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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11, 12: и 13: псалмы написаны во время гонений от Саула. Это подтверждается как тяжестью изображаемых в псалме страданий Давида, продолжительностью преобладания над ним нечестивых, так и открытым и всеобщим распространением против него клеветы со стороны врагов, равно как и горьким воплем Давида об уничтожении на земле праведности и распространении лжи. Все это отвечает времени гонений от Саула, но не восстания Авессалома, которое подготовлялось скрытно и не имело продолжительного перевеса над Давидом. Горькое сетование в этих псалмах Давида об упадке в народе нравственной чистоты предполагает в нем самом сознание своей полной праведности пред Богом, что, как мы говорили, тоже составляет особенность псалмов из эпохи гонения Саула.

Давид молит Бога оказать ему помощь, так как он отовсюду окружен людьми лживыми (2-3). Давид верит, что Господь не даст восторжествовать этим людям, что Он спасет тех, кого они хотят погубить (4-6). Обетование Бога о защите Им праведного так же непреложно и истинно, как очищенное серебро, и они действенно, хотя бы нечестивые временно взяли перевес (7:-9).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
It is supposed that David penned this psalm in Saul's reign, when there was a general decay of honesty and piety both in court and country, which he here complains of to God, and very feelingly, for he himself suffered by the treachery of his false friends and the insolence of his sworn enemies. I. He begs help of God, because there were none among men whom he durst trust, ver. 1, 2. II. He foretels the destruction of his proud and threatening enemies, ver. 3, 4. III. He assures himself and others that, how ill soever things went now (ver. 8), God would preserve and secure to himself his own people (ver. 5, 7), and would certainly make good his promises to them, ver. 6. Whether this psalm was penned in Saul's reign or no, it is certainly calculated for a bad reign; and perhaps David, in spirit foresaw that some of his successors would bring things to as bad a pass as is here described, and treasured up this psalm for the use of the church then. "O tempora, O mores!--Oh the times! Oh the manners!"
Adam Clarke: Commentary on the Bible - 1831
The psalmist, destitute of human comfort, craves help from God, Psa 12:1; gives the character of those who surrounded him, and denounces God's judgments against them, Psa 12:2-5; confides in the promises of God, and in his protection of him and all good men, Psa 12:6-8.
The inscription to this Psalm is: To the chief Musician upon Sheminith, A Psalm of David. See on the title of Psa 6:1-10 (note): The Arabic has "Concerning the end (of the world which shall happen) on the eighth day. A prophecy relative to the Advent of the Messiah." Some think that this Psalm was made when Doeg and the Ziphites betrayed David to Saul, see 1 Samuel 22 and 23; but it is most likely that was written during the Babylonish captivity.
Albert Barnes: Notes on the Bible - 1834
12:0: This psalm purports to be "A Psalm of David," and there is no reason to doubt that it was composed by him. On what occasion it was composed is now unknown, and there is nothing in the psalm itself to enable us to decide. Some have supposed that it was written in view of the persecution of David by Saul; and others, that it was in view of the rebellion of Absalom. There is nothing in the psalm, however, which shows that it has any spectral reference to those persecutions or troubles; nothing which might not have been uttered if those troubles had never occurred. All the expressions in the psalm are of a general character, and seem rather to refer to a pRev_ailing state of iniquity than to any particular manifestation of wickedness as pertaining to the psalmist himself.
The psalm undoubtedly does refer to pRev_ailing iniquity, and it is not difficult to determine to what form of iniquity it refers. It was a general failure of fidelity among good men; a general withdrawal from active duties of such men as had before been found faithful; a lack of that firmness and zeal which it was proper to expect from those who professed to be good men. Particularly, it refers to pRev_ailing modes of speech among those from whom it was right to expect better things: a condition in which there was a lack of seriousness and sincerity in conversation; in which flattery abounded; in which double meanings in conversation were common; in which promises solemnly made could not be relied on; and in which there was, in consequence, great wrong done to the poor and the unsuspecting - those who, on account of their ignorance and their unsuspicious nature, were greatly injured by putting confidence in such promises and assurances. In this state of things the psalmist felt that it was proper to call on God to protect those who were exposed to such wrongs.
The psalm, therefore, is composed of these parts:
I. A statement of the pRev_ailing condition of things, as a reason why it was proper for God to interpose, Psa 12:1-2.
II. The fact that the Lord would interpose in such cases, and would cut off this class of persons, Psa 12:3-5.
III. The strong contrast between the words of the Lord and the language which was then in pRev_alent use, Psa 12:6. The words of the Lord were pure; pure as silver tried by the severest tests of fire.
IV. A deep conviction on the part of the psalmist that God would be the protector of those who were thus exposed to injury and wrong; particular y he would keep them from the purposes of such a generation foRev_er, Psa 12:7.
V. The closing verse, "The wicked walk on every side, when the vilest men are exalted" Psa 12:8, seems to be but the carrying out of the idea of the divine protection in the psalm: "Let the wicked walk about, therefore, on every side when vile men are exalted to power, for God is the protector of his people, and all such men are under his control." Or it may be the statement of a fact that wickedness did abound, or that people seemed to be unrestrained when wicked men were in power, though with the idea that God saw them, and would so check and restrain them that the injured and the wronged would be protected.
The title to the psalm - "To the chief Musician upon Sheminith" - is the same as that of the sixth Psalm, except that the words "On Neginoth," used there, are here omitted. See the note at that psalm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 12:1, David, destitute of human comfort, craves help of God; Psa 12:3, He comforts himself with God's promises, and his judgments on the wicked.
Psa 6:1 *title Ch1 15:21
Carl Friedrich Keil and Franz Delitzsch

Lament and Consolation in the Midst of Prevailing Falsehood
Ps 11:1-7 is appropriately followed by Ps 12:1-8, which is of a kindred character: a prayer for the deliverance of the poor and miserable in a time of universal moral corruption, and more particularly of prevailing faithlessness and boasting. The inscription: To the Precentor, on the Octave, a Psalm of David points us to the time when the Temple music was being established, i.e., the time of David - incomparably the best age in the history of Israel, and yet, viewed in the light of the spirit of holiness, an age so radically corrupt. The true people of Jahve were even then, as ever, a church of confessors and martyrs, and the sighing for the coming of Jahve was then not less deep than the cry "Come, Lord Jesus!" at the present time.
This Ps 12:1-8 together with Ps 2:1-12 is a second example of the way in which the psalmist, when under great excitement of spirit, passes over into the tone of one who directly hears God's words, and therefore into the tone of an inspired prophet. Just as lyric poetry in general, as being a direct and solemn expression of strong inward feeling, is the earliest form of poetry: so psalm-poetry contains in itself not only the mashal, the epos, and the drama in their preformative stages, but prophecy also, as we have it in the prophetic writings of its most flourishing period, has, as it were, sprung from the bosom of psalm-poetry. It is throughout a blending of prophetical epic and subjective lyric elements, and is in many respects the echo of earlier psalms, and even in some instances (as e.g., Is 12:1-6; Hab 3:1) transforms itself into the strain of a psalm. Hence Asaph is called החזה in 2Chron 29:30, not from the special character of his Psalms, but from his being a psalmist in general; for Jeduthun has the same name given to him in 2Chron 35:15, and נבּא in 1Chron 25:2. (cf. προφητεύειν, Lk 1:67) is used directly as an epithet for psalm-singing with accompaniment-a clear proof that in prophecy the co-operation of a human element is no less to be acknowledged, that the influence of a divine element in psalm-poesy.
The direct words of Jahve, and the psalmist's Amen to them, form the middle portion of this Psalm-a six line strophe, which is surrounded by four line strophes.
John Gill
INTRODUCTION TO PSALM 12
To the chief Musician upon Sheminith, a Psalm of David.
The word "sheminith" is used in the title of Ps 6:1, and signifies "eighth"; and intends either the eighth note, to which the psalm was sung, or rather the harp of eight chords, to which it was set, as the Targum and Jarchi interpret it. Some Jewish writers (y) understand it of the times of the Messiah; and the Syriac version entitles the psalm,
"an accusation of the wicked, and a prophecy concerning the coming of the Messiah:''
and the Arabic version says, it is concerning the end of the world, which shall be in the eighth day; and concerning the coming of the Messiah: but Arnobius interprets it of the Lord's day.
(y) Sepher Lekach Shechachah apud Caphtor, fol. 64. 1. & Ceseph Misnah in Maimon. Hilch. Teshuvah, c. 9.
11:111:1: ՚Ի կատարած ՚ի վերայ Ութերորդին. Սաղմոս ՚ի Դաւիթ. ԺԱ[6631]։[6631] Ոմանք.Վասն Ութերորդացն։
1 Այսուհետեւ՝ ութերորդականների մասին, սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
Ի կատարած. ի վերայ Ութերորդացն. Սաղմոս Դաւթի:

11:1: ՚Ի կատարած ՚ի վերայ Ութերորդին. Սաղմոս ՚ի Դաւիթ. ԺԱ[6631]։
[6631] Ոմանք.Վասն Ութերորդացն։
1 Այսուհետեւ՝ ութերորդականների մասին, սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
zohrab-1805▾ eastern-1994▾ western am▾
11:011:1 Начальнику хора. На восьмиструнном. Псалом Давида.
11:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ὑπὲρ υπερ over; for τῆς ο the ὀγδόης ογδοος eighth ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
11:1 לַ la לְ to † הַ the מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail לְ lᵊ לְ to דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David בַּֽ bˈa בְּ in יהוָ֨ה׀ [yhwˌāh] יְהוָה YHWH חָסִ֗יתִי ḥāsˈîṯî חסה seek refuge אֵ֭יךְ ˈʔêḵ אֵיךְ how תֹּאמְר֣וּ tōmᵊrˈû אמר say לְ lᵊ לְ to נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul נ֝֗וּדִינודו *ˈnˈûḏî נוד waver הַרְכֶ֥ם harᵊḵˌem הַר mountain צִפֹּֽור׃ ṣippˈôr צִפֹּור bird
11:1. victori pro octava canticum DavidUnto the end: for the octave, a psalm for David.
For the Chief Musician; set to the Sheminith. A Psalm of David.
11:1. Unto the end. A Psalm of David. I trust in the Lord. How can you say to my soul, “Sojourn to the mountain, like a sparrow.”
[61] KJV Chapter [12] To the chief Musician upon Sheminith, A Psalm of David:

11:1 Начальнику хора. На восьмиструнном. Псалом Давида.
11:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ὑπὲρ υπερ over; for
τῆς ο the
ὀγδόης ογδοος eighth
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
11:1
לַ la לְ to
הַ the
מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail
לְ lᵊ לְ to
דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David
בַּֽ bˈa בְּ in
יהוָ֨ה׀ [yhwˌāh] יְהוָה YHWH
חָסִ֗יתִי ḥāsˈîṯî חסה seek refuge
אֵ֭יךְ ˈʔêḵ אֵיךְ how
תֹּאמְר֣וּ tōmᵊrˈû אמר say
לְ lᵊ לְ to
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
נ֝֗וּדִינודו
*ˈnˈûḏî נוד waver
הַרְכֶ֥ם harᵊḵˌem הַר mountain
צִפֹּֽור׃ ṣippˈôr צִפֹּור bird
11:1. victori pro octava canticum David
Unto the end: for the octave, a psalm for David.
For the Chief Musician; set to the Sheminith. A Psalm of David.
11:1. Unto the end. A Psalm of David. I trust in the Lord. How can you say to my soul, “Sojourn to the mountain, like a sparrow.”
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jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:1: Help, Lord - Save me, O Lord; for merciful men fail, and faithful men have passed away from the sons of Adam. Make safe me, Lord; for haly failed, for lessed es sothfastnes fra sons of men. Old MS.
Albert Barnes: Notes on the Bible - 1834
12:1: Help, Lord - Hebrew, "Save, Yahweh." The idea is that there was no human help, and, therefore, the divine help is implored. The psalmist saw that those on whom reliance was usually placed for the promotion of the cause of truth and virtue now failed, and hence, he invites the divine interposition.
For the godly man - The word used here properly denotes the "merciful" man - חסיד châ sı̂ yd. It is a term applied to the righteous, because it is a prominent trait in the character of a pious man that he is merciful, kind, benignant. Hence, the general character is often denoted by the special characteristic; in the same way as we speak of a pious man as a good man, a just man, a righteous man. The idea suggested by the use of the term here is, that it is always a characteristic of a pious man that he is merciful or benignant. Compare Psa 4:3; Psa 32:6, where the same word is rendered "godly;" Psa 30:4; Psa 31:23; Psa 37:28; Psa 50:5; Psa 52:9; Psa 79:2; Psa 85:8, where it is rendered saints; and Deu 33:8; Psa 16:10; Psa 86:2; Psa 89:19, where it is rendered "holy." "Ceaseth." The word used here - גמר gâ mar - means properly to bring to an end; to complete; to perfect. Hence, it means to come to an end, to cease, to fail.
Gesenius. - This might occur either by their being cut off by death; or by their ceasing to exert their influence in favor of religion; that is, by a general pRev_alence of wickedness among those who professed to be the friends of God. The latter seems to be the meaning here, since, in the following verses, the psalmist proceeds to specify the manner in which they "fail;" not by death, but by speaking vanity, falsehood, and flattery. That is, their conduct was such that their influence failed, or was lost to the community. No reliance could be placed on them, and, therefore, the psalmist so earnestly calls on God for his interposition. The idea is, that when men professing religion become conformed to the world - when they live like other men - when they cease to exert an influence in favor of piety - when they fall into habits of sin, it is a time to call on God with special earnestness for his aid. Often such conduct on the part of the professed friends of religion makes such an appeal to God more proper than even the death of good men does, for, in the latter case, their influence is simply withdrawn; in the former, not only is this influence which they might exert lost to the church, but there is a positive bad influence to be counteracted. The fall of a professor of religion into sin is a greater loss to the church than his death would be.
For the faithful - Those who profess faith; those who are bound by their vows to be faithful to God and to his cause. The word is equivalent to the believing, and is properly expressive of trust or faith in God.
Fail from among the children of men - Fail, as above noted, by their misconduct; by being false to the trust committed to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:1: Help: or, Save, Psa 3:7, Psa 6:4, Psa 54:1; Mat 8:25, Mat 14:30
godly: Gen 6:12; Isa 1:9, Isa 1:21, Isa 1:22, Isa 57:1, Isa 63:5; Jer 5:1; Mic 7:1, Mic 7:2; Mat 24:12
faithful: Pro 20:6; Isa 59:4, Isa 59:13-15
Carl Friedrich Keil and Franz Delitzsch
12:1
(Heb.: 12:2-3) The sigh of supplication, הושׁיעה, has its object within itself: work deliverance, give help; and the motive is expressed by the complaint which follows. The verb גּמר to complete, means here, as in Ps 7:10, to have an end; and the ἁπ. λεγ. פּסס is equivalent to אפס in Ps 77:9, to come to the extremity, to cease. It is at once clear from the predicate being placed first in the plur., that אמוּנים in this passage is not an abstractum, as e.g., in Prov 13:17; moreover the parallelism is against it, just as in Prov 31:24. חסיד is the pious man, as one who practises חסד towards God and man. אמוּן, primary form אמוּן (plur. אמונים; whereas from אמוּן we should expect אמוּנים), - used as an adjective (cf. on the contrary Deut 32:20) here just as in Prov 31:24, 2Kings 20:19, - is the reliable, faithful, conscientious man, literally one who is firm, i.e., whose word and meaning is firm, so that one can rely upon it and be certain in relation to it.
(Note: The Aryan root man to remain, abide (Neo-Persic mânden), also takes a similar course, signifying usually "to continue in any course, wait, hope." So the old Persic man, Zend upaman, cf. μένειν with its derivatives which are applied in several ways in the New Testament to characterise πίστις.)
We find similar complaints of the universal prevalence of wickedness in Mic 7:2; Is 57:1; Jer 7:28, and elsewhere. They contain their own limitation. For although those who complain thus without pharisaic self-righteousness would convict themselves of being affected by the prevailing corruption, they are still, in their penitence, in their sufferings for righteousness' sake, and in their cry for help, a standing proof that humanity has not yet, without exception, become a massa perdita. That which the writer especially laments, is the prevailing untruthfulness. Men speak שׁוא (= שׁוא from שׁוא), desolation and emptiness under a disguise that conceals its true nature, falsehood (Ps 41:7), and hypocrisy (Job 35:13), ἕκαστος πρὸς τὸν πλησίον αὐτοῦ (lxx, cf. Eph 4:25, where the greatness of the sin finds its confirmation according to the teaching of the New Testament: ὅτι ἐσμὲν ἀλλήλων μέλη). They speak lips of smoothnesses (חלקות, plural from חלקה, laevitates, or from חלק, laevia), i.e., the smoothest, most deceitful language (accusative of the object as in Is 19:18) with a double heart, inasmuch, namely, as the meaning they deceitfully express to others, and even to themselves, differs from the purpose they actually cherish, or even (cf. 1Chron 12:33 בלא לב ולב, and Jas 1:8 δίψυχος, wavering) inasmuch as the purpose they now so flatteringly put forth quickly changes to the very opposite.
Geneva 1599
12:1 "To the chief Musician upon Sheminith, A Psalm of David." Help, LORD; for the (a) godly man ceaseth; for the faithful fail from among the children of men.
(a) Who dare defend the truth and show mercy to the oppressed.
John Gill
12:1 Help, Lord, for the godly man ceaseth,.... A godly man, according to the notation of the word (z), is one that has received grace and mercy of the Lord; as pardoning mercy, justifying and adopting grace; and who has principles of grace, goodness, and holiness, wrought in him; who fears the Lord, and serves him acceptably, with reverence and godly fear, and sorrows for sin, after a godly sort; who loves the Lord, and hopes and believes in him; who is regenerated and sanctified by the Spirit of God, and is a true worshipper of God, and lives in all holy conversation and godliness; and, particularly, is "beneficent", "kind", and "merciful" (a) unto men: such may be said to "cease" when there are but few of them; when their number is greatly reduced (b), either by death, or when such who have seemed, and have been thought to be so, prove otherwise: in a view of which, the psalmist prays for help and salvation; "help", or "save" (c) Lord; meaning himself, being destitute of the company, counsel, and assistance of good and gracious men; or the cause and interest of religion, which he feared would sink by the ceasing of godly men. When all friends and refuge fail, saints betake themselves to God, and their salvation is of him; and he is their present help in a time of trouble; and he saves and reserves for himself a number in the worst of times; as he did in Elijah's time, who thought there was no godly man left but himself; see Rom 11:1;
for the faithful fail from among the children of men; so that there are none left among them but carnal, unregenerate, ungodly, and unfaithful men. The "faithful" are such who are upright in heart and conversation; who trust in the Lord, and believe in the Messiah; who abide by the truths and ordinances of God; and are faithful in what is committed to their trust, whether they be gifts of nature, Providence, or grace; and to their fellow Christians, in advising, reproving, &c. when needful: these may fail in the exercise of grace, and in the discharge of duty, but not so as to perish eternally. The words design the paucity of them, and the sad degeneracy of the times to which they refer: and they may belong either to the times of David, when Saul's courtiers flattered him, and spoke evil of David; when the men of Keilah intended to have delivered him up; when the Ziphites discovered him to Saul, and invited him to come and take him; or when Absalom rose up in rebellion against him, and so many of the people fell off from him: or else to the times of Christ; the people of the Jews in his age were a wicked and faithless generation; and even among his own disciples there was great want of fidelity: one betrayed him, another denied him, and all forsook him and fled; after his death, some doubted his being the Redeemer, and one of them could not believe he was risen from the dead, when he was. And these words may be applied to the antichristian times, the times of the grand apostasy, and falling away from the faith, upon the revealing of the man of sin; since which the holy city is trodden under foot; the witnesses prophesy in sackcloth; and the church is in the wilderness, and is hid there. Yea, to the second coming of Christ, when there will be great carnality and security, and little faith found in the earth. A like complaint with this see in Is 57:1.
(z) "passive pro beneficiario, sive alterius beneficiis gratiosis cumulato", Gejerus. (a) "Misericors", Pagninus, Mariana; beneficus, Junius & Tremellius, Piscator. (b) "Rari quippe boni", &c. Juvenal. Satyr. 13. v. 36. (c) "serva", Pagninus, Cocceius; "da salutem", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
12:1 On title, see Introduction and see on Ps 6:1. The Psalmist laments the decrease of good men. The pride and deceit of the wicked provokes God's wrath, whose promise to avenge the cause of pious sufferers will be verified even amidst prevailing iniquity. (Ps 12:1-8)
the faithful--or literally, "faithfulness" (Ps 31:23).
11:211:2: Ապրեցո՛ զիս Տէր՝ զի նուազեա՛ց սուրբ. նուաղեցին ճշմարտութիւնք յորդւոց ՚ի մարդկանէ[6632]։ [6632] Ոմանք.Յորդւոց մարդկանէ։
2 Փրկի՛ր ինձ, Տէ՛ր, քանզի սուրբ չմնաց, նուազեց ճշմարտութիւնը մարդկանց որդիների մէջ:
12 Ո՛վ Տէր, փրկէ’, վասն զի սուրբ չմնաց. Վասն զի հաւատարիմները մարդոց որդիներուն մէջէն պակսեցան։
Ապրեցո զիս, Տէր, զի նուազեաց սուրբ. նուաղեցան ճշմարտութիւնք յորդւոց ի մարդկանէ:

11:2: Ապրեցո՛ զիս Տէր՝ զի նուազեա՛ց սուրբ. նուաղեցին ճշմարտութիւնք յորդւոց ՚ի մարդկանէ[6632]։
[6632] Ոմանք.Յորդւոց մարդկանէ։
2 Փրկի՛ր ինձ, Տէ՛ր, քանզի սուրբ չմնաց, նուազեց ճշմարտութիւնը մարդկանց որդիների մէջ:
12 Ո՛վ Տէր, փրկէ’, վասն զի սուրբ չմնաց. Վասն զի հաւատարիմները մարդոց որդիներուն մէջէն պակսեցան։
zohrab-1805▾ eastern-1994▾ western am▾
11:111:2 Спаси [меня], Господи, ибо не стало праведного, ибо нет верных между сынами человеческими.
11:2 σῶσόν σωζω save με με me κύριε κυριος lord; master ὅτι οτι since; that ἐκλέλοιπεν εκλειπω leave off; cease ὅσιος οσιος responsible; devout ὅτι οτι since; that ὠλιγώθησαν ολιγοω the ἀλήθειαι αληθεια truth ἀπὸ απο from; away τῶν ο the υἱῶν υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human
11:2 כִּ֤י kˈî כִּי that הִנֵּ֤ה hinnˈē הִנֵּה behold הָ hā הַ the רְשָׁעִ֡ים rᵊšāʕˈîm רָשָׁע guilty יִדְרְכ֬וּן yiḏrᵊḵˈûn דרך tread קֶ֗שֶׁת qˈešeṯ קֶשֶׁת bow כֹּונְנ֣וּ kônᵊnˈû כון be firm חִצָּ֣ם ḥiṣṣˈām חֵץ arrow עַל־ ʕal- עַל upon יֶ֑תֶר yˈeṯer יֶתֶר sinew לִ li לְ to ירֹ֥ות yrˌôṯ ירה cast בְּמֹו־ bᵊmô- בְּמֹו in אֹ֝֗פֶל ˈʔˈōfel אֹפֶל darkness לְ lᵊ לְ to יִשְׁרֵי־ yišrê- יָשָׁר right לֵֽב׃ lˈēv לֵב heart
11:2. salva Domine quoniam defecit sanctus quoniam inminuti sunt fideles a filiis hominumSave me, O Lord, for there is now no saint: truths are decayed from among the children of men.
1. Help, LORD; for the godly man ceaseth; for the faithful fail from among the children of men.
11:2. For behold, the sinners have bent their bow. They have prepared their arrows in the quiver, so as to shoot arrows in the dark at the upright of heart.
Help, LORD; for the godly man ceaseth; for the faithful fail from among the children of men:

11:2 Спаси [меня], Господи, ибо не стало праведного, ибо нет верных между сынами человеческими.
11:2
σῶσόν σωζω save
με με me
κύριε κυριος lord; master
ὅτι οτι since; that
ἐκλέλοιπεν εκλειπω leave off; cease
ὅσιος οσιος responsible; devout
ὅτι οτι since; that
ὠλιγώθησαν ολιγοω the
ἀλήθειαι αληθεια truth
ἀπὸ απο from; away
τῶν ο the
υἱῶν υιος son
τῶν ο the
ἀνθρώπων ανθρωπος person; human
11:2
כִּ֤י kˈî כִּי that
הִנֵּ֤ה hinnˈē הִנֵּה behold
הָ הַ the
רְשָׁעִ֡ים rᵊšāʕˈîm רָשָׁע guilty
יִדְרְכ֬וּן yiḏrᵊḵˈûn דרך tread
קֶ֗שֶׁת qˈešeṯ קֶשֶׁת bow
כֹּונְנ֣וּ kônᵊnˈû כון be firm
חִצָּ֣ם ḥiṣṣˈām חֵץ arrow
עַל־ ʕal- עַל upon
יֶ֑תֶר yˈeṯer יֶתֶר sinew
לִ li לְ to
ירֹ֥ות yrˌôṯ ירה cast
בְּמֹו־ bᵊmô- בְּמֹו in
אֹ֝֗פֶל ˈʔˈōfel אֹפֶל darkness
לְ lᵊ לְ to
יִשְׁרֵי־ yišrê- יָשָׁר right
לֵֽב׃ lˈēv לֵב heart
11:2. salva Domine quoniam defecit sanctus quoniam inminuti sunt fideles a filiis hominum
Save me, O Lord, for there is now no saint: truths are decayed from among the children of men.
1. Help, LORD; for the godly man ceaseth; for the faithful fail from among the children of men.
11:2. For behold, the sinners have bent their bow. They have prepared their arrows in the quiver, so as to shoot arrows in the dark at the upright of heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. "Не стало праведного" можно понимать не только в смысле указания, что во время Сауловых гонений преобладающим и деятельным настроением как народа, так и высших сановников, приближенных к этому царю, было "неправедное", незаслуженное и враждебное отношение к Давиду, но и как указание Давида на свою слабость, свою усталость от непрерывных гонений. Не стало праведного - не хватает у него силы (в Вульгате - Sanctus detecit) постоянно бегать от врагов и изобретать способы спасения от них, он ослабел от преследований.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Complaints of the Times.

1 Help, LORD; for the godly man ceaseth; for the faithful fail from among the children of men. 2 They speak vanity every one with his neighbour: with flattering lips and with a double heart do they speak. 3 The LORD shall cut off all flattering lips, and the tongue that speaketh proud things: 4 Who have said, With our tongue will we prevail; our lips are our own: who is lord over us? 5 For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set him in safety from him that puffeth at him. 6 The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times. 7 Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever. 8 The wicked walk on every side, when the vilest men are exalted.
This psalm furnishes us with good thoughts for bad times, in which, though the prudent will keep silent (Amos v. 13) because a man may then be made an offender for a word, yet we may comfort ourselves with such suitable meditations and prayers as are here got ready to our hand.
I. Let us see here what it is that makes the times bad, and when they may be said to be so. Ask the children of this world what it is in their account that makes the times bad, and they will tell you, Scarcity of money, decay of trade, and the desolations of war, make the times bad. But the scripture lays the badness of the times upon causes of another nature. 2 Tim. iii. 1, Perilous times shall come, for iniquity shall abound; and that is the thing David here complains of.
1. When there is a general decay of piety and honesty among men the times are then truly bad (v. 1): When the godly man ceases and the faithful fail. Observe how these two characters are here put together, the godly and the faithful. As there is no true policy, so there is no true piety, without honesty. Godly men are faithful men, fast men, so they have sometimes been called; their word is as confirming as their oath, as binding as their bond; they make conscience of being true both to God and man. They are here said to cease and fail, either by death or by desertion, or by both. Those that were godly and faithful were taken away, and those that were left had sadly degenerated and were not what they had been; so that there were few or no good people that were Israelites indeed to be met with. Perhaps he meant that there were no godly faithful men among Saul's courtiers; if he meant there were few or none in Israel, we hope he was under the same mistake that Elijah was, who thought he only was left alone, when God had 7000 who kept their integrity (Rom. xi. 3); or he meant that there were few in comparison; there was a general decay of religion and virtue (and the times are bad, very bad, when it is so), not a man to be found that executes judgment, Jer. v. 1.
2. When dissimulation and flattery have corrupted and debauched all conversation, then the times are very bad (v. 2), when men are generally so profligate that they make no conscience of a lie, are so spiteful as to design against their neighbours the worst of mischiefs, and yet so base as to cover the design with the most specious and plausible pretences and professions of friendship. Thus they speak vanity (that is, falsehood and a lie) every one to his neighbour, with flattering lips and a double heart. They will kiss and kill (as Joab did Abner and Amasa in David's own time), will smile in your face and cut your throat. This is the devil's image complete, a complication of malice and falsehood. The times are bad indeed when there is no such thing as sincerity to be met with, when an honest man knows not whom to believe nor whom to trust, nor dares put confidence in a friend, in a guide, Mic. vii. 5, 6; Jer. ix. 4, 5. Woe to those who help to make the times thus perilous.
3. When the enemies of God, and religion, and religious people, are impudent and daring, and threaten to run down all that is just and sacred, then the times are very bad, when proud sinners have arrived at such a pitch of impiety as to say, "With our tongue will we prevail against the cause of virtue; our lips are our own and we may say what we will; who is lord over us, either to restrain us or to call us to an account?" v. 4. This bespeaks, (1.) A proud conceit of themselves and confidence in themselves, as if the point were indeed gained by eating forbidden fruit, and they were as gods, independent and self-sufficient, infallible in their knowledge of good and evil and therefore fit to be oracles, irresistible in their power and therefore fit to be lawgivers, that could prevail with their tongues, and, like God himself, speak and it is done. (2.) An insolent contempt of God's dominion as if he had no propriety in them--Our lips are our own (an unjust pretension, for who made man's mouth, in whose hand is his breath, and whose is the air he breathes in?) and as if he had no authority either to command them or to judge them: Who is Lord over us? Like Pharaoh, Exod. v. 1. This is as absurd and unreasonable as the former; for he in whom we live, and move, and have our being, must needs be, by an indisputable title, Lord over us.
4. When the poor and needy are oppressed, and abused, and puffed at, then the times are very bad. This is implied (v. 5) where God himself takes notice of the oppression of the poor and the sighing of the needy; they are oppressed because they are poor, have all manner of wrong done them merely because they are not in a capacity to right themselves. Being thus oppressed, they dare not speak for themselves, lest their defence should be made their offence; but they sigh, secretly bemoaning their calamities, and pouring out their souls in sighs before God. If their oppressors be spoken to on their behalf, they puff at them, make light of their own sin and the misery of the poor, and lay neither to heart; see Ps. x. 5.
5. When wickedness abounds, and goes barefaced, under the protection and countenance of those in authority, then the times are very bad, v. 8. When the vilest men are exalted to places of trust and power (who, instead of putting the laws in execution against vice and injustice and punishing the wicked according to their merits, patronise and protect them, give them countenance, and support their reputation by their own example), then the wicked walk on every side; they swarm in all places, and go up and down seeking to deceive, debauch, and destroy others; they are neither afraid nor ashamed to discover themselves; they declare their sin as Sodom and there is none to check or control them. Bad men are base men, the vilest of men, and they are so though they are ever so highly exalted in this world. Antiochus the illustrious the scripture calls a vile person, Dan. xi. 21. But it is bad with a kingdom when such are preferred; no marvel if wickedness then grows impudent and insolent. When the wicked bear rule the people mourn.
II. Let us now see what good thoughts we are here furnished with for such bad times; and what times we may yet be reserved for we cannot tell. When times are thus bad it is comfortable to think,
1. That we have a God to go to, from whom we may ask and expect the redress of all our grievances. This he begins with (v. 1): "Help, Lord, for the godly man ceaseth. All other helps and helpers fail; even the godly and faithful, who should lend a helping hand to support the dying cause of religion, are gone, and therefore whither shall we seek but to thee?" Note, When godly faithful people cease and fail it is time to cry, Help, Lord! The abounding of iniquity threatens a deluge. "Help, Lord, help the virtuous; few seek to hold fast their integrity, and to stand in the gap; help to save thy own interest in the world from sinking. It is time for thee, Lord, to work."
2. That God will certainly reckon with false and proud men, and will punish and restrain their insolence. They are above the control of men and set them at defiance. Men cannot discover the falsehood of flatterers, nor humble the haughtiness of those that speak proud things; but the righteous God will cut off all flattering lips, that give the traitor's kiss and speak words softer then oil when war is in the heart; he will pluck out the tongue that speaks proud things against God and religion, v. 3. Some translate it as a prayer, "May God cut off those false and spiteful lips." Let lying lips be put to silence.
3. That God will, in due time, work deliverance for his oppressed people, and shelter them from the malicious designs of their persecutors (v. 5): Now, will I arise, saith the Lord. This promise of God, which David here delivered by the spirit of prophecy, is an answer to that petition which he put up to God by the spirit of prayer. "Help, Lord," says he; "I will," says God; "here I am, with seasonable and effectual help." (1.) It is seasonable, in the fittest time. [1.] When the oppressors are in the height of their pride and insolence--when they say, Who is lord over us?--then is God's time to let them know, to their cost, that he is above them. [2.] When the oppressed are in the depth of their distress and despondency, when they are sighing like Israel in Egypt by reason of the cruel bondage, then is God's time to appear for them, as for Israel when they were most dejected and Pharaoh was most elevated. Now will I arise. Note, There is a time fixed for the rescue of oppressed innocency; that time will come, and we may be sure it is the fittest time, Ps. cii. 13. (2.) It is effectual: I will set him in safety, or in salvation, not only protect him, but restore him to his former prosperity, will bring him out into a wealthy place (Ps. lxvi. 12), so that, upon the whole, he shall lose nothing by his sufferings.
4. That, though men are false, God is faithful; though they are not to be trusted, God is. They speak vanity and flattery, but the words of the Lord are pure words (v. 6), not only all true, but all pure, like silver tried in a furnace of earth or a crucible. It denotes, (1.) The sincerity of God's word, every thing is really as it is there represented and not otherwise; it does not jest with us, not impose upon us, nor has it any other design towards us than our own good. (2.) The preciousness of God's word; it is of great and intrinsic value, like silver refined to the highest degree; it has nothing in it to depreciate it. (3.) The many proofs that have been given of its power and truth; it has been often tried, all the saints in all ages have trusted it and so tried it, and it never deceived them nor frustrated their expectation, but they have all set to their seal that God's word is true, with an Experto crede--Trust one that has made trial; they have found it so. Probably this refers especially to these promises of succouring and relieving the poor and oppressed. Their friends put them in hopes that they will do something for them, and yet prove a broken reed; but the words of God are what we may rely upon; and the less confidence is to be put in men's words let us with the more assurance trust in God's word.
5. That God will secure his chosen remnant to himself, how bad soever the times are (v. 7): Thou shalt preserve them from this generation for ever. This intimates that, as long as the world stands, there will be a generation of proud and wicked men in it, more or less, who will threaten by their wretched arts to ruin religion, by wearing out the saints of the Most High, Dan. vii. 25. But let God alone to maintain his own interest and to preserve his own people. He will keep them from this generation, (1.) From being debauched by them and drawn away from God, from mingling with them and learning their works. In times of general apostasy the Lord knows those that are his, and they shall be enabled to keep their integrity. (2.) From being destroyed and rooted out by them. The church is built upon a rock, and so well fortified that the gates of hell shall not prevail against it. In the worst of times God has his remnant, and in every age will reserve to himself a holy seed and preserve that to his heavenly kingdom.
In singing this psalm, and praying it over, we must bewail the general corruption of manners, thank God that things are not worse than they are, but pray and hope that they will be better in God's due time.
Adam Clarke: Commentary on the Bible - 1831
12:2: They speak vanity every one with his neighbor - They are false and hollow; they say one thing while they mean another; there is no trusting to what they say.
Flattering lips, and with a double heart do they speak - בלב ולב beleb valeb, "With a heart and a heart." They seem to have two hearts; one to speak fair words, and the other to invent mischief. The old MS. both translates and paraphrases curiously.
Trans. Dayn spak ilkan til his neghbur: swykil lippis in hert, and thurgh hert thai spak.
Par - Sothfastnes es lessed, and falsed waxes: and al sa vayn spak ilkone to bygyle his neghbur: and many spendes thair tyme in vayne speche withoutyn profyte and gastely frute. And that er swyku lippis; that er jangelers berkand ogaynes sothfastnes. And swykel, for thai speke in hert and thurgh hert; that es in dubil hert, qwen a fals man thynkes ane, and sais another, to desaif hym that he spekes with.
This homely comment cannot be mended.
Albert Barnes: Notes on the Bible - 1834
12:2: They speak vanity - This is a statement of the "manner" in which the "godly" and the "faithful" fail, as stated in Psa 12:1. One of the ways was that there was a disregard of truth; that no confidence could be placed on the statements of those who professed to be pious; that they dealt falsely with their neighbors. The word "vanity" here is equivalent to "falsehood." What they spoke was a vain and empty thing, instead of being the truth. It had no reality, and could not be depended on.
Every one with his neighbour - In his statements and promises. No reliance could be placed on his word.
With flattering lips - Hebrew, "Lips of smoothness." The verb from which the word used here is derived - חלק chā laq - means properly to divide, to distribute; then, to make things equal or smooth; then, to make smooth or to shape, as an artisan does, as with a plane; and then, "to make things smooth with the tongue," that is, "to flatter." See Psa 5:9; Pro 5:3; Pro 26:28; Pro 28:23; Pro 29:5. The meaning is, that no confidence could be placed in the statements made. There was no certainty that they were founded on truth; none that they were not intended to deceive. Flattery is the ascribing of qualities to another which he is known not to possess - usually with some sinister or base design.
And with a double heart - Margin, as in Hebrew, "a heart and a heart;" that is, as it were, with two hearts, one that gives utterance to the words, and the other that retains a different sentiment. Thus, in Deu 25:13, the phrase in Hebrew, "a stone and a stone" means, as it is translated, "divers weights" - one stone or weight to buy with, and another to sell with. So the flatterer. He has one heart to give utterance to the words which he uses toward his neighbor, and another that conceals his real purpose or design. No confidence, therefore, could be placed in such persons. Compare the note at Job 32:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: They: Psa 10:7, Psa 36:3, Psa 36:4, Psa 38:12, Psa 41:6, Psa 52:1-4, Psa 59:12, Psa 144:8, Psa 144:11; Jer 9:2-6, Jer 9:8
flattering: Psa 5:9, Psa 28:3, Psa 62:4; Pro 20:19, Pro 29:5; Eze 12:24; Rom 16:18; Th1 2:5
a double heart: Heb. an heart and an heart, Ch1 12:33 *marg. Jam 1:8
Geneva 1599
12:2 They speak vanity every one with his neighbour: [with] (b) flattering lips [and] with a double heart do they speak.
(b) He means the flatters of the court which hurt him more with their tongues than with their weapons.
John Gill
12:2 They speak vanity everyone with his neighbour,.... That which is false and a lie, either doctrinal or practical; what was not according to the word of God, and was vain and empty, frothy, filthy, and corrupt; and which no godly and faithful man would do. And this being done in common, by the generality of men, one with another, shows the degeneracy of the age, and supports the complaint before made. They speak even
with flattering lips; as Cain did to Abel, Joab to Amasa, the Herodians to Christ, Judas to his Master, false teachers to those that are simple, hypocrites to God himself, when they draw nigh to him only with their lips, and all formal professors to the churches of Christ, when they profess themselves to be what they are not. And this is a further proof of the justness of the above complaint;
and with a double heart do they speak: or "with an heart and an heart" (d); such are double minded men, who say one thing, and mean another; their words are not to be depended upon; there is no faithfulness in them. The Chinese (e) reckon a man of "two hearts", as they call him, a very wicked man, and none more remote from honesty.
(d) "in corde & corde", V. L. Pagninus, Montanus, Gejerus. (e) Martin. Sinic. Hist. p. 144. a heart having , a double meaning, as Pittacus says, Laert. in Vit. Pittac. l. 1. p. 53.
Robert Jamieson, A. R. Fausset and David Brown
12:2 The want of it is illustrated by the prevalence of deceit and instability.
11:311:3: ՚Ի նանի՛ր խօսեցաւ այր ընդ ընկերի իւրում. շրթամբք նենգաւորօք սրտէ ՚ի սիրտ խօսեցաւ։
3 Ստութեամբ խօսեց մարդը մարդու հետ, սրտերը հաղորդակցուեցին նենգ շրթունքներով:
2 Ամէն մարդ սուտ կը խօսի իր ընկերին. Շողոքորթող շրթունքներով ու կրկին սրտով կը խօսին։
Ի նանիր խօսեցաւ այր ընդ ընկերի իւրում, շրթամբք նենգաւորօք սրտէ ի սիրտ խօսեցաւ:

11:3: ՚Ի նանի՛ր խօսեցաւ այր ընդ ընկերի իւրում. շրթամբք նենգաւորօք սրտէ ՚ի սիրտ խօսեցաւ։
3 Ստութեամբ խօսեց մարդը մարդու հետ, սրտերը հաղորդակցուեցին նենգ շրթունքներով:
2 Ամէն մարդ սուտ կը խօսի իր ընկերին. Շողոքորթող շրթունքներով ու կրկին սրտով կը խօսին։
zohrab-1805▾ eastern-1994▾ western am▾
11:211:3 Ложь говорит каждый своему ближнему; уста льстивы, говорят от сердца притворного.
11:3 μάταια ματαιος superficial ἐλάλησεν λαλεω talk; speak ἕκαστος εκαστος each πρὸς προς to; toward τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him χείλη χειλος lip; shore δόλια δολιος cunning; deceitful ἐν εν in καρδίᾳ καρδια heart καὶ και and; even ἐν εν in καρδίᾳ καρδια heart ἐλάλησαν λαλεω talk; speak
11:3 כִּ֣י kˈî כִּי that הַ֭ ˈha הַ the שָּׁתֹות ššāṯôṯ שֵׁת posterior יֵֽהָרֵס֑וּן yˈēhārēsˈûn הרס tear down צַ֝דִּ֗יק ˈṣaddˈîq צַדִּיק just מַה־ mah- מָה what פָּעָֽל׃ pāʕˈāl פעל make
11:3. frustra loquuntur unusquisque proximo suo labium subdolum in corde et corde locuti suntThey have spoken vain things, every one to his neighbour: with deceitful lips, and with a double heart have they spoken.
2. They speak vanity every one with his neighbour: with flattering lip, and with a double heart, do they speak.
11:3. For they have destroyed the things that you have completed. But what has the just one done?
They speak vanity every one with his neighbour: [with] flattering lips [and] with a double heart do they speak:

11:3 Ложь говорит каждый своему ближнему; уста льстивы, говорят от сердца притворного.
11:3
μάταια ματαιος superficial
ἐλάλησεν λαλεω talk; speak
ἕκαστος εκαστος each
πρὸς προς to; toward
τὸν ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
χείλη χειλος lip; shore
δόλια δολιος cunning; deceitful
ἐν εν in
καρδίᾳ καρδια heart
καὶ και and; even
ἐν εν in
καρδίᾳ καρδια heart
ἐλάλησαν λαλεω talk; speak
11:3
כִּ֣י kˈî כִּי that
הַ֭ ˈha הַ the
שָּׁתֹות ššāṯôṯ שֵׁת posterior
יֵֽהָרֵס֑וּן yˈēhārēsˈûn הרס tear down
צַ֝דִּ֗יק ˈṣaddˈîq צַדִּיק just
מַה־ mah- מָה what
פָּעָֽל׃ pāʕˈāl פעל make
11:3. frustra loquuntur unusquisque proximo suo labium subdolum in corde et corde locuti sunt
They have spoken vain things, every one to his neighbour: with deceitful lips, and with a double heart have they spoken.
2. They speak vanity every one with his neighbour: with flattering lip, and with a double heart, do they speak.
11:3. For they have destroyed the things that you have completed. But what has the just one done?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Как преследуемый царем, Давид нигде не мог встретить искреннего к себе сочувствия и открытой помощи. Последняя неминуемо навлекла бы гнев на такого человека со стороны царя. Давид не мог ни на кого положиться из опасения быть выданным, в отношениях к себе он видел только притворство и ложь.
Adam Clarke: Commentary on the Bible - 1831
12:3: Proud things - גדלות gedoloth, great things; great swelling words, both in their promises and in their commendations.
Albert Barnes: Notes on the Bible - 1834
12:3: The Lord shall cut off - This might be rendered, "May the Lord cut off," implying a wish on the part of the psalmist that it might occur. But probably the common rendering is the correct one. It is the statement of a solemn truth, designed for warning, that all such persons would be punished.
All flattering lips - The meaning is, that he will cut off all "persons" who use flattery; that is, he will cut them off from the favors which he will show to his own people, or will punish them. The word used here is the common one to denote disowning or excommunicating, and derives its meaning from the act of separating offenders from a community. See Gen 17:14; Lev 17:10; Lev 18:29; Lev 20:3, Lev 20:6; et soepe.
And the tongue that speaketh proud things - That boasts, or is self-confident. For an example of this, see Isa 28:15; and compare the notes at that passage. It was this disposition to falsehood, flattery, and boasting, which constituted the fact stated in Psa 12:1, that "godly" and "faithful" men - men on whom reliance might be placed, whose word might be trusted, and whose promised aid in the cause of truth might be depended on - had seemed to "fail" among men. That is, no such men could be found.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:3: cut: Job 32:22
tongue: Psa 17:10, Psa 73:8, Psa 73:9; Exo 15:9; Sa1 2:3, Sa1 17:43, Sa1 17:44; Kg2 19:23, Kg2 19:24; Isa 10:10; Eze 28:2, Eze 28:9, Eze 29:3; Dan 4:30, Dan 4:31, Dan 7:8, Dan 7:25; Mal 3:13; Pe2 2:18; Jde 1:16; Rev 13:5
proud: Heb. great, Pro 18:21
Carl Friedrich Keil and Franz Delitzsch
12:3
(Heb.: 12:4-5) In this instance the voluntative has its own proper signification: may He root out (cf. Ps 109:15, and the oppositive Ps 11:6). Flattering lips and a vaunting tongue are one, insofar as the braggart becomes a flatterer when it serves his own selfish interest. אשׁר refers to lips and tongue, which are put for their possessors. The Hiph. הגבּיר may mean either to impart strength, or to give proof of strength. The combination with ל, not בּ, favours the former: we will give emphasis to our tongue (this is their self-confident declaration). Hupfeld renders it, contrary to the meaning of the Hiph.: over our tongue we have power, and Ewald and Olshausen, on the ground of an erroneous interpretation of Dan 9:27, render: we make or have a firm covenant with our tongue. They describe their lips as being their confederates (את as in 4Kings 9:32), and by the expression "who is lord over us" they declare themselves to be absolutely free, and exalted above all authority. If any authority were to assert itself over them, their mouth would put it down and their tongue would thrash it into submission. But Jahve, whom this making of themselves into gods challenges, will not always suffer His own people to be thus enslaved.
John Gill
12:3 The Lord shall cut off all flattering lips,.... This is either a prophecy or a prayer, as Aben Ezra and Kimchi observe; that God either would or should cut off such who used flattery with their lips, by inflicting some judgment in this life, or everlasting punishment hereafter; by taking them away by death "out of the world", as the Targum paraphrases it; or by casting them into hell, where all liars and deceitful persons will have their portion; see Job 32:21;
and the tongue that speaketh proud things, or "great things" (f), as the little horn, Dan 7:20; and the beast, or Romish antichrist, who is designed by both, Rev_ 13:5; and which will be accomplished when Christ shall destroy him with the breath of his mouth, and the brightness of his coming; and indeed every tongue that riseth up against God, Christ, and his people, will be condemned; when ungodly sinners will be convinced of all their hard speeches, Is 54:17, Jude 1:15. Perhaps some regard may be had to the tongue of Doeg the Edomite; see Ps 52:3.
(f) "magna", Pagninus, Montanus, Vatablus, Piscator, Gejerus, Michaelis; "grandia", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
12:3 Boasting (Dan 7:25) is, like flattery, a species of lying.
lips, and . . . tongue--for persons.
11:411:4: Սատակէ Տէր զամենայն շրթունս նենգաւորս, եւ զլեզուս մեծաբանս։
4 Տէրը կ’ոչնչացնի բոլոր նենգ շրթունքներն ու լեզուները մեծախօս,
3 Տէրը պիտի կտրէ բոլոր շողոքորթող շրթունքները Ու մեծախօս լեզուն,
Սատակէ Տէր զամենայն շրթունս նենգաւորս եւ զլեզուս մեծաբանս:

11:4: Սատակէ Տէր զամենայն շրթունս նենգաւորս, եւ զլեզուս մեծաբանս։
4 Տէրը կ’ոչնչացնի բոլոր նենգ շրթունքներն ու լեզուները մեծախօս,
3 Տէրը պիտի կտրէ բոլոր շողոքորթող շրթունքները Ու մեծախօս լեզուն,
zohrab-1805▾ eastern-1994▾ western am▾
11:311:4 Истребит Господь все уста льстивые, язык велеречивый,
11:4 ἐξολεθρεύσαι εξολοθρευω utterly ruin κύριος κυριος lord; master πάντα πας all; every τὰ ο the χείλη χειλος lip; shore τὰ ο the δόλια δολιος cunning; deceitful καὶ και and; even γλῶσσαν γλωσσα tongue μεγαλορήμονα μεγαλορρημων boasting; talking big
11:4 יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH בְּֽ bᵊˈ בְּ in הֵ֘יכַ֤ל hˈêḵˈal הֵיכָל palace קָדְשֹׁ֗ו qoḏšˈô קֹדֶשׁ holiness יְהוָה֮ [yᵊhwāh] יְהוָה YHWH בַּ ba בְּ in † הַ the שָּׁמַ֪יִם ššāmˈayim שָׁמַיִם heavens כִּ֫סְאֹ֥ו kˈisʔˌô כִּסֵּא seat עֵינָ֥יו ʕênˌāʸw עַיִן eye יֶחֱז֑וּ yeḥᵉzˈû חזה see עַפְעַפָּ֥יו ʕafʕappˌāʸw עַפְעַפִּים beaming eyes יִ֝בְחֲנ֗וּ ˈyivḥᵃnˈû בחן examine בְּנֵ֣י bᵊnˈê בֵּן son אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
11:4. disperdat Dominus omnia labia dolosa linguam magniloquamMay the Lord destroy all deceitful lips, and the tongue that speaketh proud things.
3. The LORD shall cut off all flattering lips, the tongue that speaketh great things:
11:4. The Lord is in his holy temple. The Lord’s throne is in heaven. His eyes look upon the poor. His eyelids question the sons of men.
The LORD shall cut off all flattering lips, [and] the tongue that speaketh proud things:

11:4 Истребит Господь все уста льстивые, язык велеречивый,
11:4
ἐξολεθρεύσαι εξολοθρευω utterly ruin
κύριος κυριος lord; master
πάντα πας all; every
τὰ ο the
χείλη χειλος lip; shore
τὰ ο the
δόλια δολιος cunning; deceitful
καὶ και and; even
γλῶσσαν γλωσσα tongue
μεγαλορήμονα μεγαλορρημων boasting; talking big
11:4
יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH
בְּֽ bᵊˈ בְּ in
הֵ֘יכַ֤ל hˈêḵˈal הֵיכָל palace
קָדְשֹׁ֗ו qoḏšˈô קֹדֶשׁ holiness
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
בַּ ba בְּ in
הַ the
שָּׁמַ֪יִם ššāmˈayim שָׁמַיִם heavens
כִּ֫סְאֹ֥ו kˈisʔˌô כִּסֵּא seat
עֵינָ֥יו ʕênˌāʸw עַיִן eye
יֶחֱז֑וּ yeḥᵉzˈû חזה see
עַפְעַפָּ֥יו ʕafʕappˌāʸw עַפְעַפִּים beaming eyes
יִ֝בְחֲנ֗וּ ˈyivḥᵃnˈû בחן examine
בְּנֵ֣י bᵊnˈê בֵּן son
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
11:4. disperdat Dominus omnia labia dolosa linguam magniloquam
May the Lord destroy all deceitful lips, and the tongue that speaketh proud things.
11:4. The Lord is in his holy temple. The Lord’s throne is in heaven. His eyes look upon the poor. His eyelids question the sons of men.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:4: Our lips are our own - Many think, because they have the faculty of speaking, that therefore they may speak what they please.
Old MS - The qwilk sayd, our toung we sal wyrchip, our lippes er of us, qwas our Lorde? Tha Ypocrites worchepes thair toung; for that hee tham self janglyng and settes in thaire pouste to do mykil thyng and grete: and thai rose tham that thair lippes that es thair facund and thair wyls er of tham self, nought of God, ne of haly menes lare; for thi that say qua es our Lord? that es, qwat es he to qwas rewle and conversacioun we sal be undir lout? and confourme us til? Als so to say, That es none.
Albert Barnes: Notes on the Bible - 1834
12:4: Who have said - Who habitually say. This does not mean that they had formally and openly said this - for none would be likely to do so - but that they had practically and really said this by their conduct. They acted as if it were the real principle on which they framed their lives, that they might use their tongues as they pleased.
With our tongue - literally, "as to," or "in respect to our tongue;" that is, by our tongue. It was by the tongue that they expected to accomplish their purposes. It was not by direct power, or by violence, but by the power of speech.
Will we pRev_ail - literally, "We will do mightily;" that is, they would accomplish their purposes. They relied on the power of speech - on their ability in influencing others; in deceiving others; in persuading others to fall in with their plans.
Our lips are our own - That is, we may use them as we please; no one has a right to control us in the use of what properly belongs to ourselves. It cannot be meant that they intended to assert this openly as a right, for there are perhaps none who will not admit in words that they are responsible for what they "say," as well as for what they "do." But their conduct was such that this was the fair interpretation to be placed on what they said. They would speak this if they openly professed and avowed what was their real opinion.
Who is lord over us? - That is, who has a right to control us in the case? There are many who practically avow this as a principle of conduct, and who seem to feel that they are not responsible for their words, however much they may admit their responsibility for their actions. There is usually a greater degree of recklessness among men in regard to their speech than in regard to their conduct; and many a man who would shrink from doing another wrong by an act of dishonesty in business, may be utterly reckless as to doing him wrong by an unkind remark.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:4: With: Jer 18:18; Jam 3:5, Jam 3:6
our own: Heb. with us
who: Gen 3:5; Exo 5:2; Job 21:14, Job 21:15; Jer 2:31; Dan 3:15; Th2 2:4
Geneva 1599
12:4 Who have said, (c) With our tongue will we prevail; our lips [are] our own: who [is] lord over us?
(c) They think themselves able to persuade whatever they take in hand.
John Gill
12:4 Who have said, with our tongue will we prevail,.... Either through the eloquence of them, or the outward force and power with which they are backed. The sense is, as we say, so shall it be; our words are laws, and shall be obeyed, there is no standing against them; our edicts and decrees shall everywhere be regarded: or "we will make one to prevail", or "have the dominion" (g); meaning antichrist, the man of sin; for all this is true of the tongues of the antichristian party, and of their laws, edicts, and decrees and which have obtained everywhere, and by which the wicked one has been established in his tyrannical power and authority;
our lips are our own, or "with us" (h): we will say what we please, and make what laws and decrees we think fit, and impose them upon men; and so change times and laws without control, Dan 7:25;
who is Lord over us? which is the very language and conduct of antichrist, who opposes and exalts himself above all that is called God, Th2 2:4; and is indeed the language of the hearts and lives of all wicked and ungodly men, sons of Belial, men without any yoke or restraint; who walk, and are resolved to walk, after the imagination of their own evil hearts; not knowing the Lord, and being unwilling to obey him, or to be restrained by him; see Ex 5:2.
(g) "prevalere ac dominare, faciemus, scil. aliquem regem, dominum", Cocceius. (h) "nobiscum", Musculus, Pagninus, Montanus, Vatablus, Cocceius, Gejerus, Michaelis; so Junius & Tremellius, Piscator, Ainsworth.
John Wesley
12:4 Prevail - By raising and spreading evil reports concerning him. Our own - At our own disposal to speak what we please, who can control or restrain us?
11:511:5: Ոյք ասացին. Զլեզուս մեր մե՛ծս արասցուք, շրթունք մեր առ մե՛զ են, եւ արդ մեր ո՞վ է տէր[6633]։ [6633] Ոմանք.Ոյք ասէին. Զլեզուս։
5 որոնք ասացին. «Երկարեցնենք մեր լեզուները, մենք շրթունք ունենք, արդ՝ ո՞վ է մեր տէրը»:
4 Որոնք ըսին թէ՝ «Մեր լեզուներով պիտի յաղթենք, Մեր շրթունքները մերն են։ Մեր վրայ ո՞վ պիտի տիրէ»։
ոյք ասացին. Զլեզուս մեր մեծս արասցուք, շրթունք մեր առ մեզ են, եւ արդ մեր ո՞վ է տէր:

11:5: Ոյք ասացին. Զլեզուս մեր մե՛ծս արասցուք, շրթունք մեր առ մե՛զ են, եւ արդ մեր ո՞վ է տէր[6633]։
[6633] Ոմանք.Ոյք ասէին. Զլեզուս։
5 որոնք ասացին. «Երկարեցնենք մեր լեզուները, մենք շրթունք ունենք, արդ՝ ո՞վ է մեր տէրը»:
4 Որոնք ըսին թէ՝ «Մեր լեզուներով պիտի յաղթենք, Մեր շրթունքները մերն են։ Մեր վրայ ո՞վ պիտի տիրէ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:411:5 {тех}, которые говорят: >?
11:5 τοὺς ο the εἰπόντας ερεω.1 state; mentioned τὴν ο the γλῶσσαν γλωσσα tongue ἡμῶν ημων our μεγαλυνοῦμεν μεγαλυνω enlarge; magnify τὰ ο the χείλη χειλος lip; shore ἡμῶν ημων our παρ᾿ παρα from; by ἡμῶν ημων our ἐστιν ειμι be τίς τις.1 who?; what? ἡμῶν ημων our κύριός κυριος lord; master ἐστιν ειμι be
11:5 יְהוָה֮ [yᵊhwāh] יְהוָה YHWH צַדִּ֪יק ṣaddˈîq צַדִּיק just יִ֫בְחָ֥ן yˈivḥˌān בחן examine וְ֭ ˈw וְ and רָשָׁע rāšˌāʕ רָשָׁע guilty וְ wᵊ וְ and אֹהֵ֣ב ʔōhˈēv אהב love חָמָ֑ס ḥāmˈās חָמָס violence שָֽׂנְאָ֥ה śˈānᵊʔˌā שׂנא hate נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul
11:5. qui dixerunt linguam nostram roboremus labia nostra nobiscum sunt quis dominus noster estWho have said: We will magnify our tongue: our lips are our own: who is Lord over us?
4. Who have said, with our tongue will we prevail; our lips are our own: who is lord over us?
11:5. The Lord questions the just and the impious. Yet he who loves iniquity, hates his own soul.
Who have said, With our tongue will we prevail; our lips [are] our own: who [is] lord over us:

11:5 {тех}, которые говорят: <<языком нашим пересилим, уста наши с нами; кто нам господин>>?
11:5
τοὺς ο the
εἰπόντας ερεω.1 state; mentioned
τὴν ο the
γλῶσσαν γλωσσα tongue
ἡμῶν ημων our
μεγαλυνοῦμεν μεγαλυνω enlarge; magnify
τὰ ο the
χείλη χειλος lip; shore
ἡμῶν ημων our
παρ᾿ παρα from; by
ἡμῶν ημων our
ἐστιν ειμι be
τίς τις.1 who?; what?
ἡμῶν ημων our
κύριός κυριος lord; master
ἐστιν ειμι be
11:5
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
צַדִּ֪יק ṣaddˈîq צַדִּיק just
יִ֫בְחָ֥ן yˈivḥˌān בחן examine
וְ֭ ˈw וְ and
רָשָׁע rāšˌāʕ רָשָׁע guilty
וְ wᵊ וְ and
אֹהֵ֣ב ʔōhˈēv אהב love
חָמָ֑ס ḥāmˈās חָמָס violence
שָֽׂנְאָ֥ה śˈānᵊʔˌā שׂנא hate
נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul
11:5. qui dixerunt linguam nostram roboremus labia nostra nobiscum sunt quis dominus noster est
Who have said: We will magnify our tongue: our lips are our own: who is Lord over us?
11:5. The Lord questions the just and the impious. Yet he who loves iniquity, hates his own soul.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Господь накажет тех, кто говорит: "языком нашим пересилим, ... кто нам господин?" Враждебное отношение Саула к Давиду поддерживалось клеветами на последнего со стороны придворных льстецов, для которых личность Давида, создавшего себе популярность среди простого народа, была опасной по возможному для него возвышению над ними, поэтому они лгали на Давида пред Саулом, возводили на него всякие обвинения, уверенные в своей безнаказанности - кто мог обличить их? ("Кто нам господин").
Adam Clarke: Commentary on the Bible - 1831
12:5: For the oppression of the poor - This seems to refer best to the tribulations which the poor Israelites suffered while captives in Babylon. The Lord represents himself as looking on and seeing their affliction; and, hearing their cry, he determines to come forward to their help.
Now will I arise - I alone delivered them into the hands of their enemies, because of their transgressions; I alone can and will deliver them from the hands of their enemies; and the manner of their deliverance shall show the power and influence of their God.
From him that puffeth at him - Here is much interpolation to make out a sense. Several of the versions read, "I will give him an open salvation." My work shall be manifest.
Albert Barnes: Notes on the Bible - 1834
12:5: For the oppression of the poor - That is, on account of the wrong done to the poor in the manner specified above - by the abuse of the power of speech. On account of the slanders uttered against them, or the frauds perpetrated on them by the abuse of this power. The reference is to the wrongs done when no confidence could be placed in men's words; when they uttered words of "vanity" and "flattery" Psa 12:2; when promises were made only to be broken, and obligations assumed never to be fulfilled. In such a state of things the "poor" were the most likely to suffer. In performing service for others - in daily labor on a farm or in a mechanical employment - they would depend for support, on the promises made by their employers; and when their pay was withheld, they and their families must suffer. Compare Jam 5:4. Rich men, having other resources, would not thus suffer; but the poor must always suffer when there is in the community a disregard of the obligation of promises. In like manner, the poor would be most likely to "be taken in by the acts of unprincipled men, and to be deceived in their small dealings with them. Other classes of the community would be on their guard; but the poor, unacquainted with the arts of cunning men, are always liable - though on a small scale, yet of importance to them - to be wronged by the false statements and promises of those against whom they can have no redress.
For the sighing of the needy ... - The word "needy" here is synonymous with "poor." It refers to those in humble circumstances, who were especially liable to be wronged by deceitful statements and promises.
I will set him in safety - I will make him safe. I will save him from the evils which they thought to bring upon him. The general idea is, that God is the vindicator of the poor and the oppressed.
From him that puffeth at him - Prof. Alexander renders this, "I will place in safety him that shall pant for it." Gesenius renders it, "whom they puffed at; that is, the oppressed." The language in the original is difficult. It may mean either "he pants for it," or "he puffs at him;" and the meaning can only be determined by the connection. That would rather seem to be what is indicated in our common version; to wit, that the persons referred to as oppressing the poor and needy, "puffed" at them; that is, they looked upon them with contempt, and felt that with a puff of their breath they could blow them away. They regarded them as insignificant and worthless. By this construction, also, the connection with the main statement will be best preserved - that the injury referred to in the psalm was done by "words," by the breath of the mouth - thus indicating that by a "word" or a "breath" they could destroy them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: oppression: Psa 10:12, Psa 74:21, Psa 74:22, Psa 79:10, Psa 79:11, Psa 146:7, Psa 146:8; Exo 2:23, Exo 2:24, Exo 3:7-9; Jdg 10:16; Pro 14:31, Pro 22:22, Pro 22:23; Ecc 4:1, Ecc 5:8; Isa 19:20; Eze 18:12, Eze 18:13, Eze 18:18; Jam 5:4
now: Isa 33:10; Mic 7:8, Mic 7:9
puffeth at: or, would ensnare, Psa 10:5; Job 5:15, Job 5:21
Carl Friedrich Keil and Franz Delitzsch
12:5
(Heb.: 12:6-7) In Ps 12:6 the psalmist hears Jahve Himself speak; and in Ps 12:7 he adds his Amen. The two מן in Ps 12:6 denote the motive, עתּה the decisive turning-point from forebearance to the execution of judgment, and ימר the divine determination, which has just now made itself audible; cf. Isaiah's echo of it, Is 33:10. Jahve has hitherto looked on with seeming inactivity and indifference, now He will arise and place in ישׁע, i.e., a condition of safety (cf. שׂים בּחיּים Ps 66:9), him who languishes for deliverance. It is not to be explained: him whom he, i.e., the boaster, blows upon, which would be expressed by יפיח בּו, cf. Ps 10:5; but, with Ewald, Hengstenberg, Olshausen, and Bttcher, according to Hab 2:3, where הפיח ל occurs in the sense of panting after an object: him who longs for it. יפיח is, however, not a participial adjective = יפח, but the fut., and יפיח לו is therefore a relative clause occupying the place of the object, just as we find the same thing occurring in Job 24:19; Is 41:2, Is 41:25, and frequently. Hupfeld's rendering: "in order that he may gain breath (respiret)" leaves אשׁית without an object, and accords more with Aramaic and Arabic than with Hebrew usage, which would express this idea by ינוּח לו or ירוח לו.
In Ps 12:7 the announcement of Jahve is followed by its echo in the heart of the seer: the words (אמרות instead of אמרות by changing the Sheb which closes the syllable into an audible one, as e.g., in אשׁרי) of Jahve are pure words, i.e., intended, and to be fulfilled, absolutely as they run without any admixture whatever of untruthfulness. The poetical אמרה (after the form זמרה) serves pre-eminently as the designation of the divine power-words of promise. The figure, which is indicated in other instances, when God's word is said to be צרוּפה (Ps 18:31; Ps 119:140; Prov 30:5), is here worked out: silver melted and thus purified בּעליל לארץ. עליל signifies either a smelting-pot from עלל, Arab. gll, immittere, whence also על (Hitz.); or, what is more probable since the language has the epithets כוּר and מצרף for this: a workshop, from עלל, Arab. ‛ll, operari (prop. to set about a thing), first that which is wrought at (after the form מעיל, פּסיל, שׁביל), then the place where the work is carried on. From this also comes the Talm. בּעליל = בּעליל manifeste, occurring in the Mishna Rosh ha-Shana 1. 5 and elsewhere, and which in its first meaning corresponds to the French en effet.
(Note: On this word with reference to this passage of the Psalm vid., Steinschneider's Hebr. Bibliographie 1861, S. 83.)
According to this, the ל in לארץ is not the ל of property: in a fining-pot built into the earth, for which לארץ without anything further would be an inadequate and colourless expression. But in accordance with the usual meaning of לארץ as a collateral definition it is: smelted (purified) down to the earth. As Olshausen observes on this subject, "Silver that is purified in the furnace and flows down to the ground can be seen in every smelting hut; the pure liquid silver flows down out of the smelting furnace, in which the ore is piled up." For it cannot be ל of reference: "purified with respect to the earth," since ארץ does not denote the earth as a material and cannot therefore mean an earthy element. We ought then to read לאבץ, which would not mean "to a white brilliancy," i.e., to a pure bright mass (Bttch.), but "with respect to the stannum, lead" (vid., on Is 1:25). The verb זקק to strain, filter, cause to ooze through, corresponds to the German seihen, seigen, old High German sihan, Greek σακκεῖν (σακκίζειν), to clean by passing through a cloth as a strainer, שׂק. God's word is solid silver smelted and leaving all impurity behind, and, as it were, having passed seven times through the smelting furnace, i.e., the purest silver, entirely purged from dross. Silver is the emblem of everything precious and pure (vid., Bhr, Symbol. i. 284); and seven is the number indicating the completion of any process (Bibl. Psychol. S. 57, transl. p. 71).
Geneva 1599
12:5 (d) For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will (e) set [him] in safety [from him that] puffeth at him.
(d) The Lord is moved with the complaints of his, and delivers in the end from all danger.
(e) Because the Lord's word and promise is true and unchangeable he will perform it and preserve the poor from this wicked generation.
John Gill
12:5 For the oppression of the poor,.... The servants and people of God, who, for the most part, are poor in a temporal sense, and are all of them, and always, so in a spiritual sense, standing continually in need of fresh supplies of grace; and being often afflicted, as the word signifies, are mean and despicable in the eyes of the men of this world, and so oppressed by them, as the poor generally are by the rich; and as the people of Israel were oppressed by the Egyptians, so are the people of God by antichrist, and by his tyrannical laws and edicts, and by such haughty and insolent persons as before described;
for the sighing of the needy; who groan under their oppressions; being stripped of all good things, their friends, and worldly substance, they sigh inwardly, and cry unto the Lord, who sees their oppressions, hears their groans; and though he cannot be moved, as men are, by anything without himself, yet, according to his abundant mercy and sovereign will, he appears and exerts himself on the behalf of his people, and for their relief and assistance;
now will I arise, saith the Lord; to have mercy on the poor and needy, and to avenge them on their oppressors, and free them from them. And this the Lord promises to do "now", speedily, immediately; God arises in the most seasonable time, when his people are in the greatest straits, and in the utmost distress and herein displays his wisdom, power, and goodness. This is an answer to the petition of the psalmist in Ps 12:1;
I will set him in safety from him that puffeth at him; or "in salvation" (i); in Christ the Saviour. All God's people are put into the hands of Christ, and are preserved in him; there they are in safety, for out of his hands none can pluck them; and being built on him, the Rock, they are safe, notwithstanding the waves and winds of temptation, persecution, &c. come with ever so much force upon them. Here it seems to signify, that God would deliver his poor and needy from their oppressions, and put them into a comfortable, prosperous, safe, and happy situation, in which they will be out of the reach of their enemies; as will be the witnesses, when they shall ascend to heaven, Rev_ 11:11; even out of the reach of him that "puffeth at" them, despises them, and treats them with the utmost scorn and contempt; see Ps 10:5. Or that "breathes", or "let him breathe" (k) threatenings and slaughters; as Saul did against the disciples of Christ, Acts 9:1; or that "lays snares for him" (l), as the wicked do for the righteous; or that "speaks unto him" in such haughty and insolent language as before expressed. Some make this clause a proposition of itself, "he puffeth at him"; meaning either that he that is secure, safety puffs at his enemy, despises him, as he has been despised by him; or God, who breathes upon him, and whose breath is as a stream of brimstone, which kindles in him a fire of divine wrath, which is unquenchable; or else the sense is, God will "speak to himself", or "to him" (m); in which sense the word is used Hab 2:4; that is, good and comfortable words to the poor; or "he will give him refreshment", or "rest": which he will determine in himself to speak to him: or "he shall have breathing", or "let him breathe" (n): he shall have times of refreshing from the Lord, and rest from adversity, from the oppositions and persecutions of his enemies.
(i) "in salute", Pagninus, Montanus, Mariana, Vatablus, Junius, & Tremeliius, Piscator; so Ainsworth. (k) "spiret vel spirabit sibi", De Dieu. (l) "Qui ponit ei laqueum", Munster; "qui laqueum injicit illis", Heb. "illi", Muis; so Kimchi. (m) "Loquetur sibi vel ei", Vatablus. (n) "Respirationem dabit illi", Cloppenburgius; so Ainsworth, and some in Michaelis.
John Wesley
12:5 Puffeth - From him that despises him, and hopes to destroy him with a puff of breath.
Robert Jamieson, A. R. Fausset and David Brown
12:5 The writer intimates his confidence by depicting God's actions (compare Ps 9:19; Ps 10:12) as coming to save the poor at whom the wicked sneer (Ps 10:5).
11:611:6: Վասն տառապանաց աղքատին՝ եւ հեծութեան տնանկի՝ այժմ յարեա՛յց ասէ Տէր. եդից զփրկութիւն իմ, եւ համարձակեցայց ՚ի նոսա։
6 Աղքատի տառապանքին եւ տնանկի հեծութեան համար այժմ ես կ’ելնեմ, - ասում է Տէրը, - կը բերեմ իմ փրկութիւնը եւ վստահ կը լինեմ նրանց վրայ:
5 «Աղքատներուն զրկանքին ու տնանկներուն հեծութեանը համար Հիմա պիտի ելլեմ, կ’ըսէ Տէրը, Ազատութեան մէջ պիտի դնեմ զանիկա, որուն կը բաղձայ»։
Վասն տառապանաց աղքատին եւ հեծութեան տնանկին` Այժմ յարեայց, ասէ Տէր, եդից [58]զփրկութիւն իմ եւ համարձակեցայց ի նոսա:

11:6: Վասն տառապանաց աղքատին՝ եւ հեծութեան տնանկի՝ այժմ յարեա՛յց ասէ Տէր. եդից զփրկութիւն իմ, եւ համարձակեցայց ՚ի նոսա։
6 Աղքատի տառապանքին եւ տնանկի հեծութեան համար այժմ ես կ’ելնեմ, - ասում է Տէրը, - կը բերեմ իմ փրկութիւնը եւ վստահ կը լինեմ նրանց վրայ:
5 «Աղքատներուն զրկանքին ու տնանկներուն հեծութեանը համար Հիմա պիտի ելլեմ, կ’ըսէ Տէրը, Ազատութեան մէջ պիտի դնեմ զանիկա, որուն կը բաղձայ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:511:6 Ради страдания нищих и воздыхания бедных ныне восстану, говорит Господь, поставлю в безопасности того, кого уловить хотят.
11:6 ἀπὸ απο from; away τῆς ο the ταλαιπωρίας ταλαιπωρια wretchedness τῶν ο the πτωχῶν πτωχος bankrupt; beggarly καὶ και and; even ἀπὸ απο from; away τοῦ ο the στεναγμοῦ στεναγμος groaning τῶν ο the πενήτων πενης poor νῦν νυν now; present ἀναστήσομαι ανιστημι stand up; resurrect λέγει λεγω tell; declare κύριος κυριος lord; master θήσομαι τιθημι put; make ἐν εν in σωτηρίᾳ σωτηρια safety παρρησιάσομαι παρρησιαζομαι candid; have confidence ἐν εν in αὐτῷ αυτος he; him
11:6 יַמְטֵ֥ר yamṭˌēr מטר rain עַל־ ʕal- עַל upon רְשָׁעִ֗ים rᵊšāʕˈîm רָשָׁע guilty פַּ֫חִ֥ים pˈaḥˌîm פַּח bird-trap אֵ֣שׁ ʔˈēš אֵשׁ fire וְ֭ ˈw וְ and גָפְרִית ḡofrîṯ גָּפְרִית sulphur וְ wᵊ וְ and ר֥וּחַ rˌûₐḥ רוּחַ wind זִלְעָפֹ֗ות zilʕāfˈôṯ זַלְעָפָה irritation מְנָ֣ת mᵊnˈāṯ מְנָת portion כֹּוסָֽם׃ kôsˈām כֹּוס cup
11:6. propter vastitatem inopum et gemitum pauperum nunc consurgam dicit Dominus ponam in salutari auxilium eorumBy reason of the misery of the needy, and the groans of the poor, now will I arise, saith the Lord. I will set him in safety: I will deal confidently in his regard.
5. For the spoiling of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set him in safety at whom they puff.
11:6. He will rain down snares upon sinners. Fire and brimstone and windstorms will be the portion of their cup.
For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set [him] in safety [from him that] puffeth at him:

11:6 Ради страдания нищих и воздыхания бедных ныне восстану, говорит Господь, поставлю в безопасности того, кого уловить хотят.
11:6
ἀπὸ απο from; away
τῆς ο the
ταλαιπωρίας ταλαιπωρια wretchedness
τῶν ο the
πτωχῶν πτωχος bankrupt; beggarly
καὶ και and; even
ἀπὸ απο from; away
τοῦ ο the
στεναγμοῦ στεναγμος groaning
τῶν ο the
πενήτων πενης poor
νῦν νυν now; present
ἀναστήσομαι ανιστημι stand up; resurrect
λέγει λεγω tell; declare
κύριος κυριος lord; master
θήσομαι τιθημι put; make
ἐν εν in
σωτηρίᾳ σωτηρια safety
παρρησιάσομαι παρρησιαζομαι candid; have confidence
ἐν εν in
αὐτῷ αυτος he; him
11:6
יַמְטֵ֥ר yamṭˌēr מטר rain
עַל־ ʕal- עַל upon
רְשָׁעִ֗ים rᵊšāʕˈîm רָשָׁע guilty
פַּ֫חִ֥ים pˈaḥˌîm פַּח bird-trap
אֵ֣שׁ ʔˈēš אֵשׁ fire
וְ֭ ˈw וְ and
גָפְרִית ḡofrîṯ גָּפְרִית sulphur
וְ wᵊ וְ and
ר֥וּחַ rˌûₐḥ רוּחַ wind
זִלְעָפֹ֗ות zilʕāfˈôṯ זַלְעָפָה irritation
מְנָ֣ת mᵊnˈāṯ מְנָת portion
כֹּוסָֽם׃ kôsˈām כֹּוס cup
11:6. propter vastitatem inopum et gemitum pauperum nunc consurgam dicit Dominus ponam in salutari auxilium eorum
By reason of the misery of the needy, and the groans of the poor, now will I arise, saith the Lord. I will set him in safety: I will deal confidently in his regard.
5. For the spoiling of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set him in safety at whom they puff.
11:6. He will rain down snares upon sinners. Fire and brimstone and windstorms will be the portion of their cup.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8. Но чего не могут сделать люди, совершит Господь, который говорит, что Он "восстанет на защиту" обижаемых и гонимых праведников. Это обетование Божие так же непогрешимо и ценно, как серебро разженное, очищенное от лигатуры. На этой чистоте и непреложности Божественного обетования основывается уверенность, что Господь всегда, значит и при настоящих гонениях, сохранит праведника.
Adam Clarke: Commentary on the Bible - 1831
12:6: The words of the Lord are pure words - None of his promises shall fall to the ground; the salvation which he has promised shall be communicated.
Silver tried in a furnace of earth - A refer ence to the purification of silver by the cupel. This is a sort of instrument used in the purification of silver. It may be formed out of a strong iron ring or hoop, adjusted in width and depth to the quantum of silver to be purified, and rammed full of well pulverized calcined bone. The metal to be purified must be mingled with lead, and laid on the cupel, and exposed to a strong heat in an air furnace. The impurities of the metal will be partly absorbed, and partly thrown off in fume. The metal will continue in a state of agitation till all the impurities are thrown off; it will then become perfectly still, no more motion appearing, which is the token that the process is completed, or, according to the words of the text, is seven times, that is, perfectly purified.
Albert Barnes: Notes on the Bible - 1834
12:6: The words of the Lord - In contrast with the words of the persons referred to in Psa 12:2-4. Their words were vanity, flattery, and falsehood; and no reliance could be placed on them. In contrast with these words, the words of the Lord were pure. They were to be relied on. All his sayings were true and faithful. The design is to bring his words into contrast with the sayings of such men, and to show how much more safety there is in relying on his promises than on the promises made by such men. Man failed, but God would not. Reliance could not be placed on the words of even the professedly "godly" and "faithful" Psa 12:1, but entire confidence might be placed in the words of Yahweh. All his words were true, pure, faithful, so that even when his own professed friends failed, and confidence could be placed in them, yet there was still reason for unwavering confidence in God himself.
Are pure words - That is, they are without any mixture of falsehood - for this idea is implied in the comparison which the psalmist makes when he says that they are like silver purified in the furnace, that is, from which all the dross has been removed.
As silver tried in a furnace of earth - The word here rendered "furnace" properly means a workshop. Perhaps it corresponds nearly with our word "laboratory," as the term is now used by chemists. It evidently refers to some place where the metal was tried and purified. The words rendered "of earth" literally mean "on the earth," or "in the earth?" The language does not mean that the "furnace" was "made" of earth, as would seem to be implied in our version, but that the "furnace" or laboratory was erected on the earth, or in the earth. It may refer to something like a crucible placed on the ground, around which a fire of intense heat could be made. It is probable that some such structure would be made near the mines where ore was obtained, and that the ore would be thus purified from dross before it was removed.
Purified seven times - By passing it seven times - that is, very often - through the fire. The word "seven" in the Scriptures denotes a complete or perfect number, and is often used to denote frequency. The idea here would seem to be that the process was repeated until the silver became entirely pure. The sense is, that the words of the Lord are "perfectly pure." There is no admixture of falsehood in his statements; there is no deception in his promises; there is no flattery in what he says. This was the ground of confidence on the part of the psalmist - that while men (even those who professed to be good men) so failed that no reliance could be placed on their statements, the most perfect trust could be reposed on all the statements of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: words: Psa 18:30, Psa 19:8, Psa 119:140; Sa2 22:31; Pro 30:5
as silver: Psa 66:10
John Gill
12:6 The words of the Lord are pure words,.... This observation the psalmist makes in reference to what is just now said in Ps 12:5,, and in opposition to the words of wicked men in Ps 12:2; which are deceitful, sinful, and impure. The Scriptures are the words of God; and they are pure and holy, free from all human mixtures, and from all fraud and deceit; they are the Scriptures of truth. The promises are the words of God, and they are firm and stable, and always to be depended on, and are ever fulfilled, being yea and amen in Christ Jesus. The Gospel, and the doctrines of it, are the words of God; that is the sincere milk of the word, pure and incorrupt; as it is in itself, and as it is dispensed by the faithful ministers of it; and they are all according to godliness, and tend to encourage and promote purity and holiness of heart and life; See Prov 30:5;
as silver tried in a furnace of earth; they are as "silver" for worth and value; yea, they are more valuable than silver or gold, Ps 19:10. The Bible is a mine of rich treasure, and to be searched into as for it; the promises in it are exceeding precious; they are like apples of gold in pictures of silver, and yield more joy than the finding a great spoil. The doctrines of the Gospel are comparable to gold and silver and precious stones, and to be bought at any rate, but to be sold at none: and they are as silver "tried", which is pure, and free from dross. The words of men, of false teachers, are as dross and reprobate silver; but the words of the Lord are tried, and are pure, and free from all the dross of error and falsehood, Ps 18:30. And they are as silver tried "in a furnace of earth", which some (o) render "by the Lord of the earth"; but the word rather signifies a furnace, or an refinery, in which metal is melted and purified; and may be applied to the Lord Jesus Christ in human nature, in whom are all the treasures of wisdom and knowledge, and who came full fraught with the doctrines of the Gospel; and in whom they have been "tried", by his sufferings and death, and are found to be pure, solid, and substantial: or to the ministers of the Gospel, who have this treasure in earthen vessels, whose works and words and ministry are tried by many fiery trials, and abide: or to all the people of God in general, who dwelt in earthly tabernacles; and who, in the midst of various afflictions, have a comfortable and confirming evidence of the purity and truth of the words of God, of the promises of his covenant, and the doctrines of the Gospel;
purified seven times; that is, many times, Prov 24:16; and so completely and perfectly pure, and clear of all dross whatsoever, as silver so many times tried must needs be: and so the words of God are not only pure, but very pure, exceeding pure, Ps 119:140.
(o) Vid. Jarchi, Kimchi, & Ben Melech in loc. so some in David de Pomis, Lexic. fol. 11. 1. taking in to be radical, and doubled as if it was
John Wesley
12:6 Pure - Without the least mixture of falsehood; and therefore shall infallibly be fulfilled.
Robert Jamieson, A. R. Fausset and David Brown
12:6 The words--literally, "saying of" (Ps 12:5).
seven times--thoroughly (Dan 3:19).
11:711:7: Բանք Տեառն բանք սուրբ են, որպէս եւ արծաթ ընտրեալ եւ փորձեալ յերկրէ, սրբեալ եւ պարզեալ եւթնպատիկ ՚ի հողոյ[6634]։ [6634] Ոմանք.Բանք Տեառն են բանք սուրբ որպէս զարծաթ... ՚ի յերկրէ։
7 Տիրոջ խօսքերը սուրբ խօսքեր են, ինչպէս ընտիր ու փորձուած արծաթ՝ եօթնապատիկ մաքրուած եւ զտուած հողից:
6 Տէրոջը խօսքերը մաքուր խօսքեր են. Հողէ բովքի մէջ զտուած, Եօթը անգամ մաքրուած արծաթի պէս են։
Բանք Տեառն են բանք սուրբ, որպէս զարծաթ ընտրեալ եւ փորձեալ յերկրէ, սրբեալ եւ պարզեալ եւթնպատիկ ի հողոյ:

11:7: Բանք Տեառն բանք սուրբ են, որպէս եւ արծաթ ընտրեալ եւ փորձեալ յերկրէ, սրբեալ եւ պարզեալ եւթնպատիկ ՚ի հողոյ[6634]։
[6634] Ոմանք.Բանք Տեառն են բանք սուրբ որպէս զարծաթ... ՚ի յերկրէ։
7 Տիրոջ խօսքերը սուրբ խօսքեր են, ինչպէս ընտիր ու փորձուած արծաթ՝ եօթնապատիկ մաքրուած եւ զտուած հողից:
6 Տէրոջը խօսքերը մաքուր խօսքեր են. Հողէ բովքի մէջ զտուած, Եօթը անգամ մաքրուած արծաթի պէս են։
zohrab-1805▾ eastern-1994▾ western am▾
11:611:7 Слова Господни слова чистые, серебро, очищенное от земли в горниле, семь раз переплавленное.
11:7 τὰ ο the λόγια λογιον declaration κυρίου κυριος lord; master λόγια λογιον declaration ἁγνά αγνος pure ἀργύριον αργυριον silver piece; money πεπυρωμένον πυροω fire; refine δοκίμιον δοκιμιον assaying; assessing τῇ ο the γῇ γη earth; land κεκαθαρισμένον καθαριζω cleanse ἑπταπλασίως επταπλασιως seven-fold
11:7 כִּֽי־ kˈî- כִּי that צַדִּ֣יק ṣaddˈîq צַדִּיק just יְ֭הוָה [ˈyhwāh] יְהוָה YHWH צְדָקֹ֣ות ṣᵊḏāqˈôṯ צְדָקָה justice אָהֵ֑ב ʔāhˈēv אהב love יָ֝שָׁ֗ר ˈyāšˈār יָשָׁר right יֶחֱז֥וּ yeḥᵉzˌû חזה see פָנֵֽימֹו׃ fānˈêmô פָּנֶה face
11:7. eloquia Domini eloquia munda argentum igne probatum separatum a terra colatum septuplumThe words of the Lord are pure words: as silver tried by the fire, purged from the earth, refined seven times.
6. The words of the LORD are pure words; as silver tried in a furnace on the earth, purified seven times.
11:7. For the Lord is just, and he has chosen justice. His countenance has beheld equity.
The words of the LORD [are] pure words: [as] silver tried in a furnace of earth, purified seven times:

11:7 Слова Господни слова чистые, серебро, очищенное от земли в горниле, семь раз переплавленное.
11:7
τὰ ο the
λόγια λογιον declaration
κυρίου κυριος lord; master
λόγια λογιον declaration
ἁγνά αγνος pure
ἀργύριον αργυριον silver piece; money
πεπυρωμένον πυροω fire; refine
δοκίμιον δοκιμιον assaying; assessing
τῇ ο the
γῇ γη earth; land
κεκαθαρισμένον καθαριζω cleanse
ἑπταπλασίως επταπλασιως seven-fold
11:7
כִּֽי־ kˈî- כִּי that
צַדִּ֣יק ṣaddˈîq צַדִּיק just
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
צְדָקֹ֣ות ṣᵊḏāqˈôṯ צְדָקָה justice
אָהֵ֑ב ʔāhˈēv אהב love
יָ֝שָׁ֗ר ˈyāšˈār יָשָׁר right
יֶחֱז֥וּ yeḥᵉzˌû חזה see
פָנֵֽימֹו׃ fānˈêmô פָּנֶה face
11:7. eloquia Domini eloquia munda argentum igne probatum separatum a terra colatum septuplum
The words of the Lord are pure words: as silver tried by the fire, purged from the earth, refined seven times.
6. The words of the LORD are pure words; as silver tried in a furnace on the earth, purified seven times.
11:7. For the Lord is just, and he has chosen justice. His countenance has beheld equity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:7: Thou shalt keep them - thou shalt preserve them - Instead of the pronoun them in these clauses, several MSS., with the Septuagint, the Vulgate, and the Arabic, have us. The sense is equally good in both readings. God did bring forth the Israelites from Babylon, according to his word; he separated them from that generation. and reinstated them in their own land, according to his word; and most certainly he has preserved them from generation to generation to the present day, in a most remarkable manner.
Albert Barnes: Notes on the Bible - 1834
12:7: "Thou shalt keep them That is, the persons referred to in Psa 12:5 - the poor and the needy who were suffering from the wrongs inflicted on them. The idea is, that God would guard and defend them. They were safe in his hands. Compare Psa 37:3-7.
From this generation - This generation, or this race of detractors, flatterers, and oppressors. The idea is, that that entire generation was eminently wicked, and that none but God could deliver the poor and the needy from their designs.
FoRev_er - That is, "constantly," or as long as they would need the divine protection. God would not interpose and save them from the "present" trouble, and then leave them to the designs of their enemies, but he would "always" interpose as often as there was any need of his help. That is, they were now, and would be at all times, entirely safe. They had nothing to fear, for God was their refuge and their help.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: thou shalt: Psa 16:1, Psa 37:28, Psa 37:40, Psa 121:8, Psa 145:20; Deu 33:3; Sa1 2:9; Isa 27:3; Pe1 1:5; Jde 1:1
them: etc. Heb. him, i. e. every one of them
this: Psa 10:18; Mat 3:7
Carl Friedrich Keil and Franz Delitzsch
12:7
(Heb.: 12:8-9) The supplicatory complaint contained in the first strophe has passed into an ardent wish in the second; and now in the fourth there arises a consolatory hope based upon the divine utterance which was heard in the third strophe. The suffix eem in Ps 12:8 refers to the miserable and poor; the suffix ennu in Ps 12:8 (him, not: us, which would be pointed תצרנוּ, and more especially since it is not preceded by תשׁמרנוּ) refers back to the man who yearns for deliverance mentioned in the divine utterance, Ps 12:6. The "preserving for ever" is so constant, that neither now nor at any future time will they succumb to this generation. The oppression shall not become a thorough depression, the trial shall not exceed their power of endurance. What follows in Ps 12:8 is a more minute description of this depraved generation. דּור is the generation whole and entire bearing one general character and doing homage to the one spirit of the age (cf. e.g., Prov 30:11-14, where the characteristics of a corrupt age are portrayed). זוּ (always without the article, Ew. 293, a) points to the present and the character is has assumed, which is again described here finally in a few outlines of a more general kind than in Ps 12:3. The wicked march about on every side (התחלּך used of going about unopposed with an arrogant and vaunting mien), when (while) vileness among ()ל the children of men rises to eminence (רוּם as in Prov 11:11, cf. משׁל Prov 29:2), so that they come to be under its dominion. Vileness is called זלּוּת from זלל (cogn. דּלל) to be supple and lax, narrow, low, weak and worthless. The form is passive just as is the Talm. זילוּת (from זיל = זליל), and it is the epithet applied to that which is depreciated, despised, and to be despised; here it is the opposite of the disposition and conduct of the noble man, נדיב, Is 32:8, - a baseness which is utterly devoid not only of all nobler principles and motives, but also of all nobler feelings and impulses. The כּ of כּרם is not the expression of simultaneousness (as e.g., in Prov 10:25): immediately it is exalted - for then Ps 12:8 would give expression to a general observation, instead of being descriptive - but כּרם is equivalent to בּרם, only it is intentionally used instead of the latter, to express a coincidence that is based upon an intimate relation of cause and effect, and is not merely accidental. The wicked are puffed up on all sides, and encompass the better disposed on every side as their enemies. Such is the state of things, and it cannot be otherwise at a time when men allow meanness to gain the ascendency among and over them, as is the case at the present moment. Thus even at last the depressing view of the present prevails in the midst of the confession of a more consolatory hope. The present is gloomy. But in the central hexastich the future is lighted up as a consolation against this gloominess. The Psalm is a ring and this central oracle is its jewel.
Geneva 1599
12:7 Thou shalt keep (f) them, O LORD, thou shalt preserve them from this generation for ever.
(f) That is, yours though was only one man.
John Gill
12:7 Thou shall keep them, O Lord,.... Not the words before mentioned, as Aben Ezra explains it, for the affix is masculine and not feminine; not but God has wonderfully kept and preserved the sacred writings; and he keeps every word of promise which he has made; and the doctrines of the Gospel will always continue from one generation to another; but the sense is, that God will keep the poor and needy, and such as he sets in safety, as Kimchi rightly observes: they are not their own keepers, but God is the keeper of them; he keeps them by his power, and in his Son, in whose hands they are, and who is able to keep them from falling; they are kept by him from a total and final falling away; from the dominion and damning power of sin, and from being devoured by Satan, and from the evil of the world: and this the psalmist had good reason to believe, because of the love of God to them, his covenant with them, and the promises of safety and salvation he has made unto them;
thou shalt preserve them from this generation for ever; or "thou shalt preserve him" (p); that is, everyone of the poor and needy, from the wicked generation of men in which they live, from being corrupted or intimidated by them; and who are described in the beginning of the psalm. Some take these words to be a prayer, "keep thou them, O Lord, and preserve them", &c. (q); and so the following words may be thought to be a reason or argument enforcing the request.
(p) "custodies eum", Pagninus, Montanus, Gejerus, Michaelis; so Ainsworth. (q) "Custodi eum", Tigurine version, Vatablus, "custodito eorum quemque", Junius & Tremellius, Piscator.
John Wesley
12:7 Thou shalt keep them - Thy words or promises: these thou wilt observe and keep, both now, and from this generation for ever.
Robert Jamieson, A. R. Fausset and David Brown
12:7 them--(Margin.)
11:811:8: Դու Տէր պահեցեր զմեզ, եւ ապրեցուսցես յազգէ յայսմանէ մինչեւ յաւիտեան[6635]։ [6635] Ոմանք.Պահեսցես զմեզ եւ ապրեցուցեր զմեզ յազգէ։
8 Դու, Տէ՛ր, պահպանեցիր մեզ եւ փրկեցիր այս ազգից մինչեւ յաւիտենութիւն:
7 Ո՛վ Տէր, դուն պիտի պահես զանոնք Ու պիտի պաշտպանես այս ազգէն մինչեւ յաւիտեան։
Դու, Տէր, պահեցեր [59]զմեզ, եւ ապրեցուցեր յազգէ յայսմանէ մինչեւ յաւիտեան:

11:8: Դու Տէր պահեցեր զմեզ, եւ ապրեցուսցես յազգէ յայսմանէ մինչեւ յաւիտեան[6635]։
[6635] Ոմանք.Պահեսցես զմեզ եւ ապրեցուցեր զմեզ յազգէ։
8 Դու, Տէ՛ր, պահպանեցիր մեզ եւ փրկեցիր այս ազգից մինչեւ յաւիտենութիւն:
7 Ո՛վ Տէր, դուն պիտի պահես զանոնք Ու պիտի պաշտպանես այս ազգէն մինչեւ յաւիտեան։
zohrab-1805▾ eastern-1994▾ western am▾
11:711:8 Ты, Господи, сохранишь их, соблюдешь от рода сего вовек.
11:8 σύ συ you κύριε κυριος lord; master φυλάξεις φυλασσω guard; keep ἡμᾶς ημας us καὶ και and; even διατηρήσεις διατηρεω thoroughly keep; maintain ἡμᾶς ημας us ἀπὸ απο from; away τῆς ο the γενεᾶς γενεα generation ταύτης ουτος this; he καὶ και and; even εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
11:8. tu Domine custodies ea servabis nos a generatione hac in aeternumThou, O Lord, wilt preserve us: and keep us from this generation for ever.
7. Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever.
Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever:

11:8 Ты, Господи, сохранишь их, соблюдешь от рода сего вовек.
11:8
σύ συ you
κύριε κυριος lord; master
φυλάξεις φυλασσω guard; keep
ἡμᾶς ημας us
καὶ και and; even
διατηρήσεις διατηρεω thoroughly keep; maintain
ἡμᾶς ημας us
ἀπὸ απο from; away
τῆς ο the
γενεᾶς γενεα generation
ταύτης ουτος this; he
καὶ και and; even
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
11:8. tu Domine custodies ea servabis nos a generatione hac in aeternum
Thou, O Lord, wilt preserve us: and keep us from this generation for ever.
7. Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:8: The wicked walk on every side - The land is full of them. When the vilest men are exalted; rather, As villany gains ground among the sons of Adam. See the Hebrew. The Vulgate has, "In circuito impii ambulant; secundum altitudinem tuam multiplicasti filios hominum;" which is thus translated and paraphrased in my old MS.: -
Trans. In umgang wiked gos: eftir thy heenes thu has multiplied the sons of man.
Par - Us thy kepes; bot wiked gas in umgang; that es, in covatyng of erdley gudes, that turned with the whele of seven daies: in the qwilk covatys, thai ryn ay aboute; for that sett nane endyng of thaire syn: and tharfor settes God na terme of thair pyne, but sons of men that lyfs skilwisly and in ryghtwisnes, thu has multiplied, aftir thi heghnes in vertus; aftir the heghnes of thi consayll, thou hast multiplied men bath il and gude; for na man may perfitely witt in erd, qwy God makes so many men, the qwilk he wote well sal be dampned: bot it es the privete of his counsayle, so ryghtwis, that no thyng may be ryghtwiser.
In this we find a number of singular exrpressions, which, while they elucidate the text, will not be uninteresting to the antiquary. Here, for instance, we see the true etymology of the words righteous and righteousness, i.e., right wise and right wiseness. For we have it above as a noun, "rightwisnes": as an adjective, "rightwis"; and as an adjective in the comparative degree, "rightwiser": and we should have had it as an adverb, ryghtwisely, had not the word "skilwisly" occurred to the author.
Righteousness is right wiseness, or that which is according to true wisdom. A righteous man is one who is right wise; properly instructed in Divine wisdom, and acts according to its dictates; and among them who act rightwisely, there are some who act rightwiser than others; and nothing can be rightwiser than ever to think and act according to the principles of that wisdom which comes from above.
Right, rectus, straight, is opposed to wrong, from injury, and that from to twist. As rehtan signifies to direct, so wrangen signifies to twist, or turn out of a straight or direct line. Right is straight, and wrong, crooked. Hence the righteous man is one who goes straight forward, acts and walks by line and rule; and the unrighteous is he who walks in crooked paths, does what is wrong, and is never guided by true wisdom. Such a person is sometimes termed wicked, from the Anglo-Saxon to act by witch-craft, (hence wicca, a witch), that is to renounce God and righteousness, and to give one's self to the devil, which is the true character of a wicked man. Let him that readeth understand.
The vilest men are exalted - Were we to take this in its obvious sense, it would signify that at that time wickedness was the way to preferment, and that good men were the objects of persecution.
Albert Barnes: Notes on the Bible - 1834
12:8: The wicked walk on every side - Everywhere. They have full license, or seem to be wholly unrestrained.
When the vilest men are exalted - Margin, "The vilest of the sons of men are exalted." This expression has been very variously translated. Dr. Horsley renders it, "When the scorn of the sons of men is exalted." De Wette, "They exalt themselves; terror to the sons of men." Luther, "Where such wicked people rule among the sons of men." Hengstenberg, "Like exaltation is disgrace to the sons of men." Prof. Alexander seems inclined to favor this last view. According to this interpretation, the meaning is, that "although the wicked are now in the ascendant, and the righteous are treated with contempt, this disgrace is realy an exaltation, because only ... in man's judgment, not in God's, who will abundantly indemnity his people for the dishonor put upon them." The word rendered in our version "the vilest" - זלות zû llû th - means, according to Gesenius, "trembling, terror." It occurs nowhere else in the Scriptures. The verb from which it is derived - זלל zâ lal - means to shake, to tremble; then (as one shakes out, or casts away worthless things) to be vile, abject, despised, worthless.
Perhaps, however, the common version expresses the idea more accurately than any of these proposed amendments. I would offer the following as a fair translation of the passage: "The wicked walk on every side; (it is) as the lifting up, or the exaltation of vileness among the sons of men." That is, the state of things is as if the vilest were exalted, or were honored. It seems to be the very exaltation of wickedness or depravity in the world. A state of things exists in which, from the pRev_alence of iniquity, the wicked seem to go unrestrained; in which no regard is paid to truth; in which falsehood and flattery abound; and it is as if honor were done to the worst forms of sin, and the most abandoned seem to be the most exalted. This appears to be the reason in the mind of the psalmist why the divine interposition is necessary; with this idea the psalm commences, and with this it appropriately closes. There was a state of widespread depravity and successful iniquity, as if all honor were conferred on wicked and abandoned men, while the virtuous were oppressed and degraded. The psalm expresses "confidence" in God - confidence in his faithful word and promises; but the psalmist sees a state of things wherein it was eminently desirable that God should interpose, for the righteous seemed to have failed out of the earth, and the wicked seemed to be wholly in the ascendancy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:8: wicked: Pro 29:12; Hos 5:11; Mic 6:16
when: Judg. 9:18-57; Sa1 18:17, Sa1 18:18; Est 3:6-15; Isa 32:4-6; Mar 14:63-65
men: Heb. of the sons of men, Job 30:8; Dan 11:21
Geneva 1599
12:8 The wicked walk on every side, (g) when the vilest men are exalted.
(g) For they suppress the godly and maintain the wicked.
John Gill
12:8 The wicked walk on every side,.... Of the poor and needy, of the righteous ones, to watch them, lay snares for them, and hurt them; therefore, Lord, keep and preserve them: the wicked are everywhere in great numbers, the whole world lies in wickedness; and the men of it are like their father the devil, they go about to do all the mischief they can to the saints; wherefore they stand in need continually of divine preservation;
when the vilest men are exalted: either to great dignities and high offices, to be magistrates and rulers; see Prov 29:2; or are highly esteemed and caressed; which shows the sad degeneracy and badness of the times, and the unsafe and dangerous condition the people of God are in, unless kept by him; see Mal 3:15; or else these words may be considered as expressive of the judgment of God upon wicked men, and so confirm what the psalmist had said of God's regard to and preservation of his own people; and the sense be, that the wicked shall walk up and down here and there, as outcasts and vagabonds, in a most desolate, destitute, and miserable condition; and as the latter clause may be rendered, "according to their exaltation shall be the vileness", depression, or humiliation "of the children of men" (r); they shall be brought as low as they have been made high; by how much the more highly they have been exalted, by so much the more deeply they shall be humbled: or else the meaning is, they shall walk about here and there fretting and vexing, when they shall see such who in their opinion are the meanest and basest of men, of low degree, and of a mean extract, exalted to the highest posts of honour and dignity; as David, who was taken from the sheepfold, and placed on the throne of Israel; so Jarchi, who observes that the Haggadah explains it of the Israelites, who will be exalted in time to come.
(r) "secundum superelevationem, vilitas (erit vel est)", Cocceius.
John Wesley
12:8 Walk - They fill all places, and go about boldly and securely.
Robert Jamieson, A. R. Fausset and David Brown
12:8 The wicked roam undisturbed doing evil, when vileness and vile men are exalted.
11:911:9: Շուրջանակի՛ ամպարիշտք շրջին. ըստ բարձրութեան քում մե՛ծ արասցես դու զորդիս մարդկան։ Տունք. ը̃։
9 Ամէն կողմ ամբարիշտներ են շրջում. քո բարձրութեան համեմատ դու մեծութի՛ւն տուր մարդկանց որդիներին:
8 Ամբարիշտները ամէն կողմ կը պտըտին, Երբ մարդոց որդիներուն մէջ անարգները բարձրանան։
Շուրջանակի ամպարիշտք շրջին, ըստ [60]բարձրութեան քում մեծ արասցես դու զորդիս մարդկան:

11:9: Շուրջանակի՛ ամպարիշտք շրջին. ըստ բարձրութեան քում մե՛ծ արասցես դու զորդիս մարդկան։ Տունք. ը̃։
9 Ամէն կողմ ամբարիշտներ են շրջում. քո բարձրութեան համեմատ դու մեծութի՛ւն տուր մարդկանց որդիներին:
8 Ամբարիշտները ամէն կողմ կը պտըտին, Երբ մարդոց որդիներուն մէջ անարգները բարձրանան։
zohrab-1805▾ eastern-1994▾ western am▾
11:811:9 Повсюду ходят нечестивые, когда ничтожные из сынов человеческих возвысились.
11:9 κύκλῳ κυκλω circling; in a circle οἱ ο the ἀσεβεῖς ασεβης irreverent περιπατοῦσιν περιπατεω walk around / along κατὰ κατα down; by τὸ ο the ὕψος υψος height; on high σου σου of you; your ἐπολυώρησας πολυωρεω the υἱοὺς υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human
11:9. in circuitu impii ambulabunt cum exaltati fuerint vilissimi filiorum hominumThe wicked walk round about: according to thy highness, thou hast multiplied the children of men.
8. The wicked walk on every side, when vileness is exalted among the sons of men.
The wicked walk on every side, when the vilest men are exalted:

11:9 Повсюду ходят нечестивые, когда ничтожные из сынов человеческих возвысились.
11:9
κύκλῳ κυκλω circling; in a circle
οἱ ο the
ἀσεβεῖς ασεβης irreverent
περιπατοῦσιν περιπατεω walk around / along
κατὰ κατα down; by
τὸ ο the
ὕψος υψος height; on high
σου σου of you; your
ἐπολυώρησας πολυωρεω the
υἱοὺς υιος son
τῶν ο the
ἀνθρώπων ανθρωπος person; human
11:9. in circuitu impii ambulabunt cum exaltati fuerint vilissimi filiorum hominum
The wicked walk round about: according to thy highness, thou hast multiplied the children of men.
8. The wicked walk on every side, when vileness is exalted among the sons of men.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Эта вера в Бога поддерживает Давида среди условий, благоприятствующих распространению развращения: так как возвысились, получили почет в обществе люди, нравственно ничтожные (разумеются клеветники, приближенные к Саулу), то нечестивые по всей стране главенствуют ("повсюду ходят").