the causative יצפּינוּ that is intended: they cause one to keep watch in concealment, they lay an ambush (synon. האריב, 1Kings 15:5); so that המה refers to the liers-in-wait told off by them: as to these - they observe my heels or (like the feminine plural in Ps 77:20; Ps 89:52) footprints (Rashi: mes traces), i.e., all my footsteps or movements, because (properly, "in accordance with this, that," as in Mic 3:4) they now as formerly (which is implied in the perfect, cf. Ps 59:4) attempt my life, i.e., strive after, lie in wait for it (קוּה like שׁמר, Ps 71:10, with the accusative = קוּה ל in Ps 119:95). To this circumstantial representation of their hostile proceedings is appended the clause על־עון פּלּט־למו, which is not to be understood otherwise than as a question, and is marked as such by the order of the words (4Kings 5:26; Is 28:28): In spite of iniquity [is there] escape for them? i.e., shall they, the liers-in-wait, notwithstanding such evil good-for-nothing mode of action, escape? At any rate פּלּט is, as in Ps 32:7, a substantivized finitive, and the "by no means" which belongs as answer to this question passes over forthwith into the prayer for the overthrow of the evil ones. This is the customary interpretation since Kimchi's day. Mendelssohn explains it differently: "In vain be their escape," following Aben-Jachja, who, however, like Saadia, takes פלט to be imperative. Certainly adverbial notions are expressed by means of על, - e.g., על־יתר ,., abundantly, Ps 31:24; על־שׁקר, falsely, Lev. 5:22 (vid., Gesenius, Thesaurus, p. 1028), - but one does not say על־הבל, and consequently also would hardly have said על־און (by no means, for nothing, in vain); moreover the connection here demands the prevailing ethical notion for און. Hupfeld alters פלט to פּלּס, and renders it: "recompense to them for wickedness," which is not only critically improbable, but even contrary to the usage of the language, since פלס signifies to weigh out, but not to requite, and requires the accusative of the object. The widening of the circle of vision to the whole of the hostile world is rightly explained by Hengstenberg by the fact that the special execution of judgment on the part of God is only an outflow of His more general and comprehensive execution of judgment, and the belief in the former has its root in a belief in the latter. The meaning of הורד becomes manifest from the preceding Psalm (Ps 55:24), to which the Psalm before us is appended by reason of manifold and closely allied relation. Geneva 1599 56:5 Every day they wrest my (d) words: all their thoughts [are] against me for evil. (d) All my counsels have evil success, and turn to my own sorrow. John Gill 56:5 Every day they wrest my words,.... Form, fashion, and shape them at their pleasure; construe them, and put what sense upon them they think fit. The word (u) is used of the formation of the human body, in Job 10:8; They put his words upon the rack, and made them speak what he never intended; as some men wrest the Scriptures to their own destruction, 2Pet 3:16; and as the Jews wrested the words of Christ, Jn 2:19. The word has also the sense of causing vexation and grief, Is 63:10; and so it may be rendered here, "my words cause grief" (w); to his enemies; because he had said, in the preceding verses, that he would trust in the Lord, and praise his word, and not be afraid of men; just as the Sadducees were grieved at the apostles preaching, through Jesus, the resurrection of the dead, Acts 4:1. Or they caused grief to himself; for because of these his enemies reproached him, cursed him, and distressed him. The Septuagint and Vulgate Latin render it, "they cursed my words"; or despised them, as the Ethiopic and Arabic versions: all their thoughts are against me for evil; their counsels, schemes, and contrivances, were all formed to do him all the hurt and mischief they could. (u) "fingunt mea verba", Cocceius, Gusset. p. 628. "They painfully form and frame my words", Ainsworth. (w) "Dolore afficient", Montanus, Gejerus, Vatablus. Robert Jamieson, A. R. Fausset and David Brown 56:5 A vivid picture of the conduct of malicious enemies.
55:655:6: Զօրհանապազ զբանս իմ անարգեցին, զինէն էին խորհուրդք նոցա ՚ի չարութիւն։ 6 Ամէն օր խօսքերս անարգեցին, նրանց չար խորհուրդներն իմ դէմ եղան: 5 Ամէն օր իմ բաներուս վնաս կու տան,Իմ վրայովս անոնց բոլոր խորհուրդները չարիքի համար են։ Զօրհանապազ զբանս իմ անարգեցին, զինէն էին խորհուրդք նոցա ի չարութիւն: 55:6: Զօրհանապազ զբանս իմ անարգեցին, զինէն էին խորհուրդք նոցա ՚ի չարութիւն։ 6 Ամէն օր խօսքերս անարգեցին, նրանց չար խորհուրդներն իմ դէմ եղան: 5 Ամէն օր իմ բաներուս վնաս կու տան,Իմ վրայովս անոնց բոլոր խորհուրդները չարիքի համար են։ zohrab-1805▾ eastern-1994▾ western am▾	55:655:7 собираются, притаиваются, наблюдают за моими пятами, чтобы уловить душу мою. 55:6 ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day τοὺς ο the λόγους λογος word; log μου μου of me; mine ἐβδελύσσοντο βδελυσσω abominate; loathsome κατ᾿ κατα down; by ἐμοῦ εμου my πάντες πας all; every οἱ ο the διαλογισμοὶ διαλογισμος reasoning; argument αὐτῶν αυτος he; him εἰς εις into; for κακόν κακος bad; ugly 55:6 וָ wā וְ and אֹמַ֗ר ʔōmˈar אמר say מִֽי־ mˈî- מִי who יִתֶּן־ yitten- נתן give לִּ֣י llˈî לְ to אֵ֭בֶר ˈʔēver אֵבֶר wing כַּ ka כְּ as † הַ the יֹּונָ֗ה yyônˈā יֹונָה dove אָע֥וּפָה ʔāʕˌûfā עוף fly וְ wᵊ וְ and אֶשְׁכֹּֽנָה׃ ʔeškˈōnā שׁכן dwell 55:6. tota die sermonibus me adfligebant contra me omnes cogitationes eorum in malumAll the day long they detested my words: all their thoughts were against me unto evil. 55:6. And I said, “Who will give me wings like the dove, so that I may fly away and take rest?” 55:6. And I said, Oh that I had wings like a dove! [for then] would I fly away, and be at rest. 5. All the day long they wrest my words: all their thoughts are against me for evil. 55:6 They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul: 55:7 собираются, притаиваются, наблюдают за моими пятами, чтобы уловить душу мою. 55:6 ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day τοὺς ο the λόγους λογος word; log μου μου of me; mine ἐβδελύσσοντο βδελυσσω abominate; loathsome κατ᾿ κατα down; by ἐμοῦ εμου my πάντες πας all; every οἱ ο the διαλογισμοὶ διαλογισμος reasoning; argument αὐτῶν αυτος he; him εἰς εις into; for κακόν κακος bad; ugly 55:6 וָ wā וְ and אֹמַ֗ר ʔōmˈar אמר say מִֽי־ mˈî- מִי who יִתֶּן־ yitten- נתן give לִּ֣י llˈî לְ to אֵ֭בֶר ˈʔēver אֵבֶר wing כַּ ka כְּ as † הַ the יֹּונָ֗ה yyônˈā יֹונָה dove אָע֥וּפָה ʔāʕˌûfā עוף fly וְ wᵊ וְ and אֶשְׁכֹּֽנָה׃ ʔeškˈōnā שׁכן dwell 55:6. tota die sermonibus me adfligebant contra me omnes cogitationes eorum in malum All the day long they detested my words: all their thoughts were against me unto evil. 55:6. And I said, “Who will give me wings like the dove, so that I may fly away and take rest?” 55:6. And I said, Oh that I had wings like a dove! [for then] would I fly away, and be at rest. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 56:6: They gather themselves together - They form cabals; have secret meetings and consultations how they may most effectually destroy me, under the pretense of justice and safety to the state. They hide themselves - They do all secretly. They mark my steps - They are constantly at my heels. They wait for my soul - They lie in wait for my life. Our translators have missed the meaning of נפש nephesh and ψυχε, - which generally signify the animal life, not the immortal spirit, - more than any other words in the Old or New Testament. Albert Barnes: Notes on the Bible - 1834 56:6: They gather themselves together - That is, they do not attack me singly, but they unite their forces; they combine against me. They hide themselves - They lurk in ambush. They do not come upon me openly, but they conceal themselves in places where they cannot be seen, that they may spring upon me suddenly. They mark my steps - They watch me whatever I do. They keep a spy upon me, so that I can never be sure that I am not observed. When they wait for my soul - As they watch for my life; or, as they watch for opportunities to take away my life. I am never secure; I know not at what time, or in what manner, they may spring upon me. This would apply to David when he fled to Achish, king of Gath; when he was driven away by him; and when he was watched and pursued by Saul and his followers as he fled into the wilderness. Sa1 21:1-15; 22. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 56:6: gather: Psa 2:1-3, Psa 59:3, Psa 71:10, Psa 140:2; Mat 26:3, Mat 26:4, Mat 26:57, Mat 27:1; Act 4:5, Act 4:6, Act 23:12-14 hide: Psa 10:8-10, Psa 64:2-6; Dan 6:4 mark: Psa 37:32, Psa 57:6, Psa 89:51; Job 14:16, Job 31:4; Jer 20:10; Luk 20:20 Geneva 1599 56:6 (e) They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul. (e) As all the world against one man, and cannot be satisfied unless they have my life. John Gill 56:6 They gather themselves together,.... And meet in some one place, to contrive ways and means to do hurt, and then assemble together again to put them in execution; as did the Jews with respect to Christ, Mt 26:3. Aben Ezra supposes a various reading without any reason; and that, instead of which Jarchi renders "they lodge", and the Septuagint, and the versions following that, "they sojourn", it should be read "they assemble in troops": because they were many: but the sense is, "they stay" (x), or continue in some certain place: they hide themselves; the Targum adds, "in ambush": they lay in wait, and caused others to lie in wait for him, in order to take him; as did Saul and his men, and the servants of the king of Gath; they mark my steps; they observed where he went, that they might seize him; or they observed his heels, as the old serpent did the Messiah's, that he might bruise them; or they watched for his halting, as Jeremiah's familiars did for his; when they wait for my soul; to take away his life, to destroy him; see Ps 119:95; they wanted not a will to do it, they only waited for an opportunity. The Targum is, "as they waited, they did to my soul:'' or rather, "after they had hoped for my soul" (y): when they had entertained hopes of taking him, this animated them to do the above things. (x) "Commorabuntur", Montanus; "simul ipsi morantur", Vatablus; so Gussetius, p. 166. (y) Vid. Gusset. Ebr. Comment. p. 361. John Wesley 56:6 They gather - After they have severally employed their thoughts against me, they meet together to compare them, and to put them in execution. Hide - They lurk secretly, that they may pry into my most private actions. Steps - That they may find some occasion to reproach me. Soul - Or, life, to take it away.
55:755:7: Պանդուխտք եղիցին եւ թաքթաքո՛ւնք շրջեսցին. նոքա գարշապարի իմում սպասէին՝ որպէս սպասէին անձին իմոյ[6974]։ [6974] Ոմանք.Եւ թաքթաքուրք շրջես՛՛... իմում սպասեցին. կամ՝ սպասեսցեն, որպէս եւ սպասէին անձին իմում։ 7 Նրանք պանդուխտ կը լինեն ու գաղտագողի կը շրջեն: Նրանք հետապնդում են ինձ, ինչպէս իմ մահը ցանկացող մարդիկ: 6 Կը հաւաքուին ու կը պահուին, Իմ շաւիղներս կը դիտեն, Վասն զի իմ անձիս կը սպասեն։ ^[326]Պանդուխտք եղիցին եւ թաքթաքունք շրջեսցին``. նոքա գարշապարի իմում սպասեսցեն` որպէս եւ սպասէին անձին իմոյ: 55:7: Պանդուխտք եղիցին եւ թաքթաքո՛ւնք շրջեսցին. նոքա գարշապարի իմում սպասէին՝ որպէս սպասէին անձին իմոյ[6974]։ [6974] Ոմանք.Եւ թաքթաքուրք շրջես՛՛... իմում սպասեցին. կամ՝ սպասեսցեն, որպէս եւ սպասէին անձին իմում։ 7 Նրանք պանդուխտ կը լինեն ու գաղտագողի կը շրջեն: Նրանք հետապնդում են ինձ, ինչպէս իմ մահը ցանկացող մարդիկ: 6 Կը հաւաքուին ու կը պահուին, Իմ շաւիղներս կը դիտեն, Վասն զի իմ անձիս կը սպասեն։ zohrab-1805▾ eastern-1994▾ western am▾	55:755:8 Неужели они избегнут воздаяния за неправду {свою}? Во гневе низложи, Боже, народы. 55:7 παροικήσουσιν παροικεω reside καὶ και and; even κατακρύψουσιν κατακρυπτω he; him τὴν ο the πτέρναν πτερνα heel μου μου of me; mine φυλάξουσιν φυλασσω guard; keep καθάπερ καθαπερ exactly as ὑπέμειναν υπομενω endure; stay behind τὴν ο the ψυχήν ψυχη soul μου μου of me; mine 55:7 הִ֭נֵּה ˈhinnē הִנֵּה behold אַרְחִ֣יק ʔarḥˈîq רחק be far נְדֹ֑ד nᵊḏˈōḏ נדד flee אָלִ֖ין ʔālˌîn לין lodge בַּ ba בְּ in † הַ the מִּדְבָּ֣ר mmiḏbˈār מִדְבָּר desert סֶֽלָה׃ sˈelā סֶלָה sela 55:7. congregabuntur abscondite plantas meas observabunt expectantes animam meamThey will dwell and hide themselves: they will watch my heel. As they have waited for my soul, 55:7. Behold, I have fled far away, and I linger in solitude. 55:7. Lo, [then] would I wander far off, [and] remain in the wilderness. Selah. 6. They gather themselves together, they hide themselves, they mark my steps, even as they have waited for my soul. 55:7 Shall they escape by iniquity? in [thine] anger cast down the people, O God: 55:8 Неужели они избегнут воздаяния за неправду {свою}? Во гневе низложи, Боже, народы. 55:7 παροικήσουσιν παροικεω reside καὶ και and; even κατακρύψουσιν κατακρυπτω he; him τὴν ο the πτέρναν πτερνα heel μου μου of me; mine φυλάξουσιν φυλασσω guard; keep καθάπερ καθαπερ exactly as ὑπέμειναν υπομενω endure; stay behind τὴν ο the ψυχήν ψυχη soul μου μου of me; mine 55:7 הִ֭נֵּה ˈhinnē הִנֵּה behold אַרְחִ֣יק ʔarḥˈîq רחק be far נְדֹ֑ד nᵊḏˈōḏ נדד flee אָלִ֖ין ʔālˌîn לין lodge בַּ ba בְּ in † הַ the מִּדְבָּ֣ר mmiḏbˈār מִדְבָּר desert סֶֽלָה׃ sˈelā סֶלָה sela 55:7. congregabuntur abscondite plantas meas observabunt expectantes animam meam They will dwell and hide themselves: they will watch my heel. As they have waited for my soul, 55:7. Behold, I have fled far away, and I linger in solitude. 55:7. Lo, [then] would I wander far off, [and] remain in the wilderness. Selah. 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 56:7: Shall they escape by iniquity? - Shall such conduct go unpunished? Shall their address, their dexterity in working iniquity, be the means of their escape? No. "In anger, O God, wilt thou cast down the people." Albert Barnes: Notes on the Bible - 1834 56:7: Shall they escape by iniquity? - This expression in the original is very obscure. There is in the Hebrew no mark of interrogation; and a literal rendering would be, "By iniquity (there is) escape to them;" and, according to this, the sense would be, that they contrived to escape from just punishment by their sins; by the boldness of their crimes; by their wicked arts. The Septuagint renders it, "As I have suffered this for my life, thou wilt on no account save them." Luther, "What they have done evil, that is already forgiven." DeWette reads it, as in our translation, as a question: "Shall their deliverance be in wickedness?" Probably this is the true idea. The psalmist asks with earnestness and amazement whether, under the divine administration, people "can" find safety in mere wickedness; whether great crimes constitute an evidence of security; whether his enemies owed their apparent safety to the fact that they were so eminently wicked. He prays, therefore, that God would interfere, and show that this was not, and could not be so. In thine anger cast down the people, O God - That is, show by thine own interposition - by the infliction of justice - by pRev_enting the success of their plans - by discomfiting them - that under the divine administration wickedness does not constitute security; in other words, that thou art a just God, and that wickedness is not a passport to thy favor. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 56:7: escape: Psa 94:20, Psa 94:21; Ecc 8:8; Isa 28:15; Jer 7:10; Hab 1:13 in thine: Psa 55:9, Psa 55:15, Psa 55:23; Jer 10:25, Jer 18:19-23 Geneva 1599 56:7 Shall (f) they escape by iniquity? in [thine] anger cast down the people, O God. (f) They not only think to escape punishment, but the more wicked they are, the more impudent they grow. John Gill 56:7 Shall they escape by iniquity?.... Shall such iniquity as this, or persons guilty of it, go unpunished, or escape righteous judgment, and the vengeance of God? No; and much less shall they escape by means of their iniquity; by their wicked subtlety, or by any evil arts and methods made use of, by making a covenant with death, and an agreement with hell; or escape because of their iniquity; or be delivered because of the abominations done by them, as they flatter themselves, Jer 7:10. Some understand these words, not as referring to the escape of David's enemies, but of himself; and render them, either by way of petition, "because of iniquity", the iniquity of his enemies before described, "deliver me from them"; or "deliver them" (z), meaning his heels they marked, and his soul they waited for: or by way of assertion or interrogation, "because of iniquity" there shall be; or shall there be "a deliverance to them?" (a) his heels and his soul; or from them, his enemies. Though others choose to render the words thus; "because of their iniquity", there shall be "a casting of them away" (b) by the Lord, and from his presence, with loathing and contempt, as sons of Belial; reprobate silver, rejected of the Lord; which agrees with what follows: in thine anger, cast down the people, O God; Saul's courtiers, or the servants of Achish king of Gath, or both, who were in high places, but slippery ones; and such are sometimes brought down to destruction in a moment, by that God from whom promotion comes; who putteth down one, and sets up another, and which he does in wrath and anger. (z) "ob iniquitatem eorum eripe me", Schmidt; "illos", Gejerus; "ipsis", De Dieu. (a) "Ipsis est liberatio", Cocceius; "evasio erit eis?" Pagninus, Vatablus; "ereptio erit eis?" Piscator. (b) "Abjectio erit iis", Hammond. John Wesley 56:7 Escape - Shall they secure themselves by injurious and malicious practices. The people - These who are mine enemies. Robert Jamieson, A. R. Fausset and David Brown 56:7 Shall they escape? &c.--or better, "Their escape is by iniquity." cast . . . people--humble those who so proudly oppose Thy servant.
55:855:8: Որպէս առոչընչէ՛ մերժեսցես զնոսա, բարկութեամբ զժողովուրդս հնազանդեցուսցես։ 8 Որպէս ոչնչութիւն դու կը մերժես նրանց, քո բարկութեամբ հնազանդ կը դարձնես ժողովուրդներին: 7 Միթէ անօրէնութիւնով անոնց փրկութիւն կ’ըլլա՞յ. Բարկութիւնով ժողովուրդները վար ձգէ՛, ո՛վ Աստուած։ ^[327]Որպէս առ ոչնչէ մերժեսցես զնոսա``. բարկութեամբ զժողովուրդս հնազանդեցուսցես, Աստուած: 55:8: Որպէս առոչընչէ՛ մերժեսցես զնոսա, բարկութեամբ զժողովուրդս հնազանդեցուսցես։ 8 Որպէս ոչնչութիւն դու կը մերժես նրանց, քո բարկութեամբ հնազանդ կը դարձնես ժողովուրդներին: 7 Միթէ անօրէնութիւնով անոնց փրկութիւն կ’ըլլա՞յ. Բարկութիւնով ժողովուրդները վար ձգէ՛, ո՛վ Աստուած։ zohrab-1805▾ eastern-1994▾ western am▾	55:855:9 У Тебя исчислены мои скитания; положи слезы мои в сосуд у Тебя, не в книге ли они Твоей? 55:8 ὑπὲρ υπερ over; for τοῦ ο the μηθενὸς μηδεις not even one; no one σώσεις σωζω save αὐτούς αυτος he; him ἐν εν in ὀργῇ οργη passion; temperament λαοὺς λαος populace; population κατάξεις καταγω lead down; draw up ὁ ο the θεός θεος God 55:8 אָחִ֣ישָׁה ʔāḥˈîšā חושׁ make haste מִפְלָ֣ט miflˈāṭ מִפְלָט escape לִ֑י lˈî לְ to מֵ mē מִן from ר֖וּחַ rˌûₐḥ רוּחַ wind סֹעָ֣ה sōʕˈā סעה calumniate מִ mi מִן from סָּֽעַר׃ ssˈāʕar סַעַר storm 55:8. quia nullus est salvus in eis in furore populos detrahet DeusFor nothing shalt thou save them: in thy anger thou shalt break the people in pieces. O God, 55:8. I waited for him who saved me from a weak-minded spirit and from a tempest. 55:8. I would hasten my escape from the windy storm [and] tempest. 7. Shall they escape by iniquity? in anger cast down the peoples, O God. 55:8 Thou tellest my wanderings: put thou my tears into thy bottle: [are they] not in thy book: 55:9 У Тебя исчислены мои скитания; положи слезы мои в сосуд у Тебя, не в книге ли они Твоей? 55:8 ὑπὲρ υπερ over; for τοῦ ο the μηθενὸς μηδεις not even one; no one σώσεις σωζω save αὐτούς αυτος he; him ἐν εν in ὀργῇ οργη passion; temperament λαοὺς λαος populace; population κατάξεις καταγω lead down; draw up ὁ ο the θεός θεος God 55:8 אָחִ֣ישָׁה ʔāḥˈîšā חושׁ make haste מִפְלָ֣ט miflˈāṭ מִפְלָט escape לִ֑י lˈî לְ to מֵ mē מִן from ר֖וּחַ rˌûₐḥ רוּחַ wind סֹעָ֣ה sōʕˈā סעה calumniate מִ mi מִן from סָּֽעַר׃ ssˈāʕar סַעַר storm 55:8. quia nullus est salvus in eis in furore populos detrahet Deus For nothing shalt thou save them: in thy anger thou shalt break the people in pieces. O God, 55:8. I waited for him who saved me from a weak-minded spirit and from a tempest. 55:8. I would hasten my escape from the windy storm [and] tempest. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ 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 8. Бог правосуден. В отношениях окружающих Давида филистимлян он видит несправедливую вражду, незаслуженную им, как невинным и невольным изгнанником из своей родины. Враждебное отношение питали не только к нему, но и ко всем евреям, и не только филистимляне, но и все язычники, поэтому молитва Давида о своем спасении переходит в молитву и за свой народ: "во гневе низложи, Боже, народы" (языческие). Matthew Henry: Concise Commentary on the Whole Bible - 1706 8 Thou tellest my wanderings: put thou my tears into thy bottle: are they not in thy book? 9 When I cry unto thee, then shall mine enemies turn back: this I know; for God is for me. 10 In God will I praise his word: in the LORD will I praise his word. 11 In God have I put my trust: I will not be afraid what man can do unto me. 12 Thy vows are upon me, O God: I will render praises unto thee. 13 For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living? Several things David here comforts himself with in the day of his distress and fear. I. That God took particular notice of all his grievances and all his griefs, v. 8. 1. Of all the inconveniences of his state: Thou tellest my wanderings, my flittings, so the old translation. David was now but a young (under thirty) and yet he had had many removes, from his father's house to the court, thence to the camp, and now driven out to sojourn where he could find a place, but not allowed to rest any where; he was hunted like a partridge upon the mountains; continual terrors and toils attended him; but this comforted him, that God kept a particular account of all his motions, and numbered all the weary steps he took, by night or by day. Note, God takes cognizance of all the afflictions of his people; and he does not cast out from his care and love those whom men have cast out from their acquaintance and converse. 2. Of all the impressions thus made upon his spirit. When he was wandering he was often weeping, and therefore prays, "Put thou my tears into thy bottle, to be preserved and looked upon; nay, I know they are in thy book, the book of thy remembrance." God has a bottle and a book for his people's tears, both those for their sins and those for their afflictions. This intimates, (1.) That he observes them with compassion and tender concern; he is afflicted in their afflictions, and knows their souls in adversity. As the blood of his saints, and their deaths, are precious in the sight of the Lord, so are their tears, not one of them shall fall to the ground. I have seen thy tears, 2 Kings xx. 5. I have heard Ephraim bemoaning himself, Jer. xxxi. 18. (2.) That he will remember them and review them, as we do the accounts we have booked. Paul was mindful of Timothy's tears (2 Tim. i. 4), and God will not forget the sorrows of his people. The tears of God's persecuted people are bottled up and sealed among God's treasures; and, when these books come to be opened, they will be found vials of wrath, which will be poured out upon their persecutors, whom God will surely reckon with for all the tears they have forced from his people's eyes; and they will be breasts of consolation to God's mourners, whose sackcloth will be turned into garments of praise. God will comfort his people according to the time wherein he has afflicted them, and give to those to reap in joy who sowed in tears. What was sown a tear will come up a pearl. II. That his prayers would be powerful for the defeat and discomfiture of his enemies, as well as for his own support and encouragement (v. 9): "When I cry unto thee, then shall my enemies turn back; I need no other weapons than prayers and tears; this I know, for God is for me, to plead my cause, to protect and deliver me; and, if God be for me, who can be against me so as to prevail?" The saints have God for them; they may know it; and to him they must cry when they are surrounded with enemies; and, if they do this in faith, they shall find a divine power exerted and engaged for them; their enemies shall be made to turn back, their spiritual enemies, against whom we fight best upon our knees, Eph. vi. 18. III. That his faith in God would set him above the fear of man, v. 10, 11. Here he repeats, with a strong pathos, what he had said (v. 4), "In God will I praise his word; that is, I will firmly depend upon the promise for the sake of him that made it, who is true and faithful, and has wisdom, power, and goodness enough to make it good." When we give credit to a man's bill we honour him that drew it; so when we do, and suffer, for God, in a dependence upon his promise, not staggering at it, we give glory to God, we praise his word, and so give praise to him. Having thus put his trust in God, he looks with a holy contempt upon the threatening power of man: "In God have I put my trust, and in him only, and therefore I will not be afraid what man can do unto me (v. 11), though I know very well what he would do if he could," v. 1, 2. This triumphant word, so expressive of a holy magnanimity, the apostle puts into the mouth of every true believer, whom he makes a Christian hero, Heb. xiii. 6. We may each of us boldly say, The Lord is my helper, and then I will not fear what man shall do unto me; for he has no power but what he has given him from above. IV. That he was in bonds to God (v. 12): "Thy vows are upon me, O God!--not upon me as a burden which I am loaded with, but as a badge which I glory in, as that by which I am known to be thy menial servant--not upon me as fetters that hamper me (such are superstitious vows), but upon me as a bridle that restrains me from what would be hurtful to me, and directs me in the way of my duty. Thy vows are upon me, the vows I have made to thee, to which thou art not only a witness, but a party, and which thou hast commanded and encouraged me to make." It is probably that he means especially those vows which he had made to God in the day of his trouble and distress, which he would retain the remembrance of, and acknowledge the obligations of, when his fright was over. Note, It ought to be the matter of our consideration and joy that the vows of God are upon us--our baptismal vows renewed at the Lord's table, our occasional vows under convictions, under corrections, by these we are bound to live to God. V. That he should still have more and more occasion to praise him: I will render praises unto thee. This is part of the performance of his vows; for vows of thankfulness properly accompany prayers for mercy, and when the mercy is received must be made good. When we study what we shall render this is the least we can resolve upon, to render praises to God--poor returns for rich receivings! Two things he will praise God for:-- 1. For what he had done for him (v. 13): "Thou has delivered my soul, my life, from death, which was just ready to seize me." If God have delivered us from sin, either from the commission of it by preventing grace or from the punishment of it by pardoning mercy, we have reason to own that he has thereby delivered our souls from death, which is the wages of sin. If we, who were by nature dead in sin, are quickened together with Christ, and are made spiritually alive, we have reason to own that God has delivered our souls from death. 2. For what he would do for him: "Thou hast delivered my soul from death, and so hast given me a new life, and thereby hast given me an earnest of further mercy, that thou wilt deliver my feet from falling; thou hast done the greater, and therefore thou wilt do the less; thou hast begun a good work, and therefore thou wilt carry it on and perfect it." This may be taken either as the matter of his prayer, pleading his experience, or as the matter of his praise, raising his expectations; and those that know how to praise in faith will give God thanks for mercies in promise and prospect, as well as in possession. See here, (1.) What David hopes for, that God would deliver his feet from falling either into sin, which would wound his conscience, or into the appearance of sin, from which his enemies would take occasion to wound his good name. Those that think the stand must take heed lest they fall, because the best stand no longer than God is pleased to uphold them. We are weak, our way is slippery, many stumbling-blocks are in it, our spiritual enemies are industrious to thrust us down, and therefore we are concerned by faith and prayer to commit ourselves to his care who keeps the feet of his saints. (2.) What he builds this hope upon: "Thou hast delivered my soul from death, and therein hast magnified thy power and goodness, and put me into a capacity of receiving further mercy from thee; and now wilt thou not secure and crown thy own work?" God never brought his people out of Egypt to slay them in the wilderness. He that in conversion delivers the soul from so great a death as sin is will not fail to preserve it to his heavenly kingdom. (3.) What he designs in these hopes: That I may walk before God in the light of the living, that is, [1.] "That I may get to heaven, the only land of light and life; for in this world darkness and death reign." [2.] "That I may do my duty while this life lasts." Note, This we should aim at, in all our desires and expectations of deliverance both from sin and trouble, that we may do God so much the better service--that, being delivered out of the hands of our enemies, we may serve him without fear. Adam Clarke: Commentary on the Bible - 1831 56:8: Thou tellest my wanderings - Thou seest how often I am obliged to shift the place of my retreat. I am hunted every where; but thou numberest all my hiding-places, and seest how often I am in danger of losing my life. Put thou my tears into thy bottle - Here is an allusion to a very ancient custom, which we know long obtained among the Greeks and Romans, of putting the tears which were shed for the death of any person into small phials, called lacrymatories or urns lacrymales and offering them on the tomb of the deceased. Some of these were of glass, some of pottery, and some of agate, sardonyx, etc. A small one in my own collection is of hard baked clay. Are they not in thy book? - Thou hast taken an exact account of all the tears I have shed in relation to this business; and thou wilt call my enemies to account for every tear. Albert Barnes: Notes on the Bible - 1834 56:8: Thou tellest my wanderings - Thou dost "number" or "recount" them; that is, in thy own mind. Thou dost keep an account of them; thou dost notice me as I am driven from one place to another to find safety. "My wanderings," to Gath, Sa1 21:10; to the cave of Adullam, Sa1 22:1; to Mizpeh, in Moab, Sa1 22:3; to the forest of Hareth, Sa1 22:5; to Keilah, Sa1 23:5; to the wilderness of Ziph, Sa1 23:14; to the wilderness of Maon, Sa1 23:25; to En-gedi, Sa1 24:1-2. Put thou my tears into thy bottle - The tears which I shed in my wanderings. Let them not fall to the ground and be forgotten. Let them be remembered by thee as if they were gathered up and placed in a bottle - "a lachrymatory" - that they may be brought to remembrance hereafter. The word here rendered "bottle" means properly a bottle made of skin, such as was used in the East; but it may be employed to denote a bottle of any kind. It is possible, and, indeed, it seems probable, that there is an allusion here to the custom of collecting tears shed in a time of calamity and sorrow, and preserving them in a small bottle or "lachrymatory," as a memorial of the grief. The Romans had a custom, that in a time of mourning - on a funeral occasion - a friend went to one in sorrow, and wiped away the tears from the eyes with a piece of cloth, and squeezed the tears into a small bottle of glass or earth, which was carefully preserved as a memorial of friendship and sorrow. Many of these lachrymatories have been found in the ancient Roman tombs. I myself saw a large quantity of them in the "Columbaria" at Rome, and in the Capitol, among the relics and curiosities of the place. The above engraving will illustrate the form of these lachrymatories. The annexed remarks of Dr. Thomson ("land and the Book," vol. i. p. 147), will show that the same custom pRev_ailed in the East, and will describe the forms of the "tear-bottles" that were used there. "These lachrymatories are still found in great numbers on opening ancient tombs. A sepulchre lately discovered in one of the gardens of our city had scores of them in it. They are made of thin glass, or more generally of simple pottery, often not even baked or glazed, with a slender body, a broad bottom, and a funnel-shaped top. They have nothing in them but "dust" at present. If the friends were expected to contribute their share of tears for these bottles, they would very much need cunning women to cause their eyelids to gush out with water. These forms of ostentatious sorrow have ever been offensive to sensible people. Thus Tacitus says, 'At my funeral let no tokens of sorrow be seen, no pompous mockery of woe. Crown me with chaplets, strew flowers on my grave, and let my friends erect no vain memorial to tell where my remains are lodged. '" Are they not in thy book? - In thy book of remembrance; are they not numbered and recorded so that they will not be forgotten? This expresses strong confidence that his tears "would" be remembered; that they would not be forgotten. All the tears that we shed "are" remembered by God. If "properly" shed - shed in sorrow, without murmuring or complaining, they will be remembered for our good; if "improperly shed" - if with the spirit of complaining, and with a want of submission to the divine will, they will be remembered against us. But it is not wrong to weep. David wept; the Saviour wept; nature prompts us to weep; and it cannot be wrong to weep if "our" eye "poureth out" its tears "unto God" Job 16:20; that is, if in our sorrow we look to God with submission and with earnest supplication. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 56:8: tellest: Psa 105:13, Psa 105:14, Psa 121:8; Num. 33:2-56; Sa1 19:18, Sa1 22:1-5, Sa1 27:1; Isa 63:9; Co2 11:26; Heb 11:8, Heb 11:13, Heb 11:38 put: Psa 39:12, Psa 126:5, Psa 126:6; Kg2 20:5; Job 16:20; Rev 7:17 are they: Psa 139:16; Mal 3:16; Mat 10:30; Rev 20:12 Carl Friedrich Keil and Franz Delitzsch 56:8 What the poet prays for in Ps 56:8, he now expresses as his confident expectation with which he solaces himself. נד (Ps 56:9) is not to be rendered "flight," which certainly is not a thing that can be numbered (Olshausen); but "a being fugitive," the unsettled life of a fugitive (Prov 27:8), can really be numbered both by its duration and its many temporary stays here and there. And upon the fact that God, that He whose all-seeing eye follows him into every secret hiding-place of the desert and of the rocks, counteth (telleth) it, the poet lays great stress; for he has long ago learnt to despair of man. The accentuation gives special prominence to נדי as an emphatically placed object, by means of Zarka; and this is then followed by ספרתּה with the conjunctive Galgal and the pausal אתּה with Olewejored (the _ of which is placed over the final letter of the preceding word, as is always the case when the word marked with this double accent is monosyllabic, or dissyllabic and accented on the first syllable). He who counts (Job 31:4) all the steps of men, knows how long David has already been driven hither and thither without any settled home, although free from guilt. He comforts himself with this fact, but not without tears, which this wretched condition forces from him, and which he prays God to collect and preserve. Thus it is according to the accentuation, which takes שׂימה as imperative, as e.g., in 1Kings 8:5; but since שׂים, שׂימה ,שׂים, is also the form of the passive participle (1Kings 9:24, and frequently, 2Kings 13:32), it is more natural, in accordance with the surrounding thoughts, to render it so even in this instance (posita est lacrima mea), and consequently to pronounce it as Milra (Ewald, Hupfeld, Bttcher, and Hitzig). דמעתי (Eccles 4:1) corresponds chiastically (crosswise) to נדי, with which בנאדך forms a play in sound; and the closing clause הלא בּספרתך unites with ספרתּה in the first member of the verse. Both Ps 56:9 and Ps 56:9 are wanting in any particle of comparison. The fact thus figuratively set forth, viz., that God collects the tears of His saints as it were in a bottle, and notes them together with the things which call them forth as in a memorial (Mal 3:16), the writer assumes; and only appropriatingly applies it to himself. The אז which follows may be taken either as a logical "in consequence of so and so" (as e.g., Ps 19:14; Ps 40:8), or as a "then" fixing a turning-point in the present tearful wandering life (viz., when there have been enough of the "wandering" and of the "tears"), or "at a future time" (more abruptly, like שׁם in Ps 14:5; 36:13, vid., on Ps 2:5). בּיום אקרא is not an expansion of this אז, which would trail awkwardly after it. The poet says that one day his enemies will be obliged to retreat, inasmuch as a day will come when his prayer, which is even now heard, will be also outwardly fulfilled, and the full realization of the succour will coincide with the cry for help. By זה־ידעתּי in Ps 56:10 he justifies this hope from his believing consciousness. It is not to be rendered, after Job 19:19 : "I who know," which is a trailing apposition without any proper connection with what precedes; but, after 3Kings 17:24 : this I know (of this I am certain), that Elohim is for me. זה as a neuter, just as in connection with ידע in Prov 24:12, and also frequently elsewhere (Gen 6:15; Ex 13:8; Ex 30:13; Lev 11:4; Is 29:11, cf. Job 15:17); and לי as e.g., in Gen 31:42. Through Elohim, Ps 56:11 continues, will I praise דּבר: thus absolutely is the word named; it is therefore the divine word, just like בּר in Ps 2:12, the Son absolutely, therefore the divine Son. Because the thought is repeated, Elohim stands in the first case and then Jahve, in accordance with the Elohimic Psalm style, as in Ps 58:7. The refrain in Ps 56:12 (cf. Ps 56:5) indicates the conclusion of the strophe. The fact that we read אדם instead of בּשׂר in this instance, just as in Ps 56:11 דּבר instead of דּברו (Ps 56:5), is in accordance with the custom in the Psalms of not allowing the refrain to recur in exactly the same form. Geneva 1599 56:8 Thou tellest my wanderings: put thou my (g) tears into thy bottle: [are they] not in thy book? (g) If God stores the tears of his saints, much more will he remember their blood, to avenge it: and though tyrants burn the bones, yet they cannot blot the tears and blood out of God's register. John Gill 56:8 Thou tellest my wanderings,.... Not his sins; though these are aberrations or wanderings from the ways of God's commandments; yet these are not told by the Lord: he takes no account of them; the number of them is not kept by him; they are blotted out, cast behind his back, and into the depths of the sea; though sometimes his people think they are told and numbered by him, Job 14:16; but David's moves and flights from place to place are meant, through Saul's pursuit of him, as a partridge on the mountains. Some writers reckon twelve of these moves. The Targum renders it, "thou numberest the days of my wandering;'' that is, the days of his pilgrimage and sojourning in this world: the number of our days, and months and years, in which we wander about in this uncertain state of things, is with the Lord, Job 14:5; put thou my tears into thy bottle; the allusion is to "lachrymatories", or tear bottles, in which surviving relatives dropped their tears for their deceased friends, and buried them with their ashes, or in their urns; some of which tear bottles are still to be seen in the cabinets of the curious. A description of which is given by Gejerus (c), from Olaus Wormius; and who also from Cotovicus relates, that the grave of M. Tullius Cicero was dug up in the island of Zacynthus, A. D. 1544, in which were found two glass urns; the larger had ashes in it, the lesser water: the one was supposed to contain his ashes, the other the tears of his friends: and as this was a custom with the Romans, something like this might obtain among the Jews; and it is a saying with them (d), "whoever sheds tears for a good man (deceased) the holy blessed God numbers them, and puts them into his treasures, according to Ps 56:8;'' which shows, that they thought that reference is here had to funeral tears. The meaning of the text is, that God would take notice of David's afflictions and troubles, which had caused so many tears, and remember them, and deliver him out of them: these being desired to be put into a bottle was, that they might be kept and reserved; not to make atonement for sin; for as a thousand rivers of oil cannot expiate one sin, could they be come at; so neither as many rivers of brinish tears, could they possibly be shed: nor to obtain heaven and happiness; for there is no comparison nor proportion between the sufferings of the saints and the glory that shall be revealed in them; though there is a connection of grace through the promise of God between them: but rather, that they might be brought forth another day and shown, to the aggravation of the condemnation of wicked men, who by their hard speeches, and ungodly actions, have caused them; are they not in thy book? verily they are; that is, the tears and afflictions of his people. They are in his book of purposes; they are all appointed by him, their kind and nature, their measure and duration, their quality and quantity; what they shall be, and how long they shall last; and their end and use: and they are in his book of providence, and are all overruled and caused to work for their good; and they are in the book of his remembrance; they are taken notice of and numbered by him, and shall be finished; they shall not exceed their bounds. These tears will be turned into joy, and God will wipe them all away from the eyes of his people. (c) De Ebr. Luctu, c. 12. s. 5. (d) T. Bab. Sabbat, fol. 105. 2. John Wesley 56:8 Wanderings - How I have been hunted from place to place. Put - Regard and pity them. Are they not - But why do I pray to God to do that which he hath already done? Robert Jamieson, A. R. Fausset and David Brown 56:8 God is mindful of his exile and remembers his tears. The custom of bottling the tears of mourners as a memorial, which has existed in some Eastern nations, may explain the figure.
55:955:9: Աստուա՛ծ զկեանս իմ պատմեցի՛ց քեզ. եդից զարտասուս իմ առաջի քո որպէս խոստացար դու ինձ։ 9 Աստուա՛ծ, կեանքս քեզ կը պատմեմ, արցունքներս առջեւդ կը դնեմ, ինչպէս դու ինձ խոստացար: 8 Իմ թափառական պտըտիլս համրեցիր, Արցունքներս քու տիկիդ մէջ դի՛ր։Միթէ անոնք քու գրքիդ մէջ գրուած չե՞ն։ ^[328]Զկեանս իմ պատմեցից քեզ. եդից զարտասուս իմ առաջի քո որպէս խոստացար դու ինձ: 55:9: Աստուա՛ծ զկեանս իմ պատմեցի՛ց քեզ. եդից զարտասուս իմ առաջի քո որպէս խոստացար դու ինձ։ 9 Աստուա՛ծ, կեանքս քեզ կը պատմեմ, արցունքներս առջեւդ կը դնեմ, ինչպէս դու ինձ խոստացար: 8 Իմ թափառական պտըտիլս համրեցիր, Արցունքներս քու տիկիդ մէջ դի՛ր։Միթէ անոնք քու գրքիդ մէջ գրուած չե՞ն։ zohrab-1805▾ eastern-1994▾ western am▾	55:955:10 Враги мои обращаются назад, когда я взываю к Тебе, из этого я узна{ю}, что Бог за меня. 55:9 τὴν ο the ζωήν ζωη life; vitality μου μου of me; mine ἐξήγγειλά εξαγγελλω report σοι σοι you ἔθου τιθημι put; make τὰ ο the δάκρυά δακρυ tear μου μου of me; mine ἐνώπιόν ενωπιος in the face; facing σου σου of you; your ὡς ως.1 as; how καὶ και and; even ἐν εν in τῇ ο the ἐπαγγελίᾳ επαγγελια promise σου σου of you; your 55:9 בַּלַּ֣ע ballˈaʕ בלע confuse אֲ֭דֹנָי ˈʔᵃḏōnāy אֲדֹנָי Lord פַּלַּ֣ג pallˈaḡ פלג divide לְשֹׁונָ֑ם lᵊšônˈām לָשֹׁון tongue כִּֽי־ kˈî- כִּי that רָאִ֨יתִי rāʔˌîṯî ראה see חָמָ֖ס ḥāmˌās חָמָס violence וְ wᵊ וְ and רִ֣יב rˈîv רִיב law-case בָּ bā בְּ in † הַ the עִֽיר׃ ʕˈîr עִיר town 55:9. secretiora mea numerasti pone lacrimam meam in conspectu tuo sed non in narratione tuaI have declared to thee my life: thou hast set me tears in thy sight, As also in thy promise. 55:9. Cast them down, O Lord, and divide their tongues. For I have seen iniquity and contradiction in the city. 55:9. Destroy, O Lord, [and] divide their tongues: for I have seen violence and strife in the city. 8. Thou tellest my wanderings: put thou my tears into thy bottle; are they not in thy book? 55:9 When I cry [unto thee], then shall mine enemies turn back: this I know; for God [is] for me: 55:10 Враги мои обращаются назад, когда я взываю к Тебе, из этого я узна{ю}, что Бог за меня. 55:9 τὴν ο the ζωήν ζωη life; vitality μου μου of me; mine ἐξήγγειλά εξαγγελλω report σοι σοι you ἔθου τιθημι put; make τὰ ο the δάκρυά δακρυ tear μου μου of me; mine ἐνώπιόν ενωπιος in the face; facing σου σου of you; your ὡς ως.1 as; how καὶ και and; even ἐν εν in τῇ ο the ἐπαγγελίᾳ επαγγελια promise σου σου of you; your 55:9 בַּלַּ֣ע ballˈaʕ בלע confuse אֲ֭דֹנָי ˈʔᵃḏōnāy אֲדֹנָי Lord פַּלַּ֣ג pallˈaḡ פלג divide לְשֹׁונָ֑ם lᵊšônˈām לָשֹׁון tongue כִּֽי־ kˈî- כִּי that רָאִ֨יתִי rāʔˌîṯî ראה see חָמָ֖ס ḥāmˌās חָמָס violence וְ wᵊ וְ and רִ֣יב rˈîv רִיב law-case בָּ bā בְּ in † הַ the עִֽיר׃ ʕˈîr עִיר town 55:9. secretiora mea numerasti pone lacrimam meam in conspectu tuo sed non in narratione tua I have declared to thee my life: thou hast set me tears in thy sight, As also in thy promise. 55:9. Cast them down, O Lord, and divide their tongues. For I have seen iniquity and contradiction in the city. 55:9. Destroy, O Lord, [and] divide their tongues: for I have seen violence and strife in the city. 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. Характеристика бдительного отношения Бога к человеку. Все страдания последнего как бы исчисляются Господом ("исчислены мои скитания"), Господь хранит их как бы в сосуде: он как бы записывает все, чем незаслуженно обижен человек. Adam Clarke: Commentary on the Bible - 1831 56:9: When I cry unto thee, then shall mine enemies turn back - As soon as they know that I call upon thee, then, knowing that thou wilt hear and save, my enemies will immediately take flight. The cry of faith and prayer to God is more dreadful to our spiritual foes than the war-whoop of the Indian is to his surprised brother savages. This I know - I have often had experience of the Divine interposition; and I know it will be so now, for God is with me. He who has God With him need not fear the face of any adversary. Albert Barnes: Notes on the Bible - 1834 56:9: When I cry unto thee - This expresses strong confidence in prayer. The psalmist felt that he had only to cry unto God, to secure the overthrow of his enemies. God had all power, and his power would be put forth in answer to prayer. Then shall mine enemies turn back - Then shall they cease to pursue and persecute me. He did not doubt that this would be the ultimate result - that this blessing would be conferred, though it might be delayed, and though his faith and patience might be greatly tried. For God is for me - He is on my side; and he is with me in my wanderings. Compare the notes at Rom 8:31. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 56:9: When: Psa 118:11-13; Exo 17:9-11; Jer 33:3 then: Psa 18:38-42, Psa 27:2; Joh 18:6 for: Psa 46:7, Psa 46:11; Isa 8:9, Isa 8:10; Rom 8:31 John Gill 56:9 When I cry unto thee,.... In prayer; then shall mine enemies turn back; great is the strength of prayer; the effectual fervent prayer of the righteous avails much against their enemies: when Moses lifted up his hands, Israel prevailed: the cases of Asa, Jehoshaphat, and Hezekiah, prove it; this David was assured of, and knew it to be true by experience, his prayer being often the prayer of faith in this respect; this I know: for God is for me; he knew that when he prayed his enemies would flee; because God was on his side, who is greater than they; or by this he knew that God was for him, and was his God, by hearing his prayers, and causing his enemies to turn back: or, however, let things go how they will, this he was assured of, that he had a covenant interest in God, and who would be his God and guide even unto death. Robert Jamieson, A. R. Fausset and David Brown 56:9 God is for me--or, "on my side" (Ps 118:6; Ps 124:1-2); hence he is sure of the repulse of his foes.
55:1055:10: Դարձցին թշնամիք յետս իւրեանց, յաւուր յորում կարդացից առ քեզ։ Ահա ծանեայ զի Աստուած իմ ես դու[6975]. [6975] Ոմանք.Թշնամիք իմ յետս... յորում եւ կարդասցուք առ քեզ։ 10 Թշնամիներս ետ կը դառնան այն օրը, երբ օգնութեան կանչեմ քեզ. ահա իմացայ, որ դու իմ Աստուածն ես: 9 Երբ քեզի կանչեմ, ետ պիտի դառնան իմ թշնամիներս. Գիտեմ թէ Աստուած ինծի հետ է։[10] Աստուծմով պիտի գովեմ իր խօսքը, Տէրոջմով պիտի գովեմ իր խօսքը։ Դարձցին թշնամիք իմ յետս իւրեանց, յաւուր յորում կարդացից առ քեզ. ահա ծանեայ զի Աստուած իմ ես դու: ^[329]ԶԱստուած օրհնեցից ի բանս իմ, եւ զՏէր գովեցից ի խօսս իմ: 55:10: Դարձցին թշնամիք յետս իւրեանց, յաւուր յորում կարդացից առ քեզ։ Ահա ծանեայ զի Աստուած իմ ես դու[6975]. [6975] Ոմանք.Թշնամիք իմ յետս... յորում եւ կարդասցուք առ քեզ։ 10 Թշնամիներս ետ կը դառնան այն օրը, երբ օգնութեան կանչեմ քեզ. ահա իմացայ, որ դու իմ Աստուածն ես: 9 Երբ քեզի կանչեմ, ետ պիտի դառնան իմ թշնամիներս. Գիտեմ թէ Աստուած ինծի հետ է։ [10] Աստուծմով պիտի գովեմ իր խօսքը, Տէրոջմով պիտի գովեմ իր խօսքը։ zohrab-1805▾ eastern-1994▾ western am▾	55:1055:11 В Боге восхвалю я слово {Его}, в Господе восхвалю слово {Его}. 55:10 ἐπιστρέψουσιν επιστρεφω turn around; return οἱ ο the ἐχθροί εχθρος hostile; enemy μου μου of me; mine εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after ἐν εν in ᾗ ος who; what ἂν αν perhaps; ever ἡμέρᾳ ημερα day ἐπικαλέσωμαί επικαλεω invoke; nickname σε σε.1 you ἰδοὺ ιδου see!; here I am ἔγνων γινωσκω know ὅτι οτι since; that θεός θεος God μου μου of me; mine εἶ ειμι be σύ συ you 55:10 יֹומָ֤ם yômˈām יֹומָם by day וָ wā וְ and לַ֗יְלָה lˈaylā לַיְלָה night יְסֹובְבֻ֥הָ yᵊsôvᵊvˌuhā סבב turn עַל־ ʕal- עַל upon חֹומֹתֶ֑יהָ ḥômōṯˈeʸhā חֹומָה wall וְ wᵊ וְ and אָ֖וֶן ʔˌāwen אָוֶן wickedness וְ wᵊ וְ and עָמָ֣ל ʕāmˈāl עָמָל labour בְּ bᵊ בְּ in קִרְבָּֽהּ׃ qirbˈāh קֶרֶב interior 55:10. tunc convertentur inimici mei retrorsum in quacumque die invocavero hoc scio quia Deus meus esThen shall my enemies be turned back. In what day soever I shall call upon thee, behold I know thou art my God. 55:10. Day and night, iniquity will surround it upon its walls, and hardship is in its midst, 55:10. Day and night they go about it upon the walls thereof: mischief also and sorrow [are] in the midst of it. 9. Then shall mine enemies turn back in the day that I call: this I know, that God is for me. 55:10 In God will I praise [his] word: in the LORD will I praise [his] word: 55:11 В Боге восхвалю я слово {Его}, в Господе восхвалю слово {Его}. 55:10 ἐπιστρέψουσιν επιστρεφω turn around; return οἱ ο the ἐχθροί εχθρος hostile; enemy μου μου of me; mine εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after ἐν εν in ᾗ ος who; what ἂν αν perhaps; ever ἡμέρᾳ ημερα day ἐπικαλέσωμαί επικαλεω invoke; nickname σε σε.1 you ἰδοὺ ιδου see!; here I am ἔγνων γινωσκω know ὅτι οτι since; that θεός θεος God μου μου of me; mine εἶ ειμι be σύ συ you 55:10 יֹומָ֤ם yômˈām יֹומָם by day וָ wā וְ and לַ֗יְלָה lˈaylā לַיְלָה night יְסֹובְבֻ֥הָ yᵊsôvᵊvˌuhā סבב turn עַל־ ʕal- עַל upon חֹומֹתֶ֑יהָ ḥômōṯˈeʸhā חֹומָה wall וְ wᵊ וְ and אָ֖וֶן ʔˌāwen אָוֶן wickedness וְ wᵊ וְ and עָמָ֣ל ʕāmˈāl עָמָל labour בְּ bᵊ בְּ in קִרְבָּֽהּ׃ qirbˈāh קֶרֶב interior 55:10. tunc convertentur inimici mei retrorsum in quacumque die invocavero hoc scio quia Deus meus es Then shall my enemies be turned back. In what day soever I shall call upon thee, behold I know thou art my God. 55:10. Day and night, iniquity will surround it upon its walls, and hardship is in its midst, 55:10. Day and night they go about it upon the walls thereof: mischief also and sorrow [are] in the midst of it. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 56:10: Psa 56:11 See on Psa 56:4 (note), where the same words occur. Albert Barnes: Notes on the Bible - 1834 56:10: In God will I praise his word - Luther renders this, "I will praise the word of God." The phrase "in God" means probably "in respect to God;" or, "in what pertains to God." That which he would "particularly" praise or celebrate in respect to God - that which called for the most decided expressions of praise and gratitude, was his "word," his promise, his Rev_ealed truth. So in Psa 138:2, "Thou hast magnified thy word above all thy name;" that is, above all the other manifestations of thyself. The allusion in the passage here is to what God had "spoken" to David, or the "promise" which he had made - the declaration of his gracious purposes in regard to him. Amidst all the perfections of Deity, and all which God had done for him, this now seemed to him to have special pre-eminence in his praises. The "word" of God was to him that which impressed his mind most deeply - that which most tenderly affected his heart. There are times when we feel this, and properly feel it; times when, in the contemplation of the divine perfections and dealings, our minds so rest on his word, on his truth, on what he has Rev_ealed, on his gracious promises, on the disclosures of a plan of redemption, on the assurance of a heaven hereafter, on the instructions which he has given us about himself and his plans - about ourselves, our duty, and our prospects, that this absorbs all our thoughts, and we feel that this is "the" great blessing for which we are to be thankful; this, "the" great mercy for which we are to praise him. What would the life of man be without the Bible! What a dark, gloomy, sad course would ours be on earth if we had nothing to guide us to a better world! In the Lord will I praise his word - In "Yahweh." That is, whether I contemplate God in the usual name by which he is known - אלהים 'Elohiym - or by that more sacred name which he has assumed - יהוה Yahweh - that which seems now to me to lay the foundation of loftiest praise and most hearty thanksgiving, is that he has spoken to people, and made known his will in his Rev_ealed truth. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 56:10: Psa 56:4, Psa 60:6; Gen 32:11; Mat 24:35; Heb 6:18; Pe2 1:4 John Gill 56:10 In God will I praise his word,.... These words are repeated from Ps 56:4; and for the greater certainty of the thing, and to show his fixed resolution to do it, and his strong affection for the Lord and his word, they are doubled; in the Lord will I praise his word: in the former clause the word "Elohim" is made use of, which, the Jews say, denotes the property of justice, and in the latter Jehovah, which with them is the property of mercy; and accordingly the Targum paraphrases the words, "in the attribute of the justice of God will I praise his word; in the attribute of the mercies of Jehovah will I praise his word;'' and to the same sense Jarchi: that is, whether I am in adversity or prosperity, receive evil or good things from the hand of the Lord; yet will I praise him: I will sing of mercy and of judgment, Ps 101:1; or rather the one may denote the grace and goodness of a covenant God in making promises, and the other his truth and faithfulness in keeping them; on account of both which he is worthy of praise. The word "his" is not in either clause in the original text, and they may be rendered, "in God will I praise the word; in the Lord will I praise the word": in and by the help, assistance, and grace of Jehovah the Father, will I praise the eternal and essential Word, his Son. The Targum renders it his "Memra"; a word often used in it for a divine Person, the eternal Logos; the loveliness of his person, the love of his heart to his people, the fulness of grace that is in him, the offices he sustains on their account, and the virtue of his blood, righteousness, and sacrifice, render him praiseworthy in their esteem.
55:1155:11: զԱստուած օրհնեցից ՚ի բանս իմ, եւ զՏէր գովեցից ՚ի խօսս իմ. յԱստուած յուսացայ եւ ո՛չ երկեայց զի արասցէ ինձ մարդ։ 11 Աստծուն պիտի օրհնեմ իմ բերանով եւ բառերովս Տիրոջը պիտի գովեմ իմ խօսքերով: Աստծու վրայ դրի իմ յոյսը եւ վախ չունեմ. մարդն ինձ ի՞նչ կարող է անել: 11 Աստուծոյ կը յուսամ, պիտի չվախնամ. Մարդը ինծի ի՞նչ կրնայ ընել։ յԱստուած յուսացայ եւ ոչ երկեայց, զի՞ արասցէ ինձ մարդ: 55:11: զԱստուած օրհնեցից ՚ի բանս իմ, եւ զՏէր գովեցից ՚ի խօսս իմ. յԱստուած յուսացայ եւ ո՛չ երկեայց զի արասցէ ինձ մարդ։ 11 Աստծուն պիտի օրհնեմ իմ բերանով եւ բառերովս Տիրոջը պիտի գովեմ իմ խօսքերով: Աստծու վրայ դրի իմ յոյսը եւ վախ չունեմ. մարդն ինձ ի՞նչ կարող է անել: 11 Աստուծոյ կը յուսամ, պիտի չվախնամ. Մարդը ինծի ի՞նչ կրնայ ընել։ zohrab-1805▾ eastern-1994▾ western am▾	55:1155:12 На Бога уповаю, не боюсь; что сделает мне человек? 55:11 ἐπὶ επι in; on τῷ ο the θεῷ θεος God αἰνέσω αινεω sing praise ῥῆμα ρημα statement; phrase ἐπὶ επι in; on τῷ ο the κυρίῳ κυριος lord; master αἰνέσω αινεω sing praise λόγον λογος word; log 55:11 הַוֹּ֥ות hawwˌôṯ הַוָּה destruction בְּ bᵊ בְּ in קִרְבָּ֑הּ qirbˈāh קֶרֶב interior וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not יָמִ֥ישׁ yāmˌîš מושׁ depart מֵ֝ ˈmē מִן from רְחֹבָ֗הּ rᵊḥōvˈāh רְחֹב open place תֹּ֣ךְ tˈōḵ תֹּךְ oppression וּ û וְ and מִרְמָֽה׃ mirmˈā מִרְמָה deceit 55:11. in Deo laudabo verbum in Domino praedicabo sermonem in Deo speravi non timebo quid faciat homo mihiIn God will I praise the word, in the Lord will I praise his speech. In God have I hoped, I will not fear what man can do to me. 55:11. with injustice. And usury and deceit have not fallen away from its streets. 55:11. Wickedness [is] in the midst thereof: deceit and guile depart not from her streets. 10. In God will I praise word: in the LORD will I praise word. 55:11 In God have I put my trust: I will not be afraid what man can do unto me: 55:12 На Бога уповаю, не боюсь; что сделает мне человек? 55:11 ἐπὶ επι in; on τῷ ο the θεῷ θεος God αἰνέσω αινεω sing praise ῥῆμα ρημα statement; phrase ἐπὶ επι in; on τῷ ο the κυρίῳ κυριος lord; master αἰνέσω αινεω sing praise λόγον λογος word; log 55:11 הַוֹּ֥ות hawwˌôṯ הַוָּה destruction בְּ bᵊ בְּ in קִרְבָּ֑הּ qirbˈāh קֶרֶב interior וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not יָמִ֥ישׁ yāmˌîš מושׁ depart מֵ֝ ˈmē מִן from רְחֹבָ֗הּ rᵊḥōvˈāh רְחֹב open place תֹּ֣ךְ tˈōḵ תֹּךְ oppression וּ û וְ and מִרְמָֽה׃ mirmˈā מִרְמָה deceit 55:11. in Deo laudabo verbum in Domino praedicabo sermonem in Deo speravi non timebo quid faciat homo mihi In God will I praise the word, in the Lord will I praise his speech. In God have I hoped, I will not fear what man can do to me. 55:11. with injustice. And usury and deceit have not fallen away from its streets. 55:11. Wickedness [is] in the midst thereof: deceit and guile depart not from her streets. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 56:11: In God have I put my trust - The sentiment in this verse is the same as in Psa 56:6, except that the word "man" is used here instead of "flesh." The meaning, however, is the same. The idea is, that he would not be afraid of what "any man" - any human being - could do to him, if God was his friend. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 56:11: I will not: Psa 27:1, Psa 112:7, Psa 112:8; Isa 51:7, Isa 51:8, Isa 51:12, Isa 51:13 John Gill 56:11 In God have I put my trust,.... See Gill on Ps 56:4; I will not be afraid what man can do unto me; the same with flesh in Ps 56:4, and is opposed to God, in whom he trusted; and it suggests that he was not, and would not, be afraid of the greatest of men, as well as of the meanest; See Gill on Ps 56:4; Arama distinguishes between "flesh" and "man"; the former, he says, means the Philistines, and the latter Saul and his army.
55:1255:12: Յինէն են ուխտք իմ, զոր տաց քեզ Աստուած օրհնութեամբ[6976]։ [6976] Ոմանք.Քեզ օրհնութեամբ Աստուած Աստուած իմ։ 12 Ինձնից է ուխտն իմ, որ օրհնութեամբ քեզ պիտի մատուցեմ, Աստուա՛ծ: 12 Ո՛վ Աստուած, քեզի հետ ունեցած ուխտս պիտի կատարեմ։Քեզի շնորհակալութեան զոհ պիտի մատուցանեմ ^[330]Յինէն են ուխտք իմ, զոր տաց քեզ, Աստուած, օրհնութեամբ: 55:12: Յինէն են ուխտք իմ, զոր տաց քեզ Աստուած օրհնութեամբ[6976]։ [6976] Ոմանք.Քեզ օրհնութեամբ Աստուած Աստուած իմ։ 12 Ինձնից է ուխտն իմ, որ օրհնութեամբ քեզ պիտի մատուցեմ, Աստուա՛ծ: 12 Ո՛վ Աստուած, քեզի հետ ունեցած ուխտս պիտի կատարեմ։Քեզի շնորհակալութեան զոհ պիտի մատուցանեմ zohrab-1805▾ eastern-1994▾ western am▾	55:1255:13 На мне, Боже, обеты Тебе; Тебе воздам хвалы, 55:12 ἐπὶ επι in; on τῷ ο the θεῷ θεος God ἤλπισα ελπιζω hope οὐ ου not φοβηθήσομαι φοβεω afraid; fear τί τις.1 who?; what? ποιήσει ποιεω do; make μοι μοι me ἄνθρωπος ανθρωπος person; human 55:12 כִּ֤י kˈî כִּי that לֹֽא־ lˈō- לֹא not אֹויֵ֥ב ʔôyˌēv איב be hostile יְחָֽרְפֵ֗נִי yᵊḥˈārᵊfˈēnî חרף reproach וְ wᵊ וְ and אֶ֫שָּׂ֥א ʔˈeśśˌā נשׂא lift לֹֽא־ lˈō- לֹא not מְ֭שַׂנְאִי ˈmśanʔî שׂנא hate עָלַ֣י ʕālˈay עַל upon הִגְדִּ֑יל hiḡdˈîl גדל be strong וְ wᵊ וְ and אֶסָּתֵ֥ר ʔessāṯˌēr סתר hide מִמֶּֽנּוּ׃ mimmˈennû מִן from 55:12. in me sunt Deus vota tua reddam gratiarum actiones tibiIn me, O God, are vows to thee, which I will pay, praises to thee: 55:12. For if my enemy had spoken evil about me, certainly, I would have sustained it. And if he who hated me had been speaking great things against me, I would perhaps have hidden myself from him. 55:12. For [it was] not an enemy [that] reproached me; then I could have borne [it]: neither [was it] he that hated me [that] did magnify [himself] against me; then I would have hid myself from him: 11. In God have I put my trust, I will not be afraid; what can man do unto me? 55:12 Thy vows [are] upon me, O God: I will render praises unto thee: 55:13 На мне, Боже, обеты Тебе; Тебе воздам хвалы, 55:12 ἐπὶ επι in; on τῷ ο the θεῷ θεος God ἤλπισα ελπιζω hope οὐ ου not φοβηθήσομαι φοβεω afraid; fear τί τις.1 who?; what? ποιήσει ποιεω do; make μοι μοι me ἄνθρωπος ανθρωπος person; human 55:12 כִּ֤י kˈî כִּי that לֹֽא־ lˈō- לֹא not אֹויֵ֥ב ʔôyˌēv איב be hostile יְחָֽרְפֵ֗נִי yᵊḥˈārᵊfˈēnî חרף reproach וְ wᵊ וְ and אֶ֫שָּׂ֥א ʔˈeśśˌā נשׂא lift לֹֽא־ lˈō- לֹא not מְ֭שַׂנְאִי ˈmśanʔî שׂנא hate עָלַ֣י ʕālˈay עַל upon הִגְדִּ֑יל hiḡdˈîl גדל be strong וְ wᵊ וְ and אֶסָּתֵ֥ר ʔessāṯˌēr סתר hide מִמֶּֽנּוּ׃ mimmˈennû מִן from 55:12. in me sunt Deus vota tua reddam gratiarum actiones tibi In me, O God, are vows to thee, which I will pay, praises to thee: 55:12. For if my enemy had spoken evil about me, certainly, I would have sustained it. And if he who hated me had been speaking great things against me, I would perhaps have hidden myself from him. 55:12. For [it was] not an enemy [that] reproached me; then I could have borne [it]: neither [was it] he that hated me [that] did magnify [himself] against me; then I would have hid myself from him: 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 56:12: Thy vows are upon me - I have promised in the most solemn manner to be thy servant; to give my whole life to thee; and to offer for my preservation sacrifices of praise and thanksgiving. Reader, what hast thou vowed to God? To renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful desires of the flesh; to keep God's holy word and commandment, and to walk before him all the days of thy life. These things hast thou vowed; and these vows are upon thee. Wilt thou pay them? Albert Barnes: Notes on the Bible - 1834 56:12: Thy vows are upon me, O God - The word "vow" means something promised; some obligation under which we have voluntarily brought ourselves. It differs from duty, or obligation in general, since that is the result of the divine command, while this is an obligation arising from the fact that we have "voluntarily" taken it upon ourselves. The extent of this obligation, therefore, is measured by the nature of the promise or vow which we have made; and God will hold us responsible for carrying out our vows. Such voluntary obligations or vows were allowable, as an expression of thanksgiving, or as a means of exciting to a more strict religious service, under the Mosaic dispensation Gen 28:20; Num 6:2; Num 30:2-3; Deu 23:21; Sa1 1:11; and they cannot be wrong under any dispensation. They are not of the nature of "merit," or works of supererogation, but they are (a) a "means" of bringing the obligations of religion to bear upon us more decidedly, and (b) a proper expression of gratitude. Such vows are those which all persons take upon themselves when they make a profession of religion; and when such a profession of religion is made, it should be a constant reflection on our part, that "the vows of God are upon us," or that we have voluntarily consecrated all that we have to God. David had made such a vow (a) in his general purpose to lead a religious life; (b) very probably in some specific act or promise that he would devote himself to God if he would deliver him, or as an expression of his gratitude for deliverance. Compare the notes at Act 18:18; notes at Act 21:23-24. I will render praises unto thee - literally, "I will recompense praises unto thee;" that is, I will "pay" what I have vowed, or I will faithfully perform my vows. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 56:12: Thy: Psa 66:13, Psa 66:14, Psa 76:11, Psa 116:14-19, Psa 119:106; Gen 28:20-22, Gen 35:1-3; Num 30:2-16; Sa1 1:11, Sa1 1:24-28; Ecc 5:4-6 I will: Psa 9:1-3, Psa 21:13, Psa 59:16, Psa 59:17; Isa 12:1 Carl Friedrich Keil and Franz Delitzsch 56:12 In prospect of his deliverance the poet promises beforehand to fulfil the duty of thankfulness. עלי, incumbent upon me, as in Prov 7:14; 2Kings 18:11. נדריך, with an objective subject, are the vows made to God; and תּודות are distinguished from them, as e.g., in 2Chron 29:31. He will suffer neither the pledged שׁלמי נדר nor the שׁלמי תּודה to be wanting; for - so will he be then able to sing and to declare - Thou hast rescued, etc. The perfect after כּי denotes that which is then past, as in Ps 59:17, cf. the dependent passage Ps 116:8. There the expression is ארצות החיּים instead of אור החיּים (here and in Elihu's speech, Job 33:30). Light of life (Jn 8:12) or of the living (lxx τῶν ζώντων) is not exclusively the sun-light of this present life. Life is the opposite of death in the deepest and most comprehensive sense; light of life is therefore the opposite of the night of Hades, of this seclusion from God and from His revelation in human history. Geneva 1599 56:12 (h) Thy vows [are] upon me, O God: I will render praises unto thee. (h) Having received that which I required, I am bound to pay my vows of thanksgiving as I promised. John Gill 56:12 Thy vows are upon me, O God,.... Which he had made to him in the time of his distress and trouble, and which he looked upon himself under obligation to perform; they were debts upon him he ought to pay off; they were with him; they were fresh in his mind and memory; he had not forgot them, which is often the case when trouble is over; and he found his heart inclined to make them good; I will render praises unto thee; which explains what he meant by his vows; namely, sacrifices of praise and thanksgiving to the Lord: when he was in distress, he had vowed and promised, that, if the Lord would deliver him, he would praise his name, and give him all the glory; and now he resolves to fulfil what he had promised. John Wesley 56:12 Thy vows - I had made vows to express my gratitude, and resolve to perform them. Robert Jamieson, A. R. Fausset and David Brown 56:12 I will render praises--will pay what I have vowed.
55:1355:13: Փրկեցե՛ր զանձն իմ ՚ի մահուանէ, զաչս իմ յարտասուաց, զոտս իմ ՚ի գայթագղութենէ. հաճոյ եղէց առաջի Տեառն յերկիր կենդանեաց[6977]։ Տունք. ժա̃։[6977] Ոմանք.Եւ զոտս իմ... յերկրին կենդանեաց։ 13 Ինձ փրկեցիր մահուանից, աչքս՝ արտասուքից, եւ ոտքս՝ գայթակղութիւնից. ողջերի երկրում ես հաճելի կ’երեւամ Տիրոջ առջեւ: 13 Որովհետեւ իմ անձս մահուանէ ազատեցիր։Ոտքերս ալ անկումէ չե՞ս ազատեր, Որպէս զի Աստուծոյ առջեւ քալեմ կեանքի լոյսին մէջ։ Փրկեցեր զանձն իմ ի մահուանէ, ^[331]զաչս իմ յարտասուաց, եւ զոտս իմ ի գայթակղութենէ. հաճոյ եղէց առաջի Տեառն յերկրին կենդանեաց: 55:13: Փրկեցե՛ր զանձն իմ ՚ի մահուանէ, զաչս իմ յարտասուաց, զոտս իմ ՚ի գայթագղութենէ. հաճոյ եղէց առաջի Տեառն յերկիր կենդանեաց[6977]։ Տունք. ժա̃։ [6977] Ոմանք.Եւ զոտս իմ... յերկրին կենդանեաց։ 13 Ինձ փրկեցիր մահուանից, աչքս՝ արտասուքից, եւ ոտքս՝ գայթակղութիւնից. ողջերի երկրում ես հաճելի կ’երեւամ Տիրոջ առջեւ: 13 Որովհետեւ իմ անձս մահուանէ ազատեցիր։Ոտքերս ալ անկումէ չե՞ս ազատեր, Որպէս զի Աստուծոյ առջեւ քալեմ կեանքի լոյսին մէջ։ zohrab-1805▾ eastern-1994▾ western am▾	55:1355:14 ибо Ты избавил душу мою от смерти, [очи мои от слез,] да и ноги мои от преткновения, чтобы я ходил пред лицем Божиим во свете живых. 55:13 ἐν εν in ἐμοί εμοι me ὁ ο the θεός θεος God αἱ ο the εὐχαὶ ευχη wish; vow ἃς ος who; what ἀποδώσω αποδιδωμι render; surrender αἰνέσεώς αινεσις singing praise σοι σοι you 55:13 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man כְּ kᵊ כְּ as עֶרְכִּ֑י ʕerkˈî עֵרֶךְ arrangement אַ֝לּוּפִ֗י ˈʔallûfˈî אַלּוּף familiar וּ û וְ and מְיֻדָּֽעִי׃ mᵊyuddˈāʕî ידע know 55:13. quia liberasti animam meam de morte et pedes meos de lapsu ut ambulem coram Deo in luce viventiumBecause thou hast delivered my soul from death, my feet from falling: that I may please in the sight of God, in the light of the living. 55:13. Truly, you are a man of one mind: my leader and my acquaintance, 55:13. But [it was] thou, a man mine equal, my guide, and mine acquaintance. 12. Thy vows are upon me, O God: I will render thank offerings unto thee. 55:13 For thou hast delivered my soul from death: [wilt] not [thou deliver] my feet from falling, that I may walk before God in the light of the living: 55:14 ибо Ты избавил душу мою от смерти, [очи мои от слез,] да и ноги мои от преткновения, чтобы я ходил пред лицем Божиим во свете живых. 55:13 ἐν εν in ἐμοί εμοι me ὁ ο the θεός θεος God αἱ ο the εὐχαὶ ευχη wish; vow ἃς ος who; what ἀποδώσω αποδιδωμι render; surrender αἰνέσεώς αινεσις singing praise σοι σοι you 55:13 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man כְּ kᵊ כְּ as עֶרְכִּ֑י ʕerkˈî עֵרֶךְ arrangement אַ֝לּוּפִ֗י ˈʔallûfˈî אַלּוּף familiar וּ û וְ and מְיֻדָּֽעִי׃ mᵊyuddˈāʕî ידע know 55:13. quia liberasti animam meam de morte et pedes meos de lapsu ut ambulem coram Deo in luce viventium Because thou hast delivered my soul from death, my feet from falling: that I may please in the sight of God, in the light of the living. 55:13. Truly, you are a man of one mind: my leader and my acquaintance, 55:13. But [it was] thou, a man mine equal, my guide, and mine acquaintance. 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 13. Обеты, данные Давидом пред Богом, указаны в следующем стихе. Adam Clarke: Commentary on the Bible - 1831 56:13: Thou hast delivered my soul from death - My life from the grave, and my soul from endless perdition. My feet from falling - Thou hast preserved me from taking any false way, and keepest me steady in my godly course; and so supportest me that I may continue to walk before thee in the light of the living, ever avoiding that which is evil, and moving towards that which is good; letting my light shine before men, that they may see my good works, and glorify my Father which is in heaven. To walk before God is to please him; the light of the living signifies the whole course of human life, with all its comforts and advantages. Albert Barnes: Notes on the Bible - 1834 56:13: For thou hast delivered my soul from death - That is, my "life." Thou hast kept "me" from death. He was surrounded by enemies. He was pursued by them from place to place. He had been, however, graciously delivered from these dangers, and had been kept alive. Now he gratefully remembers this mercy, and confidently appeals to God to interpose still further, and keep him from stumbling. Wilt not thou deliver my feet from falling - This might be rendered, "Hast thou not delivered;" thus carrying forward the thought just before expressed. So the Septuagint, the Vulgate, and Luther and DeWette render it. The Hebrew, however, will admit of the translation in our common version, and such a petition would be an appropriate close of the psalm. Thus understood, it would be the recognition of dependence on God; the expression of gratitude for his former mercies; the utterance of a desire to honor him always; the acknowledgment of the fact that God only could keep him; and the manifestation of a wish that he might be enabled to live and act as in His presence. The word here rendered "falling" means usually a "thrusting" or "casting down," as by violence. The prayer is, that he might be kept amid the dangers of his way; or that God would uphold him so that he might still honor Him. That I may walk before God - As in his presence; enjoying his friendship and favor. In the light of the living - See the notes at Job 33:30. The grave is represented everywhere in the Scriptures as a region of darkness (see the notes at Job 10:21-22; compare Psa 6:5; Psa 30:9; Isa 38:11, Isa 38:18-19), and this world as light. The prayer, therefore, is, that he might continue to live, and that he might enjoy the favor of God: a prayer always proper for man, whatever his rank or condition. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 56:13: For: Psa 86:12, Psa 86:13, Psa 116:8; Co2 1:10; Th1 1:10; Heb 2:15; Jam 5:20 wilt: Psa 17:5, Psa 94:18, Psa 145:14; Sa1 2:9 walk: Psa 116:9; Gen 17:1; Isa 2:5, Isa 38:3 the light: Job 33:30; Joh 8:12, Joh 12:35, Joh 12:36; Eph 5:8-14; Rev 21:23, Rev 21:24 Geneva 1599 56:13 For thou hast delivered my soul from death: [wilt] not [thou deliver] my feet from falling, that I may (i) walk before God in the (k) light of the living? (i) As mindful of his great mercies, and giving thanks for the same. (k) That is, in the life and light of the sun. John Gill 56:13 For thou hast delivered my soul from death,.... From imminent danger of death, when in the hands of the Philistines; not that the soul can die; that is immortal; but he means his person, on which account he determines to render praise to God: moreover, this may include the deliverance of his soul from a moral or spiritual death, in which he was by nature, being conceived in sin, and shapen in iniquity; from which he was delivered by regenerating grace, when he was quickened, who before was dead in trespasses and sins; and so delivered, as that this death should no more come upon him; the grace of God in him being a well of living water, springing up unto eternal life: and it may also be understood of deliverance from eternal death, by Christ, who has redeemed his people from the curse of the law, and delivered them from wrath to come; so that they shall never be hurt of the second death; that shall have no power over them; but they shall have eternal life; all which is matter of praise and thanksgiving; wilt not thou deliver my feet from falling? that is, "thou wilt deliver" them; for this way of speaking strongly affirms; or "hast thou not delivered them?" (e) thou hast; and wilt still deliver, or keep from falling. The people of God are subject to falling; God is the only keeper of them; and they have reason to believe that he will keep them from a final and total filling away; because of the great love which he has for them, the gracious promises of preservation he has made unto them, and his power, which is engaged in keeping of them; and because they are put into the hands of Christ, who is able to keep them, and who has an interest in them, and an affection for them; and because of the glory of all, the three divine Persons concerned in the saints' preservation; and this is another reason for rendering praises unto the Lord; the end of which follows; that I may walk before God in the light of the living; to "walk before God" is to walk as in his sight, who sees and knows all hearts, thoughts, words, and actions; with great circumspection, and caution, and watchfulness; to walk according to the word and will of God, in all his ways, commands, and ordinances; and so the Arabic version, "that I may do the will of the Lord"; and so as to please him, as Enoch did, who walked with him, and whose walking with him is interpreted by pleasing him, Heb 11:5; agreeably to which the Septuagint, Vulgate Latin, Syriac, and Ethiopic versions, render the words, "that I may please before the Lord"; or do what is acceptable in his sight. Moreover, to walk before the Lord is to walk in the light of his countenance, to have his presence, enjoy his favour, and be blessed with communion with him. "In the light of the living?" that is, to walk as an enlightened and quickened person, as the children of the light; and to walk in the light of the Gospel, and as becomes that; and to walk in Christ the light, and by faith on him; and such shall have "the light of life", Jn 8:12; a phrase the same with this here; and designs the light of the heavenly glory, and of the New Jerusalem church state, in which the nations of them that are saved shall walk, Rev_ 21:23. Some Jewish (f) writers interpret this of paradise. (e) "An non eripuisti?" Piscator, Gejerus; "nonne liberasti?" Michaelis. (f) Yalkut Simeoni, par. 2. fol. 108. 3. Targum in Psal. lvii. 2. John Wesley 56:13 Walk - That I may serve and glorify thee. The light - ln this life. Robert Jamieson, A. R. Fausset and David Brown 56:13 The question implies an affirmative answer, drawn from past experience. falling--as from a precipice. before God--in His favor during life.

Սաղմոս / Psalms - 55 | swap

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Robert Jamieson, A. R. Fausset and David Brown

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

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

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

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

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

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

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

Albert Barnes: Notes on the Bible - 1834

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

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