Սաղմոս / Psalms - 118 |

Text:
< PreviousՍաղմոս - 118 Psalms - 118Next >


jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
В еврейской Библии этот псалом не имеет надписания, в греческой же и Вульгате он, как и все псалмы, начиная с 110, надписывается- "аллилуия". Псалом - алфавитный, причем каждой буквой еврейской азбуки начинается не один стих, как в тех псалмах, которые уже встречались у нас, а строфа в 8: стихов, а потому всех стихов в псалме 17:6, строф же 22, по числу знаков еврейской азбуки. Псалом можно считать написанным во время Ездры и Неемии, так как указания псалма на нестроения жизни, вроде враждебных отношений к иудеям правительства (23, 46), появление среди самих иудеев отступников (21, 53, 150), равно также многочисленные указания, что праведник боролся и находил защиту и подкрепление только в вере в Господа и следовании Его закону (ст. 1-8, 14, 20, 24: и др.) совпадают с положением евреев в эпоху деятельности Ездры и Неемии, когда персидские цари мешали евреям по проискам самарян устроению их гражданской, политической и религиозной жизни, когда евреи за свою верность закону подвергались прямым даже преследованиям, напр., при Артаксерксе 3, его военачальник Вагоз обложил жертвоприношения податью; известный Артаксеркс Лонгиман издал даже повеление по проискам царедворца об истреблении иудеев (Есф III:8-14). В это время у евреев было много отступников от веры отцов.

Содержание псалма посвящено уяснению высоты содержания закона Божия и выяснению его благодетельного значения для человека. Несмотря на обширность псалма и кажущуюся повторяемость многих мыслей, он, однако, по выражению преосв. Феофана (см. толкование на этот псалом, введение к нему), полон разнообразия или в уяснении свойств закона, или разных его оттенков, так что для углубляющегося в его чтение представляет неистощимый материал для назидания. Указанный труд преосв. автора ознакомит желающего с деталями, оттенками содержания псалма, в его правовоспитательном понимании, мы же здесь остановимся лишь на тех местах, которые за некоторой темнотою нуждаются в выяснении прямого, буквального смысла.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This is a psalm by itself, like none of the rest; it excels them all, and shines brightest in this constellation. It is much longer than any of them more than twice as long as any of them. It is not making long prayers that Christ censurers, but making them for a pretence, which intimates that they are in themselves good and commendable. It seems to me to be a collection of David's pious and devout ejaculations, the short and sudden breathings and elevations of his soul to God, which he wrote down as they occurred, and, towards the latter end of his time, gathered out of his day-book where they lay scattered, added to them many like words, and digested them into this psalm, in which there is seldom any coherence between the verses, but, like Solomon's proverbs, it is a chest of gold rings, not a chain of gold links. And we may not only learn, by the psalmist's example, to accustom ourselves to such pious ejaculations, which are an excellent means of maintaining constant communion with God, and keeping the heart in frame for the more solemn exercises of religion, but we must make use of the psalmist's words, both for the exciting and for the expressing of our devout affections; what some have said of this psalm is true, "He that shall read it considerately, it will either warm him or shame him." The composition of it is singular and very exact. It is divided into twenty-two parts, according to the number of the letters of the Hebrew alphabet, and each part consists of eight verses, all the verses of the first part beginning with Aleph, all the verses of the second with Beth, and so on, without any flaw throughout the whole psalm. Archbishop Tillotson says, It seems to have more of poetical skill and number in it than we at this distance can easily understand. Some have called it the saints' alphabet; and it were to be wished we had it as ready in our memories as the very letters of our alphabet, as ready as our A B C. Perhaps the penman found it of use to himself to observe this method, as it obliged him to seek for thoughts, and search for them, that he might fill up the quota of every part; and the letter he was to begin with might lead him to a word which might suggest a good sentence; and all little enough to raise any thing that is good in the barren soil of our hearts. However, it would be of use to the learners, a help to them both in committing it to memory and in calling it to mind upon occasion; by the letter the first word would be got, and that would bring in the whole verse; thus young people would the more easily learn it by heart and retain it the better even in old age. If any censure it as childish and trifling, because acrostics are now quite out of fashion, let them know that the royal psalmist despises their censure; he is a teacher of babes, and, if this method may be beneficial to them, he can easily stoop to it; if this to be vile, he will be yet more vile.II. The general scope and design of it is to magnify the law, and make it honourable; to set forth the excellency and usefulness of divine revelation, and to recommend it to us, not only for the entertainment, but for the government, of ourselves, by the psalmist's own example, who speaks by experience of the benefit of it, and of the good impressions made upon him by it, for which he praises God, and earnestly prays, from first to last, for the continuance of God's grace with him, to direct and quicken him in the way of his duty. There are ten different words by which divine revelation is called in this psalm, and they are synonymous, each of them expressive of the whole compass of it (both that which tells us what God expects from us and that which tells us that we may expect from him) and of the system of religion which is founded upon it and guided by it. The things contained in the scripture, and drawn from it, are here called, 1. God's law, because they are enacted by him as our Sovereign. 2. His way, because they are the rule both of his providence and of our obedience. 3. His testimonies, because they are solemnly declared to the world and attested beyond contradiction. 4. His commandments, because given with authority, and (as the word signifies) lodged with us as a trust. 5. His precepts, because prescribed to us and not left indifferent. 6. His word, or saying, because it is the declaration of his mind, and Christ, the essential eternal Word, is all in all in it. 7. His judgments, because framed in infinite wisdom, and because by them we must both judge and be judged. 8. His righteousness, because it is all holy, just, and good, and the rule and standard of righteousness. 9. His statutes, because they are fixed and determined, and of perpetual obligation. His truth, or faithfulness, because the principles upon which the divine law is built are eternal truths. And I think there is but one verse (it is ver. 122) in all this long psalm in which there is not one or other of these ten words; only in three or four they are used concerning God's providence or David's practice (as ver. 75, 84, 121), and ver. 132 they are called God's name. The great esteem and affection David had for the word of God is the more admirable considering how little he had of it, in comparison with what we have, no more perhaps in writing than the first books of Moses, which were but the dawning of this day, which may shame us who enjoy the full discoveries of divine revelation and yet are so cold towards it. In singing this psalm there is work for all the devout affections of a sanctified soul, so copious, so various, is the matter of it. We here find that in which we must give glory to God both as our ruler and great benefactor, that in which we are to teach and admonish ourselves and one another (so many are the instructions which we here find about a religious life), and that in which we are to comfort and encourage ourselves and one another, so many are the sweet experiences of one that lived such a life. Here is something or other to suit the case of every Christian. Is any afflicted? Is any merry? Each will find that here which is proper for him. And it is so far from being a tedious repetition of the same thing, as may seem to those who look over it cursorily, that, if we duly meditate upon it, we shall find almost every verse has a new thought and something in it very lively. And this, as many other of David's psalms, teaches us to be sententious in our devotions, both alone and when others join with us; for, ordinarily, the affections, especially of weaker Christians, are more likely to be raised and kept by short expressions, the sense of which lies in a little compass, than by long and laboured periods.
Adam Clarke: Commentary on the Bible - 1831
The various excellencies and important uses of the law or revelation of God.
This is another of the alphabetical or acrostic Psalms. It is divided into twenty-two parts, answering to the number of letters in the Hebrew alphabet. Every part is divided into eight verses; and each verse begins with that letter of the alphabet which forms the title of the part, e.g.: The eight first verses have א aleph prefixed, the second eight ב beth, each of the eight verses beginning with that letter; and so of the rest. All connection, as might be naturally expected, is sacrificed to this artificial and methodical arrangement.
It is not easy to give any general Analysis of this Psalm; it is enough to say that it treats in general on the privileges and happiness of those who observe the law of the Lord. That law is exhibited by various names and epithets tending to show its various excellences. Earnest prayers are offered to God for wisdom to understand it, and for grace to observe it faithfully. These particulars may be collected from the whole composition, and appear less or more in every part.
The words which express that revelation which God had then given to men, or some particular characteristic of it, are generally reckoned to be the ten following:
1. Testimonies;
2. Commandments,
3. Precepts;
4. Word;
5. Law;
6. Ways;
7. Truth;
8. Judgments;
9. Righteousness;
10. Statutes.
To these some add the following:
1. Faithfulness,
2. Judgment;
3. Name; but these are not used in the sense of the other ten words.
I believe it is almost universally asserted that in every verse of this Psalm one or other of those ten words is used, except in Psa 119:122; but on a closer inspection we shall find that none of them is used in the above sense in Psa 119:84 (note), Psa 119:90 (note), Psa 119:121 (note), Psa 119:122 (note), Psa 119:132 (note).
To save myself unnecessary repetition, and the reader time and trouble, I shall here, once for all, explain the above words, which the reader will do well to keep in remembrance.
I. The Law, תורה Torah, from ירה yarah, to direct, guide, teach, make straight, or even, point forward; because it gutdes, directs, and instructs in the way of righteousness; makes our path straight, shows what is even and right, and points us onward to peace, truth, and happiness. It is even our school master to bring us to Christ, that we may be justified through faith; and by it is the knowledge of sin.
II. Statutes, חקים Chukkim, from חק chak, to mark, trace out, describe, and ordain; because they mark out our way describe the line of conduct we are to pursue and order or ordain what we are to observe.
III. Precepts, פקודים Pikkudim, from פקד pakad, to take notice or care of a thing, to attend, have respect to, to appoint, to visit; because they take notice of our way, have respect to the whole of our life and conversation, superintend, overlook, and visit us in all the concerns and duties of life.
IV. Commandments, מצות Mitsvoth, from צוה tassah to command, order, ordain; because they show us what we should do, and what we should leave undone, and exact our obedience.
V. Testimonies, עדות Edoth, from עד ad, denoting beyond, farther, all along, to bear witness, or testimony. The rites and ceremonies of the law; because they point out matters beyond themselves, being types and representations of the good things that were to come.
VI. Judgments, משפטים Mishpatim, from שפט shaphat, to judge, determine, regulate, order, and discern, because they judge concerning our words and works; show the roses by which they should be regulated; and cause us to discern what is right and wrong, and decide accordingly.
VII. Truth, אמונה Emunah, from אמן aman, to make steady, constant, to settle, trust, believe. The law that is established steady, confirmed, and ordered in all things, and sure; which should be believed on the authority of God, and trusted to as an infallible testimony from Him who cannot lie nor deceive.
VIII. Word, דבר dabar, from the same root, to discourse, utter one's sentiments, speak consecutively and intelligibly; in which it appears to differ from מלל malal, to utter articulate sounds. Any prophecy or immediate communication from heaven, as well as the whole body of Divine revelation, is emphatically called דבר יהוה debar Yehovah, the word of Jehovah. On the same ground we call the whole Old and New Testament The Word of the Lord, as we term the volume in which they are contained The Bible-The Book. In his revelation God speaks to man; shows him, in a clear, concise, intelligible, and rational way, his interest, his duty, his privileges; and, in a word, the reasonable service that he requires of him.
IX. Way, דרך Debech, from the same root, to proceed, go on, walk, tread. The way in which God goes in order to instruct and save man; the way in which man must tread in order to be safe, holy, and happy. God's manner of acting or proceeding in providence and grace; and the way that man should take in order to answer the end of his creation and redemption.
X. Righteousness, צדקה Tsedakah from צדק tsadak, to do justice, to give full weight. That which teaches a man to give to all their due; to give God his due, Man his due, and Himself his due; for every man has duties to God, his neighbor, and himself, to perform. This word is applied to God's judgments, testimonies, and commandments; they are all righteous, give to all their due, and require what is due from every one.
The three words, which some add here, are,
The first is Faithfulness, אמונה Emunah: but see this under No. VII., nor does it appear in Psa 119:90, where it occurs, to be used as a characteristic of God's law, but rather his exact fulfillment of his promises to man.
The second is Judgment, משפט mishpat. See this under No. VI.: it occurs in Psa 119:84 and Psa 119:121 : "When wilt thou execute judgment," etc.; but is not used in those places as one of the ten words.
The third is Name, שם shem, see Psa 119:132 : but this is no characteristic of God's law; it refers here simply to himself. Those that love thy Name is the same as those that love Thee. Bishop Nicholson inserts promises among the ten words: but this occurs no where in the Psalm.
We might, and with much more propriety, add a fourth, אמרה Imrah, from אמר amar, to branch out, spread, or diffuse itself, as the branches of a tree, and which is often used for a word spoken, a speech. This often occurs in the Psalm: and we regularly translate it word, and put no difference or distinction between it and דבר dabar, No. VIII.: but it is not exactly the sane; דבר dabar may apply more properly to history, relation, description and such like; while, אמרתך imrathecha, thy word, may mean an immediate oracle, delivered solemnly from God to his prophet for the instruction of men. But the two words appear often indifferently used; and it would not be easy to ascertain the different shades of meaning between these two roots.
Having thus far introduced the Psalm to the reader's attention, I should probably speak at large of the elegance of its composition, and the importance and utility of its matter. Like all other portions of Divine revelation, it is elegant, important, and useful; and while I admire the fecundity of the psalmist's genius, the unabating flow of his poetic vein, his numerous synonyms, and his copia verborum, by which he is enabled to expand, diversify, and illustrate the same idea; presenting it to his reader in all possible points of view, so as to render it pleasing, instructive, and impressive; I cannot rob the rest of the book of its just praise by setting this, as many have done, above all the pieces it contains. It is by far the largest, the most artificial, and most diversified; yet, in proportion to its length, it contains the fewest ideas of any Psalm in the Book.
Several of the ancients, particularly the Greek fathers, have considered it as an abridgement of David's life; in which he expresses all the states through which he had passed; the trials, persecutions, succours, and encouragements he had received. The Latin fathers perceive in it all the morality of the Gospel, and rules for a man's conduct in every situation of life. Cassiodorus asserts that it contains the sentiments of the prophets, apostles, martyrs, and all the saints. In the introduction to the Book of Psalms I have conjectured that many of them were composed from notes taken at different times, and in widely different circumstances; hence the different states described in the same Psalm, which could not have been at one and the same time the experience of the same person. It is most likely that this Psalm was composed in this way, and this, as well as its acrostical arrangement, will account for its general want of connection.
Though the most judicious interpreters assign it to the times of the Babylonish captivity; yet there are so many things in it descriptive of David's state, experience, and affairs, that I am led to think it might have come from his pen; or if composed at or under the captivity, was formed out of his notes and memoranda.
I shall now make short remarks on the principal subjects in each part; and, at the end of each, endeavor by the Analysts to show the connection which the eight verses of each have among themselves, and the use which the reader should make of them. In all the Versions except the Chaldee this Psalm is numbered 118.
Albert Barnes: Notes on the Bible - 1834
119:0: This is an Alphabetical Psalm - the longest, and most perfect in its kind, in the collection of Psalms. The peculiarity of the composition consists in this - that the first eight verses of the psalm begin with the first letter of the Hebrew alphabet - Aleph (א '); the next eight verses with the second letter - Beth (ב b); and so on, through the twenty-two letters of the alphabet. These parts are designated in our common version by the names of the Hebrew letters respectively indicating the parts - Aleph, Beth, Gimel, Daleth, etc.
The general subject of the psalm is the law of God considered as a rule of life; as sanctifying the soul; as a support in trial; as imparting happiness to the mind - in its contemplation, and in obedience to it. The psalm appears to have been intended to set forth the excellency of that law, and the happy effects of obeying it, in every variety of form, and with every variety of expression. In its great length, extending to one hundred and seventy-six verses, there was ample opportunity to illustrate this; and the purpose of the author of the psalm seems to have been to see how much could be said on this, and to say all that could be said on it. It is remarkable that a single subject could be pursued so far with so much variety, and with so little that can be regarded as repetition, for there are perhaps no two verses in the psalm so exactly similar that there cannot be seen, either in themselves, or in their connection, some new phase given to the subject, or some new shade of thought not expressed elsewhere. So marked is this design of the psalm, so constant is the reference to the law of God - the testimonies of God - the statutes of God - that, according to the Masora, there is "only one verse in the psalm which does not contain some title or description of the word of God."
The psalm seems to be a record of the personal experience of the author, or the result of his meditations on the subject. It is not the Jewish people speaking, or the church, as many have supposed, but it is evidently an individual - not improbably a man of years - giving the result of his experience in regard to the influence of the law or the word of God in the various circumstances of life: in regard to what he had found that to be to himself personally. At the same time, the language is such as will express the experience of others, and is such as might be employed in public worship.
It is not probable, however, that a psalm so long was commonly used in public worship, as many of the shorter psalms were. It is a great storehouse of truths, most precious and valuable, on one of the most important subjects of religion - the word of God; and it may have been intended, as would seem not improbable from the alphabetical arrangement, to be committed to memory by the young, that their minds might be early stored with valuable precepts to be their guide in the journey of life. A young man could not have a better treasure laid up in his mind than he would possess by committing this psalm to memory.
Whether the psalm was the work of David or of some later writer cannot be ascertained. Many have ascribed it to David; and it has been supposed that he wrote it either when he was an exile among the Philistines Sa1 27:1-12, or when he was young, and had not yet obtained the authority of the government. This last opinion is derived - Rosenmuller thinks correctly - from Psa 119:9, Psa 119:23, Psa 119:46, Psa 119:141, Psa 119:161. Gurlitt supposed that its author was some youth who was made captive by the Assyrians, and who composed the psalm in his captivity, as expressive of his attachment to his religion: a youth who could not, though away from his country and home, and surrounded by temptations, be turned away from the religion of his fathers by threats or bribes; who rejected all the allurements and blandishments which could be presented to him to induce him to abandon that religion, and to conform to the customs of idolatry - or who resisted all temptations to sensual gratifications.
This idea is derived from Psa 119:22-23, Psa 119:25, Psa 119:28-29, Psa 119:36, Psa 119:39, Psa 119:42-43, Psa 119:46, Psa 119:50-51, Psa 119:53, Psa 119:56, Psa 119:67, Psa 119:72, Psa 119:74, Psa 119:78, Psa 119:83 father on come then man Chapter then I thou man day. Thus understood, it would be appicable to the condition of such a young Hebrew as Joseph or Daniel, and would express the feelings which such young men would have in the temptations by which they were surrounded, and the firmness of their attachment to the principles of the religion in which they had been trained. The idea is a beautiful one, and may properly be used for an illustration, but there is no certain evidence that the psalm was composed under those circumstances. Others have supposed that the psalm was written by Jaddo Neh 12:22, the high priest in the time of Alexander the Great - amidst the troubles which then existed in Judea, and amidst the opposition of the Samaritans - and that the design was to show his own firmness in the Jewish religion, and to excite the Hebrews to the same firmness by setting forth the authority and excellence of the word of God, and the authority of the law.
Rudinger supposes that it was composed in the time of the persecutions under Antiochus - the times of the Maccabees - with the same design. All these are mere conjectures, and it is now impossible to ascertain the occasion on which the psalm was composed, or to determine who was its author. Nor is it necessary. The psalm is so applicable to the people of God at all times, so suited to strengthen the mind in trial, so adapted to guide, comfort, and support the soul, and so true in regard to the influence and value of the law of God, that it is not needful to know when it was composed, or who its author was. It is sufficient to know that it was composed under the guidance of the Holy Spirit, and is a repository of truths which will be of inestimable value in all ages of the world.
There is no grouping or arrangement of the subjects in the psalm, and little or no connection between the sentiments in the verses of it. Much in it has a proverbial cast, or is presented in the form of aphorisms; and the order of thought seems to have been suggested by the necessity of choosing a particular letter with which to commence each verse, and the succession of eight verses under each letter. It might be possible to make an arrangement of the psalm under particular heads - such as the following, under the general title of the word of God, or the law of God:
I. In youth
II. In trial
III. In duty
IV. In meditation
V. At night
VI. In public
VII. In private
VIII. In prosperity
IX. In adversity, etc., etc.
But, in an exposition of the psalm, such an arrangement or classification, changing the structure of the psalm, might be of doubtful propriety, and it will be right to adhere to the order which the Spirit of Inspiration has seen fit to observe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 119:1, This psalm contains sundry prayers, praises, and professions of obedience.
Carl Friedrich Keil and Franz Delitzsch

A Twenty-Two-Fold String of Aphorisms by One Who Is Persecuted for the Sake of His Faith
To the Hodu Ps 118, written in gnome-like, wreathed style, is appended the throughout gnomico-didactic Psalms 119, consisting of one hundred and seventy-six Masoretic verses, or regarded in relation to the strophe, distichs, which according to the twenty-two letters of the alphabet fall into twenty-two groups (called by the old expositors the ὀγδοάδες or octonarii of this Psalmus literatus s. alphabetites); for each group contains eight verses (distichs), each of which begins with the same consecutive letter (8 x 22 = 176). The Latin Psalters (as the Psalterium Veronense, and originally perhaps all the old Greek Psalters) have the name of the letter before each group; the Syriac has the signs of the letters; and in the Complutensian Bible, as also elsewhere, a new line begins with each group. The Talmud, B. Berachoth, says of this Psalm: "it consists of eight Alephs," etc.; the Masora styles it אלפא ביתא רבא; the Midrash on it is called מדרשׁ אלפא ביתא, and the Pesikta פסיקתא דתמניא אפי. In our German version it has the appropriate inscription, "The Christian's golden A B C of the praise, love, power, and use of the word of God;" for here we have set forth in inexhaustible fulness what the word of God is to a man, and how a man is to behave himself in relation to it. The Masora observes that the Psalm contains only the one Ps 119:122, in which some reference or other to the word of revelation is not found as in all the 175 others
(Note: "In every verse," this is the observation of the Masora on Ps 119:122, "v. 122 only excepted, we find one of the ten (pointing to the ten fundamental words or decalogue of the Sinaitic Law) expressions: word, saying, testimonies, way, judgment, precept, commandment (צוּוּי), law, statute, truth" (according to another reading, righteousness).)
- a many-linked chain of synonyms which runs through the whole Psalm. In connection with this ingenious arrangement, so artfully devised and carried out, it may also not be merely accidental that the address Jahve occurs twenty-two times, as Bengel has observed: bis et vicesies pro numero octonariorum.
All kinds of erroneous views have, however, been put forth concerning this Psalm. Kster, von Gerlach, Hengstenberg, and Hupfeld renounce all attempts to show that there is any accordance whatever with a set plan, and find here a series of maxims without any internal progression and connection. Ewald begins at once with the error, that we have before us the long prayer of an old experienced teacher. But from Ps 119:9. it is clear that the poet himself is a "young man," a fact that is also corroborated by Ps 119:99, Ps 119:100. The poet is a young man, who finds himself in a situation which is clearly described: he is derided, oppressed, persecuted, and that by those who despise the divine word (for apostasy encompasses him round about), and more particularly by a government hostile to the true religion, Ps 119:23, Ps 119:46, Ps 119:161. He is lying in bonds (Ps 119:61, cf. Ps 119:83), expecting death (Ps 119:109), and recognises in his affliction, it is true, God's salutary humbling, and in the midst of it God's word is his comfort and his wisdom, but he also yearns for help, and earnestly prays for it. - The whole Psalm is a prayer for stedfastness in the midst of an ungodly, degenerate race, and in the midst of great trouble, which is heightened by the pain he feels at the prevailing apostasy, and a prayer for ultimate deliverance which rises in group Kaph to an urgent how long! If this sharply-defined physiognomy of the Psalm is recognised, then the internal progression will not fail to be discerned.
After the poet has praised fidelity to the word of God (Aleph), and described it as the virtue of all virtues which is of service to the young man and to which he devotes himself (Beth), he prays, in the midst of the scoffing and persecuting persons that surround him, for the grace of enlightenment (Gimel), of strengthening (Daleth), of preservation (He), of suitable and joyful confession (Vav); God's word is all his thought and pursuit (Zajin), he cleaves to those who fear God (Ḥeth), and recognises the salutary element of His humbling (Ṭeth), but is in need of comfort (Jod) and signs: how long! (Kaph). Without the eternal, sure, mighty word of God he would despair (Lamed); this is his wisdom in difficult circumstances (Mem); he has sworn fidelity to it, and maintains his fidelity as being one who is persecuted (Nun), and abhors and despises the apostates (Samech). He is oppressed, but God will not suffer him to be crushed (Ajin); He will not suffer the doings of the ungodly, which wring from him floods of tears, to prevail over him (Phe) - over him, the small (still youthful) and despised one whom zeal concerning the prevailing godlessness is consuming away (Tsade). Oh that God would hear his crying by day and by night (Ḳoph), would revive him speedily with His helpful pity (Resh) - him, viz., who being persecuted by princes clings fast to Him (Shin), and would seek him the isolated and so sorely imperilled sheep! (Tav). This outline does not exhaust the fundamental thoughts of the separate ogdoades, and they might surely be still more aptly reproduced, but this is sufficient to show that the Psalm is not wanting in coherence and progressive movement, and that it is not an ideal situation and mood, but a situation and mood based upon public relationships, from which this manifold celebration of the divine word, as a fruit of its teaching, has sprung.
Tit is natural to suppose that the composition of the Psalm falls in those times of the Greek domination in which the government was hostile, and a large party from among the Jews themselves, that was friendly towards the government, persecuted all decided confessors of the Tra. Hitzig says, "It can be safely maintained that the Psalm was written in the Maccabaean age by a renowned Israelite who was in imprisonment under Gentile authorities." It is at least probable that the plaited work of so long a Psalm, which, in connection with all that is artificial about it, from beginning to end gives a glimpse of the subdued afflicted mien of a confessor, is the work of one in prison, who whiled away his time with this plaiting together of his complaints and his consolatry thoughts.
John Gill
INTRODUCTION TO PSALM 119
This psalm is generally thought to be written by David, but when is uncertain; very probably towards the decline of life; and, as some think, for the sake or his son Solomon. It seems to be a collection of observations on the word of God and its precepts, the usefulness and excellency of it, he had made in the course of his life; interspersed with various petitions for the grace of God, to enable him to observe it. The psalm is a very extraordinary one; partly on account of the unusual length of it, it being more than double the length of the longest psalm in the whole book; and partly on account of its curious composition. It consists of twenty two parts, according to the number of the letters in the Hebrew alphabet; the names of which letters stand between each part; and every part consists of eight verses, all of which begin with the same letter: thus, for instance, the first eight verses begin with the letter "aleph", and the second eight verses begin with the letter "beth", and so on throughout; hence the Masorah calls this psalm the Great Alphabet. This the psalmist did, perhaps to excite attention to what he said, and also to help the memory. And it is observable that there are very few verses in the whole, not more than one or two, but what has something in it concerning the word of God, and its precepts and ordinances; there are nine or ten different words used relative to it, which signify much one and the same thing; as laws, statutes, judgments, testimonies, &c. Luther (m) observes, that neither Cicero, nor Virgil, nor Demosthenes, are to be compared with David for eloquence, as we see in the hundred nineteenth Psalm, where he divideth one sense and meaning into twenty two sorts. And it may also be remarked, that there is nothing in it concerning the tabernacle worship, or the rites and ceremonies of the legal dispensation; so that it seems to be calculated for, and is suited to, the word of God, and the ordinances of it, as we now have them in their full perfection: and the design of the whole is to show the fervent affection the psalmist had for the word of God, and to stir up the same in others.
(m) Mensal. Colloqu. c. 32. p. 365.
118:0118:0: Ալէլուիա. ՃԺԸ[7535]։[7535] Ոմանք եւ յայս սաղմոս դրոշմեն Եբրայական ալփաբետս, որպէս եւ ՚ի սաղմոս ԼԶ. զորով զանց առնէ օրինակս մեր ընդ այլոց ոմանց։
0 Ալէլուիա

Ալէլուիա:

118:0: Ալէլուիա. ՃԺԸ[7535]։
[7535] Ոմանք եւ յայս սաղմոս դրոշմեն Եբրայական ալփաբետս, որպէս եւ ՚ի սաղմոս ԼԶ. զորով զանց առնէ օրինակս մեր ընդ այլոց ոմանց։
0 Ալէլուիա
zohrab-1805▾ eastern-1994▾ western am▾
118:0118:0 [Аллилуия.]
118:1 αλληλουια αλληλουια haleluyah α᾿ αʹ blessed; prosperous οἱ ο the ἄμωμοι αμωμος flawless; blameless ἐν εν in ὁδῷ οδος way; journey οἱ ο the πορευόμενοι πορευομαι travel; go ἐν εν in νόμῳ νομος.1 law κυρίου κυριος lord; master
118:1 הֹוד֣וּ hôḏˈû ידה praise לַ la לְ to יהוָ֣ה [yhwˈāh] יְהוָה YHWH כִּי־ kî- כִּי that טֹ֑וב ṭˈôv טוב be good כִּ֖י kˌî כִּי that לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity חַסְדֹּֽו׃ ḥasdˈô חֶסֶד loyalty
118:1. aleph beati inmaculati in via qui ambulant in lege DominiBlessed are the undefiled in the way, who walk in the law of the Lord.
118:1. Alleluia. Confess to the Lord, for he is good, for his mercy is forever.
118:1. O give thanks unto the LORD; for [he is] good: because his mercy [endureth] for ever.
KJV Chapter [119] ALEPH:

118:0 [Аллилуия.]
118:1
αλληλουια αλληλουια haleluyah
α᾿ αʹ blessed; prosperous
οἱ ο the
ἄμωμοι αμωμος flawless; blameless
ἐν εν in
ὁδῷ οδος way; journey
οἱ ο the
πορευόμενοι πορευομαι travel; go
ἐν εν in
νόμῳ νομος.1 law
κυρίου κυριος lord; master
118:1
הֹוד֣וּ hôḏˈû ידה praise
לַ la לְ to
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
כִּי־ kî- כִּי that
טֹ֑וב ṭˈôv טוב be good
כִּ֖י kˌî כִּי that
לְ lᵊ לְ to
עֹולָ֣ם ʕôlˈām עֹולָם eternity
חַסְדֹּֽו׃ ḥasdˈô חֶסֶד loyalty
118:1. aleph beati inmaculati in via qui ambulant in lege Domini
Blessed are the undefiled in the way, who walk in the law of the Lord.
118:1. Alleluia. Confess to the Lord, for he is good, for his mercy is forever.
118:1. O give thanks unto the LORD; for [he is] good: because his mercy [endureth] for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-8. Закон Божий здесь именуется разными названиями, при единстве своего внутреннего содержания выясняющими разнообразное его проявление, выражение и значение. "Закон" - общее указание, основное родовое понятие, указывающее на те непреложные нормы, которым подчиняется в своем строении и деятельности как природа физическая, так и духовная жизнь человека. "Откровения" - особые повеления, сообщенные Богом человеку для его духовного возрастания. Они "откровенны", т. е. не человеком выработаны, почему могут не иметь обязательной силы и быть ошибочными, но безгрешны и святы, так как открыты, сообщены Самим Господом, а потому и общеобязательны. Этот закон есть "путь", указывает направление деятельности человека для достижения определенной ему цели его существования на земле. "Повеления" -частные предписания, дающие указания направлению деятельности в разных видах жизни - семейной, общественной, религиозной и др. "Уставы", т. е. предписания, которые устанавливают известные отношения человека к Богу, принимаемые первым обязательства, нарушение которых влечет за собой кару, в виде разных бедствий и нестроений жизни, за это нарушение. "Заповеди", т. е. пределы, указывающие границы того, что дозволено и полезно, в каковых границах и должна быть заключена воля человека и его деятельность. С греч. и лат. под "заповедями" разумеются "оправдания", т. е. повеления Господа, при сохранении и следовании им делающие человека святым и правым пред Богом. "Суд" - в смысле беспристрастия и непогрешимости его решений: в законе нет ничего, потворствующего страстям человека или двусмысленного, там одна правда. Писатель псалма восхваляет и считает блаженным того, кто не отступал от этого закона и неуклонно следовал ему, и молит Бога дать и ему силы для такого же исполнения этих повелений, так как только в последнем - условие душевного спокойствия и нравственного удовлетворения.
Adam Clarke: Commentary on the Bible - 1831
119:1: Blessed are the undefiled in the way - אשרי תמימי דרך ashrey temimey darech, "O the blessedness of the perfect ones in the way." This Psalm begins something like the first, where see the notes Psa 1:1-6 (note). By the perfect, which is the proper meaning of the original word, we are to undertsand those who sincerely believe what God has spoken, religiously observe all the rules and ceremonies of his religion, and have their lives and hearts regulated by the spirit of love, fear, and obedience. This is farther stated in the second verse.
Albert Barnes: Notes on the Bible - 1834
119:1: Blessed are the undefiled in the way - In the way or journey of life; in the path of religion; in the road which leads to heaven. As life - the religious life - is represented under the image of a journey, the expression here is equivalent to saying, "Blessed are those who in the journey of life - in their religious course - are pure, Sincere, uncontaminated." On the word way, see the notes at Psa 1:6. The margin here on the word undefiled, is perfect, or sincere. So the Hebrew. The word is the same as in Job 1:1, where it is rendered "perfect." See the notes at that passage. The Greek translation is undefiled - ἄμωμοι amō moi. So the Latin, "immaculati." Luther renders it, "Who live without blemish" or stain. The idea is, "Blessed are they who are upright, sincere, perfect, in their course." The whole psalm is designed to illustrate this thought, by showing what the influence of a sincere and conscientious attachment to the principles of the law or word of God in the various circumstances of life must be.
Who walk in the law of the Lord - Who habitually obey his law. This constitutes sincerity, uprightness, perfection in a man's life, for the law of the Lord is the only just rule of human conduct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:1: am 3560, bc 444 (Title), This Psalm, which was probably composed by Ezra, is another of the alphabetical Psalms. it consists of twenty-two parts, answering to the number of the Hebrew letters; every part being divided into eight verses, and each verse beginning with that letter which forms the title of the part; that is, the first part of eight verses with א, the second with ב, etc. It is an elegant, important, and useful composition; the chief subjects of which are the excellence of God's laws, and the happiness of those who observe them.
Blessed: Psa 1:1-3, Psa 32:1, Psa 32:2, Psa 112:1, Psa 128:1; Mat 5:3-12; Luk 11:28; Joh 13:17; Jam 1:25; Rev 22:14
undefiled: or, perfect, or sincere, Kg2 20:3; Ch2 31:20, Ch2 31:21; Job 1:1, Job 1:8; Joh 1:47; Act 24:16; Co2 1:12; Tit 2:11, Tit 2:12
walk: Eze 11:20; Hos 14:9; Luk 1:6; Th1 4:1, Th1 4:2
Carl Friedrich Keil and Franz Delitzsch
119:1
The eightfold Aleph. Blessed are those who act according to the word of God; the poet wishes to be one of these. The alphabetical Psalm on the largest scale begins appropriately, not merely with a simple (Ps 112:1), but with a twofold ashr. It refers principally to those integri viae (vitae). In Ps 119:3 the description of those who are accounted blessed is carried further. Perfects,a s denoting that which is habitual, alternate with futures used as presents. In Ps 119:4 לשׁמר expresses the purpose of the enjoining, as in Ps 119:5 the goal of the directing. אחלי (whence אחלי, 4Kings 5:3) is compounded of אח (vid., supra, p. 273) and לי (לוי), and consequently signifies o si. On יכּנוּ cf. Prov 4:26 (lxx κατευθυνθείησαν). The retrospective אז is expanded anew in Ps 119:6: then, when I namely. "Judgment of Thy righteousness" are the decisions concerning right and wrong which give expression to and put in execution the righteousness of God.
(Note: The word "judgments" of our English authorized version is retained in the text as being the most convenient word; it must, however, be borne in mind that in this Psalm it belongs to the "chain of synonyms," and does not mean God's acts of judgment, its more usual meaning in the Old Testament Scriptures, but is used as defined above, and is the equivalent here of the German Rechte, not Gerichte. - Tr.)
בּלמדי refers to Scripture in comparison with history.
Geneva 1599
119:1 ALEPH. Blessed [are] (a) the undefiled in the way, who walk in the law of the LORD.
(a) Here they are not called blessed who think themselves wise in their own judgment, nor who imagine to themselves a certain holiness, but they whose conversation is without hypocrisy.
John Gill
119:1
ALEPH.--The First Part.
ALEPH. Blessed are the undefiled in the way,.... Who are in the right way to heaven and happiness, which is Jesus Christ; the strait gate, and narrow way to eternal life; the only true way of life and salvation, in which way believers walk by faith. All out of this way are altogether become filthy; but all in this way are clean, even every bit: they are without spot and blemish, blameless and unreproveable, and without fault, before the throne of God and in his sight; being washed from their sins in the blood of the Lamb, and clothed with his righteousness; and even "perfect" and complete in him, as the Targum renders the word. These are also found in the way of their duty, and walk in all the commandments and ordinances of the Lord, blameless before men, and are sincere and upright in the sight of God; and are upon all accounts happy persons:
who walk in the law of the Lord: within the boundaries and limits of it, according to its direction, as it is a rule of walk and conversation in the hands of Christ the Lawgiver; and who continue to walk in it, as in a pleasant path, with great delight; and cheerfully obey its precepts, as influenced by the love of God, and assisted by the Spirit and grace of Christ. The word "law", or "doctrine", as it signifies, may design every revelation of the divine will; and even the doctrine of Christ, which believers should abide in, and not transgress; and should walk uprightly according to the truth of it, and as becomes it, and as they are enabled to do.
Robert Jamieson, A. R. Fausset and David Brown
119:1 ALEPH. (Ps 119:1-8).
This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Ps 119:122, Ps 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
undefiled--literally, "complete," perfect, or sincere (compare Ps 37:37).
in--or, "of"
the way--course of life.
walk--act
in the law--according to it (compare Lk 1:6).
law--from a word meaning "to teach," is a term of rather general purport, denoting the instruction of God's Word.
118:1118:1: Երանեալ են անբիծք ՚ի ճանապարհի, եւ ոյք գնան յօրէնս Տեառն։
1 Երանի նրանց, ովքեր անբիծ ուղի են բռնել, եւ ընթանում են Տիրոջ օրէնքով:
119 Երանի՜ ճամբով անբիծներուն, Որոնք Տէրոջը օրէնքին մէջ կը քալեն։
Երանեալ են ամբիծք ի ճանապարհի, [697]եւ ոյք գնան յօրէնս Տեառն:

118:1: Երանեալ են անբիծք ՚ի ճանապարհի, եւ ոյք գնան յօրէնս Տեառն։
1 Երանի նրանց, ովքեր անբիծ ուղի են բռնել, եւ ընթանում են Տիրոջ օրէնքով:
119 Երանի՜ ճամբով անբիծներուն, Որոնք Տէրոջը օրէնքին մէջ կը քալեն։
zohrab-1805▾ eastern-1994▾ western am▾
118:1118:1 Блаженны непорочные в пути, ходящие в законе Господнем.
118:2 μακάριοι μακαριος blessed; prosperous οἱ ο the ἐξερευνῶντες εξερευναω fully explore τὰ ο the μαρτύρια μαρτυριον evidence; testimony αὐτοῦ αυτος he; him ἐν εν in ὅλῃ ολος whole; wholly καρδίᾳ καρδια heart ἐκζητήσουσιν εκζητεω seek out / thoroughly αὐτόν αυτος he; him
118:2 יֹֽאמַר־ yˈōmar- אמר say נָ֥א nˌā נָא yeah יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel כִּ֖י kˌî כִּי that לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity חַסְדֹּֽו׃ ḥasdˈô חֶסֶד loyalty
118:2. beati qui custodiunt testimonia eius in toto corde requirunt eumBlessed are they that search his testimonies: that seek him with their whole heart.
118:2. Let Israel now say: For he is good, for his mercy is forever.
118:2. Let Israel now say, that his mercy [endureth] for ever.
Blessed [are] the undefiled in the way, who walk in the law of the LORD:

118:1 Блаженны непорочные в пути, ходящие в законе Господнем.
118:2
μακάριοι μακαριος blessed; prosperous
οἱ ο the
ἐξερευνῶντες εξερευναω fully explore
τὰ ο the
μαρτύρια μαρτυριον evidence; testimony
αὐτοῦ αυτος he; him
ἐν εν in
ὅλῃ ολος whole; wholly
καρδίᾳ καρδια heart
ἐκζητήσουσιν εκζητεω seek out / thoroughly
αὐτόν αυτος he; him
118:2
יֹֽאמַר־ yˈōmar- אמר say
נָ֥א nˌā נָא yeah
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כִּ֖י kˌî כִּי that
לְ lᵊ לְ to
עֹולָ֣ם ʕôlˈām עֹולָם eternity
חַסְדֹּֽו׃ ḥasdˈô חֶסֶד loyalty
118:2. beati qui custodiunt testimonia eius in toto corde requirunt eum
Blessed are they that search his testimonies: that seek him with their whole heart.
118:2. Let Israel now say: For he is good, for his mercy is forever.
118:2. Let Israel now say, that his mercy [endureth] for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1. ALEPH.
1 Blessed are the undefiled in the way, who walk in the law of the LORD. 2 Blessed are they that keep his testimonies, and that seek him with the whole heart. 3 They also do no iniquity: they walk in his ways.The psalmist here shows that godly people are happy people; they are, and shall be, blessed indeed. Felicity is the thing we all pretend to aim at and pursue. He does not say here wherein it consists; it is enough for us to know what we must do and be that we may attain to it, and that we are here told. All men would be happy, but few take the right way; God has here laid before us the right way, which we may be sure will end in happiness, though it be strait and narrow. Blessednesses are to the righteous; all manner of blessedness. Now observe the characters of the happy people. Those are happy, 1. Who make the will of God the rule of all their actions, and govern themselves, in their whole conversation, by that rule: They walk in the law of the Lord, v. 1. God's word is a law to them, not only in this or that instance, but in the whole course of their conversation; they walk within the hedges of that law, which they dare not break through by doing any thing it forbids; and they walk in the paths of that law, which they will not trifle in, but press forward in them towards the mark, taking every step by rule and never walking at all adventures. This is walking in God's ways (v. 3), the ways which he has marked out to us and has appointed us to walk in. It will not serve us to make religion the subject of our discourse, but we must make it the rule of our walk; we must walk in his ways, not in the way of the world, or of our own hearts, Job xxiii. 10, 11; xxxi. 7. 2. Who are upright and honest in their religion--undefiled in the way, not only who keep themselves pure from the pollutions of actual sin, unspotted from the world, but who are habitually sincere in their intentions, in whose spirit there is no guile, who are really as good as they seem to be and row the same way as they look. 3. Who are true to the trust reposed in them as God's professing people. It was the honour of the Jews that to them were committed the oracles of God; and blessed are those who preserve pure and entire that sacred deposit, who keep his testimonies as a treasure of inestimable value, keep them as the apple of their eye, so keep them as to carry the comfort of them themselves to another world and leave the knowledge and profession of them to those who shall come after them in this world. Those who would walk in the law of the Lord must keep his testimonies, that is, his truths. Those will not long make conscience of good practices who do not adhere to good principles. Or his testimonies may denote his covenant; the ark of the covenant is called the ark of the testimony. Those do not keep covenant with God who do not keep the commandments of God. 4. Who have a single eye to God as their chief good and highest end in all they do in religion (v. 2): They seek him with their whole heart. They do not seek themselves and their own things, but God only; this is that which they aim at, that God may be glorified in their obedience and that they may be happy in God's acceptance. He is, and will be, the rewarder, the reward, of all those who thus seek him diligently, seek him with the heart, for that is it that God looks at and requires; and with the whole heart, for if the heart be divided between him and the world it is faulty. 5. Who carefully avoid all sin (v. 3): They do no iniquity; they do not allow themselves in any sin; they do not commit it as those do who are the servants of sin; they do not make a practice of it, do not make a trade of it. They are conscious to themselves of much iniquity that clogs them in the ways of God, but not of that iniquity which draws them out of those ways. Blessed and holy are those who thus exercise themselves to have always consciences void of offence.
Albert Barnes: Notes on the Bible - 1834
119:2: Blessed are they that keep his testimonies - His commandments or laws, considered as what he bears witness to concerning that which is just, wise, good. Every law of a parent is to his children a testimony on his part of what is wise and right and good; and so every law of God is his solemn testimony as to what is right and good for man. See Psa 19:7, note; Psa 25:10, note.
And that seek him with the whole heart - With a sincere desire to know his will and to do it; without hypocrisy or guile; with no selfish or sinister aims. As God knows the heart, all other modes of "seeking" him must be in vain. It is impossible for man to impose on him by appearances.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:2: keep: Psa 119:22, Psa 119:146, Psa 25:10, Psa 105:45; Deu 6:17; Kg1 2:3; Pro 23:26; Eze 36:27; Joh 14:23; Jo1 3:20
seek: Psa 119:10; Deu 4:29; Ch2 31:21; Jer 29:13
John Gill
119:2 Blessed are they that keep his testimonies,.... The whole word of God, the Scriptures of truth, are his testimonies: they testify of the mind of God, and of his love and grace in the method of salvation by Christ; they testify of Christ, his person, offices, and grace; of the sufferings of Christ, and the glory that should follow; and of all the happiness that comes to the people of God thereby. The law is called a testimony, which being put into the ark, that had the name of the ark of the testimony. This is a testimony of the perfections of God, his holiness, justice, and goodness displayed in it; and of his good and perfect will, what should or should not be done. The Gospel is the testimony of Christ, of what he is, has done and suffered for his people, and of the blessings of grace by him; the ordinances of it, baptism and the Lord's supper, testify of the love of God, and grace of Christ; and all these good men keep: they keep the Scriptures as a sacred "depositum"; they hold fast the faithful word of the Gospel, that no man take it from them; and are desirous of observing both the law of God, as in the hands of Christ; and the ordinances of the Gospel, as delivered by him, from a principle of love to him; and such are happy persons in life, at death, and to all eternity;
and that seek him with the whole heart; that is, that seek the Lord by prayer and supplication, with a true heart, and in sincerity; that seek to know more of him, and that in good earnest; that seek for communion and fellowship with him, with the Spirit within them, with all their heart and soul; that seek Christ, and God in Christ, his kingdom, and his righteousness, and that in the first place, early, earnestly, and diligently. The Targum is,
"they seek his doctrine with the whole heart.''
Robert Jamieson, A. R. Fausset and David Brown
119:2 testimonies--The word of God is so called, because in it He testifies for truth and against sin.
seek him--that is, a knowledge of Him, with desire for conformity to His will.
118:2118:2: Երանի՛ ոյք քննեն զվկայութիւն նորա, բոլորով սրտի՛ւ իւրեանց խնդրեսցեն զնա[7536]։ [7536] Ոմանք.Զվկայութիւնս նորա։
2 Երանի նրանց, ովքեր հետեւում են նրա պատուիրաններին, իրենց ամբողջ սրտով փնտռում են նրան:
2 Երանի՜ անոնց՝ որոնք անոր վկայութիւնները կը պահեն Ու բոլոր սրտով զինք կը խնդրեն
Երանի ոյք [698]քննեն զվկայութիւնս նորա, բոլորով սրտիւ իւրեանց խնդրեսցեն զնա:

118:2: Երանի՛ ոյք քննեն զվկայութիւն նորա, բոլորով սրտի՛ւ իւրեանց խնդրեսցեն զնա[7536]։
[7536] Ոմանք.Զվկայութիւնս նորա։
2 Երանի նրանց, ովքեր հետեւում են նրա պատուիրաններին, իրենց ամբողջ սրտով փնտռում են նրան:
2 Երանի՜ անոնց՝ որոնք անոր վկայութիւնները կը պահեն Ու բոլոր սրտով զինք կը խնդրեն
zohrab-1805▾ eastern-1994▾ western am▾
118:2118:2 Блаженны хранящие откровения Его, всем сердцем ищущие Его.
118:3 οὐ ου not γὰρ γαρ for οἱ ο the ἐργαζόμενοι εργαζομαι work; perform τὴν ο the ἀνομίαν ανομια lawlessness ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey αὐτοῦ αυτος he; him ἐπορεύθησαν πορευομαι travel; go
118:3 יֹֽאמְרוּ־ yˈōmᵊrû- אמר say נָ֥א nˌā נָא yeah בֵֽית־ vˈêṯ- בַּיִת house אַהֲרֹ֑ן ʔahᵃrˈōn אַהֲרֹן Aaron כִּ֖י kˌî כִּי that לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity חַסְדֹּֽו׃ ḥasdˈô חֶסֶד loyalty
118:3. nec enim qui operantur iniquitatem in viis eius ambulaveruntFor they that work iniquity, have not walked in his ways.
118:3. Let the house of Aaron now say: For his mercy is forever.
118:3. Let the house of Aaron now say, that his mercy [endureth] for ever.
Blessed [are] they that keep his testimonies, [and that] seek him with the whole heart:

118:2 Блаженны хранящие откровения Его, всем сердцем ищущие Его.
118:3
οὐ ου not
γὰρ γαρ for
οἱ ο the
ἐργαζόμενοι εργαζομαι work; perform
τὴν ο the
ἀνομίαν ανομια lawlessness
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
αὐτοῦ αυτος he; him
ἐπορεύθησαν πορευομαι travel; go
118:3
יֹֽאמְרוּ־ yˈōmᵊrû- אמר say
נָ֥א nˌā נָא yeah
בֵֽית־ vˈêṯ- בַּיִת house
אַהֲרֹ֑ן ʔahᵃrˈōn אַהֲרֹן Aaron
כִּ֖י kˌî כִּי that
לְ lᵊ לְ to
עֹולָ֣ם ʕôlˈām עֹולָם eternity
חַסְדֹּֽו׃ ḥasdˈô חֶסֶד loyalty
118:3. nec enim qui operantur iniquitatem in viis eius ambulaverunt
For they that work iniquity, have not walked in his ways.
118:3. Let the house of Aaron now say: For his mercy is forever.
118:3. Let the house of Aaron now say, that his mercy [endureth] for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:3: They also do no iniquity - They avoid all idolatry, injustice, and wrong; and they walk in God's ways, not in those ways to which an evil heart might entice them, nor those in which the thoughtless and the profligate tread.
Albert Barnes: Notes on the Bible - 1834
119:3: They also do no iniquity - See the notes at Jo1 3:9. The meaning is, that they are righteous; their character is that they do that which is right. It cannot mean that all persons who are religious are actually and absolutely perfect - for no man would hold this opinion; no one does hold it. It is general language such as is commonly used to describe an upright or righteous man. The declaration is true of all who are the friends of God - or, who are truly; religious - in the following senses:
(1) That they are habitually and characteristically righteous;
(2) That they intend to do right - for a man who deliberately purposes to do wrong - to lead a life of sin and disobedience, cannot be a pious man.
(3) That when they do err, it is not the result of intention, or the design of their life, but because they are tempted; are overcome with passion; are led by the power of their native corruption of heart to act contrary to their better judgment and their true character.
See Rom 7:14-17. On the other hand, it is true that a man who is not characteristically righteous; who is not an upright man in his dealings; who is not true, and honest, and temperate, and just, and benevolent, cannot be a child of God and heir of heaven. No exactness of orthodoxy, and no fervour of emotion, and no zeal in the cause of religion, can constitute true piety without this.
They walk in his ways - Habitually; constantly; characteristically. They are not merely honest, upright, and just in their dealings with men, but they walk in the ways of God; they are religious.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:3: Jo1 3:9, Jo1 5:18
Geneva 1599
119:3 They also do (b) no iniquity: they walk in his ways.
(b) For they are ruled by God's Spirit and embrace no doctrine but his.
John Gill
119:3 They also do no iniquity,.... Not that they are free from indwelling sin, nor from the acts of sin, nor that what they do are not sins; but they do not make a trade of sinning, it is not the course of their lives; nor do they do iniquity with that ease and pleasure, without reluctance and remorse, as others do: or rather as new creatures, as born again, they do not and cannot commit sin; for the new man is pure, spiritual, and holy; and nothing can come out of that, or be done by it, which is the contrary. This is a distinct I from the old man, or corrupt nature, to which all the actions of sin are to be ascribed; see 1Jn 3:9;
they walk in his ways; in the ways of God and Christ, into which they are guided and directed, and where they are kept, and in which they find both pleasure and profit. Here end the descriptive characters of good and happy men.
Robert Jamieson, A. R. Fausset and David Brown
119:3 his ways--the course He reveals as right.
118:3118:3: Ո՛չ թէ որ գործեն զանօրէնութիւն, ՚ի ճանապարհս նորա գնասցեն[7537]։ [7537] Ոմանք.Զի ո՛չ թէ ոյք գործեն։
3 Անօրէնութիւն գործողները չեն, որ պիտի ընթանան նրա ճանապարհներով:
3 Եւ անօրէնութիւն չեն ըներ, Հապա անոր ճամբաներուն մէջ կը քալեն։
[699]Ոչ թէ որ`` գործեն զանօրէնութիւն, ի ճանապարհս նորա գնասցեն:

118:3: Ո՛չ թէ որ գործեն զանօրէնութիւն, ՚ի ճանապարհս նորա գնասցեն[7537]։
[7537] Ոմանք.Զի ո՛չ թէ ոյք գործեն։
3 Անօրէնութիւն գործողները չեն, որ պիտի ընթանան նրա ճանապարհներով:
3 Եւ անօրէնութիւն չեն ըներ, Հապա անոր ճամբաներուն մէջ կը քալեն։
zohrab-1805▾ eastern-1994▾ western am▾
118:3118:3 Они не делают беззакония, ходят путями Его.
118:4 σὺ συ you ἐνετείλω εντελλομαι direct; enjoin τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your φυλάξασθαι φυλασσω guard; keep σφόδρα σφοδρα vehemently; tremendously
118:4 יֹֽאמְרוּ־ yˈōmᵊrû- אמר say נָ֭א ˈnā נָא yeah יִרְאֵ֣י yirʔˈê יָרֵא afraid יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּ֖י kˌî כִּי that לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity חַסְדֹּֽו׃ ḥasdˈô חֶסֶד loyalty
118:4. tu mandasti praecepta tua custodire nimisThou hast commanded thy commandments to be kept most diligently.
118:4. Let those who fear the Lord now say: For his mercy is forever.
118:4. Let them now that fear the LORD say, that his mercy [endureth] for ever.
They also do no iniquity: they walk in his ways:

118:3 Они не делают беззакония, ходят путями Его.
118:4
σὺ συ you
ἐνετείλω εντελλομαι direct; enjoin
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
φυλάξασθαι φυλασσω guard; keep
σφόδρα σφοδρα vehemently; tremendously
118:4
יֹֽאמְרוּ־ yˈōmᵊrû- אמר say
נָ֭א ˈnā נָא yeah
יִרְאֵ֣י yirʔˈê יָרֵא afraid
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֖י kˌî כִּי that
לְ lᵊ לְ to
עֹולָ֣ם ʕôlˈām עֹולָם eternity
חַסְדֹּֽו׃ ḥasdˈô חֶסֶד loyalty
118:4. tu mandasti praecepta tua custodire nimis
Thou hast commanded thy commandments to be kept most diligently.
118:4. Let those who fear the Lord now say: For his mercy is forever.
118:4. Let them now that fear the LORD say, that his mercy [endureth] for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:4: Thy precepts diligently - מאד meod, "superlatively, to the uttermost." God has never given a commandment, the observance of which he knew to be impossible. And to whatsoever he has commanded he requires obedience; and his grace is sufficient for us. We must not trifle with God.
Albert Barnes: Notes on the Bible - 1834
119:4: Thou hast commanded - All this is here traced to the command of God; to the fact that he has required it. It is not mere human prudence; it is not mere morality; it is not because it will be for our interest; it is because God requires it. This is the foundation of all true virtue; and until a man acts from this motive it cannot be said that he is in the proper sense a righteous man.
To keep thy precepts diligently - Hebrew, "very much;" that is, to do it constantly; faithfully. Each one of his laws is to be observed, and to be observed always, and in all circumstances.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:4: Deu 4:1, Deu 4:9, Deu 5:29-33, Deu 6:17, Deu 11:13, Deu 11:22, Deu 12:32, Deu 28:1-14, Deu 30:16; Jos 1:7; Jer 7:23; Mat 28:20; Joh 14:15, Joh 14:21; Phi 4:8, Phi 4:9; Jo1 5:3
John Gill
119:4 Thou hast commanded us to keep thy precepts diligently. Here, and in the following verses, the psalmist expresses his great regard to the precepts, commandments, statutes, and judgments of God; and that as such, because they were commanded by him; were not the precepts of men, but the commands of God; who had a right to command, as Creator, Preserver, Redeemer, and King; and whose commands are not to be reckoned as indifferent things, that are at the option and choice of a creature, to be done or let alone at his pleasure; but are what God has enjoined, and are binding upon men; and which love should and does constrain the saints to have a regard unto, and to keep them diligently or vehemently; with all a man's might and strength, as the word is used in Deut 6:5. These are not at any time to be dispensed with, but, to be kept always constantly and steadily.
Robert Jamieson, A. R. Fausset and David Brown
119:4 precepts--are those directions which relate to special conduct, from a word meaning "to inspect."
statutes--or ordinances, positive laws of permanent nature. Both words originally denote rather positive than moral laws, such as derive force from the divine appointment, whether their nature or the reasons for them are apprehended by us or not.
commandments--or institutions. The term is comprehensive, but rather denotes fundamental directions for conduct, both enjoining and forbidding.
have respect unto--or regard carefully as to their whole purport.
118:4118:4: Դու պատուիրեցեր զպատուիրանս քո, ՚ի պահել ինձ յոյժ[7538]։ [7538] Ոմանք.Պահել ինձ յոյժ։
4 Դու հրամայեցիր, որ քո պատուիրանները խստօրէն պահեմ:
4 Դուն պատուիրեցիր, որ շատ զգուշութեամբ Քու հրամաններդ պահենք։
Դու պատուիրեցեր զպատուիրանս քո, ի պահել ինձ յոյժ:

118:4: Դու պատուիրեցեր զպատուիրանս քո, ՚ի պահել ինձ յոյժ[7538]։
[7538] Ոմանք.Պահել ինձ յոյժ։
4 Դու հրամայեցիր, որ քո պատուիրանները խստօրէն պահեմ:
4 Դուն պատուիրեցիր, որ շատ զգուշութեամբ Քու հրամաններդ պահենք։
zohrab-1805▾ eastern-1994▾ western am▾
118:4118:4 Ты заповедал повеления Твои хранить твердо.
118:5 ὄφελον οφελον obliged κατευθυνθείησαν κατευθυνω straighten out; direct αἱ ο the ὁδοί οδος way; journey μου μου of me; mine τοῦ ο the φυλάξασθαι φυλασσω guard; keep τὰ ο the δικαιώματά δικαιωμα justification σου σου of you; your
118:5 מִֽן־ mˈin- מִן from הַ֭ ˈha הַ the מֵּצַ֥ר mmēṣˌar מֵצַר distress קָרָ֣אתִי qārˈāṯî קרא call יָּ֑הּ yyˈāh יָהּ the Lord עָנָ֖נִי ʕānˌānî ענה answer בַ va בְּ in † הַ the מֶּרְחָ֣ב mmerḥˈāv מֶרְחָב wide place יָֽהּ׃ yˈāh יָהּ the Lord
118:5. utinam dirigantur viae meae ad custodienda praecepta tuaO! that my ways may be directed to keep thy justifications.
118:5. In my tribulation, I called upon the Lord. And the Lord heeded me with generosity.
118:5. I called upon the LORD in distress: the LORD answered me, [and set me] in a large place.
Thou hast commanded [us] to keep thy precepts diligently:

118:4 Ты заповедал повеления Твои хранить твердо.
118:5
ὄφελον οφελον obliged
κατευθυνθείησαν κατευθυνω straighten out; direct
αἱ ο the
ὁδοί οδος way; journey
μου μου of me; mine
τοῦ ο the
φυλάξασθαι φυλασσω guard; keep
τὰ ο the
δικαιώματά δικαιωμα justification
σου σου of you; your
118:5
מִֽן־ mˈin- מִן from
הַ֭ ˈha הַ the
מֵּצַ֥ר mmēṣˌar מֵצַר distress
קָרָ֣אתִי qārˈāṯî קרא call
יָּ֑הּ yyˈāh יָהּ the Lord
עָנָ֖נִי ʕānˌānî ענה answer
בַ va בְּ in
הַ the
מֶּרְחָ֣ב mmerḥˈāv מֶרְחָב wide place
יָֽהּ׃ yˈāh יָהּ the Lord
118:5. utinam dirigantur viae meae ad custodienda praecepta tua
O! that my ways may be directed to keep thy justifications.
118:5. In my tribulation, I called upon the Lord. And the Lord heeded me with generosity.
118:5. I called upon the LORD in distress: the LORD answered me, [and set me] in a large place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 Thou hast commanded us to keep thy precepts diligently. 5 O that my ways were directed to keep thy statutes! 6 Then shall I not be ashamed, when I have respect unto all thy commandments.We are here taught, 1. To own ourselves under the highest obligations to walk in God's law. The tempter would possess men with an opinion that they are at their liberty whether they will make the word of God their rule or no, that, though it may be good, yet it is not so necessary as they are made to believe it is. He taught our first parents to question the command: Hath God said, You shall not eat? And therefore we are concerned to be well established in this (v. 4): Thou hast commanded us to keep thy precepts, to make religion our rule; and to keep them diligently, to make religion our business and to mind it carefully and constantly. We are bound, and must obey at our peril. 2. To look up to God for wisdom and grace to do so (v. 5): O that my ways were directed accordingly! not only that all events concerning us may be so ordered and disposed by the providence of God as not to be in any thing a hindrance to us, but a furtherance rather, in the service of God, but that our hearts may be so guided and influenced by the Spirit of God that we may not in any thing transgress God's commandments--not only that our eyes may be directed to behold God's statutes, but our hearts directed to keep them. See how the desire and prayer of a good man exactly agree with the will and command of a good God: "Thou wouldest have me keep thy precepts, and, Lord, I fain would keep them." This is the will of God, even our sanctification; and it should be our will. 3. To encourage ourselves in the way of our duty with a prospect of the comfort we shall find in it, v. 6. Note, (1.) It is the undoubted character of every good man that he has a respect to all God's commandments. He has a respect to the command, eyes it as his copy, aims to conform to it, is sorry wherein he comes short; and what he does in religion he does with a conscientious regard to the command, because it is his duty. He has respect to all the commandments, one as well as another, because they are all backed with the same authority (Jam. ii. 10, 11) and all levelled at the same end, the glorifying of God in our happiness. Those who have a sincere respect to any command will have a general respect to every command, to the commands of both testaments and both tables, to the prohibitions and the precepts, to those that concern both the inward and the outward man, both the head and the heart, to those that forbid the most pleasant and gainful sins and to those that require the most difficult and hazardous duties. (2.) Those who have a sincere respect to all God's commandments shall not be ashamed, not only they will thereby be kept from doing that which will turn to their shame, but they shall have confidence towards God and boldness of access to the throne of his grace, 1 John iii. 21. They shall have credit before men; their honesty will be their honour. And they shall have clearness and courage in their own souls; they shall not be ashamed to retire into themselves, nor to reflect upon themselves, for their hearts shall not condemn them. David speaks this with application to himself. Those that are upright may take the comfort of their uprightness. "As, if I be wicked, woe to me; so, if I be sincere, it is well with me."
Adam Clarke: Commentary on the Bible - 1831
119:5: O that my ways were directed - "I wish that my way may be confirmed to keep thy statutes." Without thee I can do nothing; my soul is unstable and fickle; and it will continue weak and uncertain till thou strengthen and establish it.
Albert Barnes: Notes on the Bible - 1834
119:5: O that my ways were directed ... - Indicating the desire of the pious heart. That desire - a pRev_ailing, constant, uniform desire - is to keep the law of God. It is the aim of the life; it is the supreme purpose of the soul; it is the ruling wish of the man, thus to keep the law of God. He in whose bosom this is not the constant wish cannot be a pious man. The Hebrew particle used here, and rendered "O that," is a particle denoting a wish, or an earnest desire. The word "ways" denotes the course of life. The whole is expressive of an earnest desire to live in accordance with the law of God. It implies also a sense of dependence on God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:5: Psa 119:32, Psa 119:36, Psa 119:44, Psa 119:45, Psa 119:131, Psa 119:159, Psa 119:173, Psa 51:10; Jer 31:33; Rom 7:22-24; Th2 3:5; Heb 13:21
Geneva 1599
119:5 (c) O that my ways were directed to keep thy statutes!
(c) David acknowledges his imperfection, desiring God to reform it, that his life may be conformable to God's word.
John Gill
119:5 O that my ways were directed to keep thy statutes! The psalmist, sensible of his own inability, as every good man is, to keep the commands of God, prays for grace, direction, and assistance in it; that the ways of his mind, his thoughts, affections, and inclinations, might be directed to an observance of the divine precepts; knowing he could not command his thoughts, raise his affections, dispose his mind, and incline his heart thereunto; and finding a backwardness to religious exercises and spiritual duties, and that the ways and actions of his life might be guided to the same; being sensible he could not take one step aright without God and Christ; that the way of man is not in himself, and that it is not in man that walketh to direct his steps; that a good man's steps are ordered by the Lord, and he directs his paths: besides the direction of the word, there is need of the Spirit and grace of God, to cause a person to walk in his statutes, and to keep his judgments, and do them; see Jer 10:23.
118:5118:5: Աւշ թէ յաջողեալ էին ճանապարհք իմ, պահել ինձ զարդարութիւնս քո[7539]։ [7539] ՚Ի լուս՛՛. ՚ի վերայ՝Աւշ թէ, նշանակի՝երանի թէ. համաձայն ոմանց առանձին սաղմոսարանաց։ Ոմանք.Յաջողեալ էին ինձ... ՚ի պահել ինձ։
5 Իմ ճանապարհները յաջող կը լինեն, եթէ քո պատուիրանները պահեմ:
5 Երանի՜ թէ իմ ճամբաներս հաստատուին Քու կանոններդ պահելով։
Օ՛շ թէ յաջողեալ էին ինձ ճանապարհք իմ, պահել ինձ զարդարութիւնս քո:

118:5: Աւշ թէ յաջողեալ էին ճանապարհք իմ, պահել ինձ զարդարութիւնս քո[7539]։
[7539] ՚Ի լուս՛՛. ՚ի վերայ՝Աւշ թէ, նշանակի՝երանի թէ. համաձայն ոմանց առանձին սաղմոսարանաց։ Ոմանք.Յաջողեալ էին ինձ... ՚ի պահել ինձ։
5 Իմ ճանապարհները յաջող կը լինեն, եթէ քո պատուիրանները պահեմ:
5 Երանի՜ թէ իմ ճամբաներս հաստատուին Քու կանոններդ պահելով։
zohrab-1805▾ eastern-1994▾ western am▾
118:5118:5 О, если бы направлялись пути мои к соблюдению уставов Твоих!
118:6 τότε τοτε at that οὐ ου not μὴ μη not ἐπαισχυνθῶ επαισχυνομαι ashamed ἐν εν in τῷ ο the με με me ἐπιβλέπειν επιβλεπω look on ἐπὶ επι in; on πάσας πας all; every τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your
118:6 יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH לִ֭י ˈlî לְ to לֹ֣א lˈō לֹא not אִירָ֑א ʔîrˈā ירא fear מַה־ mah- מָה what יַּעֲשֶׂ֖ה yyaʕᵃśˌeh עשׂה make לִ֣י lˈî לְ to אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
118:6. tunc non confundar cum respexero ad omnia mandata tuaThen shall I not be confounded, when I shall look into all thy commandments.
118:6. The Lord is my helper. I will not fear what man can do to me.
118:6. The LORD [is] on my side; I will not fear: what can man do unto me?
O that my ways were directed to keep thy statutes:

118:5 О, если бы направлялись пути мои к соблюдению уставов Твоих!
118:6
τότε τοτε at that
οὐ ου not
μὴ μη not
ἐπαισχυνθῶ επαισχυνομαι ashamed
ἐν εν in
τῷ ο the
με με me
ἐπιβλέπειν επιβλεπω look on
ἐπὶ επι in; on
πάσας πας all; every
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
118:6
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
לִ֭י ˈlî לְ to
לֹ֣א lˈō לֹא not
אִירָ֑א ʔîrˈā ירא fear
מַה־ mah- מָה what
יַּעֲשֶׂ֖ה yyaʕᵃśˌeh עשׂה make
לִ֣י lˈî לְ to
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
118:6. tunc non confundar cum respexero ad omnia mandata tua
Then shall I not be confounded, when I shall look into all thy commandments.
118:6. The Lord is my helper. I will not fear what man can do to me.
118:6. The LORD [is] on my side; I will not fear: what can man do unto me?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:6: Then shall I not be ashamed - Every act of transgression in the wicked man tends to harden his heart; and render it callous. If a man who fears God is so unhappy as to fall into sin, his conscience reproaches him, and he is ashamed before God and man. This is a full proof that God's Spirit has not utterly departed from him, and that he may repent, believe and be healed.
Unto all thy commandments - God requires universal obedience, and all things are possible to him whom Christ strengthens; and all things are possible to him that believes. Allow that any of God's commandments may be transgressed, and we shall soon have the whole decalogue set aside.
Albert Barnes: Notes on the Bible - 1834
119:6: Then shall I not be ashamed - On the word ashamed, see Job 6:20, note; Psa 25:2-3, note. The meaning here is, that he would not have occasion to be ashamed; he would not be disappointed; all his hopes would be realized. He would have full evidence of piety; he would enjoy the comforts which he sought in religion; he would feel assured of ultimately obtaining eternal life.
When I have respect unto all thy commandments - literally, "In my looking at all thy commandments." That is, in his regarding them; in his feeling that all were equally binding on him; and in his having the consciousness that he had not intentionally neglected, violated, or disregarded any of them. There can be no true piety except where a man intends to keep all the commands of God. If he makes a selection among them, keeping this one or that one, as may be most convenient for him, or as may be most for his interest, or as may be most popular, it is full proof that he knows nothing of the nature of true religion. A child has no proper respect for a parent if he obeys him only as shall suit his whim or his convenience; and no man can be a pious man who does not purpose, in all honesty, to keep All the commandments of God; to submit to his will in everything.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:6: shall I: Psa 119:31, Psa 119:80; Job 22:26; Dan 12:2, Dan 12:3; Jo1 2:28, Jo1 3:20, Jo1 3:21
I have: Psa 119:128; Joh 15:14; Jam 2:10
John Gill
119:6 Then shall I not be ashamed,.... Of hope in God, of a profession of faith in him, and of a conversation agreeable to it before men; nor of appearing before God in his house, worshipping him there; nor at the throne of his grace, nor at the day of judgment, and before Christ at his coming;
when I have respect unto all thy commandments; or "look" (n) at them constantly, as the rule of walk and conversation; and to copy after, as a scholar looks at his copy to write after; and affectionately esteem all his precepts concerning all things to be right, and none of his commandments grievous; and practically, not in the theory only; but observing them in order to practise them, and diligently attending to them, and steadfastly continuing in them; impartially regarding them, one as another; and especially as beholding them fulfilled perfectly in Christ, who is the end of the law for righteousness to everyone that believes.
(n) "quum intuebor", Junius & Tremellius, Piscator, Gejerus, Michaelis.
John Wesley
119:6 Respect - A due respect, which implies hearty affection, diligent study, and constant practice. To all - So as not to allow myself in any known sin, or in the neglect of any known duty.
118:6118:6: Յայնժամ ես ո՛չ ամաչէի ՚ի զգուշանալ ինձ ՚ի պատուիրանս քո։
6 Այն ժամանակ ես չէի ամաչում՝ երբ զգոյշ էի քո պատուիրանների հանդէպ:
6 Այն ատեն պիտի չամչնամ՝ Երբ քու բոլոր պատուիրանքներուդ զգուշութիւն ընեմ։
Յայնժամ ես ոչ ամաչէի ի զգուշանալ ինձ ի պատուիրանս քո:

118:6: Յայնժամ ես ո՛չ ամաչէի ՚ի զգուշանալ ինձ ՚ի պատուիրանս քո։
6 Այն ժամանակ ես չէի ամաչում՝ երբ զգոյշ էի քո պատուիրանների հանդէպ:
6 Այն ատեն պիտի չամչնամ՝ Երբ քու բոլոր պատուիրանքներուդ զգուշութիւն ընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:6118:6 Тогда я не постыдился бы, взирая на все заповеди Твои:
118:7 ἐξομολογήσομαί εξομολογεω concede; confess σοι σοι you κύριε κυριος lord; master ἐν εν in εὐθύτητι ευθυτης straightness; direction καρδίας καρδια heart ἐν εν in τῷ ο the μεμαθηκέναι μανθανω learn με με me τὰ ο the κρίματα κριμα judgment τῆς ο the δικαιοσύνης δικαιοσυνη rightness; right standing σου σου of you; your
118:7 יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH לִ֭י ˈlî לְ to בְּ bᵊ בְּ in עֹזְרָ֑י ʕōzᵊrˈāy עזר help וַ֝ ˈwa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i אֶרְאֶ֥ה ʔerʔˌeh ראה see בְ vᵊ בְּ in שֹׂנְאָֽי׃ śōnᵊʔˈāy שׂנא hate
118:7. confitebor tibi in directione cordis cum didicero iudicia iustitiae tuaeI will praise thee with uprightness of heart, when I shall have learned the judgments of thy justice.
118:7. The Lord is my helper. And I will look down upon my enemies.
118:7. The LORD taketh my part with them that help me: therefore shall I see [my desire] upon them that hate me.
Then shall I not be ashamed, when I have respect unto all thy commandments:

118:6 Тогда я не постыдился бы, взирая на все заповеди Твои:
118:7
ἐξομολογήσομαί εξομολογεω concede; confess
σοι σοι you
κύριε κυριος lord; master
ἐν εν in
εὐθύτητι ευθυτης straightness; direction
καρδίας καρδια heart
ἐν εν in
τῷ ο the
μεμαθηκέναι μανθανω learn
με με me
τὰ ο the
κρίματα κριμα judgment
τῆς ο the
δικαιοσύνης δικαιοσυνη rightness; right standing
σου σου of you; your
118:7
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
לִ֭י ˈlî לְ to
בְּ bᵊ בְּ in
עֹזְרָ֑י ʕōzᵊrˈāy עזר help
וַ֝ ˈwa וְ and
אֲנִ֗י ʔᵃnˈî אֲנִי i
אֶרְאֶ֥ה ʔerʔˌeh ראה see
בְ vᵊ בְּ in
שֹׂנְאָֽי׃ śōnᵊʔˈāy שׂנא hate
118:7. confitebor tibi in directione cordis cum didicero iudicia iustitiae tuae
I will praise thee with uprightness of heart, when I shall have learned the judgments of thy justice.
118:7. The Lord is my helper. And I will look down upon my enemies.
118:7. The LORD taketh my part with them that help me: therefore shall I see [my desire] upon them that hate me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
119:7: I will praise thee with uprightness of heart - With an upright and sincere heart.
When I shall have learned - Hebrew, "In my learning." In the practice or act of learning them. His own experience of their nature, influence, and value would lead him to sincere praise. He had no doubt of finding that they were worthy of his praises, and of seeing in them more and more occasion to glorify and honor God. The more we know of God, the more shall we see in him to praise. The larger our acquaintance and experience, the more our hearts will be disposed to magnify his name. This remark must extend to all that there is in God to be learned; and as that is infinite, so there will be occasion for renewed and more elevated praise to all eternity.
Thy righteous judgments - Margin, as in Hebrew, "Judgments of thy righteousness." The laws or statutes which God, as a righteous or just God, appoints to be the rule of conduct to his creatures.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:7: I will: Psa 119:171, Psa 9:1, Psa 86:12, Psa 86:13; Ch1 29:13-17
when: Psa 119:12, Psa 119:18, Psa 119:19, Psa 119:27, Psa 119:33, Psa 119:34, Psa 119:64, Psa 119:73, Psa 119:124, Psa 25:4, Psa 25:5, Psa 25:8-10, Psa 143:10; Isa 48:17; Joh 6:45
thy righteous judgments: Heb. judgments of thy righteousness, Psa 119:138
Geneva 1599
119:7 I will praise thee with uprightness of (d) heart, when I shall have learned thy righteous (e) judgments.
(d) For true religion stands in serving God without hypocrisy.
(e) That is, your precepts, which contain perfect righteousness.
John Gill
119:7 I will praise thee with uprightness of heart,.... In the most sincere manner, in the most affectionate way, with the whole heart; sensible of great favours received, and great obligations laid under; see Ps 9:1;
when I shall have learned thy righteous judgments; or, "the judgments of thy righteousness" (o): of the righteousness of God, declared in his righteous law; which is founded upon, and is according to, the strictest rules of justice and equity; and so are all the precepts of it: and of the righteousness of Christ, revealed in the Gospel; by which God appears to be just, while he is the justifier of him that believes in Jesus. Now the precepts of the one, and the doctrines of the other, are to be learned, and learned of God, in his word and by his Spirit. The psalmist had been learning them, but was desirous of learning more of them, not being a complete proficient in them; and of learning them, not merely in the theory, but in the practice and experience of them; which, when he had attained unto, as he hoped he should, it would be matter of the most sincere praise and thankfulness.
(o) "judicia justitiae tuae", Pagninus, Montanus, Tigurine version, Musculus, Gejerus; so Junius & Tremellius, Piscator, Michaelis.
John Wesley
119:7 When - When by thy good spirit I shall he more fitly instructed in the meaning of thy word.
Robert Jamieson, A. R. Fausset and David Brown
119:7 judgments--rules of conduct formed by God's judicial decisions; hence the wide sense of the word in the Psalms, so that it includes decisions of approval as well as condemnation.
118:7118:7: Խոստովան եղէց քեզ Տէր յուղղութիւն սրտի իմոյ. որպէս ուսայց զիրաւունս արդարութեան քո։
7 Ես գոհութիւն պիտի մատուցեմ քեզ, Տէ՛ր, ուղիղ սրտով, սովորելով քո արդար դատաստանները:
7 Պիտի գովեմ քեզ ուղիղ սրտով, Երբ քու արդար դատաստաններդ սորվիմ։
Խոստովան եղէց քեզ, Տէր, յուղղութիւն սրտի իմոյ. որպէս ուսայց զիրաւունս արդարութեան քո:

118:7: Խոստովան եղէց քեզ Տէր յուղղութիւն սրտի իմոյ. որպէս ուսայց զիրաւունս արդարութեան քո։
7 Ես գոհութիւն պիտի մատուցեմ քեզ, Տէ՛ր, ուղիղ սրտով, սովորելով քո արդար դատաստանները:
7 Պիտի գովեմ քեզ ուղիղ սրտով, Երբ քու արդար դատաստաններդ սորվիմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:7118:7 я славил бы Тебя в правоте сердца, поучаясь судам правды Твоей.
118:8 τὰ ο the δικαιώματά δικαιωμα justification σου σου of you; your φυλάξω φυλασσω guard; keep μή μη not με με me ἐγκαταλίπῃς εγκαταλειπω abandon; leave behind ἕως εως till; until σφόδρα σφοδρα vehemently; tremendously
118:8 טֹ֗וב ṭˈôv טֹוב good לַ la לְ to חֲסֹ֥ות ḥᵃsˌôṯ חסה seek refuge בַּ ba בְּ in יהוָ֑ה [yhwˈāh] יְהוָה YHWH מִ֝ ˈmi מִן from בְּטֹ֗חַ bbᵊṭˈōₐḥ בטח trust בָּ bā בְּ in † הַ the אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
118:8. praecepta tua custodiam ne derelinquas me nimisI will keep thy justifications: O! do not thou utterly forsake me.
118:8. It is good to trust in the Lord, rather than to trust in man.
118:8. [It is] better to trust in the LORD than to put confidence in man.
I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments:

118:7 я славил бы Тебя в правоте сердца, поучаясь судам правды Твоей.
118:8
τὰ ο the
δικαιώματά δικαιωμα justification
σου σου of you; your
φυλάξω φυλασσω guard; keep
μή μη not
με με me
ἐγκαταλίπῃς εγκαταλειπω abandon; leave behind
ἕως εως till; until
σφόδρα σφοδρα vehemently; tremendously
118:8
טֹ֗וב ṭˈôv טֹוב good
לַ la לְ to
חֲסֹ֥ות ḥᵃsˌôṯ חסה seek refuge
בַּ ba בְּ in
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
מִ֝ ˈmi מִן from
בְּטֹ֗חַ bbᵊṭˈōₐḥ בטח trust
בָּ בְּ in
הַ the
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
118:8. praecepta tua custodiam ne derelinquas me nimis
I will keep thy justifications: O! do not thou utterly forsake me.
118:8. It is good to trust in the Lord, rather than to trust in man.
118:8. [It is] better to trust in the LORD than to put confidence in man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments. 8 I will keep thy statutes: O forsake me not utterly.Here is, I. David's endeavour to perfect himself in his religion, and to make himself (as we say) master of his business. He hopes to learn God's righteous judgments. He knew much, but he was still pressing forward and desired to know more, as knowing this, that he had not yet attained; but as far as perfection is attainable in this life he reached towards it, and would not take up short of it. As long as we live we must be scholars in Christ's school, and sit at his feet; but we should aim to be head-scholars, and to get into the highest form. God's judgments are all righteous, and therefore it is desirable not only to learn them, but to be learned in them, mighty in the scriptures.II. The use he would make of his divine learning. He coveted to be learned in the laws of God, not that he might make himself a name and interest among men, or fill his own head with entertaining speculations, but, 1. That he might give God the glory of his learning: I will praise thee when I have learned thy judgments, intimating that he could not learn unless God taught him, and that divine instructions are special blessings, which we have reason to be thankful for. Though Christ keeps a free-school, and teaches without money and without price, yet he expects his scholars should give him thanks both for his word and for his Spirit; surely it is a mercy worth thanks to be taught so gainful a calling as religion is. Those have learned a good lesson who have learned to praise God, for that is the work of angels, the work of heaven. It is an easy thing to praise God in word and tongue; but those only are well learned in this mystery who have learned to praise him with uprightness of heart, that is, are inward with him in praising him, and sincerely aim at his glory in the course of their conversation as well as in the exercises of devotion. God accepts only the praises of the upright. 2. That he might himself come under the government of that learning: When I shall have learned thy righteous judgments I will keep thy statutes. We cannot keep them unless we learn them; but we learn them in vain if we do not keep them. Those have well learned God's statutes who have come up to a full resolution, in the strength of his grace, to keep them.III. His prayer to God not to leave him: "O forsake me not! that is, leave me not to myself, withdraw not thy Spirit and grace from me, for then I shall not keep thy statutes." Good men see themselves undone if God forsakes them; for then the tempter will be too hard for them. "Though thou seem to forsake me, and threaten to forsake me, and dost, for a time, withdraw from me, yet let not the desertion be total and final; for that is hell. O forsake me not utterly! for woe unto me if God departs from me."
Adam Clarke: Commentary on the Bible - 1831
119:8: O forsake me not utterly - עד מאד ad meod, "to utter dereliction;" never leave me to my own strength, nor to my own heart!
Albert Barnes: Notes on the Bible - 1834
119:8: I will keep thy statutes - Thy commands; thy laws. This expresses the firm purpose of the psalmist, He meant to keep the law of God; he could confidently say that he would do it - yet coupled with the prayer which follows, that God would not forsake him.
O forsake me not utterly - Hebrew, "To very much;" so as to leave me to myself. His confidence that he would keep the commandments of God was based on the prayer that God would not leave him. There is no other ground of persuasion that we shall be able to keep the commandments of God than that which rests on the belief and the hope that He will not leave us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:8: I will: Psa 119:16, Psa 119:106, Psa 119:115; Jos 24:15
O forsake: Psa 119:116, Psa 119:117, Psa 119:176, Psa 38:21, Psa 38:22, Psa 51:11; Phi 4:13
Geneva 1599
119:8 I will keep thy statutes: O forsake me not (f) utterly.
(f) He does not refuse to be tried by temptations, but he fears to faint, if God does not help his infirmity in time.
John Gill
119:8 I will keep thy statutes,.... This is a resolution taken up in the strength of divine grace, to answer the end of learning the judgments of God; which he did, not merely to have a notional knowledge of them, but to put them in practice; and not that he thought he could perfectly keep them, but was desirous of observing them in the best manner he could, as assisted by the grace of God; from love to God, in the faith and name of Christ, and with a view to the glory of God; without dependence upon them for life and salvation;
O forsake me not utterly; totally and finally, or not at all; otherwise as if he should say, I shall never be able to keep thy statutes; so sensible was he of the necessity of the divine Presence and grace, to assist him in the observance of them: or, "for ever", as Ben Balaam interprets it, and so the Ethiopic version; R. Moses reads the words, "O forsake me not", in a parenthesis, and joins the rest thus, "I will keep thy statutes vehemently"; or with all my strength and might; and so Kimchi reads them: but such an interpretation is very forced, and contrary to the accents.
John Wesley
119:8 Forsake me not - For then I shall fall into the foulest sins.
Robert Jamieson, A. R. Fausset and David Brown
119:8 Recognizes the need of divine grace.
118:8118:8: Զիրաւունս քո պահեցի, մի՛ թողուր զիս մինչեւ ՚ի սպառ[7540]։ [7540] Ոմանք.Եւ մի՛ թողուր զիս մինչ իս՛՛։
8 Պահեցի ես քո օրէնքները, իսպառ մի՛ լքիր ինձ:
8 Քու կանոններդ պիտի պահեմ. Զիս բոլորովին մի՛ թողուր։
Զիրաւունս քո պահեցի, մի՛ թողուր զիս մինչեւ ի սպառ:

118:8: Զիրաւունս քո պահեցի, մի՛ թողուր զիս մինչեւ ՚ի սպառ[7540]։
[7540] Ոմանք.Եւ մի՛ թողուր զիս մինչ իս՛՛։
8 Պահեցի ես քո օրէնքները, իսպառ մի՛ լքիր ինձ:
8 Քու կանոններդ պիտի պահեմ. Զիս բոլորովին մի՛ թողուր։
zohrab-1805▾ eastern-1994▾ western am▾
118:8118:8 Буду хранить уставы Твои; не оставляй меня совсем.
118:9 β᾿ βʹ in τίνι τις.1 who?; what? κατορθώσει κατορθοω the νεώτερος νεος new; young τὴν ο the ὁδὸν οδος way; journey αὐτοῦ αυτος he; him ἐν εν in τῷ ο the φυλάσσεσθαι φυλασσω guard; keep τοὺς ο the λόγους λογος word; log σου σου of you; your
118:9 טֹ֗וב ṭˈôv טֹוב good לַ la לְ to חֲסֹ֥ות ḥᵃsˌôṯ חסה seek refuge בַּ ba בְּ in יהוָ֑ה [yhwˈāh] יְהוָה YHWH מִ֝ ˈmi מִן from בְּטֹ֗חַ bbᵊṭˈōₐḥ בטח trust בִּ bi בְּ in נְדִיבִֽים׃ nᵊḏîvˈîm נָדִיב willing
118:9. beth in quo corrigit iuvenis semitam suam cum custodierit verba tuaBy what doth a young man correct his way? by observing thy words.
118:9. It is good to hope in the Lord, rather than to hope in leaders.
118:9. [It is] better to trust in the LORD than to put confidence in princes.
I will keep thy statutes: O forsake me not utterly:

118:8 Буду хранить уставы Твои; не оставляй меня совсем.
118:9
β᾿ βʹ in
τίνι τις.1 who?; what?
κατορθώσει κατορθοω the
νεώτερος νεος new; young
τὴν ο the
ὁδὸν οδος way; journey
αὐτοῦ αυτος he; him
ἐν εν in
τῷ ο the
φυλάσσεσθαι φυλασσω guard; keep
τοὺς ο the
λόγους λογος word; log
σου σου of you; your
118:9
טֹ֗וב ṭˈôv טֹוב good
לַ la לְ to
חֲסֹ֥ות ḥᵃsˌôṯ חסה seek refuge
בַּ ba בְּ in
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
מִ֝ ˈmi מִן from
בְּטֹ֗חַ bbᵊṭˈōₐḥ בטח trust
בִּ bi בְּ in
נְדִיבִֽים׃ nᵊḏîvˈîm נָדִיב willing
118:9. beth in quo corrigit iuvenis semitam suam cum custodierit verba tua
By what doth a young man correct his way? by observing thy words.
118:9. It is good to hope in the Lord, rather than to hope in leaders.
118:9. [It is] better to trust in the LORD than to put confidence in princes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. По сопоставлению с 8: ст. под юношей здесь нужна разуметь писателя псалма, на что указывает и 100: ст. Этим указанием можно отчасти объяснить самую обширность псалма, в которой (обширности) нельзя не видеть пытливого старания писателя понять и уяснить себе все содержание закона и его великое значение для человека, уяснить его даже в частностях; это первая проба сознательной мысли и стремления определить и наметить себе путь жизни. Вместе с тем в псалме мы увидим много указаний, где его писатель проникнут жаждой подвига и горячим, порывистым негодованием на всех, не следующих закону. Последняя черта, черта горячего желания подвигов и намерения неуклонно и прямолинейно следовать тому, что признается высоким, особенность и свойство преимущественно молодого возраста. Если писатель псалма был юношей, то тем самым устраняются те многочисленные предположения, которые приписывают происхождение его Давиду, написавшему псалом своему сыну Соломону для его обучения: Давид, когда у него родился Соломон, не был юношей, но зрелым и многоопытным мужем. "Словом" называется здесь тот же закон Божий, как сообщенный человеку от Господа через Моисея и пророков путем слова, речи. Следованием этому слову юноша сохранит свою чистоту, так как в этом законе предлагаются наставления, возвышающие человека, облагораживающие его душу и святые.
Adam Clarke: Commentary on the Bible - 1831
119:9: A young man cleanse his way - ארח orach, which we translate way here, signifies a track, a rut, such as is made by the wheel of a cart or chariot. A young sinner has no broad beaten path; he has his private ways of offense, his secret pollutions: and how shall he be cleansed from these? how can he be saved from what will destroy mind, body, and soul? Let him hear what follows; the description is from God.
1. He is to consider that his way is impure; and how abominable this must make him appear in the sight of God.
2. He must examine it according to God's word, and carefully hear what God has said concerning him and it.
3. He must take heed to it, לשמר lishmor, to keep guard, and preserve his way - his general course of life, from all defilement.
Albert Barnes: Notes on the Bible - 1834
119:9: Wherewithal - This begins the second portion of the psalm, extending to Psa 119:16, in which all the verses begin with the second letter of the Hebrew alphabet (ב b), indicated in our translation by the word Beth. These names of the letters, inserted for convenience, are no part of the psalm, as it is not so marked in the original. This mode of indicating the divisions of the psalm is special to our version. It is not in the Septuagint, the Latin Vulgate, or the German versions. The word wherewithal means "by what" (Hebrew); that is, What means shall a young man adopt by which he may "cleanse his way?" it indicates a state of inquiry. The case supposed is that of a young man pondering the question how he may be saved from the corruptions of his own heart, and escape the temptations to which he is exposed in early years, and lead a pure and upright life. There can be no more important inquiry for one just entering on the journey of life; there can be found nowhere a more just and comprehensive answer than is contained in this single verse. All the precepts of ancient and modern wisdom, all the teachings of pagan morality and religion, and all the results of the experience of mankind, could furnish nothing in addition to what is here suggested. The world has no higher wisdom than this by which to guide a young man, so that he may lead a holy life.
Shall a young man - The remark here might be applied also to those who are in middle life, or even to those who are in more advanced years, but it is applied here especially to the young, because it may be supposed that in the other cases the matter may be regarded as settled by experience; because to the young, as they commence life, the inquiry is so momentous; and because it is a question which it may be supposed will come up before the mind of every young man who has any right aspirations, and any proper conception of the dangers which encompass his path.
Cleanse his way? - Make his course of life pure and upright. The language does not necessarily imply that there had been any pRev_ious impurity or vice, but it has particular reference to the future: not how he might cleanse himself from past offences, but how he might make the future pure. The inquiry is, how he might conduct himself - what principles he could adopt - under what influence he could bring himself - so that his future course would be honest, honorable, upright.
By taking heed thereto ... - The word "thereto" is not in the original. The Hebrew is, "To keep according to thy word;" or, "in keeping according to thy word." Prof. Alexander supposes that this means "to keep it (his way) according to thy word;" and that the whole is a question - "How may a young man so cleanse his way as to keep it according to thy word?" - and that the answer to the question is to be found in the general strain of the psalm, or in the general principles laid down in the psalm. But it is clear that the answer to the question must be found in the verse, or not found at all; and the most natural construction is that in our translation. So DeWette renders it: "How can a young man walk guiltless? If (or, when) he holds (or, keeps) himself according to thy word." The meaning clearly is If he governs himself according to the law of God - if he makes that law the rule of his life and conduct, he would be enabled to do it. All other things might fail; this rule would never fail, in making and keeping a man pure. The more principles of common honesty, the principles of honor, the considerations of self-interest, the desire of reputation - valuable as they may be - would not constitute a security in regard to his conduct; the law of God would, for that is wholly pure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:9: shall: Psa 25:7, Psa 34:11; Job 1:5, Job 13:26; Pro 1:4, Pro 1:10, Pro 4:1, Pro 4:10-17, Pro 5:7-23, Pro 6:20-35; Pro 7:7; Ecc 11:9, Ecc 11:10, Ecc 12:1; Luk 15:13; Ti2 2:22; Tit 2:4-6
by taking: Psa 119:11, Psa 119:97-105, Psa 1:1-3, Psa 19:7-11, Psa 78:4-8; Deu 6:6-9, Deu 17:18; Jos 1:7; Joh 15:3; Ti2 3:15-17; Jam 1:21-25
Carl Friedrich Keil and Franz Delitzsch
119:9
The eightfold Beth. Acting in accordance with the word of God, a young man walks blamelessly; the poet desires this, and supplicates God's gracious assistance in order to it. To purify or cleanse one's way or walk (זכּה, cf. Ps 73:13; Prov 20:9) signifies to maintain it pure (זך, root זך, Arab. zk, to prick, to strike the eye, nitere;
(Note: The word receives the meaning of νικᾶν (vid., supra, p. 367), like Arab. ḏhr and bhr, from the signification of outshining = overpowering.)
vid., Fleischer in Levy's Chaldisches Wrterbuch, i. 424) from the spotting of sin, or to free it from it. Ps 119:9 is the answer to the question in Ps 119:9; לשׁמר signifies custodiendo semetipsum, for שׁמר can also signify "to be on one's guard" without נפשׁו (Josh 6:18). The old classic (e.g., Ps 18:31) אמרתך alternates throughout with דּברך; both are intended collectively. One is said to hide (צפן) the word in one's heart when one has it continually present with him, not merely as an outward precept, but as an inward motive power in opposition to selfish action (Job 23:12). In Ps 119:12 the poet makes his way through adoration to petition. ספּרתּי in Ps 119:13 does not mean enumeration, but recounting, as in Deut 6:7. עדות is the plural to עדוּת; עדות, on the contrary, in Ps 119:138 is the plural to עדה: both are used of God's attestation of Himself and of His will in the word of revelation. כּעל signifies, according to Ps 119:162, "as over" (short for כּאשׁר על), not: as it were more than (Olshausen); the כּ would only be troublesome in connection with this interpretation. With reference to הון, which has occurred already in Ps 44:13; Ps 112:3 (from הון, Arab. hawn, to be light, levem), aisance, ease, opulence, and concrete, goods, property, vid., Fleischer in Levy's Chald. Wrterb. i. 423f. ארחתיך, Ps 119:15, are the paths traced out in the word of God; these he will studiously keep in his eye.
Geneva 1599
119:9 BETH. Wherewithal shall a (a) young man cleanse his way? by taking heed [thereto] according to thy word.
(a) Because youth is most given to licentiousness, he chiefly warns them to frame their lives after God's word.
John Gill
119:9
BETH.--The Second Part.
BETH. Wherewith shall a young man cleanse his way?.... Some think David means himself, and that he was a young man when he wrote this psalm; and which they think is confirmed by Ps 119:100; but neither of them seem conclusive; rather any young man is meant, and who is particularly mentioned, because young men are liable to sins and snares, to carnal lusts and sensual pleasures, which are of a defiling nature. Some are of opinion that a young man, or babe in Christ, is intended, that needs direction in his way, and instruction about the manner of cleansing it. But the former sense seems best, and expresses the concern of the psalmist for the education and right information of youth; which is a matter of great moment and advantage to families, neighbourhoods, and commonwealths. The question supposes the young man to be impure, as every man is by birth, being conceived in sin, and shapen in iniquity; is a transgressor from the womb, and his heart, ways, and actions, evil from his youth: and the difficulty is, how he shall be cleansed; how one so impure in his nature, heart, and ways, can be just with God, or become undefiled in the way, as in Ps 119:1; to which some reference may be had: or how he can have his heart made pure, or a clean one be created in him; or how his way, life, and conversation, may be corrected, reformed, and amended. The answer is,
by taking heed thereto according to thy word; that is, to his way and course of life, and steering it according to the direction of the word of God. But I think the words may be better rendered and supplied thus, "by observing what is according to thy word" (p); which shows how a sinner is to be cleansed from his sins by the blood of Christ, and justified by his righteousness, and be clean through his word; and also how and by whom the work of sanctification is wrought in the heart, even by the Spirit of God, by means of the word; and what is the rule of a man's walk and conversation: he will find the word of God to be profitable, to inform in the doctrines of justification and pardon, to acquaint him with the nature of regeneration and sanctification; and for the correction and amendment of his life and manners, and for his instruction in every branch of righteousness, Ti2 3:16.
(p) "observando secundum verbum tuum", Cocceius.
John Wesley
119:9 A young man - Or, any man. But he names the young man, because such are commonly void of wisdom and experience, and exposed to many and great temptations. Cleanse - Purge himself from all filthiness of flesh and spirit.
Robert Jamieson, A. R. Fausset and David Brown
119:9 BETH. (Ps 119:9-16).
The whole verse may be read as a question; for,
by taking heed--is better, "for" taking heed, that is, so as to do it. The answer is implied, and inferable from Ps 119:5, Ps 119:10, Ps 119:18, &c., that is, by God's grace.
118:9118:9: Ի՞ւ ուղղեսցէ երիտասարդ զճանապարհս իւր, այլ ՚ի պահել զբա՛նս քո։
9 Երիտասարդն ի՞նչ միջոցով ուղղի ճանապարհն իր, եթէ ոչ քո խօսքերը պահելով:
9 Երիտասարդը ինչո՞վ մաքրէ իր ճամբան։Քու խօսքիդ համեմատ անոր զգուշութիւն ընելով։
Ի՞ւ ուղղեսցէ երիտասարդ զճանապարհս իւր, այլ ի պահել զբանս քո:

118:9: Ի՞ւ ուղղեսցէ երիտասարդ զճանապարհս իւր, այլ ՚ի պահել զբա՛նս քո։
9 Երիտասարդն ի՞նչ միջոցով ուղղի ճանապարհն իր, եթէ ոչ քո խօսքերը պահելով:
9 Երիտասարդը ինչո՞վ մաքրէ իր ճամբան։Քու խօսքիդ համեմատ անոր զգուշութիւն ընելով։
zohrab-1805▾ eastern-1994▾ western am▾
118:9118:9 Как юноше содержать в чистоте путь свой? Хранением себя по слову Твоему.
118:10 ἐν εν in ὅλῃ ολος whole; wholly καρδίᾳ καρδια heart μου μου of me; mine ἐξεζήτησά εκζητεω seek out / thoroughly σε σε.1 you μὴ μη not ἀπώσῃ απωθεω thrust away; reject με με me ἀπὸ απο from; away τῶν ο the ἐντολῶν εντολη direction; injunction σου σου of you; your
118:10 כָּל־ kol- כֹּל whole גֹּויִ֥ם gôyˌim גֹּוי people סְבָב֑וּנִי sᵊvāvˈûnî סבב turn בְּ bᵊ בְּ in שֵׁ֥ם šˌēm שֵׁם name יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH כִּ֣י kˈî כִּי that אֲמִילַֽם׃ ʔᵃmîlˈam מול be off
118:10. in toto corde meo exquisivi te ne errare me facias a mandatis tuisWith my whole heart have I sought after thee: let me not stray from thy commandments.
118:10. All the nations have surrounded me. And, in the name of the Lord, I have been avenged over them.
118:10. All nations compassed me about: but in the name of the LORD will I destroy them.
KJV [BETH] Wherewithal shall a young man cleanse his way? by taking heed [thereto] according to thy word:

118:9 Как юноше содержать в чистоте путь свой? Хранением себя по слову Твоему.
118:10
ἐν εν in
ὅλῃ ολος whole; wholly
καρδίᾳ καρδια heart
μου μου of me; mine
ἐξεζήτησά εκζητεω seek out / thoroughly
σε σε.1 you
μὴ μη not
ἀπώσῃ απωθεω thrust away; reject
με με me
ἀπὸ απο from; away
τῶν ο the
ἐντολῶν εντολη direction; injunction
σου σου of you; your
118:10
כָּל־ kol- כֹּל whole
גֹּויִ֥ם gôyˌim גֹּוי people
סְבָב֑וּנִי sᵊvāvˈûnî סבב turn
בְּ bᵊ בְּ in
שֵׁ֥ם šˌēm שֵׁם name
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
כִּ֣י kˈî כִּי that
אֲמִילַֽם׃ ʔᵃmîlˈam מול be off
118:10. in toto corde meo exquisivi te ne errare me facias a mandatis tuis
With my whole heart have I sought after thee: let me not stray from thy commandments.
118:10. All the nations have surrounded me. And, in the name of the Lord, I have been avenged over them.
118:10. All nations compassed me about: but in the name of the LORD will I destroy them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
2. BETH.
9 Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word.Here is, 1. A weighty question asked. By what means may the next generation be made better than this? Wherewithal shall a young man cleanse his way? Cleansing implies that it is polluted. Besides the original corruption we all brought into the world with us (from which we are not cleansed unto this day), there are many particular sins which young people are subject to, by which they defile their way, youthful lusts (2 Tim. ii. 22); these render their way offensive to God and disgraceful to themselves. Young men are concerned to cleanse their way--to get their hearts renewed and their lives reformed, to make clean, and keep clean, from the corruption that is in the world through lust, that they may have both a good conscience and a good name. Few young people do themselves enquire by what means they may recover and preserve their purity; and therefore David asks the question for them. 2. A satisfactory answer given to this question. Young men may effectually cleanse their way by taking heed thereto according to the word of God; and it is the honour of the word of God that it has such power and is of such use both to particular persons and to communities, whose happiness lies much in the virtue of their youth. (1.) Young men must make the word of God their rule, must acquaint themselves with it and resolve to conform themselves to it; that will do more towards the cleansing of young men that the laws of princes or the morals of philosophers. (2.) They must carefully apply that rule and make use of it; they must take heed to their way, must examine it by the word of God, as a touchstone and standard, must rectify what is amiss in it by that regulator and steer by that chart and compass. God's word will not do without our watchfulness, and a constant regard both to it and to our way, that we may compare them together. The ruin of young men is either living at large (or by no rule at all) or choosing to themselves false rules: let them ponder the path of their feet, and walk by scripture-rules; so their way shall be clean, and they shall have the comfort and credit of it here and for ever.
Adam Clarke: Commentary on the Bible - 1831
119:10: With my whole heart have I sought thee -
4. He must seek God, make earnest prayer and supplication to him for Divine light, for a tender conscience, and for strength to walk uprightly.
5. His whole heart; all his affections must be engaged here, or he cannot succeed. If he keep any affection for the idol or abomination; if his heart do not give it before the Lord, he may make many prayers, but God will answer none of them.
6. He must take care to keep in the path of duty, of abstinence and self-denial; not permitting either his eye, his hand, or his heart to wander from the commandments of his Maker.
Albert Barnes: Notes on the Bible - 1834
119:10: With my whole heart have I sought thee - See the notes at Psa 119:2. The psalmist in Psa 119:2 speaks of the "blessedness of those who seek the Lord with the whole heart;" in this verse he says that this blessedness was his. He could affirm that he had thus sought God. He had such a consciousness that this was the aim and purpose of his life that he could say so without hesitation. Every man who claims to be a religious man ought to be able to say this. Alas, how few can do it!
O let me not wander ... - Keep me in this steady purpose; this fixed design. This is the language of a heart where there is a consciousness of its weakness, and its liability to err, strong as may be its purpose to do right. Such an apprehension is one of the best means of security, for such an apprehension will lead a man to "pray," and while a man prays he is safe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:10: my whole: Psa 119:2, Psa 119:34, Psa 119:58, Psa 119:69, Psa 78:37; Sa1 7:3; Ch2 15:15; Jer 3:10; Hos 10:2; Zep 1:5, Zep 1:6; Mat 6:24; Col 3:22; Jo1 2:15
O let me: Psa 119:21, Psa 119:118, Psa 119:133, Psa 119:176, Psa 23:3, Psa 125:5, Psa 143:8-10; Pro 2:13, Pro 21:16; Isa 35:8; Eze 34:6; Pe2 2:15-22
John Gill
119:10 With my whole heart have I sought thee,.... Not himself, his own honour and applause, as formal worshippers and self-righteous persons do; but the Lord and his glory, his face, his presence, and communion with him, his grace, and fresh supplies of it, to help in time of need; his doctrine, as the Targum; and to know more of it, and of him, and of his mind and will; and this he did in the most sincere manner, with all his heart and soul. The character of the good man, in Ps 119:2; the psalmist applies to himself; see Is 26:9; and uses it as an argument to obtain the following request:
O let me not wander from thy commandments; the way of them. Good men are apt to go astray, as David, Ps 119:176; their hearts, their affections, and their feet, wander from, the way of their duty: there are many things which lead them aside, and cause them to turn to the right hand or the left, at least solicit them to do so; as a corrupt nature, an evil heart, a body of sin and death, the snares of the world, and the temptations of Satan; and, what is worst of all, when God leaves them to themselves, withdraws the influences of his grace, and brings them into such circumstances as expose them to going astray, which the psalmist here deprecates; "suffer me not to wander", but uphold my goings in thy ways; preserve me by thy grace, and keep me by thy power; hold me by thy right hand, and guide and direct me. Or, "cause me not to wander" (q) &c. a like petition to those in Ps 141:3, Mt 6:13; with which last Kimchi compares these words.
(q) "ne errare facias me", Pagninus, Montanus.
Robert Jamieson, A. R. Fausset and David Brown
119:10 We must carefully treasure up the word of God, declare it to others, meditate on it, and heartily delight in it; and then by His grace we shall act according to it.
118:10118:10: Բոլորով սրտիւ իմով խնդրեցի զքեզ, մի՛ մերժեր զիս ՚ի պատուիրանաց քոց[7541]։ [7541] Ոմանք.Խնդրեցից զքեզ, մի՛։
10 Իմ ամբողջ սրտով քեզ փնտռեցի, մի՛ զրկիր ինձ քո պատուիրաններից:
10 Իմ բոլոր սրտովս խնդրեցի քեզ։Մի՛ թողուր զիս, որ քու պատուիրանքներէդ մոլորիմ։
Բոլորով սրտիւ իմով խնդրեցի զքեզ, մի՛ մերժեր զիս ի պատուիրանաց քոց:

118:10: Բոլորով սրտիւ իմով խնդրեցի զքեզ, մի՛ մերժեր զիս ՚ի պատուիրանաց քոց[7541]։
[7541] Ոմանք.Խնդրեցից զքեզ, մի՛։
10 Իմ ամբողջ սրտով քեզ փնտռեցի, մի՛ զրկիր ինձ քո պատուիրաններից:
10 Իմ բոլոր սրտովս խնդրեցի քեզ։Մի՛ թողուր զիս, որ քու պատուիրանքներէդ մոլորիմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:10118:10 Всем сердцем моим ищу Тебя; не дай мне уклониться от заповедей Твоих.
118:11 ἐν εν in τῇ ο the καρδίᾳ καρδια heart μου μου of me; mine ἔκρυψα κρυπτω hide τὰ ο the λόγιά λογιον declaration σου σου of you; your ὅπως οπως that way; how ἂν αν perhaps; ever μὴ μη not ἁμάρτω αμαρτανω sin σοι σοι you
118:11 סַבּ֥וּנִי sabbˌûnî סבב turn גַם־ ḡam- גַּם even סְבָב֑וּנִי sᵊvāvˈûnî סבב turn בְּ bᵊ בְּ in שֵׁ֥ם šˌēm שֵׁם name יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH כִּ֣י kˈî כִּי that אֲמִילַֽם׃ ʔᵃmîlˈam מול be off
118:11. in corde meo abscondi eloquium tuum ut non peccem tibiThy words have I hidden in my heart, that I may not sin against thee.
118:11. Surrounding me, they closed in on me. And, in the name of the Lord, I have been avenged over them.
118:11. They compassed me about; yea, they compassed me about: but in the name of the LORD I will destroy them.
With my whole heart have I sought thee: O let me not wander from thy commandments:

118:10 Всем сердцем моим ищу Тебя; не дай мне уклониться от заповедей Твоих.
118:11
ἐν εν in
τῇ ο the
καρδίᾳ καρδια heart
μου μου of me; mine
ἔκρυψα κρυπτω hide
τὰ ο the
λόγιά λογιον declaration
σου σου of you; your
ὅπως οπως that way; how
ἂν αν perhaps; ever
μὴ μη not
ἁμάρτω αμαρτανω sin
σοι σοι you
118:11
סַבּ֥וּנִי sabbˌûnî סבב turn
גַם־ ḡam- גַּם even
סְבָב֑וּנִי sᵊvāvˈûnî סבב turn
בְּ bᵊ בְּ in
שֵׁ֥ם šˌēm שֵׁם name
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
כִּ֣י kˈî כִּי that
אֲמִילַֽם׃ ʔᵃmîlˈam מול be off
118:11. in corde meo abscondi eloquium tuum ut non peccem tibi
Thy words have I hidden in my heart, that I may not sin against thee.
118:11. Surrounding me, they closed in on me. And, in the name of the Lord, I have been avenged over them.
118:11. They compassed me about; yea, they compassed me about: but in the name of the LORD I will destroy them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. "Сокрыть в сердце" - полюбить, глубоко усвоить, так, чтобы внешнее поведение являлось выражением внутреннего настроения. В таком же согласии внутренней жизни и ее внешнего выражения - полнота личной жизни и определенности ее направления.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 With my whole heart have I sought thee: O let me not wander from thy commandments.Here is, 1. David's experience of a good work God had wrought in him, which he takes the comfort of and pleads with God: "I have sought thee, sought to thee as my oracle, sought after thee as my happiness, sought thee as my God; for should not a people seek unto their God? If I have not yet found thee, I have sought thee, and thou never saidst, Seek in vain, nor wilt say so to me, for I have sought thee with my heart, with my whole heart, sought thee only, sought thee diligently." 2. His prayer for the preservation of that work: "Thou that hast inclined me to seek thy precepts, never suffer me to wander from them." The best are sensible of their aptness to wander; and the more we have found of the pleasure there is in keeping God's commandments the more afraid we shall be of wandering from them and the more earnest we shall be in prayer to God for his grace to prevent our wanderings.
Adam Clarke: Commentary on the Bible - 1831
119:11: Thy word have I hid in my heart -
7. He must treasure up those portions of God's word in his mind and heart which speak against uncleanness of every kind; and that recommend purity, chastity, and holiness. The word of Christ should dwell richly in him. If God's word be only in his Bible, and not also in his heart, he may soon and easily be surprised into his besetting sin.
Albert Barnes: Notes on the Bible - 1834
119:11: Thy word have I hid in mine heart - Compare the notes at Psa 37:31. The word rendered "hid" means properly to conceal, so that a thing may be secret, private, inaccessible; then, to lay up in private, to treasure up. to hoard - as money or jewels - commonly "hidden" from public view. Job 20:26; Psa 17:14. Then it means to lay up in one's heart, as a secret, inaccessible place; to hide one's thoughts; purposes, designs; or to lay up knowledge or wisdom in the heart as a treasure, Job 10:13; Pro 2:1; Pro 7:1. The meaning here is, that he had "treasured" up the word of God, as the most valuable thing, in his heart; it was "there," though unseen; it constituted the secret power by which he was governed; it was permanently deposited there, as the most valuable of his treasures.
That I might not sin against thee - That it might protect me from sinning against thee. That I might be continually guided by its precepts; that I might be admonished of duty; that I might be deterred from going astray.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:11: Thy word: Psa 119:97, Psa 1:2, Psa 37:31, Psa 40:8; Job 22:22; Pro 2:1, Pro 2:10, Pro 2:11; Isa 51:7; Jer 15:16; Luk 2:19, Luk 2:51; Col 3:16
that I: Psa 19:13
Geneva 1599
119:11 Thy word have I (b) hid in mine heart, that I might not sin against thee.
(b) If God's word is carved in our hearts, we will be more able to resist the assaults of Satan: and therefore the prophet desires God to instruct him daily more and more in it.
John Gill
119:11 Thy word have I hid in mine heart,.... Not only heard and read it, but received it into his affections; mixed it with faith, laid it up in his mind and memory for future use; preserved it in his heart as a choice treasure, where it might dwell richly, and be of service to him on many occasions; and particularly be of the following use:
that I might not sin against thee; the word of God is a most powerful antidote against sin, when it has a place in the heart; not only the precepts of it forbid sin, but the promises of it influence and engage to purity of heart and life, and to the perfecting of holiness in the fear of the Lord; and all the doctrines of grace in it effectually teach the saints to deny all sin and worldly lusts, and to live a holy life and conversation; see 2Cor 7:1.
John Wesley
119:11 Hid - I have laid it up in my mind like a choice treasure, to be ready upon all occasions to counsel, quicken or caution me.
118:11118:11: ՚Ի սրտի իմում թաքուցի զբանս քո, որպէս զի մի՛ մեղայց քեզ։
11 Քո խօսքերը սրտումս թաքցրի, որ չմեղանչեմ քո դէմ:
11 Իմ սրտիս մէջ պահեցի քու խօսքերդ, Որպէս զի չմեղանչեմ քեզի դէմ։
Ի սրտի իմում թաքուցի զբանս քո, որպէս զի մի՛ մեղայց քեզ:

118:11: ՚Ի սրտի իմում թաքուցի զբանս քո, որպէս զի մի՛ մեղայց քեզ։
11 Քո խօսքերը սրտումս թաքցրի, որ չմեղանչեմ քո դէմ:
11 Իմ սրտիս մէջ պահեցի քու խօսքերդ, Որպէս զի չմեղանչեմ քեզի դէմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:11118:11 В сердце моем сокрыл я слово Твое, чтобы не грешить пред Тобою.
118:12 εὐλογητὸς ευλογητος commended; commendable εἶ ειμι be κύριε κυριος lord; master δίδαξόν διδασκω teach με με me τὰ ο the δικαιώματά δικαιωμα justification σου σου of you; your
118:12 סַבּ֤וּנִי sabbˈûnî סבב turn כִ ḵi כְּ as דְבֹורִ֗ים ḏᵊvôrˈîm דְּבֹורָה bee דֹּ֭עֲכוּ ˈdōʕᵃḵû דעך be extinguished כְּ kᵊ כְּ as אֵ֣שׁ ʔˈēš אֵשׁ fire קֹוצִ֑ים qôṣˈîm קֹוץ thorn-bush בְּ bᵊ בְּ in שֵׁ֥ם šˌēm שֵׁם name יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH כִּ֣י kˈî כִּי that אֲמִילַֽם׃ ʔᵃmîlˈam מול be off
118:12. benedictus tu Domine doce me praecepta tuaBlessed art thou, O Lord: teach me thy justifications.
118:12. They surrounded me like a swarm, and they burned like fire among the thorns. And, in the name of the Lord, I have been avenged over them.
118:12. They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the LORD I will destroy them.
Thy word have I hid in mine heart, that I might not sin against thee:

118:11 В сердце моем сокрыл я слово Твое, чтобы не грешить пред Тобою.
118:12
εὐλογητὸς ευλογητος commended; commendable
εἶ ειμι be
κύριε κυριος lord; master
δίδαξόν διδασκω teach
με με me
τὰ ο the
δικαιώματά δικαιωμα justification
σου σου of you; your
118:12
סַבּ֤וּנִי sabbˈûnî סבב turn
כִ ḵi כְּ as
דְבֹורִ֗ים ḏᵊvôrˈîm דְּבֹורָה bee
דֹּ֭עֲכוּ ˈdōʕᵃḵû דעך be extinguished
כְּ kᵊ כְּ as
אֵ֣שׁ ʔˈēš אֵשׁ fire
קֹוצִ֑ים qôṣˈîm קֹוץ thorn-bush
בְּ bᵊ בְּ in
שֵׁ֥ם šˌēm שֵׁם name
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
כִּ֣י kˈî כִּי that
אֲמִילַֽם׃ ʔᵃmîlˈam מול be off
118:12. benedictus tu Domine doce me praecepta tua
Blessed art thou, O Lord: teach me thy justifications.
118:12. They surrounded me like a swarm, and they burned like fire among the thorns. And, in the name of the Lord, I have been avenged over them.
118:12. They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the LORD I will destroy them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Thy word have I hid in mine heart, that I might not sin against thee.Here is, 1. The close application which David made of the word of God to himself: He hid it in his heart, laid it up there, that it might be ready to him whenever he had occasion to use it; he laid it up as that which he valued highly, and had a warm regard for, and which he was afraid of losing and being robbed of. God's word is a treasure worth laying up, and there is no laying it up safely but in our hearts; if we have it only in our houses and hands, enemies may take it from us; if only in our heads, our memories may fail us: but if our hearts be delivered into the mould of it, and the impressions of it remain on our souls, it is safe. 2. The good uses he designed to make of it: That I might not sin against thee. Good men are afraid of sin, and are in care to prevent it; and the most effectual way to prevent is to hide God's word in our hearts, that we may answer every temptation, as our Master did, with, It is written, may oppose God's precepts to the dominion of sin, his promises to its allurements, and his threatenings to its menaces.
Adam Clarke: Commentary on the Bible - 1831
119:12: Blessed art thou -
8. He must acknowledge the mercy of God, in so far preserving him from all the consequences of his sin.
9. He should beg of him to become his teacher that his heart and conscience might be instructed in the spirituality of his statutes.
Albert Barnes: Notes on the Bible - 1834
119:12: Blessed art thou, O Lord - Blessed art thou as the author of such a law. This language of benediction or doxology is an outbreak of feeling or adoration in view of such a law - so good, so holy, so suited to direct and guide man. The mind is full of the subject; and the lips give vent to the feeling of gratitude and joy that such a law had been Rev_ealed to people.
Teach me thy statutes - Make me more and more acquainted with a law so pure, so rich, so valuable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:12: Blessed: Ti1 1:11, Ti1 6:15
teach: Psa 119:26, Psa 119:27, Psa 119:33, Psa 119:64, Psa 119:66, Psa 119:68, Psa 119:71, Psa 119:72, Psa 119:108, Psa 119:124, Psa 25:4, Psa 25:5, Psa 86:11, Psa 143:10; Luk 24:45; Joh 14:26; Jo1 2:27
John Gill
119:12 Blessed art thou, O Lord,.... In himself, in his nature, persons, and perfections; the fountain of all happiness to angels and men, in time and to eternity; to whom all blessing, honour, and glory, are to be given. The psalmist takes this method of praising and ascribing blessing to God, for what he had received from him; particularly for teaching him what he had learned, Ps 119:7; in hopes of succeeding in his following request:
teach me thy statutes; the knowledge of the best is imperfect. Good men desire to know more of God, of his mind and will, even of his revealed will; and that they may have grace and strength to act in conformity to it; for it is not the bare theory of things they desire to be taught, but the practice of them; and though ministers, and the ministry of the word, and administration of ordinances, may be and are means of teaching; yet there is none teaches like the Lord, Father, Son, and Spirit. The Targum and Syriac versions render it, "teach me thy decrees".
118:12118:12: Օրհնեալ ես դու Տէր, ուսո՛ ինձ զարդարութիւնս քո։
12 Օրհնեալ ես դու, Տէ՛ր, սովորեցրո՛ւ ինձ քո օրէնքները,
12 Օրհնեալ ես դուն, ո՛վ Տէր, Սորվեցո՛ւր ինծի քու կանոններդ։
Օրհնեալ ես դու, Տէր, ուսո ինձ զարդարութիւնս քո:

118:12: Օրհնեալ ես դու Տէր, ուսո՛ ինձ զարդարութիւնս քո։
12 Օրհնեալ ես դու, Տէ՛ր, սովորեցրո՛ւ ինձ քո օրէնքները,
12 Օրհնեալ ես դուն, ո՛վ Տէր, Սորվեցո՛ւր ինծի քու կանոններդ։
zohrab-1805▾ eastern-1994▾ western am▾
118:12118:12 Благословен Ты, Господи! научи меня уставам Твоим.
118:13 ἐν εν in τοῖς ο the χείλεσίν χειλος lip; shore μου μου of me; mine ἐξήγγειλα εξαγγελλω report πάντα πας all; every τὰ ο the κρίματα κριμα judgment τοῦ ο the στόματός στομα mouth; edge σου σου of you; your
118:13 דַּחֹ֣ה daḥˈō דחה push דְחִיתַ֣נִי ḏᵊḥîṯˈanî דחה push לִ li לְ to נְפֹּ֑ל nᵊppˈōl נפל fall וַ֖ wˌa וְ and יהוָ֣ה [yhwˈāh] יְהוָה YHWH עֲזָרָֽנִי׃ ʕᵃzārˈānî עזר help
118:13. in labiis meis narravi omnes iustitias oris tuiWith my lips I have pronounced all the judgments of thy mouth.
118:13. Having been pushed, I was overturned so as to fall. But the Lord took me up.
118:13. Thou hast thrust sore at me that I might fall: but the LORD helped me.
Blessed [art] thou, O LORD: teach me thy statutes:

118:12 Благословен Ты, Господи! научи меня уставам Твоим.
118:13
ἐν εν in
τοῖς ο the
χείλεσίν χειλος lip; shore
μου μου of me; mine
ἐξήγγειλα εξαγγελλω report
πάντα πας all; every
τὰ ο the
κρίματα κριμα judgment
τοῦ ο the
στόματός στομα mouth; edge
σου σου of you; your
118:13
דַּחֹ֣ה daḥˈō דחה push
דְחִיתַ֣נִי ḏᵊḥîṯˈanî דחה push
לִ li לְ to
נְפֹּ֑ל nᵊppˈōl נפל fall
וַ֖ wˌa וְ and
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
עֲזָרָֽנִי׃ ʕᵃzārˈānî עזר help
118:13. in labiis meis narravi omnes iustitias oris tui
With my lips I have pronounced all the judgments of thy mouth.
118:13. Having been pushed, I was overturned so as to fall. But the Lord took me up.
118:13. Thou hast thrust sore at me that I might fall: but the LORD helped me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. Как результат глубокого проникновения закона в сердце писателя является то, что он постоянно говорит об этом законе, проповедует его, так как другого, более для него высшего и ценного предмета нет.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 Blessed art thou, O LORD: teach me thy statutes.Here, 1. David gives glory to God: "Blessed art thou, O Lord! Thou art infinitely happy in the enjoyment of thyself and hast no need of me or my services; yet thou art pleased to reckon thyself honoured by them; assist me therefore, and then accept me." In all our prayers we should intermix praises. 2. He asks grace from God: "Teach me thy statutes; give me to know and do my duty in every thing. Thou art the fountain of all blessedness; O let me have this drop from that fountain, this blessing from that blessedness: Teach me thy statutes, that I may know how to bless thee, who art a blessed God, and that I may be blessed in thee."
Adam Clarke: Commentary on the Bible - 1831
119:13: With my lips have I declared -
10. He should declare to his own heart, and to all his companions in iniquity, God's judgments against himself and them; that if his longsuffering merely have not made a proper impression on their hearts, they may tremble at his approaching judgments.
Albert Barnes: Notes on the Bible - 1834
119:13: With my lips have I declared - That is, I have openly and publicly made thy words known to others; I have defended and vindicated them.
All the judgments - The word judgments here means the same as statutes or laws: and the idea is, that he had been on the side of those laws, and had endeavored by argument and persuasion to bring others under their influence. How he had done it we are not informed; but we have no reason to suppose that the author of the psalm was a minister of religion, and if not, then we have here an example of what a man who does not claim to be a public teacher may do, and should do, in making known and defending divine truth. Every man is as much bound to do this in his sphere as the minister of religion is in his; and private member's of the church have often an opportunity of doing this to more advantage than the ministers of the gospel possess.
Of thy mouth - With my mouth I speak those things which have proceeded from thine. I speak in thy name; I declare thy truth. It is not my own; it is thine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:13: I declared: Psa 119:46, Psa 119:172, Psa 34:11, Psa 37:30, Psa 40:9, Psa 40:10, Psa 71:15-18, Psa 118:17; Mat 10:27, Mat 12:34; Act 4:20
John Gill
119:13 With my lips have I declared all the judgments of thy mouth. Not the judgments of his hand, what he executes on an ungodly world; nor the intricate dispensations of his providence; those judgments of his now unsearchable, though before long will be manifest; these the psalmist could not declare: but the revelation of the will of God, what his mouth has uttered, doctrines and precepts of righteousness and truth; these, though David had them in his heart, he did not conceal them from men; but out of the abundant experience he had of them in his heart, his lips spake of them, of their nature and excellency, and usefulness unto others: and whereas he desired to be instructed more and more in them, it was in order to teach them, and declare them to others; even all of them, in the most sincere and impartial manner; see Acts 20:27.
118:13118:13: Շրթամբք իմովք պատմեցից զամենայն իրաւունս բերանոյ քոյ։
13 որ շրթունքներով իմ պատմեմ բերանիդ բոլոր դատաստանները:
13 Իմ շրթունքներովս պատմեցի Քու բերնիդ բոլոր պատուիրանքները։
Շրթամբք իմովք պատմեցից զամենայն իրաւունս բերանոյ քո:

118:13: Շրթամբք իմովք պատմեցից զամենայն իրաւունս բերանոյ քոյ։
13 որ շրթունքներով իմ պատմեմ բերանիդ բոլոր դատաստանները:
13 Իմ շրթունքներովս պատմեցի Քու բերնիդ բոլոր պատուիրանքները։
zohrab-1805▾ eastern-1994▾ western am▾
118:13118:13 Устами моими возвещал я все суды уст Твоих.
118:14 ἐν εν in τῇ ο the ὁδῷ οδος way; journey τῶν ο the μαρτυρίων μαρτυριον evidence; testimony σου σου of you; your ἐτέρφθην τερπω as; how ἐπὶ επι in; on παντὶ πας all; every πλούτῳ πλουτος wealth; richness
118:14 עָזִּ֣י ʕozzˈî עֹז protection וְ wᵊ וְ and זִמְרָ֣ת zimrˈāṯ זִמְרָה strength יָ֑הּ yˈāh יָהּ the Lord וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be לִ֝֗י ˈlˈî לְ to לִֽ lˈi לְ to ישׁוּעָֽה׃ yšûʕˈā יְשׁוּעָה salvation
118:14. in via testimoniorum tuorum laetatus sum quasi in omnibus divitiisI have been delighted in the way of thy testimonies, as in all riches.
118:14. The Lord is my strength and my praise. And he has become my salvation.
118:14. The LORD [is] my strength and song, and is become my salvation.
With my lips have I declared all the judgments of thy mouth:

118:13 Устами моими возвещал я все суды уст Твоих.
118:14
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
τῶν ο the
μαρτυρίων μαρτυριον evidence; testimony
σου σου of you; your
ἐτέρφθην τερπω as; how
ἐπὶ επι in; on
παντὶ πας all; every
πλούτῳ πλουτος wealth; richness
118:14
עָזִּ֣י ʕozzˈî עֹז protection
וְ wᵊ וְ and
זִמְרָ֣ת zimrˈāṯ זִמְרָה strength
יָ֑הּ yˈāh יָהּ the Lord
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
לִ֝֗י ˈlˈî לְ to
לִֽ lˈi לְ to
ישׁוּעָֽה׃ yšûʕˈā יְשׁוּעָה salvation
118:14. in via testimoniorum tuorum laetatus sum quasi in omnibus divitiis
I have been delighted in the way of thy testimonies, as in all riches.
118:14. The Lord is my strength and my praise. And he has become my salvation.
118:14. The LORD [is] my strength and song, and is become my salvation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
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
14. "На пути откровений Твоих я радуюсь", я радуюсь, когда следую Твоим заповедям, потому что здесь нахожу удовлетворение своим влечениям. Это следование заповедям не означает теоретического только изучения закона, а многообразное проявление его в деятельности, которая во всех своих видах и направлениях была осуществлением и фактической, практической проповедью уставов Господа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 With my lips have I declared all the judgments of thy mouth. 14 I have rejoiced in the way of thy testimonies, as much as in all riches. 15 I will meditate in thy precepts, and have respect unto thy ways. 16 I will delight myself in thy statutes: I will not forget thy word.Here, I. David looks back with comfort upon the respect he had paid to the word of God. He had the testimony of his conscience for him, 1. That he had edified others with what he had been taught out of the word of God (v. 13): With my lips have I declared all the judgments of thy mouth. This he did, not only as a king in making orders, and giving judgment, according to the word of God, nor only as a prophet by his psalms, but in his common discourse. Thus he showed how full he was of the word of God, and what a holy delight he took in his acquaintance with it; for it is out of the abundance of the heart that the mouth speaks. Thus he did good with his knowledge; he did not hide God's word from others, but hid it for them; and, out of that good treasure in his heart, brought forth good things, as the householder out of his store things new and old. Those whose hearts are fed with the bread of life should with their lips feed many. He had prayed (v. 12) that God would teach him; and here he pleads, "Lord, I have endeavoured to make a good use of the knowledge thou hast given me, therefore increase it;" for to him that has shall be given. 2. That he had entertained himself with it: "Lord, teach me thy statutes; for I desire no greater pleasure than to know and do them (v. 14): I have rejoiced in the way of thy commandments, in a constant even course of obedience to thee; not only in the speculations and histories of thy word, but in the precepts of it, and in that path of serious godliness which they chalk out to me. I have rejoiced in this as much as in all riches, as much as ever any worldling rejoiced in the increase of his wealth. In the way of God's commandments I can truly say, Soul, take thy ease;" in true religion there is all riches, the unsearchable riches of Christ.II. He looks forward with a holy resolution never to cool in his affection to the word of God; what he does that he will do, 2 Cor. xi. 12. Those that have found pleasure in the ways of God are likely to proceed and persevere in them. 1. He will dwell much upon them in his thoughts (v. 15): I will meditate in thy precepts. He not only discoursed of them to others (many do that only to show their knowledge and authority), but he communed with his own heart about them, and took pains to digest in his own thoughts what he had declared, or had to declare, to others. Note, God's words ought to be very much the subject of our thoughts. 2. He will have them always in his eye: I will have respect unto thy ways, as the traveller has to his road, which he is in care not to miss and always aims and endeavours to hit. We do not meditate on God's precepts to good purpose unless we have respect to them as our rule and our good thoughts produce good works and good intentions in them. 3. He will take a constant pleasure in communion with God and obedience to him. It is not for a season that he rejoices in this light, but "I will still, I will for ever, delight myself in thy statutes, not only think of them, but do them with delight," v. 16. David took more delight in God's statutes than in the pleasures of his court or the honours of his camp, more than in his sword or in his harp. When the law is written in the heart duty becomes a delight. 4. He will never forget what he has learned of the things of God: "I will not forget thy word, not only I will not quite forget it, but I will be mindful of it when I have occasion to use it." Those that meditate in God's word, and delight in it, are in no great danger of forgetting it.
Adam Clarke: Commentary on the Bible - 1831
119:14: I have rejoiced -
11. He must consider it his chief happiness to be found in the path of obedience, giving his whole heart and strength to God; and when enabled to do it, he should rejoice more in it than if he had gained thousands of gold and silver. O how great is the treasure of a tender and approving conscience!
Albert Barnes: Notes on the Bible - 1834
119:14: I have rejoiced ... - I do rejoice; I exult in this; I find my happiness there. The word expresses a high degree of joy.
As much as in all riches - Hebrew, "as upon all wealth." As people rejoice who have great wealth. I find my happiness in religion, as if in the possession of real wealth. Pro 10:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:14: rejoiced: Psa 119:47, Psa 119:72, Psa 119:77, Psa 119:111, Psa 119:127, Psa 119:162, Psa 19:9, Psa 19:10, Psa 112:1; Job 23:12; Jer 15:16; Mat 13:44; Act 2:41-47
Geneva 1599
119:14 I have (c) rejoiced in the way of thy testimonies, as [much as] in all riches.
(c) The prophet does not boast of his virtues, but sets forth an example for others to follow God's word, and leave worldly vanities.
John Gill
119:14 I have rejoiced in the way of thy testimonies,.... The way which the Scriptures, that testify of God and Christ, direct unto; and the principal way is Christ himself, the only way of life and salvation; in which believers walk and go on rejoicing; rejoicing in his person, offices, grace, righteousness, and salvation: the lesser ways the Scriptures point unto are the ways of duty and paths of ordinances; in which truly gracious souls find a great deal of peace, pleasure, and delight;
as much as in all riches; or, "as above all riches" (r): the joy that believers have in the ways of God is superior to that which any natural or worldly man has in his substance of every sort, or be it ever so great; yea, they find such riches in the ways of God, as are vastly preferable to the riches of this world; they find Christ, the pearl of great price, and his unsearchable riches, the riches of grace, and the riches of glory; and even the word of God itself, those testimonies of his, are more desirable than thousands of gold and silver, and give a greater pleasure than the increase of corn and wine.
(r) "sicut super omnibus divitiis", Pagninus; so Junius & Tremellius, Michaelis, Ainsworth.
118:14118:14: ՚Ի ճանապարհս վկայութեանց քոց զուարճացայ, որպէս յամենայն ՚ի մեծութեան։
14 Քո պատուիրանների ճանապարհին եմ գտնում ես իմ ուրախութիւնը, աւելի քան ամէն տեսակ հարստութեան մէջ:
14 Քու վկայութիւններուդ ճամբովը ուրախացայ, Որպէս թէ ամէն կերպ հարստութիւնով։
Ի ճանապարհս վկայութեանց քոց զուարճացայ, որպէս յամենայն ի մեծութեան:

118:14: ՚Ի ճանապարհս վկայութեանց քոց զուարճացայ, որպէս յամենայն ՚ի մեծութեան։
14 Քո պատուիրանների ճանապարհին եմ գտնում ես իմ ուրախութիւնը, աւելի քան ամէն տեսակ հարստութեան մէջ:
14 Քու վկայութիւններուդ ճամբովը ուրախացայ, Որպէս թէ ամէն կերպ հարստութիւնով։
zohrab-1805▾ eastern-1994▾ western am▾
118:14118:14 На пути откровений Твоих я радуюсь, как во всяком богатстве.
118:15 ἐν εν in ταῖς ο the ἐντολαῖς εντολη direction; injunction σου σου of you; your ἀδολεσχήσω αδολεσχεω and; even κατανοήσω κατανοεω take note of τὰς ο the ὁδούς οδος way; journey σου σου of you; your
118:15 קֹ֤ול׀ qˈôl קֹול sound רִנָּ֬ה rinnˈā רִנָּה cry of joy וִֽ wˈi וְ and ישׁוּעָ֗ה yšûʕˈā יְשׁוּעָה salvation בְּ bᵊ בְּ in אָהֳלֵ֥י ʔohᵒlˌê אֹהֶל tent צַדִּיקִ֑ים ṣaddîqˈîm צַדִּיק just יְמִ֥ין yᵊmˌîn יָמִין right-hand side יְ֝הוָה [ˈyhwāh] יְהוָה YHWH עֹ֣שָׂה ʕˈōśā עשׂה make חָֽיִל׃ ḥˈāyil חַיִל power
118:15. in praeceptis tuis meditabor et contemplabor semitas tuasI will meditate on thy commandments: and I will consider thy ways.
118:15. A voice of exultation and salvation is in the tabernacles of the just.
118:15. The voice of rejoicing and salvation [is] in the tabernacles of the righteous: the right hand of the LORD doeth valiantly.
I have rejoiced in the way of thy testimonies, as [much as] in all riches:

118:14 На пути откровений Твоих я радуюсь, как во всяком богатстве.
118:15
ἐν εν in
ταῖς ο the
ἐντολαῖς εντολη direction; injunction
σου σου of you; your
ἀδολεσχήσω αδολεσχεω and; even
κατανοήσω κατανοεω take note of
τὰς ο the
ὁδούς οδος way; journey
σου σου of you; your
118:15
קֹ֤ול׀ qˈôl קֹול sound
רִנָּ֬ה rinnˈā רִנָּה cry of joy
וִֽ wˈi וְ and
ישׁוּעָ֗ה yšûʕˈā יְשׁוּעָה salvation
בְּ bᵊ בְּ in
אָהֳלֵ֥י ʔohᵒlˌê אֹהֶל tent
צַדִּיקִ֑ים ṣaddîqˈîm צַדִּיק just
יְמִ֥ין yᵊmˌîn יָמִין right-hand side
יְ֝הוָה [ˈyhwāh] יְהוָה YHWH
עֹ֣שָׂה ʕˈōśā עשׂה make
חָֽיִל׃ ḥˈāyil חַיִל power
118:15. in praeceptis tuis meditabor et contemplabor semitas tuas
I will meditate on thy commandments: and I will consider thy ways.
118:15. A voice of exultation and salvation is in the tabernacles of the just.
118:15. The voice of rejoicing and salvation [is] in the tabernacles of the righteous: the right hand of the LORD doeth valiantly.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:15: I will meditate -
12. He should encourage self-examination and reflection; and meditate frequently on God's words, works, and ways - and especially on his gracious dealings towards him.
13. He should keep his eye upon God's steps; setting the example of his Savior before his eyes, going where he would go, and nowhere else; doing what he would do, and nothing else; keeping the company that he would keep, and none else; and doing every thing in reference to the final judgment.
Albert Barnes: Notes on the Bible - 1834
119:15: I will meditate in thy precepts - I will think of them; I will find my happiness in them. See the notes at Psa 1:2.
And have respect unto thy ways - And look to thy ways - thy commands. I continually regard them, or refer to them in my mind as the guide of my life. See the notes at Psa 119:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:15: meditate: Psa 119:23, Psa 119:48, Psa 119:78, Psa 119:97, Psa 119:131, Psa 119:148, Psa 1:2; Jam 1:25
have respect: Psa 119:6, Psa 119:117
John Gill
119:15 I will meditate in thy precepts,.... In his own mind; revolve them in his thoughts; consider well the nature, excellency, usefulness, and importance of them, and the obligations he lay under to observe them. The Targum is,
"I will speak of thy precepts;''
in conversation to others, and recommend them to them; so the Arabic version:
and have respect unto thy ways; or "look" (s) unto them; take heed unto them, and walk in them, and not wander from them; make them the rule of walk and conversation; as travellers look well to their ways, that they do not miss them, and go into wrong ways; they observe the directions that have been given them, and keep unto them; and so good men refer to the ways of the Lord, which the Scriptures point out unto them; see Jer 6:16.
(s) "et aspiciam", Pagninus, Montanus; "et intueor", Tigurine version, Junius & Tremellius, Piscator.
118:15118:15: ՚Ի պատուիրանս քո հոգացայ, եւ զգուշացա՛յ ՚ի ճանապարհս քո։
15 Քո պատուիրանների մասին խորհեցի, հետեւեցի քո ճանապարհներին:
15 Քու հրամաններուդ վրայով պիտի մտածեմ Եւ քու ճամբաներդ պիտի դիտեմ։
Ի պատուիրանս քո հոգացայ, եւ զգուշացայ ի ճանապարհս քո:

118:15: ՚Ի պատուիրանս քո հոգացայ, եւ զգուշացա՛յ ՚ի ճանապարհս քո։
15 Քո պատուիրանների մասին խորհեցի, հետեւեցի քո ճանապարհներին:
15 Քու հրամաններուդ վրայով պիտի մտածեմ Եւ քու ճամբաներդ պիտի դիտեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:15118:15 О заповедях Твоих размышляю, и взираю на пути Твои.
118:16 ἐν εν in τοῖς ο the δικαιώμασίν δικαιωμα justification σου σου of you; your μελετήσω μελεταω concerned with οὐκ ου not ἐπιλήσομαι επιλανθανομαι forget τῶν ο the λόγων λογος word; log σου σου of you; your
118:16 יְמִ֣ין yᵊmˈîn יָמִין right-hand side יְ֭הוָה [ˈyhwāh] יְהוָה YHWH רֹומֵמָ֑ה rômēmˈā רום be high יְמִ֥ין yᵊmˌîn יָמִין right-hand side יְ֝הוָה [ˈyhwāh] יְהוָה YHWH עֹ֣שָׂה ʕˈōśā עשׂה make חָֽיִל׃ ḥˈāyil חַיִל power
118:16. iustitiis tuis delectabor non obliviscar verba tuaI will think of thy justifications: I will not forget thy words.
118:16. The right hand of the Lord has wrought virtue. The right hand of the Lord has exalted me. The right hand of the Lord has wrought virtue.
118:16. The right hand of the LORD is exalted: the right hand of the LORD doeth valiantly.
I will meditate in thy precepts, and have respect unto thy ways:

118:15 О заповедях Твоих размышляю, и взираю на пути Твои.
118:16
ἐν εν in
τοῖς ο the
δικαιώμασίν δικαιωμα justification
σου σου of you; your
μελετήσω μελεταω concerned with
οὐκ ου not
ἐπιλήσομαι επιλανθανομαι forget
τῶν ο the
λόγων λογος word; log
σου σου of you; your
118:16
יְמִ֣ין yᵊmˈîn יָמִין right-hand side
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
רֹומֵמָ֑ה rômēmˈā רום be high
יְמִ֥ין yᵊmˌîn יָמִין right-hand side
יְ֝הוָה [ˈyhwāh] יְהוָה YHWH
עֹ֣שָׂה ʕˈōśā עשׂה make
חָֽיִל׃ ḥˈāyil חַיִל power
118:16. iustitiis tuis delectabor non obliviscar verba tua
I will think of thy justifications: I will not forget thy words.
118:16. The right hand of the Lord has wrought virtue. The right hand of the Lord has exalted me. The right hand of the Lord has wrought virtue.
118:16. The right hand of the LORD is exalted: the right hand of the LORD doeth valiantly.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:16: I will delight myself - The word is very emphatical: אשתעשע eshtaasha, I will skip about and jump for joy.
14. He must exult in God's word as his treasure, live in the spirit of obedience as his work, and ever glory in God, who has called him to such a state of salvation.
15. He must never forget what God has done for him, done in him, and promised farther to do; and he must not forget the promises he had made, and the vows of the Lord that are upon him. Any young man who attends to these fifteen particulars will get his impure way cleansed; victory over his sin; and, if he abide faithful to the Lord that bought him, an eternal heaven at last among them that are sanctified.
Albert Barnes: Notes on the Bible - 1834
119:16: I will delight myself in thy statutes - I will find my happiness in thy laws. See Psa 1:2, note; Psa 112:1, note.
I will not forget thy word - I will not allow the world to crowd it out of my mind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:16: delight: Psa 119:14, Psa 119:24, Psa 119:35, Psa 119:47, Psa 119:70, Psa 119:77, Psa 119:92, Psa 40:8; Rom 7:22; Heb 10:16, Heb 10:17
not forget: Psa 119:11, Psa 119:83, Psa 119:93, Psa 119:109, Psa 119:141, Psa 119:176; Pro 3:1; Jam 1:23, Jam 1:24
John Gill
119:16 I will delight myself in thy statutes,.... In looking over them; in meditating on them; in obeying them, and walking according to them; as every good man does delight in the law of the Lord, after the inward man, Rom 7:22; see Ps 119:24;
I will not forget thy word: he took all proper methods to fix it in his memory; he laid it up in his mind; he meditated upon it in his heart, and he talked of it with his lips, Ps 119:11.
118:16118:16: Զիրաւունս քո խօսեցայ, եւ ո՛չ մոռացայ զբանս քո[7542]։ [7542] Ոմանք.Զիրաւունս քո խօսեցայց։
16 Քո օրէնքները կատարեցի եւ չմոռացայ խօսքերը քո:
16 Քու կանոններովդ պիտի ուրախանամ Ու քու խօսքդ պիտի չմոռնամ։ԵՐՋԱՆԿՈՒԹԻՒՆ ՏԷՐՈՋԸ ՕՐԷՆՔԻՆ ՄԷՋ
[700]Զիրաւունս քո խօսեցայ, եւ ոչ մոռացայ`` զբանս քո:

118:16: Զիրաւունս քո խօսեցայ, եւ ո՛չ մոռացայ զբանս քո[7542]։
[7542] Ոմանք.Զիրաւունս քո խօսեցայց։
16 Քո օրէնքները կատարեցի եւ չմոռացայ խօսքերը քո:
16 Քու կանոններովդ պիտի ուրախանամ Ու քու խօսքդ պիտի չմոռնամ։ԵՐՋԱՆԿՈՒԹԻՒՆ ՏԷՐՈՋԸ ՕՐԷՆՔԻՆ ՄԷՋ
zohrab-1805▾ eastern-1994▾ western am▾
118:16118:16 Уставами Твоими утешаюсь, не забываю слова Твоего.
118:17 γ᾿ γʹ repay τῷ ο the δούλῳ δουλος subject σου σου of you; your ζήσομαι ζαω live; alive καὶ και and; even φυλάξω φυλασσω guard; keep τοὺς ο the λόγους λογος word; log σου σου of you; your
118:17 לֹֽא lˈō לֹא not אָמ֥וּת ʔāmˌûṯ מות die כִּי־ kî- כִּי that אֶֽחְיֶ֑ה ʔˈeḥyˈeh חיה be alive וַ֝ ˈwa וְ and אֲסַפֵּ֗ר ʔᵃsappˈēr ספר count מַֽעֲשֵׂ֥י mˈaʕᵃśˌê מַעֲשֶׂה deed יָֽהּ׃ yˈāh יָהּ the Lord
118:17. gimel tribue servo tuo vivam et custodiam verba tuaGive bountifully to thy servant, enliven me: and I shall keep thy words.
118:17. I will not die, but I will live. And I will declare the works of the Lord.
118:17. I shall not die, but live, and declare the works of the LORD.
I will delight myself in thy statutes: I will not forget thy word:

118:16 Уставами Твоими утешаюсь, не забываю слова Твоего.
118:17
γ᾿ γʹ repay
τῷ ο the
δούλῳ δουλος subject
σου σου of you; your
ζήσομαι ζαω live; alive
καὶ και and; even
φυλάξω φυλασσω guard; keep
τοὺς ο the
λόγους λογος word; log
σου σου of you; your
118:17
לֹֽא lˈō לֹא not
אָמ֥וּת ʔāmˌûṯ מות die
כִּי־ kî- כִּי that
אֶֽחְיֶ֑ה ʔˈeḥyˈeh חיה be alive
וַ֝ ˈwa וְ and
אֲסַפֵּ֗ר ʔᵃsappˈēr ספר count
מַֽעֲשֵׂ֥י mˈaʕᵃśˌê מַעֲשֶׂה deed
יָֽהּ׃ yˈāh יָהּ the Lord
118:17. gimel tribue servo tuo vivam et custodiam verba tua
Give bountifully to thy servant, enliven me: and I shall keep thy words.
118:17. I will not die, but I will live. And I will declare the works of the Lord.
118:17. I shall not die, but live, and declare the works of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17:6. "Заблудившаяся овца" - затерянный, угнетенный писатель, как и всякий истинный в данное время чтитель Иеговы, что указывает на общее тяжелое тогдашнее положение еврейского народа.

Содержание псалма представляет мало указаний на внешнее положение писателя, более же всего говорит о том, какие чувства и мысли вызываются в нем при чтении закона. В нем одном он находит отраду и успокоение, почерпает веру в торжество правды и энергию для своей деятельности. Таков содержание псалма ясно свидетельствует о том, что враждебные действия ненавистников евреев ставили последним препятствия, которые останавливали и тормозили их начинания. Но тяжесть такого положения не без просвета: писатель находил возможность радоваться и благодарить Господа за проявление Его судов (ст. 164), т. е. бывали моменты, когда деятельность врагов его была бесплодной. Общий угнетенный тон содержания псалма с проблесками света и радости в писателе подтверждает высказанное в начале псалма предположение о времени его происхождения в эпоху Ездры, когда против евреев велась интрига при дворе, вызвавшая запрещение евреям постройки храма и другие преследования и когда руководителям еврейского народа усиленно приходилось разоблачать ложь и клеветы врагов и частично вызывать проблески благоволения персидского правительства.
Adam Clarke: Commentary on the Bible - 1831
119:17: Deal bountifully - גמל gemol, reward thy servant. Let him have the return of his faith and prayers, that the Divine life may be preserved in his soul! Then he will keep thy word. From גמל gamal, to reward, etc., comes the name of ג gimel, the third letter in the Hebrew alphabet, which is prefixed to every verse in this part, and commences it with its own name. This is a stroke of the psalmist's art and ingenuity.
Albert Barnes: Notes on the Bible - 1834
119:17: Deal bountifully ... - This commences the next portion of the psalm, indicated by the letter Gimel (ג g), the third letter of the Hebrew alphabet, answering to our letter "g." Each verse of this portion Psa 119:17-24 begins with this letter. There is a resemblance between the first word of this verse - גמל gemol - and the letter - "Gimel" - which commences the eight verses of this portion of the psalm. The noun (derived from the verb) - גמל gâ mâ l - means a camel, and the letter gimel has been supposed to have derived its name from its having originally a resemblance to the camel's neck. In some of the Phenician inscriptions, and in the Ethiopic alphabet, it has this form (Gesenius, "Lex"). The verb used here means to do, or show, or cause good or evil to anyone; and then to reward, or to recompense, either good or evil. Here it seems to be used in a general sense of doing good, or showing favor, as in Psa 13:6; Psa 116:7; Psa 142:7. Compare Pro 11:17. It does not necessarily imply that the author of the psalm had any claim, or demanded this on the ground of merit. He begged the favor, the friendship, the interposition of God in his behalf.
That I may live - The continuance of life was dependent on the favor of God.
And keep thy word - For grace to do this he was equally dependent on God; and he asked that life might be continued, in order that he might honor the word of God by obeying it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:17: Deal: Gemol, "reward" thy servant. let him have the return of his faith and prayers. From this word is derived the name of ג, gimmel, the third letter of the alphabet, which is prefixed to every verse in this part. this is a stroke of the Psalmist's art and ingenuity. Psa 119:65, Psa 119:124, Psa 119:132, Psa 13:6, Psa 116:7; Joh 1:16; Co2 9:7-11; Phi 4:19
I may live: Rom 8:2-4; Eph 2:4, Eph 2:5, Eph 2:10; Tit 2:11, Tit 2:12; Jo1 2:29, Jo1 5:3, Jo1 5:4
Carl Friedrich Keil and Franz Delitzsch
119:17
The eightfold Gimel. This is his life's aim: he will do it under fear of the curse of apostasy; he will do it also though he suffer persecution on account of it. In Ps 119:17 the expression is only אחיה as Ps 118:19, not ואחיה as in Ps 119:77, Ps 119:116, Ps 119:144 : the apodosis imper. only begins with ואשׁמרה, whereas אחיה is the good itself for the bestowment of which the poet prays. גּל in Ps 119:18 is imper. apoc. Piel for גּלּה, like גס in Dan 1:12. נפלאות is the expression for everything supernatural and mysterious which is incomprehensible to the ordinary understanding and is left to the perception of faith. The Tפra beneath the surface of its letter contains an abundance of such "wondrous things," into which only eyes from which God has removed the covering of natural short-sightedness penetrate; hence the prayer in Ps 119:18. Upon earth we have no abiding resting-place, we sojourn here as in a strange land (Ps 119:19, Ps 39:13; 1Chron 29:15). Hence the poet prays in Ps 119:19 that God would keep His commandments, these rules of conduct for the journey of life, in living consciousness for him. Towards this, according to Ps 119:20, his longing tends. גּרס (Hiph. in Lam 3:16) signifies to crush in pieces, Arab. jrš, and here, like the Aramaic גּרס, גּרס, to be crushed, broken in pieces. לתאבה (from תּאב, Ps 119:40, Ps 119:174, a secondary form of אבה) states the bias of mind in or at which the soul feels itself thus overpowered even to being crushed: it is crushing form longing after God's judgment, viz., after a more and more thorough knowledge of them. In Ps 119:21 the lxx has probably caught the meaning of the poet better than the pointing has done, inasmuch as it draws ἐπικατάρατοι to Ps 119:21, so that Ps 119:21 consists of two words, just like Ps 119:59, Ps 119:89; and Kamphausen also follows this in his rendering. For ארוּרים as an attribute is unpoetical, and as an accusative of the predicate far-fetched; whereas it comes in naturally as a predicate before השּׁגים ממּצותיך: cursed (ארר = Arab. harra, detestari), viz., by God. Instead of גּל, "roll" (from גּלל, Josh 5:9), it is pointed in Ps 119:22 (מעל) גּל, "uncover" = גּלּה, as in Ps 119:18, reproach being conceived of as a covering or veil (as e.g., in Ps 69:8), cf. Is 22:8 (perhaps also Lam 2:14; Lam 4:22, if גּלּה על there signifies "to remove the covering upon anything"). גּם in Ps 119:23, as in Jer 36:25, has the sense of גּם־כּי, etiamsi; and גּם in Ps 119:24 the sense of nevertheless, ὅμως, Ew. 354, a. On נדבּר בּ (reciprocal), cf. Ezek 33:30. As in a criminal tribunal, princes sit and deliberate how they may be able to render him harmless.
Geneva 1599
119:17 GIMEL. Deal bountifully with thy servant, [that] I may (a) live, and keep thy word.
(a) He shows that we should not desire to live but to serve God, and that we can not serve him correctly unless he opens our eyes and minds.
John Gill
119:17
GIMEL.--The Third Part.
GIMEL. Deal bountifully with thy servant,.... Which character is mentioned, not by way of plea or argument for favour, but as expressive of modesty, sense of duty, and obligation to it. He pleads not his services by way of merit; but prays that God would deal bountifully with him, in a way of grace and mercy: or "render good" unto him, as the Targum; bestow it on him as a free gift. The Lord deals bountifully with men, when he gives himself unto them as their portion and inheritance; his Son, and all things along with him; his Spirit, and the graces of it; and every daily needful supply of grace;
that I may live, and keep thy word; life natural is the bounty of God; he grants life and favour, he grants life as a favour, and all the mercies and blessings of it; and through the gracious dealings of God with his people, they live spiritually and live comfortably; in his favour is life; the life of faith is encouraged and invigorated in them by it; and eternal life is the free gift and bounty of God through Christ, by whom they have both a right unto it and meetness for it: and the desire of good men to live in this world is not to indulge themselves in carnal lusts and pleasures; not to live to themselves, nor to the lusts of the flesh, nor to the will of men; but to live soberly, righteously, and godly; to live by faith in Christ, and in hope of eternal life through him; and while they live to keep the word of God, and not forget it, as Aben Ezra interprets it, to lay it up for their own use, and preserve it for others, and observe its instructions, cautions, and directions.
John Wesley
119:17 Live - Safely and comfortably.
Robert Jamieson, A. R. Fausset and David Brown
119:17 GIMEL. (Ps 119:17-24).
Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
118:17118:17: Հատո՛ ծառայի քում, զի կեցից եւ պահեցից զբանս քո։
17 Հատուցի՛ր քո ծառային, որ ապրեմ ու պահեմ խօսքերը քո:
17 Բարութիւն ըրէ քու ծառայիդ, Որպէս զի ապրիմ ու քու խօսքդ պահեմ։
Հատո ծառայի քում, զի կեցից եւ պահեցից զբանս քո:

118:17: Հատո՛ ծառայի քում, զի կեցից եւ պահեցից զբանս քո։
17 Հատուցի՛ր քո ծառային, որ ապրեմ ու պահեմ խօսքերը քո:
17 Բարութիւն ըրէ քու ծառայիդ, Որպէս զի ապրիմ ու քու խօսքդ պահեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:17118:17 Яви милость рабу Твоему, и буду жить и хранить слово Твое.
118:18 ἀποκάλυψον αποκαλυπτω reveal; uncover τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine καὶ και and; even κατανοήσω κατανοεω take note of τὰ ο the θαυμάσιά θαυμασιος wonderful; wonders σου σου of you; your ἐκ εκ from; out of τοῦ ο the νόμου νομος.1 law σου σου of you; your
118:18 יַסֹּ֣ר yassˈōr יסר admonish יִסְּרַ֣נִּי yissᵊrˈannî יסר admonish יָּ֑הּ yyˈāh יָהּ the Lord וְ֝ ˈw וְ and לַ la לְ to † הַ the מָּ֗וֶת mmˈāweṯ מָוֶת death לֹ֣א lˈō לֹא not נְתָנָֽנִי׃ nᵊṯānˈānî נתן give
118:18. revela oculos meos et videbo mirabilia in lege tuaOpen thou my eyes: and I will consider the wondrous things of thy law.
118:18. When chastising, the Lord chastised me. But he has not delivered me over to death.
118:18. The LORD hath chastened me sore: but he hath not given me over unto death.
KJV [GIMEL] Deal bountifully with thy servant, [that] I may live, and keep thy word:

118:17 Яви милость рабу Твоему, и буду жить и хранить слово Твое.
118:18
ἀποκάλυψον αποκαλυπτω reveal; uncover
τοὺς ο the
ὀφθαλμούς οφθαλμος eye; sight
μου μου of me; mine
καὶ και and; even
κατανοήσω κατανοεω take note of
τὰ ο the
θαυμάσιά θαυμασιος wonderful; wonders
σου σου of you; your
ἐκ εκ from; out of
τοῦ ο the
νόμου νομος.1 law
σου σου of you; your
118:18
יַסֹּ֣ר yassˈōr יסר admonish
יִסְּרַ֣נִּי yissᵊrˈannî יסר admonish
יָּ֑הּ yyˈāh יָהּ the Lord
וְ֝ ˈw וְ and
לַ la לְ to
הַ the
מָּ֗וֶת mmˈāweṯ מָוֶת death
לֹ֣א lˈō לֹא not
נְתָנָֽנִי׃ nᵊṯānˈānî נתן give
118:18. revela oculos meos et videbo mirabilia in lege tua
Open thou my eyes: and I will consider the wondrous things of thy law.
118:18. When chastising, the Lord chastised me. But he has not delivered me over to death.
118:18. The LORD hath chastened me sore: but he hath not given me over unto death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. "Увидеть чудеса закона Божьего" - понять все высокое содержание его, оценить ту преобразующую его силу, которая из грешного человека делает праведника, из слабого волей - великого подвижника, из ничтожного - героя. Таких свидетельств чудесного преобразования человека под действием закона история указывает целые тысячи: все пророки были мучениками за закон и непоколебимыми его проповедниками, в истории же христианской церкви таких фактов великого подвижничества и мученичества невозможно и пересчитать. Понять и узнать такую силу и действие закона Божия на человека можно тогда, когда "открыты очи", когда не отворачиваются от него с предвзятым убеждением, а внимательно, сосредоточенно, "с открытыми очами", изучают его.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3. GIMEL.
17 Deal bountifully with thy servant, that I may live, and keep thy word.We are here taught, 1. That we owe our lives to God's mercy. David prays, Deal bountifully with me, that I may live. It was God's bounty that gave us life, that gave us this life; and the same bounty that gave it continues it, and gives all the supports and comforts of it; if these be withheld, we die, or, which is equivalent, our lives are embittered and we become weary of them. If God deals in strict justice with us, we die, we perish, we all perish; if these forfeited lives be preserved and prolonged, it is because God deals bountifully with us, according to his mercy, not according to our deserts. The continuance of the most useful life is owing to God's bounty, and on that we must have a continual dependence. 2. That therefore we ought to spend our lives in God's service. Life is therefore a choice mercy, because it is an opportunity of obeying God in this world, where there are so few that do glorify him; and this David had in his eye: "Not that I may live and grow rich, live and be merry, but that I may live and keep thy word, may observe it myself and transmit it to those that shall come after, which the longer I live the better I shall do."
Adam Clarke: Commentary on the Bible - 1831
119:18: Open thou mine eyes - גל עיני gal eynai, reveal my eyes, illuminate my understanding, take away the veil that is on my heart, and then shall I see wonders in thy law. The Holy Scriptures are plain enough; but the heart of man is darkened by sin. The Bible does not so much need a comment, as the soul does the light of the Holy Spirit. Were it not for the darkness of the human intellect, the things relative to salvation would be easily apprehended.
Albert Barnes: Notes on the Bible - 1834
119:18: Open thou mine eyes - Margin, "Rev_eal." So the Septuagint and the Latin Vulgate. The Hebrew word means to be naked; then to make naked, to uncover, to disclose, to Rev_eal. Here it is the same as "uncover;" that is, take away from the eyes what is before them to pRev_ent clear vision. Compare Num 22:31; Num 24:4, Num 24:16.
That I may behold wondrous things - Things which are suited to excite wonder and amazement: that is, things which are secret or hidden from the common view; the deep, spiritual meaning of the word of God. By natural vision he might see the surface - the letter; to see the deep, hidden, real, meaning, he needed the special influence of God. Compare Co1 2:12, Co1 2:14-15. He believed that there were such things in the law of God; he desired to see them.
Out of thy law - Out of the written word; out of the Scriptures. The word "law" here is used to denote "all" that God had Rev_ealed to mankind; all that is contained in the volume of inspiration. The truths taught here are
(1) That there are deep, hidden, secret things in the word of God, which are not perceived by the natural man;
(2) That those things, when understood, are suited to excite wonder, or to fill the mind with admiring views of God;
(3) That a special illumination of God is necessary that man may perceive these things; and
(4) That the proper understanding of these things is connected with prayer, and can be hoped for only in answer to prayer.
No one has a proper appreciation of divine truth - of the beauty, the spiritual meaning, the grandeur, the sublimity of the Bible - until he is a renewed - a praying - man. Compare the notes at Co1 2:6-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:18: Open: Heb. Rev_eal, Isa 29:10-12, Isa 29:18, Isa 32:3, Isa 35:5; Mat 13:13, Mat 16:17; Joh 9:39; Act 26:18; Co2 3:14-18, Co2 4:4-6; Eph 1:17, Eph 1:18; Rev 3:18
wondrous: Psa 119:96; Hos 8:12; Co2 3:13; Heb 8:5, Heb 10:1
John Gill
119:18 Open thou mine eyes,.... The eyes of my heart or understanding, as Kimchi; or, "reveal mine eyes" (t); take off the veil from them: there is a veil of darkness and ignorance on the hearts of all men, with respect to divine and spiritual things; their understandings are darkened, yea, darkness itself. This veil must be removed; the scales must drop from their eyes; their eyes must be opened and enlightened, before they can discern spiritual things contained in the word of God; and even good men need to have the eyes of their understandings more and more enlightened into these things, as the psalmist here petitions, and the apostle prays for his Ephesians, Eph 1:17;
that I may behold wondrous things out of thy law; the law strictly taken, which had great and excellent things in it; and was wonderful for the compendiousness of it; for the justice, holiness, and equity of its precepts; especially for its spirituality, and above all for Christ, being the end of it; the two last more particularly could only be discerned by a spiritual man: or rather the five books of Moses, the almost only Scriptures extant in David's time, in which there were many wonderful things concerning Christ; some delivered by way of promise and prophecy of him, under the characters of the seed of the woman, the seed of Abraham, the Shiloh, and the great Prophet; and many others in dark figures, types, and shadows, which required a spiritual sight to look into; of which the rock and manna, the brasen serpent, passover, &c. are instances: but rather, as the word "law" signifies "doctrine", the doctrine of the Gospel may be meant; which contains mysteries in it, respecting the trinity of Persons in the Godhead, the person of Christ, his incarnation, sufferings and death; the blessings of grace through him; the doctrines of peace, pardon, righteousness, eternal life, and the resurrection of the dead; with many others.
(t) "revela oculos meos", Pagninus, Montanus, Musculus, Cocceius, Gejerus, Michaelis; "velamen detrahe oculis meis", Tigurine version.
John Wesley
119:18 Open - Enlighten my mind by the light of thy Holy Spirit, and dispel all ignorance and error. Behold - Those great and marvellous depths of Divine wisdom and goodness, and those profound mysteries of Christ, and God's grace to mankind, and of that everlasting state, which are not to be known but by Divine illumination.
118:18118:18: Զարթո՛ զաչս իմ, եւ նայեցա՛յց ՚ի սքանչելիս օրինաց քոց։
18 Բա՛ց իմ աչքերը, որ տեսնեմ քո օրէնքի հրաշալիքները:
18 Բաց իմ աչքերս, Որպէս զի քու օրէնքէդ հրաշքներ տեսնեմ։
Զարթո զաչս իմ, եւ նայեցայց ի սքանչելիս օրինաց քոց:

118:18: Զարթո՛ զաչս իմ, եւ նայեցա՛յց ՚ի սքանչելիս օրինաց քոց։
18 Բա՛ց իմ աչքերը, որ տեսնեմ քո օրէնքի հրաշալիքները:
18 Բաց իմ աչքերս, Որպէս զի քու օրէնքէդ հրաշքներ տեսնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:18118:18 Открой очи мои, и увижу чудеса закона Твоего.
118:19 πάροικος παροικος resident; foreigner ἐγώ εγω I εἰμι ειμι be ἐν εν in τῇ ο the γῇ γη earth; land μὴ μη not ἀποκρύψῃς αποκρυπτω hide away ἀπ᾿ απο from; away ἐμοῦ εμου my τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your
118:19 פִּתְחוּ־ piṯḥû- פתח open לִ֥י lˌî לְ to שַׁעֲרֵי־ šaʕᵃrê- שַׁעַר gate צֶ֑דֶק ṣˈeḏeq צֶדֶק justice אָֽבֹא־ ʔˈāvō- בוא come בָ֝ם ˈvom בְּ in אֹודֶ֥ה ʔôḏˌeh ידה praise יָֽהּ׃ yˈāh יָהּ the Lord
118:19. advena ego sum in terra ne abscondas a me mandata tuaI am a sojourner on the earth: hide not thy commandments from me.
118:19. Open the gates of justice to me. I will enter them, and I will confess to the Lord.
118:19. Open to me the gates of righteousness: I will go into them, [and] I will praise the LORD:
Open thou mine eyes, that I may behold wondrous things out of thy law:

118:18 Открой очи мои, и увижу чудеса закона Твоего.
118:19
πάροικος παροικος resident; foreigner
ἐγώ εγω I
εἰμι ειμι be
ἐν εν in
τῇ ο the
γῇ γη earth; land
μὴ μη not
ἀποκρύψῃς αποκρυπτω hide away
ἀπ᾿ απο from; away
ἐμοῦ εμου my
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
118:19
פִּתְחוּ־ piṯḥû- פתח open
לִ֥י lˌî לְ to
שַׁעֲרֵי־ šaʕᵃrê- שַׁעַר gate
צֶ֑דֶק ṣˈeḏeq צֶדֶק justice
אָֽבֹא־ ʔˈāvō- בוא come
בָ֝ם ˈvom בְּ in
אֹודֶ֥ה ʔôḏˌeh ידה praise
יָֽהּ׃ yˈāh יָהּ the Lord
118:19. advena ego sum in terra ne abscondas a me mandata tua
I am a sojourner on the earth: hide not thy commandments from me.
118:19. Open the gates of justice to me. I will enter them, and I will confess to the Lord.
118:19. Open to me the gates of righteousness: I will go into them, [and] I will praise the LORD:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. Жизнь на земле есть "странствование", путешествие, совершаемое человеком для достижения своего отечества и постоянного, вечного местопребывания. Очевидно, последнее - не на земле, а за гробом. Если же так, то земная жизнь должна быть подготовлением к загробной и к ней может привести только безошибочно избранный на земле путь. Как и где найти последний? Этот путь указан в заповедях закона. Кто не следует им, тот заблуждается и не достигнет загробной обители, т. е. загробного успокоения, как награды за понесенные труды к его достижению. Здесь довольно ясное учение о цели земного существования, бессмертии человеческой души и загробном мздовоздаянии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 Open thou mine eyes, that I may behold wondrous things out of thy law.Observe here, 1. That there are wondrous things in God's law, which we are all concerned, and should covet, to behold, not only strange things, which are very surprising and unexpected, but excellent things, which are to be highly esteemed and valued, and things which were long hidden from the wise and prudent, but are now revealed unto babes. If there were wonders in the law, much more in the gospel, where Christ is all in all, whose name is Wonderful. Well may we, who are so nearly interested, desire to behold these wondrous things, when the angels themselves reach to look into them, 1 Pet. i. 12. Those that would see the wondrous things of God's law and gospel must beg of him to open their eyes and to give them an understanding. We are by nature blind to the things of God, till his grace cause the scales to fall from our eyes; and even those in whose hearts God has said, Let there be light, have yet need to be further enlightened, and must still pray to God to open their eyes yet more and more, that those who at first saw men as trees walking may come to see all things clearly; and the more God opens our eyes the more wonders we see in the word of God, which we saw not before.
Adam Clarke: Commentary on the Bible - 1831
119:19: I am a stranger in the earth - In the land. Being obliged to wander about from place to place, I am like a stranger even in my own country. If it refer to the captives in Babylon, it may mean that they felt themselves there as in a state of exile; for, although they had been seventy years in it, they still felt it as a strange land, because they considered Palestine their home.
Albert Barnes: Notes on the Bible - 1834
119:19: I am a stranger in the earth - A wayfaring man; a pilgrim; a so-journer; a man whose permanent home is not in this world. The word is applicable to one who belongs to another country, and who is now merely passing through a foreign land, or sojourning there for a time. Compare the notes at Heb 11:13. The home of the child of God is heaven. Here he is in a strange - a foreign - land. He is to abide here but for a little time, and then to pass on to his eternal habitation.
Hide not thy commandments from me - Make me to know them; keep them continually before me. In this strange land, away from my home, let me have the comfort of feeling that thy commands are ever with me to guide me; thy promises to comfort me. The feeling is that of one in a strange land who would desire, if possible, to keep up constant communications with his home - his family, his friends, his kindred there. On earth, the place of our sojourning - of our pilgrimage - the friend of God desires to have constant contact with heaven, his final home; not to be left to the desolate feeling that he is cut off from all contact with that world where he is foRev_er to dwell.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:19: a stranger: Psa 39:12; Gen 47:9; Ch1 29:15; Co2 5:6; Heb 11:13-16; Pe1 2:11
hide: Psa 119:10; Job 39:17; Isa 63:17; Luk 9:45, Luk 24:45
Geneva 1599
119:19 I [am] a (b) stranger in the earth: hide not thy commandments from me.
(b) Seeing man's life in this world is only a passage, what should become of him, if your word were not his guide?
John Gill
119:19 I am a stranger in the earth,.... As all his fathers were, and all the saints are; not to divine and spiritual things; to God, and communion with him; to Christ, and the knowledge of him; to the Spirit, and his operations in their hearts; to their own hearts, and the plague of them; to the Gospel, and its truths; nor to the people of God, and fellowship with them: but to the world, among whom they are, not being known, valued, and respected by them; and they also behaving as strangers to the world, having no fellowship with them in their sinful works; as also not being natives here, but belonging to another city and country, an heavenly one; see 1Chron 29:15;
hide not thy commandments from me; the doctrines of the Gospel, the word which God has commanded to a thousand generations; which is pure, and enlightens the eyes, and so needful to strangers in their pilgrimage, Ps 19:8; which God sometimes hides from the wise and prudent, and which the psalmist here deprecates with respect to himself, Mt 11:25. Or the precepts of the world may be meant, which are a light to the feet, and a lamp to the paths, a good direction to travellers and strangers in the way: David, being such an one, prayed that these might not be hid from him, but be showed unto him; that he might know his way, and not go out of it; but walk as a child of light, wisely and circumspectly.
John Wesley
119:19 A stranger - I am not here as in my home, but as a pilgrim travelling homeward in a strange land. Commandments - Which are my chief support and guide in my pilgrimage.
118:19118:19: Պանդո՛ւխտ եմ ես յերկրի, մի՛ թաքուցաներ յինէն զպատուիրանս քո։
19 Պանդուխտ եմ ես երկրի երեսին, պատուիրաններդ մի՛ թաքցրու ինձնից:
19 Պանդուխտ եմ ես երկրի վրայ։Մի՛ ծածկեր ինձմէ քու պատուիրանքներդ։
Պանդուխտ եմ ես յերկրի, մի՛ թաքուցաներ յինէն զպատուիրանս քո:

118:19: Պանդո՛ւխտ եմ ես յերկրի, մի՛ թաքուցաներ յինէն զպատուիրանս քո։
19 Պանդուխտ եմ ես երկրի երեսին, պատուիրաններդ մի՛ թաքցրու ինձնից:
19 Պանդուխտ եմ ես երկրի վրայ։Մի՛ ծածկեր ինձմէ քու պատուիրանքներդ։
zohrab-1805▾ eastern-1994▾ western am▾
118:19118:19 Странник я на земле; не скрывай от меня заповедей Твоих.
118:20 ἐπεπόθησεν πειθω persuade ἡ ο the ψυχή ψυχη soul μου μου of me; mine τοῦ ο the ἐπιθυμῆσαι επιθυμεω long for; aspire τὰ ο the κρίματά κριμα judgment σου σου of you; your ἐν εν in παντὶ πας all; every καιρῷ καιρος season; opportunity
118:20 זֶֽה־ zˈeh- זֶה this הַ ha הַ the שַּׁ֥עַר ššˌaʕar שַׁעַר gate לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH צַ֝דִּיקִ֗ים ˈṣaddîqˈîm צַדִּיק just יָבֹ֥אוּ yāvˌōʔû בוא come בֹֽו׃ vˈô בְּ in
118:20. desideravit anima mea desiderare iudicia tua in omni temporeMy soul hath coveted to long for thy justifications, at all times.
118:20. This is the gate of the Lord. The just will enter by it.
118:20. This gate of the LORD, into which the righteous shall enter.
I [am] a stranger in the earth: hide not thy commandments from me:

118:19 Странник я на земле; не скрывай от меня заповедей Твоих.
118:20
ἐπεπόθησεν πειθω persuade
ο the
ψυχή ψυχη soul
μου μου of me; mine
τοῦ ο the
ἐπιθυμῆσαι επιθυμεω long for; aspire
τὰ ο the
κρίματά κριμα judgment
σου σου of you; your
ἐν εν in
παντὶ πας all; every
καιρῷ καιρος season; opportunity
118:20
זֶֽה־ zˈeh- זֶה this
הַ ha הַ the
שַּׁ֥עַר ššˌaʕar שַׁעַר gate
לַ la לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
צַ֝דִּיקִ֗ים ˈṣaddîqˈîm צַדִּיק just
יָבֹ֥אוּ yāvˌōʔû בוא come
בֹֽו׃ vˈô בְּ in
118:20. desideravit anima mea desiderare iudicia tua in omni tempore
My soul hath coveted to long for thy justifications, at all times.
118:20. This is the gate of the Lord. The just will enter by it.
118:20. This gate of the LORD, into which the righteous shall enter.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 I am a stranger in the earth: hide not thy commandments from me.Here we have, 1. The acknowledgment which David makes of his own condition: I am a stranger in the earth. We all are so, and all good people confess themselves to be so; for heaven is their home, and the world is but their inn, the land of their pilgrimage. David was a man that knew as much of the world, and was as well known in it, as most men. God built him a house, established his throne; strangers submitted to him, and people that he had not known served him; he had a name like the names of the great men, and yet he calls himself a stranger. We are all strangers on earth and must so account ourselves. 2. The request he makes to God thereupon: Hide not thy commandments from me. He means more: "Lord, show thy commandments to me; let me never know the want of the word of God, but, as long as I live, give me to be growing in my acquaintance with it. I am a stranger, and therefore stand in need of a guide, a guard, a companion, a comforter; let me have thy commandments always in view, for they will be all this to me, all that a poor stranger can desire. I am a stranger here, and must be gone shortly; by thy commandments let me be prepared for my removal hence."
Adam Clarke: Commentary on the Bible - 1831
119:20: My soul breaketh - We have a similar expression: It broke my heart, That is heart-breaking, She died of a broken heart. It expresses excessive longing, grievous disappointment, hopeless love, accumulated sorrow. By this we may see the hungering and thirsting which the psalmist had after righteousness, often mingled with much despondency.
Albert Barnes: Notes on the Bible - 1834
119:20: My soul breaketh - This word means to break; to crush; to break in pieces by scraping, rubbing, or grating. The idea would seem to be, not that he was crushed as by a single blow, but that his soul - his strength - was worn away by little and little. The desire to know more of the commands of God acted continually on him, exhausting his strength, and overcoming him. He so longed for God that, in our language, "it wore upon him" - as any ungratified desire does. It was not the possession of the knowledge of God that exhausted him; it was the intenseness of his desire that he might know more of God.
For the longing - For the earnest desire.
That it hath unto thy judgments at all times - Thy law; thy commands. This was a constant feeling. It was not fitful or spasmodic. It was the steady, habitual state of the soul on the subject. He had never seen enough of the beauty and glory of the law of God to feel that all the needs of his nature were satisfied, or that he could see and know no more; he had seen and felt enough to excite in him an ardent desire to be made fully acquainted with all that there is in the law of God. Compare the notes at Psa 17:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:20: soul: Psa 119:40, Psa 119:131, Psa 119:174, Psa 42:1, Psa 63:1, Psa 84:2; Pro 13:12; Sol 5:8; Rev 3:15, Rev 3:16
at all times: Psa 106:3; Job 23:11, Job 23:12, Job 27:10; Pro 17:17
John Gill
119:20 My soul breaketh for the longing,.... His heart was just ready to break, and his soul fainted; he was ready to die, through a vehement desire of enjoying the object longed for, after mentioned; "hope deferred makes the heart sick", Prov 13:1; the phrase is expressive of the greatness, vehemence, and eagerness of his mind after the thing he desired, which follows:
that it hath unto thy judgments at all times; not the judgments of God on wicked men, though these are desirable for the glorifying of his justice; nor his dark dispensations of providence, though good men cannot but desire and long for the time when these judgments shall be made manifest: but rather the righteous laws and precepts of God are designed, which he desired to have a more perfect knowledge of, and yield a more constant obedience unto; or, best of all, the doctrines of grace and righteousness, that should be more clearly revealed in the times of the Messiah; who was to set judgment in the earth, his Gospel; and to bring in everlasting righteousness, and glorify the justice of God; than which nothing was more earnestly and importunately wished and longed for by Old Testament saints; see Ps 119:81.
John Wesley
119:20 Breaketh - Faints, as it frequently does, when a thing vehemently desired is delayed. Judgments - To a more sound knowledge and serious practice of them.
118:20118:20: Փափաքեաց անձն իմ, ՚ի ցանկալ ինձ յիրաւունս քո յամենայն ժամ։
20 Ես փափագեցի ամէն ժամ ցանկանալ քո դատաստանները:
20 Իմ անձս կը նեղուի Ամէն ժամանակ քու դատաստաններուդ ցանկալէն։
[701]Փափաքեաց անձն իմ ի ցանկալ ինձ յիրաւունս քո յամենայն ժամ:

118:20: Փափաքեաց անձն իմ, ՚ի ցանկալ ինձ յիրաւունս քո յամենայն ժամ։
20 Ես փափագեցի ամէն ժամ ցանկանալ քո դատաստանները:
20 Իմ անձս կը նեղուի Ամէն ժամանակ քու դատաստաններուդ ցանկալէն։
zohrab-1805▾ eastern-1994▾ western am▾
118:20118:20 Истомилась душа моя желанием судов Твоих во всякое время.
118:21 ἐπετίμησας επιτιμαω admonish; charge ὑπερηφάνοις υπερηφανος proud ἐπικατάρατοι επικαταρατος cursed οἱ ο the ἐκκλίνοντες εκκλινω deviate; avoid ἀπὸ απο from; away τῶν ο the ἐντολῶν εντολη direction; injunction σου σου of you; your
118:21 אֹ֭ודְךָ ˈʔôḏᵊḵā ידה praise כִּ֣י kˈî כִּי that עֲנִיתָ֑נִי ʕᵃnîṯˈānî ענה answer וַ wa וְ and תְּהִי־ ttᵊhî- היה be לִ֝֗י ˈlˈî לְ to לִֽ lˈi לְ to ישׁוּעָֽה׃ yšûʕˈā יְשׁוּעָה salvation
118:21. increpasti superbos maledicti qui recedunt a mandatis tuisThou hast rebuked the proud: they are cursed who decline from thy commandments.
118:21. I will confess to you because you have heard me. And you have become my salvation.
118:21. I will praise thee: for thou hast heard me, and art become my salvation.
My soul breaketh for the longing [that it hath] unto thy judgments at all times:

118:20 Истомилась душа моя желанием судов Твоих во всякое время.
118:21
ἐπετίμησας επιτιμαω admonish; charge
ὑπερηφάνοις υπερηφανος proud
ἐπικατάρατοι επικαταρατος cursed
οἱ ο the
ἐκκλίνοντες εκκλινω deviate; avoid
ἀπὸ απο from; away
τῶν ο the
ἐντολῶν εντολη direction; injunction
σου σου of you; your
118:21
אֹ֭ודְךָ ˈʔôḏᵊḵā ידה praise
כִּ֣י kˈî כִּי that
עֲנִיתָ֑נִי ʕᵃnîṯˈānî ענה answer
וַ wa וְ and
תְּהִי־ ttᵊhî- היה be
לִ֝֗י ˈlˈî לְ to
לִֽ lˈi לְ to
ישׁוּעָֽה׃ yšûʕˈā יְשׁוּעָה salvation
118:21. increpasti superbos maledicti qui recedunt a mandatis tuis
Thou hast rebuked the proud: they are cursed who decline from thy commandments.
118:21. I will confess to you because you have heard me. And you have become my salvation.
118:21. I will praise thee: for thou hast heard me, and art become my salvation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-23. В этих стихах - указание того положения еврейского народа во времена Ездры и Неемии, когда они встречали противодействие как со стороны отступников от веры отцов из евреев, так и со стороны самарян. Последние называются уклонившимися от заповедей Бога потому, что самаряне признавали только Пятикнижие Моисея, а остальные священные книги евреев отвергали, вследствие чего уклонялись и от соблюдения сообщенного в этих книгах откровения. Самаряне интриговали против евреев пред персидскими правителями, и князья персов, доверяя их доносам, издавали указы, стесняющие деятельность евреев, вроде, напр., запрещения постройки храма и Иерусалима. Такие запрещения являлись незаслуженным поношением и посрамлением евреев, заботившихся только при этих постройках об удовлетворении своих религиозных нужд, а не о политическом отложении, как ложно доносили на них их враги.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 My soul breaketh for the longing that it hath unto thy judgments at all times.David had prayed that God would open his eyes (v. 18) and open the law (v. 19); now here he pleads the earnestness of his desire for knowledge and grace, for it is the fervent prayer that avails much. 1. His desire was importunate: My soul breaketh for the longing it hath to thy judgments, or (as some read it) "It is taken up, and wholly employed, in longing for thy judgments; the whole stream of its desires runs in this channel. I shall think myself quite broken and undone if I want the word of God, the direction, converse, and comfort of it." 2. It was constant--at all times. It was not now and then, in a good humour, that he was so fond of the word of God; but it is the habitual temper of every sanctified soul to hunger after the word of God as its necessary food, which there is no living without.
Adam Clarke: Commentary on the Bible - 1831
119:21: Thou hast rebuked the proud - This was done often in the case of David; and was true also in reference to the Babylonians, who held the Israelites in subjection, and whose kings were among the proudest of human beings. Instead of זדים zedim, the proud, some MSS. read זרים zarim, strangers, and one reads גוים goyim, the heathen; and so the Syriac.
Albert Barnes: Notes on the Bible - 1834
119:21: Thou hast rebuked the proud - Compare Psa 9:5. The meaning is, that God had done this not by word but by deed. The proud were everywhere rebuked by God, alike in his law, and in his providence. The connection seems to be this: the psalmist is meditating on the benefit or advantage of keeping the law of God; of a humble, pious life. His mind naturally adverts to what would be the opposite of this - or to this in contrast with an opposite course of life; and he says, therefore, that God had in every way, and at all times, manifested his displeasure against that class of people. Such a course, therefore, must be attended with misery; but the course which he proposed to pursue must be attended with happiness.
That are cursed - The accursed; those who are regarded and treated by God as accursed, or as objects of his disapprobation.
Which do err from thy commandments - Who depart from thy law. The sense is, "I propose and intend to keep thy law. As a motive to this, I look at the consequences which must follow from disobeying it. I see it everywhere in the divine treatment of those who do disregard that law. They are subject to the displeasure - the solemn rebuke - of God. So all must be who disregard his law; and it is my purpose not to be found among their number."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:21: rebuked: Psa 119:78, Psa 138:6; Exo 10:3, Exo 18:11; Job 40:11, Job 40:12; Isa 2:11, Isa 2:12, Isa 10:12; Eze 28:2-10; Dan 4:37, Dan 5:22-24; Mal 4:1; Luk 14:11, Luk 18:14; Jam 4:6; Pe1 5:5
cursed: Psa 119:10, Psa 119:110, Psa 119:118; Deu 27:15-26, Deu 28:15, Deu 30:19; Neh 9:16, Neh 9:29; Isa 42:24; Isa 43:28; Jer 44:9-11, Jer 44:16, Jer 44:28, Jer 44:29; Gal 3:13
Geneva 1599
119:21 Thou (c) hast rebuked the proud [that are] cursed, which do err from thy commandments.
(c) In all ages you have plagued all such who maliciously and contemptuously depart from your truth.
John Gill
119:21 Thou hast rebuked the proud,.... Which some understand of the fallen angels, who, in proud wrath, left their habitations, because they would not be subject to the Son of God in human nature; wherefore he scattered them in the imaginations of their hearts, and cast down these mighty ones into hell, where they are reserved in chains of darkness to the judgment of the great day. Others of the Scribes and Pharisees in Christ's time, this psalm being suited, as is thought, to Gospel times; who were proud of their own righteousness, and despised others less holy than themselves; and submitted not to the righteousness of Christ, whom he often rebuked, and at last punished. Rather all proud atheistical persons, profane and wicked men, are meant; who, Pharaoh like, say, who is the Lord that we should obey him? who reckon, their tongues to be their own, and employ them both against God and men, and regard neither: these God resists, sets himself against, and sooner or later severely punishes; for in the things they deal proudly he is above them, Ex 18:11;
that are cursed which do err from thy commandments; according to the law of God, being transgressors of it, and will hear the awful sentence, "go, ye cursed", Mt 25:41. The Targum, Septuagint, Vulgate Latin, and all the Oriental versions, join this with the next clause: "cursed are they which do err from thy commandments"; from the way of them, not observing them; from the end of them, Christ, not looking to him for righteousness.
John Wesley
119:21 The proud - Obstinate and presumptuous sinners, who sin with an high hand. Err - Or, wander, knowingly or wilfully.
Robert Jamieson, A. R. Fausset and David Brown
119:21 God will rebuke those who despise His word and deliver His servants from their reproach, giving them boldness in and by His truth, even before the greatest men.
118:21118:21: Սաստեցե՛ր ամբարտաւանից. անիծեալ ոյք խոտորեցան ՚ի պատուիրանաց քոց։
21 Դու սաստեցիր ամբարտաւաններին. անիծեալ են նրանք, ովքեր խոտորուեցին քո պատուիրաններից:
21 Դուն սաստեցիր անիծեալ ամբարտաւանները, Քու պատուիրանքներէդ մոլորածները
Սաստեցեր ամբարտաւանից, անիծեալ ոյք խոտորեցան ի պատուիրանաց քոց:

118:21: Սաստեցե՛ր ամբարտաւանից. անիծեալ ոյք խոտորեցան ՚ի պատուիրանաց քոց։
21 Դու սաստեցիր ամբարտաւաններին. անիծեալ են նրանք, ովքեր խոտորուեցին քո պատուիրաններից:
21 Դուն սաստեցիր անիծեալ ամբարտաւանները, Քու պատուիրանքներէդ մոլորածները
zohrab-1805▾ eastern-1994▾ western am▾
118:21118:21 Ты укротил гордых, проклятых, уклоняющихся от заповедей Твоих.
118:22 περίελε περιαιρεω disconnect; remove ἀπ᾿ απο from; away ἐμοῦ εμου my ὄνειδος ονειδος disgrace καὶ και and; even ἐξουδένωσιν εξουδενωσις since; that τὰ ο the μαρτύριά μαρτυριον evidence; testimony σου σου of you; your ἐξεζήτησα εκζητεω seek out / thoroughly
118:22 אֶ֭בֶן ˈʔeven אֶבֶן stone מָאֲס֣וּ māʔᵃsˈû מאס retract הַ ha הַ the בֹּונִ֑ים bbônˈîm בנה build הָ֝יְתָ֗ה ˈhāyᵊṯˈā היה be לְ lᵊ לְ to רֹ֣אשׁ rˈōš רֹאשׁ head פִּנָּֽה׃ pinnˈā פִּנָּה corner
118:22. aufer a me obprobrium et contemptum quoniam testimonia tua custodiviRemove from me reproach and contempt: because I have sought after thy testimonies.
118:22. The stone which the builders have rejected, this has become the head of the corner.
118:22. The stone [which] the builders refused is become the head [stone] of the corner.
Thou hast rebuked the proud [that are] cursed, which do err from thy commandments:

118:21 Ты укротил гордых, проклятых, уклоняющихся от заповедей Твоих.
118:22
περίελε περιαιρεω disconnect; remove
ἀπ᾿ απο from; away
ἐμοῦ εμου my
ὄνειδος ονειδος disgrace
καὶ και and; even
ἐξουδένωσιν εξουδενωσις since; that
τὰ ο the
μαρτύριά μαρτυριον evidence; testimony
σου σου of you; your
ἐξεζήτησα εκζητεω seek out / thoroughly
118:22
אֶ֭בֶן ˈʔeven אֶבֶן stone
מָאֲס֣וּ māʔᵃsˈû מאס retract
הַ ha הַ the
בֹּונִ֑ים bbônˈîm בנה build
הָ֝יְתָ֗ה ˈhāyᵊṯˈā היה be
לְ lᵊ לְ to
רֹ֣אשׁ rˈōš רֹאשׁ head
פִּנָּֽה׃ pinnˈā פִּנָּה corner
118:22. aufer a me obprobrium et contemptum quoniam testimonia tua custodivi
Remove from me reproach and contempt: because I have sought after thy testimonies.
118:22. The stone which the builders have rejected, this has become the head of the corner.
118:22. The stone [which] the builders refused is become the head [stone] of the corner.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 Thou hast rebuked the proud that are cursed, which do err from thy commandments.Here is, 1. The wretched character of wicked people. The temper of their minds is bad. They are proud; they magnify themselves above others. And yet that is not all: they magnify themselves against God, and set up their wills in competition with and opposition to the will of God, as if their hearts, and tongues, and all, were their own. There is something of pride at the bottom of every wilful sin, and the tenour of their lives is no better: They do err from thy commandments, as Israel, that did always err in their hearts; they err in judgment, and embrace principles contrary to thy commandments, and then no wonder that they err in practice, and wilfully turn aside out of the good way. This is the effect of their pride; for they say, What is the Almighty, that we should serve him? As Pharaoh, Who is the Lord? 2. The wretched case of such. They are certainly cursed, for God resists the proud; and those that throw off the commands of the law lay themselves under its curse (Gal. iii. 10), and he that now beholds them afar off will shortly say to them, Go, you cursed. The proud sinners bless themselves; God curses them; and, though the most direful effects of this curse are reserved for the other world, yet they are often severely rebuked in this world: Providence crosses them, vexes them, and, wherein they dealt proudly, God shows himself above them; and these rebukes are earnests of worse. David took notice of the rebukes proud men were under, and it made him cleave the more closely to the word of God and pray the more earnestly that he might not err from God's commandments. Thus saints get good by God's judgments on sinners.
Adam Clarke: Commentary on the Bible - 1831
119:22: Remove from me reproach and contempt - Of these the captives in Babylon had a more than ordinary load.
Albert Barnes: Notes on the Bible - 1834
119:22: Remove from me reproach and contempt - Show me thy favor, and let me not suffer in the estimation of mankind on account of my religion. Let me not be exposed to malicious charges; to accusations of hypocrisy, insincerity, and unfaithfulness on account of my religion. This "reproach and contempt" might arise from two sources;
(1) on account of religion itself, or because he was a true friend of God; or
(2) he may have been charged with hypocrisy and insincerity; with doing things inconsistent with the profession of religion. These accusations he prays may be removed from him:
(a) in order that the true religion might not be in itself a matter of reproach, but that God might honor his own religion, and make it esteemed among people;
(b) because he was conscious that so far as he was concerned, the charges were unfounded. He did not deserve the "reproach and contempt" that properly belong to a life of hypocrisy and insincerity.
For I have kept thy testimonies - My conscience assures me of this. I can appeal to thee, my God, in proof that I do not deserve the charge of insincerity and hypocrisy. Every professedly pious man ought to be able thus to appeal to conscience and to God, and to say, in the most solemn manner, that he does not deserve the reproach of hypocrisy and insincerity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:22: Remove: Psa 119:39, Psa 119:42, Psa 39:8, Psa 42:10, Psa 68:9-11, Psa 68:19, Psa 68:20, Psa 123:3, Psa 123:4; Sa1 25:10, Sa1 25:39; Sa2 16:7, Sa2 16:8; Job 16:20, Job 19:2, Job 19:3; Heb 13:13
for I have: Psa 37:3, Psa 37:6; Pe1 2:20, Pe1 3:16, Pe1 3:17, Pe1 4:14-16
John Gill
119:22 Remove from me reproach and contempt,.... Or, "roll it from me" (u). It lay as a load, as a heavy burden upon him, which pressed him sore; and he therefore desired ease from it, being probably in a low frame of soul; otherwise saints do and should rejoice when reproached for Christ's sake; and esteem it, with Moses, more than all the treasures in Egypt, being what is common to them with their Lord;
for I have kept that testimonies; which was the reason why he was reproached and despised; for having a regard to the word of God, and embracing and professing the doctrines of it. Thus the word of the Lord was made a reproach to Jeremiah, or he was reproached for delivering it; as many good men have been vilified, and have suffered for the testimony of Jesus, Jer 20:8; and for walking according to the directions, of it; wicked men thinking it strange they do not run into the same excess of not with them, and therefore speak evil of them, 1Pet 4:3.
(u) "devolve a me", Pagninus, Montanus, Junius & Tremellius, Piscator.
118:22118:22: ՚Ի բա՛ց արա յինէն զնախատինս եւ զարհամարհանս, զի զվկայութիւնս քո խնդրեցի։
22 Հեռացրո՛ւ ինձնից նախատինքն ու արհամարհանքը, քանզի ես նախանձախնդիր եղայ քո վկայութիւններին:
22 Նախատինքը ու անարգանքը վերցուր ինձմէ, Վասն զի քու վկայութիւններդ պահեցի։
Ի բաց արա յինէն զնախատինս եւ զարհամարհանս, զի զվկայութիւնս քո խնդրեցի:

118:22: ՚Ի բա՛ց արա յինէն զնախատինս եւ զարհամարհանս, զի զվկայութիւնս քո խնդրեցի։
22 Հեռացրո՛ւ ինձնից նախատինքն ու արհամարհանքը, քանզի ես նախանձախնդիր եղայ քո վկայութիւններին:
22 Նախատինքը ու անարգանքը վերցուր ինձմէ, Վասն զի քու վկայութիւններդ պահեցի։
zohrab-1805▾ eastern-1994▾ western am▾
118:22118:22 Сними с меня поношение и посрамление, ибо я храню откровения Твои.
118:23 καὶ και and; even γὰρ γαρ for ἐκάθισαν καθιζω sit down; seat ἄρχοντες αρχων ruling; ruler καὶ και and; even κατ᾿ κατα down; by ἐμοῦ εμου my κατελάλουν καταλαλεω slander ὁ ο the δὲ δε though; while δοῦλός δουλος subject σου σου of you; your ἠδολέσχει αδολεσχεω in τοῖς ο the δικαιώμασίν δικαιωμα justification σου σου of you; your
118:23 מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with יְ֭הוָה [ˈyhwāh] יְהוָה YHWH הָ֣יְתָה hˈāyᵊṯā היה be זֹּ֑את zzˈōṯ זֹאת this הִ֖יא hˌî הִיא she נִפְלָ֣את niflˈāṯ פלא be miraculous בְּ bᵊ בְּ in עֵינֵֽינוּ׃ ʕênˈênû עַיִן eye
118:23. etenim sedentes principes adversum me loquebantur servus autem tuus meditabatur praecepta tuaFor princes sat, and spoke against me: but thy servant was employed in thy justifications.
118:23. By the Lord has this been done, and it is a wonder before our eyes.
118:23. This is the LORD’S doing; it [is] marvellous in our eyes.
Remove from me reproach and contempt; for I have kept thy testimonies:

118:22 Сними с меня поношение и посрамление, ибо я храню откровения Твои.
118:23
καὶ και and; even
γὰρ γαρ for
ἐκάθισαν καθιζω sit down; seat
ἄρχοντες αρχων ruling; ruler
καὶ και and; even
κατ᾿ κατα down; by
ἐμοῦ εμου my
κατελάλουν καταλαλεω slander
ο the
δὲ δε though; while
δοῦλός δουλος subject
σου σου of you; your
ἠδολέσχει αδολεσχεω in
τοῖς ο the
δικαιώμασίν δικαιωμα justification
σου σου of you; your
118:23
מֵ מִן from
אֵ֣ת ʔˈēṯ אֵת together with
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
הָ֣יְתָה hˈāyᵊṯā היה be
זֹּ֑את zzˈōṯ זֹאת this
הִ֖יא hˌî הִיא she
נִפְלָ֣את niflˈāṯ פלא be miraculous
בְּ bᵊ בְּ in
עֵינֵֽינוּ׃ ʕênˈênû עַיִן eye
118:23. etenim sedentes principes adversum me loquebantur servus autem tuus meditabatur praecepta tua
For princes sat, and spoke against me: but thy servant was employed in thy justifications.
118:23. By the Lord has this been done, and it is a wonder before our eyes.
118:23. This is the LORD’S doing; it [is] marvellous in our eyes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 Remove from me reproach and contempt; for I have kept thy testimonies.Here, 1. David prays against the reproach and contempt of men, that they might be removed, or (as the word is) rolled, from off him. This intimates that they lay upon him, and that neither his greatness nor his goodness could secure him from being libelled and lampooned. Some despised him and endeavoured to make him mean; others reproached him and endeavoured to make him odious. It has often been the lot of those that do well to be ill-spoken of. It intimates that they lay heavily upon him. Hard and foul words indeed break no bones, and yet they are very grievous to a tender and ingenuous spirit; therefore David prays, "Lord, remove them from me, that I may not be thereby either driven from my duty or discouraged in it." God has all men's hearts and tongues in his hand, and can silence lying lips, and raise up a good name that is trodden in the dust. To him we may appeal as the assertor of right and avenger of wrong, and may depend on his promise that he will clear up our righteousness as the light, Ps. xxxvii. 6. Reproach and contempt may humble us and do us good and then it shall be removed. 2. He pleads his constant adherence to the word and way of God: For I have kept thy testimonies. He not only pleads his innocency, that he was unjustly censured, but, (1.) That he was jeered for well-doing. He was despised and abused for his strictness and zeal in religion; so that it was for God's name's sake that he suffered reproach, and therefore he could with the more assurance beg of God to appear for him. The reproach of God's people, if it be not removed now, will be turned into the greater honour shortly. (2.) That he was not jeered out of well-doing: "Lord, remove it from me, for I have kept thy testimonies notwithstanding." If in a day of trial we still retain our integrity, we may be sure it will end well.
Adam Clarke: Commentary on the Bible - 1831
119:23: Princes also did sit - It is very likely that the nobles of Babylon did often, by wicked misrepresentations, render the minds of the kings of the empire evil affected towards the Jews.
Albert Barnes: Notes on the Bible - 1834
119:23: Princes also did sit and speak against me - This would have been applicable to David many times in his life, but it was also applicable to many others, and there is nothing in the language which would limit it to David. It is evident that the author of the psalm had been subject to reproach from those who were of exalted rank; it is clear also that he felt this keenly. It is natural, whether proper or not, that we should feel the reproach and contempt of those in elevated life - the rich, the honored, the learned - more than of those in humbler life. Their good opinion can be of value only as they may be better qualified than others to judge of what constitutes true excellence, or as they may have it in their power to do us more harm, or to do more to aid us in doing good, than others have; but truth and principle are never to be sacrificed that we may secure their favor; and if, in the faithful discharge of our duty, and the zealous adherence to the principles of our religion, we incur their frowns, we are to bear it - as the great Lord and Saviour of his people did. Heb 13:13.
But thy servant did meditate in thy statutes - I was engaged in this; I continued to do it; I was not deterred from it by their opposition; I found comfort in it, when they sat and talked against me. This would seem to have reference to some occasion when they were together - in public business, or in the social circle. They, the princes and nobles engaged in the ordinary topics of conversation, or in conversation connected with Rev_elry, frivolity, or sin. Unwilling to participate in this - having different tastes - feeling that it was improper to be one of their companions in such a mode of spending time, or in such subjects of conversation, "he" withdrew, he turned his thoughts on the law of God, he sought comfort in meditation on that law and on God. He became, therefore, the subject of remark - perhaps of their jests - "because" he thus refused to mingle with them, or because he put on what seemed to be hypocritical seriousness, and was (what they deemed) stern, sour, unsocial, as if he thus publicly, though tacitly, meant to rebuke them. Nothing will be more "likely" to subject one to taunting remarks, to rebuke, to contempt, than to manifest a religious spirit, and to introduce religion in any way in the circles of the worldly and the frivolous.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:23: Princes: Psa 2:1, Psa 2:2; Sa1 20:31, Sa1 22:7-13; Luk 22:66, Luk 23:1, Luk 23:2, Luk 23:10, Luk 23:11
thy servant: Psa 119:15
Geneva 1599
119:23 (d) Princes also did sit [and] speak against me: [but] thy servant did meditate in thy statutes.
(d) When the powers of the world gave false sentence against me, your word was a guide and counsellor to teach me what to do, and to comfort me.
John Gill
119:23 Princes also did sit and speak against me,.... The princes in the court of Saul, who suggested to him that David sought his hurt; the princes of his own court, Absalom, his own son, a prince of the blood, and Ahithophel, a counsellor of state: or the princes of the Gentiles, as Jarchi; so the princes of the Philistines spake against him in a very disdainful manner, "make this fellow return to his place again", 1Kings 29:4. Such as these might speak against him, as they sat and rode in their chariots; when at their tables, conversing together; or at their council boards, forming schemes against him: the phrase denotes their constant practice, as Kimchi observes; see Ps 50:20; herein David was a type of Christ, whom the princes of this world conspired against, and whose life they took away, Ps 2:2;
but thy servant did meditate in thy statutes; what the princes did or said against him did not divert his mind, or take off his thoughts from the word of God, and the ordinances of it; he thought of them, he spoke and discoursed of them; he declared them, as the word (w) sometimes signifies, and so the Targum takes it here; he was not afraid nor ashamed to profess his regard unto them: as Daniel, when he knew that the presidents and princes had obtained a royal decree, and the writing was signed; yet went into his chamber, as at other times, and kneeled down and prayed to God, Dan 6:10.
(w) "disserit", Tigurine version, Vatablus, Musculus; "loquitur", Piscator, Gejerus.
118:23118:23: Քանզի նստան իշխանք եւ չարախօսէին զինէն. այլ ծառայ քո խորհէր յիրաւունս քո։
23 Թէեւ իշխանները նստած չարախօսում էին իմ մասին, բայց քո ծառան խորհում էր քո օրէնքների մասին:
23 Իշխաններ ալ կը նստէին ու ինծի դէմ կը խօսէին, Բայց քու ծառադ քու կանոններուդ վրայով կը մտածէր։
Քանզի նստան իշխանք եւ չարախօսէին զինէն, այլ ծառայ քո խորհէր յիրաւունս քո:

118:23: Քանզի նստան իշխանք եւ չարախօսէին զինէն. այլ ծառայ քո խորհէր յիրաւունս քո։
23 Թէեւ իշխանները նստած չարախօսում էին իմ մասին, բայց քո ծառան խորհում էր քո օրէնքների մասին:
23 Իշխաններ ալ կը նստէին ու ինծի դէմ կը խօսէին, Բայց քու ծառադ քու կանոններուդ վրայով կը մտածէր։
zohrab-1805▾ eastern-1994▾ western am▾
118:23118:23 Князья сидят и сговариваются против меня, а раб Твой размышляет об уставах Твоих.
118:24 καὶ και and; even γὰρ γαρ for τὰ ο the μαρτύριά μαρτυριον evidence; testimony σου σου of you; your μελέτη μελετη of me; mine ἐστιν ειμι be καὶ και and; even αἱ ο the συμβουλίαι συμβουλια of me; mine τὰ ο the δικαιώματά δικαιωμα justification σου σου of you; your
118:24 זֶה־ zeh- זֶה this הַ֭ ˈha הַ the יֹּום yyôm יֹום day עָשָׂ֣ה ʕāśˈā עשׂה make יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH נָגִ֖ילָה nāḡˌîlā גיל rejoice וְ wᵊ וְ and נִשְׂמְחָ֣ה niśmᵊḥˈā שׂמח rejoice בֹֽו׃ vˈô בְּ in
118:24. sed et testimonia tua voluntas mea quasi viri amicissimi meiFor thy testimonies are my meditation: and thy justifications my counsel.
118:24. This is the day that the Lord has made. Let us exult and rejoice in it.
118:24. This [is] the day [which] the LORD hath made; we will rejoice and be glad in it.
Princes also did sit [and] speak against me: [but] thy servant did meditate in thy statutes:

118:23 Князья сидят и сговариваются против меня, а раб Твой размышляет об уставах Твоих.
118:24
καὶ και and; even
γὰρ γαρ for
τὰ ο the
μαρτύριά μαρτυριον evidence; testimony
σου σου of you; your
μελέτη μελετη of me; mine
ἐστιν ειμι be
καὶ και and; even
αἱ ο the
συμβουλίαι συμβουλια of me; mine
τὰ ο the
δικαιώματά δικαιωμα justification
σου σου of you; your
118:24
זֶה־ zeh- זֶה this
הַ֭ ˈha הַ the
יֹּום yyôm יֹום day
עָשָׂ֣ה ʕāśˈā עשׂה make
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
נָגִ֖ילָה nāḡˌîlā גיל rejoice
וְ wᵊ וְ and
נִשְׂמְחָ֣ה niśmᵊḥˈā שׂמח rejoice
בֹֽו׃ vˈô בְּ in
118:24. sed et testimonia tua voluntas mea quasi viri amicissimi mei
For thy testimonies are my meditation: and thy justifications my counsel.
118:24. This is the day that the Lord has made. Let us exult and rejoice in it.
118:24. This [is] the day [which] the LORD hath made; we will rejoice and be glad in it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 Princes also did sit and speak against me: but thy servant did meditate in thy statutes.See here, 1. How David was abused even by great men, who should have known better his character and his case, and have been more generous: Princes did sit, sit in council, sit in judgment, and speak against me. What even princes say is not always right; but it is sad when judgment is thus turned to wormwood, when those that should be the protectors of the innocent are their betrayers. Herein David was a type of Christ, for they were the princes of this world that vilified and crucified the Lord of glory, 1 Cor. ii. 8. 2. What method he took to make himself easy under these abuses: he meditated in God's statutes, went on in his duty, and did not regard them; as a deaf man, he heard not. When they spoke against him, he found that in the word of God which spoke for him, and spoke comfort to him, and then none of these things moved him. Those that have pleasure in communion with God may easily despise the censures of men, even of princes.
Adam Clarke: Commentary on the Bible - 1831
119:24: Thy testimonies also are - my counsellors - אנשי עצתי anshey atsathi, "the men of my counsel." I sit with them; and I consider every testimony thou hast given as a particular counsellor; one whose advice I especially need.
The Analysis will farther explain the particular uses of this part.
Albert Barnes: Notes on the Bible - 1834
119:24: Thy testimonies also are my delight - See the notes at Psa 119:16. He found his main happiness in the word of God.
And my counselors - Margin, as in Hebrew, "men of my counsel." He sought direction and advice from them as from a friend who would give him counsel. He looked to the Rev_ealed law of God to ascertain what was right; to know how he should act in the emergencies of life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:24: testimonies: Psa 119:16, Psa 119:77, Psa 119:92, Psa 119:143, Psa 119:162; Job 27:10; Jer 6:10
my counsellors: Heb. men of my counsel, Psa 119:97-100, Psa 119:104, Psa 119:105, Psa 19:11; Deu 17:18-20; Jos 1:8; Pro 6:20-23; Isa 8:20; Col 3:16; Ti2 3:15-17
John Gill
119:24 Thy testimonies also are my delight,.... Or "delights" (x); exceeding delightful to me. The whole of Scripture is so to a good man; he delights in the law of God, after the inward man; the Gospel is a joyful sound to him; the doctrines of peace, pardon, righteousness, and salvation by Christ, are very pleasant; the promises of it give more joy than the finding of a great spoil; and the precepts and ordinances of it are not grievous, but ways of pleasantness and peace;
and my counsellors; or, "the men of my counsel" (y); though David took counsel with men about affairs of state; yet concerning spiritual ones, or what related to his soul, and the concerns of that, not they, but the Scriptures, were the men of his counsel. The Gospel is the whole counsel of God relating to salvation; in it Christ, the wonderful Counsellor, gives advice to saints and sinners: the whole word of God may be profitably consulted on every occasion, and in every circumstance in which a child of God may be; all Scripture, being divinely inspired, is profitable for doctrine, for correction, and instruction in righteousness, Ti2 3:16.
(x) "deliciae meae", Montanus, Tigurine version, Gejerus, Michaelis; "delectationes meae", Pagninus; "oblectationes meae", Junius & Tremellius, Piscator. (y) "viri consilii mei", Pagninus, Montanus, Gejerus.
118:24118:24: Զի վկայութիւնք քո խօ՛սք իմ էին, եւ խորհուրդք իմ արդարութիւն քո[7543]։ [7543] Ոմանք.Վկայութիւնք քո խօ՛՛... յարդարութիւն քո։
24 Քո վկայութիւններն իմ խօսքերն էին, եւ քո արդարութիւնն՝ իմ խորհուրդը:
24 Քու վկայութիւններդ իմ ուրախութիւնս Ու իմ խորհրդատուներս են։
Զի վկայութիւնք քո [702]խօսք իմ էին, եւ խորհուրդք իմ արդարութիւն քո:

118:24: Զի վկայութիւնք քո խօ՛սք իմ էին, եւ խորհուրդք իմ արդարութիւն քո[7543]։
[7543] Ոմանք.Վկայութիւնք քո խօ՛՛... յարդարութիւն քո։
24 Քո վկայութիւններն իմ խօսքերն էին, եւ քո արդարութիւնն՝ իմ խորհուրդը:
24 Քու վկայութիւններդ իմ ուրախութիւնս Ու իմ խորհրդատուներս են։
zohrab-1805▾ eastern-1994▾ western am▾
118:24118:24 Откровения Твои утешение мое, [и уставы Твои] советники мои.
118:25 δ᾿ δʹ cling; join τῷ ο the ἐδάφει εδαφος ground ἡ ο the ψυχή ψυχη soul μου μου of me; mine ζῆσόν ζαω live; alive με με me κατὰ κατα down; by τὸν ο the λόγον λογος word; log σου σου of you; your
118:25 אָנָּ֣א ʔonnˈā אָנָּא pray יְ֭הוָה [ˈyhwāh] יְהוָה YHWH הֹושִׁ֘יעָ֥ה hôšˈîʕˌā ישׁע help נָּ֑א nnˈā נָא yeah אָֽנָּ֥א ʔˈānnˌā אָנָּא pray יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH הַצְלִ֘יחָ֥ה haṣlˈîḥˌā צלח be strong נָּֽא׃ nnˈā נָא yeah
118:25. deleth adhesit pulveri anima mea vivifica me iuxta verbum tuumMy soul hath cleaved to the pavement: quicken thou me according to thy word.
118:25. O Lord, grant salvation to me. O Lord, grant good prosperity.
118:25. Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity.
Thy testimonies also [are] my delight [and] my counsellors:

118:24 Откровения Твои утешение мое, [и уставы Твои] советники мои.
118:25
δ᾿ δʹ cling; join
τῷ ο the
ἐδάφει εδαφος ground
ο the
ψυχή ψυχη soul
μου μου of me; mine
ζῆσόν ζαω live; alive
με με me
κατὰ κατα down; by
τὸν ο the
λόγον λογος word; log
σου σου of you; your
118:25
אָנָּ֣א ʔonnˈā אָנָּא pray
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
הֹושִׁ֘יעָ֥ה hôšˈîʕˌā ישׁע help
נָּ֑א nnˈā נָא yeah
אָֽנָּ֥א ʔˈānnˌā אָנָּא pray
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
הַצְלִ֘יחָ֥ה haṣlˈîḥˌā צלח be strong
נָּֽא׃ nnˈā נָא yeah
118:25. deleth adhesit pulveri anima mea vivifica me iuxta verbum tuum
My soul hath cleaved to the pavement: quicken thou me according to thy word.
118:25. O Lord, grant salvation to me. O Lord, grant good prosperity.
118:25. Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. "Душа моя повержена в прах" - я измучен, истерзан до того, что близок к смерти, обращен в пыль, в ничто - указание на то, что современные писателю настроения действовали на него удручающе, он близок был к отчаянно. - "Оживи меня по слову Твоему" - помоги Своим всемогущим содействием.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24 Thy testimonies also are my delight and my counsellors.Here David explains his meditating in God's statutes (v. 23), which was of such use to him when princes sat and spoke against him. 1. Did the affliction make his sad? The word of God comforted him, and was his delight, more his delight than any of the pleasures either of court or camp, of city or country. Sometimes it proves that the comforts of the word of God are most pleasant to a gracious soul when other comforts are embittered. 2. Did it perplex him? Was he at a loss what to do when the princes spoke against him? God's statutes were his counsellors, and they counselled him to bear it patiently and commit his cause to God. God's testimonies will be the best counsellors both to princes and private persons. They are the men of my counsel; so the word is. There will be found more safety and satisfaction in consulting them than in the multitude of other counsellors. Observe here, Those that would have God's testimonies to be their delight must take them for their counsellors and be advised by them; and let those that take them for their counsellors in close walking take them for their delight in comfortable walking.
Adam Clarke: Commentary on the Bible - 1831
119:25: My soul cleaveth unto the dust - It would be best to translate נפשי naphshi, my life; and then cleaving to the dust may imply an apprehension of approaching death; and this agrees best with the petition.
Quicken thou me - חיני chaiyeni, "make me alive." Keep me from going down into the dust.
Albert Barnes: Notes on the Bible - 1834
119:25: My soul cleaveth unto the dust - This commences a new division of the psalm, in which each verse begins with the "fourth" letter of the Hebrew alphabet - Daleth (ד d), equivalent to the English "d." There is nothing in the sense to separate it from the other parts of the psalm. The word rendered "cleaveth" means to be glued to; to stick fast. It has the sense of adhering firmly to anything, so that it cannot easily be separated from it. Compare the notes at Psa 63:8. The word "dust" here may mean either the earth, and earthly things, considered as low, base, unworthy, worldly; or it may mean the grave, as if he were near to that, and in danger of dying. DeWette understands it in the latter sense. Compare Psa 44:25; Psa 22:29. Yet the word cleave would hardly suggest this idea; and the force of that word would be better represented by the idea that his soul, as it were, adhered to the things of earth; that it seemed to be so fastened to them - so glued to them - that it could not be detached from them; that his affections were low, earthly, grovelling, so as to give him deep distress, and to lead him to cry to God for life and strength that he might break away from them. This expresses what is often felt by good people, and thus presents one of the forms of religious experience. Compare Rom 7:14-15.
Quicken thou me - Cause me to live; give me vigor and strength to break away from this which binds me fast, and to rise above these low propensities.
According to thy word - That is, either according to thy promises made to thy people to aid them when they are in distress; or, according to the principles of thy word, that I may live as thy word requires. Who has not found his soul so cleaving to dust - to earth - to worldly things - as to feel himself degraded by it, and to lead him to cry out with earnestness that God would give him strength, life, vigor, that his soul might rise to better things?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:25: soul: Psa 22:15, Psa 44:25; Isa 65:25; Mat 16:23; Rom 7:22-24; Phi 3:19; Col 3:2
quicken: Psa 119:37, Psa 119:40, Psa 119:88, Psa 119:93, Psa 119:107, Psa 119:149, Psa 119:156, Psa 119:159, Psa 71:20, Psa 80:18, Psa 143:11; Rom 8:2, Rom 8:3
according: Deu 30:6; Sa2 7:27-29
Carl Friedrich Keil and Franz Delitzsch
119:25
The eightfold Daleth. He is in deep trouble, and prays for consolation and strengthening by means of God's word, to which he resigns himself. His soul is fixed to the dust (Ps 44:26) in connection with such non-recognition and proscription, and is incapable of raising itself. In Ps 119:25 he implores new strength and spirits (חיּה as in Ps 71:20; Ps 85:7) from God, in conformity with and by reason of His word. He has rehearsed his walk in every detail to God, and has not been left without an answer, which has assured him of His good pleasure: may He then be pleased to advance him ever further and further in the understanding of His word, in order that, though men are against him, he may nevertheless have God on his side, Ps 119:26-27. The complaint and request expressed in Ps 119:25 are renewed in Ps 119:28. דּלף refers to the soul, which is as it were melting away in the trickling down of tears; קיּם is a Piel of Aramaic formation belonging to the later language. In Ps 119:29-30 the way of lies or of treachery, and the way of faithfulness or of perseverance in the truth, stand in opposition to one another. חנן is construed with a double accusative, inasmuch as תּורה has not the rigid notion of a fixed teaching, but of living empirical instruction. שׁוּה (short for שׁוה לנגד, Ps 16:8) signifies to put or set, viz., as a norma normans that stands before one's eyes. He cleaves to the testimonies of God; may Jahve not disappoint the hope which to him springs up out of them, according to the promise, Ps 119:31. He runs, i.e., walks vigorously and cheerfully, in the way of God's commandments, for He has widened his heart, by granting and preserving to the persecuted one the joyfulness of confession and the confidence of hope.
Geneva 1599
119:25 DALETH. My soul cleaveth unto the (a) dust: quicken thou me according to thy word.
(a) That is, it is almost brought to the grave and without your word I cannot live.
John Gill
119:25
DALETH.--The Fourth Part.
DALETH. My soul cleaveth unto the dust,.... Either to the dust of death, having the sentence of it; being almost in despair of life, upon the brink of the grave seemingly, and free among the dead: or in a very low estate of mind, in great dejection and humiliation, rolling himself in the dust, and putting his mouth in it; if there might be any hope of deliverance; but despairing of it, unless the Lord appeared; or finding a proneness in him to the corruption of nature, the body of sin and death, which was very powerful and prevalent, ensnaring and captivating; and particularly to worldly things, comparable to dust, for their lightness, emptiness, and unprofitableness; which often have an undue influence on good men, and to which their affections are too much glued; and which greatly affect the exercise of grace and religious duties, and bring a deadness upon the soul, and make the following: petition necessary:
quicken thou me according to thy word; such who are quickened together with Christ, and who are quickened by his Spirit and grace, when they were dead in trespasses and sins, have often need to be quickened again, and to have the work of grace revived in them; which is done when grace is drawn forth into lively exercise, and which is necessary to the performance of duty; and this is done both by means of the word of God, which, as it is used for the quickening dead sinners, so for the reviving of drooping saints; see Ps 119:50. And according to his word of promise, who has promised never to leave his people, nor forsake the work of his hand, but perform it until the day of Christ; Jarchi and Kimchi think reference is had to the promise in 2Kings 12:13; and Aben Ezra to Deut 32:39.
John Wesley
119:25 The dust - I am in danger of present death: I am like one laid in the grave. Quicken - Preserve my life, or raise me out of the dust. Word - According to thy promise.
Robert Jamieson, A. R. Fausset and David Brown
119:25 DALETH. (Ps 119:25-32).
Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
118:25118:25: Մերձեցաւ անձն իմ ՚ի հող, Տէր կեցո՛ զիս ըստ բանի քում։
25 Դալէթ Հոգիս մերձեցաւ հողին. Տէ՛ր, ըստ քո խոստման՝ փրկի՛ր ինձ:
25 Իմ անձս հողին կը փակչի, Կենդանացո՛ւր զիս քու խօսքիդ համեմատ։
Մերձեցաւ անձն իմ ի հող, Տէր, կեցո զիս ըստ բանի քում:

118:25: Մերձեցաւ անձն իմ ՚ի հող, Տէր կեցո՛ զիս ըստ բանի քում։
25 Դալէթ Հոգիս մերձեցաւ հողին. Տէ՛ր, ըստ քո խոստման՝ փրկի՛ր ինձ:
25 Իմ անձս հողին կը փակչի, Կենդանացո՛ւր զիս քու խօսքիդ համեմատ։
zohrab-1805▾ eastern-1994▾ western am▾
118:25118:25 Душа моя повержена в прах; оживи меня по слову Твоему.
118:26 τὰς ο the ὁδούς οδος way; journey μου μου of me; mine ἐξήγγειλα εξαγγελλω report καὶ και and; even ἐπήκουσάς επακουω hear from μου μου of me; mine δίδαξόν διδασκω teach με με me τὰ ο the δικαιώματά δικαιωμα justification σου σου of you; your
118:26 בָּר֣וּךְ bārˈûḵ ברך bless הַ֭ ˈha הַ the בָּא bbˌā בוא come בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH בֵּ֝רַֽכְנוּכֶ֗ם ˈbērˈaḵnûḵˈem ברך bless מִ mi מִן from בֵּ֥ית bbˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
118:26. vias meas exposui et exaudisti doce me iustitiam tuamI have declared my ways, and thou hast heard me: teach me thy justifications.
118:26. Blessed is he who arrives in the name of the Lord. We have blessed you from the house of the Lord.
118:26. Blessed [be] he that cometh in the name of the LORD: we have blessed you out of the house of the LORD.
KJV [DALETH] My soul cleaveth unto the dust: quicken thou me according to thy word:

118:25 Душа моя повержена в прах; оживи меня по слову Твоему.
118:26
τὰς ο the
ὁδούς οδος way; journey
μου μου of me; mine
ἐξήγγειλα εξαγγελλω report
καὶ και and; even
ἐπήκουσάς επακουω hear from
μου μου of me; mine
δίδαξόν διδασκω teach
με με me
τὰ ο the
δικαιώματά δικαιωμα justification
σου σου of you; your
118:26
בָּר֣וּךְ bārˈûḵ ברך bless
הַ֭ ˈha הַ the
בָּא bbˌā בוא come
בְּ bᵊ בְּ in
שֵׁ֣ם šˈēm שֵׁם name
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
בֵּ֝רַֽכְנוּכֶ֗ם ˈbērˈaḵnûḵˈem ברך bless
מִ mi מִן from
בֵּ֥ית bbˌêṯ בַּיִת house
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
118:26. vias meas exposui et exaudisti doce me iustitiam tuam
I have declared my ways, and thou hast heard me: teach me thy justifications.
118:26. Blessed is he who arrives in the name of the Lord. We have blessed you from the house of the Lord.
118:26. Blessed [be] he that cometh in the name of the LORD: we have blessed you out of the house of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4. DALETH.
25 My soul cleaveth unto the dust: quicken thou me according to thy word.Here is, I. David's complaint. We should have thought his soul soaring to heaven; but he says himself, My soul not only rolls in the dust, but cleaves to the dust, which is a complaint either, 1. Of his corruptions, his inclination to the world and the body (both which are dust), and that which follows upon it, a deadness to holy duties. When he would do good evil was present with him. God intimated that Adam was not only mortal, but sinful, when he said, Dust thou art, Gen. iii. 19. David's complaint here is like St. Paul's of a body of death that he carried about with him. The remainders of in-dwelling corruption are a very grievous burden to a gracious soul. Or, 2. Of his afflictions, either trouble of mind or outward trouble. Without were fightings, within were fears, and both together brought him even to the dust of death (Ps. xxii. 15), and his soul clave inseparably to it.II. His petition for relief, and his plea to enforce that petition: "Quicken thou me according to thy word. By thy providence put life into my affairs, by thy grace put life into my affections; cure me of my spiritual deadness and make me lively in my devotion." Note, When we find ourselves dull we must go to God and beg of him to quicken us; he has an eye to God's word as a means of quickening (for the words which God speaks, they are spirit and they are life to those that receive them), and as an encouragement to hope that God would quicken him, having promised grace and comfort to all the saints, and to David in particular. God's word must be our guide and plea in every prayer.
Adam Clarke: Commentary on the Bible - 1831
119:26: I have declared my ways - ספרתי sipparti, "I have numbered my ways," I have searched them out; I have investigated them. And that he had earnestly prayed for pardon of what was wrong in them, is evident; for he adds, "Thou heardest me."
Albert Barnes: Notes on the Bible - 1834
119:26: I have declared my ways - That is, I have declared or recounted them to thee. I have made mention of my cares, troubles, anxieties, purposes. I have laid them all before thee, reserving or keeping back nothing.
And thou heardest me - Thou didst answer me. It is only when we declare all our ways before God, that we can hope he "will" hear us. It is right and proper that we should go before God with all our cares and troubles. There is nothing that gives us anxiety, of which we may not speak to him, however trivial it may seem to be - even as a child speaks to a mother of the smallest matter that troubles him. When this is done, we may be assured that God will not turn away from us, or disregard our cry.
"I told him all my secret grief;
My secret groaning reached his cars;
He gave my inward pains relief,
And calmed the tumult of my fears."
Teach me thy statutes - Make known to me thy will. Acquaint me with what thou wouldst have me to do. See Psa 119:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:26: declared: Psa 119:106, Psa 32:5, Psa 38:18, Psa 51:1-19; Pro 28:13
teach: Psa 119:12, Psa 25:4, Psa 25:8, Psa 25:9, Psa 27:11, Psa 86:11, Psa 143:8-10; Kg1 8:36
Geneva 1599
119:26 I have (b) declared my ways, and thou heardest me: teach me thy statutes.
(b) I have confessed my offences and now depend wholly on you.
John Gill
119:26 I have declared my ways,.... That is, to the Lord; either the ways he had chose and desired to walk in, and not wander from, and therefore entreated help and assistance, guidance and direction, in them; or his sinful ways and actions, which he acknowledged and confessed, lamented and bewailed, and entreated the forgiveness of; or all his counsels and cares, his affairs and business, in which he was concerned, and which he declared and committed to the Lord, to be directed and assisted in; or all his wants and necessities, which he spread before him at the throne of grace; which he did not as though the Lord was ignorant of these things, but partly as knowing it was the will of God that he should be inquired of by his people, to do the things for them they want; and partly to ease his own mind, and encourage his faith and hope in the Lord;
and thou heardest me: and directed him in the way he should go, and what he should do; forgave him his sins, and supplied his wants;
teach me thy statutes; which he desired to learn and obey, in gratitude for being heard and answered by him; See Gill on Ps 119:12;
John Wesley
119:26 My ways - My sins; and all my cares, and fears, and troubles.
118:26118:26: Զճանապարհս իմ պատմեցից քեզ՝ եւ լուար ինձ. ուսո՛ ինձ զարդարութիւնս քո[7544]։ [7544] Ոմանք.Պատմեցի քեզ։
26 Իմ ճանապարհների մասին պատմեցի քեզ, ու դու ինձ լսեցիր. դատաստաններդ սովորեցրո՛ւ ինձ:
26 Իմ ճամբաներս պատմեցի ու դուն ինծի պատասխան տուիր։Սորվեցո՛ւր ինծի քու կանոններդ։
Զճանապարհս իմ պատմեցի քեզ եւ լուար ինձ, ուսո ինձ զարդարութիւնս քո:

118:26: Զճանապարհս իմ պատմեցից քեզ՝ եւ լուար ինձ. ուսո՛ ինձ զարդարութիւնս քո[7544]։
[7544] Ոմանք.Պատմեցի քեզ։
26 Իմ ճանապարհների մասին պատմեցի քեզ, ու դու ինձ լսեցիր. դատաստաններդ սովորեցրո՛ւ ինձ:
26 Իմ ճամբաներս պատմեցի ու դուն ինծի պատասխան տուիր։Սորվեցո՛ւր ինծի քու կանոններդ։
zohrab-1805▾ eastern-1994▾ western am▾
118:26118:26 Объявил я пути мои, и Ты услышал меня; научи меня уставам Твоим.
118:27 ὁδὸν οδος way; journey δικαιωμάτων δικαιωμα justification σου σου of you; your συνέτισόν συνετιζω me καὶ και and; even ἀδολεσχήσω αδολεσχεω in τοῖς ο the θαυμασίοις θαυμασιος wonderful; wonders σου σου of you; your
118:27 אֵ֤ל׀ ʔˈēl אֵל god יְהוָה֮ [yᵊhwāh] יְהוָה YHWH וַ wa וְ and יָּ֪אֶר yyˈāʔer אור be light לָ֥נוּ lˌānû לְ to אִסְרוּ־ ʔisrû- אסר bind חַ֥ג ḥˌaḡ חַג festival בַּ ba בְּ in עֲבֹתִ֑ים ʕᵃvōṯˈîm עֲבֹות branch עַד־ ʕaḏ- עַד unto קַ֝רְנֹ֗ות ˈqarnˈôṯ קֶרֶן horn הַ ha הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
118:27. viam praeceptorum tuorum fac me intellegere et loquar in mirabilibus tuisMake me to understand the way of thy justifications: and I shall be exercised in thy wondrous works.
118:27. The Lord is God, and he has enlightened us. Establish a solemn day amid a dense crowd, even to the horn of the altar.
118:27. God [is] the LORD, which hath shewed us light: bind the sacrifice with cords, [even] unto the horns of the altar.
I have declared my ways, and thou heardest me: teach me thy statutes:

118:26 Объявил я пути мои, и Ты услышал меня; научи меня уставам Твоим.
118:27
ὁδὸν οδος way; journey
δικαιωμάτων δικαιωμα justification
σου σου of you; your
συνέτισόν συνετιζω me
καὶ και and; even
ἀδολεσχήσω αδολεσχεω in
τοῖς ο the
θαυμασίοις θαυμασιος wonderful; wonders
σου σου of you; your
118:27
אֵ֤ל׀ ʔˈēl אֵל god
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
וַ wa וְ and
יָּ֪אֶר yyˈāʔer אור be light
לָ֥נוּ lˌānû לְ to
אִסְרוּ־ ʔisrû- אסר bind
חַ֥ג ḥˌaḡ חַג festival
בַּ ba בְּ in
עֲבֹתִ֑ים ʕᵃvōṯˈîm עֲבֹות branch
עַד־ ʕaḏ- עַד unto
קַ֝רְנֹ֗ות ˈqarnˈôṯ קֶרֶן horn
הַ ha הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
118:27. viam praeceptorum tuorum fac me intellegere et loquar in mirabilibus tuis
Make me to understand the way of thy justifications: and I shall be exercised in thy wondrous works.
118:27. The Lord is God, and he has enlightened us. Establish a solemn day amid a dense crowd, even to the horn of the altar.
118:27. God [is] the LORD, which hath shewed us light: bind the sacrifice with cords, [even] unto the horns of the altar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
26 I have declared my ways, and thou heardest me: teach me thy statutes. 27 Make me to understand the way of thy precepts: so shall I talk of thy wondrous works.We have here, 1. The great intimacy and freedom that had been between David and his God. David had opened his case, opened his very heart to God: "I have declared my ways, and acknowledged thee in them all, have taken thee along with me in all my designs and enterprises." Thus Jephthah uttered all his words, and Hezekiah spread his letters, before the Lord. "I have declared my ways, my wants, and burdens, and troubles, that I meet with in my way, or my sins, my by-ways (I have made an ingenuous confession of them), and thou heardest me, heardest patiently all I had to say, and tookedst cognizance of my case." It is an unspeakable comfort to a gracious soul to think with what tenderness all its complaints are received by a gracious God, 1 John v. 14, 15. 2. David's earnest desire of the continuance of that intimacy, not by visions and voices from heaven, but by the word and Spirit in an ordinary way: Teach me thy statutes, that is, Make me to understand the way of thy precepts. When he knew God had heard his declaration of his ways he did not say, "Now, Lord, tell me my lot, and let me know what the event will be;" but, "Now, Lord, tell me my duty; let me know what thou wouldst have me to do as the case stands." Note, Those who in all their ways acknowledge God may pray in faith that he will direct their steps in the right way. And the surest way of keeping up our communion with God is by learning his statutes and walking intelligently in the way of his precepts. See 1 John i. 6, 7. 3. The good use he would make of this for the honour of God and the edification of others: "Let me have a good understanding of the way of thy precepts; give me a clear, distinct, and methodical knowledge of divine things; so shall I talk with the more assurance, and the more to the purpose, of thy wondrous works." We can talk with a better grace of God's wondrous works, the wonders of providence, and especially the wonders of redeeming love, when we understand the way of God's precepts and walk in that way.
Albert Barnes: Notes on the Bible - 1834
119:27: Make me to understand ... - See the notes at Psa 119:18.
So shall I talk of thy wondrous works - The things in thy works - thy providential dealings - that are wondrous. That is, with a heart full of the subject, he could not but speak of those things - for "out of the abundance of the heart the mouth speaketh." See the notes at Psa 39:2-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:27: so shall I talk: Psa 71:17, Psa 78:4, Psa 105:2, Psa 111:4, Psa 145:5, Psa 145:6; Exo 13:14, Exo 13:15; Jos 4:6, Jos 4:7; Act 2:11; Rev 15:3
John Gill
119:27 Make me to understand the way of thy precepts,.... The meaning of them, to have a more comprehensive, clear, and distinct knowledge of them; and to be led into the way they direct unto, and walk therein;
so shall I talk of thy wondrous works; the works of creation, providence, redemption, and grace; with more knowledge and understanding, with more spirit and cheerfulness, with more readiness and liberty, more to his own satisfaction, and for the good of others: or, "meditate on thy wondrous works" (z); being in the ways of God, and freed from the distractions of the world and business of it.
(z) "meditabor", Pagninus, Montanus, Gejerus, Michaelis; "ut mediter", Junius & Tremellius, Cocceius.
John Wesley
119:27 Understand - More throughly.
118:27118:27: ՚Ի ճանապարհս արդարութեանց քոց իմաստո՛ւն արա զիս, եւ քննեցից զսքանչելիս քո։
27 Ինձ ճանաչե՛լ տուր քո արդարութիւնների ճանապարհը, որ խորհեմ քո հրաշագործութիւնների մասին:
27 Քու հրամաններուդ ճամբան ինծի իմացուր Եւ քու սքանչելիքներուդ վրայով պիտի մտածեմ*։
Ի ճանապարհս [703]արդարութեանց քոց իմաստուն արա զիս, եւ քննեցից զսքանչելիս քո:

118:27: ՚Ի ճանապարհս արդարութեանց քոց իմաստո՛ւն արա զիս, եւ քննեցից զսքանչելիս քո։
27 Ինձ ճանաչե՛լ տուր քո արդարութիւնների ճանապարհը, որ խորհեմ քո հրաշագործութիւնների մասին:
27 Քու հրամաններուդ ճամբան ինծի իմացուր Եւ քու սքանչելիքներուդ վրայով պիտի մտածեմ*։
zohrab-1805▾ eastern-1994▾ western am▾
118:27118:27 Дай мне уразуметь путь повелений Твоих, и буду размышлять о чудесах Твоих.
118:28 ἔσταξεν σταζω the ψυχή ψυχη soul μου μου of me; mine ἀπὸ απο from; away ἀκηδίας ακηδια confirm με με me ἐν εν in τοῖς ο the λόγοις λογος word; log σου σου of you; your
118:28 אֵלִ֣י ʔēlˈî אֵל god אַתָּ֣ה ʔattˈā אַתָּה you וְ wᵊ וְ and אֹודֶ֑ךָּ ʔôḏˈekkā ידה praise אֱ֝לֹהַ֗י ˈʔᵉlōhˈay אֱלֹהִים god(s) אֲרֹומְמֶֽךָּ׃ ʔᵃrômᵊmˈekkā רום be high
118:28. destillavit anima mea prae stultitia serva me iuxta eloquium tuumMy soul hath slumbered through heaviness: strengthen thou me in thy words.
118:28. You are my God, and I will confess to you. You are my God, and I will exalt you. I will confess to you, for you have heeded me. And you have become my salvation.
118:28. Thou [art] my God, and I will praise thee: [thou art] my God, I will exalt thee.
Make me to understand the way of thy precepts: so shall I talk of thy wondrous works:

118:27 Дай мне уразуметь путь повелений Твоих, и буду размышлять о чудесах Твоих.
118:28
ἔσταξεν σταζω the
ψυχή ψυχη soul
μου μου of me; mine
ἀπὸ απο from; away
ἀκηδίας ακηδια confirm
με με me
ἐν εν in
τοῖς ο the
λόγοις λογος word; log
σου σου of you; your
118:28
אֵלִ֣י ʔēlˈî אֵל god
אַתָּ֣ה ʔattˈā אַתָּה you
וְ wᵊ וְ and
אֹודֶ֑ךָּ ʔôḏˈekkā ידה praise
אֱ֝לֹהַ֗י ˈʔᵉlōhˈay אֱלֹהִים god(s)
אֲרֹומְמֶֽךָּ׃ ʔᵃrômᵊmˈekkā רום be high
118:28. destillavit anima mea prae stultitia serva me iuxta eloquium tuum
My soul hath slumbered through heaviness: strengthen thou me in thy words.
118:28. You are my God, and I will confess to you. You are my God, and I will exalt you. I will confess to you, for you have heeded me. And you have become my salvation.
118:28. Thou [art] my God, and I will praise thee: [thou art] my God, I will exalt thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:28: My soul melteth - דלף dalaph sigifies to distil, to drop as tears from the eye. As my distresses cause the tears to distil from my eyes, so the overwhelming load of my afflictions causes my life to ebb and leak out.
Albert Barnes: Notes on the Bible - 1834
119:28: My soul melteth - Margin, "droppeth." The Hebrew word here employed - דלף dâ laph - means to drop, to drip, to distil, spoken of a house, as when the rain drops through the roof, Ecc 10:18; then, to shed tears, to weep, Job 16:20 - and this seems to be the meaning here. The idea of melting is not properly in the word, and the term weep would better express the meaning. His soul seemed to drop tears. It overflowed with tears. Yet there is an idea of abundant or constant weeping. It is not a gush of emotion, as when we say of one that he is "bathed in tears;" it is the idea of a steady flow or dropping of tears - slow, silent, but constant - as if the soul were dripping away or dissolving. Thus the idea is more striking and beautiful than that of melting. It is quiet but continuous grief that slowly wears away the soul. There are two kinds of sorrow:
(a) the one represented by floods of tears, like fierce torrents that sweep all away, and are soon passed;
(b) the other is the gentle dropping - the constant wearing - the slow attrition caused by inward grief, that secretly but certainly wears away the soul.
The latter is more common, and more difficult to be borne than the other. The Septuagint and the Latin Vulgate render this, "My soul slumbereth."
For heaviness - This word means grief, sorrow, vexation. Pro 14:13; Pro 17:21. It is here silent grief; hidden sorrow. How many thus pine in secret, until life slowly wears away, and they sink to the grave.
Strengthen thou me - Give me strength to meet this constant wearing away - this slow work of sorrow. We need strength to bear great and sudden sorrow; we need it not less to bear that which constantly wears upon us; which makes our sleep uneasy; which preys upon our nerves, and slowly eats away our life.
According unto thy word - See Psa 119:9, Psa 119:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:28: soul: Psa 22:14, Psa 107:26; Jos 2:11, Jos 2:24
melteth: Heb. droppeth
strengthen: Psa 27:14, Psa 29:11; Deu 33:25; Isa 40:29, Isa 40:31; Zac 10:12; Eph 3:16; Phi 4:13
Geneva 1599
119:28 My soul melteth for heaviness: strengthen thou me according unto thy (c) word.
(c) If God did not maintain us by his word, our life would drop away like water.
John Gill
119:28 My soul melteth for heaviness,.... Like wax before the sun or fire; or flows like water; drops (a), as the word signifies, and dissolves into tears, through grief and sorrow for sins committed; or by reason of Satan's temptations, or divine desertions, or grievous troubles and afflictions; which cause heaviness, lie heavy, and press hard;
strengthen thou me according unto thy word; to oppose corruptions, withstand temptations, bear up under trials and afflictions, and do the will of God. And the word of God is a means of strengthening his people to do these things; it is the spiritual bread which strengthens man's heart, and in the strength of which, like Elijah, he walks many days, and goes from strength to strength: and there are many gracious words of promise, which may be pleaded with God to this purpose; that he will help, strengthen, and uphold his people; that he will renew their strength, and that as their day is their strength shall be.
(a) "stillavit"; Pagninus, Montanus; "distillet", Vatablus; "stillat", Junius & Tremellius, Piscator, Cocceius, Michaelis.
John Wesley
119:28 Melteth - Like wax before the fire.
Robert Jamieson, A. R. Fausset and David Brown
119:28 In order to adhere to His word, we must seek deliverance from temptations to sin as well as from despondency.
enlarge--or, "expand"
my heart--with gracious affections.
118:28118:28: Տքնեցաւ անձն իմ առ ՚ի ձանձրանալ, հաստատեա՛ զիս ՚ի բանս քո։
28 Հոգիս անքուն մնաց ձանձրոյթից, ըստ քո խոստման՝ ամրապնդի՛ր ինձ:
28 Իմ անձս տրտմութենէ կը հալի, Հաստատէ՛ զիս քու խօսքիդ համեմատ։
Տքնեցաւ անձն իմ առ ի ձանձրանալ, հաստատեա զիս ի բանս քո:

118:28: Տքնեցաւ անձն իմ առ ՚ի ձանձրանալ, հաստատեա՛ զիս ՚ի բանս քո։
28 Հոգիս անքուն մնաց ձանձրոյթից, ըստ քո խոստման՝ ամրապնդի՛ր ինձ:
28 Իմ անձս տրտմութենէ կը հալի, Հաստատէ՛ զիս քու խօսքիդ համեմատ։
zohrab-1805▾ eastern-1994▾ western am▾
118:28118:28 Душа моя истаевает от скорби: укрепи меня по слову Твоему.
118:29 ὁδὸν οδος way; journey ἀδικίας αδικια injury; injustice ἀπόστησον αφιστημι distance; keep distance ἀπ᾿ απο from; away ἐμοῦ εμου my καὶ και and; even τῷ ο the νόμῳ νομος.1 law σου σου of you; your ἐλέησόν ελεεω show mercy; have mercy on με με me
118:29 הֹוד֣וּ hôḏˈû ידה praise לַ la לְ to יהוָ֣ה [yhwˈāh] יְהוָה YHWH כִּי־ kî- כִּי that טֹ֑וב ṭˈôv טוב be good כִּ֖י kˌî כִּי that לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity חַסְדֹּֽו׃ ḥasdˈô חֶסֶד loyalty
118:29. viam mendacii aufer a me et legem tuam dona mihiRemove from me the way of iniquity: and out of thy law have mercy on me.
118:29. Confess to the Lord, for he is good, for his mercy is forever.
118:29. O give thanks unto the LORD; for [he is] good: for his mercy [endureth] for ever.
My soul melteth for heaviness: strengthen thou me according unto thy word:

118:28 Душа моя истаевает от скорби: укрепи меня по слову Твоему.
118:29
ὁδὸν οδος way; journey
ἀδικίας αδικια injury; injustice
ἀπόστησον αφιστημι distance; keep distance
ἀπ᾿ απο from; away
ἐμοῦ εμου my
καὶ και and; even
τῷ ο the
νόμῳ νομος.1 law
σου σου of you; your
ἐλέησόν ελεεω show mercy; have mercy on
με με me
118:29
הֹוד֣וּ hôḏˈû ידה praise
לַ la לְ to
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
כִּי־ kî- כִּי that
טֹ֑וב ṭˈôv טוב be good
כִּ֖י kˌî כִּי that
לְ lᵊ לְ to
עֹולָ֣ם ʕôlˈām עֹולָם eternity
חַסְדֹּֽו׃ ḥasdˈô חֶסֶד loyalty
118:29. viam mendacii aufer a me et legem tuam dona mihi
Remove from me the way of iniquity: and out of thy law have mercy on me.
118:29. Confess to the Lord, for he is good, for his mercy is forever.
118:29. O give thanks unto the LORD; for [he is] good: for his mercy [endureth] for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29. "Удали от меня путь лжи" - сохрани меня от ложных и дурных поступков. Может быть писатель в целях ослабить интриги самарян временно останавливался на мысли, воздействовать на персидский двор непрямыми средствам, но потом, сознавая, что такой способ, являясь нечистым, может повлечь за собою целый ряд подобных же, развить в человеке безразличие к нравственной стороне поступков, сделав мерилом достоинства последних лишь внешнюю их выгодность, испугался своей мысли и с молитвой покаяния обратился к Господу, чтобы он утвердил Его в следовании лишь правде, Его закону (см 30: ст.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28 My soul melteth for heaviness: strengthen thou me according unto thy word. 29 Remove from me the way of lying: and grant me thy law graciously.Here is, 1. David's representation of his own griefs: My soul melteth for heaviness, which is to the same purport with v. 25, My soul cleaveth to the dust. Heaviness in the heart of man makes it to melt, to drop away like a candle that wastes. The penitent soul melts in sorrow for sin, and even the patient soul may melt in the sense of affliction, and it is then its interest to pour out its supplication before God. 2. His request for God's grace. (1.) That God would enable him to bear his affliction well and graciously support him under it: "Strengthen thou me with strength in my soul, according to thy word, which, as the bread of life, strengthens man's heart to undergo whatever God is pleased to inflict. Strengthen me to do the duties, resist the temptations, and bear up under the burdens, of an afflicted state, that the spirit may not fail. Strengthen me according to that word (Deut. xxxiii. 25), As thy days so shall thy strength be." (2.) That God would keep him from using any unlawful indirect means for the extricating of himself out of his troubles (v. 29): Remove from me the way of lying. David was conscious to himself of a proneness to this sin; he had, in a strait, cheated Ahimelech (1 Sam. xxi. 2), and Achish, v. 13 and ch. xxvii. 10. Great difficulties are great temptations to palliate a lie with the colour of a pious fraud and a necessary self-defence; therefore David prays that God would prevent him from falling into this sin any more, lest he should settle in the way of it. A course of lying, of deceit and dissimulation, is that which every good man dreads and which we are all concerned to beg of God by his grace to keep us from. (3.) That he might always be under the guidance and protection of God's government: Grant me thy law graciously; grant me that to keep me from the way of lying. David had the law written with his own hand, for the king was obliged to transcribe a copy of it for his own use (Deut. xvii. 18); but he prays that he might have it written in his heart; for then, and then only, we have it indeed, and to good purpose. "Grant it me more and more." Those that know and love the law of God cannot but desire to know it more and love it better. "Grant it me graciously;" he begs it as a special token of God's favour. Note, We ought to reckon God's law a grant, a gift, an unspeakable gift, to value it, and pray for it, and to give thanks for it accordingly. The divine code of institutes and precepts is indeed a charter of privileges; and God is truly gracious to those whom he makes gracious by giving them his law.
Adam Clarke: Commentary on the Bible - 1831
119:29: The way of lying - The propensity to falsity and prevarication, whatsoever is contrary to truth. Remove me from its solicitations, and remove it from me. "Grant me thy law graciously;" give it to me as a rule of moral conduct; but give it to me graciously through the gospel, and then it will not be the letter that killeth, but will be sanctified to me, so as to become to me holy, just, and Good.
Albert Barnes: Notes on the Bible - 1834
119:29: Remove from me - Take it from me; cause it to depart; let me not be under its influence or power.
The way of lying - Every false, deceitful, hypocritical way. We are not to suppose that the psalmist was addicted to lying, but that he felt he was, like all people, in danger of acting from false views, from wrong motives, or under the influence of delusion and deceit. It is a prayer that he might always be sincere and truthful. No man who knows his own heart can doubt the propriety of this prayer. On nothing does a man need more to examine himself; in nothing does he more need the grace of God, than that he may be sincere.
And grant me thy law graciously - The knowledge of thy law; grace to obey thy law. The single word rendered "grant graciously" is a word which implies the idea of mercy or favor. It was not a thing which he claimed as a right; it was that for which he was dependent on the mercy of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:29: Remove: Psa 119:37, Psa 119:104, Psa 119:128, Psa 119:163, Psa 141:3, Psa 141:4; Pro 30:8; Isa 44:20; Jer 16:19; Jon 2:8; Eph 4:22-25; Jo1 1:8, Jo1 2:4; Rev 22:15
grant me: Psa 119:5; Jer 31:33, Jer 31:34; Heb 8:10, Heb 8:11
Geneva 1599
119:29 Remove from me the (d) way of lying: and grant me thy law graciously.
(d) Instruct me in your word, by which my mind may be purged from vanity and taught to obey your will.
John Gill
119:29 Remove from me the way of lying,.... Not the sin of lying to men, and a course of it, which David was not addicted to; but a "false way", or "way of falsehood" (b); as it may be rendered, and so the Targum; and is the same with what he expresses his abhorrence of, Ps 119:128; and is opposed to the way of truth in Ps 119:30; and designs all false doctrine and false worship, all errors and heresies, superstition and idolatry; which he desired to be at the utmost distance from, and those from him, as having a dislike and abhorrence of them; and as knowing how prejudicial they would be to him, and how contrary to the glory of God;
and grant me thy law graciously; not the fiery law, which works wrath, curses and condemns; the voice of words, which they that heard entreated they might hear no more; and which to have is no act of grace and favour, unless as fulfilled in Christ, and as it is a rule of walk and conversation in his hands: but rather "doctrine", as the word signifies; the doctrine of the Gospel, the law or doctrine of faith; which to have and understand is a gift of grace; it is the Gospel of the grace of God, the grace of God itself; and instructs in it, and shows that salvation is purely by it.
(b) "viam falsitatis", Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis.
John Wesley
119:29 Grant me - Vouchsafe me an accurate knowledge of thy word, and let me govern myself by it in all things.
118:29118:29: Զճանապարհս մեղաց ՚ի բա՛ց արա յինէն, եւ յօրէնս քո ողորմեա՛ց ինձ։
29 Մեղքի ճանապարհները հեռացրո՛ւ ինձնից, եւ քո օրէնքով ողորմի՛ր ինձ:
29 Ստութեան ճամբան հեռացուր ինձմէ Ու քու օրէնքդ շնորհէ ինծի։
Զճանապարհս [704]մեղաց ի բաց արա յինէն, եւ յօրէնս քո ողորմեա`` ինձ:

118:29: Զճանապարհս մեղաց ՚ի բա՛ց արա յինէն, եւ յօրէնս քո ողորմեա՛ց ինձ։
29 Մեղքի ճանապարհները հեռացրո՛ւ ինձնից, եւ քո օրէնքով ողորմի՛ր ինձ:
29 Ստութեան ճամբան հեռացուր ինձմէ Ու քու օրէնքդ շնորհէ ինծի։
zohrab-1805▾ eastern-1994▾ western am▾
118:29118:29 Удали от меня путь лжи, и закон Твой даруй мне.
118:30 ὁδὸν οδος way; journey ἀληθείας αληθεια truth ᾑρετισάμην αιρετιζω choose τὰ ο the κρίματά κριμα judgment σου σου of you; your οὐκ ου not ἐπελαθόμην επιλανθανομαι forget
118:30. viam fidei elegi iudicia tua proponebamI have chosen the way of truth: thy judgments I have not forgotten.
Remove from me the way of lying: and grant me thy law graciously:

118:29 Удали от меня путь лжи, и закон Твой даруй мне.
118:30
ὁδὸν οδος way; journey
ἀληθείας αληθεια truth
ᾑρετισάμην αιρετιζω choose
τὰ ο the
κρίματά κριμα judgment
σου σου of you; your
οὐκ ου not
ἐπελαθόμην επιλανθανομαι forget
118:30. viam fidei elegi iudicia tua proponebam
I have chosen the way of truth: thy judgments I have not forgotten.
ru▾ LXX-gloss▾ vulgate▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:30: I have chosen the way of truth - And that I may continue in its "remove from me the way of lying." See above.
Albert Barnes: Notes on the Bible - 1834
119:30: I have chosen the way of truth - Among all the paths of life I have selected this. I prefer this. I desire to walk in this. Religion is, wheRev_er it exists, a matter of preference or choice; and the friend of God prefers his service to the service of the world.
Thy judgments - Thy statutes; thy laws.
Have I laid before me - I have set them before my mind as the guide of my conduct; I have made their observance the end and aim of my life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:30: chosen: Psa 119:29, Psa 119:111, Psa 119:173; Jos 24:15; Pro 1:29; Luk 10:42; Joh 3:19-21, Joh 8:45; Pe1 2:2; Jo2 1:4
thy judgments: Psa 119:24, Psa 119:52; Deu 11:18-20
John Gill
119:30 I have chosen the way of truth,.... Christ, who is the way and the truth, the true way to God and to eternal happiness; and to choose him is to choose the good part, which shall never be taken away; and which choice is made, not by the free will of man, as left to itself, but under the influence and by the direction of the Spirit and grace of God; whereby a soul sees a preferableness in Christ to every thing else, and which determines the choice of him: or, "the way of faith", as the Targum; the doctrine of faith, particularly the doctrine of justification by faith in the righteousness of Christ; also each of the truths of the Gospel, a way in which believers walk with pleasure and by choice; as being preferable to, and more desirable by them, than thousands of gold and silver;
thy judgments have I laid before me; to be looked at continually, as being exceeding amiable and lovely, and having a strong affection for them; and as a copy to write after, and a rule to walk by.
John Wesley
119:30 Laid - Or, set before me as a mark to aim at; as a rule to direct me.
118:30118:30: Զճանապարհս ճշմարտութեան քո ընտրեցի, եւ զիրաւունս քո ես ո՛չ մոռացայ։
30 Քո ճշմարտութեան ճանապարհն ընտրեցի, եւ քո օրէնքները ես չմոռացայ:
30 Ճշմարտութեան ճամբան ընտրեցի Եւ քու դատաստաններդ իմ առջեւս դրի։
Զճանապարհս ճշմարտութեան քո ընտրեցի, եւ զիրաւունս քո ես ոչ մոռացայ:

118:30: Զճանապարհս ճշմարտութեան քո ընտրեցի, եւ զիրաւունս քո ես ո՛չ մոռացայ։
30 Քո ճշմարտութեան ճանապարհն ընտրեցի, եւ քո օրէնքները ես չմոռացայ:
30 Ճշմարտութեան ճամբան ընտրեցի Եւ քու դատաստաններդ իմ առջեւս դրի։
zohrab-1805▾ eastern-1994▾ western am▾
118:30118:30 Я избрал путь истины, поставил пред собою суды Твои.
118:31 ἐκολλήθην κολλαω cling; join τοῖς ο the μαρτυρίοις μαρτυριον evidence; testimony σου σου of you; your κύριε κυριος lord; master μή μη not με με me καταισχύνῃς καταισχυνω shame; put to shame
118:31. adhesi testimoniis tuis Domine ne confundas meI have stuck to thy testimonies, O Lord: put me not to shame.
I have chosen the way of truth: thy judgments have I laid:

118:30 Я избрал путь истины, поставил пред собою суды Твои.
118:31
ἐκολλήθην κολλαω cling; join
τοῖς ο the
μαρτυρίοις μαρτυριον evidence; testimony
σου σου of you; your
κύριε κυριος lord; master
μή μη not
με με me
καταισχύνῃς καταισχυνω shame; put to shame
118:31. adhesi testimoniis tuis Domine ne confundas me
I have stuck to thy testimonies, O Lord: put me not to shame.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
30 I have chosen the way of truth: thy judgments have I laid before me. 31 I have stuck unto thy testimonies: O LORD, put me not to shame. 32 I will run the way of thy commandments, when thou shalt enlarge my heart.Observe, I. That those who will make anything to purpose of their religion must first make it their serious and deliberate choice; so David did: I have chosen the way of truth. Note, 1. The way of serious godliness is the way of truth; the principles it is founded on are principles of eternal truth, and it is the only true way to happiness. 2. We must choose to walk in this way, not because we know no other way, but because we know no better; nay we know no other safe and good way. Let us choose that way for our way, which we will walk in, though it be narrow.II. That those who have chosen the way of truth must have a constant regard to the word of God as the rule of their walking: Thy judgments have I laid before me, as he who learns to write lays his copy before him, that he may write according to it, as the workman lays his model and platform before him, that he may do his work exactly. As we must have the word in our heart by an habitual conformity to it, so we must have it in our eye by an actual regard to it upon all occasions, that we may walk accurately and by rule.III. That those who make religion their choice and rule are likely to adhere to it faithfully: "I have stuck to thy testimonies with unchanged affection and an unshaken resolution, stuck to them at all times, through all trials. I have chosen them, and therefore I have stuck to them." Note, The choosing Christian is likely to be the steady Christian; while those that are Christians by chance tack about if the wind turn.IV. That those who stick to the word of God may in faith expect and pray for acceptance with God; for David means this when he begs, "Lord, put me not to shame; that is, never leave me to do that by which I shall shame myself, and do thou not reject my services, which will put me to the greatest confusion."V. That the more comfort God gives us the more duty he expects from us, v. 32. Here we have, 1. His resolution to go on vigorously in religion: I will run the way of thy commandments. Those that are going to heaven should make haste thither and be still pressing forward. It concerns us to redeem time and take pains, and to go on in our business with cheerfulness. We then run the way of our duty, when we are ready to it, and pleasant in it, and lay aside every weight, Heb. xii. 1. 2. His dependence upon God for grace to do so: "I shall then abound in thy work, when thou shalt enlarge my heart." God, by his Spirit, enlarges the hearts of his people when he gives them wisdom (for that is called largeness of heart, 1 Kings iv. 29), when he sheds abroad the love of God in the heart, and puts gladness there. The joy of our Lord should be wheels to our obedience.
Adam Clarke: Commentary on the Bible - 1831
119:31: I have stuck - דבקתי dabakti, I have cleaved to, been glued to, them: the same word as in Psa 119:25. My soul cleaves as much to thy testimonies, as my life has cleaved to the dust.
O Lord, put me not to shame - Let my sins and follies be blotted out by thy mercy; and so hide and cover them that they shall never appear, either in this or the coming world, to my shame and confusion! How many need to be importunate with God in this prayer!
Albert Barnes: Notes on the Bible - 1834
119:31: I have stuck unto thy testimonies - The word here rendered "stuck" is the same which in Psa 119:25 is rendered "cleave:" - "My soul cleaveth unto the dust." It means here that he had adhered to the testimonies of God as if he had been glued to them, or as if he and they were firmly united together. He had so adhered to them that he could not be detached from them.
O Lord, put me not to shame - Let me not be disappointed or confounded; let all my anticipations of the good effects of obeying thy law be realized; let me find all that I have hoped for; let me partake of thy friendship and favor as I desire. See the notes at Psa 119:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:31: stuck: Psa 119:48, Psa 119:115; Deu 4:4, Deu 10:20; Pro 23:23; Joh 8:31; Act 11:23
put me: Psa 119:6, Psa 119:80, Psa 25:2, Psa 25:20; Isa 45:17, Isa 49:23; Jer 17:18; Rom 5:5; Jo1 2:28
John Gill
119:31 I have stuck unto thy testimonies,.... The word of God, the Scriptures of truth, and the doctrines contained in them. These he closely adhered to, was glued unto them as it were; having firmly believed them, he steadfastly professed them; nor could he be moved from them by any temptations whatever, notwithstanding the reproach cast upon them and him for their sake, or the opposition made unto them;
O Lord, put me not to shame: or let me not be ashamed of the choice I have made, of the testimonies I adhere unto, of my hope and confidence in the Lord and his word; or suffer me not to do anything, any sinful action, that may expose me to shame and contempt.
118:31118:31: Մերձեցայ ես ՚ի վկայութիւնս քո, Տէր մի՛ յամօթ առներ զիս։
31 Մերձեցայ քո պատուիրաններին. Տէ՛ր, մի՛ ամաչեցրու ինձ:
31 Քու վկայութիւններուդ յարեցայ, Ո՛վ Տէր, զիս մի՛ ամչցներ։
Մերձեցայ ես ի վկայութիւնս քո, Տէր, մի՛ յամօթ առներ զիս:

118:31: Մերձեցայ ես ՚ի վկայութիւնս քո, Տէր մի՛ յամօթ առներ զիս։
31 Մերձեցայ քո պատուիրաններին. Տէ՛ր, մի՛ ամաչեցրու ինձ:
31 Քու վկայութիւններուդ յարեցայ, Ո՛վ Տէր, զիս մի՛ ամչցներ։
zohrab-1805▾ eastern-1994▾ western am▾
118:31118:31 Я прилепился к откровениям Твоим, Господи; не постыди меня.
118:32 ὁδὸν οδος way; journey ἐντολῶν εντολη direction; injunction σου σου of you; your ἔδραμον τρεχω run ὅταν οταν when; once ἐπλάτυνας πλατυνω broaden τὴν ο the καρδίαν καρδια heart μου μου of me; mine
118:32. viam mandatorum tuorum curram quoniam dilatasti cor meumI have run the way of thy commandments, when thou didst enlarge my heart.
I have stuck unto thy testimonies: O LORD, put me not to shame:

118:31 Я прилепился к откровениям Твоим, Господи; не постыди меня.
118:32
ὁδὸν οδος way; journey
ἐντολῶν εντολη direction; injunction
σου σου of you; your
ἔδραμον τρεχω run
ὅταν οταν when; once
ἐπλάτυνας πλατυνω broaden
τὴν ο the
καρδίαν καρδια heart
μου μου of me; mine
118:32. viam mandatorum tuorum curram quoniam dilatasti cor meum
I have run the way of thy commandments, when thou didst enlarge my heart.
ru▾ LXX-gloss▾ vulgate▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:32: I will run - The particle כי elci, which we translate when, should be translated because: Because thou shalt enlarge, or dilate, my heart; make plain my path by cleansing me from my impurity, and taking the hinderances out of my way. I will then run without dread of stumbling, and every day make sensible progress.
Albert Barnes: Notes on the Bible - 1834
119:32: I will run the way of thy commandments - That is, I will not merely keep them - which might be expressed by "I will walk in them," but I will hasten to keep them; I will do it with alacrity, as when one runs to accomplish an object. I will devote to them all the energies of my life.
When thou shalt enlarge my heart - Or, more literally, "For thou wilt enlarge my heart;" expressing confidence that God would do this, so that he would be thus inclined and enabled to keep his commandments. it is an acknowledgment of dependence, and at the same time the expression of a confident belief that God would grant him the grace needful for him. The phrase "to enlarge the heart" means to make it free; to deliver it from all hindrances to what is right; to fill it with noble and holy purposes; to stimulate and animate it. The heart is contracted or made narrow by selfishness, pride, vanity, ambition, covetousness; it is made large by charity, love, hope, benevolence. Sin narrows the soul; religion enlarges it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:32: run: Sol 1:4; Isa 40:31; Co1 9:24-26; Heb 12:1
enlarge: Psa 119:45, Psa 18:36; Kg1 4:29; Job 36:15, Job 36:16; Isa 60:5, Isa 61:1; Luk 1:74, Luk 1:75; Joh 8:32, Joh 8:36; Co2 3:17, Co2 6:11; Pe1 2:16
Geneva 1599
119:32 I will run the way of thy commandments, when thou shalt (e) enlarge my heart.
(e) By this he shows that we can neither choose good, cleave to God's word, nor turn forward in his way, unless he make our hearts large to receive grace, and willing to obey.
John Gill
119:32 I will run the way of thy commandments,.... Not only walk but run in it; which is expressive of great affection to the commands of God, of great readiness and cheerfulness, of great haste and swiftness in the way of them, and of great delight and pleasure therein;
when thou shall enlarge my heart; with the knowledge of God, his word, ways, worship, and ordinances; with his love more fully made known, and with an increase of love to him; with the fear of him, and a flow of spiritual joy and peace; and when delivered from straits and difficulties, from weights and pressures, and everything that may hinder walking or running; and being in circumstances which may lead and encourage to the one as to the other; see 3Kings 4:29, Is 60:5.
John Wesley
119:32 Run - I will obey thy precepts with all readiness, fervency, and diligence. Enlarge - When thou shalt replenish my heart with wisdom, and love to thee and thy law.
118:32118:32: ՚Ի ճանապարհս պատուիրանաց քոց ընթացայ, զի անդո՛րր արարեր սրտի իմոյ։
32 Քո պատուիրանների ճանապարհով ընթացայ, քանզի անդորրութիւն տուիր իմ սրտին:
32 Քու պատուիրանքներուդ ճամբուն մէջ պիտի վազեմ, Վասն զի դուն իմ սիրտս պիտի լայնցնես։
Ի ճանապարհս պատուիրանաց քոց ընթացայ, զի անդորր արարեր սրտի իմոյ:

118:32: ՚Ի ճանապարհս պատուիրանաց քոց ընթացայ, զի անդո՛րր արարեր սրտի իմոյ։
32 Քո պատուիրանների ճանապարհով ընթացայ, քանզի անդորրութիւն տուիր իմ սրտին:
32 Քու պատուիրանքներուդ ճամբուն մէջ պիտի վազեմ, Վասն զի դուն իմ սիրտս պիտի լայնցնես։
zohrab-1805▾ eastern-1994▾ western am▾
118:32118:32 Потеку путем заповедей Твоих, когда Ты расширишь сердце мое.
118:33 ε᾿ εʹ the νομοθέτησόν νομοθετεω legislate με με me κύριε κυριος lord; master τὴν ο the ὁδὸν οδος way; journey τῶν ο the δικαιωμάτων δικαιωμα justification σου σου of you; your καὶ και and; even ἐκζητήσω εκζητεω seek out / thoroughly αὐτὴν αυτος he; him διὰ δια through; because of παντός πας all; every
118:33. he ostende mihi Domine viam praeceptorum tuorum et custodiam eam per vestigiumSet before me for a law the way of thy justifications, O Lord: and I will always seek after it.
I will run the way of thy commandments, when thou shalt enlarge my heart:

118:32 Потеку путем заповедей Твоих, когда Ты расширишь сердце мое.
118:33
ε᾿ εʹ the
νομοθέτησόν νομοθετεω legislate
με με me
κύριε κυριος lord; master
τὴν ο the
ὁδὸν οδος way; journey
τῶν ο the
δικαιωμάτων δικαιωμα justification
σου σου of you; your
καὶ και and; even
ἐκζητήσω εκζητεω seek out / thoroughly
αὐτὴν αυτος he; him
διὰ δια through; because of
παντός πας all; every
118:33. he ostende mihi Domine viam praeceptorum tuorum et custodiam eam per vestigium
Set before me for a law the way of thy justifications, O Lord: and I will always seek after it.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-38. Сознание писателем высоты закона, его святости и своей слабости и неопытности, вызывает в нем, при его решении неуклонно следовать указаниям закона, молитву к Господу о том, чтобы Он не оставлял его Своим постоянным вразумлением и руководством в самых разнообразных обстоятельствах и положениях жизни.
Adam Clarke: Commentary on the Bible - 1831
119:33: Teach me, O Lord, the way of thy statutes - To understand the spiritual reference of all the statutes, etc, under the law, required a teaching which could only come from God.
I shall keep it unto the end - Here is a good thing asked for a good end. He wishes for heavenly teaching; not to make a parade of it, but to enable him to discern his duty, that he might act accordingly.
Albert Barnes: Notes on the Bible - 1834
119:33: Teach me, O Lord, the way of thy statutes - This begins a new division of the psalm, indicated by the letter He (ה h, or "h"). The word rendered "teach" means properly to throw, to cast, to hurl; and then, to teach - as if truth were thrown and scattered abroad. The sentiment is the same as in Psa 119:12.
And I shall keep it unto the end - Always. To the end of life. His keeping it depended on grace given to him continually to dispose and enable him to do it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:33: Teach: Psa 119:12, Psa 119:26, Psa 119:27; Isa 54:13; Joh 6:45
I shall keep: Psa 119:8, Psa 119:112; Mat 10:22, Mat 24:13; Co1 1:7, Co1 1:8; Phi 1:6; Jo1 2:19, Jo1 2:20, Jo1 2:27; Rev 2:26
Carl Friedrich Keil and Franz Delitzsch
119:33
The eightfold He. He further prays for instruction and guidance that he may escape the by-paths of selfishness and of disavowal. The noun עקב, used also elsewhere as an accus. adverb., in the signification ad extremum (Ps 119:33 and Ps 119:112) is peculiar to our poet. אצּרנּה (with a Shebג which takes a colouring in accordance with the principal form) refers back to דּרך. In the petition "give me understanding" (which occurs six times in this Psalm) חבין is causative, as in Job 32:8, and frequently in the post-exilic writings. בּצע (from בּצע, abscindere, as κέρδος accords in sound with κείρειν) signifies gain and acquisition by means of the damage which one does to his neighbour by depreciating his property, by robbery, deceit, and extortion (1Kings 8:3), and as a name of a vice, covetousness, and in general selfishness. שׁוא is that which is without real, i.e., without divine, contents or intrinsic worth, - God-opposed teaching and life. בּדרכך
(Note: Heidenheim and Baer erroneously have בּדרכיך with Jod. plural., contrary to the Masora.)
is a defective plural; cf. חסדך, Ps 119:41, וּמשׁפּטך, Ps 119:43, and frequently. Establishing, in Ps 119:38, is equivalent to a realizing of the divine word or promise. The relative clause אשׁר ליראתך is not to be referred to לעבדּך according to Ps 119:85 (where the expression is different), but to אמרתך: fulfil to Thy servant Thy word or promise, as that which (quippe quae) aims at men attaining the fear of Thee and increasing therein (cf. Ps 130:4; Ps 40:4). The reproach which the poet fears in Ps 119:39 is not the reproach of confessing, but of denying God. Accordingly משׁפּטיך are not God's judgments i.e., acts of judgment, but revealed decisions or judgments: these are good, inasmuch as it is well with him who keeps them. He can appeal before God to the fact that he is set upon the knowledge and experience of these with longing of heart; and he bases his request upon the fact that God by virtue of His righteousness, i.e., the stringency with which He maintains His order of grace, both as to its promises and its duties, would quicken him, who is at present as it were dead with sorrow and weariness.
Geneva 1599
119:33 HE. Teach (a) me, O LORD, the way of thy statutes; and I shall keep it [unto] the end.
(a) He shows that he cannot follow on to the end, unless God teaches him often and leads him forward.
John Gill
119:33
HE.--The Fifth Part.
HE. Teach me, O Lord, the way of thy statutes,.... Which they point unto, and direct to walk in; not only the statutes and ordinances themselves, the theory of them, but the practice of them. This is taught in the word, and by the ministers of it; but none so effectually teach as the Lord himself, Is 2:3;
and I shall keep it unto the end; keep the way unto the end of it: or rather to the end of life, all my days, and never depart out of it, or turn to the right hand or the left; but walk on in it as long as I live: or, "I shall observe it, even the end" (c); the end of the way of thy statutes or commandments. Now the end of the commandment is charity or love, which is the fulfilling of it: though that is perfectly fulfilled by none but by Christ, the end of the law for righteousness, Th1 1:5. The word for "end" signifies a "reward"; so Aben Ezra interprets it, and refers to Ps 19:11; but Kimchi denies the law is to be kept for the sake of reward; which is right: rather the sense is, I will keep it by way of retribution, or in gratitude for teaching the way. The Targum is,
"and I will keep unto perfection;''
which cannot be done by sinful man.
(c) "et custodiam finem"; so some in Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
119:33 HE. (Ps 119:33-40).
To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
the way of thy statutes--that is, the way or manner of life prescribed by them. The help we hope to obtain by prayer is to be the basis on which our resolutions should rest.
118:33118:33: Օրէնսգէ՛տ արա զիս Տէր ՚ի ճանապարհս իրաւանց քոց, եւ խնդրեցից զնա յամենայն ժամ։
33 Տէ՛ր, իրաւունքիդ ճանապարհի օրէնսգէտն ի՛նձ դարձրու, որ ամէն ժամ հետեւեմ դրան:
33 Ո՛վ Տէր, սորվեցո՛ւր ինծի քու կանոններուդ ճամբան Ու մինչեւ վերջը պիտի պահեմ զանիկա։
Օրէնսգէտ արա զիս, Տէր, ի ճանապարհս իրաւանց քոց, եւ խնդրեցից զնա յամենայն ժամ:

118:33: Օրէնսգէ՛տ արա զիս Տէր ՚ի ճանապարհս իրաւանց քոց, եւ խնդրեցից զնա յամենայն ժամ։
33 Տէ՛ր, իրաւունքիդ ճանապարհի օրէնսգէտն ի՛նձ դարձրու, որ ամէն ժամ հետեւեմ դրան:
33 Ո՛վ Տէր, սորվեցո՛ւր ինծի քու կանոններուդ ճամբան Ու մինչեւ վերջը պիտի պահեմ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
118:33118:33 Укажи мне, Господи, путь уставов Твоих, и я буду держаться его до конца.
118:34 συνέτισόν συνετιζω me καὶ και and; even ἐξερευνήσω εξερευναω fully explore τὸν ο the νόμον νομος.1 law σου σου of you; your καὶ και and; even φυλάξω φυλασσω guard; keep αὐτὸν αυτος he; him ἐν εν in ὅλῃ ολος whole; wholly καρδίᾳ καρδια heart μου μου of me; mine
118:34. doce me et observabo legem tuam et custodiam eam in toto cordeGive me understanding, and I will search thy law; and I will keep it with my whole heart.
KJV [HE] Teach me, O LORD, the way of thy statutes; and I shall keep it [unto] the end:

118:33 Укажи мне, Господи, путь уставов Твоих, и я буду держаться его до конца.
118:34
συνέτισόν συνετιζω me
καὶ και and; even
ἐξερευνήσω εξερευναω fully explore
τὸν ο the
νόμον νομος.1 law
σου σου of you; your
καὶ και and; even
φυλάξω φυλασσω guard; keep
αὐτὸν αυτος he; him
ἐν εν in
ὅλῃ ολος whole; wholly
καρδίᾳ καρδια heart
μου μου of me; mine
118:34. doce me et observabo legem tuam et custodiam eam in toto corde
Give me understanding, and I will search thy law; and I will keep it with my whole heart.
ru▾ LXX-gloss▾ vulgate▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5. HE.
33 Teach me, O LORD, the way of thy statutes; and I shall keep it unto the end. 34 Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart.Here, I. David prays earnestly that God himself would be his teacher; he had prophets, and wise men, and priests, about him, and was himself well instructed in the law of God, yet he begs to be taught of God, as knowing that none teaches like him, Job xxxvi. 22. Observe here, 1. What he desires to be taught, not the notions or language of God's statutes, but the way of them--"the way of applying them to myself and governing myself by them; teach me the way of my duty which thy statutes prescribe, and in every doubtful case let me know what thou wouldst have me to do, let me hear the word behind me, saying, This is the way, walk in it" Isa. xxx. 21. 2. How he desires to be taught, in such a way as no man could teach him: Lord, give me understanding. As the God of nature, he has given us intellectual powers and faculties; but here we are taught to pray that, as the God of grace, he would give us understanding to use those powers and faculties about the great things which belong to our peace, which, through the corruption of nature, we are averse to: Give me understanding, an enlightened understanding; for it is as good to have no understanding at all as not to have it sanctified. Nor will the spirit of revelation in the word answer the end unless we have the spirit of wisdom in the heart. This is that which we are indebted to Christ for; for the Son of God has come and has given us understanding, 1 John v. 20.II. He promises faithfully that he would be a good scholar. If God would teach him, he was sure he should learn to good purpose: "I shall keep thy law, which I shall never do unless I be taught of God, and therefore I earnestly desire that I may be taught." If God, by his Spirit, give us a right and good understanding, we shall be, 1. Constant in our obedience: "I shall keep it to the end, to the end of my life, which will be the surest proof of sincerity." It will not avail the traveller to keep the way for a while, if he do not keep it to the end of his journey. 2. Cordial in our obedience: I shall observe it with my whole heart, with pleasure and delight, and with vigour and resolution. That way which the whole heart goes the whole man goes; and that should be the way of God's commandments, for the keeping of them is the whole of man.
Adam Clarke: Commentary on the Bible - 1831
119:34: With my whole heart - I will not trifle with my God, I will not divide my affections with the world; God shall have all.
Albert Barnes: Notes on the Bible - 1834
119:34: Give me understanding, and I shall keep thy law - Give me right views of it, of its nature and obligation. It is not a prayer that God would give him the faculty of understanding or intelligence; but that he would enable him to take just views of the law. The word is the same as in Psa 119:27, rendered there, "Make me to understand."
Yea, I shall observe it with my whole heart - See Psa 119:2. I will keep it with undivided affections; I will make it the sole guide of my life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:34: Give me: Psa 119:73, Psa 111:10; Job 28:28; Pro 2:5, Pro 2:6; Joh 7:17; Jam 1:5, Jam 3:13-18
I shall: Deu 4:6; Mat 5:19, Mat 7:24; Jam 1:25, Jam 2:8-12, Jam 4:11
observe: Psa 119:10, Psa 119:58, Psa 119:69
Geneva 1599
119:34 Give me understanding, and I shall keep thy law; yea, I shall observe it with [my] whole (b) heart.
(b) Not only in outward conversation, but also with inward affection.
John Gill
119:34 Give me understanding, and I shall keep thy law,.... A spiritual understanding; an understanding of the law, the perfection, purity, holiness, and spirituality of it; an understanding of the Gospel, and of Christ and the things of Christ; from whom grace and strength are to be had for the due observance of the law, as in his hands; which understanding must be given, and is a gift of pure, free, rich grace, to such who have it; though they cannot keep the law perfectly, as no mere man can, yet will keep it spiritually, from a principle of love and gratitude, and with a view to the glory of God and Christ, 1Jn 5:20;
yea, I shall observe it with my whole heart; not only externally, and to be seen of men, and get applause from them; but doing the will of God from the heart, and with a good will and heartily, as to the Lord, and not to men; with a sincere affection for him, and with a single eye to his glory, Eph 6:6.
118:34118:34: Իմաստո՛ւն արա զիս, եւ քննեցից զօրէնս քո, եւ պահեցից զնա բոլորով սրտիւ իմով։
34 Իմաստո՛ւն դարձրու ինձ, որ քննեմ քո օրէնքը եւ ամբողջ սրտովս պահպանեմ այն:
34 Իմաստո՛ւն ըրէ զիս, որպէս զի քու օրէնքդ պահեմ Ու բոլոր սրտով զանիկա գործադրեմ։
Իմաստուն արա զիս, եւ [705]քննեցից զօրէնս քո``, եւ պահեցից զնա բոլորով սրտիւ իմով:

118:34: Իմաստո՛ւն արա զիս, եւ քննեցից զօրէնս քո, եւ պահեցից զնա բոլորով սրտիւ իմով։
34 Իմաստո՛ւն դարձրու ինձ, որ քննեմ քո օրէնքը եւ ամբողջ սրտովս պահպանեմ այն:
34 Իմաստո՛ւն ըրէ զիս, որպէս զի քու օրէնքդ պահեմ Ու բոլոր սրտով զանիկա գործադրեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:34118:34 Вразуми меня, и буду соблюдать закон Твой и хранить его всем сердцем.
118:35 ὁδήγησόν οδηγεω guide με με me ἐν εν in τρίβῳ τριβος path τῶν ο the ἐντολῶν εντολη direction; injunction σου σου of you; your ὅτι οτι since; that αὐτὴν αυτος he; him ἠθέλησα θελω determine; will
118:35. deduc me in semita mandatorum tuorum quia ipsam voluiLead me into the path of thy commandments; for this same I have desired.
Give me understanding, and I shall keep thy law; yea, I shall observe it with [my] whole heart:

118:34 Вразуми меня, и буду соблюдать закон Твой и хранить его всем сердцем.
118:35
ὁδήγησόν οδηγεω guide
με με me
ἐν εν in
τρίβῳ τριβος path
τῶν ο the
ἐντολῶν εντολη direction; injunction
σου σου of you; your
ὅτι οτι since; that
αὐτὴν αυτος he; him
ἠθέλησα θελω determine; will
118:35. deduc me in semita mandatorum tuorum quia ipsam volui
Lead me into the path of thy commandments; for this same I have desired.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
119:35: Make me to go in the path ... - That is, Incline me to it; so direct me that I shall thus walk. It is an acknowledgment of his dependence on God, that he might be able to carry out the cherished purposes of his soul.
For therein do I delight - See Psa 119:16. I am conscious of having pleasure in thy commandments; of having a strong desire to keep them, and I pray for grace that I may be able to do it. Real delight in the law of God is one of the best means of securing its observance; one of the best evidences that it will be kept.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:35: Make me: Psa 119:27, Psa 119:36, Psa 119:173; Eze 36:26, Eze 36:27; Phi 2:13; Heb 13:21
the path: Psa 23:3; Pro 3:17, Pro 4:11, Pro 4:18, Pro 8:20; Isa 2:3, Isa 48:17
therein: Psa 119:16; Isa 58:13, Isa 58:14; Rom 7:22; Jo1 5:3
John Gill
119:35 Make me to go in the path of thy commandments,.... Lead, guide, direct me in the path, and use me to it; work in me both to will and to do; give both ability and a willing mind to walk therein; by granting fresh supplies of grace, and more spiritual strength; by drawing with the cords of love, and by putting in him the good spirit of grace, to cause to walk in the statutes of the Lord, and keep his judgments and do them, Ezek 36:27;
for therein do I delight; in the law of God, after the inward man; in the commandments of Christ, which are not grievous; in wisdom's ways and paths, which are pleasantness and peace.
118:35118:35: Առաջնորդեա՛ ինձ ՚ի շաւիղս պատուիրանաց քոց, զի ընդ նոսա հաճեցայ։
35 Առաջնորդի՛ր ինձ քո պատուիրանների շաւիղներով, քանզի հաճելի են դրանք ինձ:
35 Առաջնորդէ՛ ինծի քու պատուիրանքներուդ շաւիղին մէջ, Վասն զի անոր հաւնեցայ։
Առաջնորդեա ինձ ի շաւիղս պատուիրանաց քոց, զի ընդ նոսա հաճեցայ:

118:35: Առաջնորդեա՛ ինձ ՚ի շաւիղս պատուիրանաց քոց, զի ընդ նոսա հաճեցայ։
35 Առաջնորդի՛ր ինձ քո պատուիրանների շաւիղներով, քանզի հաճելի են դրանք ինձ:
35 Առաջնորդէ՛ ինծի քու պատուիրանքներուդ շաւիղին մէջ, Վասն զի անոր հաւնեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
118:35118:35 Поставь меня на стезю заповедей Твоих, ибо я возжелал ее.
118:36 κλῖνον κλινω bend; tip over τὴν ο the καρδίαν καρδια heart μου μου of me; mine εἰς εις into; for τὰ ο the μαρτύριά μαρτυριον evidence; testimony σου σου of you; your καὶ και and; even μὴ μη not εἰς εις into; for πλεονεξίαν πλεονεξια greed; exploitation
118:36. inclina cor meum ad testimonia tua et non ad avaritiamIncline my heart into thy testimonies and not to covetousness.
Make me to go in the path of thy commandments; for therein do I delight:

118:35 Поставь меня на стезю заповедей Твоих, ибо я возжелал ее.
118:36
κλῖνον κλινω bend; tip over
τὴν ο the
καρδίαν καρδια heart
μου μου of me; mine
εἰς εις into; for
τὰ ο the
μαρτύριά μαρτυριον evidence; testimony
σου σου of you; your
καὶ και and; even
μὴ μη not
εἰς εις into; for
πλεονεξίαν πλεονεξια greed; exploitation
118:36. inclina cor meum ad testimonia tua et non ad avaritiam
Incline my heart into thy testimonies and not to covetousness.
ru▾ LXX-gloss▾ vulgate▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
35 Make me to go in the path of thy commandments; for therein do I delight. 36 Incline my heart unto thy testimonies, and not to covetousness.He had before prayed to God to enlighten his understanding, that he might know his duty, and not mistake concerning it; here he prays to God to bow his will, and quicken the active powers of his soul, that he might do his duty; for it is God that works in us both to will and to do, as well as to understand, what is good, Phil. ii. 13. Both the good head and the good heart are from the good grace of God, and both are necessary to every good work. Observe here,I. The grace he prays for. 1. That God would make him able to do his duty: "Make me to go; strengthen me for every good work." Since we are not sufficient of ourselves, our dependence must be upon the grace of God, for from him all our sufficiency is. God puts his Spirit within us, and so causes us to walk in his statutes (Ezek. xxxvi. 27), and this is that which David here begs. 2. That God would make him willing to do it, and would, by his grace, subdue the aversion he naturally had to it: "Incline my heart to thy testimonies, to those things which thy testimonies prescribe; not only make me willing to do my duty, as that which I must do and therefore am concerned to make the best of, but make me desirous to do my duty as that which is agreeable to the new nature and really advantageous to me." Duty is then done with delight when the heart is inclined to it: it is God's grace that inclines us, and the more backward we find ourselves to it the more earnest we must be for that grace.II. The sin he prays against, and that is covetousness: "Incline my heart to keep thy testimonies, and restrain and mortify the inclination there is in me to covetousness." That is a sin which stands opposed to all God's testimonies; for the love of money is such a sin as is the root of much sin, of all sin. Those therefore that would have the love of God rooted in them must get the love of the world rooted out of them; for the friendship of the world is enmity with God. See in what way God deals with men, not by compulsion, but he draws with the cords of a man, working in them an inclination to that which is good and an aversion to that which is evil.III. His plea to enforce this prayer: "Lord, bring me to, and keep me in, the way of thy commandments, for therein do I delight; and therefore I pray thus earnestly for grace to walk in that way. Thou hast wrought in me this delight in the way of thy commandments; wilt thou not work in me an ability to walk in them, and so crown thy own work?"
Adam Clarke: Commentary on the Bible - 1831
119:36: Not to covetousness - Let me have no inordinate love for gain of any kind, nor for any thing that may grieve thy Spirit, or induce me to seek my happiness here below.
Albert Barnes: Notes on the Bible - 1834
119:36: Incline my heart unto thy testimonies - Cause my heart to be inclined to them, or to be disposed to keep them. This, too, is a recognition of dependence, and a prayer for guidance.
And not to covetousness - To gain; to the love of money. This seems to be referred to here as the principal thing which would turn away the heart from religion, or as that from which the most danger was to be feared. There are undoubtedly many other things which will do this - for all sin will do it; but this was the chief danger which the psalmist apprehended in his own case, and perhaps he meant to refer to this as the principal danger on this subject which besets the path of man. There are manymore persons turned away from the service of God, and kept away from it, by covetousness than there are by any other one sin. When the psalmist prays that God would not "incline" his heart to covetousness, the language is similar to that in the Lord's prayer - "And lead us not into temptation." That is, Restrain us from it; let us not be put in circumstances where we shall be in danger of it. We are not to suppose that God exerts any positive influence either to make a man covetous, or to tempt him. See Jam 1:13-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:36: Incline: Psa 51:10, Psa 141:4; Kg1 8:58; Jer 32:39; Eze 11:19, Eze 11:20
and not to: Psa 10:3; Exo 18:21; Eze 33:31; Hab 2:9; Mar 7:21, Mar 7:22; Luk 12:15, Luk 16:14; Eph 5:3; Col 3:5; Ti1 6:9, Ti1 6:10, Ti1 6:17; Heb 13:5; Pe2 2:3, Pe2 2:14
Geneva 1599
119:36 Incline my heart unto thy testimonies, and not to (c) covetousness.
(c) By this, meaning all other vices, because covetousness is the root of all evil.
John Gill
119:36 Incline my heart unto thy testimonies,.... To read the word of God, to hear it opened and explained, to observe and keep the things contained in it; to which there is a disinclination in men naturally: but the Lord, who fashions the hearts of men, and has them in his hands, can bend and incline them by his efficacious grace to regard these his testimonies; which, as Aben Ezra observes, are more precious than all substance, and so are opposed to what follows:
and not to covetousness; not to mammon or money, as the Targum; the love of it, which is the root of all evil, and very pernicious and harmful; in hearing the word it chokes it, and makes it unfruitful, Ti1 6:9. Not that God inclines the heart to evil, as he does to good; but he may suffer the heart to be inclined, and may leave a man to the natural inclinations of his heart, and to the temptations of Satan, and the snares of the world, which may have great influence upon him; and this is what is here deprecated; see Ps 141:4.
John Wesley
119:36 Covetousness - He mentions this in particular, because it is most opposite to God's testimonies, and does most commonly hinder men from receiving his word, and from profiting by it: and because it is most pernicious, as being the root of all evil.
118:36118:36: Խոնարհեցո՛ զսիրտ իմ ՚ի վկայութիւնս քո, եւ մի՛ յագահութիւն։
36 Սիրտս հակի՛ր դէպի քո պատուիրանները, եւ ոչ թէ դէպի ագահութիւն:
36 Իմ սիրտս քու վկայութիւններուդ յօժարեցուր Ու ո՛չ թէ ագահութեան։
Խոնարհեցո զսիրտ իմ ի վկայութիւնս քո, եւ մի՛ յագահութիւն:

118:36: Խոնարհեցո՛ զսիրտ իմ ՚ի վկայութիւնս քո, եւ մի՛ յագահութիւն։
36 Սիրտս հակի՛ր դէպի քո պատուիրանները, եւ ոչ թէ դէպի ագահութիւն:
36 Իմ սիրտս քու վկայութիւններուդ յօժարեցուր Ու ո՛չ թէ ագահութեան։
zohrab-1805▾ eastern-1994▾ western am▾
118:36118:36 Приклони сердце мое к откровениям Твоим, а не к корысти.
118:37 ἀπόστρεψον αποστρεφω turn away; alienate τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine τοῦ ο the μὴ μη not ἰδεῖν οραω view; see ματαιότητα ματαιοτης superficiality ἐν εν in τῇ ο the ὁδῷ οδος way; journey σου σου of you; your ζῆσόν ζαω live; alive με με me
118:37. averte oculos meos ne videant vanitatem in via tua vivifica meTurn away my eyes that they may not behold vanity: quicken me in thy way.
Incline my heart unto thy testimonies, and not to covetousness:

118:36 Приклони сердце мое к откровениям Твоим, а не к корысти.
118:37
ἀπόστρεψον αποστρεφω turn away; alienate
τοὺς ο the
ὀφθαλμούς οφθαλμος eye; sight
μου μου of me; mine
τοῦ ο the
μὴ μη not
ἰδεῖν οραω view; see
ματαιότητα ματαιοτης superficiality
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
σου σου of you; your
ζῆσόν ζαω live; alive
με με me
118:37. averte oculos meos ne videant vanitatem in via tua vivifica me
Turn away my eyes that they may not behold vanity: quicken me in thy way.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:37: From beholding vanity - An idol, worldly pleasure, beauty, finery; any thing that is vain, empty, or transitory. Let me not behold it; let me not dwell upon it. Let me remember Achan: he saw, - he coveted, - he took, - he hid his theft, and was slain for his sin.
Albert Barnes: Notes on the Bible - 1834
119:37: Turn away mine eyes from beholding vanity - Vain things; wicked things; things which would be likely to lead me astray from what is real and true. Compare Isa 33:15; Job 31:1. Margin, here, as in Hebrew, "make to pass." Make my eyes to pass rapidly from such objects, that I may not look at them, may not contemplate them, may not dwell upon them. There is danger in looking on sin steadily; in surveying its features; in returning to contemplate it. An ugly object loses much of its deformity when we look often upon it; and this is a benevolent law, lest we should be miserable when we are under a necessity of looking on it. Sin follows this general law, and is to be avoided altogether, even in its contemplation, if we would be safe. A man should be thankful in this world that he has eyelids; and as he can close his eyes, so he should often do it.
And quicken thou me in thy way - Endow me with life, energy, vigor, that I may walk in thy way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:37: Turn: Heb. Make to pass, Num 15:39; Jos 7:21; Sa2 11:2; Job 31:1; Pro 4:25, Pro 23:5; Isa 33:15; Mat 5:28; Jo1 2:16
quicken: Psa 119:25, Psa 119:40
Geneva 1599
119:37 Turn away mine (d) eyes from beholding vanity; [and] quicken thou me in thy way.
(d) Meaning, all his senses.
John Gill
119:37 Turn away mine eyes from beholding vanity,.... As the things of this world, the riches, honours, and pleasures of it, which are all vanity and vexation of spirit; and yet these catch the eye, and allure the heart: and all false doctrines, glided over with the specious pretence of truth; and all false worship and superstition, set off with pomp and pageantry, with which the eyes of the body or the eyes of the mind are taken, and by which the heart is ensnared; and therefore it is desirable to have the eyes turned away from such objects unto better;
and quicken thou me in thy way; so as to walk and even run in the path of truth, in the way of true religion and godliness; and, instead of looking upon vanity, press towards the mark for the prize; keep Christ in view, while running the race; and look to things unseen, and not things that are seen; and set the affections on things above, and serve the Lord fervently; all which is done when God quickens the hearts of his people, and the graces of his Spirit in them.
John Wesley
119:37 Vanity - The vain things of this present world, such as riches, honours, pleasures: from beholding them, with desire or affection. Quicken - Make me lively, vigorous and fervent in thy service.
Robert Jamieson, A. R. Fausset and David Brown
119:37 Turn away mine eyes--literally, "Make my eyes to pass, not noticing evil."
vanity--literally, "falsehood;" all other objects of trust than God; idols, human power, &c. (Ps 31:6; Ps 40:4; Ps 60:11; Ps 62:9).
quicken . . . in thy way--make me with living energy to pursue the way marked out by Thee. Revive me from the death of spiritual helplessness (Ps 119:17, Ps 119:25, Ps 119:40, Ps 119:50; Ps 116:3).
118:37118:37: Դարձո՛ զաչս իմ զի մի՛ տեսից զնանրութիւն, ՚ի ճանապարհս քո կեցո՛ զիս։
37 Շրջի՛ր աչքերս, որ ունայնութիւն չտեսնեմ, ինձ պահպանի՛ր քո ճանապարհին:
37 Ե՛տ դարձուր իմ աչքերս, որպէս զի սնոտի բան չտեսնեն Եւ զիս քու ճամբուդ մէջ կենդանացուր։
Դարձո զաչս իմ, զի մի՛ տեսից զնանրութիւն, ի ճանապարհս քո կեցո զիս:

118:37: Դարձո՛ զաչս իմ զի մի՛ տեսից զնանրութիւն, ՚ի ճանապարհս քո կեցո՛ զիս։
37 Շրջի՛ր աչքերս, որ ունայնութիւն չտեսնեմ, ինձ պահպանի՛ր քո ճանապարհին:
37 Ե՛տ դարձուր իմ աչքերս, որպէս զի սնոտի բան չտեսնեն Եւ զիս քու ճամբուդ մէջ կենդանացուր։
zohrab-1805▾ eastern-1994▾ western am▾
118:37118:37 Отврати очи мои, чтобы не видеть суеты; животвори меня на пути Твоем.
118:38 στῆσον ιστημι stand; establish τῷ ο the δούλῳ δουλος subject σου σου of you; your τὸ ο the λόγιόν λογιον declaration σου σου of you; your εἰς εις into; for τὸν ο the φόβον φοβος fear; awe σου σου of you; your
118:38. suscita servo tuo eloquium tuum in timorem tuumEstablish thy word to thy servant, in thy fear.
Turn away mine eyes from beholding vanity; [and] quicken thou me in thy way:

118:37 Отврати очи мои, чтобы не видеть суеты; животвори меня на пути Твоем.
118:38
στῆσον ιστημι stand; establish
τῷ ο the
δούλῳ δουλος subject
σου σου of you; your
τὸ ο the
λόγιόν λογιον declaration
σου σου of you; your
εἰς εις into; for
τὸν ο the
φόβον φοβος fear; awe
σου σου of you; your
118:38. suscita servo tuo eloquium tuum in timorem tuum
Establish thy word to thy servant, in thy fear.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
37 Turn away mine eyes from beholding vanity; and quicken thou me in thy way.Here, 1. David prays for restraining grace, that he might be prevented and kept back from that which would hinder him in the way of his duty: Turn away my eyes from beholding vanity. The honours, pleasures, and profits of the world are the vanities, the aspect and prospect of which draw multitudes away from the paths of religion and godliness. The eye, when fastened on these, infects the heart with the love of them, and so it is alienated from God and divine things; and therefore, as we ought to make a covenant with our eyes, and lay a charge upon them, that they shall not wander after, much less fix upon, that which is dangerous (Job xxxi. 1), so we ought to pray that God by his providence would keep vanity out of our sight and that by his grace he would keep us from being enamoured with the sight of it. 2. He prays for constraining grace, that he might not only be kept from every thing that would obstruct his progress heaven-ward, but might have that grace which was necessary to forward him in that progress: "Quicken thou me in thy way; quicken me to redeem time, to improve opportunity, to press forward, and to do every duty with liveliness and fervency of spirit." Beholding vanity deadens us and slackens our pace; a traveller that stands gazing upon every object that presents itself to his view will not rid ground; but, if our eyes be kept from that which would divert us, our hearts will be kept to that which will excite us.
Adam Clarke: Commentary on the Bible - 1831
119:38: Stablish thy word - Fulfil the promises thou hast made to me.
Albert Barnes: Notes on the Bible - 1834
119:38: Stablish thy word unto thy servant - Confirm it; make it seem firm and true; let not my mind be vacillating or skeptical in regard to thy truth. This seems to be a prayer against the influence of doubt and scepticism; a prayer that doubts might not be suffered to spring up in his mind, and that the objections and difficulties of scepticism might have no place there. There is a class of people whose minds are naturally skeptical and unbelieving, and for such people such a prayer is especially appropriate. For none can it be improper to pray that the word of God may always seem to them to be true; that their minds may never be left to the influence of doubt and unbelief.
Who is devoted to thy fear - literally, "Who," or which, "to thy fear." This may refer either to the author of the psalm, or to the word of God. It may mean that he was among those who feared - that is, worshipped God; or, that the word of God had reference to the "fear," that is, to the worship of God, or was designed to secure that. The construction seems to demand the latter interpretation; and then the prayer is, that God would confirm his faith in that "word" - in that Rev_ealed truth - which was designed to secure the worship of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:38: Stablish: Psa 119:49; Sa2 7:25-29; Co2 1:20
who is devoted: Psa 103:11, Psa 103:13, Psa 103:17, Psa 145:19, Psa 147:11; Jer 32:39-41
John Gill
119:38 Stablish thy word unto thy servant,.... Either God's word of promise, which never fails, is firm and stable in Christ; and the sense is, that God would assure him of the fulfilment of it, and give him a strong faith and firm belief of it; for otherwise the word of the Lord cannot be surer or more stable than it is: or else the word of his grace; and then the sense is, that he might be established in it, and the truths of it, and be established by it; for the word is a means of establishment, and a good thing it is to have the heart established with grace, with the doctrine of grace, Heb 13:9;
who is devoted to thy fear; who served the Lord with reverence and godly fear; who feared the Lord and his goodness; that grace being a reigning one in his heart, and ever before his eyes. Or, "which is unto thy fear" (d); that is, which word is unto thy fear; which leads unto it, and has a tendency to promote and increase it; and so is a commendation of the word of God from this effect of it.
(d) "quod ad timorem tuum", Pagninus, Montanus; "quod ad timorem tui facit", Musculus; "et ducit", Schmidt; "quod datum est ad timorem tui", Michaelis.
John Wesley
119:38 Stablish - Confirm and perform thy promises.
Robert Jamieson, A. R. Fausset and David Brown
119:38 who is devoted to thy fear--or better, "which (that is, Thy word) is for Thy fear," for producing it. "Which is to those who fear Thee." God's word of promise belongs peculiarly to such (compare Gen 18:19; 3Kings 2:4; 3Kings 8:25) [HENGSTENBERG].
118:38118:38: Հաստատեա՛ ծառայի քում՝ զբան քո յերկեւղ քո[7545]։ [7545] Ոմանք.Ծառայի քո զբան քո։
38 Քո ծառայի համար հաստատի՛ր քո խօսքը, որ քո երկիւղի մէջ մնամ:
38 Հաստատէ՛ քու խօսքդ Քեզմէ վախցող ծառայիդ վրայ։
Հաստատեա ծառայի քում զբան քո` յերկեւղ քո:

118:38: Հաստատեա՛ ծառայի քում՝ զբան քո յերկեւղ քո[7545]։
[7545] Ոմանք.Ծառայի քո զբան քո։
38 Քո ծառայի համար հաստատի՛ր քո խօսքը, որ քո երկիւղի մէջ մնամ:
38 Հաստատէ՛ քու խօսքդ Քեզմէ վախցող ծառայիդ վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
118:38118:38 Утверди слово Твое рабу Твоему, ради благоговения пред Тобою.
118:39 περίελε περιαιρεω disconnect; remove τὸν ο the ὀνειδισμόν ονειδισμος disparaging; reproach μου μου of me; mine ὃν ος who; what ὑπώπτευσα υποπτευω the γὰρ γαρ for κρίματά κριμα judgment σου σου of you; your χρηστά χρηστος suitable; kind
118:39. averte obprobrium meum quod reveritus sum iudicia tua bonaTurn away my reproach, which I have apprehended: for thy judgments are delightful.
Stablish thy word unto thy servant, who [is devoted] to thy fear:

118:38 Утверди слово Твое рабу Твоему, ради благоговения пред Тобою.
118:39
περίελε περιαιρεω disconnect; remove
τὸν ο the
ὀνειδισμόν ονειδισμος disparaging; reproach
μου μου of me; mine
ὃν ος who; what
ὑπώπτευσα υποπτευω the
γὰρ γαρ for
κρίματά κριμα judgment
σου σου of you; your
χρηστά χρηστος suitable; kind
118:39. averte obprobrium meum quod reveritus sum iudicia tua bona
Turn away my reproach, which I have apprehended: for thy judgments are delightful.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39. "Поношение" - разумеется со стороны Бога за грех человека, т. е. за отступление от Его заповедей. Это поношение выражается в лишении человека величайшего блага - близости к Господу. Такое "поношение" для благочестивого человека есть величайшее бедствие, самое тяжелое наказание, которого он страшится и от которого, в случае нарушения Божественных заповедей, он молит благость Господа помиловать его.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
38 Stablish thy word unto thy servant, who is devoted to thy fear.Here is 1. The character of a good man, which is the work of God's grace in him; he is God's servant, subject to his law and employed in his work, that is, devoted to his fear, given up to his direction and disposal, and taken up with high thoughts of him and all those acts of devotion which have a tendency to his glory. Those are truly God's servants who, though they have their infirmities and defects, are sincerely devoted to the fear of God and have all their affections and motions governed by that fear; they are engaged and addicted to religion. 2. The confidence that a good man has towards God, in dependence upon the word of his grace to him. Those that are God's servants may, in faith and with humble boldness, pray that God would establish his word to them, that is, that he would fulfil his promises to them in due time, and in the mean time give them an assurance that they shall be fulfilled. What God has promised we must pray for; we need not be so aspiring as to ask more; we need not be so modest as to ask less.
Adam Clarke: Commentary on the Bible - 1831
119:39: Turn away my reproach, which I fear - This may be understood of the reproach which a man may meet with in consequence of living a godly life, for such a life was never fashionable in any time or country. But I have found the following note on the passage: "I have done a secret evil; my soul is sorry for it: if it become public, it will be a heavy reproach to me. O God, turn it away, and let it never meet the eye of man!" - Anon.
Albert Barnes: Notes on the Bible - 1834
119:39: Turn away my reproach - The reproach which is likely to come upon me from being a professed worshipper of God. In all ages good men have been exposed to this reproach.
Which I fear - Which I have reason to apprehend will come upon me. This may not mean that he was personally afraid of it, but merely that he had reason to apprehend that he was exposed to it. The prayer is proper, for there is nothing which our nature makes us shrink back from more than reproach. Compare Psa 119:22; Psa 69:9, Psa 69:20; Rom 15:3; Co2 12:10. The word repreach in the original is the same which denotes shame or dishonor.
For thy judgments are good - Thy statutes; thy laws. I know they are good. I feel that I desire to obey them. I pray, therefore, that obedience on my part to that which is good may not subject me to shame; that people may see that thy laws are good, and that it is not a matter of reproach to obey them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:39: Turn: Psa 119:22, Psa 119:31, Psa 39:8, Psa 57:3; Sa2 12:14; Ti1 3:7, Ti1 5:14; Tit 2:8
for thy: Psa 119:20, Psa 119:43, Psa 119:75, Psa 119:123, Psa 119:131, Psa 19:9; Deu 4:8; Isa 26:8; Rom 2:2; Rev 19:2
Geneva 1599
119:39 Turn away (e) my reproach which I fear: for thy judgments [are] good.
(e) Let me not fall to your dishonour but let my heart still delight in your gracious word.
John Gill
119:39 Turn away my reproach which I fear,.... Either for the sake of religion, which was disagreeable to him; and he might be afraid it would be too heavy for him to bear, and be a temptation to him to forsake the good ways of God: or rather by reason of sin, which brings a reproach on good men; and causes the enemy to speak reproachfully, and is therefore dreaded by them who desire to be kept from sin, for that reason as well as others; see Ps 39:8. Jarchi and Kimchi think that David has some reference to his sins, in the case of Uriah and Bathsheba; lest they should be a perpetual reproach on his name and family, which he greatly feared;
for thy judgments are good; the laws of God, and punishment of sin according to them; the Scriptures, and the doctrines contained in them; the ways of God, and true religion; which are evil spoken of, through the sins of the professors of them.
John Wesley
119:39 I fear - For my instability in thy ways; which in respect to my own weakness, I have great cause to fear.
Robert Jamieson, A. R. Fausset and David Brown
119:39 Our hope of freedom from the reproach of inconsistency is in God's power, quickening us to live according to His Word, which He leads us to love.
for thy judgments are good--The time must therefore be at hand when Thy justice will turn the "reproach" from Thy Church upon the world (Is 25:8; Is 66:5; Zeph 2:8-10).
118:39118:39: Հա՛ն յինէն զնախատինս զոր եւ կարծեցի. զի դատաստանք քո քա՛ղցր են։
39 Ազատի՛ր ինձ նախատինքներից, որոնցից կասկածում էի, քանզի քաղցր են դատաստանները քո:
39 Ե՛տ դարձուր ինձմէ իմ նախատինքս, որմէ կը վախնամ, Վասն զի քու դատաստաններդ բարի են։
Հան յինէն զնախատինս [706]զոր եւ կարծեցի``, զի դատաստանք քո քաղցր են:

118:39: Հա՛ն յինէն զնախատինս զոր եւ կարծեցի. զի դատաստանք քո քա՛ղցր են։
39 Ազատի՛ր ինձ նախատինքներից, որոնցից կասկածում էի, քանզի քաղցր են դատաստանները քո:
39 Ե՛տ դարձուր ինձմէ իմ նախատինքս, որմէ կը վախնամ, Վասն զի քու դատաստաններդ բարի են։
zohrab-1805▾ eastern-1994▾ western am▾
118:39118:39 Отврати поношение мое, которого я страшусь, ибо суды Твои благи.
118:40 ἰδοὺ ιδου see!; here I am ἐπεθύμησα επιθυμεω long for; aspire τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your ἐν εν in τῇ ο the δικαιοσύνῃ δικαιοσυνη rightness; right standing σου σου of you; your ζῆσόν ζαω live; alive με με me
118:40. ecce desideravi praecepta tua iustitia tua vivifica meBehold I have longed after thy precepts: quicken me in thy justice.
Turn away my reproach which I fear: for thy judgments [are] good:

118:39 Отврати поношение мое, которого я страшусь, ибо суды Твои благи.
118:40
ἰδοὺ ιδου see!; here I am
ἐπεθύμησα επιθυμεω long for; aspire
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
ἐν εν in
τῇ ο the
δικαιοσύνῃ δικαιοσυνη rightness; right standing
σου σου of you; your
ζῆσόν ζαω live; alive
με με me
118:40. ecce desideravi praecepta tua iustitia tua vivifica me
Behold I have longed after thy precepts: quicken me in thy justice.
ru▾ LXX-gloss▾ vulgate▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
39 Turn away my reproach which I fear: for thy judgments are good.Here, 1. David prays against reproach, as before, v. 22. David was conscious to himself that he had done that which might give occasion to the enemies of the Lord to blaspheme, which would blemish his own reputation and turn to the dishonour of his family; now he prays that God, who has all men's hearts and tongues in his hands, would be pleased to prevent this, to deliver him from all his transgressions, that he might not be the reproach of the foolish, which he feared (Ps. xxxix. 8); or he means that reproach which his enemies unjustly loaded him with. Let their lying lips be put to silence. 2. He pleads the goodness of God's judgments: "Lord, thou sittest in the throne, and thy judgments are right and good, just and kind, to those that are wronged, and therefore to thee I appeal from the unjust and unkind censures of men." It is a small thing to be judged of man's judgment, while he that judges us is the Lord. Or thus: "Thy word, and ways, and thy holy religion, are very good, but the reproaches cast on me will fall on them; therefore, Lord, turn them away; let not religion be wounded through my side."
Adam Clarke: Commentary on the Bible - 1831
119:40: Behold, I have longed - Thou searchest the heart; thou knowest that I have long desired thy salvation; thou seest that this desire still remains. Behold it! it is thy work; and through thy mercy I breathe after thy mercy.
Quicken me - I am dying; O give me the spirit of life in Christ Jesus!
Albert Barnes: Notes on the Bible - 1834
119:40: Behold, I have longed after thy precepts - I have earnestly desired them. See the notes at Psa 119:20.
Quicken me in thy righteousness - Make me to live; to live in obedience to thy righteous laws. See Psa 119:25, note; Psa 119:37, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:40: I have: Psa 119:5, Psa 119:20; Mat 26:41; Rom 7:24; Co2 7:1; Gal 5:17; Phi 3:13, Phi 3:14
quicken: Psa 119:25, Psa 119:37, Psa 119:88, Psa 119:107, Psa 119:149, Psa 119:156, Psa 119:159; Mar 9:24; Joh 5:21, Joh 10:10; Co1 15:45; Eph 2:5; Jo3 1:2
Geneva 1599
119:40 Behold, I have longed after thy precepts: (f) quicken me in thy righteousness.
(f) Give me strength to continue in your word even to the end.
John Gill
119:40 Behold, I have longed after thy precepts,.... After a greater degree of knowledge of them, and an opportunity of hearing them explained and enforced, and of yielding obedience to them; see Ps 119:7;
quicken me in thy righteousness: in the way of righteousness, according to the word of righteousness, the Gospel, and with the righteousness of Christ revealed in it; and which is unto life, and quickens and comforts the heart, and from whence abundance of peace and joy flows.
John Wesley
119:40 Longed - After a more solid knowledge and constant performance of them. In - According to thy faithfulness.
118:40118:40: Ահա՝ ցանկացա՛յ պատուիրանաց քոց, յարդարութեան քում կեցո՛ զիս։
40 Ահա ցանկացայ քո պատուիրանները, քո արդարութեամբ պահպանի՛ր ինձ:
40 Ահա ցանկացի քու հրամաններուդ. Քու արդարութեանդ մէջ կենդանացուր զիս։
Ահա ցանկացայ պատուիրանաց քոց, յարդարութեան քում կեցո զիս:

118:40: Ահա՝ ցանկացա՛յ պատուիրանաց քոց, յարդարութեան քում կեցո՛ զիս։
40 Ահա ցանկացայ քո պատուիրանները, քո արդարութեամբ պահպանի՛ր ինձ:
40 Ահա ցանկացի քու հրամաններուդ. Քու արդարութեանդ մէջ կենդանացուր զիս։
zohrab-1805▾ eastern-1994▾ western am▾
118:40118:40 Вот, я возжелал повелений Твоих; животвори меня правдою Твоею.
118:41 ϛ᾿ ϝʹ and; even ἔλθοι ερχομαι come; go ἐπ᾿ επι in; on ἐμὲ εμε me τὸ ο the ἔλεός ελεος mercy σου σου of you; your κύριε κυριος lord; master τὸ ο the σωτήριόν σωτηριος salvation; saving σου σου of you; your κατὰ κατα down; by τὸ ο the λόγιόν λογιον declaration σου σου of you; your
118:41. vav et veniant mihi misericordiae tuae Domine et salus tua iuxta eloquium tuumLet thy mercy also come upon me, O Lord: thy salvation according to thy word.
Behold, I have longed after thy precepts: quicken me in thy righteousness:

118:40 Вот, я возжелал повелений Твоих; животвори меня правдою Твоею.
118:41
ϛ᾿ ϝʹ and; even
ἔλθοι ερχομαι come; go
ἐπ᾿ επι in; on
ἐμὲ εμε me
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
κύριε κυριος lord; master
τὸ ο the
σωτήριόν σωτηριος salvation; saving
σου σου of you; your
κατὰ κατα down; by
τὸ ο the
λόγιόν λογιον declaration
σου σου of you; your
118:41. vav et veniant mihi misericordiae tuae Domine et salus tua iuxta eloquium tuum
Let thy mercy also come upon me, O Lord: thy salvation according to thy word.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
40 Behold, I have longed after thy precepts: quicken me in thy righteousness.Here, 1. David professes the ardent affection he had to the word of God: "I have longed after thy precepts, not only loved them, and delighted in what I have already attained, but I have earnestly desired to know them more and do them better, and am still pressing forward towards perfection." Tastes of the sweetness of God's precepts will but set us a longing after a more intimate acquaintance with them. He appeals to God concerning this passionate desire after his precepts: "Behold, I have thus loved, thus longed; thou knowest all things, thou knowest that I am thus affected." 2. He prays for grace to enable him to answer this profession. "Thou hast wrought in me this languishing desire, put life into me, that I may prosecute it; quicken me in thy righteousness, in thy righteous ways, according to thy righteous promise." Where God has wrought to will he will work to do, and where he has wrought to desire he will satisfy the desire.
Adam Clarke: Commentary on the Bible - 1831
119:41: Let thy mercies come - Let me speedily see the accomplishment of all my prayers! Let me have thy salvation - such a deliverance as it becomes thy greatness and goodness to impart. Let it be according to thy word - thy exceeding great and precious promises.
Albert Barnes: Notes on the Bible - 1834
119:41: Let thy mercies come also unto me, O Lord - This commences a new portion of the psalm, in which each verse begins with the letter Vau (ו v, or "v"). There are almost no words in Hebrew that begin with this letter, which is properly a conjunction, and hence, in each of the verses in this section of the psalm Psa 119:41-48 the beginning of the verse is in the original a conjunction - .ו This does not here indicate a connection, as with us the conjunction "and" would naturally do; but is a mere artificial arrangement in order that the verse may begin with that letter, and it in no manner affects the sense. The phrase "Let thy mercies come" is literally, "and thy mercies shall come," or "and let thy mercies come." That is, Let thy mercy be manifested to me; let me experience thy mercy and thy favor.
Even thy salvation - mercy connected with salvation, or that leads to salvation.
According to thy word - According to the promises of thy word; according to the arrangements which thou hast made, and hast Rev_ealed. The only hope of mercy is that which is held out in the word of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:41: Psa 119:58, Psa 119:76, Psa 119:77, Psa 119:132, Psa 69:16, Psa 106:4, Psa 106:5; Luk 2:28-32
Carl Friedrich Keil and Franz Delitzsch
119:41
The eightfold Vav. He prays for the grace of true and fearlessly joyous confession. The lxx renders Ps 119:41: καὶ ἔλθοι ἐπ ̓ ἐμε ̓ τὸ ἔλεός σου; but the Targum and Jerome rightly (cf. Ps 119:77, Is 63:7) have the plural: God's proofs of loving-kindness in accordance with His promises will put him in the position that he will not be obliged to be dumb in the presence of him who reproaches him (חרף, prop. a plucker, cf. Arab. charûf, a lamb = a plucker of leaves or grass), but will be able to answer him on the ground of his own experience. The verb ענה, which in itself has many meanings, acquires the signification "to give an answer" through the word, דּבר, that is added (synon. השׁיב דּבר). Ps 119:43 also refers to the duty of confessing God. The meaning of the prayer is, that God may not suffer him to come to such a pass that he will be utterly unable to witness for the truth; for language dies away in the mouth of him who is unworthy of its before God. The writer has no fear of this for himself, for his hope is set towards God's judgments (למשׁפּטך, defective plural, as also in Ps 119:149; in proof of which, compare Ps 119:156 and Ps 119:175), his confidence takes its stand upon them. The futures which follow from Ps 119:44 to Ps 119:48 declare that what he would willingly do by the grace of God, and strives to do, is to walk בּרחבה, in a broad space (elsewhere בּמּרחב), therefore unstraitened, which in this instance is not equivalent to happily, but courageously and unconstrainedly, without allowing myself to be intimidated, and said of inward freedom which makes itself known outwardly. In Ps 119:46 the Vulgate renders: Et loquebar de (in) testimoniis tuis in conspectu regum et non confundebar - the motto of the Augsburg Confession, to which it was adapted especially in connection with this historical interpretation of the two verbs, which does not correspond to the original text. The lifting up of the hands in Ps 119:48 is an expression of fervent longing desire, as in connection with prayer, Ps 28:2; Ps 63:5; Ps 134:2; Ps 141:2, and frequently. The second אשׁר אהבתי is open to the suspicion of being an inadvertent repetition. שׂיח בּ (synon. בּ הגה) signifies a still or audible meditating that is absorbed in the object.
Geneva 1599
119:41 VAU. Let thy (a) mercies come also unto me, O LORD, [even] thy salvation, according to thy word.
(a) He shows that God's mercy and love is the first reason for our salvation.
John Gill
119:41
VAU.--The Sixth Part.
VAU. Let thy mercies come also unto me, O Lord,.... Meaning not his providential mercies, but his special mercies and favours; his mercies of old, which were upon his heart and thoughts from everlasting; the sure mercies of David, or the blessings of the everlasting covenant; the spiritual blessings, wherewith the saints are blessed in Christ; the grace that was given to them in him, before the world was: these are desired by the psalmist to be remembered, shown, communicated, and applied unto him, and, as it were, that they might come into his heart and soul; which is done when the love of God is shed abroad there, when full flows of it come in, and all grace is made to abound, and every want is supplied;
even thy salvation, according to thy word; not temporal, but spiritual and eternal salvation; which God has appointed his people to, secured for them in covenant, promised them in Christ, whom he sent to work it out, and which is in him; and which in the effectual calling comes to the soul, being brought near and applied to a sensible sinner by the Spirit of God. Here a fresh view of interest in it, a fresh visit with it, and a restoration of the joys of it, are desired; and which salvation flows from the abundant mercy and free favour of God in Christ; and is, according to his word of promise, spoken by the mouth of all his holy prophets, from the beginning of the world; and may here respect the particular word of promise made to David, that God would put away his sin, and save him, and that he should not die, 2Kings 12:13; or his word of promise in general, to all that seek and call upon the Lord, that they shall find grace and mercy, and be saved everlastingly.
Robert Jamieson, A. R. Fausset and David Brown
119:41 VAU. (Ps 119:41-48).
The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
118:41118:41: Եկեսցէ ՚ի վերայ իմ ողորմութիւն քո Տէր, եւ փրկութիւն քո ըստ բանի քում։
41 Ողորմութիւնդ ինձ վրայ թող գայ, Տէ՛ր, եւ փրկութիւնդ՝ ըստ քո խոստման:
41 Ո՛վ Տէր, թող իմ վրաս գայ քու ողորմութիւնդ Եւ քու փրկութիւնդ՝ քու խօսքիդ համեմատ։
Եկեսցէ ի վերայ իմ ողորմութիւն քո, Տէր, եւ փրկութիւն քո ըստ բանի քում:

118:41: Եկեսցէ ՚ի վերայ իմ ողորմութիւն քո Տէր, եւ փրկութիւն քո ըստ բանի քում։
41 Ողորմութիւնդ ինձ վրայ թող գայ, Տէ՛ր, եւ փրկութիւնդ՝ ըստ քո խոստման:
41 Ո՛վ Տէր, թող իմ վրաս գայ քու ողորմութիւնդ Եւ քու փրկութիւնդ՝ քու խօսքիդ համեմատ։
zohrab-1805▾ eastern-1994▾ western am▾
118:41118:41 Да придут ко мне милости Твои, Господи, спасение Твое по слову Твоему,
118:42 καὶ και and; even ἀποκριθήσομαι αποκρινομαι respond τοῖς ο the ὀνειδίζουσί ονειδιζω disparage; reproach με με me λόγον λογος word; log ὅτι οτι since; that ἤλπισα ελπιζω hope ἐπὶ επι in; on τοὺς ο the λόγους λογος word; log σου σου of you; your
118:42. et respondebo exprobranti mihi sermonem quia speravi in sermone tuoSo shall I answer them that reproach me in any thing; that I have trusted in thy words.
KJV [VAU] Let thy mercies come also unto me, O LORD, [even] thy salvation, according to thy word:

118:41 Да придут ко мне милости Твои, Господи, спасение Твое по слову Твоему,
118:42
καὶ και and; even
ἀποκριθήσομαι αποκρινομαι respond
τοῖς ο the
ὀνειδίζουσί ονειδιζω disparage; reproach
με με me
λόγον λογος word; log
ὅτι οτι since; that
ἤλπισα ελπιζω hope
ἐπὶ επι in; on
τοὺς ο the
λόγους λογος word; log
σου σου of you; your
118:42. et respondebo exprobranti mihi sermonem quia speravi in sermone tuo
So shall I answer them that reproach me in any thing; that I have trusted in thy words.
ru▾ LXX-gloss▾ vulgate▾
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
42. Обыкновенная, обыденная мера, прилагаемая к оценке достоинства разных направлений жизни есть, большею частью, узкоматериалистическая: достоинство измеряется степенью выгоды и количеством практических удобств. В таком положении находился писатель псалма с своей глубокой верой в плодотворность закона Божия для хранящих его. Вера его была глубока, но внешнее положение было бедственно. Это вызывало насмешки над ним со стороны как врагов еврейского народа, язычников, так и его единоплеменников, неустойчивых в своей вере и отступников от нее. Так как поношение упований праведника переходило в поношение самого Господа, бессильного, будто бы, наградить и избавить от бедствий Своих чтителей, то писатель молит Его (см. 40: и 41: ст.) о ниспослании милостей для верующих в Него, чтобы тем самым дать фактическое опровержение лжи поносителей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6. VAU.
41 Let thy mercies come also unto me, O LORD, even thy salvation, according to thy word. 42 So shall I have wherewith to answer him that reproacheth me: for I trust in thy word.Here is, 1. David's prayer for the salvation of the Lord. "Lord, thou art my Saviour; I am miserable in myself, and thou only canst make me happy; let thy salvation come to me. Hasten temporal salvation to me from my present distresses, and hasten me to the eternal salvation, by giving me the necessary qualifications for it and the comfortable pledges and foretastes of it." 2. David's dependence upon the grace and promise of God for that salvation. These are the two pillars on which our hope is built, and they will not fail us:-- (1.) The grace of God: Let thy mercies come, even thy salvation. Our salvation must be attributed purely to God's mercy, and not to any merit of our own. Eternal life must be expected as the mercy of our Lord Jesus Christ, Jude 21. "Lord, I have by faith thy mercies in view; let me by prayer prevail to have them come to me." (2.) The promise of God: "Let it come according to thy word, thy word of promise. I trust in thy word, and therefore may expect the performance of the promise." We are not only allowed to trust in God's word, but our trusting in it is the condition of our benefit by it. 3. David's expectation of the good assurance which that grace and promise of God would give him: "So shall I have wherewith to answer him that reproaches me for my confidence in God, as if it would deceive me." When God saves those out of their troubles who trusted in him he effectually silences those who would have shamed that counsel of the poor (Ps. xiv. 6), and their reproaches will be for ever silenced when the salvation of the saints is completed; then it will appear, beyond dispute, that it was not in vain to trust in God.
Adam Clarke: Commentary on the Bible - 1831
119:42: So shall I have wherewith to answer - Many say, "My hope in thy mercy is vain;" but when thou fulfillest thy promises to me, then shall I answer to the confusion of their infidelity.
Albert Barnes: Notes on the Bible - 1834
119:42: So shall I have wherewith to answer him that reproacheth me - I shall have something by which I may reply to those who calumniate me. So the Saviour replied to the suggestions of the tempter almost wholly by passages of Scripture Mat 4:4, Mat 4:7, Mat 4:10; and so, in many cases, the best answer that can be given to reproaches on the subject of religion will be found in the very words of Scripture. A man of little learning, except that which he has derived from the Bible, may often thus silence the cavils and reproaches of the learned sceptic; a man of simplehearted, pure piety, with no weapon but the word of God, may often thus be better armed than if he had all the arguments of the schools at his command. Compare Eph 6:17.
For I trust in thy word - I believe it; I rely on it; I confide in that, as my only comfort and protection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:42: So shall: Psa 3:2, Psa 42:10, Psa 71:10, Psa 71:11, Psa 109:25; Mat 27:40-43, Mat 27:63
have wherewith: etc. or, answer him that reproacheth me in a thing, Sa2 16:7, Sa2 16:8, Sa2 19:18-20
for I trust: Psa 119:49, Psa 119:74, Psa 119:81, Psa 56:4, Psa 56:10, Psa 56:11, Psa 89:19-37; Sa2 7:12-16; Ch1 28:3-6; Act 27:25
Geneva 1599
119:42 So shall I (b) have wherewith to answer him that reproacheth me: for I trust in thy word.
(b) By trusting in God's word he assures himself to be able to confute the slanders of his adversaries.
John Gill
119:42 So shall I have wherewith to answer him that reproacheth me,.... Saying there is no help and salvation for him in God; asking where is his God, in whom he trusted? and where is the promise of salvation, on which he depended? To which an easy and ready answer might be given, when the mercies and salvation of God came unto him, and he clearly appeared to be interested in them; see Ps 3:2;
for I trust in thy word: in Christ the essential Word, the object of trust and confidence; or in the written word, it being divinely inspired and dictated by the Spirit of God, and so to be depended on as true and faithful; or rather God's word of promise concerning mercy, grace, and salvation, which God that has made is faithful and able to perform, as may be believed.
Robert Jamieson, A. R. Fausset and David Brown
119:42 The possession of God's gift of "salvation" (Ps 119:41) will be the Psalmist's answer to the foe's "reproach," that his hope was a fallacious one.
118:42118:42: Տաց պատասխանի ոյք նախատեն զիս բանիւք. զի ես ՚ի բանս քո յուսացայ։
42 Ես խօսքով պատասխան կը տամ ինձ նախատողներին, քանզի յոյսս դրի քո խօսքերի վրայ:
42 Ես խօսքով պատասխան պիտի տամ զիս նախատողին, Վասն զի քու խօսքիդ կը յուսամ։
Տաց պատասխանի ոյք նախատեն զիս բանիւք, զի ես ի բանս քո յուսացայ:

118:42: Տաց պատասխանի ոյք նախատեն զիս բանիւք. զի ես ՚ի բանս քո յուսացայ։
42 Ես խօսքով պատասխան կը տամ ինձ նախատողներին, քանզի յոյսս դրի քո խօսքերի վրայ:
42 Ես խօսքով պատասխան պիտի տամ զիս նախատողին, Վասն զի քու խօսքիդ կը յուսամ։
zohrab-1805▾ eastern-1994▾ western am▾
118:42118:42 и я дам ответ поносящему меня, ибо уповаю на слово Твое.
118:43 καὶ και and; even μὴ μη not περιέλῃς περιερχομαι go around ἐκ εκ from; out of τοῦ ο the στόματός στομα mouth; edge μου μου of me; mine λόγον λογος word; log ἀληθείας αληθεια truth ἕως εως till; until σφόδρα σφοδρα vehemently; tremendously ὅτι οτι since; that ἐπὶ επι in; on τὰ ο the κρίματά κριμα judgment σου σου of you; your ἐπήλπισα επελπιζω buoy up with hope; cheat with false hopes
118:43. et ne auferas de ore meo verbum veritatis usque nimis quoniam iudicia tua expectaviAnd take not thou the word of truth utterly out of my mouth: for in thy words, I have hoped exceedingly.
So shall I have wherewith to answer him that reproacheth me: for I trust in thy word:

118:42 и я дам ответ поносящему меня, ибо уповаю на слово Твое.
118:43
καὶ και and; even
μὴ μη not
περιέλῃς περιερχομαι go around
ἐκ εκ from; out of
τοῦ ο the
στόματός στομα mouth; edge
μου μου of me; mine
λόγον λογος word; log
ἀληθείας αληθεια truth
ἕως εως till; until
σφόδρα σφοδρα vehemently; tremendously
ὅτι οτι since; that
ἐπὶ επι in; on
τὰ ο the
κρίματά κριμα judgment
σου σου of you; your
ἐπήλπισα επελπιζω buoy up with hope; cheat with false hopes
118:43. et ne auferas de ore meo verbum veritatis usque nimis quoniam iudicia tua expectavi
And take not thou the word of truth utterly out of my mouth: for in thy words, I have hoped exceedingly.
ru▾ LXX-gloss▾ vulgate▾
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
43. "Не отнимай совсем от уст моих слова истины". "Совсем" значит навсегда, постоянно, точнее бы с евр. "никогда", т. е. дай мне никогда не отступать от Твоих повелений.
Adam Clarke: Commentary on the Bible - 1831
119:43: Take not the word of truth - Grant that the assurances which thy prophets have given to the people of approaching deliverance may not fall to the ground; let it appear that they have spoken thy mind, and that thou hast fulfilled their word.
Albert Barnes: Notes on the Bible - 1834
119:43: And take not the word of truth utterly out of my mouth - Do not take it entirely or altogether from me. Let me not be utterly hopeless; let me be at no time without some evidence that thy word dwells in me with sustaining and sanctifying power. The prayer seems to have been offered when the mind was troubled and in doubt, and when it seemed as if all hope and all trust in the truth of God would vanish. The words rendered "utterly" mean "to very much;" that is, altogether or entirely. Let it not be done until the extreme shall be reached.
For I have hoped in thy judgments - I do trust in thy word, and it is my only trust. If that is gone, all is gone. As long as I can hold on to that, even in the slightest degree, I am safe. When all else fails, if that has not utterly failed me, I shall be secure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:43: take not: Psa 119:13, Psa 50:16, Psa 51:14, Psa 51:15, Psa 71:17, Psa 71:18; Isa 59:21; Eph 1:13; Jam 1:18
for I have: Psa 119:52, Psa 119:120, Psa 119:175, Psa 7:6-9, Psa 9:4, Psa 9:16, Psa 43:1; Pe1 2:23
John Gill
119:43 And take not the word of truth utterly out of my mouth,.... The Scriptures, which are by divine inspiration, come from the God of truth, contain nothing but truth in them, and are called "the Scriptures of truth", Dan 10:21. Or the Gospel, which is often so called, Eph 1:13; This comes from God, who cannot lie, and is a declaration of his mind and will concerning the salvation of men; in which Christ, who is the truth, is concerned, being the author, preacher, and substance of it; into which the Spirit of truth leads men, and makes it useful and effectual; which has many eminent and important truths in it, and nothing but truth, and stands opposed to the law, which is typical and shadowy, and to everything that is a falsehood and a lie. This the psalmist desires might not be taken out of his mouth, but kept in it as a sweet morsel there, rolled under his tongue; be eaten and fed upon by him, and be the rejoicing of his heart. Or his sense is, that he might not be left under a temptation to conceal, drop, or deny the word of truth, or be ashamed to own and confess it before men; but at all times, and upon all occasions, publicly declare it, and his faith in it: at least he desires that it might not "utterly" cease from him, or be wholly neglected by him, and he entirely apostatize. Some join the word rendered "utterly", and which signifies "exceedingly", with "the word of truth", thus: "take not out of my mouth the word of truth, which is exceedingly so"; that is, exceedingly true, to the highest degree (e);
for I have hoped in thy judgments; or, "have waited for thy judgments" (f): either the judgments of God upon sinners, especially on apostates, which he knew would be very sore and severe, their last estate being worse than the first; or rather the last judgment, when those that confess Christ and his truths shall be confessed by him; and those that deny him and his Gospel will be denied by him: though it may be best of all to understand it of the word of God, and the doctrines of it, which the psalmist had an exceeding great regard unto, hoped, waited, and even longed for; see Ps 119:20.
(e) So Gussetius Ebr. Comment. p. 452. "verbum veritatis usque valde", Pagninus, Montanus; so Musculus, Junius & Tremellius. (f) "ad judicia tua expectavi", Pagninus, Montanus; "judicia tua expecto", Tigurine version, Musculus, Vatablus, Gejerus; so Junius & Tremellius, Piscator.
John Wesley
119:43 Take not - Do not deal so with me, that I shall be ashamed to mention thy word. Judgments - In thy word.
118:43118:43: Մի՛ ՚ի բացէ առներ ՚ի բերանոյ իմմէ զբան ճշմարտութեան մինչեւ յոյժ, զի յիրաւունս քո յուսացայ[7546]։ [7546] Ոմանք.՚Ի բերանոյ իմոյ զբան։
43 Ճշմարտութեան խօսքը բնաւ մի՛ հեռացրու իմ բերանից, քանզի յոյսս դրի քո դատաստանների վրայ:
43 Ճշմարտութեան խօսքը բնաւ մի՛ հեռացներ իմ բերնէս, Վասն զի իմ յոյսս քու դատաստանիդ վրայ է։
Մի՛ ի բացեայ առներ ի բերանոյ իմմէ զբան ճշմարտութեան մինչեւ յոյժ, զի յիրաւունս քո յուսացայ:

118:43: Մի՛ ՚ի բացէ առներ ՚ի բերանոյ իմմէ զբան ճշմարտութեան մինչեւ յոյժ, զի յիրաւունս քո յուսացայ[7546]։
[7546] Ոմանք.՚Ի բերանոյ իմոյ զբան։
43 Ճշմարտութեան խօսքը բնաւ մի՛ հեռացրու իմ բերանից, քանզի յոյսս դրի քո դատաստանների վրայ:
43 Ճշմարտութեան խօսքը բնաւ մի՛ հեռացներ իմ բերնէս, Վասն զի իմ յոյսս քու դատաստանիդ վրայ է։
zohrab-1805▾ eastern-1994▾ western am▾
118:43118:43 Не отнимай совсем от уст моих слова истины, ибо я уповаю на суды Твои
118:44 καὶ και and; even φυλάξω φυλασσω guard; keep τὸν ο the νόμον νομος.1 law σου σου of you; your διὰ δια through; because of παντός πας all; every εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever καὶ και and; even εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τοῦ ο the αἰῶνος αιων age; -ever
118:44. et custodiam legem tuam iugiter in sempiternum et ultraSo shall I always keep thy law, for ever and ever.
And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments:

118:43 Не отнимай совсем от уст моих слова истины, ибо я уповаю на суды Твои
118:44
καὶ και and; even
φυλάξω φυλασσω guard; keep
τὸν ο the
νόμον νομος.1 law
σου σου of you; your
διὰ δια through; because of
παντός πας all; every
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
καὶ και and; even
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τοῦ ο the
αἰῶνος αιων age; -ever
118:44. et custodiam legem tuam iugiter in sempiternum et ultra
So shall I always keep thy law, for ever and ever.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
43 And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. 44 So shall I keep thy law continually for ever and ever.Here is, 1. David's humble petition for the tongue of the learned, that he might know how to speak a word in season for the glory of God: Take not the word of truth utterly out of my mouth. He means, "Lord, let the word of truth be always in my mouth; let me have the wisdom and courage which are necessary to enable me both to use my knowledge for the instruction of others, and, like the good householder, to bring out of my treasury things new and old, and to make profession of my faith whenever I am called to it." We have need to pray to God that we may never be afraid or ashamed to own his truths and ways, nor deny him before men. David found that he was sometimes at a loss, that the word of truth was not so ready to him as it should have been, but he prays, "Lord, let it not be taken utterly from me; let my always have so much of it at hand as will be necessary to the due discharge of my duty." 2. His humble profession of the heart of the upright, without which the tongue of the learned, however it may be serviceable to others, will stand us in no stead. (1.) David professes his confidence in God: "Lord, make me ready and mighty in the scriptures, for I have hoped in those judgments of thy mouth, and, if they be not at hand, my support and defence have departed from me." (2.) He professes his resolution to adhere to his duty in the strength of God's grace: "So shall I keep thy law continually. If I have thy word not only in my heart, but in my mouth, I shall do all I should do, stand complete in thy whole will." Thus shall the man of God be perfect, thoroughly furnished for every good word and work, 2 Tim. iii. 17; Col. iii. 16. Observe how he resolves to keep God's law, [1.] Continually, without trifling. God must be served in a constant course of obedience every day, and all the day long. [2.] For ever and ever, without backsliding. We must never be weary of well-doing. If we serve him to the end of our time on earth, we shall be serving him in heaven to the endless ages of eternity; so shall we keep his law for ever and ever. Or thus: "Lord, let me have the word of truth in my mouth, that I may commit that sacred deposit to the rising generation (2 Tim. ii. 2) and by them it may be transmitted to succeeding ages; so shall thy law be kept for ever and ever," that is, from one generation to another, according to that promise (Isa. lix. 21), My word in thy mouth shall not depart out of the mouth of thy seed, nor thy seed's seed.
Albert Barnes: Notes on the Bible - 1834
119:44: So shall I keep thy law continually foRev_er and ever - At all times and in all places; in this world and the world to come. This indicates a purpose to do it, and an assurance that he would do it, if God should enable him to retain even the slightest hold on the truth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:44: So shall: The language of this verse is very emphatic. Perfect obedience will constitute a large proportion of heavenly happiness to all eternity; and the nearer we approach to it on earth, the more we anticipate the felicity of heaven.
keep: Psa 119:33, Psa 119:34; Rev 7:15, Rev 22:11
John Gill
119:44 So shall I keep thy law continually,.... Which denotes not the perfection of keeping the law, but the constancy of it: the psalmist was persuaded, that so long as he had the word of truth in his mouth, and the judgments of God in his view, he should be diligent and constant in the discharge of his duty, which these directed and encouraged him unto;
for ever and ever; in this life and that to come; when the law of God will be kept, and his will done perfectly by the saints, as it now is by the angels in heaven; or this may be connected with the law of God; which law is for ever and ever, being of eternal duration and obligation. The whole may be understood of the law of faith, or doctrine of the Gospel, and be rendered, "so shall I observe thy doctrine continually"; contained in the word of truth; which doctrine is for ever and ever, it is the everlasting Gospel.
118:44118:44: Պահեցի զօրէնս քո յամենայն ժամ, յաւիտեան եւ յաւիտեա՛նս յաւիտենից[7547]։ [7547] Ոմանք.Պահեցից զօրէնս քո։
44 Քո օրէնքը պահեցի ամէն ժամ, յաւիտեան եւ յաւիտեանս յաւիտենից:
44 Քու օրէնքդ միշտ պիտի պահեմ, Յաւիտեանս յաւիտենից։
Պահեցի զօրէնս քո յամենայն ժամ, յաւիտեան եւ յաւիտեանս յաւիտենից:

118:44: Պահեցի զօրէնս քո յամենայն ժամ, յաւիտեան եւ յաւիտեա՛նս յաւիտենից[7547]։
[7547] Ոմանք.Պահեցից զօրէնս քո։
44 Քո օրէնքը պահեցի ամէն ժամ, յաւիտեան եւ յաւիտեանս յաւիտենից:
44 Քու օրէնքդ միշտ պիտի պահեմ, Յաւիտեանս յաւիտենից։
zohrab-1805▾ eastern-1994▾ western am▾
118:44118:44 и буду хранить закон Твой всегда, во веки и веки;
118:45 καὶ και and; even ἐπορευόμην πορευομαι travel; go ἐν εν in πλατυσμῷ πλατυσμος since; that τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your ἐξεζήτησα εκζητεω seek out / thoroughly
118:45. et ambulabo in spatioso quia praecepta tua quaesiviAnd I walked at large: because I have sought after thy commandments.
So shall I keep thy law continually for ever and ever:

118:44 и буду хранить закон Твой всегда, во веки и веки;
118:45
καὶ και and; even
ἐπορευόμην πορευομαι travel; go
ἐν εν in
πλατυσμῷ πλατυσμος since; that
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
ἐξεζήτησα εκζητεω seek out / thoroughly
118:45. et ambulabo in spatioso quia praecepta tua quaesivi
And I walked at large: because I have sought after thy commandments.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:45: I will walk at liberty - When freed from the present bondage, we shall rejoice in obedience to thy testimonies; we shall delight to keep all thy ordinances.
Albert Barnes: Notes on the Bible - 1834
119:45: And I will walk at liberty - Margin, "at large." Luther renders it, "freely." The Septuagint, "in a broad place." The Hebrew word means "wide, broad, large, spacious." The reference is to that which is free and open; that in which there are no limits, checks, restraints; where a man does what he pleases. The meaning here is, that he would feel he was free. He would not be restrained by evil passions and corrupt desires. He would be delivered from those things which seemed to fetter his goings. This does not here refer so much to external troubles or hindrances, to being oppressed and straitened by external foes, as to internal enemies - to the servitude of sin - to the slavery of appetite and passion. Compare the notes at Rom 7:9-14. See also Job 36:16; Psa 118:5. The margin well expresses the sense of the passage.
For I seek thy precepts - I seek or endeavor to obey them. I seek them as the guide of my life. I ask nothing else to direct me.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:45: And I will: Psa 119:133; Luk 4:18; Joh 8:30-36; Jam 1:25, Jam 2:12; Pe2 2:19
at liberty: Heb. at large, Psa 119:32
for I seek: Psa 119:19, Psa 119:71, Psa 119:94, Psa 119:148, Psa 119:162; Pro 2:4, Pro 2:5, Pro 18:1; Ecc 1:13; Joh 5:39; Eph 5:17
Geneva 1599
119:45 And I will (c) walk at liberty: for I seek thy precepts.
(c) They who simply walk after God's word have no nets to entangle them, while they who do contrary are ever in nets and snares.
John Gill
119:45 And I will walk at liberty,.... Not in licentious way, but in Gospel liberty, under the influence of the free spirit; where is liberty, in the exercise of grace and discharge of duty. Or, "I will walk at large" (g); or, "in a broad way", as Aben Ezra and Kimchi supply it: not in the broad road that leads to destruction, but in the law of God, which is exceeding broad, Ps 119:96; as the Targum,
"in the breadth of the law.''
So a man walks when he walks in all the commandments and ordinances of the Lord: and who also may be said to walk at large when delivered out of straits and difficulties; when he is brought into a large place, and his steps are enlarged under him; and having his heart enlarged with the love of God, and fear of him, and with spiritual joy, and having every grace in exercise, he not only walks in, but runs the way of God's commandments; see Ps 119:32; and See Gill on Ps 118:5;
for I seek thy precepts; out of love and affection to them, to know more of them, the mind and will of God in them, and to practise them.
(g) "in latitudine", Pagninus, Montanus, Tigurine version, &c.
John Wesley
119:45 At liberty - Enjoy great freedom and comfort in thy ways.
Robert Jamieson, A. R. Fausset and David Brown
119:45 To freedom from reproach, when imbued with God's truth, there is added "great boldness in the faith" [Ti1 3:13], accompanied with increasing delight in the holy law itself, which becomes an element of happiness.
118:45118:45: Գնայի ես յանդորրու, զի զպատուիրա՛նս քո խնդրեցի։
45 Ես ընթացայ անդորրութեան մէջ, քանզի քո պատուիրանները փնտռեցի:
45 Լայնարձակ տեղի մէջ պիտի քալեմ, Քանզի քու հրամաններդ փնտռեցի։
Գնայի ես յանդորրու, զի զպատուիրանս քո խնդրեցի:

118:45: Գնայի ես յանդորրու, զի զպատուիրա՛նս քո խնդրեցի։
45 Ես ընթացայ անդորրութեան մէջ, քանզի քո պատուիրանները փնտռեցի:
45 Լայնարձակ տեղի մէջ պիտի քալեմ, Քանզի քու հրամաններդ փնտռեցի։
zohrab-1805▾ eastern-1994▾ western am▾
118:45118:45 буду ходить свободно, ибо я взыскал повелений Твоих;
118:46 καὶ και and; even ἐλάλουν λαλεω talk; speak ἐν εν in τοῖς ο the μαρτυρίοις μαρτυριον evidence; testimony σου σου of you; your ἐναντίον εναντιον next to; before βασιλέων βασιλευς monarch; king καὶ και and; even οὐκ ου not ᾐσχυνόμην αισχυνω shame; ashamed
118:46. et loquar in testimoniis tuis coram regibus et non confundarAnd I spoke of thy testimonies before kings: and I was not ashamed.
And I will walk at liberty: for I seek thy precepts:

118:45 буду ходить свободно, ибо я взыскал повелений Твоих;
118:46
καὶ και and; even
ἐλάλουν λαλεω talk; speak
ἐν εν in
τοῖς ο the
μαρτυρίοις μαρτυριον evidence; testimony
σου σου of you; your
ἐναντίον εναντιον next to; before
βασιλέων βασιλευς monarch; king
καὶ και and; even
οὐκ ου not
ᾐσχυνόμην αισχυνω shame; ashamed
118:46. et loquar in testimoniis tuis coram regibus et non confundar
And I spoke of thy testimonies before kings: and I was not ashamed.
ru▾ LXX-gloss▾ vulgate▾
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
46. "Говорить об откровениях Твоих пред царями" - разъяснять истинный смысл того, что созидалось евреями по возвращении из плена, не опасаясь никаких ложных истолкований и недоверия со стороны правителей (см. 29: ст.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
45 And I will walk at liberty: for I seek thy precepts. 46 I will speak of thy testimonies also before kings, and will not be ashamed. 47 And I will delight myself in thy commandments, which I have loved. 48 My hands also will I lift up unto thy commandments, which I have loved; and I will meditate in thy statutes.We may observe in these verses, 1. What David experienced of an affection to the law of God: "I seek thy precepts, v. 45. I desire to know and do my duty, and consult thy word accordingly; I do all I can to understand what the will of the Lord is and to discover the intimations of his mind. I seek thy precepts, for I have loved them, v. 47, 48. I not only give consent to them as good, but take complacency in them as good for me." All that love God love his government and therefore love all his commandments. 2. What he expected from this. Five things he promises himself here in the strength of God's grace:-- (1.) That he should be free and easy in his duty: "I will walk at liberty, freed from that which is evil, not hampered with the fetters of my own corruptions, and free to that which is good, doing it not by constraint, but willingly." The service of sin is perfect slavery; the service of God is perfect liberty. Licentiousness is bondage to the greatest of tyrants; conscientiousness is freedom to the meanest of prisoners, John viii. 32, 36; Luke i. 74, 75. (2.) That he should be bold and courageous in his duty: I will speak of thy testimonies also before kings. Before David came to the crown kings were sometimes his judges, as Saul, and Achish; but, if he were called before them to give a reason of the hope that was in him, he would speak of God's testimonies, and profess to build his hope upon them and make them his council, his guards, his crown, his all. We must never be afraid to own our religion, though it should expose us to the wrath of kings, but speak of it as that which we will live and die by, like the three children before Nebuchadnezzar, Dan. iii. 16; Acts iv. 20. After David came to the crown kings were sometimes his companions; they visited him and he returned their visits; but he did not, in complaisance to them, talk of every thing but religion, for fear of affronting them and making his conversation uneasy to them. No; God's testimonies shall be the principal subject of his discourse with the kings, not only to show that he was not ashamed of his religion, but to instruct them in it and bring them over to it. It is good for kings to hear of God's testimonies, and it will adorn the conversation of princes themselves to speak of them. (3.) That he should be cheerful and pleasant in his duty (v. 47): "I will delight myself in thy commandments, in conversing with them, in conforming to them. I will never be so well pleased with myself as when I do that which is pleasing to God." The more delight we take in the service of God the nearer we come to the perfection we aim at. (4.) That he should be diligent and vigorous in his duty: I will lift up my hands to thy commandments, which denotes not only a vehement desire towards them (Ps. cxliii. 6) --"I will lay hold of them as one afraid of missing them, or letting them go;" but a close application of mind to the observance of them--"I will lay my hands to the command, not only to praise it, but practise it; nay, I will lift up my hands to it, that is, I will put forth all the strength I have to do it." The hands that hang down, through sloth and discouragement, shall be lifted up, Heb. xii. 12. (5.) That he should be thoughtful and considerate in his duty (v. 48): "I will meditate in thy statutes, not only entertain myself with thinking of them as matters of speculation, but contrive how I may observe them in the best manner." By this it will appear that we truly love God's commandments, if we apply both our minds and our hands to them.
Adam Clarke: Commentary on the Bible - 1831
119:46: I will speak - before kings - Dr. Delaney supposes that this is spoken in reference to Achish, king of Gath, whom David had instructed in the Jewish religion; but we have already seen that it is most likely that the Psalm was compiled under the Babylonish captivity. But the words may with more propriety be referred to the case of Daniel, and other bold and faithful Israelites, who spoke courageously before Nebuchadnezzar, Belshazzar, and Darius. See the books of Daniel, Ezra, and Nehemiah.
Albert Barnes: Notes on the Bible - 1834
119:46: I will speak of thy testimonies also before kings ... - In the presence of men of most elevated rank. I will not be ashamed to avow my belief in thy word before those in power - whether friendly or unfriendly to thee and to thy cause. I will not disguise my belief in thy truth with any desire to secure their favor; I will not be intimidated from expressing my faith by any dread of their frowns. Compare Mat 10:18-19; Act 4:19; Act 5:29; Act 26:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:46: speak: Psa 138:1; Dan 3:16-18, Dan 4:1-3, Dan 4:25-27; Mat 10:18, Mat 10:19; Act 26:1, Act 26:2, Act 26:24-29
will not: Mar 8:38; Rom 1:16; Phi 1:20; Ti2 1:8, Ti2 1:16; Pe1 4:14-16; Jo1 2:28
Geneva 1599
119:46 I will speak of thy testimonies also before (d) kings, and will not be ashamed.
(d) He shows that the children of God should not permit their fathers glory to be obscured by the vain pomp of princes.
John Gill
119:46 I will speak of thy testimonies also before kings,.... As very likely he did before Saul and his courtiers, before the king of Achish and the princes of the Philistines, when as yet he was not a king himself; and when he was come to the throne, such kings as came to visit him, instead of talking with them about affairs of state, he spoke of the Scriptures, and of the excellent things they bear witness of; and such a practice he determined to pursue and continue in;
and will not be ashamed; of the testimonies of God, and of the truths contained in them; and of speaking of them and for them; or of being reproached and vilified on that account. So the Apostle Paul was a chosen vessel to bear the name of Christ before kings; nor was he ashamed to speak of him and of his Gospel before Nero the Roman emperor, Agrippa king of the Jews, and before Felix and Festus, Roman governors; nor ashamed of the reproaches and afflictions he endured on that account.
118:46118:46: Խօսէի զվկայութիւնս քո առաջի թագաւորաց, եւ ո՛չ ամաչէի։
46 Թագաւորների առաջ խօսեցի քո պատուիրանների մասին ու չամաչեցի:
46 Քու վկայութիւններդ թագաւորներու առջեւ պիտի յայտնեմ Եւ պիտի չամչնամ։
Խօսէի զվկայութիւնս քո առաջի թագաւորաց, եւ ոչ ամաչէի:

118:46: Խօսէի զվկայութիւնս քո առաջի թագաւորաց, եւ ո՛չ ամաչէի։
46 Թագաւորների առաջ խօսեցի քո պատուիրանների մասին ու չամաչեցի:
46 Քու վկայութիւններդ թագաւորներու առջեւ պիտի յայտնեմ Եւ պիտի չամչնամ։
zohrab-1805▾ eastern-1994▾ western am▾
118:46118:46 буду говорить об откровениях Твоих пред царями и не постыжусь;
118:47 καὶ και and; even ἐμελέτων μελεταω concerned with ἐν εν in ταῖς ο the ἐντολαῖς εντολη direction; injunction σου σου of you; your αἷς ος who; what ἠγάπησα αγαπαω love σφόδρα σφοδρα vehemently; tremendously
118:47. et delectabor in mandatis tuis quae dilexiI meditated also on thy commandments, which I loved.
I will speak of thy testimonies also before kings, and will not be ashamed:

118:46 буду говорить об откровениях Твоих пред царями и не постыжусь;
118:47
καὶ και and; even
ἐμελέτων μελεταω concerned with
ἐν εν in
ταῖς ο the
ἐντολαῖς εντολη direction; injunction
σου σου of you; your
αἷς ος who; what
ἠγάπησα αγαπαω love
σφόδρα σφοδρα vehemently; tremendously
118:47. et delectabor in mandatis tuis quae dilexi
I meditated also on thy commandments, which I loved.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:47: Thy commandments, which I have loved - O shame to Christians who feel so little affection to the Gospel of Christ, when we see such cordial, conscientious, and inviolate attachment in a Jew to the laws and ordinances of Moses, that did not afford a thousandth part of the privileges!
Albert Barnes: Notes on the Bible - 1834
119:47: And I will delight myself ... - See the notes at Psa 119:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:47: I will delight: Psa 119:16, Psa 119:24, Psa 112:1; Joh 4:34; Phi 2:5; Pe1 2:21
which: Psa 119:48, Psa 119:97, Psa 119:127, Psa 119:140, Psa 119:167, Psa 119:174, Psa 19:7-10; Job 23:11, Job 23:12; Rom 7:12, Rom 7:16, Rom 7:22
John Gill
119:47 And I will delight myself in thy commandments,.... In perusing and practising them;
which I have loved; a good man loves the law of God, and the commandments of Christ, and delights in them after the inward man.
118:47118:47: Խորհէի ՚ի պատուիրանս քո զոր սիրեցի[7548]։ [7548] Ոմանք.Զոր եւ սիրեցի։
47 Խորհեցի քո պատուիրանների մասին, որոնք սիրեցի:
47 Պիտի ուրախանամ քու պատուիրանքներովդ՝ Որոնք սիրեցի։
[707]Խորհէի ի պատուիրանս քո զոր սիրեցի:

118:47: Խորհէի ՚ի պատուիրանս քո զոր սիրեցի[7548]։
[7548] Ոմանք.Զոր եւ սիրեցի։
47 Խորհեցի քո պատուիրանների մասին, որոնք սիրեցի:
47 Պիտի ուրախանամ քու պատուիրանքներովդ՝ Որոնք սիրեցի։
zohrab-1805▾ eastern-1994▾ western am▾
118:47118:47 буду утешаться заповедями Твоими, которые возлюбил;
118:48 καὶ και and; even ἦρα αιρω lift; remove τὰς ο the χεῖράς χειρ hand μου μου of me; mine πρὸς προς to; toward τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your ἃς ος who; what ἠγάπησα αγαπαω love καὶ και and; even ἠδολέσχουν αδολεσχεω in τοῖς ο the δικαιώμασίν δικαιωμα justification σου σου of you; your
118:48. et levabo manus meas ad mandata tua quae dilexi et loquar in praeceptis tuisAnd I lifted up my hands to thy commandments, which I loved: and I was exercised in thy justifications.
And I will delight myself in thy commandments, which I have loved:

118:47 буду утешаться заповедями Твоими, которые возлюбил;
118:48
καὶ και and; even
ἦρα αιρω lift; remove
τὰς ο the
χεῖράς χειρ hand
μου μου of me; mine
πρὸς προς to; toward
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
ἃς ος who; what
ἠγάπησα αγαπαω love
καὶ και and; even
ἠδολέσχουν αδολεσχεω in
τοῖς ο the
δικαιώμασίν δικαιωμα justification
σου σου of you; your
118:48. et levabo manus meas ad mandata tua quae dilexi et loquar in praeceptis tuis
And I lifted up my hands to thy commandments, which I loved: and I was exercised in thy justifications.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:48: My hands also will I lift up - I will present every victim and sacrifice which the law requires. I will make prayer and supplication before thee, lifting up holy hands without wrath and doubting.
Albert Barnes: Notes on the Bible - 1834
119:48: My hands also will I lift up unto thy commandments ... - As an expression of delight or rejoicing, as people lift up their hands with their voice when they give expression to joy. It denotes a high statue of joy, such as leads to an outward expression; not merely that which exists in calm contemplation, but where the heart is full, and when it finds outward expression.
And I will meditate in thy statutes - See the notes at Psa 1:2. I will indicate my joy - my happiness - in thy commandments in every way possible; by outward expressions, and by deep and calm contemplation when I am alone; in my daily employments, in solitude, in the night-watches. This is indicative always of true religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:48: hands: Psa 10:12; Eze 44:12; Mic 5:9
unto thy: Mat 7:21; Joh 13:17, Joh 15:14; Jam 1:22-25
and I will: Psa 119:15, Psa 1:2
John Gill
119:48 My hands also will I lift up unto thy commandments, which I have loved,.... Showing by such a gesture his great esteem of them, and affection for them; stretching out his hands, and embracing them with both arms, as it were: and this being a praying gesture, Ti2 2:8, may signify his earnest desire and request that he might have grace and spiritual strength to enable him to observe them; and it being used in swearing, Gen 14:22, may express his firm resolution in the strength of divine grace to keep them; and the phrase signifying a doing or an attempt to do anything, Gen 41:44, may denote his practical observance of the commands, his putting his hand to do them with all his might;
and I will meditate in thy statutes; and thereby get a better understanding of them, and be in a better disposition and capacity to keep them.
John Wesley
119:48 Lift up - To receive and embrace thy precepts and promises.
Robert Jamieson, A. R. Fausset and David Brown
119:48 My hands . . . lift up unto . . . commandments--that is, I will prayerfully (Ps 28:2) direct my heart to keep Thy commandments.
118:48118:48: Ամբարձի զձեռս իմ ՚ի պատուիրանս քո զոր սիրեցի, եւ խորհէի՛ յարդարութեան քում[7549]։ [7549] Ոմանք.Համբարձի զձեռս... զոր եւ սիրեցի։
48 Ձեռքս պարզեցի դէպի պատուիրանները քո, որոնք սիրեցի, եւ խորհեցի քո արդարութեան մասին:
48 Ձեռքերս դէպի քու պատուիրանքներդ պիտի վերցնեմ՝ որոնք սիրեցի Ու քու կանոններուդ վրայով պիտի մտածեմ։
Ամբարձի զձեռս իմ ի պատուիրանս քո զոր սիրեցի, եւ խորհէի յարդարութեան քում:

118:48: Ամբարձի զձեռս իմ ՚ի պատուիրանս քո զոր սիրեցի, եւ խորհէի՛ յարդարութեան քում[7549]։
[7549] Ոմանք.Համբարձի զձեռս... զոր եւ սիրեցի։
48 Ձեռքս պարզեցի դէպի պատուիրանները քո, որոնք սիրեցի, եւ խորհեցի քո արդարութեան մասին:
48 Ձեռքերս դէպի քու պատուիրանքներդ պիտի վերցնեմ՝ որոնք սիրեցի Ու քու կանոններուդ վրայով պիտի մտածեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:48118:48 руки мои буду простирать к заповедям Твоим, которые возлюбил, и размышлять об уставах Твоих.
118:49 ζ᾿ ζʹ remember; mindful τὸν ο the λόγον λογος word; log σου σου of you; your τῷ ο the δούλῳ δουλος subject σου σου of you; your ᾧ ος who; what ἐπήλπισάς επελπιζω me
118:49. zai memento sermonis servo tuo quem me sperare fecistiBe thou mindful of thy word to thy servant, in which thou hast given me hope.
My hands also will I lift up unto thy commandments, which I have loved; and I will meditate in thy statutes:

118:48 руки мои буду простирать к заповедям Твоим, которые возлюбил, и размышлять об уставах Твоих.
118:49
ζ᾿ ζʹ remember; mindful
τὸν ο the
λόγον λογος word; log
σου σου of you; your
τῷ ο the
δούλῳ δουλος subject
σου σου of you; your
ος who; what
ἐπήλπισάς επελπιζω me
118:49. zai memento sermonis servo tuo quem me sperare fecisti
Be thou mindful of thy word to thy servant, in which thou hast given me hope.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:49: Remember the word - Thou hast promised to redeem us from our captivity; on that word we have built our hope. Remember that thou hast thus promised, and see that we thus hope.
Albert Barnes: Notes on the Bible - 1834
119:49: Remember the word unto thy servant - This commences a new division of the psalm, in which each verse begins with the Hebrew letter Zayin (ז z) - answering to our "z." There is nothing special in this portion of the psalm as indicated by the letter. The language here is a prayer that God would not forget what he had promised; that all that he had said might be fulfilled; that the expectations and hopes which he had raised in the mind might be realised. It is language which may be used with Rev_erence, and without any implication that God would forget - as a child might with propriety and love ask a parent to remember a promise which he had made.
Upon which thou hast caused me to hope - That is, All the hope which I have has been excited by thy word; thy promises. I have no other source of hope; I cherish no other hope. I pray now, since that hope has been thus excited in me, that I may realise all I have been led to desire and to expect. The word of God is the only foundation of hope for people; and when our hopes are fairly built on that, we have a right to appeal to God that he will make it good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:49: Remember: Psa 105:2, Psa 105:42, Psa 106:4, Psa 106:45; Gen 8:1, Gen 32:9; Job 7:7; Isa 62:6 *marg.
upon which: Psa 119:43, Psa 119:74, Psa 119:81, Psa 119:147, Psa 71:14; Sa2 5:2, Sa2 7:25; Rom 15:13; Pe1 1:13, Pe1 1:21
Carl Friedrich Keil and Franz Delitzsch
119:49
The eightfold Zajin. God's word is his hope and his trust amidst all derision; and when he burns with indignation at the apostates, God's word is his solace. Since in Ps 119:49 the expression is not דּברך but דּבר, it is not to be interpreted according to Ps 98:3; Ps 106:45, but: remember the word addressed to Thy servant, because Thou hast made me hope (Piel causat. as e.g., נשּׁה, to cause to forget, Gen 41:51), i.e., hast comforted me by promising me a blessed issue, and hast directed my expectation thereunto. This is his comfort in his dejected condition, that God's promissory declaration has quickened him and proved its reviving power in his case. In הליצוּני (הליצוּני), ludificantur, it is implied that the זדים eht taht d are just לצים, frivolous persons, libertines, free-thinkers (Prov 21:24). משׁפּטיך, Ps 119:52, are the valid, verified decisions (judgments) of God revealed from the veriest olden times. In the remembrance of these, which determine the lot of a man according to the relation he holds towards them, the poet found comfort. It can be rendered: then I comforted myself; or according to a later usage of the Hithpa.: I was comforted. Concerning זלעפה, aestus, vid., Ps 11:6, and on the subject-matter, Ps 119:21, Ps 119:104. The poet calls his earthly life "the house of his pilgrimage;" for it is true the earth is man's (Ps 115:16), but he has no abiding resting-place there (1Chron 29:15), his בּית עולם (Eccles 12:5) is elsewhere (vid., supra, Ps 119:19, Ps 39:13). God's statutes are here his "songs," which give him spiritual refreshing, sweeten the hardships of the pilgrimage, and measure and hasten his steps. The Name of God has been in his mind hitherto, not merely by day, but also by night; and in consequence of this he has kept God's law (ואשׁמרה, as five times besides in this Psalm, cf. Ps 3:6, and to be distinguished from ואשׁמרה, Ps 119:44). Just this, that he keeps (observat) God's precepts, has fallen to his lot. To others something else is allotted (Ps 4:8), to him this one most needful thing.
Geneva 1599
119:49 ZAIN. Remember (a) the word unto thy servant, upon which thou hast caused me to hope.
(a) Though he feels God's hand still lies on him, yet he rests on his promise, and comforts himself in it.
John Gill
119:49
ZAIN.--The Seventh Part.
ZAIN. Remember the word unto thy servant,.... The word of promise made unto him, concerning establishing his house and kingdom for ever; which he desires God would show himself mindful of in fulfilling it, and renew and confirm his faith in it, and give him some fresh assurance of the performance of it, 2Kings 7:16. Not that God ever forgets his promise, or is unmindful of his word; but so it seems when he delays the accomplishment of it; and when unbelief prevails and doubts arise, and faith is not in lively exercise; and he has not so clear a view of the promise, and comfortable assurance of its being performed;
upon which thou hast caused me to hope; which, when first made, he received in faith, and hoped and waited for the accomplishment of. A word of promise is a good ground of hope, let it be on what account it will; whether it relates to interest in God, as a covenant God and Father; or to pardon of sin; or to salvation by Christ; or to fresh supplies of grace and strength from him; or to eternal life through him: and the hope which is exercised on the promise is not of a man's self; it is the gift of God, a good hope through grace; which the Lord, by his Spirit and power, produces, and causes to abound in, or to exercise in a comfortable manner.
John Wesley
119:49 Thy word - Thy promises.
Robert Jamieson, A. R. Fausset and David Brown
119:49 ZAIN. (Ps 119:49-56).
Resting on the promises consoles under affliction and the tauntings of the insolent.
upon which--rather, "Remember Thy word unto Thy servant, because," &c. So the Hebrew requires [HENGSTENBERG].
118:49118:49: Յիշեա՛ զբան ծառայի քոյ, յոր եւ յուսացուցե՛ր զիս[7550]։ [7550] Օրինակ մի.Յիշեա՛ զբան քո ծա՛՛։
49 Յիշի՛ր քո ծառային տրուած խօսքը, որի վրայ էլ դրիր իմ յոյսը:
49 Յիշէ՛ քու ծառայիդ եղած խօսքը, Որուն վրայ ինծի յուսալ տուիր։
Յիշեա զբան ծառայի քո, յոր եւ յուսացուցեր զիս:

118:49: Յիշեա՛ զբան ծառայի քոյ, յոր եւ յուսացուցե՛ր զիս[7550]։
[7550] Օրինակ մի.Յիշեա՛ զբան քո ծա՛՛։
49 Յիշի՛ր քո ծառային տրուած խօսքը, որի վրայ էլ դրիր իմ յոյսը:
49 Յիշէ՛ քու ծառայիդ եղած խօսքը, Որուն վրայ ինծի յուսալ տուիր։
zohrab-1805▾ eastern-1994▾ western am▾
118:49118:49 Вспомни слово [Твое] к рабу Твоему, на которое Ты повелел мне уповать:
118:50 αὕτη ουτος this; he με με me παρεκάλεσεν παρακαλεω counsel; appeal to ἐν εν in τῇ ο the ταπεινώσει ταπεινωσις humiliation μου μου of me; mine ὅτι οτι since; that τὸ ο the λόγιόν λογιον declaration σου σου of you; your ἔζησέν ζαω live; alive με με me
118:50. haec est consolatio mea in adflictione mea quia eloquium tuum vivificavit meThis hath comforted me in my humiliation: because thy word hath enlivened me.
KJV [ZAIN] Remember the word unto thy servant, upon which thou hast caused me to hope:

118:49 Вспомни слово [Твое] к рабу Твоему, на которое Ты повелел мне уповать:
118:50
αὕτη ουτος this; he
με με me
παρεκάλεσεν παρακαλεω counsel; appeal to
ἐν εν in
τῇ ο the
ταπεινώσει ταπεινωσις humiliation
μου μου of me; mine
ὅτι οτι since; that
τὸ ο the
λόγιόν λογιον declaration
σου σου of you; your
ἔζησέν ζαω live; alive
με με me
118:50. haec est consolatio mea in adflictione mea quia eloquium tuum vivificavit me
This hath comforted me in my humiliation: because thy word hath enlivened me.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7. ZAIN.
49 Remember the word unto thy servant, upon which thou hast caused me to hope.Two things David here pleads with God in prayer for that mercy and grace which he hoped for, according to the word, by which his requests were guided:-- 1. That God had given him the promise on which he hoped: "Lord, I desire no more than that thou wouldst remember thy word unto thy servant, and do as thou hast said;" see 1 Chron. xvii. 23. "Thou art wise, and therefore wilt perfect what thou hast purposed, and not change thy counsel. Thou art faithful, and therefore wilt perform what thou hast promised, and not break thy word." Those that make God's promises their portion may with humble boldness make them their plea. "Lord, is not that the word which thou hast spoken; and wilt thou not make it good?" Gen. xxxii. 9; Exod. xxxiii. 12. 2. That God, who had given him the promise in the word, had by his grace wrought in him a hope in that promise and enabled him to depend upon it, and had raised his expectations of great things from it. Has God kindled in us desires towards spiritual blessings more than towards any temporal good things, and will he not be so kind as to satisfy those desires? Has he filled us with hopes of those blessings, and will he not be so just as to accomplish these hopes? He that did by his Spirit work faith in us will, according to our faith, work for us, and will not disappoint us.
Adam Clarke: Commentary on the Bible - 1831
119:50: This is my comfort - While enduring our harsh captivity, we anticipated our enlargement; and thy word of promise was the means of keeping our souls alive.
Albert Barnes: Notes on the Bible - 1834
119:50: This is my comfort in my affliction - Compare Rom 15:4. The word here rendered "comfort" occurs only here and in Job 6:10. The obvious meaning is, that his only consolation in his affliction was derived from the word of God; the word which had caused him to hope, and the word by which he had been quickened or made alive. The particular design of this is to show the value of the word of God as a source of comfort in trouble.
For thy word hath quickened me - Has made me alive; or, caused me to live. That is, the word, the truth of God, had been the instrument of calling him from the death of sin, and of imparting to him new life, or had been the means of his regeneration. Compare Jam 1:18; Co1 4:15; Heb 4:12; Pe1 1:23. As it was by this "word" that he had been made alive, so his only comfort was in that word, and it was to him a just ground of consolation that God had brought him from the death of sin, and had imparted to him spiritual life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:50: This: Psa 27:13, Psa 28:7, Psa 42:8, Psa 42:11, Psa 94:19; Jer 15:16; Rom 5:3-5, Rom 15:4; Heb 6:17-19; Heb 12:11, Heb 12:12
for thy: Psa 119:25; Eze 37:10; Joh 6:63; Jam 1:18; Pe1 1:3, Pe1 2:2
John Gill
119:50 This is my comfort in my affliction,.... David had his afflictions, and so has every good man; none are without; it is the will and pleasure of God that so it should be; and many are their afflictions, inward and outward: the word of God is often their comfort under them, the written word, heard or read; and especially a word of promise, powerfully applied: this is putting underneath everlasting arms, and making their bed in sickness. This either respects what goes before, concerning the word of promise hoped in, or what follows:
for thy word hath quickened me; not only had been the means of quickening him when dead in am, as it often is the means of quickening dead sinners, being the savour of life unto life; but of reviving his drooping spirits, when in affliction and distress; and of quickening the graces of the Spirit of God in him, and him to the exercise of them, when they seemed ready to die; and to the fervent and diligent discharge of duty, when listless and backward to it.
Robert Jamieson, A. R. Fausset and David Brown
119:50 for--rather, "This is my comfort . . . that," &c. [MAURER].
hath quickened--What the Word has already done is to faith a pledge of what it shall yet do.
118:50118:50: Սա՝ մխիթարեսցէ՛ զիս ՚ի խոնարհութեան իմում. զի բանք քո կեցոյց զիս[7551]։ [7551] Բազումք.Զի բան քո կեցոյց։
50 Դա է թշուառութեանս մէջ ինձ մխիթարողը, քանզի քո խօսքն ինձ պահպանեց:
50 Իմ նեղութեանս մէջ մխիթարութիւնս այս է, Վասն զի քու խօսքդ զիս կենդանացուց։
Սա մխիթարեսցէ զիս ի խոնարհութեան իմում, զի բանք քո կեցոյց զիս:

118:50: Սա՝ մխիթարեսցէ՛ զիս ՚ի խոնարհութեան իմում. զի բանք քո կեցոյց զիս[7551]։
[7551] Բազումք.Զի բան քո կեցոյց։
50 Դա է թշուառութեանս մէջ ինձ մխիթարողը, քանզի քո խօսքն ինձ պահպանեց:
50 Իմ նեղութեանս մէջ մխիթարութիւնս այս է, Վասն զի քու խօսքդ զիս կենդանացուց։
zohrab-1805▾ eastern-1994▾ western am▾
118:50118:50 это утешение в бедствии моем, что слово Твое оживляет меня.
118:51 ὑπερήφανοι υπερηφανος proud παρηνόμουν παρανομεω act unlawfully ἕως εως till; until σφόδρα σφοδρα vehemently; tremendously ἀπὸ απο from; away δὲ δε though; while τοῦ ο the νόμου νομος.1 law σου σου of you; your οὐκ ου not ἐξέκλινα εκκλινω deviate; avoid
118:51. superbi deridebant me nimis a lege tua non declinaviThe proud did iniquitously altogether: but I declined not from thy law.
This [is] my comfort in my affliction: for thy word hath quickened me:

118:50 это утешение в бедствии моем, что слово Твое оживляет меня.
118:51
ὑπερήφανοι υπερηφανος proud
παρηνόμουν παρανομεω act unlawfully
ἕως εως till; until
σφόδρα σφοδρα vehemently; tremendously
ἀπὸ απο from; away
δὲ δε though; while
τοῦ ο the
νόμου νομος.1 law
σου σου of you; your
οὐκ ου not
ἐξέκλινα εκκλινω deviate; avoid
118:51. superbi deridebant me nimis a lege tua non declinavi
The proud did iniquitously altogether: but I declined not from thy law.
ru▾ LXX-gloss▾ vulgate▾
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
51: ст. сл. 42.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
50 This is my comfort in my affliction: for thy word hath quickened me.Here is David's experience of benefit by the word. 1. As a means of his sanctification: "Thy word has quickened me. It made me alive when I was dead in sin; it has many a time made me lively when I was dead in duty; it has quickened me to that which is good when I was backward and averse to it, and it has quickened me in that which is good when I was cold and indifferent." 2. Therefore as a means of his consolation when he was in affliction and needed something to support him: "Because thy word has quickened my at other times, it has comforted me then." The word of God has much in it that speaks comfort in affliction; but those only may apply it to themselves who have experienced in some measure the quickening power of the word. If through grace it make us holy, there is enough in it to make us easy, in all conditions, under all events.
Adam Clarke: Commentary on the Bible - 1831
119:51: The proud have had me - We have been treated, not only with oppressive cruelty, but also with contempt, because we still professed to trust in thee, the living God, who because of our transgressions hadst been greatly displeased with us; jet we have not declined from thy law.
Albert Barnes: Notes on the Bible - 1834
119:51: The proud have had me greatly in derision - Those of rank; those in high life: perhaps, as we should say, the frivolous and fashionable world. They have ridiculed me; they have held me up to contempt for my scruples, my seriousness, my conscientiousness, my unwillingness to mingle with them in the pursuits, the pastimes, the frivolities of life. It is now no new thing to be held in contempt by the "proud" and the frivolous, on account of serious piety; to be thus held in contempt has been rather the rule than the exception in the treatment which the friends of religion have received from the world.
Yet have I not declined from thy law - I have not been deterred from the avowal of my religious belief; I have not turned away from the duties of piety on account of the ridicule and scorn to which I have been exposed. Compare Psa 44:17-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:51: proud: Psa 119:21, Psa 119:69, Psa 123:3, Psa 123:4; Jer 20:7; Luk 16:14, Luk 16:15, Luk 23:35
yet have: Psa 119:31, Psa 119:157, Psa 44:18; Job 23:11; Isa 38:3, Isa 42:4; Act 20:23, Act 20:24; Heb 12:1-3
Geneva 1599
119:51 The (b) proud have had me greatly in derision: [yet] have I not declined from thy law.
(b) Meaning the wicked who contemn God's word, and tread his religion under foot.
John Gill
119:51 The proud have had me greatly in derision,.... Profane sinners, proud and haughty scorners, that make a jest of religion, and scoff at everything serious and good: these derided the psalmist for his piety and religion, his principles and practices; in which he was a type of Christ, who was both the song of the drunkards, and was derided by the proud and haughty Scribes and Pharisees; as all self-righteous persons are, they who trust in themselves, and despise others, Ps 69:11;
yet have I not declined from thy law; from walking according to it, as a rule of life and conversation; from professing and maintaining the doctrine of the word, the truths of the Gospel, he had knowledge and experience of; and from going on in the ways of God and true religion he was directed in; and this testimony the Lord himself gave of him, 3Kings 14:8 see Ps 44:19.
118:51118:51: Ամբարտաւանք անիրաւեցա՛ն յիս յոյժ, այլ յօրինաց քոց ես ո՛չ խոտորեցայ։
51 Ամբարտաւանները շատ անիրաւութիւն գործեցին իմ դէմ, բայց ես քո օրէնքից չխոտորուեցի:
51 Ամբարտաւանները խիստ շատ ծաղր ըրին զիս, Բայց ես քու օրէնքէդ չխոտորեցայ։
Ամբարտաւանք անիրաւեցան յիս յոյժ, այլ յօրինաց քոց ես ոչ խոտորեցայ:

118:51: Ամբարտաւանք անիրաւեցա՛ն յիս յոյժ, այլ յօրինաց քոց ես ո՛չ խոտորեցայ։
51 Ամբարտաւանները շատ անիրաւութիւն գործեցին իմ դէմ, բայց ես քո օրէնքից չխոտորուեցի:
51 Ամբարտաւանները խիստ շատ ծաղր ըրին զիս, Բայց ես քու օրէնքէդ չխոտորեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
118:51118:51 Гордые крайне ругались надо мною, но я не уклонился от закона Твоего.
118:52 ἐμνήσθην μναομαι remember; mindful τῶν ο the κριμάτων κριμα judgment σου σου of you; your ἀπ᾿ απο from; away αἰῶνος αιων age; -ever κύριε κυριος lord; master καὶ και and; even παρεκλήθην παρακαλεω counsel; appeal to
118:52. recordatus sum iudiciorum tuorum a saeculo Domine et consolatus sumI remembered, O Lord, thy judgments of old: and I was comforted.
The proud have had me greatly in derision: [yet] have I not declined from thy law:

118:51 Гордые крайне ругались надо мною, но я не уклонился от закона Твоего.
118:52
ἐμνήσθην μναομαι remember; mindful
τῶν ο the
κριμάτων κριμα judgment
σου σου of you; your
ἀπ᾿ απο from; away
αἰῶνος αιων age; -ever
κύριε κυριος lord; master
καὶ και and; even
παρεκλήθην παρακαλεω counsel; appeal to
118:52. recordatus sum iudiciorum tuorum a saeculo Domine et consolatus sum
I remembered, O Lord, thy judgments of old: and I was comforted.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
51 The proud have had me greatly in derision: yet have I not declined from thy law.David here tells us, and it will be of use to us to know it, 1. That he had been jeered for his religion. Though he was a man of honour, a man of great prudence, and had done eminent services to his country, yet, because he was a devout conscientious man, the proud had him greatly in derision; they ridiculed him, bantered him, and did all they could to expose him to contempt; they laughed at him for his praying, and called it cant, for his seriousness, and called it mopishness, for his strictness, and called it needless preciseness. They were the proud that sat in the scorner's seat and valued themselves on so doing. 2. That yet he had not been jeered out of his religion: "They have done all they could to make me quit it for shame, but none of these things move me: I have not declined from thy law for all this; but, if this be to be vile" (as he said when Michal had him greatly in derision), "I will be yet more vile." He not only had not quite forsaken the law, but had not so much as declined from it. We must never shrink from any duty, nor let slip an opportunity of doing good, for fear of the reproach of men, or their revilings. The traveller goes on his way though the dogs bark at him. Those can bear but little for Christ that cannot bear a hard word for him.
Adam Clarke: Commentary on the Bible - 1831
119:52: I remembered thy judgments of old - The word judgments is here taken for providential dealing; and indeed kind treatment; that which God showed to the Hebrews in bearing with and blessing them. And it was the recollection of these judgments that caused him to comfort himself.
Albert Barnes: Notes on the Bible - 1834
119:52: I remembered - In my troubles.
Thy judgments of old - The word "judgments" here seems to refer to the divine dealings, whether expressed in the law of God, or in the actual administration of his government over the world. The words "of old" do not seem here to refer to the "eternity past," as the phrase sometimes does now, but to the constancy and uniformity of the principles of the divine administration. The psalmist remembered that the principles of that administration had been always the same; that the law of God was always the same; and that, therefore, he might confide in God. What God had done formerly he would do now; the favor which he had shown in times past he would continue to show now. In the trials of life, in the changes which occur, in the apparent wreck of things, in the fearful prospect of disaster and ruin at any time, it is well for us to think of the unchanging principles which mark the divine dealings. Under such an administration, all who put their trust in God must be safe.
And have comforted myself - I have found consolation in this. When all else seemed to fail, it was a comfort to reflect that an unchangeable God presided over the affairs of people. We could not put confidence in a God given to change.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:52: remembered: Psa 77:5, Psa 77:11, Psa 77:12, Psa 105:5, Psa 143:5; Exo 14:29, Exo 14:30; Num. 16:3-35; Deu 1:35, Deu 1:36; Deu 4:3, Deu 4:4; Pe2 2:4-9
Geneva 1599
119:52 I remembered thy (c) judgments of old, O LORD; and have comforted myself.
(c) That is, the examples, by which you declare yourself to be judge of the world.
John Gill
119:52 I remembered thy judgments of old, O Lord,.... Either the judgments of God executed on wicked men; as the bringing a flood on the world of the ungodly; the burning of Sodom and Gomorrah; the destruction of Pharaoh and his host in the Red sea; the cutting off of the Canaanites, and dispossessing them of their land: or the providential dispensations of God towards his own people; who sometimes chastises and corrects them, and brings them very low, and then raises them up again, as in the case of Job. These things the psalmist called to remembrance, and revolved them in his mind, which gave him pleasure and comfort:
and have comforted myself; with such thoughts as these, that that God, who had cast down the mighty from their seats, and had scattered the proud in the imaginations of their hearts, and destroyed them, could easily rebuke the proud that had him in derision; and he that had shown himself so good and gracious to his people, when brought low, could raise him out of his afflictions and distresses.
John Wesley
119:52 Judgments - Thy ancient dispensations to the children of men in punishing the ungodly.
Robert Jamieson, A. R. Fausset and David Brown
119:52 The pious take comfort, when harassed and distressed by wickedness of men who forsake God's law, in remembering that the great principles of God's truth will still abide; and also God's
judgments of old--that is, His past interpositions in behalf of His people are a pledge that He will again interpose to deliver them; and they become the theme of constant and delightful meditation. The more we keep the more we love the law of God.
118:52118:52: Յիշեցի՛ զիրաւունս քո յաւիտենից Տէր, եւ մխիթարեցայ։
52 Քո յաւերժական օրէնքները յիշեցի, Տէ՛ր, ու մխիթարուեցի:
52 Ո՛վ Տէր, քու առաջուան դատաստաններդ յիշեցի Ու մխիթարուեցայ։
Յիշեցի զիրաւունս քո յաւիտենից, Տէր, եւ մխիթարեցայ:

118:52: Յիշեցի՛ զիրաւունս քո յաւիտենից Տէր, եւ մխիթարեցայ։
52 Քո յաւերժական օրէնքները յիշեցի, Տէ՛ր, ու մխիթարուեցի:
52 Ո՛վ Տէր, քու առաջուան դատաստաններդ յիշեցի Ու մխիթարուեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
118:52118:52 Вспоминал суды Твои, Господи, от века, и утешался.
118:53 ἀθυμία αθυμια retain; detain με με me ἀπὸ απο from; away ἁμαρτωλῶν αμαρτωλος sinful τῶν ο the ἐγκαταλιμπανόντων εγκαταλιμπανω the νόμον νομος.1 law σου σου of you; your
118:53. horror obtinuit me ab impiis qui dereliquerunt legem tuamA fainting hath taken hold of me, because of the wicked that forsake thy law.
I remembered thy judgments of old, O LORD; and have comforted myself:

118:52 Вспоминал суды Твои, Господи, от века, и утешался.
118:53
ἀθυμία αθυμια retain; detain
με με me
ἀπὸ απο from; away
ἁμαρτωλῶν αμαρτωλος sinful
τῶν ο the
ἐγκαταλιμπανόντων εγκαταλιμπανω the
νόμον νομος.1 law
σου σου of you; your
118:53. horror obtinuit me ab impiis qui dereliquerunt legem tuam
A fainting hath taken hold of me, because of the wicked that forsake thy law.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
53. Под нечестивыми, "оставляющими закон Божий", разумеются не язычники, которые этого закона не держались, но евреи, отступившие от него.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
52 I remembered thy judgments of old, O LORD; and have comforted myself.When David was derided for his godliness he not only held fast his integrity, but, 1. He comforted himself. He not only bore reproach, but bore it cheerfully. It did not disturb his peace, nor break in upon the repose of his spirit in God. It was a comfort to him to think that it was for God's sake that he bore reproach, and that his worst enemies could find no occasion against him, save only in the matter of his God, Dan. vi. 5. Those that are derided for their adherence to God's law may comfort themselves with this, that the reproach of Christ will prove, in the end, greater riches to them than the treasures of Egypt. 2. That which he comforted himself with was the remembrance of God's judgments of old, the providences of God concerning his people formerly, both in mercy to them and in justice against their persecutors. God's judgments of old, in our own early days and in the days of our fathers, are to be remembered by us for our comfort and encouragement in the way of God, for he is still the same.
Adam Clarke: Commentary on the Bible - 1831
119:53: Horror hath taken hold upon me - The word זלעפה zilaphah, which we render horror, is thought to signify the pestilential burning wind called by the Arabs simoom. Here it strongly marks the idea that the psalmist had of the destructive nature of sin; it is pestilential; it is corrupting, mortal.
Albert Barnes: Notes on the Bible - 1834
119:53: Horror hath taken hold upon me - Has seized me; has overpowered and overwhelmed me. I shudder; I tremble; I am afraid; I am filled with distress. Luther, "I am burnt up." The Hebrew word - זלעפה zal‛ â phâ h - is from a verb meaning "to be hot; to glow"; and the idea in the word is that of violent heat; then, a glow or burning, as of a wind - the "simoom" of the desert. See Psa 11:6, where the word is translated "horrible tempest," in the margin, "burning." The word occurs only in that passage, in the one before us, and in Lam 5:10, where it is rendered "terrible (famine)," in the margin, "terrors," or "storms." The state referred to here is that of one who sees the storm of burning wind and sand approaching; who expects every moment to be overcome and buried; whose soul trembles with consternation.
Because of the wicked ... - Their conduct alarms me. Their danger appals me. Their condition overwhelms me. I see them rebelling against God. I see them exposed to his wrath. I see the grave just before them, and the awful scenes of judgment near. I see them about to be cast off, and to sink to endless woe, and my soul is transfixed with horror. The contemplation overwhelms me with uncontrollable anguish. Can such things be? Can people be thus in danger? And can they be calm and composed, when so near such awful horrors? No man can look on the world of despair without horror; no one can truly realize that his fellow-men are exposed to the horrors of that abode without having his soul filled with anguish. Strange that all people do not feel thus - that impenitent people can walk along on the verge of the grave and of hell "without" horror - that pious people, good people, praying people, can look upon their friends in that condition without having their souls filled with unutterable anguish. Compare Psa 119:136; Rom 9:1-4; Luk 19:41.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:53: horror: Zilaphah properly signifies the pestilential burning wind called by the Arabs Simoom (see Psa 11:6). It is here used in a figurative sense for the most horrid mental distress; and strongly marks the idea the Psalmist had of the corrupting, pestilential, and destructive nature of sin. Psa 119:136, Psa 119:158; Ezr 9:3, Ezr 9:14, Ezr 10:6; Jer 13:17; Dan 4:19; Hab 3:16; Luk 19:41, Luk 19:42; Rom 9:1-3; Co2 12:21; Phi 3:18
Geneva 1599
119:53 (d) Horror hath taken hold upon me because of the wicked that forsake thy law.
(d) That is, a vehement zeal to your glory and indignation against the wicked.
John Gill
119:53 Horror hath taken hold upon me,.... Trembling, sorrow, and distress, to a great degree, like a storm, or a blustering, scorching, burning wind, as the word (h) signifies, which is very terrible;
because of the wicked that forsake thy law: not only transgress the law of the Lord, as every man does, more or less; but wilfully and obstinately despise it, and cast it behind their backs, and live in a continued course of disobedience to it; or who apostatize from the doctrine of the word of God; wilfully deny the truth, after they have had a speculative knowledge of it, whose punishment is very grievous, Heb 10:26; and now partly on account of the daring impiety of wicked men, who stretch out their hands against God, and strengthen themselves against the Almighty, and run upon him, even on the thick bosses of his bucklers; because of the shocking nature of their sins, the sad examples thereby set to others, the detriment they are of to themselves, and dishonour they bring to God; and partly because of the dreadful punishment that shall be inflicted on them here, and especially hereafter, when a horrible tempest of wrath will come upon them. Hence such trembling seized the psalmist; and often so it is, that good men tremble more for the wicked than they do for themselves; see Ps 119:120.
(h) "procella", Junius & Tremellius, Piscator, Schmidt; "horror tanquam procella", Cocceius.
John Wesley
119:53 Horror - A mixed passion, made up of abhorrence of their sins, and dread and sorrow at the consideration of the judgments of God coming upon them.
Robert Jamieson, A. R. Fausset and David Brown
119:53 Horror--rather, "vehement wrath" [HENGSTENBERG].
118:53118:53: Տրտմութիւն կալաւ զիս ՚ի մեղաւորաց, եւ ոյք թողին զօրէնս քո։
53 Տրտմութիւն իջաւ ինձ վրայ մեղաւորների ու քո օրէնքը լքողների երեսից:
53 Սոսկումը զիս բռնեց այն ամբարիշտներուն համար՝ Որոնք քու օրէնքդ կը թողուն։
Տրտմութիւն կալաւ զիս ի մեղաւորաց, ոյք թողին զօրէնս քո:

118:53: Տրտմութիւն կալաւ զիս ՚ի մեղաւորաց, եւ ոյք թողին զօրէնս քո։
53 Տրտմութիւն իջաւ ինձ վրայ մեղաւորների ու քո օրէնքը լքողների երեսից:
53 Սոսկումը զիս բռնեց այն ամբարիշտներուն համար՝ Որոնք քու օրէնքդ կը թողուն։
zohrab-1805▾ eastern-1994▾ western am▾
118:53118:53 Ужас овладевает мною при виде нечестивых, оставляющих закон Твой.
118:54 ψαλτὰ ψαλτος be μοι μοι me τὰ ο the δικαιώματά δικαιωμα justification σου σου of you; your ἐν εν in τόπῳ τοπος place; locality παροικίας παροικια residency μου μου of me; mine
118:54. carmina erant mihi praecepta tua in domo peregrinationis meaeThy justifications were the subject of my song, in the place of my pilgrimage.
Horror hath taken hold upon me because of the wicked that forsake thy law:

118:53 Ужас овладевает мною при виде нечестивых, оставляющих закон Твой.
118:54
ψαλτὰ ψαλτος be
μοι μοι me
τὰ ο the
δικαιώματά δικαιωμα justification
σου σου of you; your
ἐν εν in
τόπῳ τοπος place; locality
παροικίας παροικια residency
μου μου of me; mine
118:54. carmina erant mihi praecepta tua in domo peregrinationis meae
Thy justifications were the subject of my song, in the place of my pilgrimage.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
53 Horror hath taken hold upon me because of the wicked that forsake thy law.Here is, 1. The character of wicked people; he means those that are openly and grossly wicked: They forsake thy law. Every sin is a transgression of the law, but a course and way of wilful and avowed sin is downright forsaking it and throwing it off. 2. The impression which the wickedness of the wicked made upon David; it frightened him, it put him into an amazement. He trembled to think of the dishonour thereby done to God, the gratification thereby given to Satan, and the mischiefs thereby done to the souls of men. He dreaded the consequences of it both to the sinners themselves (and cried out, O gather not my soul with sinners! let my enemy be as the wicked) and to the interests of God's kingdom among men, which he was afraid would be thereby sunk and ruined. He does not say, "Horror has taken hold on me because of their cruel designs against me," but "because of the contempt they put on God and his law." Sin is a monstrous horrible thing in the eyes of all that are sanctified, Jer. v. 30; xxiii. 14; Hos. vi. 10; Jer. ii. 12.
Adam Clarke: Commentary on the Bible - 1831
119:54: Thy statutes have been my songs - During our captivity all our consolation was derived from singing thy praises, and chanting among our fellow-captives portions of thy law, and the precepts it contains.
Albert Barnes: Notes on the Bible - 1834
119:54: Thy statutes - Thy law; thy commandments.
Have been my songs - Have been to me a source of joy; have been my happiness, my consolation, my delight. I have found pleasure in meditating on them; I have had peace and joy in them in the day of loneliness and trouble. The psalmist rejoiced, doubtless, as the good now do,
(a) in law itself; law, as a rule of order; law, as a guide of conduct; law, as a security for safety;
(b) in such a law as that of God - so pure, so holy, so suited to promote "the happiness of man;
(c) in the stability of that law, as constituting his own personal security, the ground of his hope;
(d) in law in its influence on the universe, preserving order, and securing harmony.
In the house of my pilgrimage - In my life considered as a journey to another world; in my pilgrimage through the desert of this world; amidst rocks, and sands, and desolation; among tribes of savage men, wanderers, robbers, freebooters; with no home, no place of shelter; exposed to cold, and rain, and sleet, and ice, and snow, as pilgrims are - for to all these is the "pilgrim" - the way-farer - exposed, and all these represent the condition of one passing through this world to a better (compare Heb 11:13). Here, says the psalmist, I sang. I found joy in these scenes by thinking on the pure law - the pure and holy truth of God. I comforted myself with the feeling that there "is" law; that there is just government; that there is a God; that I am under the protection of law; that I am not alone, but that there is one who guides me by his truth. Compare the notes at Job 35:10. See Act 16:25; Psa 34:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:54: Psa 89:1, Psa 10:1; Gen 47:9; Heb 11:13-16
Geneva 1599
119:54 Thy statutes have been my songs in the house of my (e) pilgrimage.
(e) In the course of this life and sorrowful exit.
John Gill
119:54 Thy statutes have been my songs in the house of my pilgrimage. Meaning either his unsettled state, fleeing from place to place before Saul; or, literally, his house of cedar, his court and palace, which he considered no other than as an inn he had put into upon his travels homeward; or rather the earthly house of his tabernacle, in which, as long as he continued, he was but a pilgrim and stranger; or, best of all, the whole course of his life; which Jacob calls the days of the years of his pilgrimage, Gen 47:9; so Hipparchus the Pythagorean (i) calls this life a sort of a pilgrimage; and Plato also. This world is not the saints house and home; this is not their rest and residence; they confess themselves pilgrims and strangers here; and that they belong to another city, and a better country, an heavenly one, which they are seeking and travelling to, Heb 11:13. And as travellers sing songs to themselves as they pass on, which makes the way the more easy and pleasant to them, so the psalmist had his songs which he sung in his pilgrimage state; and these were the statutes, or word of the Lord, and the things in it, which were as delightful to him as the songs of travellers to them. Or the songs he made and sung were composed out of the word of God; and which may serve to recommend the psalms, hymns, and spiritual songs, made by him, the sweet psalmist of Israel, to the Gospel churches, to be sung by them, Eph 5:19.
(i) De Anim. Tranquill. inter Fragm. Pythagor. p. 11. Ed. Gale.
John Wesley
119:54 The house - In this world, wherein I am a stranger and pilgrim, as all my fathers were.
Robert Jamieson, A. R. Fausset and David Brown
119:54 songs--As the exile sings songs of his home (Ps 137:3), so the child of God, "a stranger on earth," sings the songs of heaven, his true home (Ps 39:12). In ancient times, laws were put in verse, to imprint them the more on the memory of the people. So God's laws are the believer's songs.
house of my pilgrimage--present life (Gen 17:8; Gen 47:9; Heb 11:13).
118:54118:54: Գովելի՛ են ինձ իրաւունք քո, ՚ի տեղւոջ պանդխտութեան իմոյ։
54 Պատուիրաններդ գովասանքի արժանի են ինձ համար իմ պանդխտավայրում:
54 Քու կանոններդ ինծի երգեր եղան Իմ պանդխտութեանս տանը մէջ։
[708]Գովելի են ինձ իրաւունք`` քո, ի տեղւոջ պանդխտութեան իմոյ:

118:54: Գովելի՛ են ինձ իրաւունք քո, ՚ի տեղւոջ պանդխտութեան իմոյ։
54 Պատուիրաններդ գովասանքի արժանի են ինձ համար իմ պանդխտավայրում:
54 Քու կանոններդ ինծի երգեր եղան Իմ պանդխտութեանս տանը մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
118:54118:54 Уставы Твои были песнями моими на месте странствований моих.
118:55 ἐμνήσθην μναομαι remember; mindful ἐν εν in νυκτὶ νυξ night τοῦ ο the ὀνόματός ονομα name; notable σου σου of you; your κύριε κυριος lord; master καὶ και and; even ἐφύλαξα φυλασσω guard; keep τὸν ο the νόμον νομος.1 law σου σου of you; your
118:55. recordatus sum in nocte nominis tui Domine et custodivi legem tuamIn the night I have remembered thy name, O Lord: and have kept thy law.
Thy statutes have been my songs in the house of my pilgrimage:

118:54 Уставы Твои были песнями моими на месте странствований моих.
118:55
ἐμνήσθην μναομαι remember; mindful
ἐν εν in
νυκτὶ νυξ night
τοῦ ο the
ὀνόματός ονομα name; notable
σου σου of you; your
κύριε κυριος lord; master
καὶ και and; even
ἐφύλαξα φυλασσω guard; keep
τὸν ο the
νόμον νομος.1 law
σου σου of you; your
118:55. recordatus sum in nocte nominis tui Domine et custodivi legem tuam
In the night I have remembered thy name, O Lord: and have kept thy law.
ru▾ LXX-gloss▾ vulgate▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
55. "Ночь" - время бедствий. В тяжелые минуты жизни писатель утешался только силой своей веры в Закон Божий и изложенные там обетования для всех чтителей Иеговы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
54 Thy statutes have been my songs in the house of my pilgrimage.Here is, 1. David's state and condition; he was in the house of his pilgrimage, which may be understood either as his peculiar trouble (he was often tossed and hurried, and forced to fly) or as his lot in common with all. This world is the house of our pilgrimage, the house in which we are pilgrims; it is our tabernacle; it is our inn. We must confess ourselves strangers and pilgrims upon earth, who are not at home here, nor must be here long. Even David's palace is but the house of his pilgrimage. 2. His comfort in this state: "Thy statutes have been my songs, with which I here entertain myself," as travellers are wont to divert the thoughts of their weariness, and take off something of the tediousness of their journey, by singing a pleasant song now and then. David was the sweet singer of Israel, and here we are told whence he fetched his songs; they were all borrowed from the word of God. God's statutes were as familiar to him as the songs which a man is accustomed to sing; and he conversed with them in his pilgrimage-solitudes. They were as pleasant to him as songs, and put gladness into his heart more than those have that chant to the sound of the viol, Amos vi. 5. Is any afflicted then? Let him sing over God's statutes, and try if he cannot so sing away sorrow, Ps. cxxxviii. 5.
Adam Clarke: Commentary on the Bible - 1831
119:55: I have remembered thy name - Thou art Jehovah; and as our God thou hast made thyself known unto us. In the deepest night of our affliction this has consoled me.
Albert Barnes: Notes on the Bible - 1834
119:55: I have remembered thy name, O Lord, in the night ... - I have thought on thee in the night, when on my bed; I have done it in the night of calamity and sorrow. See the notes at Psa 63:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:55: night: Psa 42:8, Psa 63:6, Psa 77:6, Psa 139:18; Gen 32:24-28; Job 35:9, Job 35:10; Isa 26:9; Luk 6:12; Act 16:25
kept: Psa 119:17, Psa 119:34; Joh 14:21, Joh 15:10
Geneva 1599
119:55 I have remembered thy name, O LORD, in the (f) night, and have kept thy law.
(f) Even when others sleep.
John Gill
119:55 I have remembered thy name, O Lord, in the night,.... In the night of distress and affliction, as Jarchi; or rather literally, in the night season, when on his bed and awake: while others were asleep, he revolved in his mind the greatness of the divine Being; the perfections of his nature; his wonderful works of creation, providence, and grace; his word and ordinances, by which he was made known unto the sons of men; and these he called to mind and meditated upon in the night watches, to encourage his faith and hope in the Lord, and draw out his love and affection to him;
and have kept thy law: though imperfectly, yet spiritually, sincerely, heartily, and from a principle of love and gratitude, and with a view to the glory of God, and without mercenary and sinister ends.
John Wesley
119:55 Thy name - Thy holy nature and attributes, thy blessed word, and thy wonderful works. In the night - When darkness causes fear in others, I took pleasure in remembering thee; and when others gave themselves up to sleep, my thoughts and affections were working towards thee.
118:55118:55: Յիշեցի ՚ի գիշերի զանուն քո Տէր, եւ պահեցի զօրէնս քո։
55 Գիշերն յիշեցի քո անունը, Տէ՛ր, եւ քո օրէնքը պահեցի:
55 Ո՛վ Տէր, գիշերը քու անունդ յիշեցի Ու քու օրէնքդ պահեցի։
Յիշեցի ի գիշերի զանուն քո, Տէր, եւ պահեցի զօրէնս քո:

118:55: Յիշեցի ՚ի գիշերի զանուն քո Տէր, եւ պահեցի զօրէնս քո։
55 Գիշերն յիշեցի քո անունը, Տէ՛ր, եւ քո օրէնքը պահեցի:
55 Ո՛վ Տէր, գիշերը քու անունդ յիշեցի Ու քու օրէնքդ պահեցի։
zohrab-1805▾ eastern-1994▾ western am▾
118:55118:55 Ночью вспоминал я имя Твое, Господи, и хранил закон Твой.
118:56 αὕτη ουτος this; he ἐγενήθη γινομαι happen; become μοι μοι me ὅτι οτι since; that τὰ ο the δικαιώματά δικαιωμα justification σου σου of you; your ἐξεζήτησα εκζητεω seek out / thoroughly
118:56. hoc factum est mihi quia praecepta tua custodiviThis happened to me: because I sought after thy justifications.
I have remembered thy name, O LORD, in the night, and have kept thy law:

118:55 Ночью вспоминал я имя Твое, Господи, и хранил закон Твой.
118:56
αὕτη ουτος this; he
ἐγενήθη γινομαι happen; become
μοι μοι me
ὅτι οτι since; that
τὰ ο the
δικαιώματά δικαιωμα justification
σου σου of you; your
ἐξεζήτησα εκζητεω seek out / thoroughly
118:56. hoc factum est mihi quia praecepta tua custodivi
This happened to me: because I sought after thy justifications.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
55 I have remembered thy name, O LORD, in the night, and have kept thy law. 56 This I had, because I kept thy precepts.Here is, 1. The converse David had with the word of God; he kept it in mind, and upon every occasion he called it to mind. God's name is the discovery he has made of himself to us in and by his word. This is his memorial unto all generations, and therefore we should always keep it in memory--remember it in the night, upon a waking bed, when we are communing with our own hearts. When others were sleeping David was remembering God's name, and, by repeating that lesson, increasing his acquaintance with it; in the night of affliction this he called to mind. 2. The conscience be made of conforming to it. The due remembrance of God's name, which is prefixed to his law, will have a great influence upon our observance of the law: I remembered thy name in the night, and therefore was careful to keep thy law all day. How comfortable will it be in the reflection if our own hearts can witness for us that we have thus remembered God's name, and kept his law! 3. The advantage he got by it (v. 56): This I had because I kept thy precepts. Some understand this indefinitely: This I had (that is I had that which satisfied me; I had every thing that is comfortable) because I kept thy precepts. Note, All that have made a business of religion will own that it has turned to a good account, and that they have been unspeakable gainers by it. Others refer it to what goes immediately before: "I had the comfort of keeping thy law because I kept it." Note, God's work is its own wages. A heart to obey the will of God is a most valuable reward of obedience; and the more we do the more we may do, and shall do, in the service of God; the branch that bears fruit is made more fruitful, John xv. 2.
Adam Clarke: Commentary on the Bible - 1831
119:56: This I had, because I kept thy precepts - Though thou didst leave us under the power of our enemies, yet thou hast not left us without the consolations of thy Spirit.
Albert Barnes: Notes on the Bible - 1834
119:56: This I had, because I kept thy precepts - literally, "This was to me;" that is, This has happened to me; this has occurred. This joyful remembrance of thy law in the night of affliction Psa 119:50; this stability and firmness on my part in keeping thy law when proud men have derided me Psa 119:51; this comfort which I have derived from meditating on thy statutes Psa 119:52; this solicitude for the welfare of others Psa 119:53; this peace which I have enjoyed in thy law in the house of my pilgrimage Psa 119:54; and this consolation which I have had in thee in the night-season Psa 119:55; - all this has been granted to me because I have kept thy statutes; because I have sought to be obedient - to serve time - to find my happiness in thee. These are the proper fruits and effects of keeping the law of God. Such peace does it impart; so much does it do to sustain and comfort the soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:56: because: Psa 119:165, Psa 18:18-22; Jo1 3:19-24
Geneva 1599
119:56 (g) This I had, because I kept thy precepts.
(g) That is, all these benefits.
John Gill
119:56 This I had, because I kept thy precepts. Either the comfort he had from the word, the pleasure and delight he had in it, being his songs in his pilgrimage, Ps 119:50; see Ps 119:165; or this knowledge of the name of God, and the remembrance of it, and his carefulness and diligence in it in the night season, were of the Lord, and gifts of his: or rather this he had from the Lord, that he kept the precepts and commands of God in the manner that he did; it was all owing to grace and strength received from him; for so the words may be rendered, "this was given unto me, that I have kept thy precepts" (k).
(k) "quod", Pagninus, Montanus.
John Wesley
119:56 This - This comfortable remembrance.
Robert Jamieson, A. R. Fausset and David Brown
119:56 Rather, "This is peculiarly mine (literally, to me), that I keep Thy precepts" [HENGSTENBERG and MAURER].
118:56118:56: Սա եղեւ ինձ ճանապարհ ՚ի կեանս, զի զարդարութիւնս քո խնդրեցի։ Տունք. ծզ̃։
56 Դա՛ եղաւ կեանքիս ուղին, քանզի քո արդարութիւնը փնտռեցի:
56 Այս օրհնութիւնդ ստացայ, Վասն զի քու հրամաններդ պահեցի։
Սա եղեւ [709]ինձ ճանապարհ ի կեանս, զի զարդարութիւնս`` քո խնդրեցի:

118:56: Սա եղեւ ինձ ճանապարհ ՚ի կեանս, զի զարդարութիւնս քո խնդրեցի։ Տունք. ծզ̃։
56 Դա՛ եղաւ կեանքիս ուղին, քանզի քո արդարութիւնը փնտռեցի:
56 Այս օրհնութիւնդ ստացայ, Վասն զի քու հրամաններդ պահեցի։
zohrab-1805▾ eastern-1994▾ western am▾
118:56118:56 Он стал моим, ибо повеления Твои храню.
118:57 η᾿ ηʹ portion μου μου of me; mine κύριε κυριος lord; master εἶπα επω say; speak φυλάξασθαι φυλασσω guard; keep τὸν ο the νόμον νομος.1 law σου σου of you; your
118:57. heth pars mea Domine dixi ut custodiam verbum tuumO Lord, my portion, I have said, I would keep thy law.
This I had, because I kept thy precepts:

118:56 Он стал моим, ибо повеления Твои храню.
118:57
η᾿ ηʹ portion
μου μου of me; mine
κύριε κυριος lord; master
εἶπα επω say; speak
φυλάξασθαι φυλασσω guard; keep
τὸν ο the
νόμον νομος.1 law
σου σου of you; your
118:57. heth pars mea Domine dixi ut custodiam verbum tuum
O Lord, my portion, I have said, I would keep thy law.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:57: Sixthly. To keep himself firm in his present resolutions, he binds himself unto the Lord. "I have said that I would keep thy words." Thy vows are upon me, and I must not add to my guilt by breaking them.
Seventhly. He did not seek in vain; God reveals himself in the fullness of blessedness to him, so that he is enabled to exclaim, Thou art my portion, O Lord! My whole soul trusts in thee, my spirit rests supremely satisfied with thee. I have no other inheritance, nor do I desire any. Here then is the way to seek, the way to find, and the way to be happy. Other effects of this conversion may be seen below.
Albert Barnes: Notes on the Bible - 1834
119:57: Thou art my portion, O Lord - This begins a new division of the psalm, indicated by the Hebrew letter Cheth (ח ch), which may be represented in English by "ch." On the meaning of the language here, see the notes at Psa 16:5. God was to him what other people seek in wealth, honor, pleasure, fame. To him, God was all and in all. He asked nothing else.
I have said - I have formed the purpose, and have expressed it. It is the deliberate and settled design of my life.
That I would keep thy words - That I would obey thee at all times; that I would keep all thy commandments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:57: my portion: Psa 16:5, Psa 73:26, Psa 142:5; Jer 10:16; Lam 3:24
I have: Psa 119:106, Psa 119:115, Psa 66:14; Deu 26:17, Deu 26:18; Jos 24:15, Jos 24:18, Jos 24:21, Jos 24:24-27; Neh 10:29-39
Carl Friedrich Keil and Franz Delitzsch
119:57
The eightfold Heth. To understand and to keep God's word is his portion, the object of his incessant praying and thanksgiving, the highest grace or favour that can come to him. According to Ps 16:5; Ps 73:26, the words חלקי ה belong together. Ps 119:57 is an inference drawn from it (אמר ל as in Ex 2:14, and frequently), and the existing division of the verse is verified. חלּה פּני, as in Ps 45:13, is an expression of caressing, flattering entreaty; in Latin, caput mulcere (demulcere). His turning to the word of God the poet describes in Ps 119:59 as a result of a careful trying of his actions. After that he quickly and cheerfully, Ps 119:60, determined to keep it without any long deliberation with flesh and blood, although the snares of wicked men surround him. The meaning of חבלי is determined according to Ps 119:110 : the pointing does not distinguish so sharply as one might have expected between חבלי, ὠδῖνας, and חבלי, snares, bonds (vid., Ps 18:5.); but the plural nowhere, according to the usage of the language as we now have it, signifies bands (companies), from the singular in 1Kings 10:5 (Bttcher, 800). Thankfulness urges him to get up at midnight (acc. temp. as in Job 34:20) to prostrate himself before God and to pray. Accordingly he is on friendly terms with, he is closely connected with (Prov 28:24), all who fear God. Out of the fulness of the loving-kindness of God, which is nowhere unattested upon earth (Ps 119:64 = Ps 33:5), he implores for himself the inward teaching concerning His word as the highest and most cherished of mercies.
Geneva 1599
119:57 CHETH. [Thou art] my (a) portion, O LORD: I have said that I would keep thy words.
(a) I am persuaded that to keep your law is a heritage and great gain for me.
John Gill
119:57
CHETH.--The Eighth Part.
CHETH. Thou art my portion, O Lord,.... Which he chose and preferred to all others; to the riches, honours, and profits of this world; the grant of which was made to him in the covenant of grace; the first discovery of it was from the Lord himself; and the choice and claim were made under the influence of his grace; and a great act of faith it is to assert this, and a wonderful blessing to enjoy it. This is a large portion indeed, immense and inconceivable, soul satisfying, safe, and for ever! see Ps 73:26;
I have said that I would keep thy words; keep his commandments, lay up his promises, observe his doctrines, profess and retain them; this he determined within himself to do, under a sense of the love of God to him, in being his portion and inheritance. Some render the words, in connection with the former, thus, "my portion, O Lord, I said, is", or "shall be, to keep thy words" (l); it is the part and portion of some to preach the word, and of others to hear it; and of all to keep or observe it, its precepts, promises, and truths. Aben Ezra gives the sense of them thus,
"This I said to many, perhaps they will keep thy words;''
namely, that the Lord was his portion, which he thought might induce them to an observance of them, as he had done.
(l) So Montanus, Piscator.
John Wesley
119:57 Said - I have professed and owned it.
Robert Jamieson, A. R. Fausset and David Brown
119:57 CHETH. (Ps 119:57-64).
Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Ps 16:5; Lam 3:24).
118:57118:57: Բաժին իմ ես դու Տէր, ասացի պահե՛լ զօրէնս քո[7552]։ [7552] Ոմանք.Պահել ինձ զօրէնս։
57 Բաժինս դո՛ւ ես, Տէ՛ր, ասացի որ օրէնքիդ պիտի հետեւեմ:
57 Դուն իմ բաժինս ես, ո՛վ Տէր. Խոստացայ որ քու խօսքերդ պահեմ։
Բաժին իմ ես դու, Տէր, ասացի պահել ինձ զօրէնս քո:

118:57: Բաժին իմ ես դու Տէր, ասացի պահե՛լ զօրէնս քո[7552]։
[7552] Ոմանք.Պահել ինձ զօրէնս։
57 Բաժինս դո՛ւ ես, Տէ՛ր, ասացի որ օրէնքիդ պիտի հետեւեմ:
57 Դուն իմ բաժինս ես, ո՛վ Տէր. Խոստացայ որ քու խօսքերդ պահեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:57118:57 Удел мой, Господи, сказал я, соблюдать слова Твои.
118:58 ἐδεήθην δεω bind; tie τοῦ ο the προσώπου προσωπον face; ahead of σου σου of you; your ἐν εν in ὅλῃ ολος whole; wholly καρδίᾳ καρδια heart μου μου of me; mine ἐλέησόν ελεεω show mercy; have mercy on με με me κατὰ κατα down; by τὸ ο the λόγιόν λογιον declaration σου σου of you; your
118:58. deprecatus sum vultum tuum in toto corde miserere mei secundum eloquium tuumI entreated thy face with all my heart: have mercy on me according to thy word.
KJV [CHETH] [Thou art] my portion, O LORD: I have said that I would keep thy words:

118:57 Удел мой, Господи, сказал я, соблюдать слова Твои.
118:58
ἐδεήθην δεω bind; tie
τοῦ ο the
προσώπου προσωπον face; ahead of
σου σου of you; your
ἐν εν in
ὅλῃ ολος whole; wholly
καρδίᾳ καρδια heart
μου μου of me; mine
ἐλέησόν ελεεω show mercy; have mercy on
με με me
κατὰ κατα down; by
τὸ ο the
λόγιόν λογιον declaration
σου σου of you; your
118:58. deprecatus sum vultum tuum in toto corde miserere mei secundum eloquium tuum
I entreated thy face with all my heart: have mercy on me according to thy word.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8. CHETH.
57 Thou art my portion, O LORD: I have said that I would keep thy words.We may hence gather the character of a godly man. 1. He makes the favour of God his felicity: Thou art my portion, O Lord! Others place their happiness in the wealth and honours of this world. Their portion is in this life; they look no further; they desire no more; these are their good things, Luke xvi. 25. But all that are sanctified take the Lord for the portion of their inheritance and their cup, and nothing less will satisfy them. David can appeal to God in this matter: "Lord, thou knowest that I have chosen thee for my portion, and depend upon thee to make me happy." 2. He makes the law of God his rule: "I have said that I would keep thy words; and what I have said by thy grace I will do, and will abide by it to the end." Note, Those that take God for their portion must take him for their prince, and swear allegiance to him; and, having promised to keep his word, we must often put ourselves in mind of our promise, Ps. xxxix. 1.
Adam Clarke: Commentary on the Bible - 1831
119:58: Fourthly. Being determined in his heart, he tells us, I entreated thy favor with my whole heart. He found he had sinned; that he needed mercy; that he had no time to lose; that he must be importunate; and therefore he sought that mercy with all his soul.
Fifthly. Feeling that he deserved nothing but wrath, that he had no right to any good, he cries for mercy in the way that God had promised to convey it: "Be merciful unto me!" And to this he is encouraged only by the promise of God; and therefore prays, "Be merciful unto me According to thy Word."
Albert Barnes: Notes on the Bible - 1834
119:58: I entreated thy favor - Margin, as in Hebrew, "face." That is, he prayed that God would lift upon him the light of his countenance; that he would not avert his face from him in anger.
With my whole heart - With sincere, undivided affections. See Psa 119:2, Psa 119:10, Psa 119:34; Psa 9:1.
Be merciful unto me according to thy word - See the notes at Psa 119:41.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:58: I entreated: Psa 119:10, Psa 4:6, Psa 51:1-3, Psa 86:1-3; Hos 7:14; Heb 10:22
favour: Heb. face, Psa 27:8; Job 11:19 *marg.
be merciful: Psa 119:41, Psa 119:65, Psa 119:76, Psa 119:170, Psa 56:4, Psa 56:10, Psa 138:2; Mat 24:35
John Gill
119:58 I entreated thy favour with my whole heart,.... Or, "thy face" (m); to see it; or thy presence, to enjoy it; to have communion with God, and the light of his countenance; than which nothing is more desirable and delightful to a gracious man: as also to be remembered with the special favour of God, in which is life; to have his love shed abroad in the heart; to have large views of interest in it, and to be rooted and grounded therein; and this the psalmist entreated, not in an hypocritical manner, but with all sincerity, heartiness, and affection, having tasted that the Lord was gracious. Or, "made thy face sick" (n); wearied him with supplications, gave him no rest until he obtained his request;
be merciful unto me, according to thy word: have compassion on me; sympathize with me in all my troubles; grant me fresh supplies of grace; and particularly show and apply thy pardoning grace and mercy to me, according to thy word of promise in the covenant of grace, in which provision is made for forgiveness of sins; see Ps 51:1; Aben Ezra and Kimchi think reference is had to Ex 33:19, but rather it is to 2Kings 12:13.
(m) "tuam faciem", Pagninus; "tuae facies", Montanus. (n) "tuum velut fatigavi vultum", Gejerus. So Horace, Carmin. l. 1. Ode. 2. v. 26. "prece qua fatigent virgines".
Robert Jamieson, A. R. Fausset and David Brown
119:58 favour--Hebrew, "face" (Ps 45:12).
118:58118:58: Աղաչեցի զերեսս քո բոլորով սրտիւ իմով, ողորմեա՛ ինձ ըստ բանի քում։
58 Ամբողջ սրտովս աղօթեցի քո դիմաց, ողորմի՛ր ինձ ըստ քո խոստման:
58 Բոլոր սրտով քու երեսդ խնդրեցի. Ողորմէ՛ ինծի քու խօսքիդ համեմատ։
Աղաչեցի զերեսս քո բոլորով սրտիւ իմով, ողորմեա ինձ ըստ բանի քում:

118:58: Աղաչեցի զերեսս քո բոլորով սրտիւ իմով, ողորմեա՛ ինձ ըստ բանի քում։
58 Ամբողջ սրտովս աղօթեցի քո դիմաց, ողորմի՛ր ինձ ըստ քո խոստման:
58 Բոլոր սրտով քու երեսդ խնդրեցի. Ողորմէ՛ ինծի քու խօսքիդ համեմատ։
zohrab-1805▾ eastern-1994▾ western am▾
118:58118:58 Молился я Тебе всем сердцем: помилуй меня по слову Твоему.
118:59 διελογισάμην διαλογιζομαι reason; argue τὰς ο the ὁδούς οδος way; journey σου σου of you; your καὶ και and; even ἐπέστρεψα επιστρεφω turn around; return τοὺς ο the πόδας πους foot; pace μου μου of me; mine εἰς εις into; for τὰ ο the μαρτύριά μαρτυριον evidence; testimony σου σου of you; your
118:59. recogitavi vias meas et converti pedes meos ad testimonia tuaI have thought on my ways: and turned my feet unto thy testimonies.
I intreated thy favour with [my] whole heart: be merciful unto me according to thy word:

118:58 Молился я Тебе всем сердцем: помилуй меня по слову Твоему.
118:59
διελογισάμην διαλογιζομαι reason; argue
τὰς ο the
ὁδούς οδος way; journey
σου σου of you; your
καὶ και and; even
ἐπέστρεψα επιστρεφω turn around; return
τοὺς ο the
πόδας πους foot; pace
μου μου of me; mine
εἰς εις into; for
τὰ ο the
μαρτύριά μαρτυριον evidence; testimony
σου σου of you; your
118:59. recogitavi vias meas et converti pedes meos ad testimonia tua
I have thought on my ways: and turned my feet unto thy testimonies.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
58 I intreated thy favour with my whole heart: be merciful unto me according to thy word.David, having in the foregoing verse reflected upon his covenants with God, here reflects upon his prayers to God, and renews his petition. Observe, 1. What he prayed for. Having taken God for his portion, he entreated his favour, as one that knew he had forfeited it, was unworthy of it, and yet undone without it, but for ever happy if he could obtain it. We cannot demand God's favour as a debt, but must be humble suppliants for it, that God will not only be reconciled to us, but accept us and smile upon us. He prays, "Be merciful to me, in the forgiveness of what I have done amiss, and in giving me grace to do better for the future." 2. How he prayed--with his whole heart, as one that knew how to value the blessing he prayed for. The gracious soul is entirely set upon the favour of God, and is therefore importunate for it. I will not let thee go except thou bless me. 3. What he pleaded--the promise of God: "Be merciful to me, according to thy word. I desire the mercy promised, and depend upon the promise for it." Those that are governed by the precepts of the word and are resolved to keep them (v. 57) may plead the promises of the word and take the comfort of them.
Adam Clarke: Commentary on the Bible - 1831
119:59: First. I thought on my ways - חשבתי chashabti, I deeply pondered them; I turned them upside down; I viewed my conduct on all sides. The word, as used here, is a metaphor taken from embroidering, where the figure must appear the same on the one side as it does on the other; therefore, the cloth must be turned on each side every time the needle is set in, to see that the stitch be fairly set. Thus narrowly and scrupulously did the psalmist examine his conduct; and the result was, a deep conviction that he had departed from the way of God and truth.
Secondly. And turned my feet unto thy testimonies - Having made the above discovery, and finding himself under the displeasure of God, he abandoned every evil way, took God's word for his directory, and set out fairly in the way of life and salvation.
Albert Barnes: Notes on the Bible - 1834
119:59: I thought on my ways - This language most naturally refers to the time of conversion, and may be employed without impropriety to describe the process of a sinner's turning to God. It would seem to be descriptive of the experience of the author of the psalm when he became personally interested in the subject of religion. The first step in such a work is reflection on the course of life which has been led; on the guilt of such a course; and on the consequences. It is a pause in the career of sin and folly - a pause for reflection and thought. Compare Luk 15:17-18. No one is converted without such reflection; and as soon as a sinner can be made to pause and reflect on his course, there is hope that he will be converted. Assuredly it is proper for all, whatever may be their circumstances in life, to pause from time to time; to reflect; to ask what will be the consequences of the course of life which is pursued.
And turned my feet - Changed my course of life. He himself did this in fact; and he does not hesitate to say that it was he who thus turned. His own agency was employed. He does not say that he "waited" for God to turn him; or that he found he could not turn of himself, but that he turned; he paused; he reflected; he changed his course of life. This is true in conversion always. There is an actual turning from sin; an actual turning to God. The sinner turns. He leaves an old path, and treads a new one. He does this as the conscious result of reflection on the course which he was pursuing; and there is nothing in his actual turning, or in his whole future course, which is not the proper result of reflection, or which a proper reflection on the course of life would not lead to and justify. Man himself is always active in conversion. That is, he does something; he changes; he repents; he believes; he turns to God; it is not God that changes, that repents, that believes, that turns; it is the man himself. It is, indeed, by the grace and help of God; but the effect of that grace is not to make him idly wait; it is to rouse him to effort; to lead him to act.
Unto thy testimonies - Thy law, considered as the divine testimony in regard to what is right.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:59: thought: Lam 3:40; Eze 18:28, Eze 18:30; Hag 1:5, Hag 1:7; Luk 15:17-20; Co2 13:5
turned: Deu 4:30, Deu 4:31; Jer 8:4-6, Jer 31:18, Jer 31:19; Eze 33:14-16, Eze 33:19; Joe 2:13; Co2 12:21
Geneva 1599
119:59 I thought on my (b) ways, and turned my feet unto thy testimonies.
(b) He shows that no one can embrace the word of God, unless he considers his own imperfections and ways.
John Gill
119:59 I thought on my ways,.... What they were, whether right or wrong; whither they led, what would be the consequences of walking in them: the Septuagint and Arabic versions read, "thy ways"; no doubt the psalmist thought of both; of his own ways, in which he had walked; and of God's ways, which he directed him to walk in: and, considering the superior pleasure and profit of the latter, he preferred them to the former. The Targum is, "I thought to mend my ways", or "make them good". Hence he took the following step:
and turned my feet unto thy testimonies; betook himself to the word of God, which testifies of his will, and directs to those ways he would have his people to walk in; and he steered his course of life and actions thereby; he turned from his own ways into the ways of God; under the influence of divine grace, he turned, being turned.
John Wesley
119:59 Thought - I seriously considered both my former courses, and my duty in all my future actions.
Robert Jamieson, A. R. Fausset and David Brown
119:59 So the prodigal son, when reduced to straits of misery (Lk 15:17-18).
118:59118:59: Խորհեցայ ՚ի ճանապարհս իմ, եւ դարձուցի զոտս իմ ՚ի վկայութիւնս քո[7553]։ [7553] Ոմանք.Խորհեցայ ՚ի ճանապարհս քո։
59 Իմ ճանապարհի մասին խորհեցի, եւ քայլերս դէպի քո պատուիրանները շրջեցի:
59 Իմ ճամբաներուս վրայով մտածեցի Եւ իմ ոտքերս քու վկայութիւններուդ դարձուցի։
Խորհեցայ ի ճանապարհս իմ, եւ դարձուցի զոտս իմ ի վկայութիւնս քո:

118:59: Խորհեցայ ՚ի ճանապարհս իմ, եւ դարձուցի զոտս իմ ՚ի վկայութիւնս քո[7553]։
[7553] Ոմանք.Խորհեցայ ՚ի ճանապարհս քո։
59 Իմ ճանապարհի մասին խորհեցի, եւ քայլերս դէպի քո պատուիրանները շրջեցի:
59 Իմ ճամբաներուս վրայով մտածեցի Եւ իմ ոտքերս քու վկայութիւններուդ դարձուցի։
zohrab-1805▾ eastern-1994▾ western am▾
118:59118:59 Размышлял о путях моих и обращал стопы мои к откровениям Твоим.
118:60 ἡτοιμάσθην ετοιμαζω prepare καὶ και and; even οὐκ ου not ἐταράχθην ταρασσω stir up; trouble τοῦ ο the φυλάξασθαι φυλασσω guard; keep τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your
118:60. festinavi et non neglexi custodire mandata tuaI am ready, and am not troubled: that I may keep thy commandments.
I thought on my ways, and turned my feet unto thy testimonies:

118:59 Размышлял о путях моих и обращал стопы мои к откровениям Твоим.
118:60
ἡτοιμάσθην ετοιμαζω prepare
καὶ και and; even
οὐκ ου not
ἐταράχθην ταρασσω stir up; trouble
τοῦ ο the
φυλάξασθαι φυλασσω guard; keep
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
118:60. festinavi et non neglexi custodire mandata tua
I am ready, and am not troubled: that I may keep thy commandments.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
59 I thought on my ways, and turned my feet unto thy testimonies. 60 I made haste, and delayed not to keep thy commandments.David had said he would keep God's word (v. 57), and it was well said; now here he tells us how and in what method he pursued that resolution. 1. He thought on his ways. He thought beforehand what he should do, pondering the path of his feet (Prov. iv. 26), that he might walk surely, and not at all adventures. He thought after what he had done, reflected upon his life past, and recollected the paths he had walked in and the steps he had taken. The word signifies a fixed abiding thought. Some make it an allusion to those who work embroidery, who are very exact and careful to cover the least flaw, or to those who cast up their accounts, who reckon with themselves, What do I owe? What am I worth? "I thought not on my wealth (as the covetous man, Ps. xlix. 11) but on my ways, not on what I have, but what I do:" for what we do will follow us into another world when what we have must be left behind. Many are critical enough in their remarks upon other people's ways who never think of their own: but let every man prove his own work. 2. He turned his feet to God's testimonies. He determined to make the word of God his rule, and to walk by that rule. He turned from the by-paths to which he had turned aside, and returned to God's testimonies. He turned not only his eye to them, but his feet, his affections to the love of God's word and his conversation to the practice of it. The bent and inclinations of his soul were towards God's testimonies and his conversation was governed by them Penitent reflections must produce pious resolutions. 3. He did this immediately and without demur (v. 60): I made haste and delayed not. When we are under convictions of sin we must strike while the iron is hot, and not think to defer the prosecution of them, as Felix did, to a more convenient season. When we are called to duty we must lose no time, but set about it to-day, while it is called to-day. Now this account which David here gives of himself may refer either to his constant practice every day (he reflected on his ways at night, directed his feet to God's testimonies in the morning, and what his hand found to do that was good he did it without delay), or it may refer to his first acquaintance with God and religion, when he began to throw off the vanity of childhood and youth, and to remember his Creator; that blessed change was, by the grace of God, thus wrought. Note, (1.) Conversion begins in serious consideration, Ezek. xviii. 28; Luke xv. 17. (2.) Consideration must end in a sound conversion. To what purpose have we thought on our ways if we do not turn our feet with all speed to God's testimonies?
Adam Clarke: Commentary on the Bible - 1831
119:60: Thirdly. I made haste, and delayed not - He did this with the utmost speed; and did not trifle with his convictions, nor seek to drown the voice of conscience.
The original word, which we translate delayed not, is amazingly emphatical. ולא התמהמהתי velo hithmahmahti, I did not stand what-what-whating; or, as we used to express the same sentiment, shilly-shallying with myself: I was determined, and so set out. The Hebrew word, as well as the English, strongly marks indecision of mind, positive action being suspended, because the mind is so unfixed as not to be able to make a choice.
Albert Barnes: Notes on the Bible - 1834
119:60: I made haste - This language further describes the process of conversion. There was no delay; there was no excuse offered. He acted at once under his conviction of what was right. He did not ask permission to defer it to a future time; he did not attempt to avoid the duty; not plead inability; he did not give himself merely to the "use of means;" he did not rely on prayer, and reading, and reflection; but "he did the thing, and he did it at once." This is conversion; and if all convicted sinners would follow this example, and do at once that which they are commanded to do, and which they know they ought to do, there would be in no case any difficulty about conversion, for the main difficulty in conversion lies in the fact that the sinner is not willing to obey God at once; that he will not break away from his sins; that he endeavors to excuse himself; that he pleads for delay; that he waits for God to do what he himself ought to do.
And delayed not to keep thy commandments - I did not continue to go on in a course of sin, but I forsook my sin and obeyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:60: made: Psa 95:7, Psa 95:8; Eze 10:6-8; Pro 27:1; Ecc 9:10; Gal 1:16
John Gill
119:60 I made haste, and delayed not to keep thy commandments. As soon as he was sensible of his duty, he immediately complied with it; he consulted not with flesh and blood, but at once yielded a cheerful obedience to the commands of God. Instances of evangelical obedience of this kind we have in the three thousand converts, in Saul, and in the jailer and his house, Acts 2:41.
118:60118:60: Պատրաստեցայ եւ ո՛չ խռովեցայ, զի պահեցի՛ զպատուիրանս քո[7554]։ [7554] Ոմանք.Այլ պահեցի զպատուի՛՛։
60 Պատրաստուեցի եւ չվախեցայ պահել քո պատուիրանները:
60 Քու պատուիրանքներդ պահելու Արտորացի ու չուշացայ։
[710]Պատրաստեցայ եւ ոչ խռովեցայ``, զի պահեցի զպատուիրանս քո:

118:60: Պատրաստեցայ եւ ո՛չ խռովեցայ, զի պահեցի՛ զպատուիրանս քո[7554]։
[7554] Ոմանք.Այլ պահեցի զպատուի՛՛։
60 Պատրաստուեցի եւ չվախեցայ պահել քո պատուիրանները:
60 Քու պատուիրանքներդ պահելու Արտորացի ու չուշացայ։
zohrab-1805▾ eastern-1994▾ western am▾
118:60118:60 Спешил и не медлил соблюдать заповеди Твои.
118:61 σχοινία σχοινιον cord ἁμαρτωλῶν αμαρτωλος sinful περιεπλάκησάν περιπλεκω me καὶ και and; even τοῦ ο the νόμου νομος.1 law σου σου of you; your οὐκ ου not ἐπελαθόμην επιλανθανομαι forget
118:61. funes impiorum inplicaverunt me legem tuam non sum oblitusThe cords of the wicked have encompassed me: but I have not forgotten thy law.
I made haste, and delayed not to keep thy commandments:

118:60 Спешил и не медлил соблюдать заповеди Твои.
118:61
σχοινία σχοινιον cord
ἁμαρτωλῶν αμαρτωλος sinful
περιεπλάκησάν περιπλεκω me
καὶ και and; even
τοῦ ο the
νόμου νομος.1 law
σου σου of you; your
οὐκ ου not
ἐπελαθόμην επιλανθανομαι forget
118:61. funes impiorum inplicaverunt me legem tuam non sum oblitus
The cords of the wicked have encompassed me: but I have not forgotten thy law.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
61. "Сети нечестивых", вероятно, происки самарян.
Adam Clarke: Commentary on the Bible - 1831
119:61: The bands of the wicked have robbed me - חבלי chebley, the cables, cords, or snares of the wicked. They have hunted us like wild beasts; many they have taken for prey, and many they have destroyed.
Albert Barnes: Notes on the Bible - 1834
119:61: The bands of the wicked - Margin, "companies." The Hebrew word properly means a cord, a rope; then a snare, gin, net; then, a band or a company of men. The reference is to some time in the life of the psalmist when he was surrounded by wicked men.
Have robbed me - Rather, have surrounded me; have environed me - for so the Hebrew word means.
But I have not forgotten thy law - I have not been deterred from keeping it by the dangers to which I have been exposed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:61: The bands: or, The companies, Psa 119:95, Psa 3:1; Sa1 30:3-5; Job 1:17; Hos 6:9
but I: Psa 119:176; Sa1 24:9-11, Sa1 26:9-11; Pro 24:29; Rom 12:17-21
Geneva 1599
119:61 The bands of the wicked have (c) robbed me: [but] I have not forgotten thy law.
(c) They have gone about to draw me into their company.
John Gill
119:61 The bands of the wicked have robbed me,.... Very probably Saul and his ministers seized on his effects, when he fled from him; and the Amalekites plundered him of all his substance, when they took Ziklag; and Absalom and the conspirators with him robbed him, when he was obliged, because of them, to flee from his palace and court, which they entered and took possession of. But Aben Ezra rejects this sense of the word, which Jarchi and Kimchi espouse, and we follow, and renders it, "took hold of me"; and so the Targum,
"the company of the wicked were gathered together against me:''
they surrounded him and put him into fear, great numbers of them encompassing him about; see Ps 18:4;
but I have not forgotten thy law; this was written in his heart; he kept it in his memory, and retained an affection for it; and could not be deterred from obedience to it by the numbers and violence of wicked men, who hated and persecuted him for his attachment to it.
John Wesley
119:61 Robbed - Done me many injuries, for my respect to thy law.
Robert Jamieson, A. R. Fausset and David Brown
119:61 This the more, if opposition of enemies, or love of ease is overcome in thus honoring God's law.
have robbed me--better, surrounded me, either as forcible constraints like fetters, or as the cords of their nets. HENGSTENBERG translates, "snares."
118:61118:61: Տոռունք մեղաց պատեցան զինեւ, այլ զօրէնս քո ես ո՛չ մոռացայ[7555]։ [7555] Ոմանք.Պատեցին զինեւ, եւ զօրէնս քո։
61 Մեղքի ցանցերը պատեցին ինձ, բայց քո օրէնքը ես չմոռացայ:
61 Ամբարիշտներուն խումբերը* զիս պատեցին, Բայց ես քու օրէնքդ չմոռցայ։
Տոռունք [711]մեղաց պատեցան զինեւ, այլ զօրէնս քո ես ոչ մոռացայ:

118:61: Տոռունք մեղաց պատեցան զինեւ, այլ զօրէնս քո ես ո՛չ մոռացայ[7555]։
[7555] Ոմանք.Պատեցին զինեւ, եւ զօրէնս քո։
61 Մեղքի ցանցերը պատեցին ինձ, բայց քո օրէնքը ես չմոռացայ:
61 Ամբարիշտներուն խումբերը* զիս պատեցին, Բայց ես քու օրէնքդ չմոռցայ։
zohrab-1805▾ eastern-1994▾ western am▾
118:61118:61 Сети нечестивых окружили меня, но я не забывал закона Твоего.
118:62 μεσονύκτιον μεσονυκτιον midnight ἐξηγειρόμην εξεγειρω raise up; awakened τοῦ ο the ἐξομολογεῖσθαί εξομολογεω concede; confess σοι σοι you ἐπὶ επι in; on τὰ ο the κρίματα κριμα judgment τῆς ο the δικαιοσύνης δικαιοσυνη rightness; right standing σου σου of you; your
118:62. medio noctis surgam ad confitendum tibi super iudicia iustificationis tuaeI rose at midnight to give praise to thee; for the judgments of thy justification.
The bands of the wicked have robbed me: [but] I have not forgotten thy law:

118:61 Сети нечестивых окружили меня, но я не забывал закона Твоего.
118:62
μεσονύκτιον μεσονυκτιον midnight
ἐξηγειρόμην εξεγειρω raise up; awakened
τοῦ ο the
ἐξομολογεῖσθαί εξομολογεω concede; confess
σοι σοι you
ἐπὶ επι in; on
τὰ ο the
κρίματα κριμα judgment
τῆς ο the
δικαιοσύνης δικαιοσυνη rightness; right standing
σου σου of you; your
118:62. medio noctis surgam ad confitendum tibi super iudicia iustificationis tuae
I rose at midnight to give praise to thee; for the judgments of thy justification.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
61 The bands of the wicked have robbed me: but I have not forgotten thy law.Here is, 1. The malice of David's enemies against him. They were wicked men, who hated him for his godliness. There were bands or troops of them confederate against him. They did him all the mischief they could; they robbed him; having endeavoured to take away his good name (v. 51), they set upon his goods, and spoiled him of them, either by plunder in time of war or by fines and confiscations under colour of law. Saul (it is likely) seized his effects, Absalom his palace, and the Amalekites rifled Ziklag. Worldly wealth is what we may be robbed of. David, though a man of war, could not keep his own. Thieves break through and steal. 2. The testimony of David's conscience for him that he had held fast his religion when he was stripped of every thing else, as Job did when the bands of the Chaldeans and Sabeans had robbed him: But I have not forgotten thy law. No care nor grief should drive God's word out of our minds, or hinder our comfortable relish of it and converse with it. Nor must we ever think the worse of the ways of God for any trouble we meet with in those ways, nor fear being losers by our religion at last, however we may be losers for it now.
Adam Clarke: Commentary on the Bible - 1831
119:62: At midnight I will rise - We are so overpowered with a sense of thy goodness, that in season and out of season we will return thee thanks.
Albert Barnes: Notes on the Bible - 1834
119:62: At midnight I will rise to give thanks unto thee - In the usual times of repose; when men are commonly lying in unconscious slumber. My heart is so interested in thy law - my soul is so full - that I am kept wakeful by meditating upon it, and I arise from my bed and offer thee praise. The Hebrew here means, literally, "the half," or "halving of the night," the night considered as divided into two equal portions. The idea is, that his mind was so full of the subject that he would take this unusual time to give vent to his feelings. The mind may be so full of love to the law - the word - of God, that nothing will satisfy it but such unusual acts of devotion. The Saviour rose up a great while before day, and went out into a solitary place and there prayed Mar 1:35; and on one occasion at least he continued all night in prayer to God Luk 6:12.
Because of thy righteous judgments - I do this on account of the interest which I have in those judgments or laws of righteousness. I love them as laws; I love them as righteous laws.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:62: midnight: Psa 119:147, Psa 119:164, Psa 42:8; Mar 1:35; Act 16:25
thy: Psa 119:7, Psa 119:75, Psa 119:106, Psa 119:137, Psa 19:9; Deu 4:8; Rom 7:12
John Gill
119:62 At midnight I will rise to give thanks unto thee,.... Not only send up an ejaculatory thanksgiving upon his bed, but rise up from it and shake off his sleep, and in a set, serious, solemn manner, praise the Lord. This shows a great regard to him, and affection to this work, since it is with difficulty men prevail upon themselves to rise at midnight upon any occasion; at midnight Paul and Silas prayed and sung praises to God, Acts 16:25;
because of thy righteous judgments; upon the wicked, as Aben Ezra; the hands and troops of them that encompassed him about, and robbed him; but God avenged him of them, and for this he gave thanks, or for such like things. Sometimes the judgments of God have been executed at midnight; as the destruction of the firstborn in Egypt, and of Pharaoh and his host in the Red sea, when Israel sang his praise, Ex 12:29; and for the judgments of God upon antichrist the church will rejoice and give thanks, Rev_ 18:20. Or rather by these may be meant the word of God, the precepts and ordinances of it, which are all just and good; such is the law of God, and such are the ordinances of Christ, Ps 19:9.
Robert Jamieson, A. R. Fausset and David Brown
119:62 At midnight--HENGSTENBERG supposes a reference to the time when the Lord went forth to slay the Egyptian first-born (Ex 11:4; Ex 12:29; compare Job 34:20). But it rather refers to the Psalmist's own praises and prayers in the night time. Compare Paul and Silas (Acts 16:25; compare Ps 63:6).
118:62118:62: ՚Ի մէջ գիշերի յառնէի խոստովա՛ն լինել առ քեզ Տէր, վասն իրաւա՛նց եւ արդարութեան քո[7556]։ [7556] Ոմանք.Խոստովան առնել առ քեզ, վասն ի՛՛։
62 Կէսգիշերին ելնում էի գոհութիւն մատուցելու քեզ քո արդար դատաստանների համար:
62 Կէս գիշերին կ’ելլեմ քեզի գոհութիւն մատուցանելու Քու արդար դատաստաններուդ համար։
Ի մէջ գիշերի յառնէի խոստովան լինել առ քեզ, վասն իրաւանց արդարութեան քո:

118:62: ՚Ի մէջ գիշերի յառնէի խոստովա՛ն լինել առ քեզ Տէր, վասն իրաւա՛նց եւ արդարութեան քո[7556]։
[7556] Ոմանք.Խոստովան առնել առ քեզ, վասն ի՛՛։
62 Կէսգիշերին ելնում էի գոհութիւն մատուցելու քեզ քո արդար դատաստանների համար:
62 Կէս գիշերին կ’ելլեմ քեզի գոհութիւն մատուցանելու Քու արդար դատաստաններուդ համար։
zohrab-1805▾ eastern-1994▾ western am▾
118:62118:62 В полночь вставал славословить Тебя за праведные суды Твои.
118:63 μέτοχος μετοχος associate; partaker ἐγώ εγω I εἰμι ειμι be πάντων πας all; every τῶν ο the φοβουμένων φοβεω afraid; fear σε σε.1 you καὶ και and; even τῶν ο the φυλασσόντων φυλασσω guard; keep τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your
118:63. particeps ego sum omnium timentium te et custodientium praecepta tuaI am a partaker with all them that fear thee, and that keep thy commandments.
At midnight I will rise to give thanks unto thee because of thy righteous judgments:

118:62 В полночь вставал славословить Тебя за праведные суды Твои.
118:63
μέτοχος μετοχος associate; partaker
ἐγώ εγω I
εἰμι ειμι be
πάντων πας all; every
τῶν ο the
φοβουμένων φοβεω afraid; fear
σε σε.1 you
καὶ και and; even
τῶν ο the
φυλασσόντων φυλασσω guard; keep
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
118:63. particeps ego sum omnium timentium te et custodientium praecepta tua
I am a partaker with all them that fear thee, and that keep thy commandments.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
62 At midnight I will rise to give thanks unto thee because of thy righteous judgments.Though David is, in this psalm, much in prayer, yet he did not neglect the duty of thanksgiving; for those that pray much will have much to give thanks for. See, 1. How much God's hand was eyed in his thanksgivings. He does not say, "I will give thanks because of thy favours to me, which I have the comfort of," but, "Because of thy righteous judgments, all the disposals of thy providence in wisdom and equity, which thou hast the glory of." We must give thanks for the asserting of God's honour and the accomplishing of his word in all he does in the government of the world. 2. How much David's heart was set upon his thanksgivings. He would rise at midnight to give thanks to God. Great and good thoughts kept him awake, and refreshed him, instead of sleep; and so zealous was he for the honour of God that when others were in their beds he was upon his knees at his devotions. He did not affect to be seen of men in it, but gave thanks in secret, where our heavenly Father sees. He had praised God in the courts of the Lord's house, and yet he will do it in his bed-chamber. Public worship will not excuse us from secret worship. When David found his heart affected with God's judgments, he immediately offered up those affections to God, in actual adorations, not deferring, lest they should cool. Yet observe his reverence; he did not lie still and give thanks, but rose out of his bed, perhaps in the cold and in the dark, to do it the more solemnly. And see what a good husband he was of time; when he could not lie and sleep, he would rise and pray.
Adam Clarke: Commentary on the Bible - 1831
119:63: I am a companion - This was the natural consequence of his own conversion; he abandoned the workers of iniquity, and associated with them that feared the Lord.
Albert Barnes: Notes on the Bible - 1834
119:63: I am a companion of all them that fear thee - I find my associates and friends among those who worship thee; not with the profane and the wicked. "A man is known by the company that he keeps;" and it is an evidence of piety when we seek our companions and friends among the pious. It shows where the heart is; what the preferences are; what are the tastes; what is the real condition of the soul. We seek our friends in accordance with our tastes and preferences; our love to God is indicated by our love to his friends. Compare Psa 139:21-22.
And of them that keep thy precepts - That obey thy law. On the sentiment here, compare the notes at Psa 1:1. A man may determine much in regard to his own character by asking himself what is the character of his chosen friends and companions. A member of a church should regard it as a dark sign against himself in regard to his piety, if his chosen friends are taken from the world, and not from the professed friends of God; if he finds more pleasure in their society, and in the scenes where they meet, than he does in the society of Christians however humble, or in places where they assemble for prayer and praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:63: a companion: Psa 119:79, Psa 119:115, Psa 16:3, Psa 101:6, Psa 142:7; Pro 13:20; Mal 3:16-18; Co2 6:14-17; Jo1 1:3, Jo1 3:14
Geneva 1599
119:63 I [am] a (d) companion of all [them] that fear thee, and of them that keep thy precepts.
(d) Not only in mutual consent, but also with aid and help.
John Gill
119:63 I am a companion of all them that fear thee,.... Not of the rich and mighty, much less of the wicked and ungodly; but of such who had the true fear of God upon their hearts, and before their eyes; who feared the Lord and his goodness, and truly served and worshipped him; even "all" of these, whether poor or rich, of whatsoever condition, or of whatsoever nation, being no respecter of persons. With these he was a partner in the blessings of the covenant, in the promises of it, in the graces of the Spirit, and in a right and meetness for the same eternal glory and happiness: he went in company with them to the house of God, and joined with them in all acts of religious worship; he conversed privately with them about what God had done for the souls of him and them; he delighted in their company; he sympathized with them in their troubles; and was a companion with them in their tribulation, sorrows, and sufferings, as well as in their joys and comforts;
and of them that keep thy precepts; as all such do who truly fear the Lord; for by the fear of the Lord men depart from evil, and cannot do those things that others do; cannot allow themselves in a wilful transgression of the divine precepts; but, influenced by the fear of God, observe and keep them.
Robert Jamieson, A. R. Fausset and David Brown
119:63 The communion of the saints. Delight in their company is an evidence of belonging to them (Ps 16:3; Amos 3:3; Mal 3:16).
118:63118:63: Հաղո՛րդ էի ես ամենայն երկիւղածաց քոց, որոց պահեալ է զպատուիրանս քո[7557]։ [7557] Օրինակ մի.Հաղո՛րդ արա զիս ամենայն երկիւղածաց քոց, ոյք պահէին զպատ՛՛։
63 Հաղորդակցւում էի քեզնից երկիւղ կրող բոլոր մարդկանց հետ, ովքեր պահում են պատուիրանները քո:
63 Ես ընկեր եղայ այն ամենուն, որոնք քեզմէ կը վախնան Ու քու հրամաններդ կը պահեն։
Հաղորդ էի ես ամենայն երկիւղածաց քոց, որոց պահեալ է զպատուիրանս քո:

118:63: Հաղո՛րդ էի ես ամենայն երկիւղածաց քոց, որոց պահեալ է զպատուիրանս քո[7557]։
[7557] Օրինակ մի.Հաղո՛րդ արա զիս ամենայն երկիւղածաց քոց, ոյք պահէին զպատ՛՛։
63 Հաղորդակցւում էի քեզնից երկիւղ կրող բոլոր մարդկանց հետ, ովքեր պահում են պատուիրանները քո:
63 Ես ընկեր եղայ այն ամենուն, որոնք քեզմէ կը վախնան Ու քու հրամաններդ կը պահեն։
zohrab-1805▾ eastern-1994▾ western am▾
118:63118:63 Общник я всем боящимся Тебя и хранящим повеления Твои.
118:64 τοῦ ο the ἐλέους ελεος mercy σου σου of you; your κύριε κυριος lord; master πλήρης πληρης full ἡ ο the γῆ γη earth; land τὰ ο the δικαιώματά δικαιωμα justification σου σου of you; your δίδαξόν διδασκω teach με με me
118:64. misericordia tua conpleta est terra praecepta tua doce meThe earth, O Lord, is full of thy mercy: teach me thy justifications.
I [am] a companion of all [them] that fear thee, and of them that keep thy precepts:

118:63 Общник я всем боящимся Тебя и хранящим повеления Твои.
118:64
τοῦ ο the
ἐλέους ελεος mercy
σου σου of you; your
κύριε κυριος lord; master
πλήρης πληρης full
ο the
γῆ γη earth; land
τὰ ο the
δικαιώματά δικαιωμα justification
σου σου of you; your
δίδαξόν διδασκω teach
με με me
118:64. misericordia tua conpleta est terra praecepta tua doce me
The earth, O Lord, is full of thy mercy: teach me thy justifications.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
63 I am a companion of all them that fear thee, and of them that keep thy precepts.David had often expressed the great love he had to God; here he expresses the great love he had to the people of God; and observe, 1. Why he loved them; not so much because they were his best friends, most firm to his interest and most forward to serve him, but because they were such as feared God and kept his precepts, and so did him honour and helped to support his kingdom among men. Our love to the saints is then sincere when we love them for the sake of what we see of God in them and the service they do to him. 2. How he showed his love to them: He was a companion of them. He had not only a spiritual communion with them in the same faith and hope, but he joined with them in holy ordinances in the courts of the Lord, where rich and poor, prince and peasant, meet together. He sympathized with them in their joys and sorrows (Heb. x. 33); he conversed familiarly with them, communicated his experiences to them, and consulted theirs. He not only took such to be his companions as did fear God, but he vouchsafed himself to be a companion with all, with any, that did so, wherever he met with them. Though he was a king, he would associate with the poorest of his subjects that feared God, Ps. xv. 4; Jam. ii. 1.
Adam Clarke: Commentary on the Bible - 1831
119:64: The earth is full of thy mercy - What an astonishing operation has the grace of God! In the midst of want, poverty, affliction, and bondage, it makes those who possess it happy! When Christ dwells in the heart by faith, we have nothing but goodness around us. Others may complain; but to us even the earth appears full of the mercy of the Lord.
Albert Barnes: Notes on the Bible - 1834
119:64: The earth, O Lord, is full of thy mercy - Full of the proofs of thy goodness and compassion. See the notes at Psa 33:5. This is the expression of a heart full of love to God and to his word. In such a state of mind as the psalmist was in, the goodness of God is seen everywhere. The best preparation for seeing evidence that God is good is a heart full of love. Then the proofs of that love spring up on every side - as when we truly love a friend we find constant proofs of his excellency of character.
Teach me thy statutes - I desire to see more and more of thy law. Thou art so gracious and merciful, the evidence of thy goodness is so widespread round about me, that it leads me to desire to see more and more of thyself and thy law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:64: earth: Psa 33:5, Psa 104:13, Psa 145:9
teach: Psa 119:12, Psa 119:26, Psa 27:11; Isa 2:3, Isa 48:17, Isa 48:18; Mat 11:29
Geneva 1599
119:64 The earth, O LORD, is full of thy mercy: (e) teach me thy statutes.
(e) For the knowledge of God's word is a singular token of his favour.
John Gill
119:64 The earth, O Lord, is full of thy mercy,.... "Goodness" or "grace" (o); both of the providential mercy and goodness of God, which extends to all his creatures; and of his special grace and goodness to his own people, held forth in his word and ordinances; see Ps 33:5;
teach me thy statutes: as an instance of mercy, grace, and goodness; see Ps 119:12.
(o) "gratia tua", Cocceius, Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
119:64 While opposed by the wicked, and opposing them, the pious delight in those who fear God, but, after all, rely for favor and guidance not on merit, but mercy.
118:64118:64: Ողորմութեամբ քով Տէր լի՛ եղեւ երկիր, զարդարութիւնս քո ուսո՛ ինձ[7558]։ [7558] Ոմանք.Ողորմութեամբ Տեառն լի եղեւ։
64 Երկիրը լցուել է Տիրոջ ողորմութեամբ, սովորեցրո՛ւ ինձ արդարադատութիւնը քո:
64 Ո՛վ Տէր, երկիրը լեցուն է քու ողորմութիւնովդ. Սորվեցո՛ւր ինծի քու կանոններդ։
Ողորմութեամբ Տեառն լի եղեւ երկիր, զարդարութիւնս քո ուսո ինձ:

118:64: Ողորմութեամբ քով Տէր լի՛ եղեւ երկիր, զարդարութիւնս քո ուսո՛ ինձ[7558]։
[7558] Ոմանք.Ողորմութեամբ Տեառն լի եղեւ։
64 Երկիրը լցուել է Տիրոջ ողորմութեամբ, սովորեցրո՛ւ ինձ արդարադատութիւնը քո:
64 Ո՛վ Տէր, երկիրը լեցուն է քու ողորմութիւնովդ. Սորվեցո՛ւր ինծի քու կանոններդ։
zohrab-1805▾ eastern-1994▾ western am▾
118:64118:64 Милости Твоей, Господи, полна земля; научи меня уставам Твоим.
118:65 θ᾿ θʹ kindness ἐποίησας ποιεω do; make μετὰ μετα with; amid τοῦ ο the δούλου δουλος subject σου σου of you; your κύριε κυριος lord; master κατὰ κατα down; by τὸν ο the λόγον λογος word; log σου σου of you; your
118:65. teth benefecisti servo tuo Domine secundum verbum tuumThou hast done well with thy servant, O Lord, according to thy word.
The earth, O LORD, is full of thy mercy: teach me thy statutes:

118:64 Милости Твоей, Господи, полна земля; научи меня уставам Твоим.
118:65
θ᾿ θʹ kindness
ἐποίησας ποιεω do; make
μετὰ μετα with; amid
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
κύριε κυριος lord; master
κατὰ κατα down; by
τὸν ο the
λόγον λογος word; log
σου σου of you; your
118:65. teth benefecisti servo tuo Domine secundum verbum tuum
Thou hast done well with thy servant, O Lord, according to thy word.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
64 The earth, O LORD, is full of thy mercy: teach me thy statutes.Here, 1. David pleads that God is good to all the creatures according to their necessities and capacities; as the heaven is full of God's glory, so the earth is full of his mercy, full of the instances of his pity and bounty. Not only the land of Canaan, where God is known and worshipped, but the whole earth, in many parts of which he has no homage paid him, is full of his mercy. Not only the children of men upon the earth, but even the inferior creatures, taste of God's goodness. His tender mercies are over all his works. 2. He therefore prays that God would be good to him according to his necessity and capacity: "Teach me thy statutes. Thou feedest the young ravens that cry, with food proper for them; and wilt thou not feed me with spiritual food, the bread of life, which my soul needs and craves, and cannot subsist without? The earth is full of thy mercy; and is not heaven too? Wilt thou not then give me spiritual blessings in heavenly places?" A gracious heart will fetch an argument from any thing to enforce a petition for divine teaching. Surely he that will not let his birds be unfed will not let his children be untaught.
Adam Clarke: Commentary on the Bible - 1831
119:65: Thou hast dealt well with thy servant - Whatsoever thy word has promised, thou hast fulfilled. Every servant of God can testify that God has done him nothing but good, and therefore he can speak good of his name.
Albert Barnes: Notes on the Bible - 1834
119:65: Thou hast dealt well with thy servant - This begins a new division of the psalm, indicated by the Hebrew letter Teth (ת t), corresponding to our "t." The use of this letter, however, does nothing to mark the sense. The literal meaning of the phrase here is, "Good hast thou done with thy servant;" and the idea is, that God had been good, and had done good to him. In the Rev_iew of his own life he sees good, and good alone. Even in afflictions and trials this is all that he sees.
According unto thy word - According to thy promises; or, according to the principles of thy word. That is, the whole effect of the Rev_ealed truth of God upon him had been good. It was designed for his good; it had produced good only. Truth and law do nothing but good, and the welfare of individuals, and of a community, is promoted just in proportion as truth and law pRev_ail.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:65: dealt well: Psa 119:17, Psa 13:6, Psa 16:5, Psa 16:6, Psa 18:35, Psa 23:5, Psa 23:6, Psa 30:11, Psa 116:7; Ch1 29:14
Carl Friedrich Keil and Franz Delitzsch
119:65
The eightfold Teth. The good word of the gracious God is the fountain of all good; and it is learned in the way of lowliness. He reviews his life, and sees in everything that has befallen him the good and well-meaning appointment of the God of salvation in accordance with the plan and order of salvation of His word. The form עבדּך, which is the form out of pause, is retained in Ps 119:65 beside Athnach, although not preceded by Olewejored (cf. Ps 35:19; Ps 48:11; Prov 30:21). Clinging believingly to the commandments of God, he is able confidently to pray that He would teach him "good discernment" and "knowledge." טעם is ethically the capacity of distinguishing between good and evil, and of discovering the latter as it were by touch; טוּב טעם, good discernment, is a coupling of words like טוּב לב, a happy disposition, cheerfulness. God has brought him into this relationship to His word by humbling him, and thus setting him right out of his having gone astray. אמרה in Ps 119:67, as in Ps 119:11, is not God's utterance conveying a promise, but imposing a duty. God is called טּוב as He who is graciously disposed towards man, and מתיב as He who acts out this disposition; this loving and gracious God he implores to become his Teacher. In his fidelity to God's word he does not allow himself to be led astray by any of the lies which the proud try to impose upon him (Bttcher), or better absolutely (cf. Job 13:4): to patch together over him, making the true nature unrecognisable as it were by means of false plaster or whitewash (טפל, to smear over, bedaub, as the Targumic, Talmudic, and Syriac show). If the heart of these men, who by slander make him into a caricature of himself, is covered as it were with thick fat (a figure of insensibility and obduracy, Ps 17:10; Ps 73:7; Is 6:10, lxx ἐτυρώθη, Aquila ἐλιπάνθη, Symmachus ἐμυαλώθη) against all the impressions of the word of God, he, on the other hand, has his delight in the law of God (שׁעשׁע with an accusative of the object, not of that which is delighted, Ps 94:19, but of that which delights). How beneficial has the school of affliction through which he has attained to this, been to him! The word proceeding from the mouth of God is now more precious to him than the greatest earthly riches.
Geneva 1599
119:65 TETH. Thou hast dealt (a) well with thy servant, O LORD, according unto thy word.
(a) Having proved by experience that God was true in his promise, he desires that he would increase in him knowledge and judgment.
John Gill
119:65
TETH.--The Ninth Part.
TETH. Thou hast dealt well with thy servant,.... In a providential way, ever since he had a being; by the protection and preservation of him, by following and loading him with benefits, by raising him from a low estate to the throne of Israel, by delivering him from many dangers and enemies, and by giving him rest from them all; and in a way of special grace and mercy, by making an everlasting covenant with him, by blessing him with all spiritual blessings, by giving him an interest in salvation by Christ, and hope of eternal glory. And thus he deals with all his servants; he does all things well by them; he deals well with them even when he afflicts them; he treats them as his Davids, his beloved and chosen ones, and his children. The Syriac version renders it as a petition, "do good with thy servant"; bestow benefits on him, or deal bountifully with him, as in Ps 119:17;
O Lord, according unto thy word; thy word of promise: providential mercies are according to promise, for godliness or goodly persons have the promise of the things of this life; and so are spiritual blessings, they are laid up in exceeding great and precious promises, which are yea and amen in Christ; and so is eternal glory and happiness; it is a promise which God, that cannot lie, made before the world began; so that there is a solid foundation laid for faith and hope as to these things; and this confirms and commends the faithfulness of God to his people.
Robert Jamieson, A. R. Fausset and David Brown
119:65 TETH. (Ps 119:65-72).
The reliance on promises (Ps 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
118:65118:65: Քաղցրութիւն արարեր ընդ ծառայի քում Տէր, ըստ բանի՛ քում։
65 Քաղցրութեամբ վարուեցիր ծառայիդ հետ, Տէ՛ր, քո խօսքի համաձայն:
65 Բարութիւն ըրիր քու ծառայիդ, ո՛վ Տէր, Քու խօսքիդ համեմատ։
Քաղցրութիւն արարեր ընդ ծառայի քում, Տէր, ըստ բանի քում:

118:65: Քաղցրութիւն արարեր ընդ ծառայի քում Տէր, ըստ բանի՛ քում։
65 Քաղցրութեամբ վարուեցիր ծառայիդ հետ, Տէ՛ր, քո խօսքի համաձայն:
65 Բարութիւն ըրիր քու ծառայիդ, ո՛վ Տէր, Քու խօսքիդ համեմատ։
zohrab-1805▾ eastern-1994▾ western am▾
118:65118:65 Благо сотворил Ты рабу Твоему, Господи, по слову Твоему.
118:66 χρηστότητα χρηστοτης kindness καὶ και and; even παιδείαν παιδεια discipline καὶ και and; even γνῶσιν γνωσις knowledge; knowing δίδαξόν διδασκω teach με με me ὅτι οτι since; that ταῖς ο the ἐντολαῖς εντολη direction; injunction σου σου of you; your ἐπίστευσα πιστευω believe; entrust
118:66. bonum sermonem et scientiam doce me quia mandatis tuis credidiTeach me goodness and discipline and knowledge; for I have believed thy commandments.
KJV [TETH] Thou hast dealt well with thy servant, O LORD, according unto thy word:

118:65 Благо сотворил Ты рабу Твоему, Господи, по слову Твоему.
118:66
χρηστότητα χρηστοτης kindness
καὶ και and; even
παιδείαν παιδεια discipline
καὶ και and; even
γνῶσιν γνωσις knowledge; knowing
δίδαξόν διδασκω teach
με με me
ὅτι οτι since; that
ταῖς ο the
ἐντολαῖς εντολη direction; injunction
σου σου of you; your
ἐπίστευσα πιστευω believe; entrust
118:66. bonum sermonem et scientiam doce me quia mandatis tuis credidi
Teach me goodness and discipline and knowledge; for I have believed thy commandments.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9. TETH.
65 Thou hast dealt well with thy servant, O LORD, according unto thy word. 66 Teach me good judgment and knowledge: for I have believed thy commandments.Here, 1. David makes a thankful acknowledgment of God's gracious dealings with him all along: Thou hast dealt well with thy servant. However God has dealt with us, we must own he has dealt well with us, better than we deserve, and all in love and with design to work for our good. In many instances God has done well for us beyond our expectations. He has done well for all his servants; never any of them complained that he had used them hardly. Thou hast dealt well with me, not only according to thy mercy, but according to thy word. God's favours look best when they are compared with the promise and are seen flowing from that fountain. 2. Upon these experiences he grounds a petition for divine instruction: "Teach me good judgment and knowledge, that, by thy grace, I may render again, in some measure, according to the benefit done unto me." Teach me a good taste (so the word signifies), a good relish, to discern things that differ, to distinguish between truth and falsehood, good and evil; for the ear tries words, as the mouth tastes meat. We should pray to God for a sound mind, that we may have spiritual senses exercised, Heb. v. 14. Many have knowledge who have little judgment; those who have both are well fortified against the snares of Satan and well furnished for the service of God and their generation. 3. This petition is backed with a plea: "For I have believed thy commandments, received them, and consented to them that they are good, and submitted to their government; therefore, Lord, teach me." Where God has given a good heart a good head too many in faith be prayed for.
Adam Clarke: Commentary on the Bible - 1831
119:66: Teach me good judgment and knowledge - טוב טעם ודעי למדני tob taam vedaath lammnedeni. Teach me (to have) a good taste and discernment. Let me see and know the importance of Divine things, and give me a relish for them.
Albert Barnes: Notes on the Bible - 1834
119:66: Teach me good judgment - The word here rendered "judgment" means, properly, "taste," that power by which we determine the quality of things as sweet, bitter, sour, etc. Then it is applied to the mind or understanding, as that by which we determine the moral quality of things, or decide what is right or wrong; wise or foolish; good or evil. Here it means that he desired to have in full exercise the faculty of appreciating what is right, and of distinguishing it from what is wrong.
And knowledge - Knowledge of the truth; knowledge of thy will; knowledge of duty.
For I have believed thy commandments - I have confided in thy commandments. He believed that such a keeping of the law of God would be connected with a correct view of things. The keeping of the commands of God is one of the best means of growing in true knowledge, and of cultivating the understanding; of promoting a just taste or perception of what is true, and of developing the powers of the soul in the best proportions. Compare Joh 7:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:66: Teach me: Psa 119:34, Psa 72:1, Psa 72:2; Kg1 3:9, Kg1 3:28; Pro 2:1-9, Pro 8:20; Isa 11:2-4; Jdg 3:15; Mat 13:11; Phi 1:9; Jam 3:13-18
I Have: Psa 119:128, Psa 119:160, Psa 119:172; Neh 9:13, Neh 9:14
John Gill
119:66 Teach me good judgment and knowledge,.... Or, "a good taste" (p): of the Lord himself, how good and gracious he is; of his grace and love, which is better than wine; of his word and the truths of it, which are sweeter to a spiritual taste than honey or the honeycomb; and of the things of the Spirit of God, which are seventy to a spiritual man, a distinguishing taste of things; for as "the taste discerns perverse things" in food, so a man of a spiritual taste distinguishes good from evil, truth from error; discerns things that differ, and approves of those that are most excellent, and abides by them. Or, "a good sense" (q), as it may be rendered; a good sense of the Scriptures, the true and right sense of them; and to have the mind of God and of Christ, and of the Spirit of Christ, in the word; and to have distinguishing light in it, and a well established judgment in the truths of it, is very desirable: as is also a spiritual and experimental "knowledge" of them, a growing and increasing one; a knowledge of God in Christ, and of his will; a knowledge of Christ, his person and offices, and the mysteries of his grace; which a truly gracious and humble soul desires to be taught, and is taught of God more or less;
for I have believed thy commandments; the whole word of God, and all that is said in it; that it is of God, is the word of God and not the word of man; and therefore he was desirous of being taught the true meaning of it, and to be experimentally acquainted with it; the word of God is called his commandment, Ps 19:7. Or the precepts of the word; he believed these were the commandments of God, and not of men; delivered out by him, and enforced by his authority; and therefore he gave credit to them, and loved them, and desired better to understand and do them: or the promises and threatenings annexed to them, which he believed would be punctually fulfilled upon the doers or transgressors of them; and as for himself, he cheerfully yielded the obedience of faith unto them.
(p) "bonitatem gustus", Piscator, Michaelis. (q) "Bonitatem sensus", Montanus; i.e. "sensum bonum", Gejerus.
John Wesley
119:66 Judgment - Whereby I may rightly discern between truth and falsehood. Knowledge - A spiritual experimental knowledge.
Robert Jamieson, A. R. Fausset and David Brown
119:66 Teach me good judgment and knowledge--namely, in Thy word (so as to fathom its deep spirituality); for the corresponding expression (Ps 119:12, Ps 119:64, Ps 119:68), is, "Teach me Thy statutes."
118:66118:66: Քաղցրութիւն զխրատ եւ զգիտութիւն ուսո՛ ինձ, զի ՚ի պատուիրանս քո ես հաւատացի[7559]։ [7559] Ոմանք.Եւ զխրատ եւ զգի՛՛։
66 Քաղցրութիւն, խրատ եւ գիտութիւն սովորեցրո՛ւ ինձ, քանզի հաւատացի քո պատուիրաններին:
66 Բարի իմաստութիւն ու գիտութիւն սորվեցուցիր ինծի, Վասն զի քու պատուիրանքներուդ հաւատացի։
Զքաղցրութիւն, զխրատ եւ զգիտութիւն ուսո ինձ, զի ի պատուիրանս քո ես հաւատացի:

118:66: Քաղցրութիւն զխրատ եւ զգիտութիւն ուսո՛ ինձ, զի ՚ի պատուիրանս քո ես հաւատացի[7559]։
[7559] Ոմանք.Եւ զխրատ եւ զգի՛՛։
66 Քաղցրութիւն, խրատ եւ գիտութիւն սովորեցրո՛ւ ինձ, քանզի հաւատացի քո պատուիրաններին:
66 Բարի իմաստութիւն ու գիտութիւն սորվեցուցիր ինծի, Վասն զի քու պատուիրանքներուդ հաւատացի։
zohrab-1805▾ eastern-1994▾ western am▾
118:66118:66 Доброму разумению и ведению научи меня, ибо заповедям Твоим я верую.
118:67 πρὸ προ before; ahead of τοῦ ο the με με me ταπεινωθῆναι ταπεινοω humble; bring low ἐγὼ εγω I ἐπλημμέλησα πλημμελεω through; because of τοῦτο ουτος this; he τὸ ο the λόγιόν λογιον declaration σου σου of you; your ἐφύλαξα φυλασσω guard; keep
118:67. antequam audirem ego ignoravi nunc autem eloquium tuum custodiviBefore I was humbled I offended; therefore have I kept thy word.
Teach me good judgment and knowledge: for I have believed thy commandments:

118:66 Доброму разумению и ведению научи меня, ибо заповедям Твоим я верую.
118:67
πρὸ προ before; ahead of
τοῦ ο the
με με me
ταπεινωθῆναι ταπεινοω humble; bring low
ἐγὼ εγω I
ἐπλημμέλησα πλημμελεω through; because of
τοῦτο ουτος this; he
τὸ ο the
λόγιόν λογιον declaration
σου σου of you; your
ἐφύλαξα φυλασσω guard; keep
118:67. antequam audirem ego ignoravi nunc autem eloquium tuum custodivi
Before I was humbled I offended; therefore have I kept thy word.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
67. Бедствия, пережитые евреями во время плена, показали им, что сила и могущество их народа заключается не в устроении жизни по своему усмотрению, а по указанию Господа. Хотя о последнем постоянно слышалась проповедь пророков, предвещавшая тяжелые бедствия за отступление от Бога, но народ не верил и "заблуждал" до момента наступления предвозвещенной пророками кары, в виде вавилонского плена. Теперь, за время плена, еврей научился, сознал, что его благополучие зависит от хранения "слова Божия". Писатель псалма здесь является выразителем общего настроения благочестивых израильтян.
Adam Clarke: Commentary on the Bible - 1831
119:67: Before I was afflicted I went astray - Many have been humbled under affliction, and taught to know themselves and humble themselves before God, that probably without this could never have been saved; after this, they have been serious and faithful. Affliction sanctified is a great blessing; unsanctified, it is an additional curse.
Albert Barnes: Notes on the Bible - 1834
119:67: Before I was afflicted - The Septuagint and the Latin Vulgate, "Before I was humbled." The Hebrew word has the general sense of being afflicted, and may refer to any kind of trial.
I went astray - The Hebrew word means to wander; to err; to do wrong; to transgress. Num 15:28; Job 12:16. It here means that he forgot his duty; that he fell into sin; that he departed from what was right; that he embraced erroneous views; that he lived in the neglect of his soul, the neglect of duty, and the neglect of God. Prosperity had not led him to fulfill duty; to seek salvation; to trust in God. This was, in his case, as it is in thousands of others, the experience of his life. Hence, affliction often becomes so necessary to check us when we are going astray, and so useful in recalling us to the ways of duty and of truth.
But now have I kept thy word - Since I was afflicted. The effect has been to recall me from my wanderings, and to turn me to paths of duty and holiness. This is an effect often - very often - experienced; this is language which can be used by many a child of God. Of those who are the children of God it may be said that they are "always" benefited "sooner" or "later" by afflictions. It may not be at the time of the affliction (compare Heb 12:11), but the "ultimate" effect is in all cases to benefit them. Some error is corrected; some evil habit changed; some mode of life not consistent with religion is forsaken; pride is humbled; the heart is quickened in duty; habits of prayer are resumed or formed; the affections are fixed on a better world; the soul is made more gentle, calm, humble, spiritual, pure. Afflictions are among the most precious means of grace. They are entirely under the direction of God. They may be endlessly varied, and adapted to the case of every individual.
God knows every heart, and the best way to reach any heart. By sickness; by disappointment; by loss of property; by bereavement; by blighted hopes; by the ingratitude of others; by the unkindness of professed friends, and the malice of enemies; by domestic troubles; by the misconduct of children - perhaps the most severe of all human ills, and the hardest to bear; in ten thousand ways God can reach the heart, and break and crush it, and make it ready for the entrance of truth - as the farmer breaks and pulverizes the soil by the plow and the harrow, so that it shall be prepared to receive the seed. Compare the notes at Isa 28:24-29. Among those things for which good men have most occasion for thankfulness are afflictions; and when we lie down on the bed of death, and look over life and the divine dealings with us through life, as the glories of heaven are about to open upon us, we shall feel that among the chiefest mercies of God are those dealings of his holy hand, trying at the time, which kept us from going astray, or which recalled us when we had wandered from him - and "that in our life, now closing, there has not been one trial too much."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:67: Before: Psa 119:176, Psa 73:5-28; Deu 32:15; Sa2 10:19, Sa2 11:2-27; Ch2 33:9-13; Pro 1:32; Jer 22:21
but now: Psa 119:71, Psa 119:75; Jer 31:18, Jer 31:19; Hos 2:6, Hos 2:7, Hos 5:15, Hos 6:1; Heb 12:10, Heb 12:11; Rev 3:10
Geneva 1599
119:67 Before I was (b) afflicted I went astray: but now have I kept thy word.
(b) So Jeremiah says, that before the Lord touched him, he was like a calf untamed so that the use of God's rod is to call us home to God.
John Gill
119:67 Before I was afflicted, I went astray,.... From God; from his word, his ways and worship; like a lost sheep from the shepherd, the fold, the flock, and the footsteps of it; see Ps 119:176; Not that he wilfully, wickedly, maliciously, and through contempt, departed from his God; this he denies, Ps 18:21; but through the weakness of the flesh, the prevalence of corruption, and force of temptation, and very much through a careless, heedless, and negligent frame of spirit, he got out of the right way, and wandered from it before he was well aware. The word is used of erring through ignorance, Lev 5:18; this was in a time of prosperity, when, though he might not, like Jeshurun, wax fat and kick, and forsake and lightly esteem the Rock of his salvation; or fall into temptations and harmful lusts, and err from the faith, and be pierced with many sorrows, as too much love of the world brings men into; yet he might become inattentive to the duties of religion, and be negligent of them, which is a common case;
but now have I kept thy word: having been afflicted with outward and inward afflictions, afflictions of body and mind; afflictions in person, in family and estate; afflictions in soul, through indwelling sin, the temptations of Satan, and the hidings of God's face: all this brought him back again to God, to his word, ways, and worship; he betook himself to reading and hearing the word, if he might find any thing to relieve and comfort him under his trials; he observed the doctrines of grace in it, and kept the precepts of it, and walked in all the commandments and ordinances of it, being restored by afflictions.
Robert Jamieson, A. R. Fausset and David Brown
119:67 Referred by HENGSTENBERG to the chastening effect produced on the Jews' minds by the captivity (Jer 31:18-19). The truth is a general one (Job 5:6; Jn 15:2; Heb 12:11).
118:67118:67: Մինչչեւ խոնարհեալ էի ես մեղայ, վասն այսորիկ զբանս քո պահեցի յոյժ։
67 Քանի դեռ չէի խեղճացել՝ մեղանչում էի, դրա համար խստօրէն հետեւեցի քո խօսքերին:
67 Քանի որ վշտացած չէի՝ կը սխալէի, Բայց հիմա քու խօսքդ կը պահեմ։
Մինչչեւ խոնարհեալ էի ես մեղայ, վասն այսորիկ զբանս քո պահեցի յոյժ:

118:67: Մինչչեւ խոնարհեալ էի ես մեղայ, վասն այսորիկ զբանս քո պահեցի յոյժ։
67 Քանի դեռ չէի խեղճացել՝ մեղանչում էի, դրա համար խստօրէն հետեւեցի քո խօսքերին:
67 Քանի որ վշտացած չէի՝ կը սխալէի, Բայց հիմա քու խօսքդ կը պահեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:67118:67 Прежде страдания моего я заблуждался; а ныне слово Твое храню.
118:68 χρηστὸς χρηστος suitable; kind εἶ ειμι be σύ συ you κύριε κυριος lord; master καὶ και and; even ἐν εν in τῇ ο the χρηστότητί χρηστοτης kindness σου σου of you; your δίδαξόν διδασκω teach με με me τὰ ο the δικαιώματά δικαιωμα justification σου σου of you; your
118:68. bonus tu et beneficus doce me praecepta tuaThou art good; and in thy goodness teach me thy justifications.
Before I was afflicted I went astray: but now have I kept thy word:

118:67 Прежде страдания моего я заблуждался; а ныне слово Твое храню.
118:68
χρηστὸς χρηστος suitable; kind
εἶ ειμι be
σύ συ you
κύριε κυριος lord; master
καὶ και and; even
ἐν εν in
τῇ ο the
χρηστότητί χρηστοτης kindness
σου σου of you; your
δίδαξόν διδασκω teach
με με me
τὰ ο the
δικαιώματά δικαιωμα justification
σου σου of you; your
118:68. bonus tu et beneficus doce me praecepta tua
Thou art good; and in thy goodness teach me thy justifications.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
67 Before I was afflicted I went astray: but now have I kept thy word.David here tells us what he had experienced, 1. Of the temptations of a prosperous condition: "Before I was afflicted, while I lived in peace and plenty, and knew no sorrow, I went astray from God and my duty." Sin is going astray; and we are most apt to wander from God when we are easy and think ourselves at home in the world. Prosperity is the unhappy occasion of much iniquity; it makes people conceited of themselves, indulgent of the flesh, forgetful of God, in love with the world, and deaf to the reproofs of the word. See Ps. xxx. 6. It is good for us, when we are afflicted, to remember how and wherein we went astray before we were afflicted, that we may answer the end of the affliction. 2. Of the benefit of an afflicted state: "Now have I kept thy word, and so have been recovered from my wanderings." God often makes use of afflictions as a means to reduce those to himself who have wandered from him. Sanctified afflictions humble us for sin and show us the vanity of the world; they soften the heart, and open the ear to discipline. The prodigal's distress brought him to himself first and then to his father.
Adam Clarke: Commentary on the Bible - 1831
119:68: Thou art good - And because thou art good, thou doest good; and because thou delightest to do good, teach me thy statutes.
Albert Barnes: Notes on the Bible - 1834
119:68: Thou art good - See the Psa 100:5, note; Psa 107:1, note.
And doest good - As the expression or manifestation of goodness. The goodness of God is not a mere sentiment; not mere feeling; not an inactive principle; not a mere wish: it finds expression in acts which tend to promote the happiness of his creatures everywhere.
Teach me thy statutes - See Psa 119:12, note; Psa 119:26, note. As one of the acts of the divine goodness, the psalmist prays that God will make him more and more acquainted with his law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:68: good: Psa 86:5, Psa 106:1, Psa 107:1, Psa 145:7-9; Exo 33:18, Exo 33:19, Exo 34:6, Exo 34:7; Isa 63:7; Mat 5:45; Mat 19:17; Mar 10:18; Luk 18:19
teach: Psa 119:12, Psa 119:26, Psa 25:8, Psa 25:9
John Gill
119:68 Thou art good, and doest good,.... Essentially, originally, and only good, and the fountain of all goodness to his creatures; who does good to all men in a providential way, and especially to his own people; to whom he is good in a way of special grace and mercy, in and through his Son Jesus Christ; and even he is good to them, and does good to them, when he afflicts them; he makes their afflictions work for their good, either temporal, spiritual, or eternal;
teach me thy statutes; as a fresh instance of goodness; this had been often desired, being what lay much on his mind, and was of moment and importance; see Ps 119:12.
Robert Jamieson, A. R. Fausset and David Brown
119:68 Compare as to the Lord Jesus (Acts 10:38).
118:68118:68: Քաղցր ես դու Տէր, եւ քաղցրութեամբ քով ուսո՛ ինձ զարդարութիւնս քո[7560]։ [7560] Յօրինակին պակասէր.Եւ քաղցրութեամբ քով ուսո՛ ինձ։
68 Քաղցր ես դու, Տէ՛ր, եւ քո քաղցրութեամբ քո արդարադատութիւնը սովորեցրո՛ւ ինձ:
68 Բարի ես դուն ու բարերար։Սորվեցո՛ւր ինծի քու կանոններդ։
Քաղցր ես դու, Տէր, եւ քաղցրութեամբ քով ուսո ինձ զարդարութիւնս քո:

118:68: Քաղցր ես դու Տէր, եւ քաղցրութեամբ քով ուսո՛ ինձ զարդարութիւնս քո[7560]։
[7560] Յօրինակին պակասէր.Եւ քաղցրութեամբ քով ուսո՛ ինձ։
68 Քաղցր ես դու, Տէ՛ր, եւ քո քաղցրութեամբ քո արդարադատութիւնը սովորեցրո՛ւ ինձ:
68 Բարի ես դուն ու բարերար։Սորվեցո՛ւր ինծի քու կանոններդ։
zohrab-1805▾ eastern-1994▾ western am▾
118:68118:68 Благ и благодетелен Ты, [Господи]; научи меня уставам Твоим.
118:69 ἐπληθύνθη πληθυνω multiply ἐπ᾿ επι in; on ἐμὲ εμε me ἀδικία αδικια injury; injustice ὑπερηφάνων υπερηφανος proud ἐγὼ εγω I δὲ δε though; while ἐν εν in ὅλῃ ολος whole; wholly καρδίᾳ καρδια heart μου μου of me; mine ἐξερευνήσω εξερευναω fully explore τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your
118:69. adplicabant mihi mendacium superbi ego autem in toto corde servabam praecepta tuaThe iniquity of the proud hath been multiplied over me: but I will seek thy commandments with my whole heart.
Thou [art] good, and doest good; teach me thy statutes:

118:68 Благ и благодетелен Ты, [Господи]; научи меня уставам Твоим.
118:69
ἐπληθύνθη πληθυνω multiply
ἐπ᾿ επι in; on
ἐμὲ εμε me
ἀδικία αδικια injury; injustice
ὑπερηφάνων υπερηφανος proud
ἐγὼ εγω I
δὲ δε though; while
ἐν εν in
ὅλῃ ολος whole; wholly
καρδίᾳ καρδια heart
μου μου of me; mine
ἐξερευνήσω εξερευναω fully explore
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
118:69. adplicabant mihi mendacium superbi ego autem in toto corde servabam praecepta tua
The iniquity of the proud hath been multiplied over me: but I will seek thy commandments with my whole heart.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
69-7:0. Под "гордыми" можно разуметь или вообще языческих князей, пренебрежительно относившихся к евреям, или тех из евреев, которые обращали все свои усилия только на свое материальное обеспечение, не заботясь об общенародных нуждах и своей нравственной чистоте. Для всех них еврей, преданный своему народу и благочестивый, был помехой, которую им хотелось устранить.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
68 Thou art good, and doest good; teach me thy statutes.Here, 1. David praises God's goodness and gives him the glory of it: Thou art good and doest good. All who have any knowledge of God and dealings with him wilt own that he does good, and therefore will conclude that he is good. The streams of God's goodness are so numerous, and run so full, so strong, to all the creatures, that we must conclude the fountain that is in himself to be inexhaustible. We cannot conceive how much good our God does every day, much less can we conceive how good he is. Let us acknowledge it with admiration and with holy love and thankfulness. 2. He prays for God's grace, and begs to be under the guidance and influence of it: Teach me thy statutes. "Lord, thou doest good to all, art the bountiful benefactor of all the creatures; this is the good I beg thou wilt do to me,--Instruct me in my duty, incline me to it, and enable me to do it. Thou art good, and doest good; Lord, teach me thy statutes, that I may be good and do good, may have a good heart and live a good life." It is an encouragement to poor sinners to hope that God will teach them his way because he is good and upright, Ps. xxv. 8.
Adam Clarke: Commentary on the Bible - 1831
119:69: The proud have forged a lie - The poor captives in Babylon had their conduct and motives continually misrepresented, and themselves belied and calumniated.
Albert Barnes: Notes on the Bible - 1834
119:69: The proud - The psalmist had before referred to the "proud" as those from whom he had suffered injury, or as having been exposed to their derision. See the notes at Psa 119:51. He here Rev_erts to another form in which he had suffered from them.
Have forged a lie against me - Compare Job 13:4. The word rendered "forged," means to patch together; and then it is applied to charges or accusations against anyone, perhaps from their being made up (as they often are) of shreds and patches - hints, small matters, things having no necessary connection in themselves, but brought together as if they pertained to the same transaction - words dropped here and there in conversation, which, being artfully woven together, seem to make out a plausible case against a man. Most slanders are formed and sustained in this way, for it is rare that an absolutely forged slander is uttered against a man, or that a charge is brought which cannot be made to have plausibility from such circumstances as those referred to above. Even the most pure and circumspect cannot always avoid this, for there is something in every man's life of which a malignant and cunning enemy may take advantage, and which he may weave into a story which some will believe, and which it may not be easy to confute. A malicious man may thus start a slander which may require years to correct, and which may even operate injuriously against a man all his life.
But I will keep thy precepts with my whole heart - Notwithstanding their accusations, and their attempts to turn me away from thee, or to represent me as false and hypocritical. Whatever they may do; whatever reports they may start to my disadvantage, it is my fixed purpose to obey entirely and always thy law. See the notes at Psa 119:51.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:69: proud: Psa 35:11, Psa 109:2, Psa 109:3; Job 13:4; Jer 43:2, Jer 43:3; Mat 5:11, Mat 5:12, Mat 26:59-68; Act 24:5, Act 24:13
I will: Psa 119:51, Psa 119:157
with my whole: Psa 119:34, Psa 119:58; Mat 6:24; Jam 1:8
John Gill
119:69 The proud have forged a lie against me,.... Or, "sewed a lie to him" (r); fastened a lie upon him, or sewed and added one lie to another. Either with respect to politics, as the proud and haughty courtiers of Saul, who represented David to him as a traitor, that had treasonable designs against him to take away his life, and seize his crown and kingdom, 1Kings 24:9; or with respect to religion; so some proud scornful men, that derided him for his piety, and scoffed at his seriousness, gave out that it was all grimace and hypocrisy; raised calumnies upon him, and laid things to his charge he knew nothing of; and which were all lies, forged out of their own brains, and artfully and purposely put together to blacken his character, and lessen his esteem among men: and it is no unusual thing for wicked men to speak all manner of evil falsely against the people of God;
but I will keep thy precepts with my whole heart; observe the commands of God sincerely, heartily, and affectionately, and not in show and appearance only; and so make it evident that it was a lie that was forged against him; and this is the best way of answering such liars and defamers; see 1Pet 3:16.
(r) "consuerunt", Tigurine version; "assuerunt", Muis.
Robert Jamieson, A. R. Fausset and David Brown
119:69 The crafty malice of the wicked, in slandering him, so far from turning him away, but binds him closer to God's Word, which they are too stupid in sin to appreciate. HENGSTENBERG refers the "lie" to such slanders against the Jews during the captivity, as that in Ezra 4:1-6, of sedition.
118:69118:69: Բազմացան յիս անիրաւութիւնք ամբարտաւանից. այլ ես՝ բոլորով սրտիւ իմով քննեցի զպատուիրանս քո։
69 Ամբարտաւանների անիրաւութիւններն իմ դէմ շատացան, բայց ես ամբողջ սրտովս քո պատուիրանները քննեցի:
69 Ամբարտաւանները ստութիւն հնարեցին ինծի դէմ, Բայց ես բոլոր սրտովս քու հրամաններդ պիտի պահեմ։
Բազմացան յիս անիրաւութիւնք ամբարտաւանից, այլ ես բոլորով սրտիւ իմով [712]քննեցի զպատուիրանս քո:

118:69: Բազմացան յիս անիրաւութիւնք ամբարտաւանից. այլ ես՝ բոլորով սրտիւ իմով քննեցի զպատուիրանս քո։
69 Ամբարտաւանների անիրաւութիւններն իմ դէմ շատացան, բայց ես ամբողջ սրտովս քո պատուիրանները քննեցի:
69 Ամբարտաւանները ստութիւն հնարեցին ինծի դէմ, Բայց ես բոլոր սրտովս քու հրամաններդ պիտի պահեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:69118:69 Гордые сплетают на меня ложь; я же всем сердцем буду хранить повеления Твои.
118:70 ἐτυρώθη τυροω as; how γάλα γαλα milk ἡ ο the καρδία καρδια heart αὐτῶν αυτος he; him ἐγὼ εγω I δὲ δε though; while τὸν ο the νόμον νομος.1 law σου σου of you; your ἐμελέτησα μελεταω concerned with
118:70. incrassatum est velut adeps cor eorum et ego in lege tua delectabarTheir heart is curdled like milk: but I have meditated on thy law.
The proud have forged a lie against me: [but] I will keep thy precepts with [my] whole heart:

118:69 Гордые сплетают на меня ложь; я же всем сердцем буду хранить повеления Твои.
118:70
ἐτυρώθη τυροω as; how
γάλα γαλα milk
ο the
καρδία καρδια heart
αὐτῶν αυτος he; him
ἐγὼ εγω I
δὲ δε though; while
τὸν ο the
νόμον νομος.1 law
σου σου of you; your
ἐμελέτησα μελεταω concerned with
118:70. incrassatum est velut adeps cor eorum et ego in lege tua delectabar
Their heart is curdled like milk: but I have meditated on thy law.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
69 The proud have forged a lie against me: but I will keep thy precepts with my whole heart. 70 Their heart is as fat as grease; but I delight in thy law.David here tells us how he was affected as to the proud and wicked people that were about him. 1. He did not fear their malice, nor was he by it deterred from his duty: They have forged a lie against me. Thus they aimed to take away his good name. Nay, all we have in the world, even life itself, may be brought into danger by those who make no conscience of forging a lie. Those that were proud envied David's reputation, because it eclipsed them, and therefore did all they could to blemish him. They took a pride in trampling upon him. They therefore persuaded themselves it was no sin to tell a deliberate lie if it might but expose him to contempt. Their wicked wit forged lies, invented storied which there was not the least colour for, to serve their wicked designs. And what did David do when he was thus belied? He will bear it patiently; he will keep that precept which forbids him to render railing for railing, and will with all his heart sit down silently. He will go on in his duty with constancy and resolution: "Let them say what they will, I will keep thy precepts, and not dread their reproach." 2. He did not envy their prosperity, nor was he by it allured from his duty. Their heart is as fat as grease. The proud are at ease (Ps. cxxiii. 4); they are full of the world, and the wealth and pleasures of it; and this makes them, (1.) Senseless, secure, and stupid; they are past feeling: thus the phrase is used, Isa. vi. 10. Make the heart of this people fat. They are not sensible of the touch of the word of God or his rod. (2.) Sensual and voluptuous: "Their eyes stand out with fatness (Ps. lxxiii. 7); they roll themselves in the pleasures of sense, and take up with them as their chief good; and much good may it do them. I would not change conditions with them. I delight in thy law; I build my security upon the promises of God's word and have pleasure enough in communion with God, infinitely preferable to all their delights." The children of God, who are acquainted with spiritual pleasures, need not envy the children of this world their carnal pleasures.
Adam Clarke: Commentary on the Bible - 1831
119:70: Their heart is as fat as grease - They are egregiously stupid, they have fed themselves without fear; they are become flesh-brutalized, and given over to vile affections, and have no kind of spiritual relish: but I delight in thy law - I have, through thy goodness, a spiritual feeling and a spiritual appetite.
Albert Barnes: Notes on the Bible - 1834
119:70: Their heart is as fat as grease - They are prospered. They have health, property, influence, comforts of all kinds. heaven appears to smile upon them, and it seems as if it were one effect of a wicked course of life to make people prosperous. See Psa 17:10, note; Psa 73:7, note.
But I delight in thy law - Though its observance should not be attended by any such results as seem to follow wickedness, though I am poor, emaciated, pale - disappointed, slandered, persecuted - though my lot in life is among the lowly and the despised - yet I will adhere to my purpose to keep thy law. It is, and it shall be, my delight, whatever may be the effects of so observing it. See Psa 119:35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:70: heart is as fat: Psa 17:10, Psa 73:7; Isa 6:10; Act 28:27
but I: Psa 119:16, Psa 119:35, Psa 40:8; Rom 7:22
Geneva 1599
119:70 (c) Their heart is as fat as grease; [but] I delight in thy law.
(c) Their heart is indurate and hardened, puffed up with prosperity and vain estimation of themselves.
John Gill
119:70 Their heart is as fat as grease,.... Or tallow, a lump of it, fat or grease congealed. That is, the heart of the above proud persons, who abounded in riches, were glutted with the things of this world; had more than heart could wish, and so became proud and haughty: or their hearts were gross, sottish, senseless, and stupid, as persons fat at heart are; or as creatures over fat, which have little or no feeling: so these had no knowledge of the law of God, no sense of their duty, no remorse of conscience for sin; their hearts were hardened, and they past feeling, and given up to a reprobate mind; see Is 6:9; The Targum is,
"the imagination of their heart is become gross as fat:''
the Septuagint is, "curdled like milk"; that is, hardened, as Suidas (s) interprets it;
but I delight in thy law; after the inward man; as the apostle did, Rom 7:22; as fulfilled in Christ; as in his hands, as King and Lawgiver; as written upon his own heart; and so yielding a ready and cheerful obedience to it; he delighted in reading the law, in meditating on it, and in observing it.
(s) In voce
John Wesley
119:70 Fat - They are stupid and insensible.
Robert Jamieson, A. R. Fausset and David Brown
119:70 fat as grease--spiritually insensible (Ps 17:10; Ps 73:7; Is 6:10).
118:70118:70: Մածաւ որպէս կաթն սիրտք նոցա, այլ ես զօրէնս քո խօսեցայ[7561]։ [7561] Ոմանք.Մածեաւ. կամ՝ մածան որպէս կաթն... յօրէնս քո խօսե՛՛։
70 Կաթի պէս թանձրացաւ սիրտը նրանց, բայց ես քո օրէնքներով խօսեցի:
70 Անոնց սիրտը ճարպի պէս պարարտացաւ, Բայց ես քու օրէնքովդ ուրախացայ։
Մածաւ որպէս [713]կաթն սիրտ նոցա, այլ ես [714]զօրէնս քո խօսեցայ:

118:70: Մածաւ որպէս կաթն սիրտք նոցա, այլ ես զօրէնս քո խօսեցայ[7561]։
[7561] Ոմանք.Մածեաւ. կամ՝ մածան որպէս կաթն... յօրէնս քո խօսե՛՛։
70 Կաթի պէս թանձրացաւ սիրտը նրանց, բայց ես քո օրէնքներով խօսեցի:
70 Անոնց սիրտը ճարպի պէս պարարտացաւ, Բայց ես քու օրէնքովդ ուրախացայ։
zohrab-1805▾ eastern-1994▾ western am▾
118:70118:70 Ожирело сердце их, как тук; я же законом Твоим утешаюсь.
118:71 ἀγαθόν αγαθος good μοι μοι me ὅτι οτι since; that ἐταπείνωσάς ταπεινοω humble; bring low με με me ὅπως οπως that way; how ἂν αν perhaps; ever μάθω μανθανω learn τὰ ο the δικαιώματά δικαιωμα justification σου σου of you; your
118:71. bonum mihi quia adflictus sum ut discerem praecepta tuaIt is good for me that thou hast humbled me, that I may learn thy justifications.
Their heart is as fat as grease; [but] I delight in thy law:

118:70 Ожирело сердце их, как тук; я же законом Твоим утешаюсь.
118:71
ἀγαθόν αγαθος good
μοι μοι me
ὅτι οτι since; that
ἐταπείνωσάς ταπεινοω humble; bring low
με με me
ὅπως οπως that way; how
ἂν αν perhaps; ever
μάθω μανθανω learn
τὰ ο the
δικαιώματά δικαιωμα justification
σου σου of you; your
118:71. bonum mihi quia adflictus sum ut discerem praecepta tua
It is good for me that thou hast humbled me, that I may learn thy justifications.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:71: It is good for me that I have been afflicted - See on Psa 119:67 (note).
Albert Barnes: Notes on the Bible - 1834
119:71: It is good for me that I have been afflicted - See the notes at Psa 119:67. Whatever may have been the form of the affliction, it was good for me. The design was benevolent; the result has been my own benefit. This will be the experience sooner or later resulting from all the afflictions of the righteous.
That I might learn thy statutes - That I might be brought more fully to understand what they require; and that I might be led to conform to them. It is implied here
(a) that this is the tendency of affliction; and
(b) that this is an advantage - a good.
Anything that will lead a man to obey God is a blessing and a favor. Whatever leads a sinner to secure the salvation of his soul is a gain to him. No matter what it may cost; no matter what he may be required to give up; no matter to what persecutions and troubles it may expose him; no matter what he may suffer, or how long he may suffer; no matter though poverty, contempt, toil - even the rack or the stake - may be the consequence of his religion - yet it is again to him; and he will be thankful for it in the end - for nothing that can be endured in this life can be compared with the sufferings of the world of despair; nothing on earth can be "compared with the glory which shall be Rev_ealed in us in heaven." See the notes at Rom 8:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:71: good: Psa 119:67, Psa 94:12, Psa 94:13; Isa 27:9; Co1 11:32; Heb 12:10, Heb 12:11
Geneva 1599
119:71 [It is] (d) good for me that I have been afflicted; that I might learn thy statutes.
(d) He confesses that before he was chastened he was rebellious as man by nature is.
John Gill
119:71 It is good for me that I have been afflicted,.... The good and profit of which he had observed before; See Gill on Ps 119:67. The following end being also answered thereby,
that I might learn thy statutes; to understand them, and to keep them. Afflictions are sometimes as a school to the people of God, in which they learn much both of their duty and of their privileges; and when they are teaching and instructive, they are for good; see Ps 94:12.
Robert Jamieson, A. R. Fausset and David Brown
119:71 So also affliction of any kind acts as a wholesome discipline in leading the pious more highly to value the truth and promises of God.
118:71118:71: Բարի է ինձ զի խոնարհ արարեր զիս, որպէս ուսա՛յց զարդարութիւնս քո։
71 Լաւ է, որ դու խոնարհ դարձրիր ինձ, որպէսզի քո արդարադատութիւնը սովորեմ:
71 Աղէկ եղաւ ինծի որ վշտացայ, Որպէս զի քու կանոններդ սորվիմ։
Բարի է ինձ` զի խոնարհ արարեր զիս, որպէս ուսայց զարդարութիւնս քո:

118:71: Բարի է ինձ զի խոնարհ արարեր զիս, որպէս ուսա՛յց զարդարութիւնս քո։
71 Լաւ է, որ դու խոնարհ դարձրիր ինձ, որպէսզի քո արդարադատութիւնը սովորեմ:
71 Աղէկ եղաւ ինծի որ վշտացայ, Որպէս զի քու կանոններդ սորվիմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:71118:71 Благо мне, что я пострадал, дабы научиться уставам Твоим.
118:72 ἀγαθόν αγαθος good μοι μοι me ὁ ο the νόμος νομος.1 law τοῦ ο the στόματός στομα mouth; edge σου σου of you; your ὑπὲρ υπερ over; for χιλιάδας χιλιας thousand χρυσίου χρυσιον gold piece; gold leaf καὶ και and; even ἀργυρίου αργυριον silver piece; money
118:72. melior mihi est lex oris tui super milia auri et argentiThe law of thy mouth is good to me, above thousands of gold and silver.
It is good for me that I have been afflicted; that I might learn thy statutes:

118:71 Благо мне, что я пострадал, дабы научиться уставам Твоим.
118:72
ἀγαθόν αγαθος good
μοι μοι me
ο the
νόμος νομος.1 law
τοῦ ο the
στόματός στομα mouth; edge
σου σου of you; your
ὑπὲρ υπερ over; for
χιλιάδας χιλιας thousand
χρυσίου χρυσιον gold piece; gold leaf
καὶ και and; even
ἀργυρίου αργυριον silver piece; money
118:72. melior mihi est lex oris tui super milia auri et argenti
The law of thy mouth is good to me, above thousands of gold and silver.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
71 It is good for me that I have been afflicted; that I might learn thy statutes.See here, 1. That it has been the lot of the best saints to be afflicted. The proud and the wicked lived in pomp and pleasure, while David, though he kept close to God and his duty, was still in affliction. Waters of a full cup are wrung out to God's people, Ps. lxxiii. 10. 2. That it has been the advantage of God's people to be afflicted. David could speak experimentally: It was good for me; many a good lesson he had learnt by his afflictions, and many a good duty he had been brought to which otherwise would have been unlearnt and undone. Therefore God visited him with affliction, that he might learn God's statutes; and the intention was answered: the afflictions had contributed to the improvement of his knowledge and grace. He that chastened him taught him. The rod and reproof give wisdom.
Adam Clarke: Commentary on the Bible - 1831
119:72: The law of thy mouth is better - Who can say this? Who prefers the law of his God, the Christ that bought him, and the heaven to which he hopes to go, when he can live no longer upon earth, to thousands of gold and silver? Yea, how many are there who, like Judas, sell their Savior even for thirty pieces of silver? Hear this, ye lovers of the world and of money!
As the letter ט teth begins but few words, not forty, in the Hebrew language, there is less variety under this division than under any of the preceding.
Albert Barnes: Notes on the Bible - 1834
119:72: The law of thy mouth - The law which proceeds out of thy mouth, or which thou hast spoken.
Is better unto me - The Hebrew is, "Good to me is the law of thy mouth above thousands of gold and silver."
Than thousands of gold and silver - Than any amount of wealth. It is to me the most valuable possession; that which I prize above all other things. Compare the notes at Psa 19:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:72: better: Psa 119:14, Psa 119:111, Psa 119:127, Psa 119:162, Psa 19:10; Pro 3:14, Pro 3:15, Pro 8:10, Pro 8:11, Pro 8:19, Pro 16:16; Mat 13:44-46
John Gill
119:72 The law of thy mouth is better unto me than thousands of gold and silver. The word of God, the doctrines contained in it; which, coming out of the mouth of God, and spoken by him, carries in it weight and authority, commands reverence and respect; and ought to be considered as indeed the word of God and not of man; and so of more value than thousands of pieces of gold and silver; or, as the Targum, than a thousand talents of gold and silver. The truths and doctrines of the word of God are not only comparable to gold and silver for their intrinsic worth and value; but are preferable to them, and to be received before them: David had his thousands of gold and silver, but he esteemed the word of God above them all; and willingly suffered afflictions, that he might understand it better; see Ps 119:127.
118:72118:72: Բարի են ինձ օրէնք բերանոյ քոյ, քան զհազարս ոսկւոյ եւ արծաթոյ։
72 Քո բերանից ելած օրէնքն ինձ համար աւելին է, քան հազարներով արծաթ ու ոսկի:
72 Ինծի հազարաւոր ոսկիէ ու արծաթէ Աւելի աղէկ է քու բերնիդ օրէնքը։
Բարի են ինձ օրէնք բերանոյ քո, քան զհազարս ոսկւոյ եւ արծաթոյ:

118:72: Բարի են ինձ օրէնք բերանոյ քոյ, քան զհազարս ոսկւոյ եւ արծաթոյ։
72 Քո բերանից ելած օրէնքն ինձ համար աւելին է, քան հազարներով արծաթ ու ոսկի:
72 Ինծի հազարաւոր ոսկիէ ու արծաթէ Աւելի աղէկ է քու բերնիդ օրէնքը։
zohrab-1805▾ eastern-1994▾ western am▾
118:72118:72 Закон уст Твоих для меня лучше тысяч золота и серебра.
118:73 ι᾿ ιʹ the χεῖρές χειρ hand σου σου of you; your ἐποίησάν ποιεω do; make με με me καὶ και and; even ἔπλασάν πλασσω contrive; form με με me συνέτισόν συνετιζω me καὶ και and; even μαθήσομαι μανθανω learn τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your
118:73. ioth manus tuae fecerunt me et firmaverunt me doce me et discam mandata tuaThy hands have made me and formed me: give me understanding, and I will learn thy commandments.
The law of thy mouth [is] better unto me than thousands of gold and silver:

118:72 Закон уст Твоих для меня лучше тысяч золота и серебра.
118:73
ι᾿ ιʹ the
χεῖρές χειρ hand
σου σου of you; your
ἐποίησάν ποιεω do; make
με με me
καὶ και and; even
ἔπλασάν πλασσω contrive; form
με με me
συνέτισόν συνετιζω me
καὶ και and; even
μαθήσομαι μανθανω learn
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
118:73. ioth manus tuae fecerunt me et firmaverunt me doce me et discam mandata tua
Thy hands have made me and formed me: give me understanding, and I will learn thy commandments.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
72 The law of thy mouth is better unto me than thousands of gold and silver.This is a reason why David reckoned that when by his afflictions he learned God's statutes, an the profit did so much counterbalance the loss, he was really a gainer by them; for God's law, which he got acquaintance with by his affliction, was better to him than all the gold and silver which he lost by his affliction. 1. David had but a little of the word of God in comparison with what we have, yet see how highly he valued it; how inexcusable then are we, who have both the Old and New Testament complete, and yet account them as a strange thing! Observe, Therefore he valued the law, because it is the law of God's mouth, the revelation of his will, and ratified by his authority. 2. He had a great deal of gold and silver in comparison with what we have, yet see how little he valued it. His riches increased, and yet he did not set his heart upon them, but upon the word of God. That was better to him, yielded him better pleasures, and better maintenance, and a better inheritance, than all the treasures he was master of. Those that have read, and believe, David's Psalms and Solomon's Ecclesiastes, cannot but prefer the word of God far before the wealth of this world.
Adam Clarke: Commentary on the Bible - 1831
119:73: Thy hands have made me - Thou hast formed the mass out of which I was made; and fashioned me - thou hast given me that particular form that distinguishes me from all thy other creatures.
Give me understanding - As thou hast raised me above the beasts that perish in my form and mode of life, teach me that I may live for a higher and nobler end, in loving, serving, and enjoying thee for ever. Show me that I was made for heaven, not for earth.
Albert Barnes: Notes on the Bible - 1834
119:73: Thy hands have made me - This commences a new division of the psalm, in which each verse begins with the Hebrew letter Jod (י y) - or "i" - the smallest letter in the Hebrew alphabet, called in Mat 5:18, "jot;" "one jot or tittle shall in no wise pass from the law." The words "thy hands have made me" are expressive of the idea that he had been formed or moulded by God - as the "hands" are the instruments by which we do anything. See the notes at Job 10:8; compare Psa 100:3.
And fashioned me - Fitted me; shaped me, formed me as I am. He had received alike his existence and the particular form of his existence from God - as a man makes a statue or image. Compare Psa 139:13-16.
Give me understanding ... - As I have derived my being from thee, so I am wholly dependent on thee to carry out the purpose for which I have been made. My Maker alone can give me understanding. I have no resources in myself. See Psa 119:34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:73: Thy hands: Psa 100:3, Psa 111:10, Psa 138:8, Psa 139:14-16; Job 10:8-11
give me: Psa 119:34, Psa 119:125, Psa 119:144, Psa 119:169; Ch1 22:12; Ch2 2:12; Job 32:8; Ti2 2:7; Jo1 5:20
that I may: Psa 111:10; Jam 3:18
Carl Friedrich Keil and Franz Delitzsch
119:73
The eightfold Jod. God humbles, but He also exalts again according to His word; for this the poet prays in order that he may be a consolatory example to the God-fearing, to the confusion of his enemies. It is impossible that God should forsake man, who is His creature, and deny to him that which makes him truly happy, viz., the understanding and knowledge of His word. For this spiritual gift the poet prays in Ps 119:73 (cf. on 73a, Deut 32:6; Job 10:8; Job 31:15); and he wishes in Ps 119:74 that all who fear God may see in him with joy an example of the way in which trust in the word of God is rewarded (cf. Ps 34:3; Ps 35:27; Ps 69:33; Ps 107:42, and other passages). He knows that God's acts of judgment are pure righteousness, i.e., regulated by God's holiness, out of which they spring, and by the salvation of men, at which they aim; and he knows that God has humbled him אמוּנה (accus. adverb. for בּאמוּנה), being faithful in His intentions towards him; for it is just in the school of affliction that one first learns rightly to estimate the worth of His word, and comes to feel its power. But trouble, though sweetened by an insight into God's salutary design, is nevertheless always bitter; hence the well-justified prayer of Ps 119:76, that God's mercy may notwithstanding be bestowed upon him for his consolation, in accordance with the promise which is become his (ל as in Ps 119:49), His servant's. עוּת, Ps 119:78, instead of being construed with the accusative of the right, or of the cause, that is perverted, is construed with the accusative of the person upon whom such perversion of right, such oppression by means of misrepresentation, is inflicted, as in Job 19:6; Lam 3:36. Chajug' reads עוּדוּני as in Ps 119:61. The wish expressed in Ps 119:79 is to be understood according to Ps 73:10; Jer 15:19, cf. Prov 9:4, Prov 9:16. If instead of וידעי (which is favoured by Ps 119:63), we read according to the Chethb וידעוּ (cf. Ps 119:125), then what is meant by ישׁוּבוּ לּי is a turning towards him for the purpose of learning: may their knowledge be enriched from his experience. For himself, however, in Ps 119:80 he desires unreserved, faultless, unwavering adherence to God's word, for only thus is he secure against being ignominiously undeceived.
Geneva 1599
119:73 JOD. Thy hands have (a) made me and fashioned me: give me understanding, that I may learn thy commandments.
(a) Because God does not leave his work that he has begun, he desires a new grace: that is, that he would continue his mercies.
John Gill
119:73
JOD.--The Tenth Part.
JOD. Thy hands have made me and fashioned me,.... Not the psalmist himself, nor his parents, but the Lord alone: for though parents are fathers of our flesh, they are but instruments in the hand of the Lord; though man is produced by natural generation, yet the formation and fashioning of men are as much owing to the power and wisdom of God, which are his hands, as the formation of Adam was. Job owns this in much the same words as the psalmist does, Job 10:8; see Ps 139:13. God not only gives conception, and forms the embryo in the womb, but fashions and gives it its comely and proportionate parts. Or, "covered me"; the first word may respect conception, and this the covering of the fetus with the secundine (t); see Ps 139:13;
give me understanding, that I may learn thy commandments; since he had a proper comely body, and a reasonable soul; though debased by sin, and brought into a state of ignorance, especially as to spiritual things, he desires he might have a spiritual understanding given him; of the word of God in general, the truths and doctrines of it, which are not understood by the natural man; and of the precepts of it in particular, that he might so learn them as to know the sense and meaning of them, their purity and spirituality; and so as to do them from a principle of love, in faith, and to the glory of God: for it is not a bare learning them by heart, or committing them to memory, nor a mere theory of them, but the practice of them in faith and love, which is here meant.
(t) Vid. Hackmam. Praecid. Sacr. p. 195.
Robert Jamieson, A. R. Fausset and David Brown
119:73 JOD. (Ps 119:73-80).
As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deut 32:6).
118:73118:73: Ձեռք քո արարին եւ ստեղծին զիս, իմաստո՛ւն արա զիս՝ եւ ուսայց զպատուիրանս քո։
73 Քո ձեռքերն արարեցին ու ստեղծեցին ինձ, ինձ իմաստո՛ւն դարձրու, որ սովորեմ պատուիրանները քո:
73 Զիս քու ձեռքերդ ըրին ու ստեղծեցին. Իմաստուն ըրէ զիս, որպէս զի քու պատուիրանքներդ սորվիմ։
Ձեռք քո արարին եւ ստեղծին զիս, իմաստուն արա զիս եւ ուսայց զպատուիրանս քո:

118:73: Ձեռք քո արարին եւ ստեղծին զիս, իմաստո՛ւն արա զիս՝ եւ ուսայց զպատուիրանս քո։
73 Քո ձեռքերն արարեցին ու ստեղծեցին ինձ, ինձ իմաստո՛ւն դարձրու, որ սովորեմ պատուիրանները քո:
73 Զիս քու ձեռքերդ ըրին ու ստեղծեցին. Իմաստուն ըրէ զիս, որպէս զի քու պատուիրանքներդ սորվիմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:73118:73 Руки Твои сотворили меня и устроили меня; вразуми меня, и научусь заповедям Твоим.
118:74 οἱ ο the φοβούμενοί φοβεω afraid; fear σε σε.1 you ὄψονταί οραω view; see με με me καὶ και and; even εὐφρανθήσονται ευφραινω celebrate; cheer ὅτι οτι since; that εἰς εις into; for τοὺς ο the λόγους λογος word; log σου σου of you; your ἐπήλπισα επελπιζω buoy up with hope; cheat with false hopes
118:74. qui timent te videbunt me et laetabuntur quia sermonem tuum expectaviThey that fear thee shall see me, and shall be glad : because I have greatly hoped in thy words.
KJV [JOD] Thy hands have made me and fashioned me: give me understanding, that I may learn thy commandments:

118:73 Руки Твои сотворили меня и устроили меня; вразуми меня, и научусь заповедям Твоим.
118:74
οἱ ο the
φοβούμενοί φοβεω afraid; fear
σε σε.1 you
ὄψονταί οραω view; see
με με me
καὶ και and; even
εὐφρανθήσονται ευφραινω celebrate; cheer
ὅτι οτι since; that
εἰς εις into; for
τοὺς ο the
λόγους λογος word; log
σου σου of you; your
ἐπήλπισα επελπιζω buoy up with hope; cheat with false hopes
118:74. qui timent te videbunt me et laetabuntur quia sermonem tuum expectavi
They that fear thee shall see me, and shall be glad : because I have greatly hoped in thy words.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10. JOD.
73 Thy hands have made me and fashioned me: give me understanding, that I may learn thy commandments.Here, 1. David adores God as the God of nature and the author of his being: Thy hands have made me and fashioned me, Job x. 8. Every man is as truly the work of God's hands as the first man was, Ps. cxxxix. 15, 16. "Thy hands have not only made me, and given me a being, otherwise I should never have been, but fashioned me, and given me this being, this noble and excellent being, endued with these powers and faculties;" and we must own that we are fearfully and wonderfully made. 2. He addresses himself to God as the God of grace, and begs he will be the author of his new and better being. God made us to serve him and enjoy him; but by sin we have made ourselves unable for his service and indisposed for the enjoyment of him; and we must have a new and divine nature, otherwise we had the human nature in vain; therefore David prays, "Lord, since thou hast made me by thy power for thy glory, make me anew by thy grace, that I may answer the ends of my creation and live to some purpose: Give me understanding, that I may learn thy commandments." The way in which God recovers and secures his interest in men is by giving them an understanding; for by that door he enters into the soul and gains possession of it.
Adam Clarke: Commentary on the Bible - 1831
119:74: They that fear thee - They who are truly religious will be glad - will rejoice, at this farther proof of the saving power of God.
Albert Barnes: Notes on the Bible - 1834
119:74: They that fear thee - Those who worship thee; thy friends; the pious and the good.
Will be glad when they see me - They will welcome me to their society; they will regard and treat me as a friend and brother. It is implied here that he considered this to be an honor - a thing to be desired. He valued the friendship and affection of those who feared and served God, and he made it an object so to live as to be worthy of their affection. Wicked men - men of the world - do not value that. They are satisfied with the friendship of those who, like themselves, have no fear of God. To a truly pious mind, the friendship of those who love God is of more value than that of any others; though in the one case they are poor and despised, and though in the other they are rich and of exalted rank. See the notes at Psa 119:63. "Because I have hoped in thy word." See the notes at Psa 119:49.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:74: fear thee: Psa 119:79, Psa 34:2-6, Psa 66:16; Mal 3:16
I have: Psa 119:42, Psa 119:147, Psa 108:7; Gen 32:11, Gen 32:12; Luk 21:33
Geneva 1599
119:74 They that (b) fear thee will be glad when they see me; because I have hoped in thy word.
(b) When God shows his grace toward any, he testifies to others that he does not fail them who trust in him.
John Gill
119:74 They that fear thee will be glad when they see me,.... In outward prosperity, delivered from all troubles, set on the throne of Israel, and at rest from all enemies round about: and in spiritual prosperity, being illuminated by the Spirit of God, having a spiritual understanding of divine things, an obedience of faith to the commands of God, in the lively exercise of grace upon him, in comfortable frames of soul, and flourishing circumstances. Now they that fear the Lord, that have the grace of fear in their hearts, and are true worshippers of God, as they delight to meet together, and are glad to see one another; so they rejoice in each other's prosperity, especially spiritual; see Ps 34:1;
because I have hoped in thy Word; in Christ the essential Word, the hope of Israel; in the written word, which gives encouragement to hope; in the word of promise, on which he was caused to hope; and in which hope he was confirmed, and not disappointed, and so it made him not ashamed: and others rejoiced at it, because it was an encouragement to their faith and hope likewise.
John Wesley
119:74 Glad - For the encouragement they have by my example to trust in God. See me - Alive and in safety. Word - In thy promise, and have not been disappointed of my hope.
Robert Jamieson, A. R. Fausset and David Brown
119:74 So when He has led us to rely on His truth, He will "make us to the praise of His grace" by others. "Those who fear Thee will be glad at my prosperity, as they consider my cause their cause" (Ps 34:2; Ps 142:7).
118:74118:74: Երկիւղածք քո տեսցեն զիս եւ ուրախ եղիցին, զի ես ՚ի բանս քո յուսացայ։
74 Քեզնից երկիւղ կրողները պիտի տեսնեն ինձ եւ ուրախանան, քանզի յոյսս դրի քո խօսքերի վրայ:
74 Քեզմէ վախցողները զիս պիտի տեսնեն եւ ուրախանան, Վասն զի քու խօսքիդ յուսացի։
Երկիւղածք քո տեսցեն զիս եւ ուրախ եղիցին, զի ես ի բանս քո յուսացայ:

118:74: Երկիւղածք քո տեսցեն զիս եւ ուրախ եղիցին, զի ես ՚ի բանս քո յուսացայ։
74 Քեզնից երկիւղ կրողները պիտի տեսնեն ինձ եւ ուրախանան, քանզի յոյսս դրի քո խօսքերի վրայ:
74 Քեզմէ վախցողները զիս պիտի տեսնեն եւ ուրախանան, Վասն զի քու խօսքիդ յուսացի։
zohrab-1805▾ eastern-1994▾ western am▾
118:74118:74 Боящиеся Тебя увидят меня и возрадуются, что я уповаю на слово Твое.
118:75 ἔγνων γινωσκω know κύριε κυριος lord; master ὅτι οτι since; that δικαιοσύνη δικαιοσυνη rightness; right standing τὰ ο the κρίματά κριμα judgment σου σου of you; your καὶ και and; even ἀληθείᾳ αληθεια truth ἐταπείνωσάς ταπεινοω humble; bring low με με me
118:76. scio Domine quia iustum iudicium tuum et vere adflixisti meI know, O Lord, that thy judgments are equity: and in thy truth thou hast humbled me.
They that fear thee will be glad when they see me; because I have hoped in thy word:

118:74 Боящиеся Тебя увидят меня и возрадуются, что я уповаю на слово Твое.
118:75
ἔγνων γινωσκω know
κύριε κυριος lord; master
ὅτι οτι since; that
δικαιοσύνη δικαιοσυνη rightness; right standing
τὰ ο the
κρίματά κριμα judgment
σου σου of you; your
καὶ και and; even
ἀληθείᾳ αληθεια truth
ἐταπείνωσάς ταπεινοω humble; bring low
με με me
118:76. scio Domine quia iustum iudicium tuum et vere adflixisti me
I know, O Lord, that thy judgments are equity: and in thy truth thou hast humbled me.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
74 They that fear thee will be glad when they see me; because I have hoped in thy word.Here is, 1. The confidence of this good man in the hope of God's salvation: "I have hoped in thy word; and I have not found it in vain to do so; it has not failed me, nor have I been disappointed in my expectations from it. It is a hope that maketh not ashamed; but is present satisfaction, and fruition at last." 2. The concurrence of other good men with him in the joy of that salvation: "Those that fear thee will be glad when they see me relieved by my hope in thy word and delivered according to my hope." The comforts which some of God's children have in God, and the favours they have received from him, should be matter of joy to others of them. Paul often expressed the hope that for God's grace to him thanks would be rendered by many, 2 Cor. i. 11; iv. 15. Or it may be taken more generally; good people are glad to see one another; they are especially pleased with those who are eminent for their hope in God's word.
Adam Clarke: Commentary on the Bible - 1831
119:75: I know - that thy judgments are right - All the dispensations of thy providence are laid in wisdom, and executed in mercy: let me see that it is through this wisdom and mercy that I have been afflicted.
Albert Barnes: Notes on the Bible - 1834
119:75: I know, O Lord - I feel assured; I entertain no doubt on the subject. This was the conviction of the mind of the psalmist in affliction. Mysterious as the trial may have been, hard as it may have been to bear, long as it may have been continued, and varied as may have been the forms of the trial, yet he had no doubt that it was all right; that it was for the best purposes; and that it was in strict accordance with what was best.
That thy judgments - This does not here refer to the laws of God, but to the divine dealings; to those afflictions which came in the way of judgments, or which might be regarded as expressive of the divine view of his conduct and life.
Are right - Margin, as in Hebrew, "righteousness." They were in accordance with what was right; they were so strictly just, that they might be called righteousness itself. This implied the utmost confidence in God, the most absolute submission to his will.
And that thou in faithfulness hast afflicted me - In faithfulness to my soul; in faithfulness to my own best interest. It was not arbitrary; it was not from malice; it was not that the affliction had come by chance; it was because God loved his soul, and sought his welfare. It was because God saw that there was some good reason why it should be done; that there was some evil to be checked; some improper conduct to be corrected; some lesson which he would be the better for learning; some happy influence on his life here, and on his happiness in heaven, which would be more than a compensation for all that he would suffer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:75: I know: Psa 119:7, Psa 119:62, Psa 119:128, Psa 119:160; Deu 32:4; Job 34:23; Jer 12:1
right: Heb. righteousness, Gen 18:25; Rom 3:4, Rom 3:5
thou in: Psa 25:10, Psa 89:30-33; Heb 12:10, Heb 12:11; Rev 3:19
John Gill
119:75 I know, O Lord, that thy judgments are right,.... His word, the doctrines and precepts of it, they are all consistent with the holiness and righteousness of God; and so are his judgments on wicked men, they are righteous, just, and true: God is righteous in all his ways, there is no unrighteousness in any dispensation of his; and such are his corrections of his own people, and which seem to be chiefly intended here and are so called, because they are done in judgment, with moderation and gentleness, in wisdom, and to answer the best purposes; and they are all right, for the good and profit of the people of God, that they may be partakers of his holiness, and not be condemned with the world: this the psalmist knew by experience and owned and acknowledged;
and that thou in faithfulness hast afflicted me; in faithfulness to himself, his covenant, and promise; that upon forsaking his law, and not walking in his statutes, he would visit sin with a rod, and transgressions with stripes, though he would not take away his lovingkindness; and in faithfulness to David, for his spiritual and eternal good, in great sincerity, heartily, cordially, with real affection and love: his rebukes were faithful; the chastisement was not above measure or desert, nor above strength to bear it; see Ps 89:30.
John Wesley
119:75 Judgments - Thy corrections. Of faithfulness - In pursuance of thy promises, and in order to my good.
Robert Jamieson, A. R. Fausset and David Brown
119:75 in faithfulness--that is, without in the least violating Thy faithfulness; because my sins deserved and needed fatherly chastisement. Enduring chastisement with a filial temper (Heb 12:6-11), God's promises of mercy (Rom 8:28) will be fulfilled, and He will give comfort in sorrow (Lam 3:22; 2Cor 1:3-4).
118:75118:75: Ծանեայ Տէր զի արդարութեամբ են դատաստանք քո. յիրաւի՛ խոնարհեցուցեր զիս։
75 Հասկացայ, Տէ՛ր, որ քո դատաստանն արդար է, եւ իրաւացիօրէն խոնարհ դարձրիր ինձ:
75 Գիտեմ թէ, ո՛վ Տէր, քու դատաստաններդ արդար են Ու իրաւունքով զիս վշտացուցիր։
Ծանեայ, Տէր, զի արդարութեամբ են դատաստանք քո. յիրաւի խոնարհեցուցեր զիս:

118:75: Ծանեայ Տէր զի արդարութեամբ են դատաստանք քո. յիրաւի՛ խոնարհեցուցեր զիս։
75 Հասկացայ, Տէ՛ր, որ քո դատաստանն արդար է, եւ իրաւացիօրէն խոնարհ դարձրիր ինձ:
75 Գիտեմ թէ, ո՛վ Տէր, քու դատաստաններդ արդար են Ու իրաւունքով զիս վշտացուցիր։
zohrab-1805▾ eastern-1994▾ western am▾
118:75118:75 Знаю, Господи, что суды Твои праведны и по справедливости Ты наказал меня.
118:76 γενηθήτω γινομαι happen; become δὴ δη in fact τὸ ο the ἔλεός ελεος mercy σου σου of you; your τοῦ ο the παρακαλέσαι παρακαλεω counsel; appeal to με με me κατὰ κατα down; by τὸ ο the λόγιόν λογιον declaration σου σου of you; your τῷ ο the δούλῳ δουλος subject σου σου of you; your
118:76. sit obsecro misericordia tua in consolatione mea sicut locutus es servo tuoO! let thy mercy be for my comfort, according to thy word unto thy servant.
I know, O LORD, that thy judgments [are] right, and [that] thou in faithfulness hast afflicted me:

118:75 Знаю, Господи, что суды Твои праведны и по справедливости Ты наказал меня.
118:76
γενηθήτω γινομαι happen; become
δὴ δη in fact
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
τοῦ ο the
παρακαλέσαι παρακαλεω counsel; appeal to
με με me
κατὰ κατα down; by
τὸ ο the
λόγιόν λογιον declaration
σου σου of you; your
τῷ ο the
δούλῳ δουλος subject
σου σου of you; your
118:76. sit obsecro misericordia tua in consolatione mea sicut locutus es servo tuo
O! let thy mercy be for my comfort, according to thy word unto thy servant.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
75 I know, O LORD, that thy judgments are right, and that thou in faithfulness hast afflicted me.Still David is in affliction, and being so he owns, 1. That his sin was justly corrected: I know, O Lord! that thy judgments are right, are righteousness itself. However God is pleased to afflict us, he does us no wrong, nor can we charge him with any iniquity, but most acknowledge that it is less than we have deserved. We know that God is holy in his nature and wise and just in all the acts of his government, and therefore we cannot but know, in the general, that his judgments are right, though, in some particular instances, there may be difficulties which we cannot easily resolve. 2. That God's promise was graciously performed. The former may silence us under our afflictions, and forbid us to repine, but this may satisfy us, and enable us to rejoice; for afflictions are in the covenant, and therefore they are not only not meant for our hurt, but they are really intended for our good: "In faithfulness thou hast afflicted me, pursuant to the great design of my salvation." It is easier to own, in general, that God's judgments are right, than to own it when it comes to be our own case; but David subscribes to it with application, "Even my afflictions are just and kind."
Adam Clarke: Commentary on the Bible - 1831
119:76: Thy merciful kindness - Let me derive my comfort and happiness from a diffusion of thy love and mercy, חסדך chasdecha, thy exuberant goodness, through my soul.
Albert Barnes: Notes on the Bible - 1834
119:76: Let, I pray thee, thy merciful kindness be for my comfort - Margin, as in Hebrew, "to comfort me." The word rendered merciful-kindness means mercy, favor, grace, kindness; and the idea is, that all his consolation - all that he expected or desired - must be derived from mere favor; from the goodness of God. He had no source of comfort in himself, and he had no claim on God for comfort. It was through mercy alone that he could have happiness of any kind.
According to thy word ... - See the notes at Psa 119:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:76: merciful: Psa 86:5, Psa 106:4, Psa 106:5; Co2 1:3-5
for my comfort: Heb. to comfort me
John Gill
119:76 Let, I pray thee, thy merciful kindness be for my comfort,.... Shown in the provision and promise of a Saviour; in the forgiveness of sins through him; a discovery and application of which yields comfort under afflictions;
according to thy word unto servant; a word of promise, in which he had assured him of his love, grace, mercy, and kindness; and that he would continue it to him, and comfort him with it: to make such a promise, and show such favour, was an instance of condescending grace to him, who was but his servant, and unworthy of his regard.
118:76118:76: Եղիցի ողորմութիւն ՚ի մխիթարել զիս, ըստ բանի քում զծառայս քո[7562]։ [7562] Ոմանք.Ողորմութիւն քո ՚ի մխիթա՛՛։
76 Ողորմութիւնդ թող ինձ մխիթարութիւն լինի՝ ծառայիդ տրուած խօսքիդ համաձայն:
76 Հիմա թող ողորմութիւնդ ինծի մխիթարութիւն ըլլայ՝ Քու ծառայիդ տուած խոստումիդ համեմատ։
Եղիցի ողորմութիւն քո ի մխիթարել զիս ըստ բանի քում [715]զծառայս քո:

118:76: Եղիցի ողորմութիւն ՚ի մխիթարել զիս, ըստ բանի քում զծառայս քո[7562]։
[7562] Ոմանք.Ողորմութիւն քո ՚ի մխիթա՛՛։
76 Ողորմութիւնդ թող ինձ մխիթարութիւն լինի՝ ծառայիդ տրուած խօսքիդ համաձայն:
76 Հիմա թող ողորմութիւնդ ինծի մխիթարութիւն ըլլայ՝ Քու ծառայիդ տուած խոստումիդ համեմատ։
zohrab-1805▾ eastern-1994▾ western am▾
118:76118:76 Да будет же милость Твоя утешением моим, по слову Твоему к рабу Твоему.
118:77 ἐλθέτωσάν ερχομαι come; go μοι μοι me οἱ ο the οἰκτιρμοί οικτιρμος compassion σου σου of you; your καὶ και and; even ζήσομαι ζαω live; alive ὅτι οτι since; that ὁ ο the νόμος νομος.1 law σου σου of you; your μελέτη μελετη of me; mine ἐστιν ειμι be
118:77. veniant mihi misericordiae tuae et vivam quia lex tua delectatio meaLet thy tender mercies come unto me, and I shall live: for thy law is my meditation.
Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant:

118:76 Да будет же милость Твоя утешением моим, по слову Твоему к рабу Твоему.
118:77
ἐλθέτωσάν ερχομαι come; go
μοι μοι me
οἱ ο the
οἰκτιρμοί οικτιρμος compassion
σου σου of you; your
καὶ και and; even
ζήσομαι ζαω live; alive
ὅτι οτι since; that
ο the
νόμος νομος.1 law
σου σου of you; your
μελέτη μελετη of me; mine
ἐστιν ειμι be
118:77. veniant mihi misericordiae tuae et vivam quia lex tua delectatio mea
Let thy tender mercies come unto me, and I shall live: for thy law is my meditation.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
76 Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant. 77 Let thy tender mercies come unto me, that I may live: for thy law is my delight.Here is, 1. An earnest petition to God for his favour. Those that own the justice of God in their afflictions (as David had done, v. 75) may, in faith, and with humble boldness, be earnest for the mercy of God, and the tokens and fruits of that mercy, in their affliction. He prays for God's merciful kindness (v. 76), his tender mercies, v. 77. He can claim nothing as his due, but all his supports under his affliction must come from mere mercy and compassion to one in misery, one in want. "Let these come to me," that is, "the evidence of them (clear it up to me that thou hast a kindness for me, and mercy in store), and the effects of them; let them work my relief and deliverance." 2. The benefit he promised himself from God's lovingkindness: "Let it come to me for my comfort (v. 76); that will comfort me when nothing else will; that will comfort me whatever grieves me." Gracious souls fetch all their comfort from a gracious God, as the fountain of all happiness and joy: "Let it come to me, that I may live, that is, that I may be revived, and my life may be made sweet to me, for I have no joy of it while I am under God's displeasure. In his favour is life; in his frowns are death." A good man cannot live with any satisfaction any longer than he has some tokens of God's favour to him. 3. His pleas for the benefits of God's favour. He pleads, (1.) God's promise: "Let me have thy kindness, according to thy word unto thy servant, the kindness which thou hast promised and because thou hast promised it." Our Master has passed his word to all his servants that he will be kind to them, and they may plead it with him. (2.) His own confidence and complacency in that promise: "Thy law is my delight; I hope in thy word and rejoice in that hope." Note, Those that delight in the law of God may depend upon the favour of God, for it shall certainly make them happy.
Adam Clarke: Commentary on the Bible - 1831
119:77: Let thy tender mercies - רחמיך rachameycha, thy fatherly and affectionate feelings.
Albert Barnes: Notes on the Bible - 1834
119:77: Let thy tender mercies come unto me - See the notes at Psa 119:41.
That I may live - It is evident that this was uttered in view of some great calamity by which his life was threatened. He was dependent for life - for recovery from sickness, or for deliverance from danger - wholly on the compassion of God.
For thy law is my delight - See the notes at Psa 119:16; compare Psa 119:24, Psa 119:47. This is urged here as a reason for the divine interposition. The meaning is, that he was a friend of God; that he had pleasure in his service and in his commandments; and that he might, therefore, with propriety, appeal to God to interpose in his behalf. This is a proper ground of appeal to God in our prayers, not on the ground of merit or claim, but because we may reasonably suppose that God will be disposed to protect his friends, and to deliver them in the day of trouble.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:77: thy tender: Psa 119:41, Psa 51:1-3; Lam 3:22, Lam 3:23; Dan 9:18
for thy: Psa 119:24, Psa 119:47, Psa 119:174, Psa 1:2; Heb 8:10-12
Geneva 1599
119:77 Let thy tender mercies come unto me, that I may (c) live: for thy law [is] my delight.
(c) He declares that when he did not feel God's mercies, he was as dead.
John Gill
119:77 Let thy tender mercies come unto me,.... See Gill on Ps 119:41;
that I may live; not merely corporeally; though corporeal life is a grant and favour, and the continuance of it; it is owing to the tender mercies of God that men are not consumed: but spiritually; the first principle of spiritual life is from the rich mercy and great love of God; his time of love is a time of life. Here it seems to design the lively exercise of grace, which is influenced, animated, and quickened by the love of God, as faith, hope, and love; or a living comfortably: without the love of God, and a view of it, saints look upon themselves as dead men, forgotten as they are, free among the dead, that are remembered no more; but in the favour of God is life; let but that be shown, let the tender mercies of God come in full flow into the soul, and it will be revived, and live comfortably; and such also shall live eternally, as the fruit and effect of the same love and favour;
for thy law is my delight; or "delights" (u); what he exceedingly delighted in, after the inward man, and yet could not live by it, without the mercy, love, and grace of God; see Ps 119:24.
(u) "deliciae meae", Montanus, Tigurine versions Cocceius; "oblectationes meae", Gejerus; so Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
119:77 Let thy tender mercies come unto me--As I am not able to come unto them. But the wicked will be confounded.
118:77118:77: Եկեսցեն յիս գթութիւնք քո եւ կեցից, զի օրէնք քո խօսք իմ էին։
77 Գթութիւններդ թող ինձ վրայ գան, որպէսզի փրկուեմ, քանզի քո օրէնքներն են իմ խօսքերը:
77 Թող քու գթութիւններդ իմ վրաս գան, որպէս զի ապրիմ, Վասն զի քու օրէնքդ իմ ուրախութիւնս է։
Եկեսցեն յիս գթութիւնք քո եւ կեցից, զի օրէնք քո [716]խօսք իմ էին:

118:77: Եկեսցեն յիս գթութիւնք քո եւ կեցից, զի օրէնք քո խօսք իմ էին։
77 Գթութիւններդ թող ինձ վրայ գան, որպէսզի փրկուեմ, քանզի քո օրէնքներն են իմ խօսքերը:
77 Թող քու գթութիւններդ իմ վրաս գան, որպէս զի ապրիմ, Վասն զի քու օրէնքդ իմ ուրախութիւնս է։
zohrab-1805▾ eastern-1994▾ western am▾
118:77118:77 Да придет ко мне милосердие Твое, и я буду жить; ибо закон Твой утешение мое.
118:78 αἰσχυνθήτωσαν αισχυνω shame; ashamed ὑπερήφανοι υπερηφανος proud ὅτι οτι since; that ἀδίκως αδικως injuriously; unjustly ἠνόμησαν ανομεω into; for ἐμέ εμε me ἐγὼ εγω I δὲ δε though; while ἀδολεσχήσω αδολεσχεω in ταῖς ο the ἐντολαῖς εντολη direction; injunction σου σου of you; your
118:78. confundantur superbi quoniam inique contriverunt me ego autem loquar in praeceptis tuisLet the proud be ashamed, because they have done unjustly towards me: but I will be employed in thy commandments.
Let thy tender mercies come unto me, that I may live: for thy law [is] my delight:

118:77 Да придет ко мне милосердие Твое, и я буду жить; ибо закон Твой утешение мое.
118:78
αἰσχυνθήτωσαν αισχυνω shame; ashamed
ὑπερήφανοι υπερηφανος proud
ὅτι οτι since; that
ἀδίκως αδικως injuriously; unjustly
ἠνόμησαν ανομεω into; for
ἐμέ εμε me
ἐγὼ εγω I
δὲ δε though; while
ἀδολεσχήσω αδολεσχεω in
ταῖς ο the
ἐντολαῖς εντολη direction; injunction
σου σου of you; your
118:78. confundantur superbi quoniam inique contriverunt me ego autem loquar in praeceptis tuis
Let the proud be ashamed, because they have done unjustly towards me: but I will be employed in thy commandments.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:78: Let the proud be ashamed - To reduce a proud man to shame, is to humble him indeed. Let them be confounded. Without cause - without any colourable pretext, have they persecuted me.
Albert Barnes: Notes on the Bible - 1834
119:78: Let the proud be ashamed - Referring here to his enemies, who appear to have been in the higher ranks of life, or to have been those who prided themselves on their wealth, their station, or their influence. See the notes at Psa 119:51. The psalmist asks here that they might be confounded or put to shame; that is, that they might fail of accomplishing their purposes in regard to him. See Psa 25:2-3, notes; Job 6:20, note.
For they dealt perversely with me - They were not honest; they deceived me; they took advantage of me; they were not true to their professions of friendship. Compare the notes at Isa 59:3; notes at Job 8:3; notes at Job 34:12.
Without a cause - Hebrew, "by a lie." That is, They have been guilty of falsehood in their charges or accusations against me. I have given them no occasion for such treatment, and their conduct is based on an entire misrepresentation. See the notes at Joh 15:25.
But I will meditate in thy precepts - See the notes at Psa 1:2. I will not be diverted from thee, from thy law, from thy service, by all that man can do to me; by all the false charges which the enemies of religion may bring against me; by all the contempt or persecution that I may suffer for my attachment to thee. See Psa 119:23, note; Psa 119:69, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:78: the proud: Psa 119:21, Psa 119:51, Psa 119:85, Psa 35:26
without: Psa 119:86, Psa 7:3-5, Psa 25:3, Psa 35:7, Psa 69:4, Psa 109:3; Sa1 24:10-12, Sa1 24:17, Sa1 26:18; Joh 15:25; Pe1 2:20
but I will: Psa 119:23, Psa 1:2
John Gill
119:78 Let the proud be ashamed,.... The same persons he before speaks of as accursed, who had him in derision, and forged a lie against him. Here he prays that they might be ashamed of their scoffs and jeers, of their lies and calumnies, the evils and injuries they had done him; that they might be brought to a sense of them, and repentance for them; when they would be ashamed of them in the best manner: or that they might be disappointed of their ends, in what they had done, and so be confounded and ashamed, as men are when they cannot gain their point; or be brought to shame and confusion eternally;
for they dealt perversely with me without a cause; or, "they perverted me with falsehood" (w); that is, they endeavoured to pervert him with lies and falsehood, and lead him out of the right way; or they attempted, by their lies and calumnies, to make him out to be a perverse and wicked man, and pronounced and condemned him as such, without any foundation or just cause for it;
but I will meditate in thy precepts; he was determined, in the strength of grace, that those ill usages should not take off his thoughts from religious things, or divert him from his duty to his God: none of these things moved him; he still went on in the ways of God, in his worship and service, as Daniel did, when in like circumstances.
(w) "mendacio me opprimere quaerunt", Tigurine version; "mendaciis", Piscator, Cocceius, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
119:78 but I . . . meditate in thy precepts--and so shall not be "ashamed," that is, put to shame (Ps 119:80).
118:78118:78: Ամաչեսցեն ամբարտաւանք որ ՚ի տարապարտուց անիրաւեցան յիս, այլ ես հոգացա՛յց ՚ի պատուիրանս քո[7563]։ [7563] Ոմանք.Յիս յոյժ. այլ ես հոգացայ ՚ի պատ՛՛։
78 Ամբարտաւանները պիտի ամաչեն, որ իզուր անիրաւութիւն գործեցին իմ դէմ, իսկ ես քո պատուիրանների մասին պիտի խորհեմ:
78 Ամբարտաւանները պիտի ամչնան, Վասն զի առանց պատճառի անիրաւութիւն ըրին ինծի, Բայց ես քու հրամաններուդ վրայ պիտի մտածեմ։
Ամաչեսցեն ամբարտաւանք որ ի տարապարտուց անիրաւեցան յիս, այլ ես հոգացայց ի պատուիրանս քո:

118:78: Ամաչեսցեն ամբարտաւանք որ ՚ի տարապարտուց անիրաւեցան յիս, այլ ես հոգացա՛յց ՚ի պատուիրանս քո[7563]։
[7563] Ոմանք.Յիս յոյժ. այլ ես հոգացայ ՚ի պատ՛՛։
78 Ամբարտաւանները պիտի ամաչեն, որ իզուր անիրաւութիւն գործեցին իմ դէմ, իսկ ես քո պատուիրանների մասին պիտի խորհեմ:
78 Ամբարտաւանները պիտի ամչնան, Վասն զի առանց պատճառի անիրաւութիւն ըրին ինծի, Բայց ես քու հրամաններուդ վրայ պիտի մտածեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:78118:78 Да будут постыжены гордые, ибо безвинно угнетают меня; я размышляю о повелениях Твоих.
118:79 ἐπιστρεψάτωσάν επιστρεφω turn around; return μοι μοι me οἱ ο the φοβούμενοί φοβεω afraid; fear σε σε.1 you καὶ και and; even οἱ ο the γινώσκοντες γινωσκω know τὰ ο the μαρτύριά μαρτυριον evidence; testimony σου σου of you; your
118:79. revertantur ad me qui timent te et qui sciunt testimonium tuumLet them that fear thee turn to me: and they that know thy testimonies.
Let the proud be ashamed; for they dealt perversely with me without a cause: [but] I will meditate in thy precepts:

118:78 Да будут постыжены гордые, ибо безвинно угнетают меня; я размышляю о повелениях Твоих.
118:79
ἐπιστρεψάτωσάν επιστρεφω turn around; return
μοι μοι me
οἱ ο the
φοβούμενοί φοβεω afraid; fear
σε σε.1 you
καὶ και and; even
οἱ ο the
γινώσκοντες γινωσκω know
τὰ ο the
μαρτύριά μαρτυριον evidence; testimony
σου σου of you; your
118:79. revertantur ad me qui timent te et qui sciunt testimonium tuum
Let them that fear thee turn to me: and they that know thy testimonies.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
78 Let the proud be ashamed; for they dealt perversely with me without a cause: but I will meditate in thy precepts. 79 Let those that fear thee turn unto me, and those that have known thy testimonies.Here David shows,I. How little he valued the will--will of sinners. There were those that dealt perversely with him, that were peevish and ill-conditioned towards him, that sought advantages against him, and misconstrued all he said and did. Even those that deal most fairly may meet with those that deal perversely. But David regarded it not, for, 1. He knew it was without cause, and that for his love they were his adversaries. The causeless reproach, like the curse causeless, may be easily slighted; it does not hurt us, and therefore should not move us. 2. He could pray, in faith, that they might be ashamed of it; God's dealing favourably with him might make them ashamed to think that they had dealt perversely with him. "Let them be ashamed, that is, let them be brought either to repentance or to ruin." 3. He could go on in the way of his duty, and find comfort in that. "However they deal with me, I will meditate in thy precepts, and entertain myself with them."II. How much he valued the good-will of saints, and how desirous he was to stand right in their opinion, and keep up his interest in them and communion with them: Let those that fear thee turn to me. He does not mean so much that they might side with him, and take up arms in his cause, as that they might love him, and pray for him, and associate with him. Good men desire the friendship and society of those that are good. Some think it intimates that when David had been guilty of that foul sin in the murder of Uriah, though he was a king, those that feared God grew strange to him and turned from him, for they were ashamed of him; this troubled him, and therefore he prays, Lord, let them turn to me again. He desires especially the company of those that were not only honest, but intelligent, that have known thy testimonies, have good heads as well as good hearts, and whose conversation will be edifying. It is desirable to have an intimacy with such.
Adam Clarke: Commentary on the Bible - 1831
119:79: Let those that fear thee - The truly pious.
Turn unto me - Seeing thy work upon me, they shall acknowledge me as a brand plucked from the burning.
Albert Barnes: Notes on the Bible - 1834
119:79: Let those that fear thee turn unto me - Let thy friends be my friends. Let them show me favor, and count me among their companions. If the great and the powerful turn away from me; if they persecute me, and do me wrong; if they cast out my name as evil, and are unwilling to associate with me, yet let thy friends, however poor and humble, regard me with kindness, and reckon me among their number, and I shall be satisfied.
And those that have known thy testimonies - Thy law. Those who can see and appreciate the beauty of thy commandments. This is the ground of true friendship in religion - the common love of God, of his law, and of his service. This is a permanent ground of affection. All friendship founded on earthly distinctions; all derived from titled birth - from rank - from affluence - from civil, military, or naval renown - from beauty, strength, or nobleness of form - must be temporary; but that which is founded on attachment to God, to his law, and to the Saviour, will abide foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:79: Let those: Psa 119:63, Psa 119:74, Psa 7:7, Psa 142:7
Geneva 1599
119:79 Let those that fear thee (d) turn unto me, and those that have (e) known thy testimonies.
(d) That is, be comforted by my example.
(e) He shows that there can be no true fear of God without the knowledge of his word.
John Gill
119:79 Let those that fear thee turn unto me,.... Whose companion he was fond of being, Ps 119:63; There were some good men, it seems, that turned from him, took the part of his enemies, and sided with them against him, which was matter of grief to him. Some think this refers to the affair of Bathsheba; when some that feared the Lord, that had been familiar with him, did not choose to keep company with him, but abstained from his conversation, having so foully sinned, and brought forth dishonour to God and on his ways. Jarchi and Kimchi both make mention of this. Now this grieved David; and he desires of all things that they would turn to him again, and favour him with their company; who were the excellent in the earth, in whom was all his delight. The Targum is,
"turn to my doctrine;''
to hear it, receive it, profess it, and abide by it;
and those that have known thy testimonies; as such as fear the Lord do: they know them, and have a spiritual understanding of what they testify of; they know them, and love them, and delight in them; they know them, and own, acknowledge, and profess them; they know them, and keep, and observe them; and an excellent character this is.
John Wesley
119:79 Known - Loved and practised them.
Robert Jamieson, A. R. Fausset and David Brown
119:79 Those who may have thought his afflictions an evidence of God's rejection will then be led to return to Him; as the friends of
118:79118:79: Խրատեսցեն զիս երկիւղածք քո, եւ ոյք ճանաչեն զվկայութիւնս քո։
79 Թող ինձ խրատեն քեզնից երկիւղ կրողները եւ քո վկայութիւնները ճանաչողները:
79 Թո՛ղ ինծի դառնան քեզմէ վախցողները Եւ քու վկայութիւններդ ճանչցողները։
[717]Խրատեսցեն զիս`` երկիւղածք քո, եւ ոյք ճանաչեն զվկայութիւնս քո:

118:79: Խրատեսցեն զիս երկիւղածք քո, եւ ոյք ճանաչեն զվկայութիւնս քո։
79 Թող ինձ խրատեն քեզնից երկիւղ կրողները եւ քո վկայութիւնները ճանաչողները:
79 Թո՛ղ ինծի դառնան քեզմէ վախցողները Եւ քու վկայութիւններդ ճանչցողները։
zohrab-1805▾ eastern-1994▾ western am▾
118:79118:79 Да обратятся ко мне боящиеся Тебя и знающие откровения Твои.
118:80 γενηθήτω γινομαι happen; become ἡ ο the καρδία καρδια heart μου μου of me; mine ἄμωμος αμωμος flawless; blameless ἐν εν in τοῖς ο the δικαιώμασίν δικαιωμα justification σου σου of you; your ὅπως οπως that way; how ἂν αν perhaps; ever μὴ μη not αἰσχυνθῶ αισχυνω shame; ashamed
118:80. fiat cor meum perfectum in praeceptis tuis ut non confundarLet my heart be undefiled in thy justifications, that I may not be confounded.
Let those that fear thee turn unto me, and those that have known thy testimonies:

118:79 Да обратятся ко мне боящиеся Тебя и знающие откровения Твои.
118:80
γενηθήτω γινομαι happen; become
ο the
καρδία καρδια heart
μου μου of me; mine
ἄμωμος αμωμος flawless; blameless
ἐν εν in
τοῖς ο the
δικαιώμασίν δικαιωμα justification
σου σου of you; your
ὅπως οπως that way; how
ἂν αν perhaps; ever
μὴ μη not
αἰσχυνθῶ αισχυνω shame; ashamed
118:80. fiat cor meum perfectum in praeceptis tuis ut non confundar
Let my heart be undefiled in thy justifications, that I may not be confounded.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:80: Let my heart be sound in thy statutes - Let it be perfect - all given up to thee, and all possessed by thee.
Albert Barnes: Notes on the Bible - 1834
119:80: Let my heart be sound ... - Hebrew, "Be perfect." See the notes at Job 1:1. The Septuagint here is "immaculate," ἄμωμος amō mos. So the Latin Vulgate. It is the expression of a desire that the heart might be pure; that there might be no improper attachment for other objects; that there might be no defect of love to God.
That I be not ashamed - See the notes at Psa 119:6. A man has no occasion to be ashamed of a pure heart; and that which can alone keep us from being ultimately ashamed is sincerity, uprightness, and purity in the service of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:80: sound: Psa 25:21, Psa 32:2; Deu 26:16; Ch2 12:14, Ch2 15:17, Ch2 25:2, Ch2 31:20, Ch2 31:21; Pro 4:23; Eze 11:9; Joh 1:47; Co2 1:12
that I be: Psa 119:6, Psa 25:2, Psa 25:3; Jo1 2:28
John Gill
119:80 Let my heart be found in thy statutes,.... Or "perfect", and sincere: he desires that he might have a sincere regard to the ways and worship, ordinances and commands, of God; that he might have a cordial affection for them, and observe them, not in show and appearance only, but heartily as to the Lord, and in reality and truth, like an Israelite indeed, in whom there is no guile;
that I be not ashamed; before men, conscious of guilt; or before God, at the throne of grace; where a believer sometimes is ashamed to come, not having had that regard to the statutes of the Lord he should have had, and that he might not be ashamed before him at the last day; but have confidence, having the righteousness of Christ imputed to him, and the true grace of God implanted in him; which engaged him to a regard to all his commandments.
John Wesley
119:80 Sound - That I may love and obey them sincerely, constantly, and universally.
Robert Jamieson, A. R. Fausset and David Brown
119:80 Let my . . . be sound--that is, perfect, sincere.
ashamed--disappointed in my hope of salvation.
118:80118:80: Եղիցի սիրտ իմ անբիծ յարդարութեան քում, զի մի՛ ամաչեցից։
80 Թող սիրտս անբիծ լինի քո արդարութեան մէջ, որպէսզի չամաչեմ:
80 Թո՛ղ իմ սիրտս կատարեալ ըլլայ քու կանոններուդ մէջ, Որպէս զի չամչնամ։
Եղիցի սիրտ իմ ամբիծ յարդարութեան քում, զի մի՛ ամաչեցից:

118:80: Եղիցի սիրտ իմ անբիծ յարդարութեան քում, զի մի՛ ամաչեցից։
80 Թող սիրտս անբիծ լինի քո արդարութեան մէջ, որպէսզի չամաչեմ:
80 Թո՛ղ իմ սիրտս կատարեալ ըլլայ քու կանոններուդ մէջ, Որպէս զի չամչնամ։
zohrab-1805▾ eastern-1994▾ western am▾
118:80118:80 Да будет сердце мое непорочно в уставах Твоих, чтобы я не посрамился.
118:81 ια᾿ ιαʹ leave off; cease εἰς εις into; for τὸ ο the σωτήριόν σωτηριος salvation; saving σου σου of you; your ἡ ο the ψυχή ψυχη soul μου μου of me; mine καὶ και and; even εἰς εις into; for τὸν ο the λόγον λογος word; log σου σου of you; your ἐπήλπισα επελπιζω buoy up with hope; cheat with false hopes
118:81. caph defecit in salutare tuum anima mea verbum tuum expectaviMy soul hath fainted after thy salvation: and in thy word I have very much hoped.
Let my heart be sound in thy statutes; that I be not ashamed:

118:80 Да будет сердце мое непорочно в уставах Твоих, чтобы я не посрамился.
118:81
ια᾿ ιαʹ leave off; cease
εἰς εις into; for
τὸ ο the
σωτήριόν σωτηριος salvation; saving
σου σου of you; your
ο the
ψυχή ψυχη soul
μου μου of me; mine
καὶ και and; even
εἰς εις into; for
τὸν ο the
λόγον λογος word; log
σου σου of you; your
ἐπήλπισα επελπιζω buoy up with hope; cheat with false hopes
118:81. caph defecit in salutare tuum anima mea verbum tuum expectavi
My soul hath fainted after thy salvation: and in thy word I have very much hoped.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
81-83. Изображение тяжести переживаемых писателем нестроений жизни. - "Мех в дыму", точнее, мех на морозе, который от того твердеет, ломается и делается от него дым. "Мороз" здесь образ бедствий евреев, изнуривших последних.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
80 Let my heart be sound in thy statutes; that I be not ashamed.Here is, 1. David's prayer for sincerity, that his heart might be brought to God's statutes, and that it might be sound in them, not rotten and deceitful, that he might not rest in the form of godliness, but be acquainted with the subject to the power of it,--that he might be hearty and constant in religion, and that his soul might be in health. 2. His dread of the consequences of hypocrisy: That I be not ashamed. Shame is the portion of hypocrites, either here, if it be repented of, or hereafter, if it be not: "Let my heart be sound, that I fall not into scandalous sin, that I fall not quite off from the ways of God, and so shame myself. Let my heart be sound, that I may come boldly to the throne of grace, and may lift up my face without spot at the great day."
Adam Clarke: Commentary on the Bible - 1831
119:81: My soul fainteth for thy salvation - I have longed so incessantly after thy salvation - the complete purification and restoration of my soul, that my very spirits are exhausted.
"My heartstrings groan with deep complaint;My soul lies panting, Lord, for thee;
And every limb and every jointStretches for perfect purity."
Albert Barnes: Notes on the Bible - 1834
119:81: My soul fainteth for thy salvation - The new division of the psalm, which begins here, is indicated by the Hebrew letter Kaph (כ k), equivalent to "k" or "c" (hard). The word here rendered "fainteth" is the same that in Psa 73:26 is translated "faileth": "My flesh and my heart faileth." The idea is, that his strength gave way; he had such an intense desire for salvation that he became weak and powerless. Any strong emotion may thus prostrate us; and the love of God - the desire of his favor - the longing for heaven - may be so intense as to produce this result.
I hope in thy word - I trust in thy promises, and am sustained. My powers, which would otherwise wholly fail, are upheld by thy word, and on that I rely. See Psa 119:74.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:81: fainteth: Psa 119:20, Psa 119:40, Psa 42:1, Psa 42:2, Psa 73:26, Psa 84:2; Sol 5:8; Rev 3:15, Rev 3:16
but I: Psa 119:42, Psa 119:74, Psa 119:77, Psa 119:114
Carl Friedrich Keil and Franz Delitzsch
119:81
The eightfold Kaph. This strengthening according to God's promise is his earnest desire (כּלה) now, when within a very little his enemies have compassed his ruin (כּלּה). His soul and eyes languish (כּלה as in Ps 69:4; Ps 84:3, cf. Job 19:27) for God's salvation, that it may be unto him according to God's word or promise, that this word may be fulfilled. In Ps 119:83 כּי is hypothetical, as in Ps 21:12 and frequently; here, as perhaps also in Ps 27:10, in the sense of "although" (Ew. ֗362, b). He does not suffer anything to drive God's word out of his mind, although he is already become like a leathern bottle blackened and shrivelled up in the smoke. The custom of the ancients of placing jars with wine over the smoke in order to make the wine prematurely old, i.e., to mellow it (vid., Rosenm׬ller), does not yield anything towards the understanding of this passage: the skin-bottle that is not intended for present use is hung up on high; and the fact that it had to withstand the upward ascending smoke is intelligible, notwithstanding the absence of any mention of the chimney. The point of comparison, in which we agree for the most part with Hitzig, is the removal of him who in his dungeon is continually exposed to the drudgery of his persecutors. כּמּה in Ps 119:84 is equivalent to "how few." Our life here below is short, so also is the period within which the divine righteousness can reveal itself. שׁיחות (instead of which the lxx erroneously reads שׂיחות), pits, is an old word, Ps 57:7. The relative clause, Ps 119:85, describes the "proud" as being a contradiction to the revealed law; for there was no necessity for saying that to dig a pit for others is not in accordance with this law. All God's commandments are an emanation of His faithfulness, and therefore too demand faithfulness; but it is just this faithfulness that makes the poet an object of deadly hatred. They have already almost destroyed him"in the land." It is generally rendered "on earth;" but "in heaven" at the beginning of the following octonary is too far removed to be an antithesis to it, nor does it sound like one (cf. on the other hand ἐν τοῖς ouranoi's, Mt 5:12). It is therefore: in the land (cf. Ps 58:3; Ps 73:9), where they think they are the only ones who have any right there, they have almost destroyed him, without shaking the constancy of his faith. But he stands in need of fresh grace in order that he may not, however, at last succumb.
Geneva 1599
119:81 CAPH. My soul (a) fainteth for thy salvation: [but] I hope in thy word.
(a) Though my strength fails me, yet my soul groans and sighs, resting still in your word.
John Gill
119:81
CAPH.--The Eleventh Part.
CAPH. My soul fainteth for thy salvation, Either for temporal salvation and deliverance from enemies; which, being promised, was expected by him from the Lord; but not coming so soon as looked for, his spirits began to sink and faint: or for spiritual and eternal salvation, for a view of interest in it, for the joys and comforts of it, and for the full possession of is in heaven; and, particularly, for the promised Messiah, the author of it, often called the Salvation of God, because prepared and appointed by him to be the author of it: of him there was a promise, which gave the Old Testament saints reason to expect him, and for him they waited; his coming they earnestly wished for, but being long deferred, were sometimes out of heart, and ready to faint, which was here David's case;
but I hope in thy word; the word of promise concerning deliverance and salvation, especially by the Messiah, which supported him, and kept him from fainting; that being firm and sure, for ever settled in heaven, and has the oath of God annexed to it, for the confirmation of it; and God is faithful that has promised, and is also able to perform; so that his word lays a solid foundation for faith and hope.
John Wesley
119:81 Fainteth - With long desire and earnest expectation.
Robert Jamieson, A. R. Fausset and David Brown
119:81 CAPH. (Ps 119:81-88).
In sorrow the pious heart yearns for the comforts of God's promises (Ps 73:26; Ps 84:2).
118:81118:81: Կարօտացաւ անձն իմ ՚ի փրկութիւնս քո, զի ես ՚ի բանս քո յուսացայ[7564]։ [7564] Ոմանք.Կարօտեցաւ։
81 Հոգիս կարօտեց քո փրկութեանը, քանզի յոյսս դրի քո խօսքի վրայ:
81 Իմ անձս քու փրկութեանդ կը կարօտի*Ու ես քու խօսքիդ կը յուսամ։
Կարօտացաւ անձն իմ ի փրկութիւնս քո, զի ես ի բանս քո յուսացայ:

118:81: Կարօտացաւ անձն իմ ՚ի փրկութիւնս քո, զի ես ՚ի բանս քո յուսացայ[7564]։
[7564] Ոմանք.Կարօտեցաւ։
81 Հոգիս կարօտեց քո փրկութեանը, քանզի յոյսս դրի քո խօսքի վրայ:
81 Իմ անձս քու փրկութեանդ կը կարօտի*Ու ես քու խօսքիդ կը յուսամ։
zohrab-1805▾ eastern-1994▾ western am▾
118:81118:81 Истаевает душа моя о спасении Твоем; уповаю на слово Твое.
118:82 ἐξέλιπον εκλειπω leave off; cease οἱ ο the ὀφθαλμοί οφθαλμος eye; sight μου μου of me; mine εἰς εις into; for τὸ ο the λόγιόν λογιον declaration σου σου of you; your λέγοντες λεγω tell; declare πότε ποτε.1 when? παρακαλέσεις παρακαλεω counsel; appeal to με με me
118:82. consumpti sunt oculi mei in verbum tuum dicentes quando consolaberis meMy eyes have failed for thy word, saying: When wilt thou comfort me?
KJV [CAPH] My soul fainteth for thy salvation: [but] I hope in thy word:

118:81 Истаевает душа моя о спасении Твоем; уповаю на слово Твое.
118:82
ἐξέλιπον εκλειπω leave off; cease
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
μου μου of me; mine
εἰς εις into; for
τὸ ο the
λόγιόν λογιον declaration
σου σου of you; your
λέγοντες λεγω tell; declare
πότε ποτε.1 when?
παρακαλέσεις παρακαλεω counsel; appeal to
με με me
118:82. consumpti sunt oculi mei in verbum tuum dicentes quando consolaberis me
My eyes have failed for thy word, saying: When wilt thou comfort me?
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11. CAPH.
81 My soul fainteth for thy salvation: but I hope in thy word. 82 Mine eyes fail for thy word, saying, When wilt thou comfort me?Here we have the psalmist,I. Longing for help from heaven: My soul faints; my eyes fail. He longs for the salvation of the Lord and for his word, that is, salvation according to the word. He is not thus eager for the creatures of fancy, but for the objects of faith, salvation from the present calamities under which he was groaning and the doubts and fears which he was oppressed with. It may be understood of the coming of the Messiah, and so he speaks in the name of the Old-Testament church; the souls of the faithful even fainted to see that salvation of which the prophets testified. (1 Pet. i. 10); their eyes failed for it. Abraham saw it at a distance, and so did others, but at such a distance that it put their eyes to the stretch and they could not stedfastly see it. David was now under prevailing dejections, and, having been long so, his eyes cried our, "When wilt thou comfort me? Comfort me with thy salvation, comfort me with thy word." Observe, 1. The salvation and consolation of God's people are secured to them by the word, which will certainly be fulfilled in its season. 2. The promised salvation and comfort may be, and often are, long deferred, so that they are ready to faint and fall in the expectation of them. 3. Though we think the time long ere the promised salvation and comfort come, yet we must still keep our eye upon that salvation, and resolve to take up with nothing short of it. "Thy salvation, thy word, thy comfort, are what my heart is still upon."II. Waiting for that help, assured that it will come, and tarrying till it come: But I hope in thy word; and but for hope the heart would break. When the eyes fail yet the faith must not; for the vision is for an appointed time, and at the end it shall speak and shall not lie.
Adam Clarke: Commentary on the Bible - 1831
119:82: Mine eyes fail - With looking up for the fulfillment of thy promise, as my heart fails in longing after thy presence.
Albert Barnes: Notes on the Bible - 1834
119:82: Mine eyes fail for thy word - The same word in Hebrew as in the pRev_ious verse and in Psa 73:26. The idea here is that of looking out for a thing - of "straining the eyes" - so that their power becomes exhausted. The language expresses a longing desire - a waiting - an intense wish - for a thing, as when we look for a ship long expected, or for a friend long absent, or for help when in danger. Such a desire the psalmist had for the word of God, for divine truth.
Saying, When wilt thou comfort me? - How long shall I be compelled to wait for comfort? How often in the Psalms do the expressions occur, "When," and "How long!" How often in the life of the believer now are similar expressions appropriate! God often seems greatly to try the faith and patience of his people by mere delay; and the strength of faith and the power of religion are shown in such circumstances by persevering faith in the divine promises, even when there seems to be no evidence that he will interpose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:82: eyes: Psa 119:123, Psa 69:3; Deu 28:32; Pro 13:12; Isa 38:11
When wilt: Psa 86:17, Psa 90:13-15
John Gill
119:82 Mine eyes fail for thy word,.... Either with looking for the Messiah, the essential Word, that was to be, and afterwards was made flesh, and dwelt among men; or for the fulfilment of the word of promise, on which he was made to hope; but that being deferred; and he believing in hope against hope, and looking out continually till it was accomplished, his eyes grew weary, and failed him, and he was just ready to give up all expectation of it; see Ps 77:8;
saying, when wilt thou comfort me? The people of God are sometimes very disconsolate, and need comforting, through the prevalence of sin, the power of Satan's temptations, the hidings of God's face, and a variety of afflictions; when they apply to God for comfort, who only can comfort them, and who has his set times to do it; but they are apt to think it long, and inquire, as David here, when it will be.
Robert Jamieson, A. R. Fausset and David Brown
119:82 Mine eyes fail for thy word--that is, with yearning desire for Thy word. When the eyes fail, yet faith must not.
118:82118:82: Սպասեցին աչք իմ բանի քում, ասացի ե՞րբ մխիթարեսցէ զիս[7565]։ [7565] Ոմանք.Երբ մխիթարեսցես զիս։
82 Աչքերս սպասեցին քո խօսքին, ասացի՝ «Ե՞րբ պիտի մխիթարես ինձ»:
82 Իմ աչքերս քու խօսքիդ համար կը նուաղին, Ըսելով. «Ե՞րբ պիտի մխիթարես զիս»։
[718]Սպասեցին աչք իմ բանի քում, ասացի. Ե՞րբ մխիթարեսցես զիս:

118:82: Սպասեցին աչք իմ բանի քում, ասացի ե՞րբ մխիթարեսցէ զիս[7565]։
[7565] Ոմանք.Երբ մխիթարեսցես զիս։
82 Աչքերս սպասեցին քո խօսքին, ասացի՝ «Ե՞րբ պիտի մխիթարես ինձ»:
82 Իմ աչքերս քու խօսքիդ համար կը նուաղին, Ըսելով. «Ե՞րբ պիտի մխիթարես զիս»։
zohrab-1805▾ eastern-1994▾ western am▾
118:82118:82 Истаевают очи мои о слове Твоем; я говорю: когда Ты утешишь меня?
118:83 ὅτι οτι since; that ἐγενήθην γινομαι happen; become ὡς ως.1 as; how ἀσκὸς ασκος wineskin; skin ἐν εν in πάχνῃ παχνη the δικαιώματά δικαιωμα justification σου σου of you; your οὐκ ου not ἐπελαθόμην επιλανθανομαι forget
118:83. et cum essem quasi uter in pruinam praecepta tua non sum oblitusFor I am become like a bottle in the frost: I have not forgotten thy justifications.
Mine eyes fail for thy word, saying, When wilt thou comfort me:

118:82 Истаевают очи мои о слове Твоем; я говорю: когда Ты утешишь меня?
118:83
ὅτι οτι since; that
ἐγενήθην γινομαι happen; become
ὡς ως.1 as; how
ἀσκὸς ασκος wineskin; skin
ἐν εν in
πάχνῃ παχνη the
δικαιώματά δικαιωμα justification
σου σου of you; your
οὐκ ου not
ἐπελαθόμην επιλανθανομαι forget
118:83. et cum essem quasi uter in pruinam praecepta tua non sum oblitus
For I am become like a bottle in the frost: I have not forgotten thy justifications.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:83: Like a bottle in the smoke - In the eastern countries their bottles are made of skins; one of these hung in the smoke must soon be parched and shrivelled up. This represents the exhausted state of his body and mind by long bodily affliction and mental distress.
Albert Barnes: Notes on the Bible - 1834
119:83: For I am become like a bottle in the smoke - Bottles in the East were commonly made of skins. See the notes at Mat 9:17. Such "bottles," hanging in tents where the smoke had little opportunity to escape, would, of course, become dark and dingy, and would thus be emblems of distress, discomfort, and sorrow. The meaning here is, that, by affliction and sorrow, the psalmist had been reduced to a state which would be well represented by such a bottle. A somewhat similar idea occurs in Psa 22:15 : "My strength is dried up like a potsherd." See the notes at that place.
Yet do I not forget thy statutes - Compare the notes at Psa 119:51. Though thus deeply afflicted, though without comfort or peace, yet I do, I will, maintain allegiance to thee and thy law. The doctrine is that distress, poverty, sorrow, penury, and rags - the most abject circumstances of life - will not turn away a true child of God from obeying and serving him. True religion will abide all these tests. Lazarus from the deepest poverty - from beggary - from undressed sores - went up to Abraham's bosom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:83: like a bottle in the smoke: As the bottles in the East are made of skin, it is evident that one of these hung up in the smoke must soon be parched, shrivelled up, lose all its strength, and become unsightly and useless. Thus the Psalmist appeared to himself to have become useless and despicable, through the exhausted state of his body and mind, by long bodily afflictions and mental distress. Psa 22:15, Psa 102:3, Psa 102:4; Job 30:30
yet do I: Psa 119:16, Psa 119:61, Psa 119:176
Geneva 1599
119:83 For I am become like a (b) bottle in the smoke; [yet] do I not forget thy statutes.
(b) Like a skin bottle or bladder that is parched in the smoke.
John Gill
119:83 For I am become like a bottle in the smoke,.... Like a bottle made of the skins of beasts, as was usual in those times and countries: hence we read of old and new bottles, and of their rending, Judg 9:13, Mt 9:17. Now such a bottle being hung up in a smoky chimney, would be dried and shrivelled up, and be good for nothing; so Jarchi's note is,
"like a bottle made of skin, which is dried in smoke;''
and the Targum is,
"like a bottle that hangs in smoke.''
Tit denotes the uncomfortable condition the psalmist was in, or at least thought himself to be in; as to be in the midst of smoke is very uncomfortable, so was he, being in darkness, and under the hidings of God's face; black and sooty, like a bottle in smoke, with sin and afflictions; like an empty bottle, had nothing in him, as he was ready to fear; or was useless as such an one, and a vessel in which there was no pleasure; like a broken one, as he elsewhere says, despised and rejected of men. It may also have respect unto the form of his body, as well as the frame of his mind; be who before was ruddy, and of a beautiful countenance, now was worn out with cares and old age, was become pale and wrinkled, and like a skin bottle shrivelled in smoke;
yet do I not forget thy statutes; he still attended to the word, worship, ways and ordinances of the Lord; hoping in due time to meet with comfort there, in which he was greatly in the right.
John Wesley
119:83 Bottle - A leathern bottle. My natural moisture is dryed and burnt up.
Robert Jamieson, A. R. Fausset and David Brown
119:83 bottle in the smoke--as a skin bottle dried and shriveled up in smoke, so is he withered by sorrow. Wine bottles of skin used to be hung up in smoke to dry them, before the wine was put in them [MAURER].
118:83118:83: Եղէ ես որպէս տի՛կ ՚ի պարզի, զի զարդարութիւնս քո ես ո՛չ մոռացայ։
83 Եղայ ես ինչպէս տիկը սառնամանիքում, քանի որ քո արդարադատութիւնը չմոռացայ:
83 Վասն զի ես ծուխի մէջ դրուած տիկի պէս եղայ, Բայց քու կանոններդ չմոռցայ։
Եղէ ես որպէս տիկ [719]ի պարզի, զի զարդարութիւնս քո ես ոչ մոռացայ:

118:83: Եղէ ես որպէս տի՛կ ՚ի պարզի, զի զարդարութիւնս քո ես ո՛չ մոռացայ։
83 Եղայ ես ինչպէս տիկը սառնամանիքում, քանի որ քո արդարադատութիւնը չմոռացայ:
83 Վասն զի ես ծուխի մէջ դրուած տիկի պէս եղայ, Բայց քու կանոններդ չմոռցայ։
zohrab-1805▾ eastern-1994▾ western am▾
118:83118:83 Я стал, как мех в дыму, {но} уставов Твоих не забыл.
118:84 πόσαι ποσος how much? εἰσὶν ειμι be αἱ ο the ἡμέραι ημερα day τοῦ ο the δούλου δουλος subject σου σου of you; your πότε ποτε.1 when? ποιήσεις ποιεω do; make μοι μοι me ἐκ εκ from; out of τῶν ο the καταδιωκόντων καταδιωκω hunt down; drive hard με με me κρίσιν κρισις decision; judgment
118:84. quot sunt dies servi tui quando facies in persequentibus me iudiciumHow many are the days of thy servant: when wilt thou execute judgment on them that persecute me?
For I am become like a bottle in the smoke; [yet] do I not forget thy statutes:

118:83 Я стал, как мех в дыму, {но} уставов Твоих не забыл.
118:84
πόσαι ποσος how much?
εἰσὶν ειμι be
αἱ ο the
ἡμέραι ημερα day
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
πότε ποτε.1 when?
ποιήσεις ποιεω do; make
μοι μοι me
ἐκ εκ from; out of
τῶν ο the
καταδιωκόντων καταδιωκω hunt down; drive hard
με με me
κρίσιν κρισις decision; judgment
118:84. quot sunt dies servi tui quando facies in persequentibus me iudicium
How many are the days of thy servant: when wilt thou execute judgment on them that persecute me?
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
83 For I am become like a bottle in the smoke; yet do I not forget thy statutes.David begs God would make haste to comfort him, 1. Because his affliction was great, and therefore he was an object of God's pity: Lord, make haste to help me, for I have become like a bottle in the smoke, a leathern bottle, which, if it hung any while in the smoke, was not only blackened with soot, but dried, and parched, and shrivelled up. David was thus wasted by age, and sickness, and sorrow. See how affliction will mortify the strongest and stoutest of men! David had been of a ruddy countenance, as fresh as a rose; but now he is withered, his colour is gone, his cheeks are furrowed. Thus does man's beauty consume under God's rebukes, as a moth fretting a garment. A bottle, when it is thus wrinkled with smoke, is thrown by, and there is no more use of it. Who will put wine into such old bottles? Thus was David, in his low estate, looked upon as a despised broken vessel, and as a vessel in which there was no pleasure. Good men, when they are drooping and melancholy, sometimes think themselves more slighted than really they are. 2. Because, though his affliction was great, yet it had not driven him from his duty, and therefore he was within the reach of God's promise: Yet do I not forget thy statutes. Whatever our outward condition is we must not cool in our affection to the word of God, nor let that slip out of our minds; no care, no grief, must crowd that out. As some drink and forget the law (Prov. xxxi. 5), so others weep and forget the law; but we must in every condition, both prosperous and adverse, have the things of God in remembrance; and, if we be mindful of God's statutes, we may pray and hope that he will be mindful of our sorrows, though for a time he seems to forget us.
Adam Clarke: Commentary on the Bible - 1831
119:84: How many are the days of thy servants - Dost thou not know that I have few to live, and they are full of trouble?
When wilt thou execute judgment on them that persecute me? - Shall not the pride of the Chaldeans be brought down, the arm of their strength broken, and thy people delivered? In this verse there is none of the ten words used in reference to God's law.
Albert Barnes: Notes on the Bible - 1834
119:84: How many are the days of thy servant? - I cannot hope to live long. I am sinking under my burdens. If I am, therefore, to see the accomplishment of my desires - my deliverance from my enemies and my troubles - it must be soon. This is not a desire to be told how long he was to live, as if it were an object of desire to know this, but it is a method of saying that he could not live long under these circumstances, and therefore he offered this earnest prayer that God would interpose and save him soon.
When wilt thou execute judgment on them that persecute me? - How long shall this be delayed? I look for this; I expect it; I rely on thy promise that it shall be done; but if done so that I shall see it, it must soon be done, for I shall soon sink into the grave. It is a prayer that God would come and do quickly what he felt assured he would do, in delivering him from his foes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:84: How: Psa 39:4, Psa 39:5, Psa 89:47, Psa 89:48, Psa 90:12; Job 7:6-8
when: Psa 7:6; Rev 6:10, Rev 6:11
Geneva 1599
119:84 How many [are] the (c) days of thy servant? when wilt thou execute judgment on them that persecute me?
(c) How long will you afflict your servant.
John Gill
119:84 How many are the days of thy servant?.... If this is to be understood of the days of his life, they were very few, as the days of every man be; and if of his days of joy and comfort, peace and prosperity, they were fewer still; but if of days of adversity and affliction, which seems to be the sense, they were many indeed;
when wilt thou execute judgment on them that persecute me? good men have their persecutors; there is a judgment that will be executed on them, if not here, yet hereafter; it is a righteous thing with God to do it; it is often deferred when the saints, through zeal for the glory of God, and the honour of his justice, as well as for their own deliverance and comfort, are at times somewhat impatient for it, and earnestly solicit it, as the psalmist here; see Rev_ 6:9.
John Wesley
119:84 The days - The days of my life. I have but a little while to live; give me some respite before I die.
Robert Jamieson, A. R. Fausset and David Brown
119:84 The shortness of my life requires that the relief afforded to me from mine enemies should be speedy.
118:84118:84: Քանի՞ ինչ են աւուրք ծառայի քո, ե՞րբ արասցես ինձ իրաւունս ՚ի հալածչաց իմոց[7566]։ [7566] Ոմանք.Ծառայի քում։
84 Որքա՞ն են քո ծառայի օրերը, ե՞րբ պիտի տեսնես դատաստանն ինձ հալածողների:
84 Ո՞րչափ են քու ծառայիդ օրերը, Զիս հալածողներուն ե՞րբ դատաստան պիտի ընես։
Քանի՞ ինչ են աւուրք ծառայի քո, ե՞րբ արասցես ինձ իրաւունս ի հալածչաց իմոց:

118:84: Քանի՞ ինչ են աւուրք ծառայի քո, ե՞րբ արասցես ինձ իրաւունս ՚ի հալածչաց իմոց[7566]։
[7566] Ոմանք.Ծառայի քում։
84 Որքա՞ն են քո ծառայի օրերը, ե՞րբ պիտի տեսնես դատաստանն ինձ հալածողների:
84 Ո՞րչափ են քու ծառայիդ օրերը, Զիս հալածողներուն ե՞րբ դատաստան պիտի ընես։
zohrab-1805▾ eastern-1994▾ western am▾
118:84118:84 Сколько дней раба Твоего? Когда произведешь суд над гонителями моими?
118:85 διηγήσαντό διηγεομαι narrate; describe μοι μοι me παράνομοι παρανομος but οὐχ ου not ὡς ως.1 as; how ὁ ο the νόμος νομος.1 law σου σου of you; your κύριε κυριος lord; master
118:85. foderunt mihi superbi foveas quae non erant iuxta legem tuamThe wicked have told me fables: but not as thy law.
How many [are] the days of thy servant? when wilt thou execute judgment on them that persecute me:

118:84 Сколько дней раба Твоего? Когда произведешь суд над гонителями моими?
118:85
διηγήσαντό διηγεομαι narrate; describe
μοι μοι me
παράνομοι παρανομος but
οὐχ ου not
ὡς ως.1 as; how
ο the
νόμος νομος.1 law
σου σου of you; your
κύριε κυριος lord; master
118:85. foderunt mihi superbi foveas quae non erant iuxta legem tuam
The wicked have told me fables: but not as thy law.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
84 How many are the days of thy servant? when wilt thou execute judgment on them that persecute me?Here, I. David prays against the instruments of his troubles, that God would make haste to execute judgment on those that persecuted him. He prays not for power to avenge himself (he bore no malice to any), but that God would take to himself the vengeance that belonged to him, and would repay (Rom. xii. 19), as the God that sits in the throne judging right. There is a day coming, and a great and terrible day it will be, when God will execute judgment on all the proud persecutors of his people, tribulation to those that troubled them; Enoch foretold it (Jude 14), whose prophecy perhaps David here had an eye to; and that day we are to look for and pray for the hastening of. Come, Lord Jesus, come quickly. 2. He pleads the long continuance of his trouble: "How many are the days of thy servant? The days of my life are but few" (so some); "therefore let them not all be miserable, and therefore make haste to appear for me against my enemies, before I go hence and shall be seen no more." Or rather, "The days of my affliction are many; thou seest, Lord, how many they be; when wilt thou return in mercy to me? Sometimes, for the elect's sake, the days of trouble are shortened. O let the days of my trouble be shortened; I am thy servant; and therefore, as the eyes of a servant are to the hand of his master, so are mine to thee, until thou have mercy on me."
Adam Clarke: Commentary on the Bible - 1831
119:85: The proud have digged pits - The Vulgate, Septuagint, Ethiopic, and Arabic, translate this verse thus: "They have recited to me unholy fables, which are not according to thy law." They wish us to receive their system of idolatry, and the tales concerning their gods; but these are not according to thy law. The Anglo-Saxon is the same: They quothed me the unrightwise spells; but no so so law thine.
Albert Barnes: Notes on the Bible - 1834
119:85: The proud - Those in high life, or of exalted rank. See the notes at Psa 119:51.
Have digged pits for me - See the notes at Psa 7:15. Compare Psa 35:7; Psa 57:6; Psa 94:13.
Which are not after thy law - The word which here refers not to the pits, but to the proud. They who have done this are people who do not regard thy commands; people who are open and public offenders. It is that class of people with whom I have to contend - inert who set at defiance all the laws of God; men high in rank, who wield great power, and who have no regard to the law of God in their conduct. Even they have sought my destruction in the meanest way possible - by covert arts, by underhanded means, by digging pits, as they would for wild beasts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:85: The proud: This metaphor is taken from the mode in which wild beasts are caught in the East. deep pits are dug in the earth, and slightly covered over with reeds, turf, etc., so as not to be discerned from the solid ground; and the animals attempting to walk over them, the surface breaks, they fall in, and are taken alive. Thus the Psalmist's enemies employed craft as well as power in order to effect his ruin. Psa 119:78, Psa 7:15, Psa 35:7, Psa 36:11; Pro 16:27; Jer 18:20
which: Psa 58:1, Psa 58:2
Geneva 1599
119:85 The proud have (d) digged pits for me, which [are] not after thy law.
(d) They have not only oppressed me violently but also craftily conspired against me.
John Gill
119:85 The proud have digged pits for me,.... Laid snares and temptations in his way, to draw him into sin, and so into mischief; they sought indeed to take away his life, and formed schemes for it. The allusion is to the digging of pits for the taking of wild beasts; which shows the ill opinion they had of David, and their ill usage of him; see Ps 7:15;
which are not after thy law; no, contrary to it; which forbids the digging of a pit, and leaving it uncovered, so that a neighbour's beast might fall into it, Ex 21:33; and if those might not be dug to the injury of beasts, then much less to the injury of men, to the hurt of the servants of the Lord, or to the shedding of innocent blood, which the law forbids.
John Wesley
119:85 Who - Who have no respect to thy law.
Robert Jamieson, A. R. Fausset and David Brown
119:85 pits--plots for my destruction.
which--rather, "who," that is, "the proud"; "pits" is not the antecedent.
118:85118:85: Պատմեցին ինձ անօրէնք զխորհուրդս, այլ ո՛չ որպէս զօրէնս քո։
85 Անօրէններն ինձ խորհուրդներ տուին, բայց ոչ քո օրէնքի համեմատ:
85 Ամբարտաւանները փոսեր փորեցին ինծի համար, Որոնք քու օրէնքիդ համաձայն չեն։
[720]Պատմեցին ինձ անօրէնք զխորհուրդս, այլ ոչ որպէս զօրէնս քո:

118:85: Պատմեցին ինձ անօրէնք զխորհուրդս, այլ ո՛չ որպէս զօրէնս քո։
85 Անօրէններն ինձ խորհուրդներ տուին, բայց ոչ քո օրէնքի համեմատ:
85 Ամբարտաւանները փոսեր փորեցին ինծի համար, Որոնք քու օրէնքիդ համաձայն չեն։
zohrab-1805▾ eastern-1994▾ western am▾
118:85118:85 Яму вырыли мне гордые, вопреки закону Твоему.
118:86 πᾶσαι πας all; every αἱ ο the ἐντολαί εντολη direction; injunction σου σου of you; your ἀλήθεια αληθεια truth ἀδίκως αδικως injuriously; unjustly κατεδίωξάν καταδιωκω hunt down; drive hard με με me βοήθησόν βοηθεω help μοι μοι me
118:86. omnia mandata tua vera falso persecuti sunt me auxiliare mihiAll thy statutes are truth: they have persecuted me unjustly, do thou help me.
The proud have digged pits for me, which [are] not after thy law:

118:85 Яму вырыли мне гордые, вопреки закону Твоему.
118:86
πᾶσαι πας all; every
αἱ ο the
ἐντολαί εντολη direction; injunction
σου σου of you; your
ἀλήθεια αληθεια truth
ἀδίκως αδικως injuriously; unjustly
κατεδίωξάν καταδιωκω hunt down; drive hard
με με me
βοήθησόν βοηθεω help
μοι μοι me
118:86. omnia mandata tua vera falso persecuti sunt me auxiliare mihi
All thy statutes are truth: they have persecuted me unjustly, do thou help me.
ru▾ LXX-gloss▾ vulgate▾
jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
85 The proud have digged pits for me, which are not after thy law. 86 All thy commandments are faithful: they persecute me wrongfully; help thou me. 87 They had almost consumed me upon earth; but I forsook not thy precepts.David's state was herein a type and figure of the state both of Christ and Christians that he was grievously persecuted; as there are many of his psalms, so there are many of the verses of this psalm, which complain of this, as those here. Here observe,I. The account he gives of his persecutors and their malice against him. 1. They were proud, and in their pride they persecuted him, glorying in this, that they could trample upon one who was so much cried up, and hoping to raise themselves on his ruins. 2. They were unjust: They persecuted him wrongfully; so far was he from giving them any provocation that he had studied to oblige them; but for his love they were his adversaries. 3. They were spiteful: They dug pits for him, which intimates that they were deliberate in their designs against him and that what they did was of malice prepense; it intimates likewise that they were subtle and crafty, and had the serpent's head as well as the serpent's venom, that they were industrious and would refuse no pains to do him a mischief, and treacherous, laying snares in secret for him, as hunters do take wild beasts, Ps. xxxv. 7. Such has been the enmity of the serpent's seed to the seed of the woman. 4. They herein showed their enmity to God himself. The pits they dug for him were not after God's law; he means they were very much against his law, which forbids to devise evil to our neighbour, and has particularly said, Touch not my anointed. The law appointed that, if a man dug a pit which occasioned any mischief, he should answer for the mischief (Exod. xxi. 33, 34), much more when it was dug with a mischievous design. 5. They carried on their designs against him so far that they had almost consumed him upon earth; they went near to ruin him and all his interests. It is possible that those who shall shortly be consummate in heaven may be, for the present, almost consumed on earth; and it is of the Lord's mercies (and, considering the malice of their enemies, it is a miracle of mercy) that they are not quite consumed. But the bush in which God is, though it burns, shall not be burnt up.II. His application to God in his persecuted state. 1. He acknowledges the truth and goodness of his religion, though he suffered: "However it be, all thy commandments are faithful, and therefore, whatever I lose for my observance of them, I know I shall not lose by it." True religion, if it be worth any thing, is worth every thing, and therefore worth suffering for. "Men are false; I find them do; men of low degree, men of high degree, are so, there is no trusting them. But all thy commandments are faithful; on them I may rely." 2. He begs that God would stand by him, and succour him: "They persecute me; help thou me; help me under my troubles, that I may bear them patiently, and as becomes me, and may still hold fast my integrity, and in due time help me out of my troubles." God help me is an excellent comprehensive prayer; it is a pity that it should ever be used lightly and as a by-word.III. His adherence to his duty notwithstanding all the malice of his persecutors (v. 87): But I forsook not thy precepts. That which they aimed at was to frighten him from the ways of God, but they could not prevail; he would sooner forsake all that was dear to him in this world than forsake the word of God, would sooner lose his life than lose the comfort of doing his duty.
Albert Barnes: Notes on the Bible - 1834
119:86: All thy commandments are faithful - Margin, "faithfulness." The idea in the Hebrew is that they are worthy to be relied on. They are founded in truth, and they should secure our confidence.
They persecute me wrongfully ... - Hebrew, a "lie, "or "falsehood." That is, There is a "lie" or "falsehood" at the foundation of their persecutions. Those persecutions are not based on any just views of what I am, or of the treatment which I ought to receive at the hand of my fellow-men. They charge on me tilings which are not true, and they act accordingly. See the notes at Psa 119:78.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:86: All thy: Psa 119:128, Psa 119:138, Psa 119:142, Psa 119:151, Psa 19:9; Rom 7:12
faithful: Heb. faithfulness
they: Psa 119:78, Psa 7:1-5, Psa 35:7, Psa 35:19, Psa 38:19, Psa 59:3, Psa 59:4; Jer 18:20
help: Psa 70:5, Psa 142:4-6, Psa 143:9
Geneva 1599
119:86 All thy commandments [are] faithful: they persecute me wrongfully; (e) help thou me.
(e) He assures himself that God will deliver his and destroy such as unjustly persecute them.
John Gill
119:86 All thy commandments are faithful,.... Or, "faithfulness" (x) they are made by a faithful God, who is holy, just, and true; they command faithfulness, sincerity, and uprightness; and require men to love their neighbours as themselves, and to do all they do faithfully, cordially, and affectionately; they are to be done in truth and faithfulness, in charity, out of a pure heart, and faith unfeigned; and therefore to dig pits for men must not be after, but contrary, to the law of God;
they persecute me wrongfully; without a cause, purely out of ill will and for religion's sake; which, as it is an argument with the saints to bear persecution patiently, it is used as an argument with the Lord, to arise and appear on the behalf of his persecuted ones, as follows:
help thou me; against my persecutors, and out of their hands: God is able to help his people; he has promised to do it; it may be expected from him; and he is a present help in time of trouble. This is a suitable petition in the mouths of God's people, and should be a prayer of faith.
(x) "fides", Tigurine version, Piscator; "veritas et fidelitas", Michaelis; so Ainsworth.
John Wesley
119:86 Faithful - Just and true.
118:86118:86: Ամենայն պատուիրանք քո ճշմարիտ են, ՚ի նանի՛ր հալածեցին զիս օգնեա՛ ինձ։
86 Քո բոլոր պատուիրանները ճշմարիտ են, իզուր ինձ հալածեցին, օգնի՛ր ինձ:
86 Քու բոլոր պատուիրանքներդ ճշմարիտ են։Զուր տեղ զիս կը հալածեն, օգնէ՛ ինծի։
Ամենայն պատուիրանք քո ճշմարիտ են, ի նանիր հալածեցին զիս, օգնեա ինձ:

118:86: Ամենայն պատուիրանք քո ճշմարիտ են, ՚ի նանի՛ր հալածեցին զիս օգնեա՛ ինձ։
86 Քո բոլոր պատուիրանները ճշմարիտ են, իզուր ինձ հալածեցին, օգնի՛ր ինձ:
86 Քու բոլոր պատուիրանքներդ ճշմարիտ են։Զուր տեղ զիս կը հալածեն, օգնէ՛ ինծի։
zohrab-1805▾ eastern-1994▾ western am▾
118:86118:86 Все заповеди Твои истина; несправедливо преследуют меня: помоги мне;
118:87 παρὰ παρα from; by βραχὺ βραχυς little συνετέλεσάν συντελεω consummate; finish με με me ἐν εν in τῇ ο the γῇ γη earth; land ἐγὼ εγω I δὲ δε though; while οὐκ ου not ἐγκατέλιπον εγκαταλειπω abandon; leave behind τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your
118:87. paulo minus consumpserunt me in terra ego autem non dimisi praecepta tuaThey had almost made an end of me upon earth: but I have not forsaken thy commandments.
All thy commandments [are] faithful: they persecute me wrongfully; help thou me:

118:86 Все заповеди Твои истина; несправедливо преследуют меня: помоги мне;
118:87
παρὰ παρα from; by
βραχὺ βραχυς little
συνετέλεσάν συντελεω consummate; finish
με με me
ἐν εν in
τῇ ο the
γῇ γη earth; land
ἐγὼ εγω I
δὲ δε though; while
οὐκ ου not
ἐγκατέλιπον εγκαταλειπω abandon; leave behind
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
118:87. paulo minus consumpserunt me in terra ego autem non dimisi praecepta tua
They had almost made an end of me upon earth: but I have not forsaken thy commandments.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:87: They had almost consumed me - Had it not been for thy mercy, we had all been destroyed under this oppressive captivity.
Albert Barnes: Notes on the Bible - 1834
119:87: They had almost consumed me upon earth - The word which is here translated "consumed" is the same which is used in Psa 119:81, and there rendered "fainteth." See the notes at that verse. The idea is, that their persecutions had been so severe, and so long continued, that his strength was almost exhausted; he was ready to faint and to die.
But I forsook not thy precepts - I still adhered to thee, even in the extremity of my suffering. The effect of persecution was not to drive me from thee, or to lead me to abandon thee. See Psa 119:61, note; Psa 119:69, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:87: almost: Sa1 20:3, Sa1 23:26, Sa1 23:27; Sa2 17:16; Mat 10:28
but I forsook: Psa 119:51, Psa 119:61; Sa1 24:6, Sa1 24:7, Sa1 26:9, Sa1 26:24
Geneva 1599
119:87 They had almost consumed (f) me upon earth; but I forsook not thy precepts.
(f) Finding no help on earth, he lifts up his eyes to heaven.
John Gill
119:87 They had almost consumed me upon earth,.... Almost destroyed his good name, wasted his substance, took away his crown and kingdom, and even his life; it was within a little of it, his soul had almost dwelt in silence; they had almost cast him down to the ground, and left him there. But all this was only on earth; they could not reach any thing that belonged to him in heaven; not his name, which was written there in the Lamb's book of life; nor his riches and inheritance there, the never fading crown of glory laid up for him there; or that eternal life, which is hid with Christ in God for him;
but I forsook not thy precepts; did not decline the service and worship of God, nor neglect his word and ordinances, though thus persecuted, and all these things came upon him for the sake of religion; see Ps 44:17.
Robert Jamieson, A. R. Fausset and David Brown
119:87 consumed me upon earth--HENGSTENBERG translates, "in the land"; understanding "me" of the nation Israel, of which but a small remnant was left. But English Version is simpler; either, "They have consumed me so as to leave almost nothing of me on earth"; or, "They have almost destroyed and prostrated me on the earth" [MAURER].
I forsook not--Whatever else I am forsaken of, I forsake not Thy precepts, and so am not mistaken of Thee (Ps 39:5, Ps 39:13; 2Cor 4:8-9), and the injuries and insults of the wicked increase the need for it. But, however they act regardless of God's law, the pious, adhering to its teaching, receive quickening grace, and are sustained steadfast.
118:87118:87: Փոքր միւս եւս եւ կորուսանէին զիս յերկրէ, այլ ես ո՛չ թողի զպատուիրանս քո[7567]։ [7567] Ոմանք.Փոքր մի եւս եւ... զիս յերկրի։
87 Մի փոքր եւս՝ եւ նրանք կորստեան կը մատնէին ինձ երկրի երեսին, բայց ես չլքեցի քո պատուիրանները:
87 Քիչ մնաց որ զիս կորսնցնէին երկրի մէջ, Բայց ես քու հրամաններդ չթողուցի։
Փոքր մի եւս եւ կորուսանէին զիս յերկրի, այլ ես ոչ թողի զպատուիրանս քո:

118:87: Փոքր միւս եւս եւ կորուսանէին զիս յերկրէ, այլ ես ո՛չ թողի զպատուիրանս քո[7567]։
[7567] Ոմանք.Փոքր մի եւս եւ... զիս յերկրի։
87 Մի փոքր եւս՝ եւ նրանք կորստեան կը մատնէին ինձ երկրի երեսին, բայց ես չլքեցի քո պատուիրանները:
87 Քիչ մնաց որ զիս կորսնցնէին երկրի մէջ, Բայց ես քու հրամաններդ չթողուցի։
zohrab-1805▾ eastern-1994▾ western am▾
118:87118:87 едва не погубили меня на земле, но я не оставил повелений Твоих.
118:88 κατὰ κατα down; by τὸ ο the ἔλεός ελεος mercy σου σου of you; your ζῆσόν ζαω live; alive με με me καὶ και and; even φυλάξω φυλασσω guard; keep τὰ ο the μαρτύρια μαρτυριον evidence; testimony τοῦ ο the στόματός στομα mouth; edge σου σου of you; your
118:88. secundum misericordiam tuam vivifica me et custodiam testimonium oris tuiQuicken thou me according to thy mercy: and I shall keep the testimonies of thy mouth.
They had almost consumed me upon earth; but I forsook not thy precepts:

118:87 едва не погубили меня на земле, но я не оставил повелений Твоих.
118:88
κατὰ κατα down; by
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
ζῆσόν ζαω live; alive
με με me
καὶ και and; even
φυλάξω φυλασσω guard; keep
τὰ ο the
μαρτύρια μαρτυριον evidence; testimony
τοῦ ο the
στόματός στομα mouth; edge
σου σου of you; your
118:88. secundum misericordiam tuam vivifica me et custodiam testimonium oris tui
Quicken thou me according to thy mercy: and I shall keep the testimonies of thy mouth.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:88: Quicken me - Make and keep me alive.
So shall I keep - Without the spiritual life there is no obedience; we must therefore rise from the dead, and be quickened by the Spirit of Christ.
Albert Barnes: Notes on the Bible - 1834
119:88: Quicken me - Cause me to live; Rev_ive me. See Psa 71:20, note; Eph 2:1, note. Compare Psa 80:18; Rom 8:11; Pe1 3:18; Joh 6:63.
After thy loving-kindness - Thy mercy; thy grace; thy compassion. That is, Let the measure of the grace given to me be thine own benevolent nature, and not my deserts. That is all I ask; that is all I could desire.
So shall I keep the testimony of thy mouth - Which proceeds out of thy mouth. His hope of being able to keep it was founded on the grace and mercy which he besought God to bestow upon him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:88: Quicken: Psa 119:25, Psa 119:40, Psa 119:159
so shall I: Psa 119:2, Psa 119:146, Psa 25:10, Psa 78:5, Psa 132:12
John Gill
119:88 Quicken me after thy lovingkindness,.... According to it, and with it; let me have some discoveries of it, and of interest in it; and that will quicken me, revive and comfort me, under all the reproaches, ill usage, and persecutions of men. The love of God shed abroad in the heart comforts and supports under all sorts of afflictions; it quickens the graces of the Spirit, and brings them forth into lively exercise, as faith, hope, and love; and to a diligent and fervent discharge of every duty: it constrains to love the Lord, and live to him, to his glory, in obedience to his will;
so shall I keep the testimony of thy mouth; the word of God, which comes out of his mouth, testifies of him, and of his mind and will; and which is to be received and observed, as being greater than the testimony of men, 1Jn 5:9.
118:88118:88: Ըստ ողորմութեան քում կեցո՛ զիս, եւ պահեցից զվկայութիւնս բերանոյ քո։
88 Քո ողորմութեամբ կեանք տուր ինձ, եւ ես կը պահպանեմ քո բերանի վկայութիւնները:
88 Քու ողորմութեանդ համեմատ կենդանացուր զիս Եւ քու բերնիդ վկայութիւնը պիտի պահեմ։
Ըստ ողորմութեան քում կեցո զիս, եւ պահեցից զվկայութիւնս բերանոյ քո:

118:88: Ըստ ողորմութեան քում կեցո՛ զիս, եւ պահեցից զվկայութիւնս բերանոյ քո։
88 Քո ողորմութեամբ կեանք տուր ինձ, եւ ես կը պահպանեմ քո բերանի վկայութիւնները:
88 Քու ողորմութեանդ համեմատ կենդանացուր զիս Եւ քու բերնիդ վկայութիւնը պիտի պահեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:88118:88 По милости Твоей оживляй меня, и буду хранить откровения уст Твоих.
118:89 ιβ᾿ ιβʹ into; for τὸν ο the αἰῶνα αιων age; -ever κύριε κυριος lord; master ὁ ο the λόγος λογος word; log σου σου of you; your διαμένει διαμενω remain ἐν εν in τῷ ο the οὐρανῷ ουρανος sky; heaven
118:89. lameth in aeternum Domine verbum tuum perstat in caeloFor ever, O Lord, thy word standeth firm in heaven.
Quicken me after thy lovingkindness; so shall I keep the testimony of thy mouth:

118:88 По милости Твоей оживляй меня, и буду хранить откровения уст Твоих.
118:89
ιβ᾿ ιβʹ into; for
τὸν ο the
αἰῶνα αιων age; -ever
κύριε κυριος lord; master
ο the
λόγος λογος word; log
σου σου of you; your
διαμένει διαμενω remain
ἐν εν in
τῷ ο the
οὐρανῷ ουρανος sky; heaven
118:89. lameth in aeternum Domine verbum tuum perstat in caelo
For ever, O Lord, thy word standeth firm in heaven.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
88 Quicken me after thy lovingkindness; so shall I keep the testimony of thy mouth.Here is, 1. David in care to be found in the way of his duty. His constant desire and design are to keep the testimony of God's mouth, to keep to it as his rule and to keep hold of it as his confidence and portion for ever. This we must keep, whatever we lose. 2. David at prayer for divine grace to assist him therein: "Quicken me after thy lovingkindness (make me alive and make me lively), so shall I keep thy testimonies," implying that otherwise he should not keep them. We cannot proceed, nor persevere, in the good way, unless God quicken us and put life into us; we are therefore here taught to depend upon the grace of God for strength to do every good work, and to depend upon it as grace, as purely the fruit of God's favour. He had prayed before, Quicken me in thy righteousness (v. 40); but here, Quicken me after thy lovingkindness. The surest token of God's good-will toward us is his good work in us.
Adam Clarke: Commentary on the Bible - 1831
119:89: For ever, O Lord, thy word is settled in heaven - Thy purposes are all settled above, and they shall all be fulfilled below.
Albert Barnes: Notes on the Bible - 1834
119:89: FoRev_er, O Lord, thy word is settled in heaven - This commences a new division of the psalm, indicated by the Hebrew letter Lamed (ל l), or "l." On the meaning of the passage, see the notes at Psa 89:2. The word rendered "settled" means properly "to set, to put, to place;" and then, to stand, to cause to stand, to set up, as a column, Gen 35:20; an altar, Gen 33:20; a monument, Sa1 15:12. The meaning here is, that the word - the law - the promise - of God was made firm, established, stable, in heaven; and would be so foRev_er and ever. What God had ordained as law would always remain law; what he had affirmed would always remain true; what he had promised would be sure foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:89: For ever: Psa 119:152, Psa 119:160, Psa 89:2; Mat 5:18, Mat 24:34, Mat 24:35; Pe1 1:25; Pe2 3:13
Carl Friedrich Keil and Franz Delitzsch
119:89
The eightfold Lamed. Eternal and imperishable in the constant verifying of itself is the vigorous and consolatory word of God, to which the poet will ever cling. It has heaven as its standing-place, and therefore it also has the qualities of heaven, and before all others, heaven-like stability. Ps 89 (Ps 89:3) uses similar language in reference to God's faithfulness, of which here Ps 119:90 says that it endureth into all generations. The earth hath He creatively set up, and it standeth, viz., as a practical proof and as a scene of His infinite, unchangeable faithfulness. Heaven and earth are not the subjects of Ps 119:91 (Hupfeld), for only the earth is previously mentioned; the reference to the heavens in Ps 119:89 is of a very different character. Hitzig and others see the subject in למשׁפּטיך: with respect to Thy judgments, they stand fast unto this day; but the עבדיך which follows requires another meaning to be assigned to עמדוּ: either of taking up one's place ready for service, or, since עמד למשׁפט is a current phrase in Num 35:12; Josh 20:6; Ezek 44:24, of placing one's self ready to obey (Bttcher). The subject of עמדוּ, as the following הכּל shows, is meant to be thought of in the most general sense (cf. Job 38:14): all beings are God's servants (subjects), and have accordingly to be obedient and humble before His judicial decisions - היּום, "even to this day," the poet adds, for these judicial decisions are those which are formulated beforehand in the Tra. Joy in this ever sure, all-conditioning word has upheld the poet in his affliction, Ps 119:92. He who has been persecuted and cast down as it were to death, owes his reviving to it, Ps 119:93. From Him whose possession or property he is in faith and love he also further looks for his salvation, Ps 119:94. Let evil-doers lie in wait for him (קוּוּ in a hostile sense, as in Ps 56:7, קוּה, cf. חכּה, going back to קוה, Arab. qawiya, with the broad primary signification, to be tight, firm, strong) to destroy him, he meditates on God's testimonies. He knows from experience that all (earthly) perfection (תּכלה) has an end (inasmuch as, having reached its height, it changes into its opposite); God's commandment (singular as in Deut 11:22), on the contrary, is exceeding broad (cf. Job 11:9), unlimited in its duration and verification.
Geneva 1599
119:89 LAMED. For ever, O LORD, thy word is settled in (a) heaven.
(a) Because no one should esteem God's word according to the changes of things in this world, he shows that it abides in heaven, and therefore is immutable.
John Gill
119:89
LAMED.--The Twelfth Part.
LAMED. For ever, O Lord, thy word is settled in heaven. The Syriac version makes two propositions of these words, rendering them thus, "for ever thou art, O Lord; and thy word stands", or "is firm in heaven": and which agrees with the accents: the first of which is expressive of the eternity and immutability of God; and the other of the stability of his word: it is true of the essential Word of God, who was with God from all eternity; in time came down from heaven indeed to earth, and did his work, and then went to heaven again; where he is and will remain, until the times of the restitution of all things. The decrees and purposes of God, what he has said in his heart that he will do, these are firm and sure; these counsels of old are faithfulness and truth; they are mountains of brass settled for ever, and more unalterable than the decrees of the Medes and Persians. The revealed will of God, his word of command, made known to angels in heaven, is regarded, hearkened to, and done by them: the word of the Gospel, published in the church, which is sometimes called heaven, is the everlasting Gospel, the word of God, which lives and abides for ever; what remains and will remain, in spite of all the opposition of men and devils. The word of promise in the covenant made in heaven is sure to all the seed; everyone of the promises is yea and amen in Christ, and as stable as the heavens, and more so; "heaven and earth shall pass away, but my words shall not pass away", Mt 24:35; The firmness of God's word is seen in the upholding and continuing the heavens by the word of his power, by which they were first made; and the certainty of the divine promises is illustrated by the perpetuity of the ordinances of heaven; see Jer 31:35.
John Wesley
119:89 In heaven - With thee in thy heavenly habitation.
Robert Jamieson, A. R. Fausset and David Brown
119:89 LAMED. (Ps 119:89-96).
In all changes God's Word remains firm (1Pet 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Ps 89:2).
is settled in--that is, stands as firmly as the heaven in which it dwells, and whence it emanated.
118:89118:89: Յաւիտեան Տէր բան քո կայ յերկինս,
89 Քո խօսքը, Տէ՛ր, յաւիտեան երկնքում է:
89 Ո՛վ Տէր, քու խօսքդ Յաւիտեան հաստատ է երկնքի մէջ։
Յաւիտեան, Տէր, բան քո կայ յերկինս:

118:89: Յաւիտեան Տէր բան քո կայ յերկինս,
89 Քո խօսքը, Տէ՛ր, յաւիտեան երկնքում է:
89 Ո՛վ Տէր, քու խօսքդ Յաւիտեան հաստատ է երկնքի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
118:89118:89 На веки, Господи, слово Твое утверждено на небесах;
118:90 εἰς εις into; for γενεὰν γενεα generation καὶ και and; even γενεὰν γενεα generation ἡ ο the ἀλήθειά αληθεια truth σου σου of you; your ἐθεμελίωσας θεμελιοω found τὴν ο the γῆν γη earth; land καὶ και and; even διαμένει διαμενω remain
118:90. in generatione et generatione fides tua fundasti terram et statThy truth unto all generations: thou hast founded the earth, and it continueth.
KJV [LAMED] For ever, O LORD, thy word is settled in heaven:

118:89 На веки, Господи, слово Твое утверждено на небесах;
118:90
εἰς εις into; for
γενεὰν γενεα generation
καὶ και and; even
γενεὰν γενεα generation
ο the
ἀλήθειά αληθεια truth
σου σου of you; your
ἐθεμελίωσας θεμελιοω found
τὴν ο the
γῆν γη earth; land
καὶ και and; even
διαμένει διαμενω remain
118:90. in generatione et generatione fides tua fundasti terram et stat
Thy truth unto all generations: thou hast founded the earth, and it continueth.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12. LAMED.
89 For ever, O LORD, thy word is settled in heaven. 90 Thy faithfulness is unto all generations: thou hast established the earth, and it abideth. 91 They continue this day according to thine ordinances: for all are thy servants.Here, 1. The psalmist acknowledges the unchangeableness of the word of God and of all his counsels: "For ever, O Lord! thy word is settled. Thou art for ever thyself (so some read it); thou art the same, and with thee there is no variableness, and this is a proof of it. Thy word, by which the heavens were made, is settled there in the abiding products of it;" or the settling of God's word in heaven is opposed to the changes and revolutions that are here upon earth. All flesh is grass; but the word of the Lord endures for ever. It is settled in heaven, that is, in the secret counsel of God, which is hidden in himself and is far above out of our sight, and is immovable, as mountains of brass. And his revealed will is as firm as his secret will; as he will fulfil the thoughts of his heart, so no word of his shall fall to the ground; for it follows here, Thy faithfulness is unto all generations, that is, the promise is sure to every age of the church and it cannot be antiquated by lapse of time. The promises that look ever so far forward shall be performed in their season. 2. He produces, for proof of it, the constancy of the course of nature: Thou hast established the earth for ever and it abides; it is what it was at first made, and where it was at first placed, poised with its own weight, and notwithstanding the convulsions in its own bowels, the agitations of the sea that is interwoven with it, and the violent concussions of the atmosphere that surrounds it, it remains unmoved. "They" (the heavens and the earth and all the hosts of both) "continue to this day according to thy ordinances; they remain in the posts wherein thou hast set them; they fill up the place assigned them, and answer the purposes for which they were intended." The stability of the ordinances of the day and night, of heaven and earth, is produced to prove the perpetuity of God's covenant, Jer. xxxi. 35, 36; xxxiii. 20, 21. It is by virtue of God's promise to Noah (Gen. viii. 22) that day and night, summer and winter, observe a steady course. "They have continued to this day, and shall still continue to the end of time, acting according to the ordinances which were at first given them; for all are thy servants; they do thy will, and set forth thy glory, and in both are thy servants." All the creatures are, in their places, and according to their capacities, serviceable to their Creator, and answer the ends of their creation; and shall man be the only rebel, the only revolter from his allegiance, and the only unprofitable burden of the earth?
Adam Clarke: Commentary on the Bible - 1831
119:90: Thy faithfulness - That which binds thee to accomplish the promise made. And this shall be, not for an age merely, but from generation to generation; for thy promises refer to the whole duration of time.
Thou hast established the earth - Thou hast given it its appointed place in the system, and there it abideth.
Albert Barnes: Notes on the Bible - 1834
119:90: Thy faithfulness - The accomplishment of thy promises.
Is unto all generations - Margin, "to generation and generation." From one generation to another. The generations of people change and pass away, but thy promises do not change. They are as applicable to one generation as to another; they meet every generation alike. The people of no one age can lay any exclusive claim to them, or feel that they were made only for them. They are as universal - as much adapted to the new generations that come upon the earth - as the light of the sun, ever-enduring, is; or as the fountains and streams, which flow from age to age.
Thou hast established the earth, and it abideth - Margin, "Standeth." It is firm. The earth thus established or made firm, is an illustration of thy faithfulness, and of the stability and permanence of thy promises. It is the same from generation to generation, with its rivers, streams, and fountains; with its fruits and flowers; with its balmy air and its sweet prospects; with its riches of gold and silver; with its pearls and diamonds; with its treasures of land and ocean. So is the word of God - so are the gracious promises which he has addressed to people - the same in every age.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:90: faithfulness: Deu 7:9; Mic 7:20
unto all generations: Heb. to generation and generation, Psa 89:1, Psa 89:2, Psa 100:5
thou hast: Psa 89:11, Psa 93:1, Psa 104:5; Job 38:4-7; Pe2 3:5-7
abideth: Heb. standeth
John Gill
119:90 Thy faithfulness is unto all generations,.... Or "to generation and generation" (y); to his people in every age, fulfilling his word, supplying their wants, giving them new mercies every morning and every day; never leaving and forsaking them, according to his promise: his faithfulness never fails, it endures for ever, and is exceeding great and large indeed; see Lam 3:23;
thou hast established the earth, and it abideth: laid the foundation of it so firm and sure, that it cannot be removed: and though one generation has passed after another, the earth abides where it was, and will do for ever; and as firm and stable, and never failing, is the faithfulness of God, which this is designed to illustrate. So some supply it, "as thou hast established the earth", &c. (z); see Ps 24:2.
(y) "in generationem et generationem", Gejerus; "in aetatem et aetatem", Cocceius. (z) "Quemadmodum vel sicut fundasti", Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
119:90 thou hast established the earth, and it abideth-- (Ps 33:9).
118:90118:90: ազգէ մինչեւ յազգ է ճշմարտութիւն քո։ Հաստատեցեր զերկիր, կա՛յ եւ մնայ[7568]։ [7568] Ոմանք.Զերկիր, եւ կայ։ (91) Հրամանի։ Ուր օրինակ մի.Զերկիր, եւ կայ ՚ի (91) հրամանի քում։ Մնայ եւ տիւ, զի ամենայն ծառայք քո են։
90 Սերնդից սերունդ մնում է քո ճշմարտութիւնը, դու հաստատեցիր երկիրը, որ կայ:
90 Քու հաւատարմութիւնդ ազգէ մինչեւ ազգ կը մնայ։Դուն հաստատեցիր երկիրը ու կը կենայ։
Ազգէ մինչեւ յազգ է ճշմարտութիւն քո. հաստատեցեր զերկիր, եւ կայ:

118:90: ազգէ մինչեւ յազգ է ճշմարտութիւն քո։ Հաստատեցեր զերկիր, կա՛յ եւ մնայ[7568]։
[7568] Ոմանք.Զերկիր, եւ կայ։ (91) Հրամանի։ Ուր օրինակ մի.Զերկիր, եւ կայ ՚ի (91) հրամանի քում։ Մնայ եւ տիւ, զի ամենայն ծառայք քո են։
90 Սերնդից սերունդ մնում է քո ճշմարտութիւնը, դու հաստատեցիր երկիրը, որ կայ:
90 Քու հաւատարմութիւնդ ազգէ մինչեւ ազգ կը մնայ։Դուն հաստատեցիր երկիրը ու կը կենայ։
zohrab-1805▾ eastern-1994▾ western am▾
118:90118:90 истина Твоя в род и род. Ты поставил землю, и она стоит.
118:91 τῇ ο the διατάξει διαταξις of you; your διαμένει διαμενω remain ἡ ο the ἡμέρα ημερα day ὅτι οτι since; that τὰ ο the σύμπαντα συμπας subject σά σος your
118:91. iudicio tuo stant usque hodie quia omnia serviunt tibiBy thy ordinance the day goeth on: for all things serve thee.
Thy faithfulness [is] unto all generations: thou hast established the earth, and it abideth:

118:90 истина Твоя в род и род. Ты поставил землю, и она стоит.
118:91
τῇ ο the
διατάξει διαταξις of you; your
διαμένει διαμενω remain
ο the
ἡμέρα ημερα day
ὅτι οτι since; that
τὰ ο the
σύμπαντα συμπας subject
σά σος your
118:91. iudicio tuo stant usque hodie quia omnia serviunt tibi
By thy ordinance the day goeth on: for all things serve thee.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:91: They continue this day - This verse should be thus read: All are thy servants; therefore, they continue this day according to thy ordinances. "All the celestial bodies are governed by thy power. Thou hast given an ordinance or appointment to each, and each fulfils thy will in the place thou hast assigned it."
Albert Barnes: Notes on the Bible - 1834
119:91: They continue this day according to thine ordinances - According to thy judgments (Hebrew); that is, thy commands. They "stand" (Hebrew) as thou hast appointed; they are what thou didst design them to be. The original purpose in their creation is carried out, and they thus furnish an illustration of the stability of thy government and the permanency of thy law.
For all are thy servants - All worlds obey thy commands; all are under thy control. They show that they are thy servants by the conformity of their movements to the laws which thou hast impressed on them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:91: They continue this: Psa 148:5, Psa 148:6; Gen 8:22; Isa 48:13; Jer 33:25
all are: Deu 4:19; Jos 10:12, Jos 10:13; Jdg 5:20; Mat 5:45, Mat 8:9
Geneva 1599
119:91 They (b) continue this day according to thine ordinances: for all [are] thy servants.
(b) Seeing the earth and all creatures remain in that estate in which you have created them, much more your truth remains constant and unchangeable.
John Gill
119:91 They continue this day according to thine ordinances,.... That is, the heavens and the earth do, before mentioned, just as they were from the beginning of the creation. The heavenly bodies have the same motion, magnitude, distance, and influence; the sun rises and sets as it did; the moon keeps her appointed seasons of full and change, of increase and decrease; the fixed stars retain their place, and the planets have their exact revolutions: and on earth things are as they were; seedtime and harvest, cold and heat, summer and winter, day and night; thus they are at this day, and will continue, according to the wise order and appointment of God. Aben Ezra and Kimchi interpret it,
"they stand or continue unto this day to do the will of God; to execute his judgments and decrees, or observe his order and ordinances.''
for all are thy servants; or "they", or "these all" (a); the heavens and earth, and all that is in them, all the works of God; he called them into being, and they rose up at his command; he calls them to service, and they stand up as obedient ones to do his will; he "commandeth the sun, and it riseth not" before its time; and "he sealeth up the stars", that they shine not when he pleases; once he commanded the sun to stand still on Gibeon, and the moon in the valley of Ajalon, and they obeyed him; see Is 48:13. Hence it appears that the hosts of heaven, the sun, moon, and stars, ought not to be served and worshipped; but the Lord, the Maker of them, only, since they are his servants; and that men ought surely to serve the Lord, if these do, and especially such who are his chosen, redeemed, and called ones.
(a) "illa omnia", Junius & Tremellius; "universa haec", Gejerus.
John Wesley
119:91 They - The heaven and the earth. Ordinances - As thou hast appointed. For - All things are subject to thy power and pleasure.
Robert Jamieson, A. R. Fausset and David Brown
119:91 They--the heaven (Ps 119:89) and the earth (Ps 119:90). HENGSTENBERG translates, "They stand for thy judgment," that is, ready, as obedient servants, to execute them. The usage of this Psalm favors this view. But see Jer 33:25.
118:91118:91: Հրամանի քում մնայ տիւ, զի ամենայն ծառա՛յ քո է։
91 Քո հրամանին է սպասում ցերեկը, քանզի բոլորը քո ծառաներն են:
91 Քու հրամաններուդ պէս կը կենան մինչեւ այսօր. Վասն զի բոլորը քու ծառաներդ են։
[721]Հրամանի քում մնայ տիւ``, զի ամենայն ծառայք քո են:

118:91: Հրամանի քում մնայ տիւ, զի ամենայն ծառա՛յ քո է։
91 Քո հրամանին է սպասում ցերեկը, քանզի բոլորը քո ծառաներն են:
91 Քու հրամաններուդ պէս կը կենան մինչեւ այսօր. Վասն զի բոլորը քու ծառաներդ են։
zohrab-1805▾ eastern-1994▾ western am▾
118:91118:91 По определениям Твоим все стоит доныне, ибо все служит Тебе.
118:92 εἰ ει if; whether μὴ μη not ὅτι οτι since; that ὁ ο the νόμος νομος.1 law σου σου of you; your μελέτη μελετη of me; mine ἐστιν ειμι be τότε τοτε at that ἂν αν perhaps; ever ἀπωλόμην απολλυμι destroy; lose ἐν εν in τῇ ο the ταπεινώσει ταπεινωσις humiliation μου μου of me; mine
118:92. nisi quod lex tua delectatio mea forte perissem in pressura meaUnless thy law had been my meditation, I had then perhaps perished in my abjection.
They continue this day according to thine ordinances: for all [are] thy servants:

118:91 По определениям Твоим все стоит доныне, ибо все служит Тебе.
118:92
εἰ ει if; whether
μὴ μη not
ὅτι οτι since; that
ο the
νόμος νομος.1 law
σου σου of you; your
μελέτη μελετη of me; mine
ἐστιν ειμι be
τότε τοτε at that
ἂν αν perhaps; ever
ἀπωλόμην απολλυμι destroy; lose
ἐν εν in
τῇ ο the
ταπεινώσει ταπεινωσις humiliation
μου μου of me; mine
118:92. nisi quod lex tua delectatio mea forte perissem in pressura mea
Unless thy law had been my meditation, I had then perhaps perished in my abjection.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:92: Unless thy law had been my delights - Had we not had the consolations of religion, we should long ago have died of a broken heart.
Albert Barnes: Notes on the Bible - 1834
119:92: Unless thy law had been my delights - See Psa 119:16, note; Psa 119:24, note. Unless I had had pleasure in thy law, thy word, thy truth; unless I had derived support and consolation in that.
I should then have perished in mine affliction - I should have sunk under my burden. I should not have been able to hold up under the weight of sorrow and trial. How often the people of God can say. this! How often may each one in the course of his life say this! "I should have sunk a thousand times," said a most excellent, but much afflicted, man to me, "if it had not been for one declaration in the word of God - 'The Eternal God is thy refuge, and underneath are the everlasting arms.'"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:92: thy law: Psa 119:24, Psa 119:77, Psa 119:143; Rom 15:4
I should: Psa 27:13, Psa 94:18, Psa 94:19; Pro 6:22, Pro 6:23
John Gill
119:92 Unless thy law had been my delights,.... Not the law of works, the voice of words, which they that heard entreated they might hear no more; which is terrible, and works wrath in the conscience; is a cursing and damning law to the transgressors of it; and so not delightful, unless as considered in the hands of Christ, the fulfilling end of it: but the law of faith, the doctrine of faith, or of justification by the righteousness of Christ, received by faith, which yields peace, joy, and comfort, even in tribulation: or the whole doctrine of the Gospel, the law of the Messiah, the isles waited for; the doctrine of peace, pardon, righteousness, and eternal life by Christ, which is exceeding delightful to sensible sinners;
I should then have perished in mine affliction; referring to some particular time of affliction he was pressed with, either through the persecution of Saul, or the conspiracy of Absalom which was very great and heavy upon him, so that he almost despaired of deliverance from it; and must have perished, not eternally, but as to his comforts: his heart would have fainted in him, and he would have sunk under the weight of the affliction, had it not been for the relief he had from the word of God, the doctrines and promises of it; he was like one in a storm, tossed with tempests, one wave after another beat upon him, and rolled over him, when he thought himself just perishing; and must have given all over for lost, had it not been for the delight and pleasure he found in reading and meditating on the sacred writings.
Robert Jamieson, A. R. Fausset and David Brown
119:92 Hence the pious are encouraged and inclined to seek a knowledge of it, and persevere amidst the efforts of those planning and waiting to destroy them.
my delights--plural, not merely delight, but equal to all other delights.
118:92118:92: Եթէ ո՛չ օրէնք քո խօսք իմ էին, կանխա՛ւ եւս արդեւք կորուսեալ էի ՚ի խոնարհութեան իմում[7569]։ [7569] Ոմանք.Կանխաւ ես արդեւք։
92 Եթէ քո օրէնքն իմ խօսքը չլինէր, վաղուց ես կործանուած կը լինէի իմ թշուառութեան մէջ:
92 Եթէ քու օրէնքդ իմ ուրախութիւնս չըլլար, Այն ատեն կորսուած պիտի ըլլայի իմ տրտմութեանս մէջ։
Եթէ ոչ օրէնք քո [722]խօսք իմ էին զիս, կանխաւ եւս արդեւք կորուսեալ էի ի խոնարհութեան իմում:

118:92: Եթէ ո՛չ օրէնք քո խօսք իմ էին, կանխա՛ւ եւս արդեւք կորուսեալ էի ՚ի խոնարհութեան իմում[7569]։
[7569] Ոմանք.Կանխաւ ես արդեւք։
92 Եթէ քո օրէնքն իմ խօսքը չլինէր, վաղուց ես կործանուած կը լինէի իմ թշուառութեան մէջ:
92 Եթէ քու օրէնքդ իմ ուրախութիւնս չըլլար, Այն ատեն կորսուած պիտի ըլլայի իմ տրտմութեանս մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
118:92118:92 Если бы не закон Твой был утешением моим, погиб бы я в бедствии моем.
118:93 εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever οὐ ου not μὴ μη not ἐπιλάθωμαι επιλανθανομαι forget τῶν ο the δικαιωμάτων δικαιωμα justification σου σου of you; your ὅτι οτι since; that ἐν εν in αὐτοῖς αυτος he; him ἔζησάς ζαω live; alive με με me κύριε κυριος lord; master
118:93. in sempiternum non obliviscar praeceptorum tuorum quia per ipsa vivificasti meThy justifications I will never forget: for by them thou hast given me life.
Unless thy law [had been] my delights, I should then have perished in mine affliction:

118:92 Если бы не закон Твой был утешением моим, погиб бы я в бедствии моем.
118:93
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
οὐ ου not
μὴ μη not
ἐπιλάθωμαι επιλανθανομαι forget
τῶν ο the
δικαιωμάτων δικαιωμα justification
σου σου of you; your
ὅτι οτι since; that
ἐν εν in
αὐτοῖς αυτος he; him
ἔζησάς ζαω live; alive
με με me
κύριε κυριος lord; master
118:93. in sempiternum non obliviscar praeceptorum tuorum quia per ipsa vivificasti me
Thy justifications I will never forget: for by them thou hast given me life.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
92 Unless thy law had been my delights, I should then have perished in mine affliction.Here is, 1. The great distress that David was in. He was in affliction, and ready to perish in his affliction, not likely to die, so much as likely to despair; he was ready to give up all for gone, and to look upon himself as cut off from God's sight; he therefore admires the goodness of God to him, that he had not perished, that he kept the possession of his own soul, and was not driven out of his wits by his troubles, but especially that he was enabled to keep close to his God and was not driven off from his religion by them. Though we are not kept from affliction, yet, if we are kept from perishing in our affliction, we have no reason to say, We have cleansed our hands in vain; or, What profit is it that we have served God? 2. His support in this distress. God's law was his delight, (1.) It had been so formerly, and the remembrance of that was a comfort to him, as it afforded him a good evidence of his integrity. (2.) It was so now in his affliction; it afforded him abundant matter of comfort, and from these fountains of life he drew living waters, when the cisterns of the creature were broken or dried up. His converse with God's law, and his meditations on it, were his delightful entertainment in solitude and sorrow. A Bible is a pleasant companion at any time if we please.
Adam Clarke: Commentary on the Bible - 1831
119:93: I will never forget thy precepts - How can I? It is by them I live.
Albert Barnes: Notes on the Bible - 1834
119:93: I will never forget thy precepts - Thy laws; thy truth. I will bear them in mind foRev_er. To all eternity they shall be the object of my meditation.
For with them thou hast quickened me - By them thou hast given me life, spiritual life. Compare the notes at Jam 1:18. This is stated as a reason why he would never suffer the truth of God to pass out of his mind. By that truth he had been made really to live. He had been brought from spiritual death to spiritual life. He saw before him now, as the result of that, an endless career of blessedness. How could he ever forget what had worked such a change in his character and condition; which had inspired such hopes; which had opened before him such an immortal career of glory!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:93: will never: Psa 119:16, Psa 119:50; Joh 6:63; Pe1 1:23
John Gill
119:93 I will never forget thy precepts,.... Not the precepts of the moral law, though he carefully observed and attended to them, laid them up in his mind, and did not forget to keep them; but the doctrines of the word, of the word which the Lord commanded to a thousand generations; these he endeavoured to remember, and not let them slip from him, since it follows:
for with them thou hast quickened me: not with the precepts of the moral law, which cannot give life, quicken a dead sinner, nor comfort a distressed saint it is the killing letter, and the ministration of condemnation and death: but the doctrines of the word, of the Gospel, which are spirit and life; the savour of life unto life, the means of quickening dead sinners, and of reviving drooping saints; of refreshing their spirits, and cheering their souls, when in distress: and when they are made thus useful, they are not easily forgotten, they leave impressions which do not soon wear off; and besides, saints are careful to remember such words and truths, which have been of use unto them, since they may have occasion for them again.
Robert Jamieson, A. R. Fausset and David Brown
119:93 The bounds of created perfection may be defined, but those of God's law in its nature, application, and influence, are infinite. There is no human thing so perfect but that something is wanting to it; its limits are narrow, whereas God's law is of infinite breadth, reaching to all cases, perfectly meeting what each requires, and to all times (Ps 19:3, Ps 19:6-11; Eccles 3:11). It cannot be cramped within any definitions of man's dogmatical systems. Man never outgrows the Word. It does not shock the ignorant man with declared anticipations of discoveries which he had not yet made; while in it the man of science finds his newest discoveries by tacit anticipations provided for.
118:93118:93: Յաւիտեան ո՛չ մոռացայ զարդարութիւնս քո, զի նոքօ՛ք կեցուցեր զիս[7570]։ [7570] Ոմանք.Ոչ մոռացայց զար՛՛։ Ուր Ոսկան.Ես ո՛չ մոռացայց։
93 Յաւիտեան չպիտի մոռանամ քո արդարութիւնները, քանզի դրանցո՛վ ինձ պահպանեցիր:
93 Յաւիտեան պիտի չմոռնամ քու հրամաններդ, Քանզի անոնցմով կենդանացուցիր զիս։
Յաւիտեան ոչ մոռացայց [723]զարդարութիւնս քո, զի նոքօք կեցուցեր զիս:

118:93: Յաւիտեան ո՛չ մոռացայ զարդարութիւնս քո, զի նոքօ՛ք կեցուցեր զիս[7570]։
[7570] Ոմանք.Ոչ մոռացայց զար՛՛։ Ուր Ոսկան.Ես ո՛չ մոռացայց։
93 Յաւիտեան չպիտի մոռանամ քո արդարութիւնները, քանզի դրանցո՛վ ինձ պահպանեցիր:
93 Յաւիտեան պիտի չմոռնամ քու հրամաններդ, Քանզի անոնցմով կենդանացուցիր զիս։
zohrab-1805▾ eastern-1994▾ western am▾
118:93118:93 Вовек не забуду повелений Твоих, ибо ими Ты оживляешь меня.
118:94 σός σος your εἰμι ειμι be ἐγώ εγω I σῶσόν σωζω save με με me ὅτι οτι since; that τὰ ο the δικαιώματά δικαιωμα justification σου σου of you; your ἐξεζήτησα εκζητεω seek out / thoroughly
118:94. tuus ego sum salva me quoniam praecepta tua quaesiviI am thine, save thou me: for I have sought thy justifications.
I will never forget thy precepts: for with them thou hast quickened me:

118:93 Вовек не забуду повелений Твоих, ибо ими Ты оживляешь меня.
118:94
σός σος your
εἰμι ειμι be
ἐγώ εγω I
σῶσόν σωζω save
με με me
ὅτι οτι since; that
τὰ ο the
δικαιώματά δικαιωμα justification
σου σου of you; your
ἐξεζήτησα εκζητεω seek out / thoroughly
118:94. tuus ego sum salva me quoniam praecepta tua quaesivi
I am thine, save thou me: for I have sought thy justifications.
ru▾ LXX-gloss▾ vulgate▾
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
94. "Твой я" - только Тебе одному предан и только от Тебя жду помощи и защиты.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
93 I will never forget thy precepts: for with them thou hast quickened me.Here is, 1. A very good resolution: "I will never forget thy precepts, but will always retain a remembrance of and regard to thy word as my rule." It is a resolution for perpetuity, never to be altered. Note, The best evidence of our love to the word of God is never to forget it. We must resolve that we will never, at any time, cast off our religion, and never, upon any occasion, lay aside our religion, but that we will be constant to it and persevere in it. 2. A very good reason for it: "For by them thou hast quickened me; not only they are quickening, but," (1.) "They have been so to me; I have found them so." Those speak best of the things of God who speak by experience, who can say that by the word the spiritual life has been begun in them, maintained and strengthened in them, excited and comforted in them. (2.) "Thou hast made them so;" the word of itself, without the grace of God, would not quicken us. Ministers can but prophesy upon the dry bones, they cannot put life into them; but, ordinarily, the grace of God works by the word and makes use of it as a means of quickening, and this is a good reason why we should never forget it, but should highly value what God has put such honour upon, and dearly love what we have found and hope still to find such benefit by. See here what is the best help for bad memories, namely, good affections. If we are quickened by the word, we shall never forget it; nay, that word that does really quicken us to and in our duty is not forgotten; though the expressions be lost, if the impressions remain, it is well.
Adam Clarke: Commentary on the Bible - 1831
119:94: I am thine, save me - He who can say this need fear no evil. In all trials, temptations, dangers, afflictions, persecutions, I am thine. Thy enemies wish to destroy me! Lord, look to thy servant; thy servant looks to thee. O how sovereign is such a word against all the evils of life! I am Thine! therefore save thine Own!
Albert Barnes: Notes on the Bible - 1834
119:94: I am thine - All that he had, and was, belonged to God. This is an expression of a fact, and of a purpose: a fact about which he had no doubt; a purpose ever to be the Lord's. This is indicative of the real state of feeling in the heart of a pious man. He feels that he is the Lord's; he has no other desire than to be his foRev_er.
Save me - Deliver me from my enemies; from sin; from hell. As he belonged to God, he prayed that God would save and preserve his own.
For I have sought thy precepts - I feel assured or confident that this has been the aim and purpose of my life. On this ground I plead that thou wilt keep and preserve me. A man who feels assured that he is a friend of God has a right to appeal to him for protection, and he will not appeal to him in vain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:94: I am thine: Psa 86:2; Jos 10:4-6; Isa 41:8-10, Isa 44:2, Isa 44:5, Isa 64:8-10; Zep 3:17; Act 27:23, Act 27:24
for I have: Psa 119:27, Psa 119:40, Psa 119:173
Geneva 1599
119:94 I [am] (c) thine, save me; for I have sought thy precepts.
(c) He proves by effect that he is God's child, because he seeks to understand his word.
John Gill
119:94 I am thine, save me,.... From all troubles and afflictions; from all enemies, temporal and spiritual; from Satan, and his principalities and powers, from sin, and all the wretched consequences of it; from hell wrath, and damnations: salvation from all which is by Christ. And this is a prayer of faith with respect to him, founded upon his interest and property in him; whose he was by choice, by covenant, by gift, by purchase, and by grace: and this is a plea for salvation; thou hast an interest in me, I am one of thine, therefore let me not be lost or perish;
for I have sought thy precepts; to understand them better, and observe them more constantly; and which sense of interest and relation, and of salvation, will influence unto.
118:94118:94: Քո եմ ես եւ կեցո՛ զիս, զի զարդարութիւնս քո խնդրեցի։
94 Քոնն եմ ես՝ փրկի՛ր ինձ, քանզի արդարադատութիւնդ փնտռեցի:
94 Ես քուկդ եմ, փրկէ՛ զիս. Վասն զի քու հրամաններդ փնտռեցի։
Քո եմ ես եւ կեցո զիս, զի [724]զարդարութիւնս քո խնդրեցի:

118:94: Քո եմ ես եւ կեցո՛ զիս, զի զարդարութիւնս քո խնդրեցի։
94 Քոնն եմ ես՝ փրկի՛ր ինձ, քանզի արդարադատութիւնդ փնտռեցի:
94 Ես քուկդ եմ, փրկէ՛ զիս. Վասն զի քու հրամաններդ փնտռեցի։
zohrab-1805▾ eastern-1994▾ western am▾
118:94118:94 Твой я, спаси меня; ибо я взыскал повелений Твоих.
118:95 ἐμὲ εμε me ὑπέμειναν υπομενω endure; stay behind ἁμαρτωλοὶ αμαρτωλος sinful τοῦ ο the ἀπολέσαι απολλυμι destroy; lose με με me τὰ ο the μαρτύριά μαρτυριον evidence; testimony σου σου of you; your συνῆκα συνιημι comprehend
118:95. me expectaverunt impii ut perderent me testimonium tuum consideraboThe wicked have waited for me to destroy me: but I have understood thy testimonies.
I [am] thine, save me; for I have sought thy precepts:

118:94 Твой я, спаси меня; ибо я взыскал повелений Твоих.
118:95
ἐμὲ εμε me
ὑπέμειναν υπομενω endure; stay behind
ἁμαρτωλοὶ αμαρτωλος sinful
τοῦ ο the
ἀπολέσαι απολλυμι destroy; lose
με με me
τὰ ο the
μαρτύριά μαρτυριον evidence; testimony
σου σου of you; your
συνῆκα συνιημι comprehend
118:95. me expectaverunt impii ut perderent me testimonium tuum considerabo
The wicked have waited for me to destroy me: but I have understood thy testimonies.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
94 I am thine, save me; for I have sought thy precepts.Here, 1. David claims relation to God: "I am thine, devoted to thee and owned by thee, thine in covenant." He does not say, Thou art mine (as Dr. Manton observes), though that follows of course, because that were a higher challenge; but, I am thine, expressing himself in a more humble and dutiful way of resignation; nor does he say, I am thus, but, I am thine, not pleading his own good property or qualification, but God's propriety in him: "I am thine, not my own, not the world's." 2. He proves his claim: "I have sought thy precepts; I have carefully enquired concerning my duty and diligently endeavoured to do it." This will be the best evidence that we belong to God; all that are his, though they have not found perfection, are seeking it. 3. He improves his claim: "I am thine; save me; save me from sin, save me from ruin." Those that have in sincerity given up themselves to God to be his may be sure that he will protect them and preserve them to his heavenly kingdom, Mal. iii. 18.
Albert Barnes: Notes on the Bible - 1834
119:95: The wicked have waited for me to destroy me - That is, they have lain in wait; or, they have laid a plan. They are watching the opportunity to do it.
But I will consider thy testimonies - I will think of them; I will adhere to them; I will find my support in them; I will not be driven from my adhesion to them by an apprehension of what man can do to me.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:95: wicked: Psa 119:61, Psa 119:69, Psa 119:85-87, Psa 10:8-10, Psa 27:2, Psa 37:32, Psa 38:12; Sa1 23:20-23; Sa2 17:1-4; Mat 26:3-5; Act 12:11, Act 23:21, Act 25:3
but I: Psa 119:24, Psa 119:31, Psa 119:111, Psa 119:125, Psa 119:129, Psa 119:167
John Gill
119:95 The wicked have waited for me to destroy me,.... This is another reason why he desires the Lord would save him; because wicked men, such who feared not God, nor regarded men, sons of Belial; such as Saul's courtiers and the conspirators with Absalom were, had laid wait and were waiting an opportunity, and were hoping and expecting to have one, that they might take away his life; destroy him out of the world, as Kimchi; or eternally, as Aben Ezra thinks; by endeavouring to draw him out of the right ways of religion and godliness, into the ways of sin and wickedness, and so ruin him for ever;
but I will consider thy testimonies; the word of God, which testified of his power and providence, employed in the protection of his people, and so an encouragement to put trust and confidence in him; and of his mind and will, with respect to the way in which he should walk; and so making these his counsellors, as he did, Ps 119:24; and well weighing and considering in his mind what they dictated to him, he was preserved from the attempts of his enemies to destroy him, either temporally or spiritually.
118:95118:95: Ինձ սպասեցին մեղաւորք ՚ի կորուսանել, զի զվկայութիւնս քո ես ՚ի մի՛տ առի[7571]։ [7571] Ոմանք.՚Ի կորուսանել զիս. զի։
95 Մեղաւորները հետամտեցին, որ կործանեն ինձ, քանզի մտքումս քո վկայութիւնները դրի:
95 Ամբարիշտները ինծի սպասեցին որպէս զի զիս կորսնցնեն, Բայց ես քու վկայութիւններդ միտքս պիտի բերեմ։
Ինձ սպասեցին մեղաւորք ի կորուսանել զիս, զի զվկայութիւնս քո ես ի միտ առի:

118:95: Ինձ սպասեցին մեղաւորք ՚ի կորուսանել, զի զվկայութիւնս քո ես ՚ի մի՛տ առի[7571]։
[7571] Ոմանք.՚Ի կորուսանել զիս. զի։
95 Մեղաւորները հետամտեցին, որ կործանեն ինձ, քանզի մտքումս քո վկայութիւնները դրի:
95 Ամբարիշտները ինծի սպասեցին որպէս զի զիս կորսնցնեն, Բայց ես քու վկայութիւններդ միտքս պիտի բերեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:95118:95 Нечестивые подстерегают меня, чтобы погубить; {а} я углубляюсь в откровения Твои.
118:96 πάσης πας all; every συντελείας συντελεια consummation εἶδον οραω view; see πέρας περας extremity; limit πλατεῖα πλατεια street ἡ ο the ἐντολή εντολη direction; injunction σου σου of you; your σφόδρα σφοδρα vehemently; tremendously
118:96. omni consummationi vidi finem latum mandatum tuum nimisI have seen an end of all perfection: thy commandment is exceeding broad.
The wicked have waited for me to destroy me: [but] I will consider thy testimonies:

118:95 Нечестивые подстерегают меня, чтобы погубить; {а} я углубляюсь в откровения Твои.
118:96
πάσης πας all; every
συντελείας συντελεια consummation
εἶδον οραω view; see
πέρας περας extremity; limit
πλατεῖα πλατεια street
ο the
ἐντολή εντολη direction; injunction
σου σου of you; your
σφόδρα σφοδρα vehemently; tremendously
118:96. omni consummationi vidi finem latum mandatum tuum nimis
I have seen an end of all perfection: thy commandment is exceeding broad.
ru▾ LXX-gloss▾ vulgate▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
96. "Я видел предел всякого совершенства". Все дела и начинания человека, ограничивающие их содержание и ценность пределами земной жизни могут быть совершенны и закончены, "заповедь же Господа безмерно обширна", она не может быть, закончена человеком, никто не может сказать, что он достиг совершенства в законе, ибо заповеди последнего такой высоты, что мерилом, пределом их может быть только полное богоуподобление человека, т. е. бесконечное его развитие не на земле только, но и за гробом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
95 The wicked have waited for me to destroy me: but I will consider thy testimonies.Here, 1. David complains of the malice of his enemies: The wicked (and none but such would be enemies to so good a man) have waited for me to destroy me. They were very cruel, and aimed at no less than his destruction; they were very crafty, and sought all opportunities to do him a mischief; and they were confident (they expected, so some read it), that they should destroy him; they thought themselves sure of their prey. 2. He comforts himself in the word of God as his protection: "While they are contriving my destruction, I consider thy testimonies, which secure to me my salvation." God's testimonies are then likely to be our support, when we consider them, and dwell in our thoughts upon them.
Adam Clarke: Commentary on the Bible - 1831
119:96: I have seen an end of all perfection - Literally, "Of all consummations I have seen the end:" as if one should say, Every thing of human origin has its limits and end, howsoever extensive, noble, and excellent. All arts and sciences, languages, inventions, have their respective principles, have their limits and ends; as they came from man and relate to man, they shall end with man: but thy law, thy revelation, which is a picture of thy own mind, an external manifestation of thy own perfections, conceived in thy infinite ideas, in reference to eternal objects, is exceeding broad; transcends the limits of creation; and extends illimitably into eternity! This has been explained as if it meant: All the real or pretended perfection that men can arrive at in this life is nothing when compared with what the law of God requires. This saying is false in itself, and is no meaning of the text. Whatever God requires of man he can, by his grace, work in man.
Albert Barnes: Notes on the Bible - 1834
119:96: I have seen an end of all perfection - The word which is here rendered "perfection" - תכלה tiklâ h - occurs only in this place; but a similar word from the same root - תכלית taklı̂ yth - occurs in the following places: in Neh 3:21, and Job 26:10, rendered "end;" in Job 11:7; Job 28:3, rendered "perfection;" and in Psa 139:22, rendered "perfect." It means properly "completion, perfection;" or, as others suppose, "hope, confidence." It is rendered, in the Septuagint and Latin Vulgate, "consummation." Luther renders it, "of all things." It is proper here to apply it to character; to perfect virtue, or to claims to perfect virtue - either in one's-self or in others. The word rendered "end" here refers not to the fact of its existence, or to its duration, but to a limit or boundary as to its extent. To all claims to perfection made by man, he had seen an end or limit. He had examined all which claimed to be perfect; he had found it defective; he had so surveyed and examined the matter, as to be able to say that there could be no claim to perfection which would prove good. All claim to perfection on the part of man must be abandoned foRev_er.
But thy commandment is exceeding broad - The word but is not in the original, and enfeebles the sense. The idea is, that the law of God, as he now saw it, was of such a nature - was so "broad" - as to demonstrate that there could be no just claim to perfection among people. All claims to perfection had arisen from the fact that the law was not properly understood, that its true nature was not seen. People thought that they were perfect, but it was because they had no just view of the extent and the spirituality of the law of God. They set up an imperfect standard; and when they became conformed to that standard, as they might do, they imagined themselves to be perfect; but when their conduct was compared with a higher and more just standard - the law of God - it could not but be seen that they were imperfect people. That law had claims which they had not met, and never would meet, in this life. It is very easy to flatter ourselves that we are perfect, if we make our own standard of character; it is not possible for man to set up a claim to perfection, if he measures himself by the standard of God's word; and all the claims of people to perfection are made simply because they do not properly understand what the law of God requires. Compare the notes at Job 9:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:96: I have seen: That is, I have seen that all human wisdom or knowledge, however extensive, noble, and excellent, has it bounds, and limits, and end; but Thy law, a transcript of Thine own mind, is infinite, and extends to eternity. Psa 39:5, Psa 39:6; Sa1 9:2, Sa1 17:8, Sa1 17:49-51, Sa1 31:4, Sa1 31:5; Sa2 14:25, Sa2 16:23, Sa2 17:23; Sa2 18:14, Sa2 18:17; Ecc 1:2, Ecc 1:3, Ecc 2:11, Ecc 7:20, Ecc 12:8; Mat 5:18, Mat 24:35
but thy: Psa 19:7, Psa 19:8; Mat 5:28, Mat 22:37-40; Mar 12:29-34; Rom 7:7-12, Rom 7:14; Heb 4:12, Heb 4:13
Geneva 1599
119:96 I (d) have seen an end of all perfection: [but] thy commandment [is] exceeding broad.
(d) There is nothing so perfect in earth, but it has an end, only God's word lasts forever.
John Gill
119:96 I have seen an end of all perfection,.... An end, limit, or border, to every country, as the Syriac version; as there is to every kingdom and state, and to the whole world; but none to the commandment of God: or an end of all created beings, the finished works of God, the most perfect in their kind. Manythings had already fallen under the observation of the psalmist: he had seen men of the greatest strength, and of the most consummate wisdom, and that had attained to the highest degree of power and authority, of wealth and riches, and yet were all come to nothing; he had seen some of the most flourishing states and kingdoms brought to desolation; he had seen an entire end of them: he saw by the Spirit of God, and by the word of God, and faith in it, that all things would have an end, the heavens and earth, and all that is therein; for so it may be rendered, "I see an end of all perfection" (b); or that the most perfect things will have an end, and that the end of them is at hand; see 1Pet 4:7. Moreover, he had looked over the wisdom of this world, and the princes of it, which comes to nought; he had considered the several political schemes of government, the wisest digest and system of laws, made by the wisest lawgivers among men, and found them all to be limited, short and shallow, in comparison of the word of God, as follows: the Targum is,
"I have seen an end of all that I have studied in and looked into.''
but thy commandment is exceeding broad; the word of God is a large field to walk and meditate in; it is sufficient to instruct all men in all ages, both with respect to doctrine and duty, and to make every man of God perfect; it has such a height and depth of doctrine and mysteries in it as can never be fully reached and fathomed, and such a breadth as is not to be measured: the fulness of the Scripture can never be exhausted; the promises of it reach to this life, and that which is to come; and the precepts of it are so large, that no works of righteousness done by men are adequate and proportionate to them; no righteousness, but the righteousness of Christ, is as large and as broad as those commandments; wherefore no perfection of righteousness is to be found in men, only in Christ; who is the perfect fulfilling end of the law for righteousness to everyone that believes, Rom 10:4.
(b) Tigurine version, Junius & Tremellius.
John Wesley
119:96 Perfection - Of the greatest and most perfect enjoyments in this world. Commandment - Thy word; one part of it being put for the whole. Broad - Or, large, both for extent, and for continuance: it is useful to all persons: it is of everlasting truth and efficacy; it will never deceive those who trust to it, as all worldly things will, but will make men happy both here and for ever.
118:96118:96: Յամենայն կատարածի տեսի զվախճան, յոյժ անդո՛րր են ինձ պատուիրանք քո[7572]։ [7572] Ոմանք.Անդորր էին ինձ։
96 Ամէն կատարելութեան վախճանը տեսայ, քո պատուիրանները խիստ ընդարձակ էին ինձ համար: ՍԷՐ ՏԻՐՈՋ ՕՐԷՆՔԻ ՀԱՆԴԷՊ Մէմ
96 Ամէն կատարելութեան վերջը տեսայ։Քու պատուիրանքդ շատ ընդարձակ է։
Յամենայն կատարածի տեսի զվախճան, յոյժ անդորր էին ինձ պատուիրանք քո:

118:96: Յամենայն կատարածի տեսի զվախճան, յոյժ անդո՛րր են ինձ պատուիրանք քո[7572]։
[7572] Ոմանք.Անդորր էին ինձ։
96 Ամէն կատարելութեան վախճանը տեսայ, քո պատուիրանները խիստ ընդարձակ էին ինձ համար: ՍԷՐ ՏԻՐՈՋ ՕՐԷՆՔԻ ՀԱՆԴԷՊ Մէմ
96 Ամէն կատարելութեան վերջը տեսայ։Քու պատուիրանքդ շատ ընդարձակ է։
zohrab-1805▾ eastern-1994▾ western am▾
118:96118:96 Я видел предел всякого совершенства, {но} Твоя заповедь безмерно обширна.
118:97 ιγ᾿ ιγʹ as; how ἠγάπησα αγαπαω love τὸν ο the νόμον νομος.1 law σου σου of you; your κύριε κυριος lord; master ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day μελέτη μελετη of me; mine ἐστιν ειμι be
118:97. mem quam dilexi legem tuam tota die haec meditatio meaO how have I loved thy law, O Lord! it is my meditation all the day.
I have seen an end of all perfection: [but] thy commandment [is] exceeding broad:

118:96 Я видел предел всякого совершенства, {но} Твоя заповедь безмерно обширна.
118:97
ιγ᾿ ιγʹ as; how
ἠγάπησα αγαπαω love
τὸν ο the
νόμον νομος.1 law
σου σου of you; your
κύριε κυριος lord; master
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
μελέτη μελετη of me; mine
ἐστιν ειμι be
118:97. mem quam dilexi legem tuam tota die haec meditatio mea
O how have I loved thy law, O Lord! it is my meditation all the day.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
96 I have seen an end of all perfection: but thy commandment is exceeding broad.Here we have David's testimony from his own experience, 1. Of the vanity of the world and its insufficiency to make us happy: I have seen an end of all perfection. Poor perfection which one sees an end of! Yet such are all those things in this world which pass for perfections. David, in his time, had seen Goliath, the strongest, overcome, Asahel, the swiftest, overtaken, Ahithophel, the wisest, befooled, Absalom, the fairest, deformed; and, in short, he had seen an end of perfection, of all perfection. He saw it by faith; he saw it by observation; he saw an end of the perfection of the creature both in respect of sufficiency (it was scanty and defective; there is that to be done for us which the creature cannot do) and in respect of continuance; it will not last our time, for it will not last to eternity as we must. The glory of man is but as the flower of the grass. 2. Of the fulness of the word of God, and its sufficiency for our satisfaction: But thy commandment is broad, exceedingly broad. The word of God reaches to all cases, to all times. The divine law lays a restraint upon the whole man, is designed to sanctify us wholly. There is a great deal required and forbidden in every commandment. The divine promise (for that also is commanded) extends itself to all our burdens, wants, and grievances, and has that in it which will make a portion and happiness for us when we have seen an end of all perfection.
Adam Clarke: Commentary on the Bible - 1831
119:97: O how love I thy law - This is one of the strongest marks of a gracious and pious heart, cast in the mould of obedience. Such love the precepts of Christ: in his commandments they delight; and this delight is shown by their making them frequent subjects of their meditation.
Albert Barnes: Notes on the Bible - 1834
119:97: O how love I thy law! - This commences a new division of the Psalm, indicated by the Hebrew letter Mem (מ m, "m"). The expression here, "O how love I thy law," implies intense love - as if a man were astonished at the fervour of his own emotion. His love was so ardent that it was amazing and wonderful to himself - perhaps wonderful that he, a sinner, should love the law of God at all; wonderful that he should ever have been brought so to love a law which condemned himself. Any man who reflects on what his feelings are by nature in regard to religion, will be filled with wonder that he loves it at all; all who are truly religious ought to be so filled with love to it, that it will be difficult for them to find words to express the intensity of their affection.
It is my meditation all the day - See the notes at Psa 1:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:97: O how: Psa 119:48, Psa 119:113, Psa 119:127, Psa 119:159, Psa 119:165, Psa 119:167, Psa 1:2; Deu 6:6-9, Deu 17:19; Jos 1:8; Pro 2:10; Pro 18:1
Carl Friedrich Keil and Franz Delitzsch
119:97
The eightfold Mem. The poet praises the practical wisdom which the word of God, on this very account so sweet to him, teaches. God's precious law, with which he unceasingly occupies himself, makes him superior in wisdom (Deut 4:6), intelligence, and judgment to his enemies, his teachers, and the aged (Job 12:20). There were therefore at that time teachers and elders (πρεσβύτεροι), who (like the Hellenizing Sadducees) were not far from apostasy in their laxness, and hostilely persecuted the young and strenuous zealot for God's law. The construction of Ps 119:98 is like Joel 1:20; Is 59:12, and frequently. היא refers to the commandments in their unity: he has taken possession of them for ever (cf. Ps 119:111). The Mishna (Aboth iv. 1) erroneously interprets: from all my teachers do I acquire understanding. All three מן in Ps 119:98-100 signify prae (lxx ὑπὲρ). In כּלאתי, Ps 119:101, from the mode of writing we see the verb Lamed Aleph passing over into the verb Lamed He. הורתני is, as in Prov 4:11 (cf. Ex 4:15), a defective mode of writing for הוריתני. נמלצוּ, Ps 119:103, is not equivalent to נמרצוּ, Job 6:25 (vid., Job, at Job 6:25; Job 16:2-5), but signifies, in consequence of the dative of the object לחכּי, that which easily enters, or that which tastes good (lxx ὡς gluke'a); therefore surely from מלץ = מלט, to be smooth: how smooth, entering easily (Prov 23:31), are Thy words (promises) to my palate or taste! The collective singular אמרתך is construed with a plural of the predicate (cf. Ex 1:10). He has no taste for the God-estranged present, but all the stronger taste for God's promised future. From God's laws he acquires the capacity for proving the spirits, therefore he hates every path of falsehood (= Ps 119:128), i.e., all the heterodox tendencies which agree with the spirit of the age.
Geneva 1599
119:97 MEM. O how love I thy law! it [is] my meditation (a) all the day.
(a) He shows that we cannot love God's word unless we exercise ourselves in it and practise it.
John Gill
119:97
MEM.--The Thirteenth Part.
MEM. O how love I thy law!.... The whole word of God, the preceptive part of it; the commands of the moral law, which are holy, just, and good, and to be loved: but they are not loved by carnal men, whose minds are enmity to them, and therefore are not and cannot be subject to them, but despise and reject them; but to a good man, on whose heart they are written, they are delightful, and loved to admiration: though this is wholly owing to the grace of God; and marvellous it is that men so sadly depraved by sin should love the holy law of God; yet so it is, and David could appeal to God for the truth of it. So the ordinances of the Gospel, the commands of Jesus Christ, are not grievous to saints, but loved, valued, and esteemed by them; likewise the doctrinal part of the word, the truths of the Gospel, which may be more especially meant by the "thorah", or doctrine, here; which those who have had an experience of greatly love and justly value, because of the intrinsic worth of them, being comparable to gold, silver, and precious stones; and for the profit and benefit of them to their souls, they being wholesome words, soul nourishing doctrines, and so more to them than their necessary food; and for the pleasure they have in them, these being sweeter to them than the honey or honeycomb: particularly the exceeding great and precious promises of the word, which are more to be rejoiced at than a great spoil; and even the whole Gospel part of the word, that containing the doctrines of peace, pardon, righteousness, salvation, and eternal life through Christ; yea, the whole Scripture, which is both profitable and pleasant to read in, and hear explained;
Tit is my meditation all the day; not only in the night, when at leisure, and free from the incumbrance of business; but in the day, and while engaged in the affairs of life, yea, all the day long; see Ps 1:2. Or, "it is my discourse" (c); what he talked of, as well as what he thought on. Good men cannot forbear speaking of this or the other passage of Scripture, which has been of use unto them: and this is a proof of affection for the word; for what men love, persons or things, they often think of, and frequently talk of; see Deut 6:6.
(c) "de qua meus sermo est", Tigurine version, Vatablus, Piscator; "vel colloquium meum", Cocceius; so Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
119:97 MEM. (Ps 119:97-104).
This characteristic love for God's law (compare Ps 1:2) ensures increase.
118:97118:97: Որպէս սիրեցի զօրէնս քո, զօրհանապազ խօսք իմ էին։
97 Որքա՜ն սիրեցի օրէնքները քո, նրանք գիշեր-ցերեկ իմ խոհերն էին:
97 Ո՜րչափ կը սիրեմ քու օրէնքդ։Ա՛յն է ամէն օր իմ մտածութիւնս։
Ո՜րպէս սիրեցի զօրէնս քո, զօրհանապազ [725]խօսք իմ էին:

118:97: Որպէս սիրեցի զօրէնս քո, զօրհանապազ խօսք իմ էին։
97 Որքա՜ն սիրեցի օրէնքները քո, նրանք գիշեր-ցերեկ իմ խոհերն էին:
97 Ո՜րչափ կը սիրեմ քու օրէնքդ։Ա՛յն է ամէն օր իմ մտածութիւնս։
zohrab-1805▾ eastern-1994▾ western am▾
118:97118:97 Как люблю я закон Твой! весь день размышляю о нем.
118:98 ὑπὲρ υπερ over; for τοὺς ο the ἐχθρούς εχθρος hostile; enemy μου μου of me; mine ἐσόφισάς σοφιζω make wise; sophisticated με με me τὴν ο the ἐντολήν εντολη direction; injunction σου σου of you; your ὅτι οτι since; that εἰς εις into; for τὸν ο the αἰῶνά αιων age; -ever μοί μοι me ἐστιν ειμι be
118:98. super inimicos meos instruis me mandata tua quia in sempiternum hoc est mihiThrough thy commandment, thou hast made me wiser than my enemies: for it is ever with me.
KJV [MEM] O how love I thy law! it [is] my meditation all the day:

118:97 Как люблю я закон Твой! весь день размышляю о нем.
118:98
ὑπὲρ υπερ over; for
τοὺς ο the
ἐχθρούς εχθρος hostile; enemy
μου μου of me; mine
ἐσόφισάς σοφιζω make wise; sophisticated
με με me
τὴν ο the
ἐντολήν εντολη direction; injunction
σου σου of you; your
ὅτι οτι since; that
εἰς εις into; for
τὸν ο the
αἰῶνά αιων age; -ever
μοί μοι me
ἐστιν ειμι be
118:98. super inimicos meos instruis me mandata tua quia in sempiternum hoc est mihi
Through thy commandment, thou hast made me wiser than my enemies: for it is ever with me.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
98-100. Руководство заповедью Господа делает юношу разумнее учителей, сведущее старцев и мудрее врагов. Здесь указание, что псалом написан после устранения некоторых препятствий, какие встречались евреям во времена Ездры. Оставаясь преданными закону Бога, веруя в его помощь, истинные и благочестивые ревнители о благе народа не прекращали заботы о благоустроении его жизни и эти заботы часто увенчивались успехом, хотя встречали прямое противодействие со стороны врагов самарян и неодобрение со стороны учителей-старцев (см. Агг 1: гл.), которые подрывали энергию строителей второго храма и в некоторых нестроениях жизни видели знаки отвержения своего народа Богом, почему предвещали неудачу всем их предприятиям.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13. MEM.
97 MEM. O how love I thy law! it is my meditation all the day.Here is, 1. David's inexpressible love to the word of God: O how love I thy law! He protests his affection to the word of God with a holy vehemency; he found that love to it in his heart which, considering the corruption of his nature and the temptations of the world, he could not but wonder at, and at that grace which had wrought it in him. He not only loved the promises, but loved the law, and delighted in it after the inner man. 2. An unexceptionable evidence of this. What we love we love to think of; by this it appeared that David loved the word of God that it was his meditation. He not only read the book of the law, but digested what he read in his thoughts, and was delivered into it as into a mould: it was his meditation not only in the night, when he was silent and solitary, and had nothing else to do, but in the day, when he was full of business and company; nay, and all the day; some good thoughts were interwoven with his common thoughts, so full was he of the word of God.
Adam Clarke: Commentary on the Bible - 1831
119:98: Wiser than mine enemies - Some have thought that this Psalm was composed by Daniel, and that he speaks of himself in these verses. Being instructed by God, he was found to have more knowledge than any of the Chaldeans, magicians, soothsayers, etc., etc.; and his wisdom soon appeared to the whole nation vastly superior to theirs.
Albert Barnes: Notes on the Bible - 1834
119:98: Thou, through thy commandments - By the teaching and power of thy law.
Hast made me wiser than mine enemies - I have a better understanding of thee, of thy law, of the duties of this life, and in regard to the life to come, than my enemies have - not because I am naturally better, or because I have higher endowments by nature, but because thou hast made me wiser than they are. The rendering of this first clause of the verse now most approved by interpreters is, "Thy commandments make me more wise than my enemies are," though this requires a singular verb to be construed with a plural noun (Professor Alexander). So DeWette renders it.
For they are ever with me - Margin, as in Hebrew, "it is ever with me." The reference is to the law or commandments of God. The meaning is, that that law was never out of his mind; that he was constantly thinking about it; and that it unfolded such wisdom to him as to make him superior to all his foes; to give him a better understanding of life, its design, its duties, and its obligations, than his enemies had. The best instructor in true wisdom is the Rev_ealed word of God - the Bible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:98: through: Psa 119:104; Deu 4:6, Deu 4:8; Sa1 18:5, Sa1 18:14, Sa1 18:30; Pro 2:6; Col 3:16
they are ever: Heb. it is ever, Psa 119:11, Psa 119:30, Psa 119:105; Jam 1:25
John Gill
119:98 Thou through thy commandments hast made me wiser than mine enemies,.... David had his enemies, as every good man has: and these are often cunning and crafty ones, at least in wickedness; many of them are wise and prudent as to natural things, wiser in worldly things and political matters than the children of light, and often lay deep schemes and take crafty counsel against the saints; and yet they, by attending to the word and commands of God, and being under his direction and counsel, counterwork the designs of their enemies, and overturn their schemes and measures, which are brought to confusion; honesty being in the issue the best policy. However, the people of God are wiser than they in the best things; in the affair of salvation; in things relating to a future state, and their happiness there; which wisdom they attain unto through the Word of God, which is written for their learning; through the Scriptures, which are able to make men wise to salvation: these are the means, and no more; for it is God that is the efficient cause, or makes the means effectual, to make them wise, and wiser than others; it is owing to his divine teachings, to his Spirit and grace. The words may be rendered, "it hath made me wiser in thy commandments than mine enemies" (d); that is, the law; and so is another reason why it was so greatly loved by him: or, "thy commandments", that is, everyone of thy commandments, "have made me wiser", &c. (e). Joseph Kimchi give, this as the sense,
"by mine enemies thou hast made me wise (f); thou hast learned me thy commandments, so that I see they cannot remove thy law from my mouth;''
for they are ever with me; that is, the commandments of God, or his law, and the precepts of it; they were his privy counsellors, with whom on all occasions he consulted, and so became wiser than his enemies, and outwitted them: these were always near him, in his heart and in his mouth; he was ever thinking and speaking of them, and so did not forget the instructions they gave him; they were ever before his eyes, as the rule of his conduct.
(d) So Junius & Tremellius. (e) So Cocceius, Muis, Gejerus and the Targum. (f) "Fas est et ab hoste doceri", Ovid.
Robert Jamieson, A. R. Fausset and David Brown
119:98 of knowledge, both of the matter of all useful, moral truth, and an experience of its application.
wiser than mine enemies--with all their carnal cunning (Deut 4:6, Deut 4:8).
they are ever with me--The Hebrew is, rather singular, "it is ever with me"; the commandments forming ONE complete whole, Thy law.
118:98118:98: Քան զթշնամիս իմ իմաստուն արարեր զիս ՚ի պատուիրանս քո, զի յաւիտեա՛ն իմ էին։
98 Թշնամիներիցս աւելի խելացի դարձրիր ինձ քո պատուիրաններով, քանզի նրանք իմն էին միշտ:
98 Քու պատուիրանքներդ զիս իմ թշնամիներէս իմաստուն ըրին, Քանզի անոնք միշտ իմ քովս են։
Քան զթշնամիս իմ իմաստուն [726]արարեր զիս ի պատուիրանս`` քո, զի յաւիտեան իմ էին:

118:98: Քան զթշնամիս իմ իմաստուն արարեր զիս ՚ի պատուիրանս քո, զի յաւիտեա՛ն իմ էին։
98 Թշնամիներիցս աւելի խելացի դարձրիր ինձ քո պատուիրաններով, քանզի նրանք իմն էին միշտ:
98 Քու պատուիրանքներդ զիս իմ թշնամիներէս իմաստուն ըրին, Քանզի անոնք միշտ իմ քովս են։
zohrab-1805▾ eastern-1994▾ western am▾
118:98118:98 Заповедью Твоею Ты соделал меня мудрее врагов моих, ибо она всегда со мною.
118:99 ὑπὲρ υπερ over; for πάντας πας all; every τοὺς ο the διδάσκοντάς διδασκω teach με με me συνῆκα συνιημι comprehend ὅτι οτι since; that τὰ ο the μαρτύριά μαρτυριον evidence; testimony σου σου of you; your μελέτη μελετη of me; mine ἐστιν ειμι be
118:99. super omnes qui docebant me eruditus sum quia testimonia tua meditatio meaI have understood more than all my teachers: because thy testimonies are my meditation.
Thou through thy commandments hast made me wiser than mine enemies: for they [are] ever with me:

118:98 Заповедью Твоею Ты соделал меня мудрее врагов моих, ибо она всегда со мною.
118:99
ὑπὲρ υπερ over; for
πάντας πας all; every
τοὺς ο the
διδάσκοντάς διδασκω teach
με με me
συνῆκα συνιημι comprehend
ὅτι οτι since; that
τὰ ο the
μαρτύριά μαρτυριον evidence; testimony
σου σου of you; your
μελέτη μελετη of me; mine
ἐστιν ειμι be
118:99. super omnes qui docebant me eruditus sum quia testimonia tua meditatio mea
I have understood more than all my teachers: because thy testimonies are my meditation.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
98 Thou through thy commandments hast made me wiser than mine enemies: for they are ever with me. 99 I have more understanding than all my teachers: for thy testimonies are my meditation. 100 I understand more than the ancients, because I keep thy precepts.We have here an account of David's learning, not that of the Egyptians, but of the Israelites indeed.I. The good method by which he got it. In his youth he minded business in the country as a shepherd; from his youth he minded business in the court and camp. Which way then could he get any great stock of learning? He tells us here how he came by it; he had it from God as the author: Thou hast made me wise. All true wisdom is from God. He had it by the word of God as the means, by his commandments and his testimonies. These are able to make us wise to salvation and to furnish the man of God for every good work. 1. These David took for his constant companions: "They are ever with me, ever in my mind, ever in my eye." A good man, wherever he goes, carries his Bible along with him, if not in his hands, yet in his head and in his heart. 2. These he took for the delightful subject of his thoughts; they were his meditation, not only as matters of speculation for his entertainment, as scholars meditate on their notions, but as matters of concern, for his right management, as men of business think of their business, that they may do it in the best manner. 3. These he took for the commanding rules of all his actions: I keep thy precepts, that is, I make conscience of doing my duty in every thing. The best way to improve in knowledge is to abide and abound in all the instances of serious godliness; for, if any man do his will, he shall know of the doctrine of Christ, shall know more and more of it, John vii. 17. The love of the truth prepares for the light of it; the pure in heart shall see God here.II. The great eminency he attained to in it. By studying and practising God's commandments, and making them his rule, he learnt to behave himself wisely in all his ways, 1 Sam. xviii. 14. 2. He outwitted his enemies; God, by these means, made him wiser to baffle and defeat their designs against him than they were to lay them. Heavenly wisdom will carry the point, at last, against carnal policy. By keeping the commandments we secure God on our side and make him our friend, and therein are certainly wiser than those that make him their enemy. By keeping the commandments we preserve in ourselves that peace and quiet of mind which our enemies would rob us of, and so are wise for ourselves, wiser than they are for themselves, for this world as well as for the other. 2. He outstripped his teachers, and had more understanding than all of them. He means either those who would have been his teachers, who blamed his conduct and undertook to prescribe to him (by keeping God's commandments he managed his matters so that it appeared, in the event, he had taken the right measures and they had taken the wrong), or those who should have been his teachers, the priests and Levites, who sat in Moses's chair, and whose lips ought to have kept knowledge, but who neglected the study of the law, and minded their honours and revenues, and the formalities only of their religion; and so David, who conversed much with the scriptures, by that means became more intelligent than they. Or he may mean those who had been his teachers when he was young; he built so well upon the foundation which they had laid that, with the help of his Bible, he became able to teach them, to teach them all. He was not now a babe that needed milk, but had spiritual senses exercised, Heb. v. 14. It is no reflection upon our teachers, but rather an honour to them, to improve so as really to excel them, and not to need them. By meditation we preach to ourselves, and so we come to understand more than our teachers, for we come to understand our own hearts, which they cannot. 3. He outdid the ancients, either those of his day (he was young, like Elihu, and they were very old, but his keeping God's precepts taught more wisdom than the multitude of their years, Job xxxii. 7, 8) or those of former days; he himself quotes the proverb of the ancients (1 Sam. xxiv. 13), but the word of God gave him to understand things better than he could do by tradition and all the learning that was handed down from preceding ages. In short, the written word is a surer guide to heaven than all the doctors and fathers, the teachers and ancients, of the church; and the sacred writings kept, and kept to, will teach us more wisdom than all their writings.
Adam Clarke: Commentary on the Bible - 1831
119:99: I have more understanding than all my teachers - As he had entered into the spiritual nature of the law of God, and saw into the exceeding breadth of the commandment, he soon became wiser than any of the priests or even prophets who instructed him.
Albert Barnes: Notes on the Bible - 1834
119:99: I have more understanding than all my teachers - Referring perhaps to those who had given him instruction in early life. By constant meditation on the law of God, he had, in the progress of years, advanced to a point beyond that to which they had arrived. He had improved upon their suggestions and instructions, until he had surpassed them in knowledge. His "design" in saying this was to set forth the excellency and the fullness of the law of God, and to show how the study of it was suited to enlarge the understanding. In early life the wisdom of teachers seems to be far beyond anything that we can hope to reach; yet a few years of study and meditation may place us far beyond them. What those teachers seemed to be to us, however, when we were young, may serve ever onward as a means of comparison when we wish to speak of the greatness of human attainments. So the psalmist says that he had now reached a point which seemed to him in early life to be wonderful, and to be beyond what he had then hoped ever to attain. He had now reached that point; he had gone beyond it.
For thy testimonies are my meditation - Compare Psa 1:2; Ti2 3:15. All this knowledge he had obtained by meditation on the law of God; by the study of divine truth. The effect of that constant study was seen in the knowledge which he now possessed, and which seemed to surprise even himself as compared with the brightest anticipations of his early years.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:99: than all: Deu 4:6-8; Sa2 15:24-26; Ch1 15:11-13; ch2 29:15-36, Ch2 30:22; Jer 2:8; Jer 8:8, Jer 8:9; Mat 11:25, Mat 13:11, Mat 15:6-9, Mat 15:14, Mat 23:24-36; Heb 5:12
for thy: Psa 119:24; Ti2 3:15-17
Geneva 1599
119:99 I have more (b) understanding than all my teachers: for thy testimonies [are] my meditation.
(b) Whoever submits himself only to God's word will not only be safe against the practises of his enemies, but also learn more wisdom than they who profess it, and are men of experience.
John Gill
119:99 I have more understanding than all my teachers,.... Such as had been or would have been his teachers, who were bad ones in religious matters; especially such might be the religious teachers in Saul's time, when David was a young man: as the priests, whose lips should keep knowledge, and deliver it to the people, were in the times of Malachi; and as the Scribes and Pharisees, who, sat in Moses's chair, were in Christ's time; and as those legal teachers were in the apostles' times, who would be teachers of the law, not knowing what they said, nor whereof they affirmed; such as these David exceeded in spiritual understanding. Or his good teachers are meant; and though in common it is true that "a disciple is not above his master", Mt 10:24; yet there are sometimes instances in which scholars exceed their teachers in knowledge and learning; and this is no reproach to a master to have such scholars: no doubt Apollos so improved in knowledge as to excel Aquila and Priscilla, of whom he learned much; as the Apostle Paul excelled Ananias; and so David excelled his teachers: and which is said by him, not in an ostentatious way of himself, nor in contempt of his teachers; but to commend the word of God, the source of his knowledge; and to magnify the grace of God, to whom he attributes all his wisdom, as in Ps 119:98. Kimchi interprets it,
"of them all I have learned and received instruction; and from them I have understood the good way, and they have taught me;''
for thy testimonies are my meditation; what he learned of his teachers he compared with the word, the Scriptures, which testify of the mind and will of God; he searched into them, he meditated upon them, and considered whether what his instructors taught him were agreeable to them or and by this means he got more understanding than they had.
Robert Jamieson, A. R. Fausset and David Brown
119:99 understanding--is practical skill (Ps 2:10; Ps 32:8).
118:99118:99: Քան զամենայն ուսուցիչ իմ իմաստուն եղէ, զի վկայութիւնք քո խօսք իմ էին[7573]։ [7573] Բազումք.Քան զամենայն ուսուցիչս իմ։
99 Բոլոր ուսուցիչներիցս աւելի իմաստուն եղայ, քանզի քո վկայութիւններն իմ խոհերն էին:
99 Իմ բոլոր ուսուցիչներէս աւելի հանճարեղ եղայ, Վասն զի քու վկայութիւններդ իմ մտածութիւնս են։
Քան զամենայն ուսուցիչս իմ իմաստուն եղէ, զի վկայութիւնք քո [727]խօսք իմ էին:

118:99: Քան զամենայն ուսուցիչ իմ իմաստուն եղէ, զի վկայութիւնք քո խօսք իմ էին[7573]։
[7573] Բազումք.Քան զամենայն ուսուցիչս իմ։
99 Բոլոր ուսուցիչներիցս աւելի իմաստուն եղայ, քանզի քո վկայութիւններն իմ խոհերն էին:
99 Իմ բոլոր ուսուցիչներէս աւելի հանճարեղ եղայ, Վասն զի քու վկայութիւններդ իմ մտածութիւնս են։
zohrab-1805▾ eastern-1994▾ western am▾
118:99118:99 Я стал разумнее всех учителей моих, ибо размышляю об откровениях Твоих.
118:100 ὑπὲρ υπερ over; for πρεσβυτέρους πρεσβυτερος senior; older συνῆκα συνιημι comprehend ὅτι οτι since; that τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your ἐξεζήτησα εκζητεω seek out / thoroughly
118:100. super senes intellexi quia praecepta tua servaviI have had understanding above ancients: because I have sought thy commandments.
I have more understanding than all my teachers: for thy testimonies [are] my meditation:

118:99 Я стал разумнее всех учителей моих, ибо размышляю об откровениях Твоих.
118:100
ὑπὲρ υπερ over; for
πρεσβυτέρους πρεσβυτερος senior; older
συνῆκα συνιημι comprehend
ὅτι οτι since; that
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
ἐξεζήτησα εκζητεω seek out / thoroughly
118:100. super senes intellexi quia praecepta tua servavi
I have had understanding above ancients: because I have sought thy commandments.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:100: I understand more than the ancients - God had revealed to him more of that hidden wisdom which was in his law than he had done to any of his predecessors. And this was most literally true of David, who spoke more fully about Christ than any who had gone before him; or, indeed, followed after him. His compositions are, I had almost said, a sublime Gospel.
Albert Barnes: Notes on the Bible - 1834
119:100: I understand more than the ancients - Hebrew, The old men. It does not refer, as the word "ancients" does with us, to the people of former times, but to aged men. They have treasured up wisdom. They have had the advantage of experience, of study, and of observation. They, therefore, like teachers, become a standard by which we measure our own attainments, as the boy hardly hopes to gain that amount of knowledge which he observes in people who are venerable in years, and who are remarkable for their acquirements. Compare Job 12:12 : "With the ancient is wisdom, and in length of days understanding." Job 32:7 : "I said, Days should speak, and multitude of years should teach wisdom." Compare Kg1 4:30-31. Yet the psalmist says that he "had" reached this point, and had even gone beyond what he had once thought he could never attain.
Because I keep thy precepts - It is all the result of an honest endeavor to do right; to observe law; to keep the commands of God. Obedience to the law of God will do more than any mere human teaching to make a man truly wise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:100: understand: Kg1 12:6-15; Job 12:12, Job 15:9, Job 15:10, Job 32:4, Job 32:10
because: Psa 111:10; Job 28:28; Jer 8:8, Jer 8:9; Mat 7:24; Jam 3:13
John Gill
119:100 I understand more than the ancients,.... Than those that had lived in ages before him; having clearer light given him, and larger discoveries made unto him, concerning the Messiah, his person and offices particularly, as it was usual for the Lord to do; or than aged men in his own time: for though wisdom, knowledge, and understanding, may be reasonably supposed to be with ancient men; who have had a long experience of things, and have had time and opportunity of making their observations, and of laying up a stock of knowledge; and this may be expected from them, and they may be applied to for it; yet this is not always the case; a younger man, as David was, may be endued with more knowledge and understanding than such; so Elihu; see Job 8:8, Job 32:6. Or, "I have got understanding by the ancients"; so Kimchi; though the other sense seems preferable;
because I keep thy precepts; keep close to the word; attend to the reading of it, and meditation on it; keep it in mind and memory, and observe to do the commands of it; and by that means obtained a good understanding, even a better one than the ancients; especially than they that were without it, or did not carefully attend unto it; see Ps 111:10.
John Wesley
119:100 Because - The practice of religion is the best way to understand it.
Robert Jamieson, A. R. Fausset and David Brown
119:100 more than the ancients--Antiquity is no help against stupidity, where it does not accord with God's word [LUTHER] (Job 32:7-9). The Bible is the key of all knowledge, the history of the world, past, present, and to come (Ps 111:10). He who does the will of God shall know of the doctrine (Jn 7:17).
118:100118:100: Քան զծերս իմ իմաստուն եղէ, զի զպատուիրանս քո քննեցի[7574]։ [7574] ՚Ի բազումս պակասի.Քան զծերս իմ իմաս՛՛։
100 Ծերունիներից աւելի իմաստուն դարձայ, քանզի քո պատուիրանները քննեցի:
100 Ծերերէն աւելի իմաստուն եղայ, Վասն զի քու հրամաններդ պահեցի։
Քան զծերս իմաստուն եղէ, զի զպատուիրանս քո [728]քննեցի:

118:100: Քան զծերս իմ իմաստուն եղէ, զի զպատուիրանս քո քննեցի[7574]։
[7574] ՚Ի բազումս պակասի.Քան զծերս իմ իմաս՛՛։
100 Ծերունիներից աւելի իմաստուն դարձայ, քանզի քո պատուիրանները քննեցի:
100 Ծերերէն աւելի իմաստուն եղայ, Վասն զի քու հրամաններդ պահեցի։
zohrab-1805▾ eastern-1994▾ western am▾
118:100118:100 Я сведущ более старцев, ибо повеления Твои храню.
118:101 ἐκ εκ from; out of πάσης πας all; every ὁδοῦ οδος way; journey πονηρᾶς πονηρος harmful; malignant ἐκώλυσα κωλυω prevent; withhold τοὺς ο the πόδας πους foot; pace μου μου of me; mine ὅπως οπως that way; how ἂν αν perhaps; ever φυλάξω φυλασσω guard; keep τοὺς ο the λόγους λογος word; log σου σου of you; your
118:101. ab omni semita mala prohibui pedes meos ut custodirem verba tuaI have restrained my feet from every evil way: that I may keep thy words.
I understand more than the ancients, because I keep thy precepts:

118:100 Я сведущ более старцев, ибо повеления Твои храню.
118:101
ἐκ εκ from; out of
πάσης πας all; every
ὁδοῦ οδος way; journey
πονηρᾶς πονηρος harmful; malignant
ἐκώλυσα κωλυω prevent; withhold
τοὺς ο the
πόδας πους foot; pace
μου μου of me; mine
ὅπως οπως that way; how
ἂν αν perhaps; ever
φυλάξω φυλασσω guard; keep
τοὺς ο the
λόγους λογος word; log
σου σου of you; your
118:101. ab omni semita mala prohibui pedes meos ut custodirem verba tua
I have restrained my feet from every evil way: that I may keep thy words.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:101: I have refrained my feet - By avoiding all sin, the spirit of wisdom still continues to rest upon me.
Albert Barnes: Notes on the Bible - 1834
119:101: I have refrained my feet from every evil way - I have walked in the path which thy law marks out. I have avoided the way of wickedness, and have not yielded to the seductions of a sinful life.
That I might keep thy word - I have avoided all those allurements which would turn me from obedience, and which would pRev_ent a right observance of thy commands. This indicates a purpose and a desire to keep the law of God, and shows the method which he adopted in order to do this. That method was to guard against everything which would turn him from obedience; it was, to make obedience to the law of God the great aim of the life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:101: refrained: Psa 119:59, Psa 119:60, Psa 119:104, Psa 119:126, Psa 18:23; Pro 1:15; Isa 53:6, Isa 55:7; Jer 2:36; Tit 2:11, Tit 2:12; Pe1 2:1, Pe1 2:2, Pe1 3:10, Pe1 3:11
John Gill
119:101 I have refrained my feet from every evil way,.... Of error or immorality, forbidden and condemned by the word of God; every way that is evil in itself, or leads to evil, and in which evil men walk; and though there may be many snares and temptations to walk in such a way, yet a good man cannot allow himself to walk therein, as others do; he has not so learned the word of God; he is under the influence of divine grace, and withholds himself from it; he abstains from all appearance of evil, and lays a restraint, as upon his mouth and lips, so upon his feet, or guards his walk and conversation. This shows, that as David had an affection for the word of God, and made great proficiency in knowledge by it; so it had an influence on his life and conversation, and his knowledge appeared to be not merely speculative, but practical: his end, in laying such a restraint upon his feet, was not out of vain glory, and to gain popular applause nor through fear of losing his credit among men, nor of the wrath of God; but out of love to God, and to his word, as follows:
that I might keep thy word; such was his love to it, and his regard to the honour of it; considering whose word it was, and with whose authority it was clothed, and whose glory was concerned therein; that he was careful to walk according to it, and in the way that directed to, and shun every other way.
Robert Jamieson, A. R. Fausset and David Brown
119:101 Avoidance of sinful courses is both the effect and means of increasing in divine knowledge (compare Ps 19:10).
118:101118:101: Յամենայն ճանապարհաց չարաց արգելի՛ զոտս իմ, որպէս զի պահեցից զբանս քո[7575]։ [7575] Ոմանք.Որպէս պահեցի զբանս։
101 Ոտքերս ետ պահեցի չարիքի բոլոր ճանապարհներից, որպէսզի պահեմ քո խօսքերը:
101 Ամէն գէշ ճամբայէ իմ ոտքերս ետ քաշեցի, Որպէս զի քու խօսքդ պահեմ։
Յամենայն ճանապարհաց չարաց արգելի զոտս իմ, որպէս զի պահեցից զբանս քո:

118:101: Յամենայն ճանապարհաց չարաց արգելի՛ զոտս իմ, որպէս զի պահեցից զբանս քո[7575]։
[7575] Ոմանք.Որպէս պահեցի զբանս։
101 Ոտքերս ետ պահեցի չարիքի բոլոր ճանապարհներից, որպէսզի պահեմ քո խօսքերը:
101 Ամէն գէշ ճամբայէ իմ ոտքերս ետ քաշեցի, Որպէս զի քու խօսքդ պահեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:101118:101 От всякого злого пути удерживаю ноги мои, чтобы хранить слово Твое;
118:102 ἀπὸ απο from; away τῶν ο the κριμάτων κριμα judgment σου σου of you; your οὐκ ου not ἐξέκλινα εκκλινω deviate; avoid ὅτι οτι since; that σὺ συ you ἐνομοθέτησάς νομοθετεω legislate μοι μοι me
118:102. a iudiciis tuis non recessi quia tu inluminasti meI have not declined from thy judgments, because thou hast set me a law.
I have refrained my feet from every evil way, that I might keep thy word:

118:101 От всякого злого пути удерживаю ноги мои, чтобы хранить слово Твое;
118:102
ἀπὸ απο from; away
τῶν ο the
κριμάτων κριμα judgment
σου σου of you; your
οὐκ ου not
ἐξέκλινα εκκλινω deviate; avoid
ὅτι οτι since; that
σὺ συ you
ἐνομοθέτησάς νομοθετεω legislate
μοι μοι me
118:102. a iudiciis tuis non recessi quia tu inluminasti me
I have not declined from thy judgments, because thou hast set me a law.
ru▾ LXX-gloss▾ vulgate▾
jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
101 I have refrained my feet from every evil way, that I might keep thy word.Here is, 1. David's care to avoid the ways of sin: "I have refrained my feet from the evil ways they were ready to step aside into. I checked myself and drew back as soon as I was aware that I was entering into temptation." Though it was a broad way, a green way, a pleasant way, and a way that many walked in, yet, being a sinful way, it was an evil way, and he refrained his feet from it, foreseeing the end of that way. And his care was universal; he shunned every evil way. By the words of thy lips I have kept myself from the paths of the destroyer, Ps. xvii. 4. 2. His care to be found in the way of duty; That I might keep thy word, and never transgress it. His abstaining from sin was, (1.) An evidence that he did conscientiously aim to keep God's word and had made that his rule. (2.) It was a means of his keeping God's word in the exercises of religion; for we cannot with any comfort or boldness attend on God in holy duties, so as in them to keep his word, while we are under guilt or in any by-way.
Albert Barnes: Notes on the Bible - 1834
119:102: I have not departed from thy judgments - Thy law; thy commands. This cannot mean that he had never done this, but that as a great rule of life he had not done it. The character and aim of his life had been obedience, not disobedience. A man may honestly say this, though he may be conscious of much imperfection, and may feel that he has not perfectly carried out such an aim and purpose. No one can be a truly pious man, or have evidence of personal religion, who cannot say in sincerity that he has "not departed in this sense, "from the judgments" (the commands) of God; who cannot look back on his life and say that his course - his aim - his character - since he became a professor of religion - has been, one of obedience to God. Compare Jo1 3:7-9.
For thou hast taught me - Not to himself was this to be traced, but to God; not to any wisdom of his own, but to that which was given him from on high.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:102: departed: Psa 18:21; Pro 5:7; Jer 32:40
for thou: Eph 4:20-24; Th1 2:13; Jo1 2:19, Jo1 2:27
Geneva 1599
119:102 I have not departed from thy judgments: for (c) thou hast taught me.
(c) So then of ourselves we can do nothing, but when God inwardly instructs us with his spirit, we feel his graces sweeter than honey.
John Gill
119:102 I have not departed from thy judgments,.... From the precepts of the word, from the ways and worship and ordinances of God; he had not wickedly and on purpose departed from them; whenever he did, it was through inadvertency, the weakness of the flesh, and strength of temptation; nor from the doctrines of the word, which he held fast, knowing of whom he had learned them, as follows:
for thou hast taught me; the nature, excellency, and use of these judgments; he had taught him, by his Spirit, experimentally to understand the doctrines of the word, and practically to observe the precepts of it; and this preserved him from an apostasy from either of them.
John Wesley
119:102 Taught me - By thy blessed spirit, illuminating my mind, and working upon my heart.
118:102118:102: Յիրաւանց քոց ես ո՛չ խոտորեցայ, զի դու օրէնսգէ՛տ արարեր զիս։
102 Քո իրաւունքից չխոտորուեցի, քանզի դու ինձ օրէնսգէտ դարձրիր:
102 Քու դատաստաններէդ չխոտորեցայ, Վասն զի դո՛ւն սորվեցուցիր ինծի։
Յիրաւանց քոց ես ոչ խոտորեցայ, զի դու օրէնսգէտ արարեր զիս:

118:102: Յիրաւանց քոց ես ո՛չ խոտորեցայ, զի դու օրէնսգէ՛տ արարեր զիս։
102 Քո իրաւունքից չխոտորուեցի, քանզի դու ինձ օրէնսգէտ դարձրիր:
102 Քու դատաստաններէդ չխոտորեցայ, Վասն զի դո՛ւն սորվեցուցիր ինծի։
zohrab-1805▾ eastern-1994▾ western am▾
118:102118:102 от судов Твоих не уклоняюсь, ибо Ты научаешь меня.
118:103 ὡς ως.1 as; how γλυκέα γλυκυς sweet τῷ ο the λάρυγγί λαρυγξ larynx μου μου of me; mine τὰ ο the λόγιά λογιον declaration σου σου of you; your ὑπὲρ υπερ over; for μέλι μελι honey καὶ και and; even κηρίον κηριον honeycomb τῷ ο the στόματί στομα mouth; edge μου μου of me; mine
118:103. quam dulce gutturi meo eloquium tuum super mel ori meoHow sweet are thy words to my palate! more than honey to my mouth.
I have not departed from thy judgments: for thou hast taught me:

118:102 от судов Твоих не уклоняюсь, ибо Ты научаешь меня.
118:103
ὡς ως.1 as; how
γλυκέα γλυκυς sweet
τῷ ο the
λάρυγγί λαρυγξ larynx
μου μου of me; mine
τὰ ο the
λόγιά λογιον declaration
σου σου of you; your
ὑπὲρ υπερ over; for
μέλι μελι honey
καὶ και and; even
κηρίον κηριον honeycomb
τῷ ο the
στόματί στομα mouth; edge
μου μου of me; mine
118:103. quam dulce gutturi meo eloquium tuum super mel ori meo
How sweet are thy words to my palate! more than honey to my mouth.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
102 I have not departed from thy judgments: for thou hast taught me.Here is, 1. David's constancy in his religion. He had not departed from God's judgments; he had not chosen any other rule than the word of God, nor had he wilfully deviated from that rule. A constant adherence to the ways of God in trying times will be a good evidence of our integrity. 2. The cause of his constancy: "For thou hast taught me; that is, they were divine instructions that I learned; I was satisfied that the doctrine was of God, and therefore I stuck to it." Or rather, "It was divine grace in my heart that enabled me to receive those instructions." All the saints are taught of God, for he it is that gives the understanding; and those, and those only, that are taught of God, will continue to the end in the things that they have learned.
Adam Clarke: Commentary on the Bible - 1831
119:103: Sweeter than honey to my mouth! - What deep communion must this man have had with his Maker! These expressions show a soul filled with God. O Christians, how vastly superior are our privileges! and alas! how vastly inferior in general, are our consolations, our communion with God, and our heavenly-mindedness!
Albert Barnes: Notes on the Bible - 1834
119:103: How sweet are thy words unto my taste ... - Margin, as in Hebrew, "palate." The reference is to the taste, perhaps because the sense of taste was supposed to reside in the palate. The Hebrew word "may" include also the whole of the inside of the mouth. The word rendered "sweet" does not occur elsewhere. It properly means "to be smooth," and hence, is applied to kind or agreeable words. On the sentiment here, see the notes at Psa 19:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:103: sweet: Psa 19:10, Psa 63:5; Job 23:12; Pro 3:17, Pro 8:11, Pro 24:13, Pro 24:14; Sol 1:2-4, Sol 5:1
taste: Heb. palate
John Gill
119:103 How sweet are thy words unto my taste!.... Who had a spiritual one; and could discern perverse things, and could taste how good and gracious the Lord is: and so his words were sweet unto him; the doctrines of grace, the truths of the Gospel, were delightful and pleasant to him; like unadulterated milk, desirable by him: like good wine, that goes down sweetly; like good food, that is exceeding palatable; or like honey, and even sweeter than that, as follows. And that words "may be tasted and eaten", is not only agreeable to Scripture language, Jer 15:16; but to classical writers (g);
yea, sweeter than honey to my mouth; not only had they the nourishing nature and the refreshing virtue of honey, but the sweetness of it; yea, exceeded it in sweetness; see Ps 19:10.
(g) "Mea dicta devorato", Plauti Asinaria, Act. 3. Sc. 3. v. 59. "Edi sermonem tuum", ib. Aulularia, Act. 3. Sc. 6. v. 1. "Gustare ego ejus sermonem volo", ib. Mostellaria, Act. 5. Sc. 1. v. 15.
118:103118:103: Որպէս զի քաղցր են ՚ի քիմս իմ բանք քո՝ քան զմեղր բերանոյ իմոյ[7576]։ [7576] Յօրինակին պակասէր.՚Ի քիմս իմբանք քո։
103 Որքա՜ն քաղցր են քո խօսքերն իմ քիմքին՝ աւելի քաղցր, քան մեղրն իմ բերանին:
103 Ո՜րչափ քաղցր է քու խօսքդ իմ քիմքիս, Մեղրէն աւելի անոյշ է իմ բերնիս։
Որպէս զի՜ քաղցր են ի քիմս իմ բանք քո. քան զմեղր բերանոյ իմոյ:

118:103: Որպէս զի քաղցր են ՚ի քիմս իմ բանք քո՝ քան զմեղր բերանոյ իմոյ[7576]։
[7576] Յօրինակին պակասէր.՚Ի քիմս իմբանք քո։
103 Որքա՜ն քաղցր են քո խօսքերն իմ քիմքին՝ աւելի քաղցր, քան մեղրն իմ բերանին:
103 Ո՜րչափ քաղցր է քու խօսքդ իմ քիմքիս, Մեղրէն աւելի անոյշ է իմ բերնիս։
zohrab-1805▾ eastern-1994▾ western am▾
118:103118:103 Как сладки гортани моей слова Твои! лучше меда устам моим.
118:104 ἀπὸ απο from; away τῶν ο the ἐντολῶν εντολη direction; injunction σου σου of you; your συνῆκα συνιημι comprehend διὰ δια through; because of τοῦτο ουτος this; he ἐμίσησα μισεω hate πᾶσαν πας all; every ὁδὸν οδος way; journey ἀδικίας αδικια injury; injustice ὅτι οτι since; that σὺ συ you ἐνομοθέτησάς νομοθετεω legislate μοι μοι me
118:104. praecepta tua considerabam propterea odivi omnem semitam mendaciiBy thy commandments I have had understanding: therefore have I hated every way of iniquity.
How sweet are thy words unto my taste! [yea, sweeter] than honey to my mouth:

118:103 Как сладки гортани моей слова Твои! лучше меда устам моим.
118:104
ἀπὸ απο from; away
τῶν ο the
ἐντολῶν εντολη direction; injunction
σου σου of you; your
συνῆκα συνιημι comprehend
διὰ δια through; because of
τοῦτο ουτος this; he
ἐμίσησα μισεω hate
πᾶσαν πας all; every
ὁδὸν οδος way; journey
ἀδικίας αδικια injury; injustice
ὅτι οτι since; that
σὺ συ you
ἐνομοθέτησάς νομοθετεω legislate
μοι μοι me
118:104. praecepta tua considerabam propterea odivi omnem semitam mendacii
By thy commandments I have had understanding: therefore have I hated every way of iniquity.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
103 How sweet are thy words unto my taste! yea, sweeter than honey to my mouth! 104 Through thy precepts I get understanding: therefore I hate every false way.Here is, 1. The wonderful pleasure and delight which David took in the word of God; it was sweet to his taste, sweeter than honey. There is such a thing as a spiritual taste, an inward savour and relish of divine things, such an evidence of them to ourselves, by experience, as we cannot give to others. We have heard him ourselves, John iv. 42. To this scripture-taste the word of God is sweet, very sweet, sweeter than any of the gratifications of sense, even those that are most delicious. David speaks as if he wanted words to express the satisfaction he took in the discoveries of the divine will and grace; no pleasure was comparable to it. 2. The unspeakable profit and advantage he gained by the word of God. (1.) It helped him to a good head: "Through thy precepts I get understanding to discern between truth and falsehood, good and evil, so as not to mistake either in the conduct of my own life or in advising others." (2.) It helped him to a good heart: "Therefore, because I have got understanding of the truth, I hate every false way, and am stedfastly resolved not to turn aside into it." Observe here, [1.] The way of sin is a false way; it deceives, and will ruin, all that walk in it; it is the wrong way, and yet it seems to a man right, Prov. xiv. 12. [2.] It is the character of every good man that he hates the way of sin, and hates it because it is a false way; he not only refrains his feet from it (v. 101), but he hates it, has an antipathy to it and a dread of it. [3.] Those who hate sin as sin will hate all sin, hate every false way, because every false way leads to destruction. And, [4.] The more understanding we get by the word of God the more rooted will our hatred of sin be (for to depart from evil, that is understanding, Job xxviii. 28), and the more ready we are in the scriptures the better furnished we are with answers to temptation.
Adam Clarke: Commentary on the Bible - 1831
119:104: Through thy precepts I get understanding - Spiritual knowledge increases while we tread in the path of obedience. Obedience is the grand means of growth and instruction. Obedience trades with the talent of grace, and thus grace becomes multiplied.
Albert Barnes: Notes on the Bible - 1834
119:104: Through thy precepts I get understanding - A true understanding; a correct view of things; a knowledge of thee, of myself, of the human character, of the destiny of man, of the way of salvation - the best, and the only essential knowledge for man. This knowledge the psalmist obtained from the "precepts" of God; that is, all that God had communicated by Rev_elation. This passage expresses in few words what had been said more at length in Psa 119:98-100.
Therefore I hate every false way - I see that which is right and true, and I pursue it. In proportion as I have a just knowledge of truth and duty, I hate that which is false and evil.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:104: Through: Psa 119:98, Psa 119:100
therefore: Psa 119:128, Psa 36:4, Psa 97:10, Psa 101:3; Pro 8:13; Amo 5:15; Rom 12:9
false way: Psa 119:29, Psa 119:30; Pro 14:12; Mat 7:13
John Gill
119:104 Through thy precepts I get understanding,.... Of the will of God; of his worship, the nature and manner of it; of his ordinances, their use and importance; and of his doctrines, and the excellency of them;
therefore I hate every false way; of worship; all superstition and will worship, the commandments and inventions of men, and every false doctrine; all lies in hypocrisy, for no lie is of the truth; every thing that is contrary to the word of God, and is not according to truth and godliness. The Targum is,
"I hate every lying man.''
118:104118:104: ՚Ի պատուիրանաց քոց իմացեալ՝ ատեցի՛ զամենայն ճանապարհս չարաց, զի դու օրէնսգէ՛տ արարեր զիս[7577]։ [7577] Օրինակ մի.Չարաց. զի դու խրատեցեր զիս յօրէնս քո։
104 Քո պատուիրաններով իմաստնանալով՝ ատեցի չարիքի բոլոր ճանապարհները, քանզի դու ինձ օրէնսգէտ դարձրիր:
104 Քու հրամաններովդ իմաստուն եղայ, Անոր համար ստութեան ամէն ճամբայ ատեցի։
Ի պատուիրանաց քոց իմացեալ` ատեցի զամենայն ճանապարհս չարաց, [729]զի դու օրէնսգէտ արարեր զիս:

118:104: ՚Ի պատուիրանաց քոց իմացեալ՝ ատեցի՛ զամենայն ճանապարհս չարաց, զի դու օրէնսգէ՛տ արարեր զիս[7577]։
[7577] Օրինակ մի.Չարաց. զի դու խրատեցեր զիս յօրէնս քո։
104 Քո պատուիրաններով իմաստնանալով՝ ատեցի չարիքի բոլոր ճանապարհները, քանզի դու ինձ օրէնսգէտ դարձրիր:
104 Քու հրամաններովդ իմաստուն եղայ, Անոր համար ստութեան ամէն ճամբայ ատեցի։
zohrab-1805▾ eastern-1994▾ western am▾
118:104118:104 Повелениями Твоими я вразумлен; потому ненавижу всякий путь лжи.
118:105 ιδ᾿ ιδʹ lamp τοῖς ο the ποσίν πους foot; pace μου μου of me; mine ὁ ο the λόγος λογος word; log σου σου of you; your καὶ και and; even φῶς φως light ταῖς ο the τρίβοις τριβος path μου μου of me; mine
118:105. nun lucerna pedi meo verbum tuum et lux semitae meaeThy word is a lamp to my feet, and a light to my paths.
Through thy precepts I get understanding: therefore I hate every false way:

118:104 Повелениями Твоими я вразумлен; потому ненавижу всякий путь лжи.
118:105
ιδ᾿ ιδʹ lamp
τοῖς ο the
ποσίν πους foot; pace
μου μου of me; mine
ο the
λόγος λογος word; log
σου σου of you; your
καὶ και and; even
φῶς φως light
ταῖς ο the
τρίβοις τριβος path
μου μου of me; mine
118:105. nun lucerna pedi meo verbum tuum et lux semitae meae
Thy word is a lamp to my feet, and a light to my paths.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:105: Thy word is a lamp - This is illustrated thus by Solomon, Pro 6:23 : "The commandment is a lamp; and the law is light; and reproofs of instruction are the way of life." God's word is a candle which may be held in the hand to give us light in every dark place and chamber; and it is a general light shining upon all his works, and upon all our ways.
Albert Barnes: Notes on the Bible - 1834
119:105: Thy word is a lamp unto my feet - This begins a new portion of the psalm, indicated by the Hebrew letter Nun (נ n), equivalent to our "n." The margin here is "candle." The Hebrew word means a light, lamp, candle. The idea is, that the word of God is like a torch or lamp ton man in a dark night. It shows him the way; it pRev_ents his stumbling over obstacles, or failing down precipices, or wandering off into paths which would lead into danger, or would turn him away altogether from the path to life. Compare the notes at Pe2 1:19.
And a light unto my path - The same idea substantially is presented here. It is a light which shines on the road that a man treads, so that he may see the path, and that he may see any danger which may be in his path. The expression is very beautiful, and is full of instruction. He who makes the word of God his guide, and marks its teachings, is in the right way. He will clearly see the path. He will be able to mark the road in which he ought to go, and to avoid all those by-paths which would lead him astray. He will see where those by-roads turn off from the main path - often at a very small angle, and so that there seems to be no divergence. He will see any obstruction which may lie in his path; any declivity or precipice which may be near, and down which, in a dark night, one might fall. Man needs such a guide, and the Bible is such a guide. Compare the notes at Psa 119:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:105: word: Psa 19:8, Psa 43:3; Pro 6:23; Eph 5:13; Pe2 1:19
lamp: or, candle, Psa 18:28; Job 29:3
Carl Friedrich Keil and Franz Delitzsch
119:105
The eightfold Nun. The word of God is his constant guide, to which he has entrusted himself for ever. The way here below is a way through darkness, and leads close past abysses: in this danger of falling and of going astray the word of God is a lamp to his feet, i.e., to his course, and a light to his path (Prov 6:23); his lamp or torch and his sun. That which he has sworn, viz., to keep God's righteous requirements, he has also set up, i.e., brought to fulfilment, but not without being bowed down under heavy afflictions in confessing God; wherefore he prays (as in Ps 119:25) that God would revive him in accordance with His word, which promises life to those who keep it. The confessions of prayer coming from the inmost impulse of his whole heart, in which he owns his indebtedness and gives himself up entirely to God's mercy, he calls the free-will offerings of his mouth in Ps 119:108 (cf. Ps 50:14; 19:15). He bases the prayer for a gracious acceptance of these upon the fact of his being reduced to extremity. "To have one's soul in one's hand" is the same as to be in conscious peril of one's life, just as "to take one's soul into one's hand" (Judg 12:3; 1Kings 19:5; 1Kings 28:21; Job 13:14) is the same as to be ready to give one's life for it, to risk one's life.
(Note: Cf. B. Taanth 8a: "The prayer of a man is not answered אלא אם כן משׂים נפשׁו בכפו, i.e., if he is not ready to sacrifice his life.")
Although his life is threatened (Ps 119:87), yet he does not waver and depart from God's word; he has taken and obtained possession of God's testimonies for ever (cf. Ps 119:98); they are his "heritage," for which he willingly gives up everything else, for they (המּה inexactly for הנּה) it is which bless and entrance him in his inmost soul. In Ps 119:112 it is not to be interpreted after Ps 19:12 : eternal is the reward (of the carrying out of Thy precepts), but in Ps 119:33 עקב is equivalent to לעד, and Ps 119:44 proves that Ps 119:112 need not be a thought that is complete in itself.
Geneva 1599
119:105 NUN. Thy word [is] a (a) lamp unto my feet, and a light unto my path.
(a) Of ourselves we are but darkness and cannot see unless we are lightened with God's Word.
John Gill
119:105
NUN.--The Fourteenth Part.
NUN. Thy word is a lamp unto my feet,.... The same Solomon says of the law and commandment, the preceptive part of the word, Prov 6:23; and the Septuagint and Arabic versions render it "law" here. This shows a man what is his duty, both towards God and man; by it is the knowledge of sin: this informs what righteousness that is God requires of men; by the light of it a man sees his own deformity and infirmities, the imperfection of his obedience, and that he needs a better righteousness than his own to justify him in the sight of God; it is a rule of walk and conversation; it directs what to do, and how to walk. The Gospel part of the word is a great and glorious light; by which men come to have some knowledge of God in Christ, as a God gracious and merciful; of Christ, his person, offices, and grace; of righteousness, salvation, and eternal life by him; and it teaches men to live soberly, righteously, and godly. The whole Scripture is a light shining in a dark place; a lamp or torch to be carried in the hand of a believer, while he passes through this dark world; and is in the present state of imperfection, in which he sees things but darkly. This is the standard of faith and practice; by the light of this lamp the difference between true and false doctrine may be discerned; error and immorality may be reproved, and made manifest; the way of truth and godliness, in which a man should walk, is pointed out; and by means of it he may see and shun the stumbling blocks in his way, and escape falling into pits and ditches; it is a good light to walk and work by. The Targum is,
"thy word is as a light that shines to my feet.''
Tit follows,
and a light unto my path; the same thing in other words. Now it should be observed, that the word of God is only so to a man whose eyes are opened and enlightened by the Spirit of God, which is usually done by means of the word; for a lamp, torch, candle, or any other light are of no use to a blind man.
Robert Jamieson, A. R. Fausset and David Brown
119:105 NUN. (Ps 119:105-112).
Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pet 1:19; Rev_ 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
118:105118:105: Ճրա՛գ է բան քո ոտից իմոց, եւ լոյս տայ շաւղաց իմոց[7578]։ [7578] Ոմանք.Ճրագ են բանք քո... եւ լոյս տան։
105 Քո խօսքը ճրագ է իմ ոտքերի համար, եւ լուսաւորում է իմ շաւիղները:
105 Քու խօսքդ իմ ոտքերուս ճրագ է Ու իմ շաւիղներուս՝ լոյս։
Ճրագ են բանք քո ոտից իմոց, եւ լոյս տան շաւղաց իմոց:

118:105: Ճրա՛գ է բան քո ոտից իմոց, եւ լոյս տայ շաւղաց իմոց[7578]։
[7578] Ոմանք.Ճրագ են բանք քո... եւ լոյս տան։
105 Քո խօսքը ճրագ է իմ ոտքերի համար, եւ լուսաւորում է իմ շաւիղները:
105 Քու խօսքդ իմ ոտքերուս ճրագ է Ու իմ շաւիղներուս՝ լոյս։
zohrab-1805▾ eastern-1994▾ western am▾
118:105118:105 Слово Твое светильник ноге моей и свет стезе моей.
118:106 ὀμώμοκα ομνυω swear καὶ και and; even ἔστησα ιστημι stand; establish τοῦ ο the φυλάξασθαι φυλασσω guard; keep τὰ ο the κρίματα κριμα judgment τῆς ο the δικαιοσύνης δικαιοσυνη rightness; right standing σου σου of you; your
118:106. iuravi et perseverabo ut custodiam iudicia iustitiae tuaeI have sworn and am determined to keep the judgments of thy justice.
KJV [NUN] Thy word [is] a lamp unto my feet, and a light unto my path:

118:105 Слово Твое светильник ноге моей и свет стезе моей.
118:106
ὀμώμοκα ομνυω swear
καὶ και and; even
ἔστησα ιστημι stand; establish
τοῦ ο the
φυλάξασθαι φυλασσω guard; keep
τὰ ο the
κρίματα κριμα judgment
τῆς ο the
δικαιοσύνης δικαιοσυνη rightness; right standing
σου σου of you; your
118:106. iuravi et perseverabo ut custodiam iudicia iustitiae tuae
I have sworn and am determined to keep the judgments of thy justice.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14. NUN.
105 NUN. Thy word is a lamp unto my feet, and a light unto my path.Observe here, 1. The nature of the word of God, and the great intention of giving it to the world; it is a lamp and a light. It discovers to us, concerning God and ourselves, that which otherwise we could not have known; it shows us what is amiss, and will be dangerous; it directs us in our work and way, and a dark place indeed the world would be without it. It is a lamp which we may set up by us, and take into our hands for our own particular use, Prov. vi. 23. The commandment is a lamp kept burning with the oil of the Spirit; it is like the lamps in the sanctuary, and the pillar of fire to Israel. 2. The use we should make of it. It must be not only a light to out eyes, to gratify them, and fill our heads with speculations, but a light to our feet and to our path, to direct us in the right ordering of our conversation, both in the choice of our way in general and in the particular steps we take in that way, that we may not take a false way nor a false step in the right way. We are then truly sensible of God's goodness to us in giving us such a lamp and light when we make it a guide to our feet, our path.
Adam Clarke: Commentary on the Bible - 1831
119:106: I have sworn - Perhaps this means no more than that he had renewed his covenant with God; he had bound himself to love and serve him only.
Albert Barnes: Notes on the Bible - 1834
119:106: I have sworn - I have solemnly purposed; I have given to this purpose the solemnity and sanction of an oath. That is, I have called God to witness; I have formed the purpose in his presence, and with the consciousness that his eye is upon me. So all who make a profession of religion solemnly vow or swear. They do it in the house of God; they do it in the presence of the Discerner of hearts; they do it at the communion table; they do it at the family altar; they do it in the closet, when alone with God.
And I will perform it - Hebrew, I will establish it, or make it to stand. It shall not be a mere purpose. It shall be accomplished. This also is the resolution of all who make a true profession of religion. It is their intention - their solemn determination - to carry out that vow to its full accomplishment, always, and in every place, while life lasts, and foRev_er. A man who makes a profession of religion, intending "not" to carry out what is fairly implied in such a profession, is a hypocrite. Unless there is a solemn purpose to keep the law of God, and always to keep it - to do what is fairly implied in a profession of religion, and always to do it - to defend the truth according to his best means of knowing it, and always to defend it - he cannot possibly be a sincere friend of God; he cannot be truly a religious man. He cannot be loyal to his country who designs to violate any one of its just laws; he cannot be an obedient child who intends to disobey the laws of a parent.
That I will keep thy righteous judgments - Not implying that there are any of the judgments of God which are not righteous, but meaning to characterize all his judgments or laws as righteous.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:106: sworn: Psa 56:12, Psa 66:13, Psa 66:14; Ch2 15:13, Ch2 15:14; Neh 10:29; Ecc 5:4, Ecc 5:5; Mat 5:33; Co2 8:5
that I will: Psa 119:115; Kg2 23:3
Geneva 1599
119:106 I have (b) sworn, and I will perform [it], that I will keep thy righteous judgments.
(b) So all the faithful ought to bind themselves to God by a solemn oath and promises to stir up their zeal to embrace God's word.
John Gill
119:106 I have sworn, and I will perform it,.... Or, "I have performed it" (h). The psalmist had not only taken up a resolution in his mind, but he had openly declared with his mouth, and professed in a solemn manner, that he would serve the Lord; he had sworn allegiance to him as his King, and, through divine grace, had hitherto kept it; and hoped he ever should, and determined through grace he ever would; see Ps 119:48;
that I will keep thy righteous judgments; the precepts of the word, the ordinances of the Lord, the doctrines of grace; all which are righteous, and to be kept, observed, and held to; though they cannot be perfectly kept unless in Christ the surety.
(h) "et statui"; Musculus, Muis; "idque ratum feci et implevi", Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
119:106 Such was the national covenant at Sinai and in the fields of Moab.
118:106118:106: Երդուայ եւ հաստատեցի, զի պահեցից զամենայն իրաւունս արդարութեան քո։
106 Երդուեցի ու որոշեցի, որ պիտի պահեմ քո բոլոր արդար դատաստանները:
106 Երդում ըրի ու պիտի կատարեմ, Որպէս զի քու արդար դատաստաններդ պահեմ։
Երդուայ եւ հաստատեցի, զի պահեցից զամենայն իրաւունս արդարութեան քո:

118:106: Երդուայ եւ հաստատեցի, զի պահեցից զամենայն իրաւունս արդարութեան քո։
106 Երդուեցի ու որոշեցի, որ պիտի պահեմ քո բոլոր արդար դատաստանները:
106 Երդում ըրի ու պիտի կատարեմ, Որպէս զի քու արդար դատաստաններդ պահեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:106118:106 Я клялся хранить праведные суды Твои, и исполню.
118:107 ἐταπεινώθην ταπεινοω humble; bring low ἕως εως till; until σφόδρα σφοδρα vehemently; tremendously κύριε κυριος lord; master ζῆσόν ζαω live; alive με με me κατὰ κατα down; by τὸν ο the λόγον λογος word; log σου σου of you; your
118:107. adflictus sum usque nimis Domine vivifica me iuxta verbum tuumI have been humbled, O Lord, exceedingly: quicken thou me according to thy word.
I have sworn, and I will perform [it], that I will keep thy righteous judgments:

118:106 Я клялся хранить праведные суды Твои, и исполню.
118:107
ἐταπεινώθην ταπεινοω humble; bring low
ἕως εως till; until
σφόδρα σφοδρα vehemently; tremendously
κύριε κυριος lord; master
ζῆσόν ζαω live; alive
με με me
κατὰ κατα down; by
τὸν ο the
λόγον λογος word; log
σου σου of you; your
118:107. adflictus sum usque nimis Domine vivifica me iuxta verbum tuum
I have been humbled, O Lord, exceedingly: quicken thou me according to thy word.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
106 I have sworn, and I will perform it, that I will keep thy righteous judgments.Here is, 1. The notion David had of religion; it is keeping God's righteous judgments. God's commands are his judgments, the dictates of infinite wisdom. They are righteous judgments, consonant to the eternal rules of equity, and it is our duty to keep them carefully. 2. The obligation he here laid upon himself to be religious, binding himself, by his own promise, to that which he was already bound to by the divine precept, and all little enough. "I have sworn (I have lifted up my head to the Lord, and I cannot go back) and therefore must go forward: I will perform it." Note, (1.) It is good for us to bind ourselves with a solemn oath to be religious. We must swear to the Lord as subjects swear allegiance to their sovereign, promising fealty, appealing to God concerning our sincerity in this promise, and owning ourselves liable to the curse of we do not perform it. (2.) We must often call to mind the vows of God that are upon us, and remember that we have sworn. (3.) We must make conscience of performing unto the Lord our oaths (an honest man will be as good as his word); nor have we sworn to our own hurt, but it will be unspeakably to our hurt if we do not perform.
Adam Clarke: Commentary on the Bible - 1831
119:107: I am afflicted very much - עד מאד ad meod, "to extremity, excessively." We are in the most oppressive captivity.
Quicken me - Deliver us from our bondage.
Albert Barnes: Notes on the Bible - 1834
119:107: I am afflicted very much - The form of the affliction is not mentioned. There are frequent allusions in the psalm to the fact that the author was and had been afflicted - as, in fact, must be the case in the life of every good man. Compare Psa 119:71, Psa 119:75. If David was the author of the psalm, we know that there were numerous occasions in his life when this language would be appropriate. As designed for the people of God at all times, it was important that there should be these allusions to affliction.
Quicken me ... - Make me live; give me life and vigor, that I may bear up under my trials. See the notes at Psa 119:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:107: afflicted: Psa 6:1, Psa 22:14-18, Psa 34:19
quicken: Psa 119:25, Psa 119:88, Psa 143:11
John Gill
119:107 I am afflicted very much,.... In a temporal sense, in his body, in his family, and by his enemies; in a spiritual sense, with the corruptions of his heart, with the temptations of Satan, and with the hidings of God's face; and what with one thing or another, he was pressed above measure, and his spirits sunk under the weight of the affliction, so that he was as a dead man; and therefore prays,
quicken me, O Lord, according unto thy word; See Gill on Ps 119:25.
118:107118:107: Խոնարհ եղէ մինչեւ յոյժ, Տէր կեցո՛ զիս ըստ բանի քում։
107 Սաստիկ թշուառ եղայ. Տէ՛ր, կեա՛նք տուր ինձ ըստ քո խոստման:
107 Շատ նեղացայ, Ո՛վ Տէր, կենդանացո՛ւր զիս քու խօսքիդ համեմատ։
Խոնարհ եղէ մինչեւ յոյժ. Տէր, կեցո զիս ըստ բանի քում:

118:107: Խոնարհ եղէ մինչեւ յոյժ, Տէր կեցո՛ զիս ըստ բանի քում։
107 Սաստիկ թշուառ եղայ. Տէ՛ր, կեա՛նք տուր ինձ ըստ քո խոստման:
107 Շատ նեղացայ, Ո՛վ Տէր, կենդանացո՛ւր զիս քու խօսքիդ համեմատ։
zohrab-1805▾ eastern-1994▾ western am▾
118:107118:107 Сильно угнетен я, Господи; оживи меня по слову Твоему.
118:108 τὰ ο the ἑκούσια εκουσιος voluntary τοῦ ο the στόματός στομα mouth; edge μου μου of me; mine εὐδόκησον ευδοκεω satisfied δή δη in fact κύριε κυριος lord; master καὶ και and; even τὰ ο the κρίματά κριμα judgment σου σου of you; your δίδαξόν διδασκω teach με με me
118:108. voluntaria oris mei conplaceant tibi Domine et secundum iudicia tua doce meThe free offerings of my mouth make acceptable, O Lord: and teach me thy judgments.
I am afflicted very much: quicken me, O LORD, according unto thy word:

118:107 Сильно угнетен я, Господи; оживи меня по слову Твоему.
118:108
τὰ ο the
ἑκούσια εκουσιος voluntary
τοῦ ο the
στόματός στομα mouth; edge
μου μου of me; mine
εὐδόκησον ευδοκεω satisfied
δή δη in fact
κύριε κυριος lord; master
καὶ και and; even
τὰ ο the
κρίματά κριμα judgment
σου σου of you; your
δίδαξόν διδασκω teach
με με me
118:108. voluntaria oris mei conplaceant tibi Domine et secundum iudicia tua doce me
The free offerings of my mouth make acceptable, O Lord: and teach me thy judgments.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
107 I am afflicted very much: quicken me, O LORD, according unto thy word.Here is, 1. The representation David makes of the sorrowful condition he was in: I am afflicted very much, afflicted in spirit; he seems to mean that especially. He laboured under many discouragements; without were fightings, within were fears. This is often the lot of the best saints; therefore think it not strange if sometimes it be ours. 2. The recourse he has to God in this condition; he prays for his grace: "Quicken me, O Lord! make me lively, make me cheerful; quicken me by afflictions to greater diligence in my work. Quicken me, that is, deliver me out of my afflictions, which will be as life from the dead." He pleads the promise of God, guides his desires by it, and grounds his hopes upon it: Quicken me according to thy word. David resolved to perform his promises to God (v. 106) and therefore could, with humble boldness, beg of God to make good his word to him.
Adam Clarke: Commentary on the Bible - 1831
119:108: The freewill-offerings of my mouth - נדבות פי nidboth pi, the voluntary offerings which I have promised. Or, As we are in captivity, and cannot sacrifice to thee, but would if we could; accept the praises of our mouth, and the purposes of our hearts, instead of the sacrifices and offerings which we would bring to thy altar, but cannot.
Albert Barnes: Notes on the Bible - 1834
119:108: Accept, I beseech thee, the free-will offerings of my mouth - Or, the meaning of the word here rendered "free-will," see the notes at Psa 110:3. It conveys the idea that there is no constraint or compulsion; that the offering is a prompting of the heart. The offering might be that of flour, or grain, or fruits, or property of any kind, as devoted to God; or it might be, as here, an offering of the lips, expressed in prayer and praise. Either of them might be acceptable to God; their being accepted in either case would depend on the good pleasure of God, and hence, the psalmist prays that his offering might be thus acceptable. Compare Heb 13:15.
And teach me thy judgments - Thy commands; thy laws. See the notes at Psa 119:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:108: Accept: Num 29:39; Hos 14:2; Heb 13:15
teach: Psa 119:12, Psa 119:26, Psa 119:130, Psa 119:169
Geneva 1599
119:108 Accept, I beseech thee, the (c) freewill offerings of my mouth, O LORD, and teach me thy judgments.
(c) That is, my prayer and thanksgiving which Hosea calls the calves of the lips, (Hos 14:2).
John Gill
119:108 Accept, I beseech thee, the freewill offerings of my mouth,
O Lord,.... Not sacrifices out of his flocks and herds, such as were the voluntary and freewill offerings brought to the priests under the law, though there may be an allusion to them; nor out of his substance, such as David and his people willingly offered towards the building of the temple; but these are not the freewill offerings of his hands, but of his mouth; the spiritual sacrifices of prayer praise: prayer is an offering; see Ps 141:2; and it is a freewill offering, when a man is assisted by the free Spirit of God, and can pour out his soul freely to the Lord, in the exercise of faith and love. Praise is an offering more pleasing to God than an ox or bullock that has horns and hoofs, because it glorifies him; and it is a freewill offering when it is of a man's own accord, comes from his heart; when he calls upon his soul, and all within him, to bless the Lord: and as every good man is desirous of having his sacrifices accepted with the Lord, so they are accepted by him when offered up through Christ, 1Pet 2:5;
and teach me thy judgments; for though he was wiser than his enemies, and had more understanding than his teachers, or than the ancients; yet needed to be instructed more and more, and was desirous of being taught of God. This petition, or what is similar to it, is often put up.
John Wesley
119:108 Offerings - The sacrifices of prayer and praise.
Robert Jamieson, A. R. Fausset and David Brown
119:108 freewill offerings--the spontaneous expressions of his gratitude, as contrasted with the appointed "offerings" of the temple (Hos 14:2; Heb 13:15). He determines to pursue this way, relying on God's quickening power (Ps 119:50) in affliction, and a gracious acceptance of his "spiritual sacrifices of prayer and praise" (Ps 50:5, Ps 50:14, Ps 50:23).
118:108118:108: Ընդ կամս բերանոյ իմոյ հաճեա՛ Տէր, եւ զիրաւունս քո ուսո՛ ինձ։
108 Բարեհաճի՛ր ընդունել ընծան իմ բերանի, Տէ՛ր, եւ քո իրաւունքն ինձ սովորեցրո՛ւ:
108 Հիմա իմ բերնիս կամաւոր զոհերը ընդունէ՛, ո՛վ Տէր Ու քու դատաստաններդ սորվեցո՛ւր ինծի։
Ընդ կամս բերանոյ իմոյ հաճեաց, Տէր, եւ զիրաւունս քո ուսո ինձ:

118:108: Ընդ կամս բերանոյ իմոյ հաճեա՛ Տէր, եւ զիրաւունս քո ուսո՛ ինձ։
108 Բարեհաճի՛ր ընդունել ընծան իմ բերանի, Տէ՛ր, եւ քո իրաւունքն ինձ սովորեցրո՛ւ:
108 Հիմա իմ բերնիս կամաւոր զոհերը ընդունէ՛, ո՛վ Տէր Ու քու դատաստաններդ սորվեցո՛ւր ինծի։
zohrab-1805▾ eastern-1994▾ western am▾
118:108118:108 Благоволи же, Господи, принять добровольную жертву уст моих, и судам Твоим научи меня.
118:109 ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἐν εν in ταῖς ο the χερσίν χειρ hand μου μου of me; mine διὰ δια through; because of παντός πας all; every καὶ και and; even τοῦ ο the νόμου νομος.1 law σου σου of you; your οὐκ ου not ἐπελαθόμην επιλανθανομαι forget
118:109. anima mea in manu mea semper et legis tuae non sum oblitusMy soul is continually in my hands: and I have not forgotten thy law.
Accept, I beseech thee, the freewill offerings of my mouth, O LORD, and teach me thy judgments:

118:108 Благоволи же, Господи, принять добровольную жертву уст моих, и судам Твоим научи меня.
118:109
ο the
ψυχή ψυχη soul
μου μου of me; mine
ἐν εν in
ταῖς ο the
χερσίν χειρ hand
μου μου of me; mine
διὰ δια through; because of
παντός πας all; every
καὶ και and; even
τοῦ ο the
νόμου νομος.1 law
σου σου of you; your
οὐκ ου not
ἐπελαθόμην επιλανθανομαι forget
118:109. anima mea in manu mea semper et legis tuae non sum oblitus
My soul is continually in my hands: and I have not forgotten thy law.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
109. "Душа моя непрестанно в руке моей", - т. е. открыта всякому, доступна действию врага, или - в постоянной опасности. Вероятно, под рукой разумеется здесь открытая и прямая деятельность писателя псалма для восстановления народного благополучия и эта-то деятельность была неприятна врагам еврейского народа, которые старались в ней найти основание для осуждения писателя, может быть, путем клеветы пред персидским правительством. Но писатель не смущался враждебным к нему отношением, а непреклонно шел к исполнению и восстановлению законного служения среди своего народа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
108 Accept, I beseech thee, the freewill offerings of my mouth, O LORD, and teach me thy judgments.Two things we are here taught to pray for, in reference to our religious performances:-- 1. Acceptance of them. This we must aim at in all we do in religion, that, whether present or absent, we may be accepted of the Lord. What David here earnestly prays for the acceptance of are the free-will-offerings, not of his purse, but of his mouth, his prayers and praises. The calves of our lips (Hos. xiv. 2), the fruit of our lips (Heb. i. 15), these are the spiritual offerings which all Christians, as spiritual priests, must offer to God; and they must be free-will-offerings, for we must offer them abundantly and cheerfully, and it is this willing mind that is accepted. The more there is of freeness and willingness in the service of God the more pleasing it is to him. 2. Assistance in them: Teach me thy judgments. We cannot offer any thing to God which we have reason to think he will accept of, but what he is pleased to instruct us in the doing of; and we must be as earnest for the grace of God in us as for the favour of God towards us.
Adam Clarke: Commentary on the Bible - 1831
119:109: My soul is continually in my hand - נפשי naphshi, my life; that is, it is in constant danger, every hour I am on the confines of death.
The expression signifies to be in continual danger. So Xenarchus in Athenaeus, lib. xiii., c. 4: Εν τῃ χειρι την ψυχην εχοντα, "having the life in the hand;" which signifies continual danger and jeopardy. There is some thing like this in the speech of Achilles to Ulysses, Hom. Il. ix., ver. 322: -
Αιει εμην ψυχην παραβαλλομενος πολεμιζειν·
"Always presenting my life to the dangers of the fight."
My soul is in thy hand, is the reading of the Syriac, Septuagint, Ethiopic, and Arabic; but this is a conjectural and useless emendation.
Albert Barnes: Notes on the Bible - 1834
119:109: My soul is continually in my hand - The Septuagint renders this, "My soul is always in thy hands," but the Hebrew will not admit of this construction. The idea in the original is that his soul - his life - was always in jeopardy. The expression seems to be proverbial. Anything taken in the hand is liable to be rudely snatched away. Thus a casket of jewels, or a purse of gold in the hand, may at any moment be seized by robbers. See the notes at Job 13:14. Compare Sa1 19:5; Jdg 12:3. The meaning here is, that his life was constantly in danger.
Yet do I not forget thy law - Notwithstanding the danger to which I am exposed, and the care necessary to defend my life, I do not allow my mind to be turned from meditating on thy law, nor do I suffer any danger to deter me from obeying it. Compare the notes at Psa 119:61.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:109: My soul: Rather, "My life naphshee is continually in my hand;" i. e., it is in constant danger; every hour I am on the confines of death. The LXX, Syriac, and Ethiopic read, "in thy hand;" but this is a conjectural and useless alteration. Jdg 12:3; Sa1 19:5, Sa1 20:3; Job 13:14; Rom 8:36; Co1 15:31; Co2 11:23
yet do I not: Psa 119:83, Psa 119:117, Psa 119:152
Geneva 1599
119:109 My (d) soul [is] continually in my hand: yet do I not forget thy law.
(d) That is, I am in continual danger of my life.
John Gill
119:109 My soul is continually in my hand,.... In the utmost jeopardy, always exposed to danger, ever delivered unto death; killed all the day long, or liable to be so: this is the sense of the phrase; see Judg 12:3; for what is in a man's hands may easily fall, or be taken out of them: so the Targum,
"my soul is in danger upon the back of my hands continually;''
the Septuagint, Vulgate Latin, Syriac, and Arabic versions, read, "in thy hands"; but wrongly;
yet do I not forget thy law; it was written on his heart, and fixed in his mind; he had a true affection for it, and a hearty desire to keep it; and no danger could divert him from his duty; as Daniel, though he carried his life in his hand, yet continued to pray to his God as usual; nor could anything move the Apostle Paul from the doctrine of the Gospel, and preaching it.
John Wesley
119:109 Is - Exposed to perpetual danger.
Robert Jamieson, A. R. Fausset and David Brown
119:109 In the midst of deadly perils (the phrase is drawn from the fact that what we carry in our hands may easily slip from them, Judg 12:3; 1Kings 28:21; Job 13:14; compare 1Kings 19:5), and exposed to crafty enemies, his safety and guidance is in the truth and promises of God.
118:109118:109: Անձն իմ ՚ի ձեռս քո յամենայն ժամ, եւ զօրէնս քո ես ո՛չ մոռացայ[7579]։ [7579] Ոմանք.Ես ո՛չ մոռացայց։
109 Հոգիս ամէն ժամ քո ձեռքում է, եւ ես քո օրէնքը չմոռացայ:
109 Իմ հոգիս ամէն ժամանակ ափիս մէջ է, Բայց քու օրէնքդ չեմ մոռնար։
անձն իմ [730]ի ձեռս քո`` յամենայն ժամ, եւ զօրէնս քո ես ոչ մոռացայ:

118:109: Անձն իմ ՚ի ձեռս քո յամենայն ժամ, եւ զօրէնս քո ես ո՛չ մոռացայ[7579]։
[7579] Ոմանք.Ես ո՛չ մոռացայց։
109 Հոգիս ամէն ժամ քո ձեռքում է, եւ ես քո օրէնքը չմոռացայ:
109 Իմ հոգիս ամէն ժամանակ ափիս մէջ է, Բայց քու օրէնքդ չեմ մոռնար։
zohrab-1805▾ eastern-1994▾ western am▾
118:109118:109 Душа моя непрестанно в руке моей, но закона Твоего не забываю.
118:110 ἔθεντο τιθημι put; make ἁμαρτωλοὶ αμαρτωλος sinful παγίδα παγις trap μοι μοι me καὶ και and; even ἐκ εκ from; out of τῶν ο the ἐντολῶν εντολη direction; injunction σου σου of you; your οὐκ ου not ἐπλανήθην πλαναω mislead; wander
118:110. posuerunt impii laqueum mihi et a praeceptis tuis non aberraviSinners have laid a snare for me: but I have not erred from thy precepts.
My soul [is] continually in my hand: yet do I not forget thy law:

118:109 Душа моя непрестанно в руке моей, но закона Твоего не забываю.
118:110
ἔθεντο τιθημι put; make
ἁμαρτωλοὶ αμαρτωλος sinful
παγίδα παγις trap
μοι μοι me
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
ἐντολῶν εντολη direction; injunction
σου σου of you; your
οὐκ ου not
ἐπλανήθην πλαναω mislead; wander
118:110. posuerunt impii laqueum mihi et a praeceptis tuis non aberravi
Sinners have laid a snare for me: but I have not erred from thy precepts.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
109 My soul is continually in my hand: yet do I not forget thy law. 110 The wicked have laid a snare for me: yet I erred not from thy precepts.Here is, 1. David in danger of losing his life. There is but a step between him and death, for the wicked have laid a snare for him; Saul did so many a time, because he hated him for his piety. Wherever he was he found some design or other laid against him to take away his life, for it was that they aimed at. What they could not effect by open force they hoped to compass by treachery, which made him say, My soul is continually in my hand. It was so with him, not only as a man (so it is true of us all; wherever we are we lie exposed to the strokes of death; what we carry in our hands is easily snatched away from us by violence, or if sandy, as our life is, it easily of itself slips through our fingers), but as a man of war, a soldier, who often jeoparded his life in the high places of the field, and especially as a man after God's own heart, and, as such, hated and persecuted, and always delivered to death (2 Cor. iv. 11), killed all the day long. 2. David in no danger of losing his religion, notwithstanding this, thus in jeopardy every hour and yet constant to God and his duty. None of these things move him; for, (1.) He does not forget the law, and therefore he is likely to persevere. In the multitude of his cares for his own safety he finds room in his head and heart for the word of God, and has that in his mind as fresh as ever; and where that dwells richly it will be a well of living water. (2.) He has not yet erred from God's precepts, and therefore it is to be hoped he will not. He had stood many a shock and kept his ground, and surely that grace which had helped him hitherto would not fail him, but would still prevent his wanderings.
Adam Clarke: Commentary on the Bible - 1831
119:110: The wicked have laid a snare - Thus their lives were continually exposed to danger.
Albert Barnes: Notes on the Bible - 1834
119:110: The wicked have laid a snare for me - As men do to take wild beasts or birds. See the notes at Psa 119:85. Compare Job 18:8, note; Job 18:10, note; Psa 9:15, note; Psa 69:22, note. See also Psa 119:61, Psa 119:69.
Yet I erred not from thy precepts - Notwithstanding the danger to which I was exposed, I maintained a steadfast adherence to thy commandments. I was not deterred from obeying them by any peril which beset me.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:110: wicked: Psa 119:85, Psa 10:8-18, Psa 124:6, Psa 124:7, Psa 140:5, Psa 141:9; Pro 1:11, Pro 1:12; Jer 18:22
yet I erred: Psa 119:10, Psa 119:21, Psa 119:51, Psa 119:87, Psa 119:95; Dan 6:10; Luk 20:19-26
John Gill
119:110 The wicked have laid a snare for me,.... To draw him into sin, and so into mischief; and even to take away his life, as they are said to dig pits for him, Ps 119:85;
yet I erred not from thy precepts: not wilfully and wickedly, though through inadvertence and infirmity, as he often did, and every good man does; and indeed his errors are so many, that they cannot be understood and numbered. The sense is, he kept on in the way of his duty; did not desist from that, or wickedly depart from his God, and his worship, to escape the snares of bad men.
118:110118:110: Եդին ինձ մեղաւորք որոգայթ, ՚ի պատուիրանաց քոց ես ո՛չ մոլորեցայ[7580]։ [7580] Ոմանք.Որոգայթ. այլ ՚ի պատուիրանաց քոց։
110 Մեղաւորները որոգայթ լարեցին իմ դէմ, ես քո պատուիրաններից չխոտորուեցի:
110 Ամբարիշտները որոգայթ լարեցին ինծի դէմ, Բայց ես քու հրամաններէդ չմոլորեցայ։
Եդին ինձ մեղաւորք որոգայթ, ի պատուիրանաց քոց ես ոչ մոլորեցայ:

118:110: Եդին ինձ մեղաւորք որոգայթ, ՚ի պատուիրանաց քոց ես ո՛չ մոլորեցայ[7580]։
[7580] Ոմանք.Որոգայթ. այլ ՚ի պատուիրանաց քոց։
110 Մեղաւորները որոգայթ լարեցին իմ դէմ, ես քո պատուիրաններից չխոտորուեցի:
110 Ամբարիշտները որոգայթ լարեցին ինծի դէմ, Բայց ես քու հրամաններէդ չմոլորեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
118:110118:110 Нечестивые поставили для меня сеть, но я не уклонился от повелений Твоих.
118:111 ἐκληρονόμησα κληρονομεω inherit; heir τὰ ο the μαρτύριά μαρτυριον evidence; testimony σου σου of you; your εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ὅτι οτι since; that ἀγαλλίαμα αγαλλιαμα the καρδίας καρδια heart μού μου of me; mine εἰσιν ειμι be
118:111. hereditas mea testimonia tua in sempiternum quia gaudium cordis mei suntI have purchased thy testimonies for an inheritance for ever: because they are the joy of my heart.
The wicked have laid a snare for me: yet I erred not from thy precepts:

118:110 Нечестивые поставили для меня сеть, но я не уклонился от повелений Твоих.
118:111
ἐκληρονόμησα κληρονομεω inherit; heir
τὰ ο the
μαρτύριά μαρτυριον evidence; testimony
σου σου of you; your
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ὅτι οτι since; that
ἀγαλλίαμα αγαλλιαμα the
καρδίας καρδια heart
μού μου of me; mine
εἰσιν ειμι be
118:111. hereditas mea testimonia tua in sempiternum quia gaudium cordis mei sunt
I have purchased thy testimonies for an inheritance for ever: because they are the joy of my heart.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:111: As a heritage - In Psa 119:57 he says, God is my portion, חלקי chelki. In this he says, Thy testimonies have I taken as a heritage, נחל nachal. To these he was heir; he had inherited them from his fathers, and he was determined to leave them to his family for ever. If a man can leave nothing to his child but a Bible, in that he bequeaths him the greatest treasure in the universe.
Albert Barnes: Notes on the Bible - 1834
119:111: Thy testimonies - Thy law; thy Rev_ealed will; the Rev_elation which thou hast given considered as thy solemn "testimony" as to what is true and right.
Have I taken as an heritage for ever - As my inheritance; as my property; as that which I consider to be of real and permanent value. The Hebrew word used here - נחל nachal - means to receive as a possession; to acquire; to possess as wealth; and then, to inherit. It is usually applied to the possession of the promised land as an inheritance. Here it means that the law of God was to him as such a possession. He regarded it as one does a rich inheritance. He chose it as his portion above all things else.
For they are the rejoicing of my heart - My happiness is in them. I find constant comfort in them. See Psa 119:77, Psa 119:92. Compare the notes at Psa 1:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:111: Thy testimonies: Psa 119:14, Psa 119:127, Psa 119:162, Psa 16:5; Deu 33:4; Isa 54:17; Act 26:18; Col 1:12; Heb 9:15; Pe1 1:4
for they: Psa 119:74, Psa 119:92, Psa 119:174, Psa 19:8; Jer 15:16; Pe1 1:8
Geneva 1599
119:111 Thy testimonies have I taken as an (e) heritage for ever: for they [are] the rejoicing of my heart.
(e) I esteemed no worldly things, but made your word my inheritance.
John Gill
119:111 Thy testimonies have I taken as an heritage for ever,.... The Scriptures, which testify of Christ and of his grace, and of the mind and will of God, are a portion of themselves; and a goodly heritage they are, better than thousands of gold and silver, preferable to all worldly inheritances; as they have been to many, who have forsaken all for Christ and his Gospel. These, like an inheritance, have been transmitted from father to son, from one age of the church to another, in successive generations; nor shall they depart from her, nor from her seed and seed's seed, from henceforth and for ever; they are an inheritance which will continue for ever, Deut 33:4. These David chose and took, as for his counsellors, so for his portion and inheritance; and a wise and good choice he made; he chose the good part that should never be taken away; his reason for it follows:
for they are the rejoicing of my heart; the doctrines in them, the promises of them, when read or heard explained, gave him a sensible pleasure; revived his heart, and cheered his spirits, supported him under all his troubles, and caused him to go on his way rejoicing; see Jer 15:16.
Robert Jamieson, A. R. Fausset and David Brown
119:111 These he joyfully takes as his perpetual heritage, to perform the duties and receive the comforts they teach, evermore.
118:111118:111: Ժառանգեցի զվկայութիւնս քո յաւիտեան, զի ցնծութիւն է սրտի իմոյ[7581]։ [7581] Ոմանք.Զի ցնծութիւն եղեւ սրտի իմում։
111 Յաւիտեան ժառանգեցի քո վկայութիւնները, քանզի նրանք իմ սրտի ցնծութիւնն են:
111 Քու վկայութիւններդ յաւիտեան ժառանգեցի, Վասն զի անոնք իմ սրտիս ցնծութիւնն են։
Ժառանգեցի զվկայութիւնս քո յաւիտեան, զի ցնծութիւն է սրտի իմոյ:

118:111: Ժառանգեցի զվկայութիւնս քո յաւիտեան, զի ցնծութիւն է սրտի իմոյ[7581]։
[7581] Ոմանք.Զի ցնծութիւն եղեւ սրտի իմում։
111 Յաւիտեան ժառանգեցի քո վկայութիւնները, քանզի նրանք իմ սրտի ցնծութիւնն են:
111 Քու վկայութիւններդ յաւիտեան ժառանգեցի, Վասն զի անոնք իմ սրտիս ցնծութիւնն են։
zohrab-1805▾ eastern-1994▾ western am▾
118:111118:111 Откровения Твои я принял, как наследие на веки, ибо они веселие сердца моего.
118:112 ἔκλινα κλινω bend; tip over τὴν ο the καρδίαν καρδια heart μου μου of me; mine τοῦ ο the ποιῆσαι ποιεω do; make τὰ ο the δικαιώματά δικαιωμα justification σου σου of you; your εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever δι᾿ δια through; because of ἀντάμειψιν ανταμειψις exchanging; requital
118:112. inclinavi cor meum ut facerem iustitias tuas propter aeternam retributionemI have inclined my heart to do thy justifications for ever, for the reward.
Thy testimonies have I taken as an heritage for ever: for they [are] the rejoicing of my heart:

118:111 Откровения Твои я принял, как наследие на веки, ибо они веселие сердца моего.
118:112
ἔκλινα κλινω bend; tip over
τὴν ο the
καρδίαν καρδια heart
μου μου of me; mine
τοῦ ο the
ποιῆσαι ποιεω do; make
τὰ ο the
δικαιώματά δικαιωμα justification
σου σου of you; your
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
δι᾿ δια through; because of
ἀντάμειψιν ανταμειψις exchanging; requital
118:112. inclinavi cor meum ut facerem iustitias tuas propter aeternam retributionem
I have inclined my heart to do thy justifications for ever, for the reward.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
111 Thy testimonies have I taken as a heritage for ever: for they are the rejoicing of my heart. 112 I have inclined mine heart to perform thy statutes alway, even unto the end.The psalmist here in a most affectionate manner, like an Israelite indeed, resolves to stick to the word of God and to live and die by it.I. He resolves to portion himself in it, and there to seek his happiness, nay, there to enjoy it; "Thy testimonies (the truths, the promises, of thy word) have I taken as a heritage for ever, for they are the rejoicing of my heart." The present delight he took in them was an evidence that the good things contained in them were in his account the best things, and the treasure which he set his heart upon. 1. He expected an eternal happiness in God's testimonies. The covenant God had made with him was an everlasting covenant, and therefore he took it as a heritage for ever. If he could not yet say, "They are my heritage," yet he could say, "I have made choice of them for my heritage; and will never take up with a portion in this life," Ps. xvii. 14, 15. God's testimonies are a heritage to all that have received the Spirit of adoption; for, if children, then heirs. They are a heritage for ever, and that no earthly heritage is (1 Pet. i. 4); all the saints accept them as such, take up with them, live upon them, and can therefore be content with but little of this world. 2. He enjoyed a present satisfaction in them: They are the rejoicing of my heart, because they will be my heritage for ever. It requires the heart of a good man to see his portion in the promise of God and not in the possessions of this world.II. He resolves to govern himself by it and thence to take his measures: I have inclined my heart to do thy statutes. Those that would have the blessings of God's testimonies must come under the bonds of his statutes. We must look for comfort only in the way of duty, and that duty must be done, 1. With full consent and complacency: "I have, by the grace of God, inclined my heart to it, and conquered the aversion I had to it." A good man brings his heart to his work and then it is done well. A gracious disposition to do the will of God is the acceptable principle of all obedience. 2. With constancy and perseverance. He would perform God's statutes always, in all instances, in the duty of every day, in a constant course of holy walking, and this to the end, without weariness. This is following the Lord fully.
Adam Clarke: Commentary on the Bible - 1831
119:112: I have inclined mine heart - I used the power God gave me, and turned to his testimonies with all mine heart. When we work with God, we can do all things.
Albert Barnes: Notes on the Bible - 1834
119:112: I have inclined mine heart - The Hebrew word means properly "to stretch out"; "to extend" - as the hand. Exo 8:6, Exo 8:17. Then it means to incline, to bow, to depress. Here the idea is, that he had "given" that "direction" to the inclinations of his heart; he had resolved or purposed. He refers to an act of choice on his part, meaning that he had preferred this course, or that he had made this a solemn intention. Though every right inclination of the human heart is to be traced to the divine agency, yet it is also true that man is active in religion - or that his own mind resolves, chooses, and prefers - and that true religion is the actual choice or preference of all who serve God aright. See the notes at Psa 119:59.
To perform thy statutes alway - Margin, as in Hebrew, "to do." He meant to do the will of God. He intended to do this constantly; even foRev_er. No man can be a truly pious man who has any disposition, or any purpose, "ever" to turn away from the service of God.
Even unto the end - See Psa 119:33. To the end of life; to the end of all things.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:112: inclined: Psa 119:36, Psa 141:4; Jos 24:23; Kg1 8:58; Ch2 19:3; Phi 2:13
perform: Heb. do
the end: Psa 119:33, Psa 119:44; Pe1 1:13; Rev 2:10
John Gill
119:112 I have inclined mine heart to perform thy statutes alway,.... He had prayed to God to incline his heart to them, Ps 119:36; and by the grace of God his heart was inclined to obedience to them; and nothing but that can incline the heart, which is naturally averse unto them: the carnal mind is not subject to the law of God, nor can it be, until it is made so by the grace of God, Rom 8:7; and by this the psalmist had prevailed upon his heart to keep the statutes of the Lord, and do them, and that continually; for a good man is desirous of being steadfast and immovable, always abounding in the work of the Lord;
even unto the end; the end of life, as long as he lived. The Septuagint and Vulgate Latin version render it, "for a recompence"; and the Arabic version, "for an eternal recompence"; but the Ethiopic version the reverse, "not for a recompence", or benefit: which latter is the truth, though neither of them a right version; for the statutes are to be kept, not for the sake of a recompence of reward, but from love to God, and; in duty to him, without any mercenary views; though the word does sometimes signify "a reward", and may be rendered here, "for ever there is a reward" (i); as there is "in", though not "for", keeping the commands; see Ps 19:11.
(i) "in aeternum est retributio", Clarius.
118:112118:112: Խոնարհեցուցի զսիրտ իմ առնել զարդարութիւնս քո յաւիտեան, վասն հատուցման[7582]։ [7582] Ոմանք.Վասն հատուցմանն։
112 Սիրտս առյաւէտ խոնարհեցրի, որ հատուցման համար քո օրէնքները կատարեմ:
112 Խոնարհեցուցի իմ սիրտս, որպէս զի քու կանոններդ կատարեմ Յաւիտեան՝ մինչեւ վերջը։
Խոնարհեցուցի զսիրտ իմ առնել զարդարութիւնս քո յաւիտեան [731]վասն հատուցման:

118:112: Խոնարհեցուցի զսիրտ իմ առնել զարդարութիւնս քո յաւիտեան, վասն հատուցման[7582]։
[7582] Ոմանք.Վասն հատուցմանն։
112 Սիրտս առյաւէտ խոնարհեցրի, որ հատուցման համար քո օրէնքները կատարեմ:
112 Խոնարհեցուցի իմ սիրտս, որպէս զի քու կանոններդ կատարեմ Յաւիտեան՝ մինչեւ վերջը։
zohrab-1805▾ eastern-1994▾ western am▾
118:112118:112 Я приклонил сердце мое к исполнению уставов Твоих навек, до конца.
118:113 ιε᾿ ιεʹ hate καὶ και and; even τὸν ο the νόμον νομος.1 law σου σου of you; your ἠγάπησα αγαπαω love
118:113. samech tumultuosos odivi et legem tuam dilexiI have hated the unjust: and have loved thy law.
I have inclined mine heart to perform thy statutes alway, [even unto] the end:

118:112 Я приклонил сердце мое к исполнению уставов Твоих навек, до конца.
118:113
ιε᾿ ιεʹ hate
καὶ και and; even
τὸν ο the
νόμον νομος.1 law
σου σου of you; your
ἠγάπησα αγαπαω love
118:113. samech tumultuosos odivi et legem tuam dilexi
I have hated the unjust: and have loved thy law.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:113: I hate vain thoughts - I have hated סעפים seaphim, "tumultuous, violent men." I abominate all mobs and insurrections, and troublers of the public peace.
Albert Barnes: Notes on the Bible - 1834
119:113: I hate vain thoughts - This commences a new portion of the psalm, distinguished by the Hebrew letter Samech (ס s), answering to our "s." The word rendered "vain thoughts" occurs only in this place. It is rendered by the Septuagint, παρανόμους paranomous - transgressors. So the Latin Vulgate. Luther renders it "die Flattergeister," the frivolous-minded. The word means divided; a man of a divided mind; a man who has no sure faith in regard to divine things, but is driven here and there; a sceptic; a doubter. Compare Jam 1:8. Thus it refers not to his own thoughts primarily, as being "vain" or worthless, but to a state of mind or heart in general, where there is no firmness, no stability, no settled view: a state of mind wavering, doubtful, skeptical, in regard to religion. What is implied here in reference to what he loved - by stating (in the way of contrast) what he "hated," - would be a mind which was settled in its convictions of truth, and firm in its adherence to truth; a mind which was steadfast in religion, and not vacillating, skeptical, or uncertain on the subject. This denotes that the psalmist sought such a state of mind for himself, and that he valued it in others.
But thy law do I love - I have no "divided" or unsettled feelings in regard to that. I am conscious of a firm attachment to it. This thought he has repeatedly expressed in the psalm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:113: hate: Psa 94:11; Isa 55:7; Jer 4:14; Mar 7:21; Co2 10:5
vain thoughts: Or, "divided thoughts," saiaphim, or, as Gesenius renders, die Zweideutigen (in der Religion) "ambiguities (or indecisions) in Religion;" Luther, Flattergeister, "inconstant fellows;" LXX, παρανομοι, "transgressors," Vulgate iniqui, "iniquitous," and Jerome, tumultuosos, "tumultuous."
thy law: Psa 119:97, Psa 119:103
Carl Friedrich Keil and Franz Delitzsch
119:113
The eightfold Samech. His hope rests on God's word, without allowing itself to be led astray by doubters and apostates. סעפים (the form of nouns which indicate defects or failings) are those inwardly divided, halting between two opinions (סעפּים), 3Kings 18:21, who do homage partly to the worship of Jahve, partly to heathenism, and therefore are trying to combine faith and naturalism. In contrast to such, the poet's love, faith, and hope are devoted entirely to the God of revelation; and to all those who are desirous of drawing him away he addresses in Ps 119:115 (cf. Ps 6:9) an indignant "depart." He, however, stands in need of grace in order to persevere and to conquer. For this he prays in Ps 119:116-117. The מן in משּׁברי is the same as in בּושׁ מן. The ah of ואשׁעה is the intentional ah (Ew. 228, c), as in Is 41:23. The statement of the ground of the סלית, vilipendis, does not mean: unsuccessful is their deceit (Hengstenberg, Olshausen), but falsehood without the consistency of truth is their self-deceptive and seductive tendency. The lxx and Syriac read תּרעיתם, "their sentiment;" but this is an Aramaic word that is unintelligible in Hebrew, which the old translators have conjured into the text only on account of an apparent tautology. The reading השּׁבתּ or חשׁבתּ (Aquila, Symmachus, and Jerome; lxx ἐλογισάμην, therefore חשׁבתי) instead of חשׁבתּ might more readily be justified in Ps 119:119; but the former gives too narrow a meaning, and the reading rests on a mistaking of the construction of השׁבית with an accusative of the object and of the effect: all the wicked, as many of them as are on the earth, dost Thou put away as dross (סגים( ssor). Accordingly משׁפטיך in Ps 119:120 are God's punitive judgments, or rather (cf. Ps 119:91) God's laws (judgments) according to which He judges. What is meant are sentences of punishment, as in Lev. 26, Deut. 28. Of these the poet is afraid, for omnipotence can change words into deeds forthwith. In fear of the God who has attested Himself in Ex 34:7 and elsewhere, his skin shudders and his hair stands on end.
Geneva 1599
119:113 SAMECH. I hate (a) [vain] thoughts: but thy law do I love.
(a) Whoever will embrace God's word correctly must abhor all fantasies and imaginations both of himself and others.
John Gill
119:113
SAMECH.--The Fifteenth Part.
SAMECH. I hate vain thoughts,.... Or thoughts: evil thoughts are undoubtedly meant, no other can be the object of hatred to a good man; they are such as are contrary to the law of God, and forbidden by it, mentioned in the next clause as the object of love, in opposition to these; and which are abominable to God, and defiling to men; should be forsaken, need pardon; and, if not pardoned, will be brought into judgment, and there exposed, and men punished for them. There are multitudes of these rise up in the minds of men, not only bad men, but good men; even sometimes atheistical blasphemous thoughts, as well as proud, haughty, revengeful, lustful, impure, and worldly ones; which, when observed by a good man, give him great concern and uneasiness, and raise a holy indignation in him against them. The word is used for the "opinions" of men; the ambiguous, doubtful, wavering, and inconstant sentiments of the mind, 3Kings 18:21, and is used of branches, or the tops of trees, waved with the wind to and fro: and may be applied to all heterodox opinions, human doctrines, damnable heresies; such as are inconsistent with the perfections of God, derogate from his grace, and from the person and offices of Christ; and are contrary to the word, and which are therefore rejected and abhorred by good men. The Targum is,
"I hate those who think vain thoughts;''
and so Jarchi and Aben Ezra interpret it of persons, thinkers, or devisers of evil things; and to this sense are the Septuagint, Vulgate Latin, and all the Oriental versions; and which is approved of by Gussetius (k); even free thinkers, such as devise things out of their own brains, and regard not the law, doctrine, or word of God;
but thy law do I love; which forbids and condemns such vain and wicked thoughts, and requires pure and Holy Ones. Or, "thy doctrine"; which comes from God, is concerning him, and reveals his mind and will, his grace and love, to men; the doctrine of Christ, concerning his person, office, and work; the doctrine of the Scriptures, which contain the whole Gospel of Christ, as well as the law of God; the doctrine according to godliness, and which is good, sound, and wholesome, and to be received in the love of it.
(k) Ebr. Comment. p. 564.
Robert Jamieson, A. R. Fausset and David Brown
119:113 SAMECH. (Ps 119:113-120).
vain thoughts--better, "unstable persons," literally, "divided men," those of a divided, doubting mind (Jas 1:8); "a double-minded man" [HENGSTENBERG], skeptics, or, skeptical notions as opposed to the certainty of God's word.
118:113118:113: Զանօրէնս ատեցի, եւ զօրէնս քո սիրեցի[7583]։ [7583] Ոմանք.Զանօրէնն ատեցի։
113 Ատեցի անօրէններին, եւ քո օրէնքը սիրեցի:
113 Երկմիտները ատեցի, Բայց քու օրէնքդ սիրեցի։
[732]Զանօրէնս ատեցի, եւ զօրէնս քո սիրեցի:

118:113: Զանօրէնս ատեցի, եւ զօրէնս քո սիրեցի[7583]։
[7583] Ոմանք.Զանօրէնն ատեցի։
113 Ատեցի անօրէններին, եւ քո օրէնքը սիրեցի:
113 Երկմիտները ատեցի, Բայց քու օրէնքդ սիրեցի։
zohrab-1805▾ eastern-1994▾ western am▾
118:113118:113 Вымыслы {человеческие} ненавижу, а закон Твой люблю.
118:114 βοηθός βοηθος helper μου μου of me; mine καὶ και and; even ἀντιλήμπτωρ αντιληπτωρ of me; mine εἶ ειμι be σύ συ you εἰς εις into; for τὸν ο the λόγον λογος word; log σου σου of you; your ἐπήλπισα επελπιζω buoy up with hope; cheat with false hopes
118:114. protectio mea et scutum meum tu es verbum tuum expectaviThou art my helper and my protector: and in thy word I have greatly hoped.
KJV [SAMECH] I hate [vain] thoughts: but thy law do I love:

118:113 Вымыслы {человеческие} ненавижу, а закон Твой люблю.
118:114
βοηθός βοηθος helper
μου μου of me; mine
καὶ και and; even
ἀντιλήμπτωρ αντιληπτωρ of me; mine
εἶ ειμι be
σύ συ you
εἰς εις into; for
τὸν ο the
λόγον λογος word; log
σου σου of you; your
ἐπήλπισα επελπιζω buoy up with hope; cheat with false hopes
118:114. protectio mea et scutum meum tu es verbum tuum expectavi
Thou art my helper and my protector: and in thy word I have greatly hoped.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15. SAMECH.
113 I hate vain thoughts: but thy law do I love.Here we have, 1. David's dread of the risings of sin, and the first beginnings of it: I hate vain thoughts. He does not mean that he hated them in others, for there he could not discern them, but he hated them in his own heart. Every good man makes conscience of his thoughts, for they are words to God. Vain thoughts, how light soever most make of them, are sinful and hurtful, and therefore we should account them hateful and dreadful, for they do not only divert the mind from that which is good, but open the door to all evil, Jer. iv. 14. Though David could not say that he was free from vain thoughts, yet he could say that he hated them; he did not countenance them, nor give them any entertainment, but did what he could to keep them out, at least to keep them under. The evil I do I allow not. 2. David's delight in the rule of duty: But thy law do I love, which forbids those vain thoughts, and threatens them. The more we love the law of God the more we shall get the mastery of our vain thoughts, the more hateful they will be to us, as being contrary to the whole law, and the more watchful we shall be against them, lest they draw us from that which we love.
Adam Clarke: Commentary on the Bible - 1831
119:114: Mv hiding place - My asylum.
And my shield - There is a time in which I may be called to suffer in secret; then thou hidest me. There may be a time in which thou callest me to fight; then thou art my Shield and Protector.
Albert Barnes: Notes on the Bible - 1834
119:114: Thou art my hiding place - See the notes at Psa 32:7, where the same expression occurs.
And my shield - See Psa 5:12, note; Psa 84:11, note.
I hope in thy word - See Psa 119:74, Psa 119:81.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:114: my hiding: Psa 32:7, Psa 91:1, Psa 91:2; Isa 32:2
my shield: Psa 3:3, Psa 84:11
I hope: Psa 119:81, Psa 130:5, Psa 130:6
John Gill
119:114 Thou art my hiding place,.... From temporal calamities. The perfections of God are chambers of retreat and safety to his people, where they may hide themselves and be safe, till such calamities are over, Is 26:20. And from spiritual evils; from avenging justice, from divine wrath, from the rage of Satan, and the fury of men, Is 32:2; and from eternal death, and being hurt by it; the spiritual and eternal life of saints being hid with Christ in God, Col 3:3; see Ps 32:7;
and my shield; to protect from all dangers, and preserve from every enemy: such are the love and grace, the power and strength, the truth and faithfulness of God; which are the saints' shield and buckler, Ps 5:12; such also the person, blood, righteousness, and salvation of Christ, who is a sun and shield; the shield of faith, or which faith holds up and defends the soul against the attacks of a powerful enemy, Ps 84:11;
I hope in thy Word; in Christ the Word, for acceptance and justification, for peace, pardon, and eternal salvation; all which are in him: in the word of promise, for all supplies of grace, strength, light, life, and comfort here, and for glory hereafter, contained therein; see Ps 119:74.
Robert Jamieson, A. R. Fausset and David Brown
119:114 hiding-place--(Compare Ps 27:5).
shield-- (Ps 3:3; Ps 7:10).
hope in thy word--confidently rest on its teachings and promises.
118:114118:114: Օգնական եւ փրկի՛չ իմ ես դու, եւ ես ՚ի բանս քո յուսացայ։
114 Օգնականն ու փրկիչն իմ դու ես, եւ ես յոյսս դրի քո խօսքի վրայ:
114 Իմ ապաւէնս ու ասպարս դուն ես, Քու խօսքիդ յուսացի։
Օգնական եւ փրկիչ իմ ես դու, եւ ես ի բանս քո յուսացայ:

118:114: Օգնական եւ փրկի՛չ իմ ես դու, եւ ես ՚ի բանս քո յուսացայ։
114 Օգնականն ու փրկիչն իմ դու ես, եւ ես յոյսս դրի քո խօսքի վրայ:
114 Իմ ապաւէնս ու ասպարս դուն ես, Քու խօսքիդ յուսացի։
zohrab-1805▾ eastern-1994▾ western am▾
118:114118:114 Ты покров мой и щит мой; на слово Твое уповаю.
118:115 ἐκκλίνατε εκκλινω deviate; avoid ἀπ᾿ απο from; away ἐμοῦ εμου my πονηρευόμενοι πονηρευομαι and; even ἐξερευνήσω εξερευναω fully explore τὰς ο the ἐντολὰς εντολη direction; injunction τοῦ ο the θεοῦ θεος God μου μου of me; mine
118:115. recedite a me maligni et custodiam mandata Dei meiDepart from me, ye malignant: and I will search the commandments of my God.
Thou [art] my hiding place and my shield: I hope in thy word:

118:114 Ты покров мой и щит мой; на слово Твое уповаю.
118:115
ἐκκλίνατε εκκλινω deviate; avoid
ἀπ᾿ απο from; away
ἐμοῦ εμου my
πονηρευόμενοι πονηρευομαι and; even
ἐξερευνήσω εξερευναω fully explore
τὰς ο the
ἐντολὰς εντολη direction; injunction
τοῦ ο the
θεοῦ θεος God
μου μου of me; mine
118:115. recedite a me maligni et custodiam mandata Dei mei
Depart from me, ye malignant: and I will search the commandments of my God.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
114 Thou art my hiding place and my shield: I hope in thy word.Here is, 1. God's care of David to protect and defend him, which he comforted himself with when his enemies were very malicious against him: Thou art my hiding-place and my shield. David, when Saul pursued him, often betook himself to close places for shelter; in war he guarded himself with his shield. Now God was both these to him, a hiding-place to preserve him from danger and a shield to preserve him in danger, his life from death and his soul from sin. Good people are safe under God's protection. He is their strength and their shield, their help and their shield, their sun and their shield, their shield and their great reward, and here their hiding-place and their shield. They may by faith retire to him, and repose in him as their hiding-place, where they are kept in secret. They may by faith oppose his power to all the might and malice of their enemies, as their shield to quench every fiery dart. 2. David's confidence in God. He is safe, and therefore he is easy, under the divine protection: "I hope in thy word, which has acquainted me with thee and assured me of thy kindness to me." Those who depend on God's promise shall have the benefit of his power and be taken under his special protection.
Albert Barnes: Notes on the Bible - 1834
119:115: Depart from me, ye evil-doers - Workers of iniquity; bad men. See the notes at Psa 6:8. This indicates a determined purpose that nothing should deter or allure him from the service of God. A man who wishes to serve God, and lead a religious life, must separate himself from the society, as such, of unprincipled people.
For I will keep the commandments of my God - This is my fixed resolution. It may be remarked here
(1) that bad people will turn away from the society of one who has formed such a resolution, and who carries it out;
(2) the resolution is a necessary one to be formed and executed, if a man will serve God;
(3) the formation and execution of such a purpose, is the best way to get rid of the society of bad people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:115: Depart: Psa 6:8, Psa 26:5, Psa 26:9, Psa 139:19; Mat 7:23, Mat 25:41; Co1 15:33
for I will: Psa 119:106; Jos 24:15
Geneva 1599
119:115 (b) Depart from me, ye evildoers: for I will keep the commandments of my God.
(b) And hinder me not to keep the law of the Lord.
John Gill
119:115 Depart from me, ye evildoers,.... The same with the evil thinkers, Ps 119:113; According to Aben Ezra, they that think evil commonly do it; as they devise it, they commit it. This describes such persons whose course of life is, and who make it their constant business to do, iniquity; such the psalmist desires to depart his presence, to keep at a distance from him, as being very disagreeable to him; and who would be a great hinderance to him in keeping the commandments of God, as follows: these same words will be spoken by David's son and antitype, at the great day of account, Mt 7:23;
for I will keep the commandments of my God; of God who has a fight to command, and not of men, especially when opposed to the commands of God; of God, who is the covenant God and Father of his people; and whose covenant, grace, and favour, in choosing, redeeming, regenerating, and adopting them, lay them under greater obligations still to keep his commandments; and whose commandments are not grievous: and though they cannot be perfectly kept by good men, yet they are desirous of keeping them as well as they can, and determine in the strength of divine grace so to do; and which they do out of love to God, and with a view to his glory, without any selfish or mercenary ends. The Syriac version renders it, "that I may keep", &c. to which end he desires to be rid of the company of wicked men; who are both a nuisance to good men, and an hinderance in religious duties.
Robert Jamieson, A. R. Fausset and David Brown
119:115 Hence he fears not wicked men, nor dreads disappointment, sustained by God in making His law the rule of life.
Depart from me--Ye can do nothing with me; for, &c. (Ps 6:8).
118:115118:115: ՚Ի բա՛ց եղերուք յինէն չարք, եւ քննեցի՛ց զպատուիրանս Աստուծոյ իմոյ։
115 Հեռացէ՛ք ինձնից, չարագործնե՛ր, որ ես իմ Աստծու պատուիրանները քննեմ:
115 Ե՛տ քաշուեցէք ինձմէ, ո՛վ չարագործներ, Վասն զի ես իմ Աստուծոյս պատուիրանքները պիտի պահեմ։
Ի բաց եղերուք յինէն, չարք, եւ [733]քննեցից զպատուիրանս Աստուծոյ իմոյ:

118:115: ՚Ի բա՛ց եղերուք յինէն չարք, եւ քննեցի՛ց զպատուիրանս Աստուծոյ իմոյ։
115 Հեռացէ՛ք ինձնից, չարագործնե՛ր, որ ես իմ Աստծու պատուիրանները քննեմ:
115 Ե՛տ քաշուեցէք ինձմէ, ո՛վ չարագործներ, Վասն զի ես իմ Աստուծոյս պատուիրանքները պիտի պահեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:115118:115 Удалитесь от меня, беззаконные, и буду хранить заповеди Бога моего.
118:116 ἀντιλαβοῦ αντιλαμβανω relieve; lay hold of μου μου of me; mine κατὰ κατα down; by τὸ ο the λόγιόν λογιον declaration σου σου of you; your καὶ και and; even ζήσομαι ζαω live; alive καὶ και and; even μὴ μη not καταισχύνῃς καταισχυνω shame; put to shame με με me ἀπὸ απο from; away τῆς ο the προσδοκίας προσδοκια expectation μου μου of me; mine
118:116. confirma me secundum verbum tuum et vivam et noli me confundere ab expectatione meaUphold me according to thy word, and I shall live: and let me not be confounded in my expectation.
Depart from me, ye evildoers: for I will keep the commandments of my God:

118:115 Удалитесь от меня, беззаконные, и буду хранить заповеди Бога моего.
118:116
ἀντιλαβοῦ αντιλαμβανω relieve; lay hold of
μου μου of me; mine
κατὰ κατα down; by
τὸ ο the
λόγιόν λογιον declaration
σου σου of you; your
καὶ και and; even
ζήσομαι ζαω live; alive
καὶ και and; even
μὴ μη not
καταισχύνῃς καταισχυνω shame; put to shame
με με me
ἀπὸ απο from; away
τῆς ο the
προσδοκίας προσδοκια expectation
μου μου of me; mine
118:116. confirma me secundum verbum tuum et vivam et noli me confundere ab expectatione mea
Uphold me according to thy word, and I shall live: and let me not be confounded in my expectation.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
116-117. Хотя вера писателя в слово Божие была глубока, но тяжелые условия, среди которых ему приходилось действовать, ставили ему такие непреодолимые препятствия, что он прибегал к помощи Божией и взывал к Его непосредственному содействию. Показателем силы его веры здесь служит та черта, что и в минуты некоторого упадка духа он ищет поддержки не от людей, а от Господа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
115 Depart from me, ye evildoers: for I will keep the commandments of my God.Here is, 1. David's firm and fixed resolution to live a holy life: I will keep the commandments of my God. Bravely resolved! like a saint, like a soldier; for true courage consists in a steady resolution against all sin and for all duty. Those that would keep God's commandments must be often renewing their resolutions to do so: "I will keep them. Whatever others do, this I will do; though I be singular, though all about me be evil-doers, and desert me; whatever I have done hitherto, I will for the future walk closely with God. They are the commandments of God, of my God, and therefore I will keep them. He is God and may command me, my God and will command me nothing but what is for my good." 2. His farewell to bad company, pursuant to this resolution: Depart from me, you evil-doers. Though David, as a good magistrate, was a terror to evil-doers, yet there were many such, even about court, intruding near his person; these he here abdicates, and resolves to have no conversation with them. Note, Those that resolve to keep the commandments of God must have no society with evil-doers; for bad company is a great hindrance to a holy life. We must not choose wicked people for our companions, nor be intimate with them; we must not do as they do nor do as they would have us do, Ps. i. 1; Eph. v. 11.
Adam Clarke: Commentary on the Bible - 1831
119:116: Depart from me - Odi profanum vulgus, etarceo, I abominate the profane, and will have no communion with them. I drive them away from my presence.
Uphold me - סמכני sammecheni, prop me up; give me thyself to lean upon.
Albert Barnes: Notes on the Bible - 1834
119:116: Uphold me - Sustain me in the trials and the temptations of life. Help me to bear afflictions without sinking under them; to meet temptations without yielding to them; to encounter opposition from the enemies of religion without being overcome.
According unto thy word -
(1) According to the requirements of thy word - that I may be conformed to them;
(2) according to the promises of thy word - that they may be verified in me.
That I may live - That my life may not be cut off by my foes, and that I may not sink under my burdens.
And let me not be ashamed of my hope - The meaning of this is, Let not my hope prove to be delusive and vain; let it not be seen at last that it is worthless, or that religion has no power to accomplish what it promises. See Psa 6:10, note; Psa 25:2-3, note; Psa 31:1, note. The phrase does not mean, as it would seem to signify, Let me not blush, or be unwilling to acknowledge my hope, or to profess that I am a friend of God. That "would be," indeed, a proper prayer, but it is not the prayer here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:116: Uphold: Psa 37:17, Psa 37:24, Psa 41:12, Psa 63:8, Psa 94:18; Isa 41:10, Isa 42:1
and let me: Psa 25:2; Isa 45:17; Rom 5:5, Rom 9:32, Rom 10:11; Pe1 2:6
John Gill
119:116 Uphold me according unto thy word,.... In thy ways, that my footsteps slip not; in thine arms, and with the right hand of thy righteousness, from fainting and sinking under difficulties and discouragements, in trying circumstances; and from slipping and sliding out of the way of God; and from a total and final filling away, according to thy word of promise, that, as are the days of thy people, their strength shall be; and that thou wilt never leave them nor forsake them. The Targum is,
"uphold me in thy word;''
or by thy word, either essential or written;
that I may live; meaning not corporeally, though none so live but whom the Lord upholds in life; but, spiritually, live by faith on Christ the Saviour, live comfortably on the word of promise, and live honourably, agreeably to the word of God, in all holy conversation and godliness;
and let me not be ashamed of my hope: as men are, when they are disappointed or having and enjoying what they have been hoping and waiting for; but the grace of hope makes not ashamed, nor shall those who have it ever have any reason to be ashamed of it; since it is a good hope through grace; is an anchor of the soul, sure and steadfast; is upon a good foundation, Christ, and by which men are saved; and so may rejoice, in full hope of the glory of God they shall certainly enjoy.
118:116118:116: Օգնեա՛ ինձ ըստ բանի քում եւ կեցո՛ զիս, եւ մի՛ յամօթ առներ զիս ՚ի յուսոյ իմմէ։
116 Օգնի՛ր ինձ ըստ քո խօսքի ու պահպանի՛ր ինձ, եւ իմ յոյսի մէջ ինձ մի՛ ամաչեցրու:
116 Պահպանէ զիս քու խօսքիդ համեմատ, որպէս զի ապրիմ Եւ զիս իմ յոյսէս մի՛ ամչցներ։
Օգնեա ինձ ըստ բանի քում եւ կեցո զիս, եւ մի՛ յամօթ առներ զիս ի յուսոյ իմմէ:

118:116: Օգնեա՛ ինձ ըստ բանի քում եւ կեցո՛ զիս, եւ մի՛ յամօթ առներ զիս ՚ի յուսոյ իմմէ։
116 Օգնի՛ր ինձ ըստ քո խօսքի ու պահպանի՛ր ինձ, եւ իմ յոյսի մէջ ինձ մի՛ ամաչեցրու:
116 Պահպանէ զիս քու խօսքիդ համեմատ, որպէս զի ապրիմ Եւ զիս իմ յոյսէս մի՛ ամչցներ։
zohrab-1805▾ eastern-1994▾ western am▾
118:116118:116 Укрепи меня по слову Твоему, и буду жить; не посрами меня в надежде моей;
118:117 βοήθησόν βοηθεω help μοι μοι me καὶ και and; even σωθήσομαι σωζω save καὶ και and; even μελετήσω μελεταω concerned with ἐν εν in τοῖς ο the δικαιώμασίν δικαιωμα justification σου σου of you; your διὰ δια through; because of παντός πας all; every
118:117. auxiliare mihi et salvus ero et delectabor in praeceptis tuis iugiterHelp me, and I shall be saved: and I will meditate always on thy justifications.
Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope:

118:116 Укрепи меня по слову Твоему, и буду жить; не посрами меня в надежде моей;
118:117
βοήθησόν βοηθεω help
μοι μοι me
καὶ και and; even
σωθήσομαι σωζω save
καὶ και and; even
μελετήσω μελεταω concerned with
ἐν εν in
τοῖς ο the
δικαιώμασίν δικαιωμα justification
σου σου of you; your
διὰ δια through; because of
παντός πας all; every
118:117. auxiliare mihi et salvus ero et delectabor in praeceptis tuis iugiter
Help me, and I shall be saved: and I will meditate always on thy justifications.
ru▾ LXX-gloss▾ vulgate▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
116 Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope. 117 Hold thou me up, and I shall be safe: and I will have respect unto thy statutes continually.Here, 1. David prays for sustaining grace; for this grace sufficient he besought the Lord twice: Uphold me; and again, Hold thou me up. He sees himself not only unable to go on in his duty by any strength of his own, but in danger of falling into sin unless he was prevented by divine grace; and therefore he is thus earnest for that grace to uphold him in his integrity (Ps. xli. 12), to keep him from falling and to keep him from tiring, that he might neither turn aside to evil-doing nor be weary of well-doing. We stand no longer than God holds us and go no further than he carries us. 2. He pleads earnestly for this grace. (1.) He pleads the promise of God, his dependence upon the promise, and his expectation from it: "Uphold me, according to thy word, which word I hope in; and, if it be not performed, I shall be made ashamed of my hope, and be called a fool for my credulity." But those that hope in God's word may be sure that the word will not fail them, and therefore their hope will not make them ashamed. (2.) He pleads the great need he had of God's grace and the great advantage it would be of to him: Uphold me, that I may live, intimating that he could not live without the grace of God; he should fall into sin, into death, into hell, if God did not hold him up; but, supported by his hand, he shall live; his spiritual life shall be maintained and be an earnest of eternal life. Hold me up, and I shall be safe, out of danger and out of the fear of danger. Our holy security is grounded on divine supports. (3.) He pleads his resolution, in the strength of this grace, to proceed in his duty: "Hold me up, and then I will have respect unto thy statutes continually and never turn my eyes or feet aside from them." I will employ myself (so some), I will delight myself (so others) in thy statutes. If God's right hand uphold us, we must, in his strength, go on in our duty both with diligence and pleasure.
Adam Clarke: Commentary on the Bible - 1831
119:117: Hold thou me up - I shall grow weary and faint in the way, if not strengthened and supported by thee.
And I shall be safe - No soul can be safe, unless upheld by thee.
Albert Barnes: Notes on the Bible - 1834
119:117: Hold thou me up - Keep me from falling in the trials and temptations of life. The Hebrew word means to prop, uphold, support. The Septuagint is, "Aid me."
And I shall be safe - And I shall be saved; or, that I may be saved. It is an acknowledgment of entire dependence on God for salvation - temporal and eternal.
And I will have respect ... - I will look to thy statutes; I will have them always in my eye. Compare the notes at Psa 119:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:117: Hold: Psa 17:5, Psa 71:6, Psa 73:23, Psa 139:10; Isa 41:13; Joh 10:28, Joh 10:29; Rom 14:4; Pe1 1:5; Jde 1:24
and I will: Psa 119:6, Psa 119:48, Psa 119:111, Psa 119:112
Geneva 1599
119:117 (c) Hold thou me up, and I shall be safe: and I will have respect unto thy statutes continually.
(c) He desires God's continual assistance, lest he should faint in this race, which he had begun.
John Gill
119:117 Hold thou me up, and I shall be safe,.... As all are, and none but such, who are in the hands of Christ; enclosed in the arms of everlasting love, upheld with the right hand of Jehovah, supported by his promises and grace, surrounded by his power, sustained by his love, and preserved in Christ Jesus;
and I will have respect unto thy statutes continually; for nothing can more strongly engage a constant regard unto them than a sense of divine love, and a view of safety and security in the arms of it; or better enable to keep them than fresh communications of grace and strength: being upheld, saints hold on and out to the end; they go from strength to strength, run and are not weary, walk and faint not; and, having a supply of the Spirit, walk on in the judgments of the Lord, and keep his statutes, and do them. Or, "and I will rejoice" (l) in them, as Aben Ezra and Kimchi; or, "employ myself" in them, as Jarchi.
(l) "solatiabor", Montanus; "delectabor", Pagninus, Musculus; so Ainsworth; "voluptatem capiam", Tigurine version.
118:117118:117: Օգնեա՛ ինձ եւ ապրեցո՛ զիս, եւ խորհեցա՛յց յիրաւունս քո յամենայն ժամ։
117 Օգնի՛ր ու փրկի՛իր ինձ, որ շարունակ քո դատաստանի մասին մտածեմ:
117 Զօրացո՛ւր զիս, որպէս զի ապրիմ Ու միշտ քու կանոններուդ ուշադրութիւն ընեմ։
Օգնեա ինձ եւ ապրեցո զիս, եւ խորհեցայց յիրաւունս քո յամենայն ժամ:

118:117: Օգնեա՛ ինձ եւ ապրեցո՛ զիս, եւ խորհեցա՛յց յիրաւունս քո յամենայն ժամ։
117 Օգնի՛ր ու փրկի՛իր ինձ, որ շարունակ քո դատաստանի մասին մտածեմ:
117 Զօրացո՛ւր զիս, որպէս զի ապրիմ Ու միշտ քու կանոններուդ ուշադրութիւն ընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:117118:117 поддержи меня, и спасусь; и в уставы Твои буду вникать непрестанно.
118:118 ἐξουδένωσας εξουδενοω set at naught πάντας πας all; every τοὺς ο the ἀποστατοῦντας αφιστημι distance; keep distance ἀπὸ απο from; away τῶν ο the δικαιωμάτων δικαιωμα justification σου σου of you; your ὅτι οτι since; that ἄδικον αδικος injurious; unjust τὸ ο the ἐνθύμημα ενθυμημα he; him
118:118. abiecisti omnes qui adversantur praecepta tua quia mendax cogitatio eorumThou hast despised all them that fall off from thy judgments; for their thought is unjust.
Hold thou me up, and I shall be safe: and I will have respect unto thy statutes continually:

118:117 поддержи меня, и спасусь; и в уставы Твои буду вникать непрестанно.
118:118
ἐξουδένωσας εξουδενοω set at naught
πάντας πας all; every
τοὺς ο the
ἀποστατοῦντας αφιστημι distance; keep distance
ἀπὸ απο from; away
τῶν ο the
δικαιωμάτων δικαιωμα justification
σου σου of you; your
ὅτι οτι since; that
ἄδικον αδικος injurious; unjust
τὸ ο the
ἐνθύμημα ενθυμημα he; him
118:118. abiecisti omnes qui adversantur praecepta tua quia mendax cogitatio eorum
Thou hast despised all them that fall off from thy judgments; for their thought is unjust.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:118: Thou hast trodden down - All thy enemies will be finally trodden down under thy feet.
Their deceit is falsehood - Their elevation is a lie. The wicked often become rich and great, and affect to be happy, but it is all false; they have neither a clean nor approving conscience. Nor can they have thy approbation; and, consequently, no true blessedness.
Albert Barnes: Notes on the Bible - 1834
119:118: Thou hast trodden down all them that err from thy statutes - Compare the notes at Psa 119:21. Rather, "Thou hast made light of," or "thou despisest." The Hebrew word means properly to suspend in a balance; to weigh. Then it means to lift up lightly or easily; and then, to make light of; to contemn; to regard anything as "light." The Septuagint and Latin Vulgate render it, "Thou dost despise." That is, God regards them as of no account; as a light substance of no value; as chaff which the wind carries away. Compare Job 21:18; Psa 1:4; Psa 35:5; Isa 17:13.
For their deceit is falsehood - This seems to be a truism - for deceit must imply falsehood. In the original this is an emphatic way of declaring the whole thing to be false, as the Hebrew language often expresses emphasis by mere repetition - thus "pits, pits," meaning many pits. The psalmist first characterizes their conduct as deceitful - as that which cannot be relied on - as that which must fail in the end; he then speaks of this system on which they acted as altogether a "lie" - as that which is utterly "false;" thus giving, as it were, a double emphasis to the statement, and showing how utterly delusive and vain it must be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:118: trodden: Isa 25:10, Isa 63:3; Mal 4:3; Luk 21:24; Rev 14:20
err: Psa 119:10, Psa 119:21, Psa 95:10
their deceit: Psa 119:29, Psa 78:36, Psa 78:37, Psa 78:57; Isa 44:20; Eph 4:22, Eph 5:6; Th2 2:9-11; Ti2 3:13; Jo1 2:21; Rev 18:23
Geneva 1599
119:118 Thou hast trodden down all them that err from thy statutes: for their (d) deceit [is] falsehood.
(d) The crafty practises of them who contemn your law will be brought to nothing.
John Gill
119:118 Thou hast trodden down all them that err from thy statutes,.... That wander from the way of the Lord's commandments; that deviate from his precepts, go astray constantly and wilfully; a people that err in their hearts, and with all their hearts. These the Lord treads down, as mire in the streets, as grapes in a winepress; which shows his abhorrence of them, his indignation at them, and how easily they are subdued under him;
for their deceit is falsehood: or, "their hypocrisy is a lie" (m): the appearance they make is a false one; they appear outwardly righteous, but are inwardly wicked; have a form of godliness, but deny the power of it: or all their deceitful doctrines are lies in hypocrisy, though dressed up with all the art and cunning they are masters of; or all their subtle schemes to corrupt and subvert the true doctrines of the word are in vain and to no purpose.
(m) So Michaelis.
John Wesley
119:118 Deceit - Their deceitful devices, shall bring that destruction upon themselves which they design for others.
Robert Jamieson, A. R. Fausset and David Brown
119:118 But the disobedient and rebellious will be visited by God's wrath, which impresses the pious with wholesome fear and awe.
their deceit is falsehood--that is, all their cunning deceit, wherewith they seek to entrap the godly, is in vain.
118:118118:118: Անարգեցեր զամենեսեան որ ապստա՛մբ եղեն յարդարութեանց քոց. զի անիրաւութեամբ են խորհուրդք նոցա[7584]։ [7584] Օրինակ մի.Անարգեցին զամենեսին ոյք։ Ոմանք.Անիրաւութեամբ էին խորհուրդք նոցա։
118 Անարգեցիր բոլոր նրանց, ովքեր ընդվզեցին քո արդարադատութեան դէմ, քանզի անիրաւ էին նրանց խորհուրդները:
118 Անարգեցիր այն ամէնը, որոնք քու կանոններէդ խոտորեցան, Քանզի անոնց խորամանկութիւնը փուճ է։
Անարգեցեր զամենեսեան որ ապստամբ եղեն յարդարութեանց քոց, զի անիրաւութեամբ էին խորհուրդք նոցա:

118:118: Անարգեցեր զամենեսեան որ ապստա՛մբ եղեն յարդարութեանց քոց. զի անիրաւութեամբ են խորհուրդք նոցա[7584]։
[7584] Օրինակ մի.Անարգեցին զամենեսին ոյք։ Ոմանք.Անիրաւութեամբ էին խորհուրդք նոցա։
118 Անարգեցիր բոլոր նրանց, ովքեր ընդվզեցին քո արդարադատութեան դէմ, քանզի անիրաւ էին նրանց խորհուրդները:
118 Անարգեցիր այն ամէնը, որոնք քու կանոններէդ խոտորեցան, Քանզի անոնց խորամանկութիւնը փուճ է։
zohrab-1805▾ eastern-1994▾ western am▾
118:118118:118 Всех, отступающих от уставов Твоих, Ты низлагаешь, ибо ухищрения их ложь.
118:119 παραβαίνοντας παραβαινω transgress; overstep ἐλογισάμην λογιζομαι account; count πάντας πας all; every τοὺς ο the ἁμαρτωλοὺς αμαρτωλος sinful τῆς ο the γῆς γη earth; land διὰ δια through; because of τοῦτο ουτος this; he ἠγάπησα αγαπαω love τὰ ο the μαρτύριά μαρτυριον evidence; testimony σου σου of you; your διὰ δια through; because of παντός πας all; every
118:119. quasi scoriam conputasti omnes impios terrae propterea dilexi testimonia tuaI have accounted all the sinners of the earth prevaricators: therefore have I loved thy testimonies.
Thou hast trodden down all them that err from thy statutes: for their deceit [is] falsehood:

118:118 Всех, отступающих от уставов Твоих, Ты низлагаешь, ибо ухищрения их ложь.
118:119
παραβαίνοντας παραβαινω transgress; overstep
ἐλογισάμην λογιζομαι account; count
πάντας πας all; every
τοὺς ο the
ἁμαρτωλοὺς αμαρτωλος sinful
τῆς ο the
γῆς γη earth; land
διὰ δια through; because of
τοῦτο ουτος this; he
ἠγάπησα αγαπαω love
τὰ ο the
μαρτύριά μαρτυριον evidence; testimony
σου σου of you; your
διὰ δια through; because of
παντός πας all; every
118:119. quasi scoriam conputasti omnes impios terrae propterea dilexi testimonia tua
I have accounted all the sinners of the earth prevaricators: therefore have I loved thy testimonies.
ru▾ LXX-gloss▾ vulgate▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
118 Thou hast trodden down all them that err from thy statutes: for their deceit is falsehood. 119 Thou puttest away all the wicked of the earth like dross: therefore I love thy testimonies. 120 My flesh trembleth for fear of thee; and I am afraid of thy judgments.Here is, I. God's judgment on wicked people, on those that wander from his statutes, that take their measures from other rules and will not have God to reign over them. All departure from God's statutes is certainly an error, and will prove a fatal one. These are the wicked of the earth; they mind earthly things, lay up their treasures in the earth, live in pleasure on the earth, and are strangers and enemies to heaven and heavenly things. Now see how God deals with them, that you may neither fear them nor envy them. 1. He treads them all down. He brings them to ruin, to utter ruin, to shameful ruin; he makes them his footstool. Though they are ever so high, he can bring them low (Amos ii. 9); he has done it many a time, and he will do it, for he resists the proud and will triumph over those that oppose his kingdom. Proud persecutors trample upon his people, but, sooner or later, he will trample upon them. 2. He puts them all away like dross. Wicked people are as dross, which, though it be mingled with the good metal in the ore, and seems to be of the same substance with it, must be separated from it. And in God's account they are worthless things, the scum and refuse of the earth, and no more to be compared with the righteous than dross with fine gold. There is a day coming which will put them away from among the righteous (Matt. xiii. 49), so that they shall have no place in their congregation (Ps. i. 5), which will put them away into everlasting fire, the fittest place for the dross. Sometimes, in this world, the wicked are, by the censures of the church, or the sword of the magistrate, or the judgments of God, put away as dross, Prov. xxv. 4, 5.II. The reasons of these judgments. God casts them off because they err from his statutes (those that will not submit to the commands of the word shall feel the curses of it) and because their deceit is falsehood, that is, because they deceive themselves by setting up false rules, in opposition to God's statutes, which they err from, and because they go about to deceive others with their hypocritical pretences of good and their crafty projects of mischief. Their cunning is falsehood, so Dr. Hammond. The utmost of their policy is treachery and perfidiousness; this the God of truth hates and will punish.III. The improvement David made of these judgments. He took notice of them and received instruction from them. The ruin of the wicked helped to increase, 1. His love to the word of God. "I see what comes of sin; therefore I love thy testimonies, which warn me to take heed of those dangerous courses and keep me from the paths of the destroyer." We see the word of Go fulfilled in his judgments on sin and sinners, and therefore we should love it. 2. His fear of the wrath of God: My flesh trembles for fear of thee. Instead of insulting over those who fell under God's displeasure, he humbled himself. What we read and hear of the judgments of God upon wicked people would make us, (1.) To reverence his terrible majesty, and to stand in awe of him: Who is able to stand before this holy Lord God? 1 Sam. vi. 20. (2.) To fear lest we offend him and become obnoxious to his wrath. Good men have need to be restrained from sin by the terrors of the Lord, especially when judgment begins at the house of God and hypocrites are discovered and put away as dross.
Adam Clarke: Commentary on the Bible - 1831
119:119: Thou puttest away all the wicked of the earth like dross - There is no true metal in them: when they are tried by the refining fire, they are burnt up; they fly off in fumes, and come to no amount. There is probably an allusion here to the scum or scorias at the surface of melting metals, which is swept oft previously to casting the metal into the mould.
Therefore I love thy testimonies - Thy testimonies will stand; and thy people will stand; because thou who didst give the one, and who upholdest the other, art pure, immovable, and eternal.
Albert Barnes: Notes on the Bible - 1834
119:119: Thou puttest away all the wicked of the earth - Margin, "causest to cease." Literally: "Dross ... thou makest all the wicked of the earth to cease." They are seen by the psalmist as dross, and then he says that God had treated them as such.
Like dross - The "scoriae" of metals, or of a furnace. This dross is cast out as of no value. So the wicked are regarded by God.
Therefore I love thy testimonies - I love a law which condemns sin. I love a government which ferrets out and punishes the guilty. This is a leading object with all just governments; and this we approve in all governments. As the divine government makes this an object, and as it will accomplish this more perfectly than any other administration so it is more worthy of confidence than any other. As it is the only government that does this perfectly, so it is the only one that is worthy of unlimited confidence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:119: Thou: When Thou triest them in the refining fire, they are burnt up, fly off in fumes, or in scorie, which Thou sweepest away.
puttest away: Heb. causest to cease, Sa1 15:23; Jer 6:30; Eze 22:18-22; Mal 3:2, Mal 3:3; Mat 3:12, Mat 7:23; Mat 13:40-42, Mat 13:49, Mat 13:50
therefore: Psa 119:111, Psa 119:126-128
Geneva 1599
119:119 Thou puttest away all the wicked of the earth [like] (e) dross: therefore I love thy testimonies.
(e) Which infected your people, as dross does metal.
John Gill
119:119 Thou puttest away all the wicked of the earth like dross,.... Which is of no worth and value, useless and unprofitable; which is cast into the fire, and separated from the choice metal. This expresses the character and state of wicked men; who are of no account with God, are of no profit and advantage to him; nor to men, but harmful and pernicious; are cast into the fire of God's judgments here, and into everlasting burnings hereafter; and will be separated from the righteous, and have no part and lot with them: these seem to be hypocrites also, who have made a show of being gold and silver, when they were nothing but dross; and being reprobate silver, were rejected of God as such;
therefore I love thy testimonies; which discover such persons when brought to be tried by them; and which require purity of heart and life, and caution against evil ways and evil men, and are a means of preserving from them.
118:119118:119: Յանցաւորս համարեցայ զամենայն մեղաւորս երկրի, վասն այսորիկ սիրեցի զպատուիրանս քո[7585]։ [7585] Օրինակ մի.Անցաւոր համարեցայ։ Ոմանք.Վասն այսորիկ սիրեցի զվկայութիւնս քո։
119 Յանցաւոր համարեցի աշխարհի բոլոր մեղսագործներին, դրա համար սիրեցի պատուիրանները քո:
119 Դուն մետաղներու կղկղանք կը համարես* երկրի բոլոր ամբարիշտները, Անոր համար ես քու վկայութիւններդ կը սիրեմ։
[734]Յանցաւորս համարեցայ`` զամենայն մեղաւորս երկրի, վասն այսորիկ սիրեցի զպատուիրանս քո:

118:119: Յանցաւորս համարեցայ զամենայն մեղաւորս երկրի, վասն այսորիկ սիրեցի զպատուիրանս քո[7585]։
[7585] Օրինակ մի.Անցաւոր համարեցայ։ Ոմանք.Վասն այսորիկ սիրեցի զվկայութիւնս քո։
119 Յանցաւոր համարեցի աշխարհի բոլոր մեղսագործներին, դրա համար սիրեցի պատուիրանները քո:
119 Դուն մետաղներու կղկղանք կը համարես* երկրի բոլոր ամբարիշտները, Անոր համար ես քու վկայութիւններդ կը սիրեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:119118:119 {Как} изгарь, отметаешь Ты всех нечестивых земли; потому я возлюбил откровения Твои.
118:120 καθήλωσον καθηλοω from; out of τοῦ ο the φόβου φοβος fear; awe σου σου of you; your τὰς ο the σάρκας σαρξ flesh μου μου of me; mine ἀπὸ απο from; away γὰρ γαρ for τῶν ο the κριμάτων κριμα judgment σου σου of you; your ἐφοβήθην φοβεω afraid; fear
118:120. horripilavit a timore tuo caro mea et iudicia tua timuiPierce thou my flesh with thy fear: for I am afraid of thy judgments.
Thou puttest away all the wicked of the earth [like] dross: therefore I love thy testimonies:

118:119 {Как} изгарь, отметаешь Ты всех нечестивых земли; потому я возлюбил откровения Твои.
118:120
καθήλωσον καθηλοω from; out of
τοῦ ο the
φόβου φοβος fear; awe
σου σου of you; your
τὰς ο the
σάρκας σαρξ flesh
μου μου of me; mine
ἀπὸ απο from; away
γὰρ γαρ for
τῶν ο the
κριμάτων κριμα judgment
σου σου of you; your
ἐφοβήθην φοβεω afraid; fear
118:120. horripilavit a timore tuo caro mea et iudicia tua timui
Pierce thou my flesh with thy fear: for I am afraid of thy judgments.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
120. "Трепещет от страха Твоего плоть моя", писатель находится в трепете, в боязливом ожидании того, каково будет определение Господа относительно успеха его деятельности, он опасается, что по суду Божественной правды еврейский народ может оказаться недостойным Его милости, а вместе с тем и восстановления благополучия. Это опасение и заставляет его трепетать.
Adam Clarke: Commentary on the Bible - 1831
119:120: My flesh trembleth for fear of thee - I know thou art a just and holy God: I know thou requirest truth in the inner parts. I know that thou art a Spirit, and that they who worship thee must worship thee in spirit and in truth; and I am often alarmed lest I fall short. It is only an assurance of my interest in thy mercy that can save me from distressing fears and harassing doubts. It is our privilege to know we are in God's favor; and it is not less so to maintain a continual filial fear of offending him. A true conception of God's justice and mercy begets reverence.
Albert Barnes: Notes on the Bible - 1834
119:120: My flesh trembleth for fear of thee - I stand in awe of thee. I shudder at the consciousness of thy presence. See Hab 3:16; Heb 12:21; Joe 2:10; Nah 1:5. There is nothing unaccountable in this. Any man would tremble, should God manifest himself to him as he might do; and it is possible that the mind may have such an overpowering sense of the presence and majesty of God, that the body shall be agitated, lose its strength, and with the deepest alarm fall to the earth. Compare Dan 10:8; Rev 1:17. No man could meet one of the departed dead, or a good angel, without this fear; how much less could he meet God!
And I am afraid of thy judgments - Of thy laws or commands. My mind is filled with awe at the strictness, the spirituality, the severity of thy law. Rev_erence - awe - is one of the essential elements of all true religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:120: My flesh: Psa 119:53; Lev 10:1-3; Sa1 6:20; Sa2 6:8, Sa2 6:9; Ch1 24:16, Ch1 24:17, Ch1 24:30; Ch2 34:21, Ch2 34:27; Isa 66:2; Dan 10:8-11; Hab 3:16; Phi 2:12; Heb 12:21, Heb 12:28, Heb 12:29; Rev 1:17, Rev 1:18
Geneva 1599
119:120 My flesh (f) trembleth for fear of thee; and I am afraid of thy judgments.
(f) Your judgments not only teach me obedience, but cause me to fear, considering my own weakness which fear causes repentance.
John Gill
119:120 My flesh trembleth for fear of thee,.... Not for fear of the wrath of God coming down upon himself, nor for fear of eternal damnation; but for fear of what was coming upon the wicked, for their sins and transgressions. The word (n) used signifies such a dread and horror, which seizes a man to such a degree, that it makes the hair of his flesh to stand up; as Jarchi and Kimchi observe; see Ps 119:53, Job 4:14;
and I am afraid of thy judgments; not of their coming down upon him, but upon the wicked; the thought of which is more awful to good men than to the wicked themselves; and especially when under any darkness, doubts, and fears; lest, being conscious to themselves of their own weakness, they should be left to join with the wicked in their sins, and so be partakers of their plagues.
(n) Symmachus in Drusius; "horripilavit", Cajetanus apud Gejerum.
Robert Jamieson, A. R. Fausset and David Brown
119:120 The "judgments" are those on the wicked (Ps 119:119). Joyful hope goes hand in hand with fear (Hab 3:16-18).
118:120118:120: Բեւեռեա՛ ընդ երկեւղ քո զմարմին իմ, զի ՚ի դատաստանաց քոց երկեա՛յց յոյժ։ Տունք. կդ̃։
120 Մարմինն իմ գամի՛ր քո երկիւղին, քանզի սաստիկ վախեցայ քո դատաստաններից:
120 Իմ մարմինս քու ահէդ դողաց Ու ես քու դատաստաններէդ վախցայ։
[735]Բեւեռեա ընդ երկեւղ քո զմարմին իմ, զի`` ի դատաստանաց քոց երկեայ յոյժ:

118:120: Բեւեռեա՛ ընդ երկեւղ քո զմարմին իմ, զի ՚ի դատաստանաց քոց երկեա՛յց յոյժ։ Տունք. կդ̃։
120 Մարմինն իմ գամի՛ր քո երկիւղին, քանզի սաստիկ վախեցայ քո դատաստաններից:
120 Իմ մարմինս քու ահէդ դողաց Ու ես քու դատաստաններէդ վախցայ։
zohrab-1805▾ eastern-1994▾ western am▾
118:120118:120 Трепещет от страха Твоего плоть моя, и судов Твоих я боюсь.
118:121 ιϛ᾿ ιϝʹ do; make κρίμα κριμα judgment καὶ και and; even δικαιοσύνην δικαιοσυνη rightness; right standing μὴ μη not παραδῷς παραδιδωμι betray; give over με με me τοῖς ο the ἀδικοῦσίν αδικεω injure; unjust to με με me
118:121. ain feci iudicium et iustitiam ne derelinquas me his qui calumniantur meI have done judgment and justice: give me not up to them that slander me.
My flesh trembleth for fear of thee; and I am afraid of thy judgments:

118:120 Трепещет от страха Твоего плоть моя, и судов Твоих я боюсь.
118:121
ιϛ᾿ ιϝʹ do; make
κρίμα κριμα judgment
καὶ και and; even
δικαιοσύνην δικαιοσυνη rightness; right standing
μὴ μη not
παραδῷς παραδιδωμι betray; give over
με με me
τοῖς ο the
ἀδικοῦσίν αδικεω injure; unjust to
με με me
118:121. ain feci iudicium et iustitiam ne derelinquas me his qui calumniantur me
I have done judgment and justice: give me not up to them that slander me.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ 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
121-122. Деятельность во имя народного блага создала автору много врагов, которые не только презрительно относятся к нему, но и "гонят", преследуют его разными способами, которые сильно вредят успеху его благих начинаний. О прекращении этих нападок он молит Господа.
Adam Clarke: Commentary on the Bible - 1831
119:121: I have done judgment and justice - I have given the best decision possible on every case that came before me; and I have endeavored to render to all their due.
Albert Barnes: Notes on the Bible - 1834
119:121: I have done judgment and justice - This commences a new division of the psalm, indicated by the Hebrew letter Ayin (ע ‛) - a letter which cannot well be represented in the English alphabet, as there is, in fact, no letter in our language exactly corresponding with it. It would be best represented probably by what are called "breathings" in Greek. The meaning of the first part of this verse is, "I have led a righteous and upright life." It is equivalent to saying that he had kept the law of God, or had made that the rule of his conduct.
Leave me not to mine oppressors - To the people who would do me wrong; who seek my hurt. He urged this on the ground that he had been obedient to the divine law, and might, therefore, with propriety, make this request, or might claim the divine protection. Man has no merit of his own, and no claim on God; but when he is his true friend, it is not improper to expect that he will interpose in his behalf; nor is it improper to present this in the form of a prayer. Our loving God, and serving him, though it is done imperfectly, is, in fact, a reason why he should and will interpose in our behalf.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:121: I have: Psa 7:3-5, Psa 18:20-24, Psa 75:2; Sa1 24:11-15, Sa1 25:28; Sa2 8:15; Act 21:16; Act 25:10, Act 25:11; Co2 1:12
leave me: Psa 37:33, Psa 57:3, Psa 57:4; Pe2 2:9
Carl Friedrich Keil and Franz Delitzsch
119:121
The eightfold Ajin. In the present time of apostasy and persecution he keeps all the more strictly to the direction of the divine word, and commends himself to the protection and teaching of God. In the consciousness of his godly behaviour (elsewhere always צדק וּמשׁפּט, here in one instance משׁפט וצדק) the poet hopes that God will surely not (בּל) leave him to the arbitrary disposal of his oppressors. This hope does not, however, raise him above the necessity and duty of constant prayer that Jahve would place Himself between him and his enemies. ערב seq. acc. signifies to stand in any one's place as furnishing a guarantee, and in general as a mediator, Job 17:3; Is 38:14; לטוב similar to לטובה, Ps 86:17, Neh 5:19 : in my behalf, for my real advantage. The expression of longing after redemption in Ps 119:123 sounds like Ps 119:81. "The word of Thy righteousness" is the promise which proceeds from God's "righteousness," and as surely as He is "righteous" cannot remain unfulfilled. The one chief petition of the poet, however, to which he comes back in Ps 119:124., has reference to the ever deeper knowledge of the word of God; for this knowledge is in itself at once life and blessedness, and the present calls most urgently for it. For the great multitude (which is the subject to הפרוּ) practically and fundamentally break God's law; it is therefore time to act for Jahve (עשׂה ל as in Gen 30:30, Is 64:4, Ezek 29:20), and just in order to this there is need of well-grounded, reliable knowledge. Therefore the poet attaches himself with all his love to God's commandments; to him they are above gold and fine gold (Ps 19:11), which he might perhaps gain by a disavowal of them. Therefore he is as strict as he possibly can be with God's word, inasmuch as he acknowledges and observes all precepts of all things (כּל־פּקּוּדי כל), i.e., all divine precepts, let them have reference to whatsoever they will, as ישׁרים, right (ישּׁר, to declare both in avowal and deed to be right); and every false (lying) tendency, all pseudo-Judaism, he hates. It is true Ps 119:126 may be also explained: it is time that Jahve should act, i.e., interpose judicially; but this thought is foreign to the context, and affords no equally close union for על־כן; moreover it ought then to have been accented עת לעשׂות ליהוה. On כּל־פּקּוּדי כל, "all commands of every purport," cf. Is 29:11, and more as to form, Num 8:16; Ezek 44:30.
The expression is purposely thus heightened; and the correction כל־פקודיך (Ewald, Olshausen, and Hupfeld) is also superfluous, because the reference of what is said to the God of revelation is self-evident in this connection.
John Gill
119:121
AIN.--The Sixteenth Part.
AIN. I have done judgment and justice,.... As king of Israel; which is the character given of him, 2Kings 8:15; and in which he was a type of Christ, Jer 23:5; and as a private person; which is everyone's duty, and every good man especially will be desirous of performing it: it is not indeed perfectly done by any, and therefore not to be trusted to; nor was it so done by David; nor did he place his confidence in it; nor did he say this in a boasting way, but in defence of himself and his innocence against those who oppressed him with their calumnies, as appears from the next clause. The Syriac version takes it to be an address to God, and as describing him, "O thou that doest judgment and justice!" to whom the following petition is directed:
leave me not to mine oppressors; David had his oppressors, as all good men have, and power was on their side; but they could do no more, nor further exercise it, than as they were permitted by the Lord; for they had no power but what was given them from above; and he applies to God, and not men, for relief; and deprecates being given up to them, and left in their hands.
John Wesley
119:121 Judgment, &c. - Just judgment.
Robert Jamieson, A. R. Fausset and David Brown
119:121 AIN. (Ps 119:121-128).
On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
118:121118:121: Արարի իրաւունս եւ արդարութիւն, մի՛ մատներ զիս ՚ի ձեռս նեղչաց իմոց։
121 Դատաստան եւ արդարութիւն գործեցի, ինձ մի՛ մատնիր ինձ նեղողների ձեռքը:
121 Իրաւունք ու արդարութիւն ըրի, Զիս իմ նեղիչներուս մի՛ մատներ։
Արարի իրաւունս եւ արդարութիւն, մի՛ մատներ զիս ի ձեռս նեղչաց իմոց:

118:121: Արարի իրաւունս եւ արդարութիւն, մի՛ մատներ զիս ՚ի ձեռս նեղչաց իմոց։
121 Դատաստան եւ արդարութիւն գործեցի, ինձ մի՛ մատնիր ինձ նեղողների ձեռքը:
121 Իրաւունք ու արդարութիւն ըրի, Զիս իմ նեղիչներուս մի՛ մատներ։
zohrab-1805▾ eastern-1994▾ western am▾
118:121118:121 Я совершал суд и правду; не предай меня гонителям моим.
118:122 ἔκδεξαι εκδεχομαι wait; receive τὸν ο the δοῦλόν δουλος subject σου σου of you; your εἰς εις into; for ἀγαθόν αγαθος good μὴ μη not συκοφαντησάτωσάν συκοφαντεω inform against; extort με με me ὑπερήφανοι υπερηφανος proud
118:122. sponde pro servo tuo in bonum ne calumnientur me superbiUphold thy servant unto good: let not the proud calumniate me.
KJV [AIN] I have done judgment and justice: leave me not to mine oppressors:

118:121 Я совершал суд и правду; не предай меня гонителям моим.
118:122
ἔκδεξαι εκδεχομαι wait; receive
τὸν ο the
δοῦλόν δουλος subject
σου σου of you; your
εἰς εις into; for
ἀγαθόν αγαθος good
μὴ μη not
συκοφαντησάτωσάν συκοφαντεω inform against; extort
με με me
ὑπερήφανοι υπερηφανος proud
118:122. sponde pro servo tuo in bonum ne calumnientur me superbi
Uphold thy servant unto good: let not the proud calumniate me.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16. AIN.
121 I have done judgment and justice: leave me not to mine oppressors. 122 Be surety for thy servant for good: let not the proud oppress me.David here appeals to God, 1. As his witness that he had not done wrong; he could truly say, "I have done judgment and justice, that is, I have made conscience of rendering to all their due, and have not by force or fraud hindered any of their right." Take him as a king, he executed judgment and justice to all his people, 2 Sam. viii. 15. Take him in a private capacity, he could appeal to Saul himself that there was no evil or transgression in his hand, 1 Sam. xxiv. 11. Note, Honesty is the best policy and will be our rejoicing in the day of evil. 2. As his Judge, that he might not be wronged. Having done justice for others that were oppressed, he begs that God would do him justice and avenge him of his adversaries: "Be surety for thy servant, for good; undertake for me against those that would run me down and ruin me." He is sensible that he cannot make his part good himself, and therefore begs that God would appear for him. Christ is our surety with God; and, if he be so, Providence shall be our surety against all the world. Who or what shall harm us if God's power and goodness be engaged for our protection and rescue? He does not prescribe to God what he should do for him; only let it be for good, in such way and manner as Infinite Wisdom sees best; "only let me not be left to my oppressors." Though David had done judgment and justice, yet he had many enemies; but, having God for his friend, he hoped they should not have their will against him; and in that hope he prayed again, Let not the proud oppress me. David, one of the best of men, was oppressed by the proud, whom God beholds afar off; the condition therefore of the persecuted is better than that of the persecutors, and will appear so at last.
Adam Clarke: Commentary on the Bible - 1831
119:122: Be surety for thy servant - ערב arob, give a pledge or token that thou wilt help me in times of necessity. Or, Be bail for thy servant. What a word is this! Pledge thyself for me, that thou wilt produce me safely at the judgment of the great day. Then sustain and keep me blameless till the coming of Christ. Neither of these two verses has any of the ten words in reference to God's law or attributes. The judgment and the justice refer to the psalmist's own conduct in Psa 119:121. The hundred and twenty-second has no word of the kind.
Albert Barnes: Notes on the Bible - 1834
119:122: Be surety for thy servant for good - On the meaning of the word here rendered "be surety," see the notes at Job 17:3, and the notes at Isa 38:14, in both which places the same Hebrew word occurs: In Isaiah it is rendered "undertake for me." The word means, properly, "to mix, to mingle;" hence, to braid, to interweave; then, to exchange, to barter. Then it means to mix or intermingle interests; to unite ourselves with others so that their interests come to be our own; and hence, to take one under our protection, to become answerable for, to be a surety for: as, when one endorses a note for another, he mingles his own interest, reputation, and means with his. So Christ becomes the security or surety - ἔγγυος enguos - of his people, Heb 7:22. The prayer here is, that God would, so to speak, mix or mingle his cause and that of the psalmist together, and that he would then protect the common cause as his own; or, that he would become a "pledge" or "surety" for the safety of the psalmist. This now, through the Mediator, we have a right to ask at the hand of God; and when God makes our cause his own, we must be safe.
Let not the proud oppress me - See the notes at Psa 119:51. Let them not triumph over me, and crush me.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:122: surety: Gen 43:9; Pro 22:26, Pro 22:27; Isa 38:14; Plm 1:18, Plm 1:19; Heb 7:22
let not: Psa 119:21, Psa 36:11
Geneva 1599
119:122 (a) Be surety for thy servant for good: let not the proud oppress me.
(a) Put yourself between me and my enemies, as if you were my pledge.
John Gill
119:122 Be surety for thy servant for good,.... The psalmist was, in a like case with Hezekiah, oppressed; and therefore desires the Lord would undertake for him, appear on his side, and defend him, Ps 38:14; and if God himself is the surety of his people, and engages in their behalf, they need fear no enemy. What David prays to God to be for him, that Christ is for all his people, Heb 7:22. He drew nigh to God, struck hands with him, gave his word and bond to pay the debts of his people; put himself in their legal place and stead, and became responsible to law and justice for them; engaged to make satisfaction for their sins, to bring in everlasting righteousness for their justification, and to preserve and keep them, and bring them safe to eternal glory and happiness; and this was being a surety for them for good. The Syriac version is, "delight that servant with good things"; and to the same sense the Targum and Kimchi interpret it: but Jarchi and Aben Ezra take the word to have the same meaning we do; and so Aquila and Theodotion translate it: the sense Arama gives is,
"be surety for thy servant, that I may be good;''
let not the proud oppress me; the oppressors of God's people are generally proud; they are such who deal in proud wrath; it is in their pride, and owing to it, they persecute them, Ps 10:2. This has been their character in all ages, and agrees with the man of sin and his followers, who is king over all the children of pride; but wherein such men deal proudly and oppress, God is higher than they, and therefore most proper to be applied unto.
John Wesley
119:122 Surety - Do thou undertake and plead my cause.
Robert Jamieson, A. R. Fausset and David Brown
119:122 Be surety--Stand for me against my oppressors (Gen 43:9; Is 38:14).
118:122118:122: Ընկա՛լ զծառայս քո ՚ի բարի, զի մի՛ ամբարտաւանք զզուեսցեն զիս։
122 Ծառայիդ բարութեա՛մբ ընդունիր, որ ամբարտաւանները չչարչարեն ինձ:
122 Քու ծառայիդ բարութեան համար երաշխաւոր եղիր. Ամբարտաւանները թող չհարստահարեն զիս։
Ընկալ զծառայս քո ի բարի, զի մի՛ ամբարտաւանք զզուեսցեն զիս:

118:122: Ընկա՛լ զծառայս քո ՚ի բարի, զի մի՛ ամբարտաւանք զզուեսցեն զիս։
122 Ծառայիդ բարութեա՛մբ ընդունիր, որ ամբարտաւանները չչարչարեն ինձ:
122 Քու ծառայիդ բարութեան համար երաշխաւոր եղիր. Ամբարտաւանները թող չհարստահարեն զիս։
zohrab-1805▾ eastern-1994▾ western am▾
118:122118:122 Заступи раба Твоего ко благу {его}, чтобы не угнетали меня гордые.
118:123 οἱ ο the ὀφθαλμοί οφθαλμος eye; sight μου μου of me; mine ἐξέλιπον εκλειπω leave off; cease εἰς εις into; for τὸ ο the σωτήριόν σωτηριος salvation; saving σου σου of you; your καὶ και and; even εἰς εις into; for τὸ ο the λόγιον λογιον declaration τῆς ο the δικαιοσύνης δικαιοσυνη rightness; right standing σου σου of you; your
118:123. oculi mei defecerunt in salutare tuum et in eloquium iustitiae tuaeMy eyes have fainted after thy salvation: and for the word of thy justice.
Be surety for thy servant for good: let not the proud oppress me:

118:122 Заступи раба Твоего ко благу {его}, чтобы не угнетали меня гордые.
118:123
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
μου μου of me; mine
ἐξέλιπον εκλειπω leave off; cease
εἰς εις into; for
τὸ ο the
σωτήριόν σωτηριος salvation; saving
σου σου of you; your
καὶ και and; even
εἰς εις into; for
τὸ ο the
λόγιον λογιον declaration
τῆς ο the
δικαιοσύνης δικαιοσυνη rightness; right standing
σου σου of you; your
118:123. oculi mei defecerunt in salutare tuum et in eloquium iustitiae tuae
My eyes have fainted after thy salvation: and for the word of thy justice.
ru▾ LXX-gloss▾ vulgate▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:123: Mine eyes fail - See on Psa 119:82 (note).
Albert Barnes: Notes on the Bible - 1834
119:123: Mine eyes fail for thy salvation - See the notes at Psa 119:81-82.
And for the word of thy righteousness - Thy righteous word - that it may be made known to me, and that I may see its beauty and enjoy it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:123: Psa 119:81, Psa 119:82, Psa 69:3, Psa 130:6, Psa 143:7; Lam 4:17
John Gill
119:123 Mine eyes fail for that salvation,.... For temporal salvation or deliverance from oppressors; and for spiritual salvation, for views of an interest in it, the joys and comforts of it; and for the Messiah, the author of it; whom he was looking wistfully for, but, not coming so soon as expected, his eyes were tired and weary, and ready to fail, and his heart to faint; See Gill on Ps 119:81;
and for the word of thy righteousness; for the word of promise, which the righteousness or faithfulness of God was engaged to perform; or for the law of God, the rule of righteousness, and which shows what righteousness God requires; and for the bringing in of that righteousness of the Messiah, which could answer its demands; or for the Gospel, and more clear administration of it, which is called the word of righteousness, Heb 5:13; in which the righteousness of God is revealed; the righteousness which Christ, who is God as well as man, has wrought out; and which his Father has approved of, accepted, and imputes to his people, and justifies them with; and which word also teaches men to live soberly, righteously, and godly.
John Wesley
119:123 The word - For the performance of thy faithful or merciful promise.
118:123118:123: Սպասեցին աչք իմ փրկութեան քում Տէր, եւ բանից արդարութեան քո[7586]։ [7586] Ոմանք.Արդարութեան քում։
123 Աչքերն իմ սպասեցին քո շնորհելիք փրկութեանը, Տէ՛ր, եւ քո արդարութեան խօսքին:
123 Իմ աչքերս նուաղեցան քու փրկութեանդ համար Ու քու արդարութեանդ խօսքին համար։
[736]Սպասեցին աչք իմ փրկութեան քում, Տէր, եւ բանից արդարութեան քո:

118:123: Սպասեցին աչք իմ փրկութեան քում Տէր, եւ բանից արդարութեան քո[7586]։
[7586] Ոմանք.Արդարութեան քում։
123 Աչքերն իմ սպասեցին քո շնորհելիք փրկութեանը, Տէ՛ր, եւ քո արդարութեան խօսքին:
123 Իմ աչքերս նուաղեցան քու փրկութեանդ համար Ու քու արդարութեանդ խօսքին համար։
zohrab-1805▾ eastern-1994▾ western am▾
118:123118:123 Истаевают очи мои, ожидая спасения Твоего и слова правды Твоей.
118:124 ποίησον ποιεω do; make μετὰ μετα with; amid τοῦ ο the δούλου δουλος subject σου σου of you; your κατὰ κατα down; by τὸ ο the ἔλεός ελεος mercy σου σου of you; your καὶ και and; even τὰ ο the δικαιώματά δικαιωμα justification σου σου of you; your δίδαξόν διδασκω teach με με me
118:124. fac cum servo tuo iuxta misericordiam tuam et praecepta tua doce meDeal with thy servant according to thy mercy: and teach me thy justifications.
Mine eyes fail for thy salvation, and for the word of thy righteousness:

118:123 Истаевают очи мои, ожидая спасения Твоего и слова правды Твоей.
118:124
ποίησον ποιεω do; make
μετὰ μετα with; amid
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
κατὰ κατα down; by
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
καὶ και and; even
τὰ ο the
δικαιώματά δικαιωμα justification
σου σου of you; your
δίδαξόν διδασκω teach
με με me
118:124. fac cum servo tuo iuxta misericordiam tuam et praecepta tua doce me
Deal with thy servant according to thy mercy: and teach me thy justifications.
ru▾ LXX-gloss▾ vulgate▾
jg▾ gnv▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
123 Mine eyes fail for thy salvation, and for the word of thy righteousness.David, being oppressed, is here waiting and wishing for the salvation of the Lord, which would make him easy. 1. He cannot but think that it comes slowly: My eyes fail for thy salvation. His eyes were towards it and had been long so. He looked for help from heaven (and we deceive ourselves if we look for it any other way), but it did not come so soon as he expected, so that his eyes began to fail, and he was sometimes ready to despair, and to think that, because the salvation did not come when he looked for it, it would never come. It is often the infirmity even of good men to be weary of waiting God's time when their time has elapsed. 2. Yet he cannot hope that it comes surely; for he expects the word of God's righteousness, and no other salvation than what is secured by that word, which cannot fall to the ground because it is a word of righteousness. Though our eyes fail, yet God's word does not, and therefore those that build upon it, though now discouraged, shall in due time see his salvation.
Albert Barnes: Notes on the Bible - 1834
119:124: Deal with thy servant according unto thy mercy - Not according to justice - for, sinners as we are, we can never urge that as a plea before God. No man who knows himself could ask of God to deal with him according to the strict and stern principles of justice. But we may ask him to deal with us according to mercy - for mercy is our only plea, and the mercy of God - vast and boundless - constitutes such a ground of appeal as we need. No man can have any other; no man need desire any other.
And teach me thy statutes - See the notes at Psa 119:12. Show thy mercy to me in teaching me thy law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:124: Deal: Psa 119:41, Psa 119:76, Psa 119:77, Psa 119:132, Psa 51:1, Psa 69:13, Psa 69:16, Psa 79:8, Psa 103:10, Psa 130:3, Psa 130:4, Psa 130:7; Dan 9:18; Luk 18:13; Ti2 1:16-18
teach: Psa 119:12, Psa 119:26, Psa 143:10-12; Neh 9:20
Geneva 1599
119:124 Deal with thy (b) servant according unto thy mercy, and teach me thy statutes.
(b) He does not boast that he is God's servant, but by this reminds God that as he made him his by his grace, so he would continue his favour toward him.
John Gill
119:124 Deal with thy servant according unto thy mercy,.... Which is either general and providential, and reaches to all his creatures; and according to which David had been dealt with all his days, and which he desires a continuance of: or special; and which is in Christ, and communicated through him; and in whom he deals with his people, not according to their merits, but his own mercy; by receiving and accepting them, and admitting them into his presence, and to partake of his favours, and by pardoning their sins and saving their souls; which is not by works of righteousness they have done but according to his abundant mercy; and by giving them eternal life and happiness at the great day;
and teach me thy statutes; which is often requested; and which not only shows the need of divine teachings, and the psalmist's earnest and importunate desire to have them; but also that the mercy, grace, and kindness of God, have an influence on the holy life and conversation of the saints, and do not at all encourage licentiousness.
118:124118:124: Արա՛ ընդ ծառայի քում ըստ ողորմութեան քում, զարդարութիւնս քո ուսո՛ ինձ։
124 Ծառայիդ հետ վարուի՛ր քո ողորմութեան համեմատ, քո արդարադատութիւնն ինձ սովորեցրո՛ւ:
124 Քու ծառայիդ քու ողորմութեանդ համեմատ ըրէ՛ Եւ քու կանոններդ սորվեցո՛ւր ինծի։
Արա ընդ ծառայի քում ըստ ողորմութեան քում, զարդարութիւնս քո ուսո ինձ:

118:124: Արա՛ ընդ ծառայի քում ըստ ողորմութեան քում, զարդարութիւնս քո ուսո՛ ինձ։
124 Ծառայիդ հետ վարուի՛ր քո ողորմութեան համեմատ, քո արդարադատութիւնն ինձ սովորեցրո՛ւ:
124 Քու ծառայիդ քու ողորմութեանդ համեմատ ըրէ՛ Եւ քու կանոններդ սորվեցո՛ւր ինծի։
zohrab-1805▾ eastern-1994▾ western am▾
118:124118:124 Сотвори с рабом Твоим по милости Твоей, и уставам Твоим научи меня.
118:125 δοῦλός δουλος subject σού σου of you; your εἰμι ειμι be ἐγώ εγω I συνέτισόν συνετιζω me καὶ και and; even γνώσομαι γινωσκω know τὰ ο the μαρτύριά μαρτυριον evidence; testimony σου σου of you; your
118:125. servus tuus ego instrue me et cognoscam testimonia tuaI am thy servant: give me understanding that I may know thy testimonies.
Deal with thy servant according unto thy mercy, and teach me thy statutes:

118:124 Сотвори с рабом Твоим по милости Твоей, и уставам Твоим научи меня.
118:125
δοῦλός δουλος subject
σού σου of you; your
εἰμι ειμι be
ἐγώ εγω I
συνέτισόν συνετιζω me
καὶ και and; even
γνώσομαι γινωσκω know
τὰ ο the
μαρτύριά μαρτυριον evidence; testimony
σου σου of you; your
118:125. servus tuus ego instrue me et cognoscam testimonia tua
I am thy servant: give me understanding that I may know thy testimonies.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
124 Deal with thy servant according unto thy mercy, and teach me thy statutes. 125 I am thy servant; give me understanding, that I may know thy testimonies.Here is, 1. David's petition for divine instruction: "Teach me thy statutes; give me to know all my duty; when I am in doubt, and know not for certain what is my duty, direct me, and make it plain to me; now that I am afflicted, oppressed, and my eyes are ready to fail for thy salvation, let me know what my duty is in this condition." In difficult times we should desire more to be told what we must do than what we may expect, and should pray more to be led into the knowledge of scripture-precepts than of scripture-prophecies. If God, who gave us his statutes, do not teach us, we shall never learn them. How God teaches is implied in the next petition: Give me understanding (a renewed understanding, apt to receive divine light), that I may know thy testimonies. It is God's prerogative to give an understanding, that understanding without which we cannot know God's testimonies. Those who know most of God's testimonies desire to know more, and are still earnest with God to teach them, never thinking they know enough. 2. His pleas to enforce this petition. (1.) He pleads God's goodness to him: Deal with me according to thy mercy. The best saints count this their best plea for any blessing, "Let me have it according to thy mercy;" for we deserve no favour from God, nor can we claim any as a debt, but we are most likely to be easy when we cast ourselves upon God's mercy and refer ourselves to it. Particularly, when we come to him for instruction, we must beg it as a mercy, and reckon that in being taught we are well dealt with. (2.) He pleads his relation to God: "I am thy servant, and have work to do for thee; therefore teach me to do it and to do it well." The servant has reason to expect that, if he be at a loss about his work, his master should teach him, and, if it were in his power, give him an understanding. "Lord," says David, "I desire to serve thee; show me how." If any man resolve to do God's will as his servant, he shall be made to know his testimonies, John vii. 17; Ps. xxv. 14.
Adam Clarke: Commentary on the Bible - 1831
119:125: I am thy servant - See on Psa 119:94 (note).
Albert Barnes: Notes on the Bible - 1834
119:125: I am thy servant - See the notes at Psa 116:16.
Give me understanding, that I may know thy testimonies - Since I am thy servant, instruct me in the knowledge of thy will. As I desire to obey thee, show me what will be acceptable obedience, or what thou dost require in order to acceptable service. This is a prayer of piety. A man who sincerely desires to obey God will make it a first point to ascertain what is his will, or what will constitute true obedience.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:125: I am thy: Psa 119:94, Psa 86:16, Psa 116:16; Rom 6:22
give: Psa 119:34, Psa 119:66; Ch2 1:7-10; Co2 3:5, Co2 3:6; Ti2 2:7; Jam 1:5, Jam 3:13-17
that I: Psa 119:11, Psa 119:18, Psa 119:19, Psa 119:29; Pro 9:10, Pro 14:8
John Gill
119:125 I am thy servant,.... Not only by creation, but by grace; and as he had a work to do, he desires to know what it was; and as it was proper he should know his Master's will, he applies to him for it; using this as an argument, that he was his servant, devoted to his service, and willing to perform it to the best of his knowledge and ability; and therefore prays,
give me understanding, that I may know thy testimonies; the Scriptures, which testify of the will of God; which are only rightly understood by those who have their understandings opened and enlightened; or have an understanding given them, that they may understand them, so as to receive and embrace the doctrine, and do the precepts of them: and such an understanding is the gift of God, and owing to his powerful and efficacious grace; see Lk 24:45.
118:125118:125: Ծառայ քո եմ ես, իմաստո՛ւն արա զիս, եւ ծանեայց զվկայութիւնս քո։
125 Ես քո ծառան եմ, ինձ իմաստո՛ւն դարձրու, որ ճանաչեմ քո վկայութիւնները:
125 Ես քու ծառադ եմ, իմաստուն ըրէ՛ զիս, Որպէս զի քու վկայութիւններդ ճանչնամ։
Ծառայ քո եմ ես, իմաստուն արա զիս, եւ ծանեայց զվկայութիւնս քո:

118:125: Ծառայ քո եմ ես, իմաստո՛ւն արա զիս, եւ ծանեայց զվկայութիւնս քո։
125 Ես քո ծառան եմ, ինձ իմաստո՛ւն դարձրու, որ ճանաչեմ քո վկայութիւնները:
125 Ես քու ծառադ եմ, իմաստուն ըրէ՛ զիս, Որպէս զի քու վկայութիւններդ ճանչնամ։
zohrab-1805▾ eastern-1994▾ western am▾
118:125118:125 Я раб Твой: вразуми меня, и познаю откровения Твои.
118:126 καιρὸς καιρος season; opportunity τοῦ ο the ποιῆσαι ποιεω do; make τῷ ο the κυρίῳ κυριος lord; master διεσκέδασαν διασκεδαζω the νόμον νομος.1 law σου σου of you; your
118:126. tempus est ut facias Domine praevaricati sunt legem tuamIt is time, O Lord, to do: they have dissipated thy law.
I [am] thy servant; give me understanding, that I may know thy testimonies:

118:125 Я раб Твой: вразуми меня, и познаю откровения Твои.
118:126
καιρὸς καιρος season; opportunity
τοῦ ο the
ποιῆσαι ποιεω do; make
τῷ ο the
κυρίῳ κυριος lord; master
διεσκέδασαν διασκεδαζω the
νόμον νομος.1 law
σου σου of you; your
118:126. tempus est ut facias Domine praevaricati sunt legem tuam
It is time, O Lord, to do: they have dissipated thy law.
ru▾ LXX-gloss▾ vulgate▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
126. Над нечестивыми отступниками от закона писатель молит Господа произнести свой суд. Их безнаказанность и благополучие вредны тем, что в колеблющихся душах вселяют недоверие к деятельности в духе указаний закона к тому, что именно только последняя увенчается успехом и вызовет благоволение со стороны Бога. Пример благополучия нечестивых как будто говорит иное. Чтобы укрепить колеблющихся, обличить отступников и ободрить благочестивых, писатель молит Бога произнести Свой суд.
Adam Clarke: Commentary on the Bible - 1831
119:126: It is time for thee, Lord, to work - The time is fulfilled in which thou hast promised deliverance to thy people. They - the Babylonians,
Have made void thy law - They have filled up the measure of their iniquities.
Albert Barnes: Notes on the Bible - 1834
119:126: It is time for thee, Lord, to work - literally, "Time to do for Yahweh;" and the construction might be either that it is time to do (something) for Yahweh; or, that it is time for Yahweh himself to do (something). The direct address to the Lord in the latter part of the sentence would seem, however, to show that the latter is the true interpretation: to wit, that since people make void the law of God, it is time for him to work, that is, to interpose by his power and restrain them; to bring them to repentance; to assert his own authority; to vindicate his cause. Thus understood, it is an appropriate prayer to be used when iniquity abounds, and when some special form of sin has an ascendancy among a people. The other interpretation, however, "It is time (for us) to do (something), since people make void thy law," suggests a truth of great importance. Then is the time when the people of God should arouse themselves to efforts to stay the tide of wickedness, and to secure the ascendancy of religion, of virtue, and of law.
For they have made void thy law - They have broken it. They have set it at defiance. They regard and treat it as if it had no claim to obedience; as if it were a thing of nought. This the psalmist urges as a reason for the putting forth of power to arrest the evil; to bring people to repentance; to secure the salvation of souls. By all the evil done when the law of God is set at nought, by all the desirableness that the law should be obeyed, by all the danger to the souls of people from its violation, this prayer may now and at all times be offered, and that with earnestness. Compare Psa 119:136.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:126: time: Psa 9:19, Psa 102:13; Gen 22:10, Gen 22:11, Gen 22:14; Deu 32:36; Isa 42:14
to work: That is, "to take vengeance," as asah signifies, Jer 18:23; Mal 3:17, by an ellipsis of the noun. When infidels, profligates, and Pharisees, "make void the law of God," generally, then it is time for God to arise to vindicate His own honour and maintain His cause among men.
they: Jer 8:8; Hab 1:4; Mal 2:8; Mat 15:6; Rom 3:31, Rom 4:14
Geneva 1599
119:126 [It is] (c) time for [thee], LORD, to work: [for] they have made void thy law.
(c) The prophet shows that when the wicked have brought all things to confusion, and God's word to utter contempt, then it is God's time to help and send remedy.
John Gill
119:126 It is time for thee, Lord, to work,.... To send the Messiah, to work righteousness; to fulfil the law, and vindicate the honour of it, broken by men. It was always a notion of the Jews that the time of the Messiah's coming would be when it was a time of great wickedness in the earth; and which seems to agree with the word of God, and was true in fact; see Mal 2:17. Or to arise and have mercy on Zion, for which there is a fixed time: and its seems as if it would be when religion greatly declines, and profaneness abounds; when love is waxen cold, and there is no faith in the earth; and when the days are like those of Noah and Lot, Lk 17:26; or to take vengeance on wicked men, by sending down his judgments on them now, as well as he will punish them hereafter; for which a time is appointed, though no man knows of it. The words may be rendered, "it is time to work for the Lord" (o); so the Septuagint version; to which agrees the Targum,
"it is time to do the will of the Lord;''
and the Syriac and Arabic versions, "it is time to worship the Lord". It is proper, in declining times, for good men to bestir themselves and be in action, to attempt the revival of religion, to do all that in them lies to support the cause of God, and to vindicate his honour and glory;
for they have made void thy law; the whole word of God, the Scriptures; as atheists and deists, who deny the authority of them; Pharisees, who preferred their oral law to the written word, and by the traditions of the elders made it of none effect; Papists, by their unwritten traditions, and denying the common people the reading of the Scriptures in their mother tongue; and all false teachers, who wrest the Scriptures, and put false glosses on them, and handle the word of God deceitfully; and all profane sinners, who bid defiance to the law, and, as much as in them lies, abrogate it, and set up a law of their own, and frame mischief by it: or the law of faith may be meant; the Gospel of Christ, and the several truths of it, which are opposed, contradicted, and blasphemed by men of corrupt minds; and particularly the doctrine of justification by faith in Christ's righteousness; which are made void by the doctrine of works; and even the law itself is made void by the same: for not those that maintain the doctrine of Christ's righteousness, but those that establish their own, make void the law; presenting a righteousness to it, which is not answerable to its demands, Rom 3:31.
(o) "tempus est agendi pro Deo", Gussetius, p. 649. "Tempus faciendi Domino", Pagninus, Montanus, Musculus.
John Wesley
119:126 To work - To put forth thy power for the restraint of evil - doers. They - The wicked. Made void - Or, abrogated thy law, have openly cast off its authority.
118:126118:126: Ժամ է պաշտել զՏէր, խափանեցի՛ն զօրէնս քո[7587]։ [7587] Օրինակ մի.Ժամ է յառնել Տեառն, խափանե՛՛։
126 Ժամն է, որ Տէրը վեր կենայ, քանզի խափանեցին քո օրէնքը:
126 Տէրոջը գործելու ժամանակն է, Վասն զի քու օրէնքդ խափանեցին։
Ժամ է յառնել Տեառն. խափանեցին զօրէնս քո:

118:126: Ժամ է պաշտել զՏէր, խափանեցի՛ն զօրէնս քո[7587]։
[7587] Օրինակ մի.Ժամ է յառնել Տեառն, խափանե՛՛։
126 Ժամն է, որ Տէրը վեր կենայ, քանզի խափանեցին քո օրէնքը:
126 Տէրոջը գործելու ժամանակն է, Վասն զի քու օրէնքդ խափանեցին։
zohrab-1805▾ eastern-1994▾ western am▾
118:126118:126 Время Господу действовать: закон Твой разорили.
118:127 διὰ δια through; because of τοῦτο ουτος this; he ἠγάπησα αγαπαω love τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your ὑπὲρ υπερ over; for χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even τοπάζιον τοπαζιον topaz
118:127. propterea dilexi mandata tua super aurum et topaziumTherefore have I loved thy commandments above gold and the topaz.
It is time for [thee], LORD, to work: [for] they have made void thy law:

118:126 Время Господу действовать: закон Твой разорили.
118:127
διὰ δια through; because of
τοῦτο ουτος this; he
ἠγάπησα αγαπαω love
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
ὑπὲρ υπερ over; for
χρυσίον χρυσιον gold piece; gold leaf
καὶ και and; even
τοπάζιον τοπαζιον topaz
118:127. propterea dilexi mandata tua super aurum et topazium
Therefore have I loved thy commandments above gold and the topaz.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
126 It is time for thee, LORD, to work: for they have made void thy law.Here is, 1. A complaint of the daring impiety of the wicked. David, having in himself a holy indignation at it, humbly represents it to God: "Lord, there are those that have made void thy law, have set thee and thy government at defiance, and have done what in them lay to cancel and vacate the obligation of thy commands." Those that sin through infirmity transgress the law, but presumptuous sinners do in effect make void the law, saying, Who is the Lord? What is the Almighty, that we should fear him? It is possible a godly man may sin against the commandment, but a wicked man would sin away the commandment, would repeal God's laws and enact his own lusts. This is the sinfulness of sin and the malignity of the carnal mind. 2. A desire that God would appear, for the vindication of his own honour: "It is time for thee, Lord, to work, to do something for the effectual confutation of atheists and infidels, and the silencing of those that set their mouth against the heavens." God's time to work is when vice has become most daring and the measure of iniquity is full. Now will I arise, saith the Lord. Some read it, and the original will bear it, It is time to work for thee, O Lord! it is time for every one in his place to appear on the Lord's side--against the threatening growth of profaneness and immorality. We must do what we can for the support of the sinking interests of religion, and, after all, we must beg of God to take the work into his own hands.
Adam Clarke: Commentary on the Bible - 1831
119:127: Therefore I love thy commandments - I see thou wilt do all things well. I will trust in thee.
Above gold - מזהב mizzahab, more than resplendent gold; gold without any stain or rust.
Yea, above fine gold - ומפז umippaz, above solid gold; gold separated from the dross, perfectly refined.
Albert Barnes: Notes on the Bible - 1834
119:127: Therefore I love thy commandments ... - The more people break them Psa 119:126, the more I see their value; the more precious they are to me. The fact that they make thy law void, and that evil consequences result from their conduct, only impresses my mind the more with a sense of the value of the law, and makes my heart cling to it the more. There is almost nothing that will so impress upon our minds the importance of law as the sight of the effects which follow when it is disregarded.
Above gold ... - See the notes at Psa 119:72. Compare Psa 19:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:127: I love: Psa 119:72, Psa 19:10; Pro 3:13-18, Pro 8:11, Pro 16:16; Mat 13:45, Mat 13:46; Eph 3:8
John Gill
119:127 Therefore I love thy commandments,.... Because he was the Lord's servant, as Aben Ezra; or rather because the wicked made void the law. His love was the more inflamed and increased towards it by the contempt it was had in by others; he preferred it
above gold, yea, above fine gold; or gold of Phez, a place where the best gold was, as was thought: the Septuagint and Vulgate Latin versions render it "the topaz"; and the Syriac and Arabic versions, "precious stones" or "gems"; see Ps 119:72.
John Wesley
119:127 Therefore - Because the general apostacy of others makes this duty more necessary.
Robert Jamieson, A. R. Fausset and David Brown
119:127 Therefore--that is, In view of these benefits, or, Because of the glory of Thy law, so much praised in the previous parts of the Psalm.
I love . . . [and] Therefore (repeated)--All its precepts, on all subjects, are estimable for their purity, and lead one imbued with their spirit to hate all evil (Ps 19:10). The Word of God admits of no eclecticism; its least title is perfect (Ps 12:6; Mt 5:17-19).
118:127118:127: Վասն այսորիկ սիրեցի զպատուիրանս քո, քան զամենայն ոսկի եւ տպազիոն[7588]։ [7588] Ոմանք.Եւ զտպազիոն։
127 Յիրաւի, սիրեցի քո պատուիրանները ոսկուց ու տպազիոնից աւելի:
127 Անոր համար քու պատուիրանքներդ Ոսկիէն ու ազնիւ ոսկիէն աւելի սիրեցի
Վասն այսորիկ սիրեցի զպատուիրանս քո քան զամենայն ոսկի եւ զտպազիոն:

118:127: Վասն այսորիկ սիրեցի զպատուիրանս քո, քան զամենայն ոսկի եւ տպազիոն[7588]։
[7588] Ոմանք.Եւ զտպազիոն։
127 Յիրաւի, սիրեցի քո պատուիրանները ոսկուց ու տպազիոնից աւելի:
127 Անոր համար քու պատուիրանքներդ Ոսկիէն ու ազնիւ ոսկիէն աւելի սիրեցի
zohrab-1805▾ eastern-1994▾ western am▾
118:127118:127 А я люблю заповеди Твои более золота, и золота чистого.
118:128 διὰ δια through; because of τοῦτο ουτος this; he πρὸς προς to; toward πάσας πας all; every τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your κατωρθούμην κατορθοω all; every ὁδὸν οδος way; journey ἄδικον αδικος injurious; unjust ἐμίσησα μισεω hate
118:128. propterea in universa praecepta direxi omnem semitam mendacii odio habuiTherefore was I directed to all thy commandments: I have hated all wicked ways.
Therefore I love thy commandments above gold; yea, above fine gold:

118:127 А я люблю заповеди Твои более золота, и золота чистого.
118:128
διὰ δια through; because of
τοῦτο ουτος this; he
πρὸς προς to; toward
πάσας πας all; every
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
κατωρθούμην κατορθοω all; every
ὁδὸν οδος way; journey
ἄδικον αδικος injurious; unjust
ἐμίσησα μισεω hate
118:128. propterea in universa praecepta direxi omnem semitam mendacii odio habui
Therefore was I directed to all thy commandments: I have hated all wicked ways.
ru▾ LXX-gloss▾ vulgate▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
127 Therefore I love thy commandments above gold; yea, above fine gold. 128 Therefore I esteem all thy precepts concerning all things to be right; and I hate every false way.David here, as often in this psalm, professes the great love he had to the word and law of God; and, to evidence the sincerity of it, observe, 1. The degree of his love. He loved his Bible better than he loved his money--above gold, yea, above fine gold. Gold, fine gold, is what most men set their hearts upon; nothing charms them and dazzles their eyes so much as gold does. It is fine gold, a fine thing in their eyes; they will venture their souls, their God, their all, to get and keep it. But David saw that the word of God answers all purposes better than money does, for it enriches the soul towards God; and therefore he loved it better than gold, for it had done that for him which gold could not do, and would stand him in stead when the wealth of the world would fail him. 2. The ground of his love. He loved all God's commandments because he esteemed them to be right, all reasonable and just, and suited to the end for which they were made. They are all as they should be, and no fault can be found with them; and we must love them because they bear God's image and are the revelations of his will. If we thus consent to the law that it is good, we shall delight in it after the inner man. 3. The fruit and evidence of this love: He hated every false way. The way of sin being directly contrary to God's precepts, which are right, is a false way, and therefore those that have a love and esteem for God's law hate it and will not be reconciled to it.
Adam Clarke: Commentary on the Bible - 1831
119:128: All thy precepts concerning all things to be right - There are too many supplied words here to leave the text unsuspected. All the ancient versions, except the Chaldee, seem to have omitted the second כל col, All and read the text thus: "Therefore I have walked straight in all thy precepts." I go straight on in all thy precepts, hating every false way. I neither turn to the right hand nor to the left; the false ways are crooked; thy way is straight. I am going to heaven, and that way lies straight before me. To walk in the way of falsity I cannot, because I hate it; and I hate such ways because God hates them.
Albert Barnes: Notes on the Bible - 1834
119:128: Therefore I esteem all thy precepts concerning all things to be right - literally, "Therefore all the commandments of all I regard as right." The idea seems to be, that he regarded as right and just all the commandments of God pertaining to "every" thing and "every" person; all, considered in every way; all, wheRev_er the law extended, and whomsoever it embraced; all the law pertaining to duty toward God and toward man. He saw in the "violation" of the laws of God Psa 119:126 a reason for approving "all" law; all that would restrain people from sin, and that would bind them to duty and to virtue. The effect had been to lead him to reflect on the worth of law as law, and he had come to the conclusion that all the laws of God were to be approved and loved, inasmuch as they would, in their observance, pRev_ent the wrongs and sorrows which he saw to be consequent on their violation.
And I hate every false way - Every course of life not based on truth, or on a right view of things. All just law is based on a perception of what is true; on the reality of things; on what is required in the nature of the case; on what will tend to promote the best interests of society. Compare the notes at Psa 119:104.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:128: I esteem: Psa 119:6, Psa 19:7, Psa 19:8; Deu 4:8; Job 33:27; Pro 30:5; Rom 7:12, Rom 7:14, Rom 7:16, Rom 7:22
all things: Kol, "all" seems to have been omitted by all the versions, except the Chaldee; which reads simply, "all thy precepts;" and this renders the text more perspicuous and unembarrassed.
and I: Psa 119:104, Psa 119:118
Geneva 1599
119:128 Therefore I esteem all [thy] precepts [concerning] all [things to be] right; [and] I hate every false (d) way.
(d) That is, whatever dissents from the purity of your word.
John Gill
119:128 Therefore I esteem all thy precepts concerning all things to be right,.... He had an impartial regard to all the commandments of God; and valued one as well as another, and walked according to all of them; making no difference either in his affection or practice between one and another, as being more or less necessary, just, and right: he had an equal respect to the lighter and weightier matters of the law; and, like Zacharias and Elisabeth, walked in all the commandments and ordinances of the Lord blameless; looking upon them all, with respect to everything commanded or forbidden by them, to be just and equitable;
and I hate every false way; every command, institution, and ordinance of men, which are opposed to the will of God; every false way of worship, all superstition and idolatry; every false doctrine whatsoever is contrary to the testimonies and word of God: and indeed where there is a true love of the word, worship, and ordinances of God, there must be an hatred of these.
118:128118:128: Ամենայն պատուիրանք քո աջողեցան ինձ, զի ատեցի՛ զճանապարհս չարաց[7589]։ [7589] Բազումք.Զի ատեցի ես զճանապարհս չա՛՛։
128 Քո բոլոր պատուիրաններն ինձ յաջողութիւն բերին, քանզի ատեցի ճանապարհը չարիքի:
128 Ուստի ամէն բանի վրայով պատուիրած քու բոլոր հրամաններդ ուղիղ կը համարեմ Ու ստութեան ամէն ճամբայ կ’ատեմ։
Ամենայն պատուիրանք քո աջողեցան ինձ, զի ատեցի ես զճանապարհս չարաց:

118:128: Ամենայն պատուիրանք քո աջողեցան ինձ, զի ատեցի՛ զճանապարհս չարաց[7589]։
[7589] Բազումք.Զի ատեցի ես զճանապարհս չա՛՛։
128 Քո բոլոր պատուիրաններն ինձ յաջողութիւն բերին, քանզի ատեցի ճանապարհը չարիքի:
128 Ուստի ամէն բանի վրայով պատուիրած քու բոլոր հրամաններդ ուղիղ կը համարեմ Ու ստութեան ամէն ճամբայ կ’ատեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:128118:128 Все повеления Твои все призна{ю} справедливыми; всякий путь лжи ненавижу.
118:129 ιζ᾿ ιζʹ wonderful τὰ ο the μαρτύριά μαρτυριον evidence; testimony σου σου of you; your διὰ δια through; because of τοῦτο ουτος this; he ἐξηρεύνησεν εξερευναω fully explore αὐτὰ αυτος he; him ἡ ο the ψυχή ψυχη soul μου μου of me; mine
118:129. fe mirabilia testimonia tua idcirco custodivit ea anima meaThy testimonies are wonderful: therefore my soul hath sought them.
Therefore I esteem all [thy] precepts [concerning] all [things to be] right; [and] I hate every false way:

118:128 Все повеления Твои все призна{ю} справедливыми; всякий путь лжи ненавижу.
118:129
ιζ᾿ ιζʹ wonderful
τὰ ο the
μαρτύριά μαρτυριον evidence; testimony
σου σου of you; your
διὰ δια through; because of
τοῦτο ουτος this; he
ἐξηρεύνησεν εξερευναω fully explore
αὐτὰ αυτος he; him
ο the
ψυχή ψυχη soul
μου μου of me; mine
118:129. fe mirabilia testimonia tua idcirco custodivit ea anima mea
Thy testimonies are wonderful: therefore my soul hath sought them.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:129: Thy testimonies are wonderful - There is a height, length, depth, and breadth in thy word and testimonies that are truly astonishing; and on this account my soul loves them, and I deeply study them. The more I study, the more light and salvation I obtain.
Albert Barnes: Notes on the Bible - 1834
119:129: Thy testimonies are wonderful - This commences a new division of the psalm, indicated by the Hebrew letter Pe (פ p), corresponding to our "p." The meaning of the expression here is, that the laws of God - the Rev_elations of his will - are adapted to fill the mind with wonder. The mind is awed by their wisdom; their comprehensiveness; their extent; their spirituality; their benevolence: by the fact that laws are framed, so perfectly adapted to the end; so well suited to secure order, and to promote happiness.
Therefore doth my soul keep them - Because they are so surpassingly wise and benevolent; because they are so manifestly the work of wisdom and goodness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:129: testimonies: Psa 119:18, Psa 139:6; Isa 9:6, Isa 25:1; Rev 19:10
doth: Psa 119:2, Psa 119:31, Psa 119:146, Psa 25:10
Carl Friedrich Keil and Franz Delitzsch
119:129
The eightfold Phe. The deeper his depression of spirit concerning those who despise the word of God, the more ardently does he yearn after the light and food of that word. The testimonies of God are פּלאות, wonderful and strange (paradoxical) things, exalted above every-day life and the common understanding. In this connection of the thoughts נצרתם is not intended of careful observance, but of attentive contemplation that is prolonged until a clear penetrating understanding of the matter is attained. The opening, disclosure (פּתח, apertio, with Tsere in distinction from פּתח, porta) of God's word giveth light, inasmuch as it makes the simple (פּתיים as in Prov 22:3) wise or sagacious; in connection with which it is assumed that it is God Himself who unfolds the mysteries of His word to those who are anxious to learn. Such an one, anxious to learn, is the poet: he pants with open mouth, viz., for the heavenly fare of such disclosures (פּער like פּער פּה in Job 29:23, cf. Ps 81:11). יאב is a hapaxlegomenon, just as תּאב is also exclusively peculiar to the Psalm before us; both are secondary forms of אבה. Love to God cannot indeed remain unresponded to. The experience of helping grace is a right belonging to those who love the God of revelation; love in return for love, salvation in return for the longing for salvation, is their prerogative. On the ground of this reciprocal relation the petitions in Ps 119:133-135 are then put up, coming back at last to the one chief prayer "teach me." אמרה, Ps 119:133, is not merely a "promise" in this instance, but the declared will of God in general. כּל־און refers pre-eminently to all sin of disavowal (denying God), into which he might fall under outward and inward pressure (עשׁק). For he has round about him those who do not keep God's law. On account of these apostates (על לא as in Is 53:9, equivalent to על־אשׁר לא) his eyes run down rivers of water (ירד as in Lam 3:48, with an accusative of the object). His mood is not that of unfeeling self-glorying, but of sorrow like that of Jeremiah, because of the contempt of Jahve, and the self-destruction of those who contemn Him.
Geneva 1599
119:129 PE. Thy testimonies [are] (a) wonderful: therefore doth my soul keep them.
(a) Containing high and secret mysteries, so that I am moved with admiration and reverence.
John Gill
119:129
PE.--The Seventeenth Part.
PE. Thy testimonies are wonderful,.... The Scriptures, which testify of God, his mind and will, are wonderful both with respect to the author of them, the things contained in them, and the use and advantage of them. They give an account of the wonderful works of creation; of their author and matter; of the manner, order, and time of their being wrought: they relate many wonderful events of Providence, both in a way of mercy and judgment; they declare several surprising miracles, wrought by Moses and others, and exhibit many marvellous things in types and figures: are full of prophecies of extraordinary things, have been exactly accomplished, and contain many exceeding great and precious promises; and abound with doctrines abstruse and recondite, hid from the carnal sense and reason of men; the mysteries of the Gospel, and of the grace of God, such as respect the divine Persons in the Trinity; the person and grace of Christ; the wonderful love of God and Christ towards men; the amazing blessings of grace through him, the resurrection of the dead, and eternal life by him;
therefore doth my soul keep them; as a rich treasure, which he laid up in the cabinet of his heart, and preserved as what was most rare and valuable: and such are the wonderful things in the word of God; and such is the efficacy of its doctrines, and the influence the truths of it have upon the minds of gracious persons; that these engage them to keep and observe the precepts it enjoins, and that heartily and sincerely, with their whole spirit and soul.
John Wesley
119:129 Wonderful - In regard of the deep mysteries, the most excellent directions, and the exceeding great and precious promises of God contained in them.
Robert Jamieson, A. R. Fausset and David Brown
119:129 PE. (Ps 119:129-136).
wonderful--literally, "wonders," that is, of moral excellence.
118:129118:129: Սքանչելի են վկայութիւնք քո, վասն այնորիկ քննեա՛ց զնոսա անձն իմ[7590]։ [7590] Ոմանք.Եղեն վկայութիւնք քո, վասն այսորիկ սիրեաց զսոսա անձն իմ։
129 Սքանչելի են քո վկայութիւնները, դրա համար հոգիս սիրեց դրանք:
129 Քու վկայութիւններդ զարմանալի են, Անոր համար իմ անձս զանոնք կը պահէ։
Սքանչելի են վկայութիւնք քո, վասն այսորիկ [737]սիրեաց զնոսա անձն իմ:

118:129: Սքանչելի են վկայութիւնք քո, վասն այնորիկ քննեա՛ց զնոսա անձն իմ[7590]։
[7590] Ոմանք.Եղեն վկայութիւնք քո, վասն այսորիկ սիրեաց զսոսա անձն իմ։
129 Սքանչելի են քո վկայութիւնները, դրա համար հոգիս սիրեց դրանք:
129 Քու վկայութիւններդ զարմանալի են, Անոր համար իմ անձս զանոնք կը պահէ։
zohrab-1805▾ eastern-1994▾ western am▾
118:129118:129 Дивны откровения Твои; потому хранит их душа моя.
118:130 ἡ ο the δήλωσις δηλωσις the λόγων λογος word; log σου σου of you; your φωτιεῖ φωτιζω illuminate; enlighten καὶ και and; even συνετιεῖ συνετιζω minor
118:130. ostium sermonum tuorum lucidum doce parvulosThe declaration of thy words giveth light: and giveth understanding to little ones.
KJV [PE] Thy testimonies [are] wonderful: therefore doth my soul keep them:

118:129 Дивны откровения Твои; потому хранит их душа моя.
118:130
ο the
δήλωσις δηλωσις the
λόγων λογος word; log
σου σου of you; your
φωτιεῖ φωτιζω illuminate; enlighten
καὶ και and; even
συνετιεῖ συνετιζω minor
118:130. ostium sermonum tuorum lucidum doce parvulos
The declaration of thy words giveth light: and giveth understanding to little ones.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17. PE.
129 Thy testimonies are wonderful: therefore doth my soul keep them.See here how David was affected towards the word of God. 1. He admired it, as most excellent in itself: Thy testimonies are wonderful. The word of God gives us admirable discoveries of God, and Christ, and another world; admirable proofs of divine love and grace. The majesty of the style, the purity of the matter, the harmony of the parts, are all wonderful. Its effects upon the consciences of men, both for conviction and comfort, are wonderful; and it is a sign that we are not acquainted with God's testimonies, or do not understand them, if we do not admire them. 2. He adhered to it as of constant use to him: "Therefore doth my soul keep them, as a treasure of inestimable value, which I cannot be without." We do not keep them to any purpose unless our souls keep them. There they must be deposited, as the tables of testimony in the ark, there they must have the innermost and uppermost place. Those that see God's word to be admirable will prize it highly and preserve it carefully, as that which they promise themselves great things from.
Adam Clarke: Commentary on the Bible - 1831
119:130: The entrance of thy words giveth light - פתח pethach, the opening of it: when I open my Bible to read, light springs up in my mind. Every sermon, every prayer, every act of faith, is an opening by which light is let into the seeking soul.
Albert Barnes: Notes on the Bible - 1834
119:130: The entrance of thy words giveth light - The Septuagint translates this, "the manifestation (or declaration) - ἡ δήλωσις hē dē lō sis - of thy words enlightens." So the Vulgate. Luther renders it, "When thy word is Rev_ealed, so it delivers us, and makes the simple wise." DeWette, "The opening (Rev_elation) of thy word," etc. The Hebrew word - פתח pethach - means an "opening" or "entrance" - as of a gate, Jos 20:4; Jdg 9:35; and then "a door," as of a tent or the temple, Gen 18:1; Kg1 6:8; or the gate of a city, Isa 3:26; and then it means opening, insight, instruction. The word as used here seems to denote the opening or unfolding of the word of God; the Rev_elation of that word to the mind. A door is open so that we enter into a house; a gate, so that we enter into a city; and thus the meaning of the word of God is "opened" to us, so that we may, as it were, enter in and see its beauty. The language does not, therefore, denote the entrance of that word into the mind, but, its being made open to us so that we may perceive its beauty, or may ourselves "enter" into its meaning, its mysteries, and its beauties.
It giveth understanding unto the simple - The word rendered "simple" literally means "those who are open to persuasion," or who are easily enticed or seduced. Then it refers to the credulous, Pro 14:15, and then to the "inexperienced." See Psa 19:7, note; Psa 116:6, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:130: entrance: Or, "opening;" paithach̀ the Scriptures give satisfactory light to the mind upon every subject of which they treat; and speedily communicate more useful knowledge to the simplest believer, upon the most important topics, than the acutest philosophers have been able to develop through successive ages. Psa 119:105; Pro 6:23; Isa 8:20; Luk 1:77-79; Act 26:18; Co2 4:4, Co2 4:6; Eph 5:13, Eph 5:14; Pe2 1:19
it giveth: Psa 19:7; Pro 1:4, Pro 1:22, Pro 1:23, Pro 9:4-6; Rom 16:18, Rom 16:19; Ti2 3:15-17
Geneva 1599
119:130 The entrance of thy (b) words giveth light; it giveth understanding unto the simple.
(b) The simple idiots that submit themselves to God have their eyes opened and their minds illuminated, as soon as they begin to read God's word.
John Gill
119:130 The entrance of thy words giveth light,.... The beginning of them; the first three chapters in Genesis, what light do they give into the origin of all things; the creation of man, his state of innocence; his fall through the temptations of Satan, and his recovery and salvation by Christ, the seed of the woman, the first principles of the oracles of God, the rudiments of religion, the elements of the world, the rites of the ceremonial law, gave great light into Gospel mysteries. As soon as a man enters upon reading the Scriptures, if he has any degree of understanding of the things in them, they immediately throw light into his mind; or, however, as soon as ever the word has an entrance into the heart, and through the Spirit, power, and grace of God, makes its way and has a place there, that being opened by the Lord for that purpose, light arises in darkness. It maybe rendered, "the opening of thy words giveth light" (p); and may signify either the interpretation and explanation of the word of God by the ministers of it, which is often of singular use for enlightening and warming the hearts of men, Lk 24:32; and to this sense are the Vulgate Latin and Septuagint versions; the one rendering it "the declaration of thy words", the other, "the manifestation" of them; and so the Ethiopic and Arabic versions; and to this sense is the Targum;
"the impression of thy words will enlighten those that are dark.''
Or it may intend the word that opens, as well as is opened, since it is the means of opening blind eyes; and so giving light to men to see their lost state by nature, and the suitableness of Christ as a Saviour, his fulness and grace, ability and willingness; to behold the wondrous things of the Gospel, the way they should walk in, and the duties of religion they should perform;
Tit giveth understanding unto the simple: who want understanding in the knowledge of divine and spiritual things, as all men do; and who are sensible of their want of it, ingenuously confess it, and are meek and humble; and so not above instruction, as proud and conceited persons are. Some render it "babes" (q); and it may design such who are but of weak parts, in comparison of others, to whom the things of the Gospel are revealed, when they are hid from the wise and prudent: Christ by his Spirit opens their understandings, that they may understand the Scriptures; and by means of them gives them an understanding of himself, and of those things which make them wise unto salvation, and make for their spiritual peace and comfort, and their eternal welfare; see Ps 19:7.
(p) "apertio", Pagninus, Montanus, Musculus, Vatablus, Michaelis; "apertura", Cocceius, Gejerus; so Ainsworth. (q) Sept. "parvulis", V. L. so Arab. Ethiop. Musculus.
Robert Jamieson, A. R. Fausset and David Brown
119:130 The entrance--literally, "opening"; God's words, as an open door, let in light, or knowledge. Rather, as HENGSTENBERG explains it, "The opening up," or, "explanation of thy word." To the natural man the doors of God's Word are shut. Lk 24:27, Lk 24:31; Acts 17:3; Eph 1:18, confirm this view, "opening (that is, explaining) and alleging," &c.
unto the simple--those needing or desiring it (compare Ps 19:7).
118:130118:130: Յայտնութիւն բանից քոց լուսաւոր եւ իմաստո՛ւն առնէ զտղայս[7591]։ [7591] Ոմանք.Քոց լուսաւորէ եւ ի՛՛։
130 Քո խօսքերի յայտնութիւնը լուսաւորում եւ իմաստնացնում է պարզամիտներին:
130 Քու խօսքերուդ յայտնուիլը լոյս կու տայ Ու միամիտները իմաստուն կ’ընէ։
Յայտնութիւն բանից քոց լուսաւորէ եւ իմաստուն առնէ զտղայս:

118:130: Յայտնութիւն բանից քոց լուսաւոր եւ իմաստո՛ւն առնէ զտղայս[7591]։
[7591] Ոմանք.Քոց լուսաւորէ եւ ի՛՛։
130 Քո խօսքերի յայտնութիւնը լուսաւորում եւ իմաստնացնում է պարզամիտներին:
130 Քու խօսքերուդ յայտնուիլը լոյս կու տայ Ու միամիտները իմաստուն կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
118:130118:130 Откровение слов Твоих просвещает, вразумляет простых.
118:131 τὸ ο the στόμα στομα mouth; edge μου μου of me; mine ἤνοιξα ανοιγω open up καὶ και and; even εἵλκυσα ελκυω draw; drag πνεῦμα πνευμα spirit; wind ὅτι οτι since; that τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your ἐπεπόθουν επιποθεω yearn
118:131. os meum aperui et respiravi quia mandata tua desiderabamI opened my mouth, and panted: because I longed for thy commandments.
The entrance of thy words giveth light; it giveth understanding unto the simple:

118:130 Откровение слов Твоих просвещает, вразумляет простых.
118:131
τὸ ο the
στόμα στομα mouth; edge
μου μου of me; mine
ἤνοιξα ανοιγω open up
καὶ και and; even
εἵλκυσα ελκυω draw; drag
πνεῦμα πνευμα spirit; wind
ὅτι οτι since; that
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
ἐπεπόθουν επιποθεω yearn
118:131. os meum aperui et respiravi quia mandata tua desiderabam
I opened my mouth, and panted: because I longed for thy commandments.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
130 The entrance of thy words giveth light; it giveth understanding unto the simple.Here is, 1. The great use for which the word of God was intended, to give light, that is, to give understanding, to give us to understand that which will be of use to us in our travels through this world; and it is the outward and ordinary means by which the Spirit of God enlightens the understanding of all that are sanctified. God's testimonies are not only wonderful for the greatness of them, but useful, as a light in a dark place. 2. Its efficacy for this purpose. It admirably answers the end; for, (1.) Even the entrance of God's word gives light. If we begin at the beginning, and take it before us, we shall find that the very first verses of the Bible give us surprising and yet satisfying discoveries of the origin of the universe, about which, without that, the world is utterly in the dark. As soon as the word of God enters into us, and has a place in us, it enlightens us; we find we begin to see when we begin to study the word of God. The very first principles of the oracles of God, the plainest truths, the milk appointed for the babes, bring a great light into the soul, much more will the soul be illuminated by the sublime mysteries that are found there. "The exposition or explication of thy word gives light;" then it is most profitable when ministers do their part in giving the sense, Neh. viii. 8. Some understand it of the New Testament, which is the opening or unfolding of the Old, which would give light concerning life and immortality. (2.) It would give understanding even to the simple, to the weakest capacities; for it shows us a way to heaven so plain that the wayfaring men, though fools, shall not err therein.
Adam Clarke: Commentary on the Bible - 1831
119:131: I opened my mouth, and panted - A metaphor taken from an animal exhausted in the chase. He runs, open-mouthed, to take in the cooling air; the heart beating high, and the muscular force nearly expended through fatigue. The psalmist sought for salvation, as he would run from a ferocious beast for his life. Nothing can show his earnestness in a stronger point of view.
Albert Barnes: Notes on the Bible - 1834
119:131: I opened my mouth and panted - All this is the language of deep emotion. We breathe hard under the influence of such emotion; we open the mouth wide, and pant, as the ordinary passage for the air through the nostrils is not sufficient to meet the needs of the lungs in their increased action. The idea is, that his heart was full; that he had such an intense desire as to produce deep and rapid breathing; that he was like one who was exhausted, and who "panted" for breath. Compare the notes at Psa 42:1.
For I longed for thy commandments - The word here rendered "longed" occurs nowhere else. It means to desire earnestly. See the notes at Psa 119:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:131: opened: Psa 119:20, Psa 42:1; Isa 26:8, Isa 26:9; Pe1 2:2
I longed: Psa 119:40, Psa 119:162, Psa 119:174; Heb 12:14
Geneva 1599
119:131 I opened my mouth, and (c) panted: for I longed for thy commandments.
(c) My zeal toward your word was so great.
John Gill
119:131 I opened my mouth, and panted,.... As a person out of breath does, through walking or running; he stops and pants, and opens his mouth, to draw in air to his relief: or as hungry and thirsty persons pant for food and drink, and open their mouths to receive it, before it can well be brought to them. So the psalmist panted after God, and communion with him; desired the sincere milk of the word; longed for the breasts of ordinances, and even fainted for the courts of the Lord, Ps 42:1;
for I longed for thy commandments; for an opportunity of waiting upon God in the way of his duty; to hear his word, and attend his worship.
John Wesley
119:131 Panted - I thirst after thy precepts, and pursue them eagerly.
Robert Jamieson, A. R. Fausset and David Brown
119:131 An ardent desire (compare Ps 56:1-2) for spiritual enlightening, establishment in a right course, deliverance from the wicked, and evidence of God's favor is expressed
I opened my mouth, and panted--as a traveller in a hot desert pants for the cooling breeze (Ps 63:1; Ps 84:2).
118:131118:131: Զբերան իմ բացի եւ առի զհոգի, ՚ի պատուիրանս քո փափաքեաց անձն իմ։
131 Բերանս բացեցի ու շունչ առայ, հոգիս փափագեց պատուիրանները քո:
131 Իմ բերանս բացի ու հեւացի, Վասն զի քու պատուիրանքներուդ ցանկացի։
Զբերան իմ բացի եւ առի զհոգի, ի պատուիրանս քո փափաքեաց անձն իմ:

118:131: Զբերան իմ բացի եւ առի զհոգի, ՚ի պատուիրանս քո փափաքեաց անձն իմ։
131 Բերանս բացեցի ու շունչ առայ, հոգիս փափագեց պատուիրանները քո:
131 Իմ բերանս բացի ու հեւացի, Վասն զի քու պատուիրանքներուդ ցանկացի։
zohrab-1805▾ eastern-1994▾ western am▾
118:131118:131 Открываю уста мои и вздыхаю, ибо заповедей Твоих жажду.
118:132 ἐπίβλεψον επιβλεπω look on ἐπ᾿ επι in; on ἐμὲ εμε me καὶ και and; even ἐλέησόν ελεεω show mercy; have mercy on με με me κατὰ κατα down; by τὸ ο the κρίμα κριμα judgment τῶν ο the ἀγαπώντων αγαπαω love τὸ ο the ὄνομά ονομα name; notable σου σου of you; your
118:132. respice ad me et miserere mei iuxta iudicium diligentium nomen tuumLook thou upon me, and have mercy on me according to the judgment of them that love thy name.
I opened my mouth, and panted: for I longed for thy commandments:

118:131 Открываю уста мои и вздыхаю, ибо заповедей Твоих жажду.
118:132
ἐπίβλεψον επιβλεπω look on
ἐπ᾿ επι in; on
ἐμὲ εμε me
καὶ και and; even
ἐλέησόν ελεεω show mercy; have mercy on
με με me
κατὰ κατα down; by
τὸ ο the
κρίμα κριμα judgment
τῶν ο the
ἀγαπώντων αγαπαω love
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
118:132. respice ad me et miserere mei iuxta iudicium diligentium nomen tuum
Look thou upon me, and have mercy on me according to the judgment of them that love thy name.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
131 I opened my mouth, and panted: for I longed for thy commandments.Here is, 1. The desire David had towards the word of God: I longed for thy commandments. When he was under a forced absence from God's ordinances he longed to be restored to them again; when he enjoyed ordinances he greedily sucked in the word of God, as new-born babes desire the milk. When Christ is formed in the soul there are gracious longings, unaccountable to one that is a stranger to the work. 2. The degree of that desire appearing in the expressions of it: I opened my mouth and panted, as one overcome with hear, or almost stifled, pants for a mouthful of fresh air. Thus strong, thus earnest, should our desires be towards God and the remembrance of his name, Ps. xlii. 1, 2. Luke xii. 50.
Adam Clarke: Commentary on the Bible - 1831
119:132: As thou usest to do - Treat me as thy mercy has induced thee to treat others in my circumstances. Deal with me as thou dealest with thy friends.
Albert Barnes: Notes on the Bible - 1834
119:132: Look thou upon me - Turn not away from me. Regard me with thy favor.
And be merciful unto me, as thou usest to do unto those that love thy name - Margin, "According to the custom toward those," etc. The Hebrew word is "judgment:" "according to the judgment to the lovers of thy name." The word seems here to be used in the sense of "right;" of what is due; or, of what is usually determined: that is, as God usually determines, judges, acts toward those who love him. The idea is, Treat me according to the rules which regulate the treatment of thy people. Let me be regarded as one of them, and be dealt with accordingly. On the sentiment in this passage, see the notes at Psa 106:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:132: Look: Psa 119:124, Psa 25:18; Exo 4:31; Sa1 1:11; Sa2 16:12; Isa 63:7-9
as thou usest to do unto those: Heb. according to the custom toward those, Psa 106:4; Th2 1:6, Th2 1:7
John Gill
119:132 Look thou upon me,.... Not as in himself; a sinful creature will not bear looking upon by the Lord, especially with the strict eye of justice; but as in Christ, and clothed with his righteousness; and so not merely in a providential way, though that is a favour, but in a way of special grace and mercy. It may be rendered, "turn unto me" (r); as it is in Ps 25:16; the Lord had turned from him, and had hid his face, which had given him trouble; and therefore he desires he would turn again to him, and show him his face and favour;
and be merciful unto me; in forgiving his sins, and admitting him to communion with him: he pleads mercy, and not merit and this shows it was not any look but a look of grace and mercy he prays for;
as thou usest to do unto those that love thy name; that is, himself: such as love the Lord have favours shown them; he shows mercy to thousands of them that love him; he loves them that love him; he manifests his love to them, and admits them to great nearness to himself. David was one of these; he loved him in sincerity, and above all others and could appeal to him for the truth of it, and desires no other nor better usage than such had; and indeed a man need not desire better, since all things work for their good now, and it is not to be conceived what God has prepared for them hereafter.
(r) "convertere ad me", Michaelis; "turn the face unto me", Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
119:132 Look . . . upon me--opposed to hiding or averting the face (compare Ps 25:15; Ps 86:6; Ps 102:17).
as thou usest to do--or, "as it is right in regard to those who love Thy name." Such have a right to the manifestations of God's grace, resting on the nature of God as faithful to His promise to such, not on their own merits.
118:132118:132: Նայեա՛ առ իս եւ ողորմեա՛ ինձ, ըստ իրաւունս սիրողաց անուան քում[7592]։ [7592] Ոմանք.Սիրելեաց անուան քո։
132 Նայիր ի՛նձ եւ ողորմի՛ր ինձ քո անունը սիրողների իրաւունքի համեմատ:
132 Ինծի նայէ՛ ու ողորմէ՛ ինծի, Ինչպէս սովորաբար կ’ընես քու անունդ սիրողներուն։
Նայեա առ իս եւ ողորմեա ինձ, ըստ իրաւունս սիրողաց անուան քում:

118:132: Նայեա՛ առ իս եւ ողորմեա՛ ինձ, ըստ իրաւունս սիրողաց անուան քում[7592]։
[7592] Ոմանք.Սիրելեաց անուան քո։
132 Նայիր ի՛նձ եւ ողորմի՛ր ինձ քո անունը սիրողների իրաւունքի համեմատ:
132 Ինծի նայէ՛ ու ողորմէ՛ ինծի, Ինչպէս սովորաբար կ’ընես քու անունդ սիրողներուն։
zohrab-1805▾ eastern-1994▾ western am▾
118:132118:132 Призри на меня и помилуй меня, как поступаешь с любящими имя Твое.
118:133 τὰ ο the διαβήματά διαβημα of me; mine κατεύθυνον κατευθυνω straighten out; direct κατὰ κατα down; by τὸ ο the λόγιόν λογιον declaration σου σου of you; your καὶ και and; even μὴ μη not κατακυριευσάτω κατακυριευω lord it over; master μου μου of me; mine πᾶσα πας all; every ἀνομία ανομια lawlessness
118:133. gressus meos firma in sermone tuo et non des potestatem in me universae iniquitatiDirect my steps according to thy word: and let no iniquity have dominion over me.
Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name:

118:132 Призри на меня и помилуй меня, как поступаешь с любящими имя Твое.
118:133
τὰ ο the
διαβήματά διαβημα of me; mine
κατεύθυνον κατευθυνω straighten out; direct
κατὰ κατα down; by
τὸ ο the
λόγιόν λογιον declaration
σου σου of you; your
καὶ και and; even
μὴ μη not
κατακυριευσάτω κατακυριευω lord it over; master
μου μου of me; mine
πᾶσα πας all; every
ἀνομία ανομια lawlessness
118:133. gressus meos firma in sermone tuo et non des potestatem in me universae iniquitati
Direct my steps according to thy word: and let no iniquity have dominion over me.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
132 Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name.Here is, 1. David's request for God's favour to himself: "Look graciously upon me; let me have thy smiles, and the light of thy countenance. Take cognizance of me and my affairs, and be merciful to me; let me taste the sweetness of thy mercy and receive the gifts of thy mercy." See how humble his petition is. He asks not for the operations of God's hand, only for the smiles of his face; a good look is enough; and for that he does not plead merit, but implores mercy. 2. His acknowledgment of his favour to all his people: As thou usest to do unto those that love thy name. This is either, (1.) A plea for mercy: "Lord, I am one of those that love thy name, love thee and thy word, and thou usest to be kind to those that do so; and wilt thou be worse to me than to others of thy people?" Or, (2.) A description of the favour and mercy he desired--"that which thou usest to bestow on those that love thy name, which thou bearest to thy chosen," Ps. cvi. 4, 5. He desires no more, no better, than neighbour's fare, and he will take up with no less; common looks and common mercies will not serve, but such as are reserved for those that love him, which are such as eye has not seen, 1 Cor. ii. 9. Note, The dealings of God with those that love him are such that a man needs not desire to be any better dealt with, for he will make them truly and eternally happy. And as long as God deals with us no otherwise than as he uses to deal with those that love him we have no reason to complain, 1 Cor. x. 13.
Adam Clarke: Commentary on the Bible - 1831
119:133: Order my steps - הכן hachen, make them firm; let me not walk with a halting or unsteady step.
Have dominion over me - בי bi, In me. Let me have no governor but God, let the throne of my heart be filled by him, and none other.
Albert Barnes: Notes on the Bible - 1834
119:133: Order my steps in thy word - My goings, or, my conduct and life - by thy word; according to thy requirements. Let me be wholly obedient to thy will.
And let not any iniquity have dominion over me - See the notes at Psa 19:13. The prayer is, that no form of sin, that no wicked passion or propensity, might be allowed to rule over him. He who is willing that any one sin should rule in his heart, though he should be free from all other forms of sin, cannot be a pious man. See the notes at Jam 2:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:133: Order: Psa 119:116, Psa 17:5, Psa 32:8, Psa 121:3; Sa1 2:9
let not: Psa 19:13; Rom 6:12-14, Rom 7:23, Rom 7:24
John Gill
119:133 Order my steps in thy word,.... Or, "by thy word" (s), or "according" to it. Which is the rule of practice and action, as well as of faith; and happy are they who walk according to the directions of it; but it is not in the power of man to order and direct his steps: this is done by the Lord; and such who acknowledge him in their ways, and apply to him for direction, are and shall be thus favoured by him; see Jer 10:23;
and let not any iniquity have dominion over me; not only greater sins or presumptuous ones, very gross iniquities, as in Ps 19:13; but lesser ones, even the least of them. It is a sad thing to be enslaved to any lust or sin, be it what it will: sin reigns over wicked men even unto death; and it oftentimes has great power over good men, puts them upon doing that which is evil, and hinders them from doing that which is good; it carries them captive, and threatens to have the ascendant over them, and rule in them, which they deprecate; and such a prayer may be the prayer of faith, since it is promised "sin shall not have the dominion over you", Rom 6:14. Kimchi interprets this of the evil imagination or corruption of nature; R. Moses understands it of a wicked man; and so the Syriac version.
(s) "eloquio tuo", Tigurine version; "secundum eloquium tuum", Musculus.
John Wesley
119:133 Steps - My motions and actions.
Robert Jamieson, A. R. Fausset and David Brown
119:133 Order my steps--Make firm, so that there be no halting (Ps 40:2).
any iniquity-- Ps 119:34 favors HENGSTENBERG, "any iniquitous man," any "oppressor." But the parallel first clause in this (Ps 119:33) favors English Version (Ps 19:13). His hope of deliverance from external oppression of man (Ps 119:34) is founded on his deliverance from the internal "dominion of iniquity," in answer to his prayer (Ps 119:33).
118:133118:133: Զճանապարհս իմ ուղի՛ղ արա ինձ ըստ բանի քում, եւ մի՛ տիրեսցեն ինձ ամենայն մեղք։
133 Ճանապարհն իմ ուղղի՛ր քո խօսքի համաձայն, որ զանազան մեղքեր չտիրեն ինձ:
133 Իմ գնացքներս հաստատէ՛ քու խօսքիդ մէջ Ու ոչ մէկ անօրէնութիւն թո՛ղ չտիրէ ինծի։
Զճանապարհս իմ ուղիղ արա ինձ ըստ բանի քում, եւ մի՛ տիրեսցեն ինձ ամենայն մեղք:

118:133: Զճանապարհս իմ ուղի՛ղ արա ինձ ըստ բանի քում, եւ մի՛ տիրեսցեն ինձ ամենայն մեղք։
133 Ճանապարհն իմ ուղղի՛ր քո խօսքի համաձայն, որ զանազան մեղքեր չտիրեն ինձ:
133 Իմ գնացքներս հաստատէ՛ քու խօսքիդ մէջ Ու ոչ մէկ անօրէնութիւն թո՛ղ չտիրէ ինծի։
zohrab-1805▾ eastern-1994▾ western am▾
118:133118:133 Утверди стопы мои в слове Твоем и не дай овладеть мною никакому беззаконию;
118:134 λύτρωσαί λυτροω ransom με με me ἀπὸ απο from; away συκοφαντίας συκοφαντια person; human καὶ και and; even φυλάξω φυλασσω guard; keep τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your
118:134. redime me a calumnia hominis et custodiam praecepta tuaRedeem me from the calumnies of men: that I may keep thy commandments.
Order my steps in thy word: and let not any iniquity have dominion over me:

118:133 Утверди стопы мои в слове Твоем и не дай овладеть мною никакому беззаконию;
118:134
λύτρωσαί λυτροω ransom
με με me
ἀπὸ απο from; away
συκοφαντίας συκοφαντια person; human
καὶ και and; even
φυλάξω φυλασσω guard; keep
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
118:134. redime me a calumnia hominis et custodiam praecepta tua
Redeem me from the calumnies of men: that I may keep thy commandments.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
134. Избавление от "угнетения человеческого" является условием всецелого и постоянного служения Господу и исполнения Его закона. Внешние бедствия не имеют силы подорвать веру человека в Бога, но могут препятствовать такому распорядку времени и своего поведения, которое бы являлось и направлялось всегда к служению Господу, отвлекая силы и внимание к устранению их.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
133 Order my steps in thy word: and let not any iniquity have dominion over me.Here David prays for two great spiritual blessings, and is, in this verse, as earnest for the good work of God in him as, in the verse before, for the good-will of God towards him. He prays, 1. For direction in the paths of duty: "Order my steps in thy word; having led me into the right way, let every step I take in that way be under the guidance of thy grace." We ought to walk by rule; all the motions of the soul must not only be kept within the bounds prescribed by the word, so as not to transgress them, but carried out in the paths prescribed by the word, so as not to trifle in them. And therefore we must beg of God that by his good Spirit he would order our steps accordingly. 2. For deliverance from the power of sin: "Let no iniquity have dominion over me, so as to gain my consent to it, and that I should be led captive by it." The dominion of sin is to be dreaded and deprecated by every one of us; and, if in sincerity we pray against it, we may receive that promise as an answer to the prayer (Rom. vi. 14), Sin shall not have dominion over you.
Albert Barnes: Notes on the Bible - 1834
119:134: Deliver me from the oppression of man - From constraint on the part of man, so that I may be free to act as I please. Give me true religious liberty, and let me not be under any compulsion or constraint. The word rendered "deliver" is that which is usually rendered "redeem." It is used here in the large sense of deliverance; and the prayer is an expression of what the true friends of religion have always sought, desired, and demanded - "freedom" of opinion - the richest blessing which man can enjoy.
So will I keep thy precepts - My heart inclines to that; I desire it; and, if suffered to act without constraint, I will do it. As it is the purpose and the wish of my soul, I pray that all hindrances to the free exercise of my religion may be removed. How often has this prayer been offered in times of persecution! By how many million of the dwellers on the earth might it even now be offered! What a blessing it is to those who are free from oppressive laws, that they are permitted to carry out the wishes of their hearts, and to worship God according to the dictates of their conscience, with none to molest them or make them afraid.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:134: Psa 119:122, Psa 56:1, Psa 56:2, Psa 56:13, Psa 105:43-45; Eze 11:17-20, Eze 36:24-27; Luk 1:74, Luk 1:75; Act 9:31
John Gill
119:134 Deliver me from the oppression of man,.... Of any man, of proud and haughty men, as in Ps 119:122; the psalmist always desired rather to fall into the hands of God than into the hands of wicked men, whose tender mercies are cruel. Some render it, "from the oppression of Adam", as Jarchi observes; and Arama interprets it of the sin of Adam, and as a prayer to be delivered or redeemed from it; as the Lord's people are by the blood of Christ: Jarchi understands it of the evil imagination or corruption of nature, which oppresses men; which sense Arama also makes mention of;
so will I keep thy precepts: being delivered out of the hands of wicked men, and free from their snares and temptations; see Ps 119:115, Lk 1:74.
118:134118:134: Փրկեա՛ զիս ՚ի զրպարտութենէ մարդկան, եւ պահեցից զպատուիրանս քո[7593]։ [7593] Ոմանք.Մարդկան, եւ պահեցից։
134 Փրկի՛ր ինձ մարդկանց զրպարտութիւնից, եւ ես քո պատուիրանները կը պահեմ:
134 Փրկէ՛ զիս մարդոց բռնութենէն Եւ քու հրամաններդ պիտի պահեմ։
Փրկեա զիս ի զրպարտութենէ մարդկան, եւ պահեցից զպատուիրանս քո:

118:134: Փրկեա՛ զիս ՚ի զրպարտութենէ մարդկան, եւ պահեցից զպատուիրանս քո[7593]։
[7593] Ոմանք.Մարդկան, եւ պահեցից։
134 Փրկի՛ր ինձ մարդկանց զրպարտութիւնից, եւ ես քո պատուիրանները կը պահեմ:
134 Փրկէ՛ զիս մարդոց բռնութենէն Եւ քու հրամաններդ պիտի պահեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:134118:134 избавь меня от угнетения человеческого, и буду хранить повеления Твои;
118:135 τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your ἐπίφανον επιφαινω manifest ἐπὶ επι in; on τὸν ο the δοῦλόν δουλος subject σου σου of you; your καὶ και and; even δίδαξόν διδασκω teach με με me τὰ ο the δικαιώματά δικαιωμα justification σου σου of you; your
118:135. vultum tuum ostende servo tuo et doce me praecepta tuaMake thy face to shine upon thy servant: and teach me thy justifications.
Deliver me from the oppression of man: so will I keep thy precepts:

118:134 избавь меня от угнетения человеческого, и буду хранить повеления Твои;
118:135
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
ἐπίφανον επιφαινω manifest
ἐπὶ επι in; on
τὸν ο the
δοῦλόν δουλος subject
σου σου of you; your
καὶ και and; even
δίδαξόν διδασκω teach
με με me
τὰ ο the
δικαιώματά δικαιωμα justification
σου σου of you; your
118:135. vultum tuum ostende servo tuo et doce me praecepta tua
Make thy face to shine upon thy servant: and teach me thy justifications.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
134 Deliver me from the oppression of man: so will I keep thy precepts.Here, 1. David prays that he might live a quiet and peaceable life, and might not be harassed and discomposed by those that studied to be vexatious: "Deliver me from the oppression of man--man, whom God can control, and whose power is limited. Let them know themselves to be but men (Ps. ix. 20), and let me be delivered out of the hands of my enemies, that I may serve God without fear; so will I keep thy precepts." Not but that he would keep God's precepts, though he should be continued under oppression; "but so shall I keep thy precepts more cheerfully and with more enlargement of heart, my bonds being loosed." Then we may expect temporal blessings when we desire them with this in our eye, that we may serve God the better.
Adam Clarke: Commentary on the Bible - 1831
119:135: Make thy face to shine - Give me a sense of thy approbation. Let me know, by the testimony of thy Spirit in my conscience, that thou art reconciled to me. The godly in all ages derived their happiness from a consciousness of the Divine favor. The witness of God's spirit in the souls of believers was an essential principle in religion from the foundation of the world.
Albert Barnes: Notes on the Bible - 1834
119:135: Make thy face to shine upon thy servant - Hebrew, "Let thy face give light to thy servant." See the notes at Psa 4:6.
And teach me thy statutes - See the notes at Psa 119:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:135: Make: Psa 4:6, Psa 80:1, Psa 80:3, Psa 80:7, Psa 80:19; Num 6:25, Num 6:26; Job 33:26; Rev 22:4, Rev 22:5
and teach: Psa 119:12, Psa 119:26; Job 34:32, Job 35:11, Job 36:22; Luk 24:45
John Gill
119:135 Make thy face to shine upon thy servant,.... That is, lift up the light of thy countenance on me; favour me with thy gracious presence, and communion with thyself; manifest thyself unto me, and shed abroad thy love in my heart; cause the sun of righteousness to arise upon me, and commune with me, from above thy mercy seat; restore to me the joys of thy salvation, and let me have the comforts of thy good Spirit: this prayer is a part of the blessing of the high priest, Num 6:25;
and teach me thy statutes; the more communion a man has with God, the more desirous he is of learning and doing his will. This is a frequent petition; see Ps 119:124.
118:135118:135: Երեւեցո՛ զերեսս քո ՚ի ծառայս քո, եւ ուսո՛ ինձ զարդարութիւնս քո։
135 Երեսդ ցո՛յց տուր քո ծառային, եւ քո արդարադատութիւնը սովորեցրո՛ւ ինձ:
135 Երեսդ փայլեցո՛ւր քու ծառայիդ վրայ Ու սորվեցո՛ւր ինծի քու կանոններդ։
Երեւեցո զերեսս քո ի ծառայս քո, եւ ուսո ինձ զարդարութիւնս քո:

118:135: Երեւեցո՛ զերեսս քո ՚ի ծառայս քո, եւ ուսո՛ ինձ զարդարութիւնս քո։
135 Երեսդ ցո՛յց տուր քո ծառային, եւ քո արդարադատութիւնը սովորեցրո՛ւ ինձ:
135 Երեսդ փայլեցո՛ւր քու ծառայիդ վրայ Ու սորվեցո՛ւր ինծի քու կանոններդ։
zohrab-1805▾ eastern-1994▾ western am▾
118:135118:135 осияй раба Твоего светом лица Твоего и научи меня уставам Твоим.
118:136 διεξόδους διεξοδος crossroad ὑδάτων υδωρ water κατέβησαν καταβαινω step down; descend οἱ ο the ὀφθαλμοί οφθαλμος eye; sight μου μου of me; mine ἐπεὶ επει since; otherwise οὐκ ου not ἐφύλαξαν φυλασσω guard; keep τὸν ο the νόμον νομος.1 law σου σου of you; your
118:136. rivi aquarum fluebant de oculis meis quia non custodierunt legem tuamMy eyes have sent forth springs of water: because they have not kept thy law.
Make thy face to shine upon thy servant; and teach me thy statutes:

118:135 осияй раба Твоего светом лица Твоего и научи меня уставам Твоим.
118:136
διεξόδους διεξοδος crossroad
ὑδάτων υδωρ water
κατέβησαν καταβαινω step down; descend
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
μου μου of me; mine
ἐπεὶ επει since; otherwise
οὐκ ου not
ἐφύλαξαν φυλασσω guard; keep
τὸν ο the
νόμον νομος.1 law
σου σου of you; your
118:136. rivi aquarum fluebant de oculis meis quia non custodierunt legem tuam
My eyes have sent forth springs of water: because they have not kept thy law.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
136. Так как писатель везде проповедует о необыкновенно возвышающем действии закона на душу человека, равно так же и о том, что следование уставам Господа является верным источником и внешнего благополучия человека на земле, то на него должно было действовать удручающе всякое нарушение повелений Божиих, которое он где-либо видел: он с горьким сожалением оплакивает таких заблуждающихся людей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
135 Make thy face to shine upon thy servant; and teach me thy statutes.David here, as often as elsewhere, writes himself God's servant, a title he gloried in, though he was a king; now here, as became a good servant, 1. He is very ambitious of his Master's favour, accounting that his happiness and chief good. He asks not for corn and wine, for silver and gold, but, "Make thy face to shine upon thy servant; let me be accepted of thee, and let me know that I am so. Comfort me with the light of thy countenance in every cloudy and dark day. If the world frown upon me, yet do thou smile." 2. He is very solicitous about his Master's work, accounting that his business and chief concern. This he would be instructed in, that he might do it, and do it well, so as to be accepted in the doing of it: Teach me thy statutes. Note, We must pray as earnestly for grace as for comfort. If God hides his face from us, it is because we have been careless in keeping his statutes; and therefore, that we may be qualified for the returns of his favour, we must pray for wisdom to do our duty.
Adam Clarke: Commentary on the Bible - 1831
119:136: Rivers of waters run down mine eyes - How much had this blessed man the honor of God and the salvation of souls at heart! O for more of that spirit which mourns for the transgressions of the land! But we are not properly convinced of the exceeding sinfulness of sin.
Albert Barnes: Notes on the Bible - 1834
119:136: Rivers of waters run down mine eyes - My heart is sad, and my eyes pour forth floods of tears. It is not a gentle weeping, but my eyes are like a fountain which pours out full-flowing streams. See Jer 9:1. "Oh that my head were waters, and mine eyes a fountain of tears," etc. Compare Jer 14:17; Lam 1:16; Lam 2:18.
Because they keep not thy law - On account of the sins, the follies, the stupidity, and the transgressions of people. So the Saviour wept over Jerusalem Luk 19:41; and so the apostle said that he had "great heaviness and continual sorrow" in his heart, on account of his "brethren," his "kinsmen according to the flesh." Rom 9:2-3. Such a feeling is right. There is nothing for which we should be excited to deeper emotion in respect to our fellow-men than for the fact that they are violators of the law of God, and exposed to its fearful penalty. There is nothing which more certainly indicates true piety in the soul than such deep compassion for people as sinners, or because they are sinners. There is nothing which is more certainly connected with a work of grace in a community, or Rev_ival of true religion, than when such a feeling pervades a church. Then Christians will pray; then they will labor to save sinners; then they will feel their dependence on God; and then the Spirit of God will descend and bless the efforts put forth for the salvation of people. It may be added, nothing is more remarkable than that pious people ordinarily feel so little on account of the danger of their friends and fellow-sinners - that the occasions are so rare on which they imitate the example of the psalmist and of the Saviour in weeping over the condition of a perishing world!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:136: Psa 119:53, Psa 119:158; Sa1 15:11; Jer 9:1, Jer 9:18, Jer 13:17, Jer 14:17; Eze 9:4; Luk 19:41; Rom 9:2, Rom 9:3
Geneva 1599
119:136 Rivers of waters (d) run down mine eyes, because they keep not thy law.
(d) He shows what should be the zeal of God's children when they see his word contemned.
John Gill
119:136 Rivers of waters run down mine eyes,.... That is, "out of" them; as the Syriac version: or, "mine eyes let down rivers of waters" (t); see Lam 3:48; that is, an abundance of tears, which flowed like a river; an hyperbolical expression, setting forth the excessiveness of grief. The reason follows,
because they keep not thy law; the persons are not mentioned, but must be understood of wicked men; whose open and impudent transgression of the law in innumerable instances, and in the most flagrant manner, gave the psalmist great distress, as it does all good men; because the law of God is despised, his authority is trampled on, his name is dishonoured, and he has not the glory which is due unto him. The gloss of Arama is,
"because Adam and Eve kept not thy law;''
which transgression brought ruin on all mankind. The Septuagint and Arabic versions very wrongly read, "because I have not kept thy law": as if his grief was on account of his own sins: and so Kimchi indeed interprets it; and both he and Ben Melech by "they" understand his eyes, from whence his tears flowed in such abundance; because they were the caterers for sin, and the cause and occasion of the transgressions of the law of God by him: and this sense is made mention of by Aben Ezra.
(t) "oculi mei deduxerunt", V. L. "rivos aquarum demittunt oculi mei", Gejerus.
John Wesley
119:136 Rivers - Plentiful tears, witness of my deep sorrow for God's dishonour, and for the miseries which sinners bring upon themselves.
Robert Jamieson, A. R. Fausset and David Brown
119:136 Zealous himself to keep God's law, he is deeply afflicted when others violate it (compare Ps 119:53). Literally, "Mine eyes come down (dissolved) like water brooks" (Lam 3:48; Jer 9:1).
because, &c.--(Compare Ezek 9:4; Jer 13:17).
118:136118:136: Վտակ ջուրց իջին յաչաց իմոց, զի ո՛չ պահեցին զօրէնս քո։
136 Ջրերի վտակներ իջան իմ աչքերից, քանզի մարդիկ չհետեւեցին քո օրէնքներին:
136 Ջուրերու առուներ կ’իջնեն իմ աչքերէս, Վասն զի մարդիկ քու օրէնքդ չպահեցին։
Վտակք ջուրց իջին յաչաց իմոց, զի ոչ պահեցին զօրէնս քո:

118:136: Վտակ ջուրց իջին յաչաց իմոց, զի ո՛չ պահեցին զօրէնս քո։
136 Ջրերի վտակներ իջան իմ աչքերից, քանզի մարդիկ չհետեւեցին քո օրէնքներին:
136 Ջուրերու առուներ կ’իջնեն իմ աչքերէս, Վասն զի մարդիկ քու օրէնքդ չպահեցին։
zohrab-1805▾ eastern-1994▾ western am▾
118:136118:136 Из глаз моих текут потоки вод оттого, что не хранят закона Твоего.
118:137 ιη᾿ ιηʹ right; just εἶ ειμι be κύριε κυριος lord; master καὶ και and; even εὐθὴς ευθης the κρίσις κρισις decision; judgment σου σου of you; your
118:137. sade iustus es Domine et rectum iudicium tuumThou art just, O Lord: and thy judgment is right.
Rivers of waters run down mine eyes, because they keep not thy law:

118:136 Из глаз моих текут потоки вод оттого, что не хранят закона Твоего.
118:137
ιη᾿ ιηʹ right; just
εἶ ειμι be
κύριε κυριος lord; master
καὶ και and; even
εὐθὴς ευθης the
κρίσις κρισις decision; judgment
σου σου of you; your
118:137. sade iustus es Domine et rectum iudicium tuum
Thou art just, O Lord: and thy judgment is right.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
136 Rivers of waters run down mine eyes, because they keep not thy law.Here we have David in sorrow. 1. It is a great sorrow, to such a degree that he weeps rivers of tears. Commonly, where there is a gracious heart, there is a weeping eye, in conformity to Christ, who was a man of sorrows and acquainted with grief. David had prayed for comfort in God's favour (v. 135), now he pleads that he was qualified for that comfort, and had need of it, for he was one of those that mourned in Zion, and those that do so shall be comforted, Isa. lxi. 3. 2. It is godly sorrow. He wept not for his troubles, though they were many, but for the dishonour done to God: Because they keep not thy law, either because my eyes keep not thy law, so some (the eye is the inlet and outlet of a great deal of sin, and therefore it ought to be a weeping eye), or, rather, they, that is, those about me, v. 139. Note, The sins of sinners are the sorrows of saints. We must mourn for that which we cannot mend.
Adam Clarke: Commentary on the Bible - 1831
119:137: Righteous art thou - Thou art infinitely holy in thy nature; and therefore thou art upright in thy judgments - all thy dispensations to men.
Albert Barnes: Notes on the Bible - 1834
119:137: Righteous art thou, O Lord ... - This commences a new division of the psalm, indicated by the Hebrew letter Tsaddiy (צ ts) - corresponding with "ts." The thought in this verse is, that God is right, or righteous, in his judgments, that is, in his law; or, in other words, that his law is founded on principles of equity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:137: Psa 99:4, Psa 103:6, Psa 145:17; Deu 32:4; Ezr 9:15; Neh 9:33; Jer 12:1; Dan 9:7, Dan 9:14; Rom 2:5, Rom 3:5, Rom 3:6, Rom 9:14; Rev 15:3, Rev 15:4, Rev 16:7, Rev 19:2
Carl Friedrich Keil and Franz Delitzsch
119:137
The eightfold Tsade. God rules righteously and faithfully according to His word, for which the poet is accordingly zealous, although young and despised. The predicate ישׂר in Ps 119:137 precedes its subject משׁפּטיך (God's decisions in word and in deed) in the primary form (after the model of the verbal clause Ps 124:5), just as in German [and English] the predicative adjective remains undeclined. The accusatives צדק and אמוּנה in Ps 119:138 are not predicative (Hitzig), to which the former ("as righteousness") - not the latter however - is not suited, but adverbial accusatives (in righteousness, in faithfulness), and מאד according to its position is subordinate to ואמונה as a virtual adjective (cf. Is 47:9): the requirements of the revealed law proceed from a disposition towards and mode of dealing with men which is strictly determined by His holiness (צדק), and beyond measure faithfully and honestly designs the well-being of men (אמונה מאד). To see this good law of God despised by his persecutors stirs the poet up with a zeal, which brings him, from their side, to the brink of extreme destruction (Ps 69:10, cf. צמתּת, Ps 88:17). God's own utterance is indeed without spot, and therefore not to be carped at; it is pure, fire-proved, noblest metal (Ps 18:31; Ps 12:7), therefore he loves it, and does not, though young (lxx νεώτερος, Vulgate adolescentulus) and lightly esteemed, care for the remonstrances of his proud opponents who are old and more learned than himself (the organization of Ps 119:141 is like Ps 119:95, and frequently). The righteousness (צדקה) of the God of revelation becomes eternal righteousness (צדק), and His law remains eternal truth (אמת). צדקה is here the name of the attribute and of the action that is conditioned in accordance with it; צדק the name of the state that thoroughly accords with the idea of that which is right. So too in Ps 119:144 : צדק are Jahve's testimonies for ever, so that all creatures must give glory to their harmony with that which is absolutely right. To look ever deeper and deeper into this their perfection is the growing life of the spirit. The poet prays for this vivifying insight.
John Gill
119:137
TZADDI.--The Eighteenth Part.
TZADDI. Righteous art thou, O Lord,.... Essentially, originally, and of himself; naturally, immutably, and universally, in all his ways and works of nature and grace; in his thoughts, purposes, counsels, and decrees; in all the dispensations of his providence; in redemption, in the justification of a sinner, in the pardon of sin, and in the gift of eternal life through Christ;
and upright are thy judgments; they are according to the rules of justice and equity; the precepts of the word, the doctrines of the Gospel, as well as the judgments of God inflicted on wicked men, and all the providential dealings of God with his people, and also the final judgment.
Robert Jamieson, A. R. Fausset and David Brown
119:137 TZADDI. (Ps 119:137-144).
God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
118:137118:137: Արդար ես դու Տէր, եւ ուղի՛ղ են դատաստանք քո։
137 Արդար ես դու, Տէ՛ր, եւ շիտակ են քո դատաստանները:
137 Արդար ես դուն, ո՛վ Տէր Եւ քու դատաստաններդ ուղիղ են։
Արդար ես դու, Տէր, եւ ուղիղ են դատաստանք քո:

118:137: Արդար ես դու Տէր, եւ ուղի՛ղ են դատաստանք քո։
137 Արդար ես դու, Տէ՛ր, եւ շիտակ են քո դատաստանները:
137 Արդար ես դուն, ո՛վ Տէր Եւ քու դատաստաններդ ուղիղ են։
zohrab-1805▾ eastern-1994▾ western am▾
118:137118:137 Праведен Ты, Господи, и справедливы суды Твои.
118:138 ἐνετείλω εντελλομαι direct; enjoin δικαιοσύνην δικαιοσυνη rightness; right standing τὰ ο the μαρτύριά μαρτυριον evidence; testimony σου σου of you; your καὶ και and; even ἀλήθειαν αληθεια truth σφόδρα σφοδρα vehemently; tremendously
118:138. praecepisti iustitiam testimonii tui et veritatem nimisThou hast commanded justice thy testimonies: and thy truth exceedingly.
KJV [TZADDI] Righteous [art] thou, O LORD, and upright [are] thy judgments:

118:137 Праведен Ты, Господи, и справедливы суды Твои.
118:138
ἐνετείλω εντελλομαι direct; enjoin
δικαιοσύνην δικαιοσυνη rightness; right standing
τὰ ο the
μαρτύριά μαρτυριον evidence; testimony
σου σου of you; your
καὶ και and; even
ἀλήθειαν αληθεια truth
σφόδρα σφοδρα vehemently; tremendously
118:138. praecepisti iustitiam testimonii tui et veritatem nimis
Thou hast commanded justice thy testimonies: and thy truth exceedingly.
ru▾ LXX-gloss▾ vulgate▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18. TZADDI.
137 Righteous art thou, O LORD, and upright are thy judgments. 138 Thy testimonies that thou hast commanded are righteous and very faithful.Here is, 1. The righteousness of God, the infinite rectitude and perfection of his nature. As he is what he is, so he is what he should be, and in every thing acts as becomes him; there is nothing wanting, nothing amiss, in God; his will is the eternal rule of equity, and he is righteous, for he does all according to it. 2. The righteousness of his government. He rules the world by his providence, according to the principles of justice, and never did, nor ever can do, any wrong to any of his creatures: Upright are thy judgments, the promises and threatenings and the executions of both. Every word of God is pure, and he will be true to it; he perfectly knows the merits of every cause and will judge accordingly. 3. The righteousness of his commands, which he has given to be the rule of our obedience: "Thy testimonies that thou hast commanded, which are backed with thy sovereign authority, and to which thou dost require our obedience, are exceedingly righteous and faithful, righteousness and faithfulness itself." As he acts like himself, so his law requires that we act like ourselves and like him, that we be just to ourselves and to all we deal with, true to all the engagements we lay ourselves under both to God and man. That which we are commanded to practise is righteous; that which we are commanded to believe is faithful. It is necessary to our faith and obedience that we be convinced of this.
Adam Clarke: Commentary on the Bible - 1831
119:138: Thy testimonies - Every thing that proceeds from thee partakes of the perfections of thy nature.
Albert Barnes: Notes on the Bible - 1834
119:138: Thy testimonies that thou hast commanded - Thy law, considered as a testimony as to what is right and best.
Are righteous and very faithful - Margin, as in Hebrew, "righteousness and faithfulness." They are "so" righteous, and so deserving of confidence - so certain to be accomplished, and so worthy to be trusted in - that they may be spoken of as "righteousness" and "fidelity" of the most perfect kind; the very essence of that which is right.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:138: testimonies: Psa 119:86, Psa 119:144, Psa 19:7-9; Deu 4:8, Deu 4:45
righteous: Heb. righteousness
faithful: Heb. faithfulness, Psa 119:75
Geneva 1599
119:138 Thy testimonies [that] thou hast commanded [are] (a) righteous and very faithful.
(a) We cannot confess God to be righteous, unless we live uprightly and truly as he has commanded.
John Gill
119:138 Thy testimonies that thou hast commanded are righteous,.... The Scriptures are holy, just, and good; and what is contained in them are according to godliness; are for instruction in righteousness, and teach men to live soberly, righteously, and godly;
and very faithful; or "true" (u): all the sayings in them are true and faithful sayings; for they are the sayings of God that cannot lie; the promises in them are faithfully performed by him that made them; they are all yea and amen in Christ. The words may be rendered, "thou hast commanded righteousness in thy testimonies, and truth" or faith "exceedingly": so the Arabic version. God in the law requires of men a perfect righteousness, every way agreeable to its demands; and in his Gospel he reveals the complete righteousness of his Son, which he has commanded to be published in it, to be laid hold on and received by faith as a justifying righteousness, as it is to all that believe: this, with every other truth of the Gospel, is made manifest by the Scriptures according to the commandment of the everlasting God, Rom 16:25.
(u) "et verissimae", Vatablus, "veritas valde, i.e. prorsus verissima", Gejerus.
118:138118:138: Պատուիրեցեր զարդարութիւն վկայութեանց քոց, եւ ճշմարիտ են յոյժ[7594]։ [7594] Ոմանք.Զի պատուիրեցեր զարդա՛՛։
138 Դու պատուիրեցիր քո վկայութիւնները, որոնք արդարեւ շատ ճշմարիտ են:
138 Քու պատուիրած վկայութիւններդ Արդար ու խիստ ճշմարիտ են։
Պատուիրեցեր զարդարութիւն վկայութեանց քոց, եւ ճշմարիտ են յոյժ:

118:138: Պատուիրեցեր զարդարութիւն վկայութեանց քոց, եւ ճշմարիտ են յոյժ[7594]։
[7594] Ոմանք.Զի պատուիրեցեր զարդա՛՛։
138 Դու պատուիրեցիր քո վկայութիւնները, որոնք արդարեւ շատ ճշմարիտ են:
138 Քու պատուիրած վկայութիւններդ Արդար ու խիստ ճշմարիտ են։
zohrab-1805▾ eastern-1994▾ western am▾
118:138118:138 Откровения Твои, которые Ты заповедал, правда и совершенная истина.
118:139 ἐξέτηξέν εκτηκω me ὁ ο the ζῆλος ζηλος zeal; jealousy τοῦ ο the οἴκου οικος home; household σου σου of you; your ὅτι οτι since; that ἐπελάθοντο επιλανθανομαι forget τῶν ο the λόγων λογος word; log σου σου of you; your οἱ ο the ἐχθροί εχθρος hostile; enemy μου μου of me; mine
118:139. consumpsit me zelus meus quia obliti sunt verborum tuorum hostes meiMy zeal hath made me pine away: because my enemies forgot thy words.
Thy testimonies [that] thou hast commanded [are] righteous and very faithful:

118:138 Откровения Твои, которые Ты заповедал, правда и совершенная истина.
118:139
ἐξέτηξέν εκτηκω me
ο the
ζῆλος ζηλος zeal; jealousy
τοῦ ο the
οἴκου οικος home; household
σου σου of you; your
ὅτι οτι since; that
ἐπελάθοντο επιλανθανομαι forget
τῶν ο the
λόγων λογος word; log
σου σου of you; your
οἱ ο the
ἐχθροί εχθρος hostile; enemy
μου μου of me; mine
118:139. consumpsit me zelus meus quia obliti sunt verborum tuorum hostes mei
My zeal hath made me pine away: because my enemies forgot thy words.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:139: My zeal hath consumed me - My earnest desire to promote thy glory, and the pain I feel at seeing transgressions multiplied, have worn down both my flesh and spirits.
Albert Barnes: Notes on the Bible - 1834
119:139: My zeal hath consumed me - Margin, "cut me off." The word which is here translated "consumed" is rendered "cut off" in Lam 3:53; Job 23:17; Psa 54:5; Psa 88:16; Psa 94:23; Psa 101:5; Psa 143:12; "vanish," Job 6:17; "destroyed," Psa 73:27; Sa2 22:41; Psa 18:40; Psa 101:8; Psa 69:4. It means here, that he pined away; that his strength was exhausted; that he was sinking under the efforts which he had put forth as expressive of his deep interest in the cause of God and of truth. On the sentiment here expressed, see the notes at Psa 69:9.
Because mine enemies have forgotten thy words - Thy law; thy commands. It was not because they were his foes - not because he was endeavoring to destroy them, or to take vengeance on them - but because they were unmindful of God, and of the claims of his law. It is a great triumph which religion gains over a man's soul, when, in looking on the conduct of persecutors, calumniators, and slanderers - of those who are constantly doing us wrong - we are more grieved because they violate the law of God than because they injure us; when our solicitude is turned from ourselves, and terminates on our regard for the honor of God and his law. Yet that is the nature of true religion; and that we should be able to find in ourselves in such circumstances. A man should doubt the evidence of his personal religion, if all his feelings terminate on the wrong done to himself by the wicked conduct of others; if he has no feeling of solicitude because the law of God has been violated, and God has been dishonored. Compare the notes at Psa 119:136.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:139: zeal: Psa 69:9; Kg1 19:10, Kg1 19:14; Joh 2:17
consumed me: or, cut me off
because: Psa 53:4; Mat 9:13, Mat 12:3-5, Mat 15:4-6, Mat 21:13, Mat 21:16, Mat 21:42, Mat 22:29; Act 13:27; Act 28:23-27
John Gill
119:139 My zeal hath consumed me,.... Zeal for God and his glory, for his word and ordinances and worship; which is a fervour of the mind, burning love, and flaming affections for God, shown in a holy indignation against sin and sinners. This was a zeal according to knowledge, sincere and hearty, and what continued; and which was shown in embracing and defending the truths of the word, and resenting every indignity cast upon them; to such a degree, that it ate up his spirit, wore away his flesh, and almost consumed him; see Ps 69:9;
because mine enemies have forgotten thy words; not merely through an indifference to them, and inattention in hearing them; nor through want of an earnest heed to keep and retain them; nor through negligence in laying them up, and a carelessness in making use of proper means to recollect them; but through an aversion to them, an hatred of them, and a spiteful malicious contempt of them, casting them away and despising them; which stirred up the spirit of the psalmist, and raised such an emotion in him as was almost too much for him.
Robert Jamieson, A. R. Fausset and David Brown
119:139 (Ps 69:9).
118:139118:139: Մաշեաց զիս նախանձ քո, զի մոռացա՛ն զբանս քո թշնամիք իմ։
139 Նախանձախնդրութիւնը քո հանդէպ մաշեց ինձ, քանզի թշնամիներն իմ մոռացան խօսքերը քո:
139 Իմ նախանձս զիս մաշեցուց, Վասն զի իմ թշնամիներս քու խօսքերդ մոռցան։
Մաշեաց զիս նախանձ [738]քո, զի մոռացան զբանս քո թշնամիք իմ:

118:139: Մաշեաց զիս նախանձ քո, զի մոռացա՛ն զբանս քո թշնամիք իմ։
139 Նախանձախնդրութիւնը քո հանդէպ մաշեց ինձ, քանզի թշնամիներն իմ մոռացան խօսքերը քո:
139 Իմ նախանձս զիս մաշեցուց, Վասն զի իմ թշնամիներս քու խօսքերդ մոռցան։
zohrab-1805▾ eastern-1994▾ western am▾
118:139118:139 Ревность моя снедает меня, потому что мои враги забыли слова Твои.
118:140 πεπυρωμένον πυροω fire; refine τὸ ο the λόγιόν λογιον declaration σου σου of you; your σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ὁ ο the δοῦλός δουλος subject σου σου of you; your ἠγάπησεν αγαπαω love αὐτό αυτος he; him
118:140. probatus sermo tuus nimis et servus tuus dilexit illumThy word is exceedingly refined: and thy servant hath loved it.
My zeal hath consumed me, because mine enemies have forgotten thy words:

118:139 Ревность моя снедает меня, потому что мои враги забыли слова Твои.
118:140
πεπυρωμένον πυροω fire; refine
τὸ ο the
λόγιόν λογιον declaration
σου σου of you; your
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ο the
δοῦλός δουλος subject
σου σου of you; your
ἠγάπησεν αγαπαω love
αὐτό αυτος he; him
118:140. probatus sermo tuus nimis et servus tuus dilexit illum
Thy word is exceedingly refined: and thy servant hath loved it.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
139 My zeal hath consumed me, because mine enemies have forgotten thy words.Here is, 1. The great contempt which wicked men put upon religion: My enemies have forgotten thy words. They have often heard them, but so little did they heed them that they soon forgot them, they willingly forgot them, not only through carelessness let them slip out of their minds, but contrived how to cast them behind their backs. This is at the bottom of all the wickedness of the wicked, and particularly of their malignity and enmity to the people of God; they have forgotten the words of God, else those would give check to their sinful courses. 2. The great concern which godly men show for religion. David reckoned those his enemies who forgot the words of God because they were enemies to religion, which he had entered into a league with, offensive and defensive. And therefore his zeal even consumed him, when he observed their impieties. He conceived such an indignation at their wickedness as preyed upon his spirits, even ate them up (as Christ's zeal, John ii. 17), swallowed up all inferior considerations, and made him forget himself. My zeal has pressed or constrained me (so Dr. Hammond reads it), Acts xviii. 5. Zeal against sin should constrain us to do what we can against it in our places, at least to do so much the more in religion ourselves. The worse others are the better we should be.
Adam Clarke: Commentary on the Bible - 1831
119:140: Thy word is very pure - צרופה tseruphah, it is purification. It is not a purified thing, but a thing that purifies. "Now ye are clean," said Christ, "by the word I have spoken unto you." God's word is a fire to purify as well as a hammer to break.
Albert Barnes: Notes on the Bible - 1834
119:140: Thy word is very pure - Margin, "tried or refined." See the word explained in the notes at Psa 18:30.
Therefore thy servant loveth it - Therefore I love it. I love it because it is pure, holy, true; not merely because it will save me. Apart from all reference to myself. I love thy truth as truth; I love purity as purity; I love law as law; I love holiness as holiness. This is true religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:140: Thy word: Gold has need to be refined; but thy word is purity itself, reflecting the holiness of Jehovah's character and government, and requiring and leading to purity of heart and life.
pure: Heb. tried, or refined, Psa 119:128, Psa 12:6, Psa 18:30, Psa 19:8; Pro 30:5; Rom 7:12, Rom 7:16, Rom 7:22; Pe1 2:2; Pe2 1:21
John Gill
119:140 Thy word is very pure,.... Or, "exceedingly purified" (w): as silver tried in a furnace of earth, purified seven times, Ps 12:6; free from, all drossy matter; from any mixtures, or the corruptions and doctrines of men; and which tends and leads to purity of heart and life;
therefore thy servant loveth it; that which carnal men hate the word of God for, because it forbids and condemns all impurity of flesh and spirit, all impure thoughts, words, and actions; that a good man loves it for, and which is an evidence of a sanctified heart.
(w) "purificatum valde", Montanus; "liquatum, vel expurgatum valde", Gejerus.
John Wesley
119:140 Pure - Without the least mixture of falsehood.
Robert Jamieson, A. R. Fausset and David Brown
119:140 very pure--literally, "refined," shown pure by trial.
118:140118:140: Ընտրեալ են բանք քո յոյժ, եւ ծառայ քո սիրեա՛ց զսա[7595]։ [7595] Ոմանք.Ընտրեալ է բան քո... սիրեաց զնոսա։
140 Խիստ ընտիր են խօսքերը քո, եւ քո ծառան սիրեց դրանք:
140 Քու խօսքդ խիստ մաքուր է, Անոր համար քու ծառադ զանիկա կը սիրէ։
Ընտրեալ են բանք քո յոյժ, եւ ծառայ քո սիրեաց զսա:

118:140: Ընտրեալ են բանք քո յոյժ, եւ ծառայ քո սիրեա՛ց զսա[7595]։
[7595] Ոմանք.Ընտրեալ է բան քո... սիրեաց զնոսա։
140 Խիստ ընտիր են խօսքերը քո, եւ քո ծառան սիրեց դրանք:
140 Քու խօսքդ խիստ մաքուր է, Անոր համար քու ծառադ զանիկա կը սիրէ։
zohrab-1805▾ eastern-1994▾ western am▾
118:140118:140 Слово Твое весьма чисто, и раб Твой возлюбил его.
118:141 νεώτερός νεος new; young εἰμι ειμι be ἐγὼ εγω I καὶ και and; even ἐξουδενωμένος εξουδενοω set at naught τὰ ο the δικαιώματά δικαιωμα justification σου σου of you; your οὐκ ου not ἐπελαθόμην επιλανθανομαι forget
118:141. parvulus ego sum et contemptibilis sed praecepta tua non sum oblitusI am very young and despised; but I forget not thy justifications.
Thy word [is] very pure: therefore thy servant loveth it:

118:140 Слово Твое весьма чисто, и раб Твой возлюбил его.
118:141
νεώτερός νεος new; young
εἰμι ειμι be
ἐγὼ εγω I
καὶ και and; even
ἐξουδενωμένος εξουδενοω set at naught
τὰ ο the
δικαιώματά δικαιωμα justification
σου σου of you; your
οὐκ ου not
ἐπελαθόμην επιλανθανομαι forget
118:141. parvulus ego sum et contemptibilis sed praecepta tua non sum oblitus
I am very young and despised; but I forget not thy justifications.
ru▾ LXX-gloss▾ vulgate▾
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
141. Писатель псалма не был видным по положению среди еврейского народа ("мал я и презрен"), но он был одним из тех верных евреев, которые искренно любили свой народ, были преданы служению Господу и горячо стремились к восстановлению истинного богопочтения и благочестивой жизни. Может быть, что писатель псалма был одним из благочестивых левитов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
140 Thy word is very pure: therefore thy servant loveth it.Here is, 1. David's great affection for the word of God: Thy servant loves it. Every good man, being a servant of God, loves the word of God, because it lets him know his Master's will and directs him in his Master's work. Wherever there is grace there is a warm attachment to the word of God. 2. The ground and reason of that affection; he saw it to be very pure, and therefore he loved it. Our love to the word of God is then an evidence of our love to God when we love it for the sake of its purity, because it bears the image of God's holiness and is designed to make us partakers of his holiness. It commands purity, and, as it is itself refined from all corrupt mixture, so if we receive it in the light and love of it it will refine us from the dross of worldliness and fleshly-mindedness.
Adam Clarke: Commentary on the Bible - 1831
119:141: I am small and despised - And on these accounts have every thing to fear. Being small, I cannot resist; being despised, I am in danger; but even all this does not induce me to start aside, or through the fear of man to be unfaithful to thee.
Albert Barnes: Notes on the Bible - 1834
119:141: I am small and despised - The word here rendered "small" may mean "small" in respect to number - that is, "few," Mic 5:2; Isa 60:22; or in respect to age - "young," Gen 19:31; or in respect to dignity - "low;" least in rank or esteem. The language here may be applied to the church as comparatively few; to one who is young; or to one in humble life. Either of these may be a reason why one is regarded as of little consequence, or may be subject to reproach and ridicule. It is not possible to determine in which of these senses the word is used here, or in which sense it was applicable to the psalmist. The word "despised" means treated as unworthy of notice; passed by; looked upon with contempt. This might be on account of age, or poverty, or ignorance, or humble rank: or it might be simply on account of his religion, for the friends of God have been, and often are, despised simply because they are religious. The Saviour was despised by people; the apostles were; the most excellent of the earth in all ages have been. Compare Heb 11:36-38; Co1 4:13.
Yet do not I forget thy precepts - I am not ashamed of them. I am not deterred from keeping them, and from avowing my purpose to obey them, because I am despised for it. This is often one of the severest tests of religion, and to be faithful in such circumstances is one of the clearest proofs of true attachment to God. There are few things which we are less able to bear than contempt, and one of the best evidences of attachment to principle is when we adhere to what we regard as right and true, though we are despised for it by the frivolous, the worldly, the rich - by those who claim to be "wise." He who can bear contempt on account of his opinions, can usually bear anything.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:141: small: Psa 22:6, Psa 40:17; Pro 15:16, Pro 16:8, Pro 19:1; Isa 53:3; Luk 6:20, Luk 9:58; Co2 8:9; Jam 2:5
yet do: Psa 119:109, Psa 119:176; Pro 3:1
Geneva 1599
119:141 I [am] (c) small and despised: [yet] do not I forget thy precepts.
(c) This is the true trial to praise God in adversity.
John Gill
119:141 I am small and despised,.... Or, "I have been" (x). Some versions render it "young" (y); as if it had respect to the time of his anointing by Samuel, when he was overlooked and despised in his father's family, 1Kings 16:11; but the word here used is not expressive of age, but of state, condition, and circumstances; and the meaning is, that he was little in his own esteem, and in the esteem of men, and was despised; and that on account of religion, in which he was a type of Christ, Ps 22:6; and which is the common lot of good men, who are treated by the world as the faith of it, and the offscouring of all things;
yet do not I forget thy precepts; to observe and keep them: the ill treatment of men on account of religion did not cause him to forsake it, or to leave the ways, word, and worship of God; see Ps 119:83.
(x) "ego fui, et adhuc sum", Michaelis. (y) Sept. "adolescentulus", V. L.
Robert Jamieson, A. R. Fausset and David Brown
119:141 The pious, however despised of men, are distinguished in God's sight by a regard for His law.
118:141118:141: Մանուկ եմ ես արհամարհեալ, եւ զարդարութիւնս քո ես ո՛չ մոռացայ[7596]։ [7596] Ոմանք.Այլ զարդարութիւնս քո։
141 Մանուկ եմ ես եւ արհամարհուած, բայց քո արդարութիւնը չմոռացայ:
141 Ես ցած ու անարգուած եմ, Բայց քու հրամաններդ չմոռցայ։
Մանուկ եմ ես արհամարհեալ, եւ զարդարութիւնս քո ես ոչ մոռացայ:

118:141: Մանուկ եմ ես արհամարհեալ, եւ զարդարութիւնս քո ես ո՛չ մոռացայ[7596]։
[7596] Ոմանք.Այլ զարդարութիւնս քո։
141 Մանուկ եմ ես եւ արհամարհուած, բայց քո արդարութիւնը չմոռացայ:
141 Ես ցած ու անարգուած եմ, Բայց քու հրամաններդ չմոռցայ։
zohrab-1805▾ eastern-1994▾ western am▾
118:141118:141 Мал я и презрен, {но} повелений Твоих не забываю.
118:142 ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing σου σου of you; your δικαιοσύνη δικαιοσυνη rightness; right standing εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever καὶ και and; even ὁ ο the νόμος νομος.1 law σου σου of you; your ἀλήθεια αληθεια truth
118:142. iustitia tua iustitia sempiterna et lex tua veritasThy justice is justice for ever: and thy law is the truth.
I [am] small and despised: [yet] do not I forget thy precepts:

118:141 Мал я и презрен, {но} повелений Твоих не забываю.
118:142
ο the
δικαιοσύνη δικαιοσυνη rightness; right standing
σου σου of you; your
δικαιοσύνη δικαιοσυνη rightness; right standing
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
καὶ και and; even
ο the
νόμος νομος.1 law
σου σου of you; your
ἀλήθεια αληθεια truth
118:142. iustitia tua iustitia sempiterna et lex tua veritas
Thy justice is justice for ever: and thy law is the truth.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
141 I am small and despised: yet do not I forget thy precepts.Here is, 1. David pious and yet poor. He was a man after God's own heart, one whom the King of kings did delight to honour, and yet small and despised in his own account and in the account of many others. Men's excellency cannot always secure them from contempt; nay, it often exposes them to the scorn of others and always makes them low in their own eyes. God has chosen the foolish things of the world, and it has been the common lot of his people to be a despised people. 2. David poor and yet pious, small and despised for his strict and serious godliness, yet his conscience can witness for him that he did not forget God's precepts. He would not throw off his religion, though it exposed him to contempt, for he knew that was designed to try his constancy. When we are small and despised we have the more need to remember God's precepts, that we may have them to support us under the pressures of a low condition.
Adam Clarke: Commentary on the Bible - 1831
119:142: Thy righteousness is an everlasting righteousness - The word צדק tsedek is a word of very extensive meaning in the Bible. It signifies, not only God's inherent righteousness and perfection of nature, but also his method of treating others; his plan of redemption; his method of saving others. And the word δικαιοσυνη, which answers to it, in the Septuagint and in the New Testament, is used with the same latitude of meaning, and in the same sense; particularly in that remarkable passage, Rom 3:25-26 (note), where see the notes. Thy merciful method of dealing with sinners and justifying the ungodly will last as long as the earth lasts; and thy law that witnesses this, in all its pages, is the truth.
Albert Barnes: Notes on the Bible - 1834
119:142: Thy righteousness is an everlasting righteousness - It never changes. The principles of thy law, of thy government, and of thy method of saving people, are the same under all dispensations, in every land, in all worlds; and they will remain the same foRev_er. Human governments change. Old dynasties pass away. New laws are enacted under new administrations. Customs change. Opinions change. People change. The world changes. But as God himself never changes, so it is with his law. That law is founded on eternal truth, and can never change.
And thy law is the truth - It is founded on "truth;" on the reality of things. It is so essentially founded on truth, it springs so certainly out of truth, or out of the reality of things, that it may be said to be the truth itself. He who understands the law of God understands what truth is, for it is the expression and the exponent of that which is true.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:142: Thy righteousness: Men, as Bp. Horne observes, may decree wickedness by a law; or they may change their decrees, and with them what is right to-day may be wrong to-morrow; but the law of God is righteousness, and it is truth, to-day and foRev_er.
an everlasting: Psa 119:144, Psa 36:6; Isa 51:6, Isa 51:8; Dan 9:24; Th2 1:6-10
and thy: Psa 119:151, Psa 19:9; Joh 17:17; Eph 4:21
John Gill
119:142 Thy righteousness is an everlasting righteousness,.... Or, "is for ever" (z). The rectitude of his nature, his faithfulness in his promises, and his kindness and beneficence to his people; and particularly the righteousness of God revealed in the Gospel; the righteousness of his Son, which he approves and accepts of, and imputes to him that believes. This is a righteousness that will last for ever, will never be abolished; it will answer for them that have it in a time to come; it is of use throughout the whole of life, at death, in the day of judgment, and to all eternity; see Dan 9:24;
and thy law is the truth; or "thy doctrine"; or "thy word", as the Arabic version. The Scriptures are called the Scriptures of truth, Dan 10:21 they come from the God of truth, and all that is contained in them is truth; the legal part of them is truth, and so is the Gospel; that is called the word of truth, and truth itself: it is concerning Christ, who is the truth; and it is directed into and made effectual by the Spirit of truth, and contains in it many excellent truths; and is therefore deservedly valued and esteemed by all good men; see Jn 17:17.
(z) "in seculum", Pagninus, Montanus, Gejerus; "in aeternum", V. L. Michaelis.
John Wesley
119:142 Everlasting - The same in all ages and places.
Robert Jamieson, A. R. Fausset and David Brown
119:142 The principles of God's government are permanent and reliable, and in the deepest distress His people find them a theme of delightful meditation and a source of reviving power (Ps 119:17, Ps 119:116).
law is the truth--It therefore cannot deceive as to its promises.
everlasting-- (Ps 111:3), though to outward appearance seeming dead.
118:142118:142: Արդարութիւն քո արդարութիւն յաւիտենից, եւ օրէնք քո ճշմարիտ են։
142 Քո արդարութիւնը յաւերժական արդարութիւն է, եւ քո օրէնքը՝ ճշմարիտ:
142 Քու արդարութիւնդ յաւիտենական արդարութիւն է Ու քու օրէնքդ ճշմարտութիւն է։
Արդարութիւն քո արդարութիւն յաւիտենից, եւ օրէնք քո ճշմարիտ են:

118:142: Արդարութիւն քո արդարութիւն յաւիտենից, եւ օրէնք քո ճշմարիտ են։
142 Քո արդարութիւնը յաւերժական արդարութիւն է, եւ քո օրէնքը՝ ճշմարիտ:
142 Քու արդարութիւնդ յաւիտենական արդարութիւն է Ու քու օրէնքդ ճշմարտութիւն է։
zohrab-1805▾ eastern-1994▾ western am▾
118:142118:142 Правда Твоя правда вечная, и закон Твой истина.
118:143 θλῖψις θλιψις pressure καὶ και and; even ἀνάγκη αναγκη compulsion; necessity εὕροσάν ευρισκω find με με me αἱ ο the ἐντολαί εντολη direction; injunction σου σου of you; your μελέτη μελετη of me; mine
118:143. tribulatio et angustia invenerunt me mandata tua voluntas meaTrouble and anguish have found me: thy commandments are my meditation.
Thy righteousness [is] an everlasting righteousness, and thy law [is] the truth:

118:142 Правда Твоя правда вечная, и закон Твой истина.
118:143
θλῖψις θλιψις pressure
καὶ και and; even
ἀνάγκη αναγκη compulsion; necessity
εὕροσάν ευρισκω find
με με me
αἱ ο the
ἐντολαί εντολη direction; injunction
σου σου of you; your
μελέτη μελετη of me; mine
118:143. tribulatio et angustia invenerunt me mandata tua voluntas mea
Trouble and anguish have found me: thy commandments are my meditation.
ru▾ LXX-gloss▾ vulgate▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
142 Thy righteousness is an everlasting righteousness, and thy law is the truth.Observe, 1. That God's word is righteousness, and it is an everlasting righteousness. It is the rule of God's judgment, and it is consonant to his counsels from eternity and will direct his sentence for eternity. The word of God will judge us, it will judge us in righteousness, and by it our everlasting state will be determined. This should possess us with a very great reverence for the word of God that it is righteousness itself, the standard of righteousness, and it is everlasting in its rewards and punishments. 2. That God's word is a law, and that law is truth. See the double obligation we are under to be governed by the word of God. We are reasonable creatures, and as such we must be ruled by truth, acknowledging the force and power of it. If the principles be true, the practices must be agreeable to them, else we do not act rationally. We are creatures, and therefore subjects, and must be ruled by our Creator; and whatever he commands we are bound to obey as a law. See how these obligations are here twisted, these cords of a man. Here is truth brought to the understanding, there to sit chief, and direct the motions of the whole man; but, lest the authority of that should become weak through the flesh, here is a law to bind the will and bring that into subjection. God's truth is a law (John xviii. 37) and God's law is the truth; surely we cannot break such words as these asunder.
Adam Clarke: Commentary on the Bible - 1831
119:143: Trouble and anguish - I am exercised with various trials from men and devils.
Have taken hold on me - But still I cleave to my God, and am delighted with his law.
Albert Barnes: Notes on the Bible - 1834
119:143: Trouble and anguish - The word rendered "trouble" means affliction of any kind; the word rendered "anguish" would probably express that which results from being pressed, compressed, straitened. It properly refers to a situation where there is no room to move, and where we are pent up in a narrow place. The two words denote deep affliction.
Have taken hold on me - Margin, as in Hebrew, "found me." That is, they were in pursuit of me, and have at last apprehended me. Trouble, anguish, death, are in pursuit of us all our lives, and are never very far in the rear of us. Often, when we least expect them, they come suddenly up to us, and make us their victims.
Yet thy commandments are my delights - Notwithstanding this trouble, and in this trouble - no matter what comes - I have the same unfailing source of comfort, the truth of God; and notwithstanding what may occur, I still make God and his law the source of my happiness. See the notes at Psa 119:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:143: Trouble: Psa 119:107, Psa 18:4, Psa 18:5, Psa 88:3-18, Psa 116:3, Psa 130:1; Mar 14:33, Mar 14:34
taken hold on me: Heb. found me
yet thy: Psa 119:16, Psa 119:47, Psa 119:77; Job 23:12; Joh 4:34
John Gill
119:143 Trouble and anguish have taken hold on me,.... Or, "found me" (a). Outward troubles and inward distress; troubles arising from his enemies, the men of the world, that hated and persecuted him; and from a body of sin and death, from the temptations of Satan, and divine desertions; some from without, and others from within; troubles both of body and mind, which is what all good men are liable to;
yet thy commandments are my delights; so far from being grievous, that they were a pleasure to him; yea, exceedingly delighted him, and cheered and refreshed his spirits amidst all his troubles.
(a) "invenerunt me", V. L. Pagninus, Montanus, Musculus, Gejerus, Michaelis.
John Wesley
119:143 Trouble - Outward troubles and anguish of spirit.
118:143118:143: Նեղութիւն եւ վիշտք գտին զիս, եւ պատուիրանք քո խօ՛սք իմ էին։
143 Նեղութիւնն ու վիշտն ինձ պատեցին, բայց քո պատուիրաններն իմ խօսքերն եղան:
143 Նեղութիւն ու վիշտ զիս գտան, Բայց քու պատուիրանքներդ իմ ուրախութիւնս են։
Նեղութիւնք եւ վիշտք գտին զիս, եւ պատուիրանք քո [739]խօսք իմ էին:

118:143: Նեղութիւն եւ վիշտք գտին զիս, եւ պատուիրանք քո խօ՛սք իմ էին։
143 Նեղութիւնն ու վիշտն ինձ պատեցին, բայց քո պատուիրաններն իմ խօսքերն եղան:
143 Նեղութիւն ու վիշտ զիս գտան, Բայց քու պատուիրանքներդ իմ ուրախութիւնս են։
zohrab-1805▾ eastern-1994▾ western am▾
118:143118:143 Скорбь и горесть постигли меня; заповеди Твои утешение мое.
118:144 δικαιοσύνη δικαιοσυνη rightness; right standing τὰ ο the μαρτύριά μαρτυριον evidence; testimony σου σου of you; your εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever συνέτισόν συνετιζω me καὶ και and; even ζήσομαι ζαω live; alive
118:144. iusta testimonia tua semper doce me et vivamThy testimonies are justice for ever: give me understanding, and I shall live.
Trouble and anguish have taken hold on me: [yet] thy commandments [are] my delights:

118:143 Скорбь и горесть постигли меня; заповеди Твои утешение мое.
118:144
δικαιοσύνη δικαιοσυνη rightness; right standing
τὰ ο the
μαρτύριά μαρτυριον evidence; testimony
σου σου of you; your
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
συνέτισόν συνετιζω me
καὶ και and; even
ζήσομαι ζαω live; alive
118:144. iusta testimonia tua semper doce me et vivam
Thy testimonies are justice for ever: give me understanding, and I shall live.
ru▾ LXX-gloss▾ vulgate▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
143 Trouble and anguish have taken hold on me: yet thy commandments are my delights. 144 The righteousness of thy testimonies is everlasting: give me understanding, and I shall live.These two verses are almost a repetition of the two foregoing verses, but with improvement. 1. David again professes his constant adherence to God and his duty, notwithstanding the many difficulties and discouragements he met with. He had said (v. 141), I am small and despised, and yet adhere to my duty. Here he finds himself not only mean, but miserable, as far as this world could make him so: Trouble and anguish have taken hold on me--trouble without, anguish within; they surprised him, they seized him, they held him. Sorrows are often the lot of saints in this vale of tears; they are in heaviness through manifold temptations. There he had said, Yet do I not forget thy precepts; here he carries his constancy much higher: Yet thy commandments are my delights. All this trouble and anguish did not put his mouth out of taste for the comforts of the word of God, but he could still relish them and find that peace and pleasure in them which all the calamities of this present time could not deprive him of. There are delights, variety of delights, in the word of God, which the saints have often the sweetest enjoyment of when they are in trouble and anguish, 2 Cor. i. 5. 2. He again acknowledges the everlasting righteousness of God's word as before (v. 142): The righteousness of thy testimonies is everlasting and cannot be altered; and, when it is admitted in its power into a soul, it is there an abiding principle, a well of living water, John iv. 14. We ought to meditate much and often upon the equity and the eternity of the word of God. Here he adds, by way of inference, (1.) His prayer for grace: Give me understanding. Those that know much of the word of God should still covet to know more; for there is more to be known. He does not say, "Give me a further revelation," but, Give me a further understanding; what is revealed we should desire to understand, and what we know to know better; and we must go to God for a heart to know. (2.) His hope of glory: "Give me this renewed understanding, and then I shall live, shall live for ever, shall be eternally happy, and shall be comforted, for the present, in the prospect of it." This is life eternal, to know God, John xvii. 3.
Adam Clarke: Commentary on the Bible - 1831
119:144: The righteousness of thy testimonies is everlasting - Thy moral law was not made for one people, or for one particular time; it is as imperishable as thy nature, and of endless obligation. It is that law by which all the children of Adam shall be Judged.
Give me understanding - To know and practice it.
And I shall live - Shall glorify thee, and live eternally; not for the merit of having done it, but because thou didst fulfill the work of the law in my heart, having saved me from condemnation by it.
Albert Barnes: Notes on the Bible - 1834
119:144: The righteousness of thy testimonies - The principles of righteousness on which they are founded. Those testimonies - those laws - are not arbitrary, or the mere expressions of will. They are founded on right and justice as seen by God, and his laws are his testimony as to what truth and justice are.
Is everlasting - See the notes at Psa 119:142.
Give me understanding, and I shall live - Give me a right view of thy law, and thy truth, and I shall have real life. See the notes at Psa 119:34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:144: righteousness: Psa 119:138, Psa 119:152; Mat 5:18; Pe1 1:23-25
give me: Psa 119:34, Psa 119:66, Psa 119:73, Psa 119:169; Co2 4:6; Jo1 5:20, Jo1 5:21
understanding: Pro 10:21; Isa 6:9, Isa 6:10, Isa 27:11; Jer 4:22; Dan 12:10; Hos 4:6; Mat 13:19; Joh 17:3
Geneva 1599
119:144 The righteousness of thy testimonies [is] everlasting: give me understanding, and I shall (d) live.
(d) So that the life of man without the knowledge of God is death.
John Gill
119:144 The righteousness of thy testimonies is everlasting,.... Or, "for ever" (b). The righteousness which they require, or which they publish; the righteousness revealed in the Gospel, which is the righteousness of Christ; See Gill on Ps 119:142;
give me understanding, and I shall live; an understanding of the testimonies of the Lord, of the word of God, the law of God, and Gospel of Christ; an understanding of divine and spiritual things; a clearer and larger understanding of them, which is the gift of God; both that itself at first, and an increase of it here prayed for, the end, issue, and effect of which is life. Such live spiritually, and by faith; they live cheerfully and comfortably, and "for ever", as Aben Ezra and Kimchi repeat from the former clause: for "this is life eternal know the only true God and Jesus Christ"; or to have spiritual understanding of them, and of those things which relate to spiritual peace and comfort here, and eternal happiness hereafter, Jn 17:3.
(b) "in seculum", Pagninus, Montanus, Junius & Tremellius, Piscator, Cocceius; "in aeternum", V. L.
118:144118:144: Արդարութեամբ են վկայութիւնք քո յաւիտեան. իմաստո՛ւն արա եւ կեցո՛ զիս։
144 Քո վկայութիւններն արդար են յաւիտեան, իմաստո՛ւն դարձրու եւ պահպանի՛ր ինձ:
144 Քու վկայութիւններուդ արդարութիւնը յաւիտենական է Իմաստուն ըրէ՛ զիս ու պիտի ապրիմ։
Արդարութեամբ են վկայութիւնք քո յաւիտեան. իմաստուն արա եւ կեցո զիս:

118:144: Արդարութեամբ են վկայութիւնք քո յաւիտեան. իմաստո՛ւն արա եւ կեցո՛ զիս։
144 Քո վկայութիւններն արդար են յաւիտեան, իմաստո՛ւն դարձրու եւ պահպանի՛ր ինձ:
144 Քու վկայութիւններուդ արդարութիւնը յաւիտենական է Իմաստուն ըրէ՛ զիս ու պիտի ապրիմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:144118:144 Правда откровений Твоих вечна: вразуми меня, и буду жить.
118:145 ιθ᾿ ιθʹ cry ἐν εν in ὅλῃ ολος whole; wholly καρδίᾳ καρδια heart μου μου of me; mine ἐπάκουσόν επακουω hear from μου μου of me; mine κύριε κυριος lord; master τὰ ο the δικαιώματά δικαιωμα justification σου σου of you; your ἐκζητήσω εκζητεω seek out / thoroughly
118:145. coph clamavi in toto corde exaudi me Domine praecepta tua custodiamI cried with my whole heart, hear me, O Lord: I will seek thy justifications.
The righteousness of thy testimonies [is] everlasting: give me understanding, and I shall live:

118:144 Правда откровений Твоих вечна: вразуми меня, и буду жить.
118:145
ιθ᾿ ιθʹ cry
ἐν εν in
ὅλῃ ολος whole; wholly
καρδίᾳ καρδια heart
μου μου of me; mine
ἐπάκουσόν επακουω hear from
μου μου of me; mine
κύριε κυριος lord; master
τὰ ο the
δικαιώματά δικαιωμα justification
σου σου of you; your
ἐκζητήσω εκζητεω seek out / thoroughly
118:145. coph clamavi in toto corde exaudi me Domine praecepta tua custodiam
I cried with my whole heart, hear me, O Lord: I will seek thy justifications.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:145: I cried with my whole heart - The whole soul of the psalmist was engaged in this good work. He whose whole heart cries to God will never rise from the throne of grace without a blessing.
Albert Barnes: Notes on the Bible - 1834
119:145: I cried with my whole heart ... - This commences a new division of the psalm, indicated by the Hebrew letter Koph (ק q), answering to our letter "k." The expression "I cried with my whole heart" means that he did it earnestly, fervently. He had no divided wishes when he prayed. Not always is this so, even with good people. They sometimes offer a form of prayer, that they may be spiritually-minded, when their hearts are intensely worldly, and they would be unwilling to be otherwise; or that religion may be Rev_ived, when their hearts have no lively interest in it, and no wish for it; or that they may live wholly to God, when they are making all their arrangements to live for the world, and when they would be greatly disappointed if God should take means to make them live entirely to him; or that they may be humble, childlike, sincere, when they have no wish to be any otherwise than they are now, and when they would regard it as an affront if it should be assumed by any that they are not so now, and if they were exhorted to change their course of life. Often it would be a great surprise - perhaps grief - even to professedly religious persons, if God should answer their prayers, and should make them what they professedly desire to be, and what they pray that they may be. See the notes at Psa 9:1; compare Psa 111:1; Psa 138:1; Psa 119:2, Psa 119:10, Psa 119:34, Psa 119:58, Psa 119:69; Jer 24:7.
I will keep thy statutes - It is my purpose and desire to keep thy law perfectly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:145: cried: Psa 119:10, Psa 61:1, Psa 61:2, Psa 62:8, Psa 86:4, Psa 102:1 *title Psa 142:1, Psa 142:2; Sa1 1:10, Sa1 1:15; Jer 29:13
I will: Psa 119:44, Psa 119:106, Psa 119:115
Carl Friedrich Keil and Franz Delitzsch
119:145
The eightfold Koph. Fidelity to God's word, and deliverance according to His promise, is the purport of his unceasing prayer. Even in the morning twilight (נשׁף) he was awake praying. It is not הנּשׁף, I anticipated the twilight; nor is קדּמתּי, according to Ps 89:14, equivalent to קדמתיך, but ואשׁוּע...קדּמתּי is the resolution of the otherwise customary construction קדמתי לשׁוּע, Jon 4:2, inasmuch as קדּם may signify "to go before" (Ps 68:26), and also "to make haste (with anything):" even early before the morning's dawn I cried. Instead of לדבריך the Ker (Targum, Syriac, Jerome) more appropriately reads לדברך after Ps 119:74, Ps 119:81, Ps 119:114. But his eyes also anticipated the night-watches, inasmuch as they did not allow themselves to be caught not sleeping by any of them at their beginning (cf. לראשׁ, Lam 2:19). אמרה is here, as in Ps 119:140, Ps 119:158, and frequently, the whole word of God, whether in its requirements or its promises. In Ps 119:149 בּמשׁפּטך is a defective plural as in Ps 119:43 (vid., on Ps 119:37), according to Ps 119:156, although according to Ps 119:132 the singular (lxx, Targum, Jerome) would also be admissible: what is meant is God's order of salvation, or His appointments that relate thereto. The correlative relation of Ps 119:150 and Ps 119:151 is rendered natural by the position of the words. With קרבוּ (cf. קרב) is associated the idea of rushing upon him with hostile purpose, and with קרוב, as in Ps 69:19; Is 58:2, of hastening to his succour. זמּה is infamy that is branded by the law: they go forth purposing this, but God's law is altogether self-verifying truth. And the poet has long gained the knowledge from it that it does not aim at merely temporary recompense. The sophisms of the apostates cannot therefore lead him astray. יסדתּם for יסדתּן, like המּה in Ps 119:111.
Geneva 1599
119:145 KOPH. I (a) cried with [my] whole heart; hear me, O LORD: I will keep thy statutes.
(a) He shows that all his affection and whole heart were bent toward God to have help in his dangers.
John Gill
119:145
KOPH.--The Nineteenth Part.
KOPH. I cried with my whole heart,.... Prayer is often expressed by crying; which sometimes signifies mental, and sometimes vocal prayer; and generally supposes the person praying to be in distress, either outward or inward. This prayer of the psalmists was hearty and cordial, not with his mouth and lips only, but with his heart also; it did not proceed from feigned lips, but was put up in sincerity and truth; yea, it was with his whole heart, with all the powers and faculties of his soul employed; his affections set on God, the desires of his soul after him, and his will submitted to his; it denotes the intenseness, earnestness, and fervency of prayer;
hear me, O Lord: the prayer he had put up, and answer it. Some persons pray, and that is enough; they do not concern themselves whether their prayers are heard or not: but David desired an answer, and looked after that;
I will keep thy statutes; not in his own strength, but in the strength of the Lord; and it is to be understood not merely as a resolution what he would do; nor as a promise, which he uses as a plea, argument, or motive to be heard; but rather it expresses the end of his being heard, or the thing for which he desires to be heard: for so it may be rendered, "that I may keep thy statutes"; hear me, and give me grace and strength to enable me to observe them.
Robert Jamieson, A. R. Fausset and David Brown
119:145 KOPH. (Ps 119:145-152).
An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
118:145118:145: Կարդացի առ քեզ բոլորով սրտիւ իմով, լո՛ւր ինձ Տէր զի զարդարութիւնս քո խնդրեցի։
145 Ամբողջ սրտովս քեզ ձայն տուի, լսի՛ր ինձ, Տէ՛ր, քանզի քո արդարութիւնը փնտռեցի:
145 Բոլոր սրտով աղաղակեցի, Ո՛վ Տէր, պատասխան տուր ինծի ու քու կանոններդ պիտի պահեմ։
Կարդացի առ քեզ բոլորով սրտիւ իմով, լուր ինձ, Տէր, զի զարդարութիւնս քո խնդրեցի:

118:145: Կարդացի առ քեզ բոլորով սրտիւ իմով, լո՛ւր ինձ Տէր զի զարդարութիւնս քո խնդրեցի։
145 Ամբողջ սրտովս քեզ ձայն տուի, լսի՛ր ինձ, Տէ՛ր, քանզի քո արդարութիւնը փնտռեցի:
145 Բոլոր սրտով աղաղակեցի, Ո՛վ Տէր, պատասխան տուր ինծի ու քու կանոններդ պիտի պահեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:145118:145 Взываю всем сердцем [моим]: услышь меня, Господи, и сохраню уставы Твои.
118:146 ἐκέκραξά κραζω cry σε σε.1 you σῶσόν σωζω save με με me καὶ και and; even φυλάξω φυλασσω guard; keep τὰ ο the μαρτύριά μαρτυριον evidence; testimony σου σου of you; your
118:146. invocavi te salvum me fac et custodiam testimonia tuaI cried unto thee, save me: that I may keep thy commandments.
KJV [KOPH] I cried with [my] whole heart; hear me, O LORD: I will keep thy statutes:

118:145 Взываю всем сердцем [моим]: услышь меня, Господи, и сохраню уставы Твои.
118:146
ἐκέκραξά κραζω cry
σε σε.1 you
σῶσόν σωζω save
με με me
καὶ και and; even
φυλάξω φυλασσω guard; keep
τὰ ο the
μαρτύριά μαρτυριον evidence; testimony
σου σου of you; your
118:146. invocavi te salvum me fac et custodiam testimonia tua
I cried unto thee, save me: that I may keep thy commandments.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19. KOPH.
145 I cried with my whole heart; hear me, O LORD: I will keep thy statutes. 146 I cried unto thee; save me, and I shall keep thy testimonies.Here we have, I. David's good prayers, by which he sought to God for mercy; these he mentions here, not as boasting of them, or trusting to any merit in them, but reflecting upon them with comfort, that he had taken the appointed way to comfort. Observe here, 1. That he was inward with God in prayer; he prayed with his heart, and prayer is acceptable no further than the heart goes along with it. Lip-labour, if that be all, is lost labour. 2. He was importunate with God in prayer; he cried, as one in earnest, with fervour of affection and a holy vehemence and vigour of desire. He cried with his whole heart; all the powers of his soul were not only engaged and employed, but exerted to the utmost, in his prayers. Then we are likely to speed when we thus strive and wrestle in prayer. 3. That he directed his prayer to God: I cried unto thee. Whither should the child go but to his father when any thing ails him? 4. That the great thing he prayed for was salvation: Save me. A short prayer (for we mistake if we think we shall be heard for our much speaking), but a comprehensive prayer: "Not only rescue me from ruin, but make me happy." We need desire no more than God's salvation (Ps. l. 23) and the things that accompany it, Heb. vi. 9. 5. That he was earnest for an answer; and not only looked up in his prayers, but looked up after them, to see what became of them (Ps. v. 3): "Lord, hear me, and let me know that thou hearest me."II. David's good purposes, by which he bound himself to duty when he was in the pursuit of mercy. "I will keep thy statutes; I am resolved that by thy grace I will;" for, if we turn away our ear from hearing the law, we cannot expect an answer of peace to our prayers, Prov. xxviii. 9. This purpose is used as a humble plea (v. 146): "Save me from my sins, my corruptions, my temptations, all the hindrances that lie in my way, that I may keep thy testimonies." We must cry for salvation, not that we may have the ease and comfort of it, but that we may have an opportunity of serving God the more cheerfully.
Albert Barnes: Notes on the Bible - 1834
119:146: I cried unto thee - I called upon thee in trouble.
Save me, and I shall keep thy testimonies - Margin, "That I may keep." The correct rendering is, "I will keep." The idea is, that if God would interpose and save him, he "would" henceforward faithfully keep the law of God: It is one of the designs of affliction to lead people to make such vows as this. They are commonly made on beds of sickness, alike by the religious and the irreligious; the saint and the sinner. How often, alas, are they forgotten even by the friends of God! How seldom are they remembered at all by the sinner when he is raised up from the verge of the grave, and restored again to health!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:146: and I shall keep: or, that I may keep, Psa 119:134; Jdg 10:15, Jdg 10:16; Mat 1:21; Tit 2:14, Tit 3:4-8
John Gill
119:146 I cried unto thee; save me,.... In his distress he cried and prayed to the Lord; and this was a principal and leading petition, that he would "save" him out of all his troubles and afflictions, and out of the hands of all his enemies; and with a temporal, spiritual, and eternal salvation which he knew he was able to do, and none else;
and I shall keep thy testimonies; such salvation will affect my heart, and the sense of it influence and engage me to have the utmost regard to the word of God, its truths and doctrines, precepts and ordinances, so as carefully to observe them.
118:146118:146: Աղաղակեցի առ քեզ եւ փրկեա՛ զիս, եւ պահեցից զվկայութիւնս քո։
146 Աղաղակեցի քո առջեւ՝ փրկի՛ր ինձ, եւ ես քո վկայութիւնները կը պահեմ:
146 Քեզի աղաղակեցի, փրկէ՛ զիս Եւ քու վկայութիւններդ պիտի պահեմ։
Աղաղակեցի առ քեզ եւ փրկեա զիս, եւ պահեցից զվկայութիւնս քո:

118:146: Աղաղակեցի առ քեզ եւ փրկեա՛ զիս, եւ պահեցից զվկայութիւնս քո։
146 Աղաղակեցի քո առջեւ՝ փրկի՛ր ինձ, եւ ես քո վկայութիւնները կը պահեմ:
146 Քեզի աղաղակեցի, փրկէ՛ զիս Եւ քու վկայութիւններդ պիտի պահեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:146118:146 Призываю Тебя: спаси меня, и буду хранить откровения Твои.
118:147 προέφθασα προφθανω anticipate; spring forth ἐν εν in ἀωρίᾳ αωρια and; even ἐκέκραξα κραζω cry εἰς εις into; for τοὺς ο the λόγους λογος word; log σου σου of you; your ἐπήλπισα επελπιζω buoy up with hope; cheat with false hopes
118:147. surgebam adhuc in tenebris et clamabam verbum tuum expectansI prevented the dawning of the day, and cried: because in thy words I very much hoped.
I cried unto thee; save me, and I shall keep thy testimonies:

118:146 Призываю Тебя: спаси меня, и буду хранить откровения Твои.
118:147
προέφθασα προφθανω anticipate; spring forth
ἐν εν in
ἀωρίᾳ αωρια and; even
ἐκέκραξα κραζω cry
εἰς εις into; for
τοὺς ο the
λόγους λογος word; log
σου σου of you; your
ἐπήλπισα επελπιζω buoy up with hope; cheat with false hopes
118:147. surgebam adhuc in tenebris et clamabam verbum tuum expectans
I prevented the dawning of the day, and cried: because in thy words I very much hoped.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
147. "Предваряю рассвет и взываю", т. е. с раннего утра "до наступления" появления рассвета, я молюсь и взываю к Тебе о защите и помощи.
Adam Clarke: Commentary on the Bible - 1831
119:147: I prevented the dawning - קדמתי kiddamti, "I went before the dawn or twilight."
Albert Barnes: Notes on the Bible - 1834
119:147: I pRev_ented the dawning of the morning, and cried - I anticipated it; I rose up to pray before the morning dawned. On the word "pRev_ent," see the notes at Th1 4:15; notes at Psa 21:3; notes at Psa 59:10; notes at Psa 79:8. The meaning here is, that he rose up before the dawn, to pray. Thus the Saviour did, Mar 1:35.
(a) It is proper thus to pray, for our earliest thoughts should be those of devotion; our earliest acts should be in acknowledgment of God.
(b) Such a time is eminently favorable to devotion. Calm, still, quiet; before the thoughts are engaged in the world, and before the cares of life press upon us when the thoughts are clear, and the mind tranquil, the soul is in the best state for devotion.
(c) All people, if they will, can secure this time, before the "dawning of the morning," to pray. Compare Psa 5:3, note; Psa 88:13, note; see also Psa 130:6. The word rendered "dawning of the morning," is from a verb which means to blow; to blow gently; and is usually applied to the evening, when the breezes blow gently. It may be applied, however, as it clearly is here, also to the morning.
I hoped in thy word - I prayed because I had hope in thy word; I exercised hope in thy word then. Alone with thee in the morning, I found consolation by trusting in thy gracious promises.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:147: I pRev_ented: That is, I anticipated, or rose before, the morning dawn; and was before hand with the light itself. Psa 5:3, Psa 21:3, Psa 42:8, Psa 88:13, Psa 130:6; Isa 26:9; Mar 1:35
hoped: Psa 119:74, Psa 119:81, Psa 56:4, Psa 130:5; Heb 6:17-19
John Gill
119:147 I prevented the dawning of the morning, and cried,.... That is, he awoke and got up, and prayed, before the day broke, the morning looked forth, or the sun arose: he was early as well as earnest in his supplications to God; see Ps 5:3; as Christ, his antitype, rose early in the morning, a great while before day, and went out to a solitary place, and prayed, Mk 1:35;
I hoped in thy word; which is a great encouragement to prayer, the grace of hope itself is, though a man can only put his mouth in the dust, if so be there may be hope; and especially when it is grounded on the word of promise, that God will hear and answer his people, when they call upon him in a time of trouble: and particularly hope in Christ, the essential Word, is a great encouragement; many encouraging arguments to prayer are taken from the person, office, advocacy, and mediation of Jesus Christ, Heb 4:14.
Robert Jamieson, A. R. Fausset and David Brown
119:147 prevented--literally, "came before," anticipated not only the dawn, but even the usual periods of the night; when the night watches, which might be expected to find me asleep, come, they find me awake (Ps 63:6; Ps 77:4; Lam 2:19). Such is the earnestness of the desire and love for God's truth.
118:147118:147: Կանխեցի տարաժամու՝ աղաղակեցի, եւ ես ՚ի բանս քո յուսացայ[7597]։ [7597] Ոմանք.՚Ի տարաժամու։
147 Ես վաղ առաւօտեան արթնացայ ու աղաղակեցի եւ իմ յոյսը դրի քո խօսքերի վրայ:
147 Կանուխ ելայ արշալոյսին ու աղաղակեցի. Քու խօսքիդ յուսացի։
Կանխեցի տարաժամու` աղաղակեցի, եւ ես ի բանս քո յուսացայ:

118:147: Կանխեցի տարաժամու՝ աղաղակեցի, եւ ես ՚ի բանս քո յուսացայ[7597]։
[7597] Ոմանք.՚Ի տարաժամու։
147 Ես վաղ առաւօտեան արթնացայ ու աղաղակեցի եւ իմ յոյսը դրի քո խօսքերի վրայ:
147 Կանուխ ելայ արշալոյսին ու աղաղակեցի. Քու խօսքիդ յուսացի։
zohrab-1805▾ eastern-1994▾ western am▾
118:147118:147 Предваряю рассвет и взываю; на слово Твое уповаю.
118:148 προέφθασαν προφθανω anticipate; spring forth οἱ ο the ὀφθαλμοί οφθαλμος eye; sight μου μου of me; mine πρὸς προς to; toward ὄρθρον ορθρος dawn τοῦ ο the μελετᾶν μελεταω concerned with τὰ ο the λόγιά λογιον declaration σου σου of you; your
118:148. praeveniebant oculi mei vigilias ut meditarer in sermonibus tuisMy eyes to thee have prevented the morning: that I might meditate on thy words.
I prevented the dawning of the morning, and cried: I hoped in thy word:

118:147 Предваряю рассвет и взываю; на слово Твое уповаю.
118:148
προέφθασαν προφθανω anticipate; spring forth
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
μου μου of me; mine
πρὸς προς to; toward
ὄρθρον ορθρος dawn
τοῦ ο the
μελετᾶν μελεταω concerned with
τὰ ο the
λόγιά λογιον declaration
σου σου of you; your
118:148. praeveniebant oculi mei vigilias ut meditarer in sermonibus tuis
My eyes to thee have prevented the morning: that I might meditate on thy words.
ru▾ LXX-gloss▾ vulgate▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
147 I prevented the dawning of the morning, and cried: I hoped in thy word. 148 Mine eyes prevent the night watches, that I might meditate in thy word.David goes on here to relate how he had abounded in the duty of prayer, much to his comfort and advantage: he cried unto God, that is, offered up to him his pious and devout affections with all seriousness. Observe,I. The handmaids of his devotion. The two great exercises that attended his prayers, and were helpful to them, were, 1. Hope in God's word, which encouraged him to continue instant in prayer, though the answer did not come immediately: "I cried, and hoped that at last I should speed, because the vision is for an appointed time, and at the end it will speak and not lie. I hoped in thy word, which I knew would not fail me." 2. Meditation in God's word. The more intimately we converse with the word of God, and the more we dwell upon it in our thoughts, the better able we shall be to speak to God in his own language and the better we shall know what to pray for as we ought. Reading the word will not serve, but we must meditate in it.II. The hours of his devotion. He anticipated the dawning of the morning, nay, and the night-watches. See here, 1. That David was an early riser, which perhaps contributed to his eminency. He was none of those that say, Yet a little sleep. 2. That he began the day with God. The first thing he did in the morning, before he admitted any business, was to pray, when his mind was most fresh and in the best frame. If our first thoughts in the morning be of God they will help to keep us in his fear all the day long. 3. That his mind was so full of God, and the cares and delights of his religion, that a little sleep served his turn. Even in the night-watches, when he awaked from his first sleep, he would rather meditate and pray than turn himself and go to sleep again. He esteemed the words of God's mouth more than his necessary repose, which we can as ill spare as our food, Job xxiii. 12. 4. That he would redeem time for religious exercises. He was full of business all day, but that will excuse no man from secret devotion; it is better to take time from sleep, as David did, than not to find time for prayer. And this is our comfort, when we pray in the night, that we can never come unseasonably to the throne of grace; for we may have access to it at all hours. Baal may be asleep, but Israel's God never slumbers, nor are there any hours in which he may not be spoken with.
Adam Clarke: Commentary on the Bible - 1831
119:148: Mine eyes prevent - קדמו kiddemu, "go before the watches." Before the watchman proclaims the hour, I am awake, meditating on thy words. The Jews divided the night into three watches, which began at what we call six o'clock in the evening, and consisted each of four hours. The Romans taught them afterwards to divide it into four watches of three hours each; and to divide the day and night into twelve hours each; wherein different guards of soldiers were appointed to watch. At the proclaiming of each watch the psalmist appears to have risen and performed some act of devotion. For a remarkable custom of our Saxon ancestors, see the note on Psa 119:164 (note).
Albert Barnes: Notes on the Bible - 1834
119:148: Mine eyes pRev_ent the night watches - Luther renders this, "I wake up early." The Hebrew word means a "watch" - a part of the night, so called from military watches, or a dividing of the night to "keep guard." See the notes at Psa 90:4. The idea of the psalmist here is, that he anticipated these regular divisions of the night in order that he might engage in devotion. Instead of waiting for their return, he arose for prayer before they recurred - so much did his heart delight in the service of God. The language would seem to be that of one who was accustomed to pray in these successive "watches" of the night - the early, the middle, and the dawn. This may illustrate what occurs in the life of all who love God. They will have regular seasons of devotion, but they will often anticipate those seasons. They will be in a state of mind which prompts them to pray; when nothing will meet their state of mind but prayer; and when they cannot wait for the regular and ordinary season of devotion - like a hungry man who cannot wait for the usual and regular hour of his meals. The meaning of the phrase, "mine eyes pRev_ent," is that he awoke before the usual time for devotion.
That I might meditate in thy word - See the notes at Psa 1:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:148: eyes: Psa 119:62, Psa 63:1, Psa 63:6, Psa 139:17, Psa 139:18; Lam 2:19; Luk 6:12
the night watches: The ancient Jews divided the night into three watches of four hours each, beginning at six o'clock in the evening; before the last of which, "the day break," or "morning watch," as the LXX and Vulgate read, the Psalmist was awake.
Geneva 1599
119:148 Mine eyes (b) prevent the [night] watches, that I might meditate in thy word.
(b) He was more earnest in the study of God's word, than they who kept the watch were in their charge.
John Gill
119:148 Mine eyes prevent the night watches,.... The Targum is,
"the morning and evening watches.''
There were three of them; Kimchi interprets it of the second and third; the meaning is, that the psalmist was awake and employed in one religious exercise or another, praying, reading, or meditating; either before the watches were set, or however before the time that some of them took place, or at least before they were all over;
that I might meditate in thy word; he rose so early, in order to give himself up to meditation on the word of God; that he might be better instructed in the knowledge of divine things; that he might have solace and comfort from thence under his afflictions; and that he might be better furnished for the work of prayer; for the more familiar the word of God is to us, the better able we are to speak to God in his own language.
John Wesley
119:148 Watches - The middle watch, which was set in the middle of the night; and the morning watch, which was set some hours before the dawning of the day.
118:148118:148: Կանխեցին աչք իմ առաւօտու, ՚ի խօսել ինձ զբանս քո[7598]։ [7598] Ոմանք.Աչք իմ առաւօտուց։
148 Առաւօտից շուտ բացուեցին աչքերն իմ, որ քո խօսքերն արտասանեմ:
148 Գիշերուան պահերէն առաջ բացուեցան իմ աչքերս՝ Քու խօսքերուդ վրայ մտածելու համար։
Կանխեցին աչք իմ առաւօտուց, [740]ի խօսել ինձ զբանս քո:

118:148: Կանխեցին աչք իմ առաւօտու, ՚ի խօսել ինձ զբանս քո[7598]։
[7598] Ոմանք.Աչք իմ առաւօտուց։
148 Առաւօտից շուտ բացուեցին աչքերն իմ, որ քո խօսքերն արտասանեմ:
148 Գիշերուան պահերէն առաջ բացուեցան իմ աչքերս՝ Քու խօսքերուդ վրայ մտածելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
118:148118:148 Очи мои предваряют {утреннюю} стражу, чтобы мне углубляться в слово Твое.
118:149 τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine ἄκουσον ακουω hear κύριε κυριος lord; master κατὰ κατα down; by τὸ ο the ἔλεός ελεος mercy σου σου of you; your κατὰ κατα down; by τὸ ο the κρίμα κριμα judgment σου σου of you; your ζῆσόν ζαω live; alive με με me
118:149. vocem meam audi iuxta misericordiam tuam Domine secundum iudicium tuum vivifica meHear thou my voice, O Lord, according to thy mercy: and quicken me according to thy judgment.
Mine eyes prevent the [night] watches, that I might meditate in thy word:

118:148 Очи мои предваряют {утреннюю} стражу, чтобы мне углубляться в слово Твое.
118:149
τῆς ο the
φωνῆς φωνη voice; sound
μου μου of me; mine
ἄκουσον ακουω hear
κύριε κυριος lord; master
κατὰ κατα down; by
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
κατὰ κατα down; by
τὸ ο the
κρίμα κριμα judgment
σου σου of you; your
ζῆσόν ζαω live; alive
με με me
118:149. vocem meam audi iuxta misericordiam tuam Domine secundum iudicium tuum vivifica me
Hear thou my voice, O Lord, according to thy mercy: and quicken me according to thy judgment.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
119:149: Hear my voice, according unto thy loving-kindness - According to thy mercy; thy goodness. Let that be the rule in answering me; not my deserts, or even the fervour of my prayers. We can desire no better rule in answer to our prayers.
O Lord, quicken me - Give me life; cause me truly to live. See the notes at Psa 119:40.
According to thy judgment - Thy law as a rule of judgment; thy Rev_ealed truth, with all its gracious promises.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:149: Hear: Psa 5:2, Psa 5:3, Psa 55:2, Psa 64:1
according unto: Psa 51:1, Psa 69:16, Psa 109:21; Isa 63:7
quicken me: Psa 119:25, Psa 119:40, Psa 119:154, Psa 119:156
John Gill
119:149 Hear my voice according unto thy lovingkindness,.... Not according to his own merits and deserts, or works of righteousness done by him, for the sake of which he did not present his supplications to God; nor according to his love to him, which often waxed cold, and he in a poor lukewarm frame of spirit; but according to the lovingkindness of God, which is always the same, and which is a great encouragement to faith and hope in prayer; that since God is gracious and merciful, kind and bountiful, plenteous in mercy, and ready to forgive, on a throne of grace, and full of love, yea, love itself, invariably the same, he will hear, and saints shall find grace and mercy to help them in time of need;
O Lord, quicken me according to thy judgment; either according to his word of promise, or according to his manner and wonted method he used towards his people; see Ps 119:25; This is a prayer, not for the first work of quickening grace, or the first implantation of a principle of spiritual life, which the psalmist had had an experience of; but for the reviving of the work and principle in him, that he might be refreshed and comforted, and be animated and stirred up to a lively exercise of grace and performance of duty: finding himself in dead and lifeless frames, and not able to quicken himself.
John Wesley
119:149 Judgment - According to thy word.
Robert Jamieson, A. R. Fausset and David Brown
119:149 quicken me--revive my heart according to those principles of justice, founded on Thine own nature, and revealed in Thy law, which specially set forth Thy mercy to the humble as well as justice to the wicked (compare Ps 119:30).
118:149118:149: Ձայնի իմում լո՛ւր Տէր ըստ ողորմութեան քում, Տէր յիրաւունս քո կեցո՛ զիս։
149 Լսի՛ր իմ ձայնը, Տէ՛ր, ըստ քո ողորմութեան. Տէ՛ր, քո դատաստանով փրկի՛ր ինձ:
149 Իմ ձայնս լսէ՛ քու ողորմութեանդ համեմատ. Ո՛վ Տէր, քու դատաստաններուդ համեմատ կենդանացո՛ւր զիս։
Ձայնի իմում լուր, Տէր, ըստ ողորմութեան քում. Տէր, յիրաւունս քո կեցո զիս:

118:149: Ձայնի իմում լո՛ւր Տէր ըստ ողորմութեան քում, Տէր յիրաւունս քո կեցո՛ զիս։
149 Լսի՛ր իմ ձայնը, Տէ՛ր, ըստ քո ողորմութեան. Տէ՛ր, քո դատաստանով փրկի՛ր ինձ:
149 Իմ ձայնս լսէ՛ քու ողորմութեանդ համեմատ. Ո՛վ Տէր, քու դատաստաններուդ համեմատ կենդանացո՛ւր զիս։
zohrab-1805▾ eastern-1994▾ western am▾
118:149118:149 Услышь голос мой по милости Твоей, Господи; по суду Твоему оживи меня.
118:150 προσήγγισαν προσεγγιζω get close to οἱ ο the καταδιώκοντές καταδιωκω hunt down; drive hard με με me ἀνομίᾳ ανομια lawlessness ἀπὸ απο from; away δὲ δε though; while τοῦ ο the νόμου νομος.1 law σου σου of you; your ἐμακρύνθησαν μακρυνω lengthen
118:150. adpropinquaverunt persecutores mei sceleri et a lege tua procul facti suntThey that persecute me have drawn nigh to iniquity; but they are gone far off from thy law.
Hear my voice according unto thy lovingkindness: O LORD, quicken me according to thy judgment:

118:149 Услышь голос мой по милости Твоей, Господи; по суду Твоему оживи меня.
118:150
προσήγγισαν προσεγγιζω get close to
οἱ ο the
καταδιώκοντές καταδιωκω hunt down; drive hard
με με me
ἀνομίᾳ ανομια lawlessness
ἀπὸ απο from; away
δὲ δε though; while
τοῦ ο the
νόμου νομος.1 law
σου σου of you; your
ἐμακρύνθησαν μακρυνω lengthen
118:150. adpropinquaverunt persecutores mei sceleri et a lege tua procul facti sunt
They that persecute me have drawn nigh to iniquity; but they are gone far off from thy law.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
149 Hear my voice according unto thy lovingkindness: O LORD, quicken me according to thy judgment.Here, 1. David applies to God for grace and comfort with much solemnity. He begs of God to hear his voice: "Lord, I have something to say to thee; shall I obtain a gracious audience?" Well, what has he to say? What is his petition and what is his request? It is not long, but it has much in a little: "Lord, quicken me; stir me up to that which is good, and make me vigorous, and lively, and cheerful in it. Let habits of grace be drawn out into act." 2. He encourages himself to hope that he shall obtain his request; for he depends, (1.) Upon God's lovingkindness: "He is good, therefore he will be good to me, who hope in his mercy. His lovingkindness manifested to me will help to quicken me, and put life into me." (2.) Upon God's judgment, that is, his wisdom ("He knows what I need, and what is good for me, and therefore will quicken me"), or his promise, the word which he has spoken, mercy secured by the new covenant: Quicken me according to the tenour of that covenant.
Adam Clarke: Commentary on the Bible - 1831
119:150: They draw nigh - They are just at hand who seek to destroy me.
They are far from thy law - They are near to all evil, but far from thee.
Albert Barnes: Notes on the Bible - 1834
119:150: They draw nigh - They follow me; they press hard upon me.
That follow after mischief - That seek to do me wrong.
They are far from thy law - They yield no obedience to it; they are not influenced by it in their conduct toward me.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:150: draw nigh: Psa 22:11-13, Psa 22:16, Psa 27:2; Sa1 23:16; Sa2 17:16; Mat 26:46, Mat 26:47, for from, Psa 50:17; Job 21:14; Pro 1:7, Pro 1:22, Pro 28:9; Eph 2:13, Eph 2:14
Geneva 1599
119:150 They draw nigh that follow after (c) mischief: they are far from thy law.
(c) He shows the nature of the wicked to be to persecute against their conscience.
John Gill
119:150 They draw nigh that follow after mischief,.... Or "evil" (c); that which is sinful in itself, and injurious to others. Some cannot sleep unless they do mischief; they are bent upon it, and proceed from evil to evil: they are eager in their pursuit of it, as the huntsman after his sport, to which the allusion is; though it is to their ruin, even to their death, Prov 11:19; These the psalmist says "draw nigh"; not unto God, unless feignedly and with their mouths only; but to him they drew nigh, to David, in an hostile way they pursued after him, in order to take away his life, and they had very nearly overtaken him, and were just ready to seize him; his life drew nigh to those destroyers, and those destroyers drew nigh to that, so that he was in great danger; and the more as these were abandoned creatures, that neither feared God nor regarded man, as follows:
they are far from thy law; from the knowledge of it, of its equity and purity; and especially of its spirituality, and of its power and influence upon their minds; and so far from subjection and obedience to it; so far from it, that they treat it with the utmost contempt, cast it away from them and despise it, Rom 8:7.
(c) "iniquitati", V. L. "scelus", Tigurine version; so Junius & Tremellius, Piscator, Michaelis.
John Wesley
119:150 Nigh - To me, they are at hand and ready to seize upon me. Are far - They cast away from them all thoughts of thy law.
Robert Jamieson, A. R. Fausset and David Brown
119:150 Though the wicked are near to injure, because far from God's law, He is near to help, and faithful to His word, which abides for ever.
118:150118:150: Մերձեցուցին յիս հալածիչք իմ զանօրէնութիւն, զի յիրաւանց քոց հեռի՛ եղեն[7599]։ [7599] Ոմանք.Զի յօրինաց քոց հեռի եղեն։
150 Հալածիչներս անօրէնութիւնը մօտեցրին ինձ, քանզի նրանք հեռու եղան քո օրէնքից:
150 Անօրէնութեան հետեւողները ինծի մօտեցան. Քանզի քու օրէնքէդ հեռացան։
[741]Մերձեցուցին յիս հալածիչք իմ զանօրէնութիւն, զի`` յօրինաց քոց հեռի եղեն:

118:150: Մերձեցուցին յիս հալածիչք իմ զանօրէնութիւն, զի յիրաւանց քոց հեռի՛ եղեն[7599]։
[7599] Ոմանք.Զի յօրինաց քոց հեռի եղեն։
150 Հալածիչներս անօրէնութիւնը մօտեցրին ինձ, քանզի նրանք հեռու եղան քո օրէնքից:
150 Անօրէնութեան հետեւողները ինծի մօտեցան. Քանզի քու օրէնքէդ հեռացան։
zohrab-1805▾ eastern-1994▾ western am▾
118:150118:150 Приблизились замышляющие лукавство; далеки они от закона Твоего.
118:151 ἐγγὺς εγγυς close εἶ ειμι be σύ συ you κύριε κυριος lord; master καὶ και and; even πᾶσαι πας all; every αἱ ο the ἐντολαί εντολη direction; injunction σου σου of you; your ἀλήθεια αληθεια truth
118:151. prope es tu Domine et omnia mandata tua veritasThou art near, O Lord: and all thy ways are truth.
They draw nigh that follow after mischief: they are far from thy law:

118:150 Приблизились замышляющие лукавство; далеки они от закона Твоего.
118:151
ἐγγὺς εγγυς close
εἶ ειμι be
σύ συ you
κύριε κυριος lord; master
καὶ και and; even
πᾶσαι πας all; every
αἱ ο the
ἐντολαί εντολη direction; injunction
σου σου of you; your
ἀλήθεια αληθεια truth
118:151. prope es tu Domine et omnia mandata tua veritas
Thou art near, O Lord: and all thy ways are truth.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
150 They draw nigh that follow after mischief: they are far from thy law. 151 Thou art near, O LORD; and all thy commandments are truth.Here is, I. The apprehension David was in of danger from his enemies. 1. They were very malicious, and industrious in prosecuting their malicious designs: They follow after mischief, any mischief they could do to David or his friends; they would let slip no opportunity nor let fall any pursuit that might be to his hurt. 2. They were very impious, and had no fear of God before their eyes: They are far from thy law, setting themselves as far as they can out of the reach of its convictions and commands. The persecutors of God's people are such as make light of God himself; we may therefore be sure that God will take his people's part against them. 3. They followed him closely and he was just ready to fall into their hands: They draw nigh, nigher than they were; so that they got ground of him. They were at his heels, just upon his back. God sometimes suffers persecutors to prevail very far against his people, so that, as David said (1 Sam. xx. 3), There is but a step between them and death. Perhaps this comes in here as a reason why David was so earnest in prayer, v. 149. God brings us into imminent perils, as he did Jacob, that, like him, we may wrestle for a blessing.II. The assurance David had of protection with God: "They draw nigh to destroy me, but thou art near, O Lord! to save me, not only mightier than they and therefore able to help me against them, but nearer than they and therefore ready to help." It is the happiness of the saints that, when trouble is near, God is near, and no trouble can separate between them and him. He is never far to seek, but he is within our call, and means are within his call, Deut. iv. 7. All thy commandments are truth. The enemies thought to defeat the promises God had made to David, but he was sure it was out of their power; they were inviolably true, and would be infallibly performed.
Adam Clarke: Commentary on the Bible - 1831
119:151: Thou art near - As they are near to destroy, so art thou near to save. When the enemy comes in as a flood, the Spirit of the Lord lifts up a standard against him.
Albert Barnes: Notes on the Bible - 1834
119:151: Thou art near, O Lord - God was present with him; he was ready to hear his cry; he was at hand to save him. Compare Psa 145:18. The psalmist had the assurance, springing from deep feeling, and the conscious presence of God, which the people of God often have, that God is very near to them; that he is ready to hear them; that their prayers are answered; that they are in the presence of a heavenly Friend. Such are among the precious experiences of the life of a religious man.
And all thy commandments are truth - All that thou hast ordained; all that thou hast promised. The psalmist felt this. He was experiencing the truth of what God had assured him of. Not a doubt came into his mind - for God was near him. This conviction that God is "near" us - this manifestation of God to the soul as a present God - is one of the most certain assurances to our own minds of the truth of religion, and of our acceptance with him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:151: near: Psa 46:1, Psa 75:1, Psa 139:2, Psa 145:18; Deu 4:7; Mat 1:23
all: Psa 119:138, Psa 119:142
John Gill
119:151 Thou art near, O Lord,.... This was the comfort of the psalmist, that though his enemies drew nigh with a mischievous design upon him, yet his God was also near, and nearer than they; he was near as to relation to him, being his God and Father; near as to union, the bond of which is his everlasting love, which can never be dissolved; near as to communion, which he admits all his people to at one time or another; so that they are said to be "a people near unto the Lord"; Ps 148:14; and near as to his gracious presence, and the divine assistance he affords; he is a present help in time of need; he is nigh to all that call on him in truth, and in all things in which they do call upon him for, Ps 145:18;
and all thy commandments are truth; not only the precepts of the word of God, but his covenant, and the promises of it; the word which he has commanded to a thousand generations, Ps 105:8; and even the whole word of God, doctrines and duties; see Jn 17:17.
118:151118:151: Մերձ ես դու Տէր, եւ ամենայն պատուիրանք քո ճշմարիտ են[7600]։ [7600] Ոմանք.Եւ ամենայն ճանապարհք քո ճշմարտութեամբ են։
151 Մօտ ես դու, Տէ՛ր, եւ քո բոլոր պատուիրանները ճշմարիտ են:
151 Ո՛վ Տէր, դուն մօտ ես Ու քու բոլոր պատուիրանքներդ ճշմարտութիւն են։
Մերձ ես դու, Տէր, եւ ամենայն պատուիրանք քո ճշմարիտ են:

118:151: Մերձ ես դու Տէր, եւ ամենայն պատուիրանք քո ճշմարիտ են[7600]։
[7600] Ոմանք.Եւ ամենայն ճանապարհք քո ճշմարտութեամբ են։
151 Մօտ ես դու, Տէ՛ր, եւ քո բոլոր պատուիրանները ճշմարիտ են:
151 Ո՛վ Տէր, դուն մօտ ես Ու քու բոլոր պատուիրանքներդ ճշմարտութիւն են։
zohrab-1805▾ eastern-1994▾ western am▾
118:151118:151 Близок Ты, Господи, и все заповеди Твои истина.
118:152 κατ᾿ κατα down; by ἀρχὰς αρχη origin; beginning ἔγνων γινωσκω know ἐκ εκ from; out of τῶν ο the μαρτυρίων μαρτυριον evidence; testimony σου σου of you; your ὅτι οτι since; that εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ἐθεμελίωσας θεμελιοω found αὐτά αυτος he; him
118:152. a principio novi de testimoniis tuis quod in aeternum fundaveris eaI have known from the beginning concerning thy testimonies: that thou hast founded them for ever.
Thou [art] near, O LORD; and all thy commandments [are] truth:

118:151 Близок Ты, Господи, и все заповеди Твои истина.
118:152
κατ᾿ κατα down; by
ἀρχὰς αρχη origin; beginning
ἔγνων γινωσκω know
ἐκ εκ from; out of
τῶν ο the
μαρτυρίων μαρτυριον evidence; testimony
σου σου of you; your
ὅτι οτι since; that
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ἐθεμελίωσας θεμελιοω found
αὐτά αυτος he; him
118:152. a principio novi de testimoniis tuis quod in aeternum fundaveris ea
I have known from the beginning concerning thy testimonies: that thou hast founded them for ever.
ru▾ LXX-gloss▾ vulgate▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:152: Concerning thy testimonies, I have known of old - קדם ידעתי kedem yedati, "Long ago I have known concerning thy testimonies." Thou hast designed that thy testimonies should bear reference to, and evidence of, those glorious things which thou hast provided for the salvation of men; and that this should be an everlasting testimony. They continue, and Christ is come.
Albert Barnes: Notes on the Bible - 1834
119:152: Concerning thy testimonies - In regard to all that thou hast testified to as true and best. Every command of God is in fact a testimony of his as to what is right; every promise is a testimony of his own purpose in regard to mankind.
I have known of old - The word used here is a noun, and means properly, "the front," what is "before;" then, the East; then, what pertains to olden time or ancient days - "before" the present. The meaning here is, that he had known this "before" what had now occurred; it was not a new thing - a new experience. It was deeply impressed on his mind as the result of all his reflection and observation.
That thou hast founded them for ever - "From" eternity, and "for" eternity. They were laid in the eternity past; they will continue in the eternity to come. They are based on eternal principles of right; they will never be changed. Such a conviction will do much to keep the soul steady and firm in the trials and uncertainties of life. Whatever may change, God's law does not change; whatever is new, that is not new; whatever will vanish away, that will remain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:152: thy testimonies: Psa 119:144, Psa 119:160, Psa 89:34-37, Psa 111:7, Psa 111:8; Ecc 3:14; Luk 21:33
Geneva 1599
119:152 (d) Concerning thy testimonies, I have known of old that thou hast founded them for ever.
(d) His faith is grounded on God's word, that he would always be at hand when his children are oppressed.
John Gill
119:152 Concerning thy testimonies, I have known of old,.... Or, "from thy testimonies, I have known of old" (d): by carefully reading the Scriptures which testify of God, his mind an will, and frequently meditating on them, he had learned a long time ago, even from his youth, what follows,
that thou hast founded them for ever; that the things contained in them are sure and certain, established and eternal truths; the moral law and the precepts of it are eternal, and of perpetual obligation; not one jot or tittle of them shall ever fail; the Gospel, and the truths of it, are everlasting, and shall ever remain; in spite of all the opposition, craft and cunning, fury and force of men, to undermine and root them out; see Ps 119:89.
(d) "ex obtestationibus tuis", Tigurine version; so Cocceius, Gejerus.
John Wesley
119:152 Of old - By long experience. Founded - Thou hast established them upon everlasting foundations.
118:152118:152: Իսկզբանէ ծանեայ ՚ի վկայութեանց քոց, զի յաւիտեան հաստատեցեր զնոսա։
152 Սկզբից եւեթ ճանաչեցի քո վկայութիւնները, որոնք դու յաւիտեա՛ն հաստատեցիր:
152 Սկիզբէն իմացած եմ քու վկայութիւններդ, Որոնք յաւիտեան հաստատեցիր։
Ի սկզբանէ ծանեայ ի վկայութեանց քոց, զի յաւիտեան հաստատեցեր զնոսա:

118:152: Իսկզբանէ ծանեայ ՚ի վկայութեանց քոց, զի յաւիտեան հաստատեցեր զնոսա։
152 Սկզբից եւեթ ճանաչեցի քո վկայութիւնները, որոնք դու յաւիտեա՛ն հաստատեցիր:
152 Սկիզբէն իմացած եմ քու վկայութիւններդ, Որոնք յաւիտեան հաստատեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
118:152118:152 Издавна узнал я об откровениях Твоих, что Ты утвердил их на веки.
118:153 κ᾿ κʹ view; see τὴν ο the ταπείνωσίν ταπεινωσις humiliation μου μου of me; mine καὶ και and; even ἐξελοῦ εξαιρεω extract; take out με με me ὅτι οτι since; that τὸν ο the νόμον νομος.1 law σου σου of you; your οὐκ ου not ἐπελαθόμην επιλανθανομαι forget
118:153. res vide adflictionem meam et eripe me quia legis tuae non sum oblitusSee my humiliation and deliver me for I have not forgotten thy law.
Concerning thy testimonies, I have known of old that thou hast founded them for ever:

118:152 Издавна узнал я об откровениях Твоих, что Ты утвердил их на веки.
118:153
κ᾿ κʹ view; see
τὴν ο the
ταπείνωσίν ταπεινωσις humiliation
μου μου of me; mine
καὶ και and; even
ἐξελοῦ εξαιρεω extract; take out
με με me
ὅτι οτι since; that
τὸν ο the
νόμον νομος.1 law
σου σου of you; your
οὐκ ου not
ἐπελαθόμην επιλανθανομαι forget
118:153. res vide adflictionem meam et eripe me quia legis tuae non sum oblitus
See my humiliation and deliver me for I have not forgotten thy law.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
152 Concerning thy testimonies, I have known of old that thou hast founded them for ever.This confirms what he had said in the close of the foregoing verses, All thy commandments are truth; he means the covenant, the word which God has commanded to a thousand generations. This is firm, as true as truth itself. For, 1. God has founded it so; he has framed it for a perpetuity. Such is the constitution of it, and so well ordered is it in all things, that it cannot but be sure. The promises are founded for ever, so that when heaven and earth shall have passed away every iota and tittle of the promise shall stand firm, 2 Cor. i. 20. 2. David had found it so, both by a work of God's grace upon his heart (begetting in him a full persuasion of the truth of God's word and enabling him to rely upon it with a full satisfaction) and by the works of his providence on his behalf, fulfilling the promise beyond what he expected. Thus he knew of old, from the days of his youth, ever since he began to look towards God, that the word of God is what one may venture one's all upon. This assurance was confirmed by the observations and experiences of his own life all along, and of others that had gone before him in the ways of God. All that ever dealt with God, and trusted in him will own that they have found him faithful.
Adam Clarke: Commentary on the Bible - 1831
119:153: Consider mine affliction - See mine addiction or humiliation: but the eye of the Lord affects his heart; and therefore he never sees the distresses of his followers without considering their situation, and affording them help.
Albert Barnes: Notes on the Bible - 1834
119:153: Consider mine affliction ... - This commences a new division of the psalm, indicated by the Hebrew letter Resh (ר r), corresponding to our "r." The prayer here is, that God would look upon his trial; that he would regard it as it really was; that he would not turn away from it, or pass it by, as if it were a trifle - a thing not worthy to claim his attention. See the notes at Psa 9:13.
For I do not forget thy law - I endeavor to be obedient, submissive, patient. As a suffering child of thine, I come to thee, and beseech thee to interpose and save me.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:153: Consider: Psa 119:159, Psa 9:13, Psa 13:3, Psa 13:4, Psa 25:19; Exo 3:7, Exo 3:8; Neh 9:32; Lam 2:20, Lam 5:1
for I: Psa 119:16, Psa 119:98, Psa 119:109, Psa 119:141, Psa 119:176
Carl Friedrich Keil and Franz Delitzsch
119:153
The eightfold Resh. Because God cannot suffer those who are faithful to His word to succumb, he supplicates His help against his persecutors. ריבה is Milra before the initial (half-guttural) Resh, as in Ps 43:1; Ps 74:22. The Lamed of לאמרתך is the Lamed of reference (with respect to Thine utterance), whether the reference be normative (= כאמרתך, Ps 119:58), as in Is 11:3, or causal, Is 25:2, Is 55:5; Job 42:5. The predicate רחוק, like ישׂר in Ps 119:137, stands first in the primary, as yet indefinite form. Concerning Ps 119:156 vid., on Ps 119:149. At the sight of the faithless he felt a profound disgust; ואתקוטטה, pausal aorist, supply בּהם, Ps 139:21. It is all the same in the end whether we render אשׁר quippe qui or siquidem. ראשׁ in Ps 119:160 signifies the head-number of sum. If he reckons up the word of God in its separate parts and as a whole, truth is the denominator of the whole, truth is the sum-total. This supplicatory חיּני is repeated three times in this group. The nearer it draws towards its end the more importunate does the Psalm become.
John Gill
119:153
RESH.--The Twentieth Part.
RESH. Consider mine affliction, and deliver me,.... Or, "look upon mine affliction" (e); as in Ps 25:18. The Lord seems as if he did not, when he does not grant his gracious presence to his people; or does not arise to the help and deliverance of them so soon as they desire and expect: but he always sees and beholds their afflictions; he cannot do otherwise, since he is the omniscient God; and not only so, but he is the author, appointer, and orderer of them; yea, he looks upon them with an eye of pity and compassion, which is what is here prayed for: he sympathizes with his people in all their afflictions, supports them under them, pays kind visits to them, sanctifies his hand, and in his own time delivers them out of all; which none else can but himself, and he has power to do it, and has promised it, and does perform: see Ps 50:15;
for I do not forget thy law: the precepts of it; to observe it as a rule of walk and conversation, as a lamp to the feet, and a light to the path, as a directory of the good and perfect will of God: or, "thy doctrine"; the doctrine of the word, the precious truths of it, which were his support under afflictions; and when either of them have a place in the heart, and are written there, they cannot easily be forgotten. This the psalmist mentions, not as if his not forgetting the law or doctrine of God was meritorious of deliverance from affliction, but as a descriptive character of such the Lord does deliver.
(e) "vide", Pagninus, Montanus, Musculus, Cocceius; "intuere", Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
119:153 RESH. (Ps 119:153-160).
Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Ps 9:13; Ps 43:1; Ps 69:18).
118:153118:153: Տե՛ս զխոնարհութիւն իմ եւ փրկեա՛ զիս, զի զօրէնս քո ես ո՛չ մոռացայ։
153 Տե՛ս իմ թշուառութիւնը եւ փրկի՛ր ինձ, քանզի քո օրէնքը ես չմոռացայ:
153 Տե՛ս իմ խեղճութիւնս ու զիս փրկէ՛,Վասն զի քու օրէնքդ չմոռցայ։
Տես զխոնարհութիւն իմ եւ փրկեա զիս, զի զօրէնս քո ես ոչ մոռացայ:

118:153: Տե՛ս զխոնարհութիւն իմ եւ փրկեա՛ զիս, զի զօրէնս քո ես ո՛չ մոռացայ։
153 Տե՛ս իմ թշուառութիւնը եւ փրկի՛ր ինձ, քանզի քո օրէնքը ես չմոռացայ:
153 Տե՛ս իմ խեղճութիւնս ու զիս փրկէ՛,Վասն զի քու օրէնքդ չմոռցայ։
zohrab-1805▾ eastern-1994▾ western am▾
118:153118:153 Воззри на бедствие мое и избавь меня, ибо я не забываю закона Твоего.
118:154 κρῖνον κρινω judge; decide τὴν ο the κρίσιν κρισις decision; judgment μου μου of me; mine καὶ και and; even λύτρωσαί λυτροω ransom με με me διὰ δια through; because of τὸν ο the λόγον λογος word; log σου σου of you; your ζῆσόν ζαω live; alive με με me
118:154. iudica causam meam et redime me sermone tuo vivifica meJudge my judgment and redeem me: quicken thou me for thy word's sake.
KJV [RESH] Consider mine affliction, and deliver me: for I do not forget thy law:

118:153 Воззри на бедствие мое и избавь меня, ибо я не забываю закона Твоего.
118:154
κρῖνον κρινω judge; decide
τὴν ο the
κρίσιν κρισις decision; judgment
μου μου of me; mine
καὶ και and; even
λύτρωσαί λυτροω ransom
με με me
διὰ δια through; because of
τὸν ο the
λόγον λογος word; log
σου σου of you; your
ζῆσόν ζαω live; alive
με με me
118:154. iudica causam meam et redime me sermone tuo vivifica me
Judge my judgment and redeem me: quicken thou me for thy word's sake.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20. RESH.
153 Consider mine affliction, and deliver me: for I do not forget thy law. 154 Plead my cause, and deliver me: quicken me according to thy word.Here, I. David prays for succour in distress. Is any afflicted? let him pray; let him pray as David does here. 1. He has an eye to God's pity, and prays, "Consider my affliction; take it into thy thoughts, and all the circumstances of it, and sit not by as one unconcerned." God is never unmindful of his people's afflictions, but he will have us to put him in remembrance (Isa. xliii. 26), to spread our case before him, and then leave it to his compassionate consideration to do in it as in his wisdom he shall think fit, in his own time and way. 2. He has an eye to God's power and prays, Deliver me; and again, "Deliver me; consider my troubles and bring me out of them." God has promised deliverance (Ps. l. 15) and we may pray for it, with submission to his will and with regard to his glory, that we may serve him the better. 3. He has an eye to God's righteousness, and prays, "Plead my cause; be thou my patron and advocate, and take me for thy client." David had a just cause, but his adversaries were many and mighty, and he was in danger of being run down by them; he therefore begs of God to clear his integrity and silence their false accusations. If God do not plead his people's cause, who will? He is righteous, and they commit themselves to him, and therefore he will do it, and do it effectually, Isa. li. 22; Jer. l. 34. (4.) He has an eye to God's grace, and prays, "Quicken me. Lord, I am weak, and unable to bear my troubles; my spirit is apt to droop and sink. O that thou wouldst revive and comfort me, till the deliverance is wrought!"II. He pleads his dependence upon the word oaf God and his obedient regard to its directions: Quicken and deliver me according to thy word of promise, for I do not forget thy precepts. The more closely we cleave to the word of God, both as our rule and as our stay, the more assurance we may have of deliverance in due time.
Adam Clarke: Commentary on the Bible - 1831
119:154: Plead my cause - ריבה ריבי ribah ribi. "Be my Advocate in my suit." Contend for us against the Babylonians, and bring us out of our bondage.
According to thy word - Spoken by thy prophets for our comfort and encouragement.
Albert Barnes: Notes on the Bible - 1834
119:154: Plead my cause ... - Undertake my cause, as an advocate does. See the notes at Psa 35:1.
Quicken me ... - Give me life. See the notes at Psa 119:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:154: Plead: Psa 35:1, Psa 43:1; Sa1 24:15; Job 5:8; Pro 22:23; Jer 11:20, Jer 50:34, Jer 51:36; Mic 7:9; Jo1 2:1
quicken: Psa 119:25, Psa 119:40
Geneva 1599
119:154 Plead my cause, and deliver me: quicken me according to thy (a) word.
(a) For without God's promise there is no hope of deliverance.
John Gill
119:154 Plead my cause, and deliver me,.... This shows that his affliction was chiefly from men, wicked, ungodly, and unreasonable men; such as were Saul and his courtiers, and a whole ungodly nation: his cause was a good one, and therefore he puts it into the hand of the Lord, and who otherwise would not have undertaken it; and this he did also because he could not plead it himself, nor any other for him but the Lord; his enemies that strove with him being so many, mighty, and crafty; see Ps 35:1. Christ is the advocate of his people, their Redeemer, who is mighty, and thoroughly pleads their cause against the accusations of Satan, the charges of law and justice, and the condemnation of their own hearts; as well as defends their innocence from the calumnies of wicked men, and rights their wrongs, and redresses their grievances;
quicken me according to thy word; See Gill on Ps 119:25.
Robert Jamieson, A. R. Fausset and David Brown
119:154 Plead, &c.--HENGSTENBERG translates, "Fight my fight." (See Ps 35:1; Ps 43:1; Mic 7:9).
118:154118:154: Դատեա՛ զդատաստան իմ եւ փրկեա՛ զիս, եւ ըստ բանի քում կեցո՛ զիս[7601]։ [7601] Ոմանք.Զդատաստանս իմ։
154 Տե՛ս իմ դատաստանը եւ ազատի՛ր ինձ, ու քո խօսքի համաձայն պահպանի՛ր ինձ:
154 Իմ իրաւունքս պաշտպանէ ու փրկէ՛ զիս, Քու խօսքիդ համեմատ կենդանացո՛ւր զիս։
Դատեա զդատաստանս իմ եւ փրկեա զիս, եւ ըստ բանի քում կեցո զիս:

118:154: Դատեա՛ զդատաստան իմ եւ փրկեա՛ զիս, եւ ըստ բանի քում կեցո՛ զիս[7601]։
[7601] Ոմանք.Զդատաստանս իմ։
154 Տե՛ս իմ դատաստանը եւ ազատի՛ր ինձ, ու քո խօսքի համաձայն պահպանի՛ր ինձ:
154 Իմ իրաւունքս պաշտպանէ ու փրկէ՛ զիս, Քու խօսքիդ համեմատ կենդանացո՛ւր զիս։
zohrab-1805▾ eastern-1994▾ western am▾
118:154118:154 Вступись в дело мое и защити меня; по слову Твоему оживи меня.
118:155 μακρὰν μακραν far away ἀπὸ απο from; away ἁμαρτωλῶν αμαρτωλος sinful σωτηρία σωτηρια safety ὅτι οτι since; that τὰ ο the δικαιώματά δικαιωμα justification σου σου of you; your οὐκ ου not ἐξεζήτησαν εκζητεω seek out / thoroughly
118:155. longe ab impiis salus quia praecepta tua non quaesieruntSalvation is far from sinners; because they have not sought thy justifications.
Plead my cause, and deliver me: quicken me according to thy word:

118:154 Вступись в дело мое и защити меня; по слову Твоему оживи меня.
118:155
μακρὰν μακραν far away
ἀπὸ απο from; away
ἁμαρτωλῶν αμαρτωλος sinful
σωτηρία σωτηρια safety
ὅτι οτι since; that
τὰ ο the
δικαιώματά δικαιωμα justification
σου σου of you; your
οὐκ ου not
ἐξεζήτησαν εκζητεω seek out / thoroughly
118:155. longe ab impiis salus quia praecepta tua non quaesierunt
Salvation is far from sinners; because they have not sought thy justifications.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:155: Salvation is far from the wicked - There is no hope of their conversion.
For they seek not thy statutes - And they who do not seek, shall not find.
Albert Barnes: Notes on the Bible - 1834
119:155: Salvation is far from the wicked - That is,
(a) in their present course: they are very far from being safe, or from having a prospect of salvation;
(b) they are constantly going farther and farther off - making their salvation less probable - not going toward heaven, but from it.
(c) Destruction is very near to them, and they are constantly making it nearer and nearer.
(d) In their present course it may be said that salvation is far - is infinitely remote - from them, so that they can never come to it.
(e) If they would be saved, they must change their course altogether, and go "toward" salvation and not from it.
For they seek not thy statutes - They do not regard thy law; they do not make it a principle to obey thy commandments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:155: Salvation: Psa 18:27; Job 5:4; Isa 46:12, Isa 57:19; Eph 2:17, Eph 2:18
for they: Psa 10:4; Job 21:14, Job 21:15; Pro 1:7; Luk 16:24; Rom 3:11
John Gill
119:155 Salvation is far from the wicked,.... Christ, the author of salvation, is far from them: he was far from the unbelieving Jews, even though salvation was of them, and he, the Saviour, was among them; and he is far from all unconverted persons, as to knowledge of him, faith in him, or love to him; and from all those that seek for salvation elsewhere, let them make ever such pretences to religion: the word of salvation is far from them, as Kimchi; the Gospel of salvation, which they put away from them, as the Jews did in the times of Christ and the apostles; an experimental knowledge of salvation, a sense of need of it, and an application of it, are far from them; and the enjoyment of it in heaven, which, though nearer the saints than when they first believed, is far off from the wicked, and whose damnation is near: Aben Ezra interprets it,
"the days of salvation;''
for they seek not thy statutes; either to know them, or keep them: they seek not after God, to know him, his mind and will; the language of their hearts and actions is, "depart from us, we desire not the knowledge of thy ways"; no, not of life and salvation, and therefore it must be far from them, Job 21:14.
118:155118:155: Հեռի է մեղաւորաց փրկութիւն, զի զիրաւունս քո ո՛չ պահեցին[7602]։ [7602] Այլք.Հեռի է ՚ի մեղաւորաց։ Ոմանք.Զիրաւունս քո ո՛չ խնդրեցին։
155 Փրկութիւնը հեռու է մեղաւորներից, քանզի նրանք քո օրէնքները չպահեցին:
155 Փրկութիւնը հեռու է ամբարիշտներէն, Վասն զի քու կանոններդ չփնտռեցին։
Հեռի է մեղաւորաց փրկութիւն, զի զիրաւունս քո ոչ պահեցին:

118:155: Հեռի է մեղաւորաց փրկութիւն, զի զիրաւունս քո ո՛չ պահեցին[7602]։
[7602] Այլք.Հեռի է ՚ի մեղաւորաց։ Ոմանք.Զիրաւունս քո ո՛չ խնդրեցին։
155 Փրկութիւնը հեռու է մեղաւորներից, քանզի նրանք քո օրէնքները չպահեցին:
155 Փրկութիւնը հեռու է ամբարիշտներէն, Վասն զի քու կանոններդ չփնտռեցին։
zohrab-1805▾ eastern-1994▾ western am▾
118:155118:155 Далеко от нечестивых спасение, ибо они уставов Твоих не ищут.
118:156 οἱ ο the οἰκτιρμοί οικτιρμος compassion σου σου of you; your πολλοί πολυς much; many κύριε κυριος lord; master κατὰ κατα down; by τὸ ο the κρίμα κριμα judgment σου σου of you; your ζῆσόν ζαω live; alive με με me
118:156. misericordiae tuae multae Domine iuxta iudicia tua vivifica meMany, O Lord, are thy mercies: quicken me according to thy judgment.
Salvation [is] far from the wicked: for they seek not thy statutes:

118:155 Далеко от нечестивых спасение, ибо они уставов Твоих не ищут.
118:156
οἱ ο the
οἰκτιρμοί οικτιρμος compassion
σου σου of you; your
πολλοί πολυς much; many
κύριε κυριος lord; master
κατὰ κατα down; by
τὸ ο the
κρίμα κριμα judgment
σου σου of you; your
ζῆσόν ζαω live; alive
με με me
118:156. misericordiae tuae multae Domine iuxta iudicia tua vivifica me
Many, O Lord, are thy mercies: quicken me according to thy judgment.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
155 Salvation is far from the wicked: for they seek not thy statutes.Here is, 1. The description of wicked men. They do not only do God's statutes, but they do not so much as seek them; they do not acquaint themselves with them, nor so much as desire to know their duty, nor in the least endeavour to do it. Those are wicked indeed who do not think the law of God worth enquiring after, but are altogether regardless of it, being resolved to live at large and to walk in the way of their heart. 2. Their doom: Salvation is far from them. They cannot upon any good grounds promise themselves temporal deliverance. Let not that man think that he shall receive any thing of the Lord. How can those expect to seek God's favour with success, when they are in adversity, who never sought his statutes when they were in prosperity? But eternal salvation is certainly far from them. They flatter themselves with a conceit that it is near, and that they are going to heaven; but they are mistaken: it is far from them. They thrust it from them by thrusting the Saviour from them; it is so far from them that they cannot reach it, and the longer they persist in sin the further it is; nay, while salvation is far from them, damnation is near; it slumbers not. Behold, the Judge stands before the door.
Adam Clarke: Commentary on the Bible - 1831
119:156: Great are thy tender mercies - They are רבים rabbim, multitudes. They extend to all the wretchednesses of all men.
Albert Barnes: Notes on the Bible - 1834
119:156: Great are thy tender mercies, O Lord - They are many, or multiplied. The word rendered "tender mercies" is the same which occurs in Psa 40:11; Psa 51:1; Psa 69:16; Psa 79:8; Psa 103:4. See the notes at Psa 25:6.
Quicken me ... - See Psa 119:149.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:156: Great: Heb. Many
are thy: Psa 51:1, Psa 86:5, Psa 86:13, Psa 86:15; Ch1 21:13; Isa 55:7, Isa 63:7
quicken: Psa 119:149
Geneva 1599
119:156 Great [are] thy tender mercies, O LORD: quicken me according to thy (b) judgments.
(b) According to your promise made in the law, which because the wicked lack they have no hope of salvation.
John Gill
119:156 Great are thy tender mercies, O Lord,.... Not his providential mercies only, which are many and undeserved, and constantly repeated; but his special mercies in Christ, which flow from the tenderness of his heart; and his merciful lovingkindness to his people, and which are great or many (f), as to quantity; there being a multitude of them, not to be reckoned up: and for quality they are wonderful beyond expression and conception; proceed from unmerited love, rich, free, sovereign grace, and last for ever;
quicken me according to that judgments; See Gill on Ps 119:149.
(f) "multae", Pagninus, Montanus, Musculus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
119:156 (See on Ps 119:149).
118:156118:156: Գթութիւնք քո բազում են Տէր, եւ ըստ իրաւանց քոց կեցո՛ զիս։
156 Քո գթութիւնները շատ են, Տէ՛ր, եւ քո դատաստանի համաձայն պահպանի՛ր ինձ:
156 Ո՛վ Տէր, քու գթութիւններդ շատ են, Քու դատաստաններուդ համեմատ կենդանացո՛ւր զիս։
Գթութիւնք քո բազում են, Տէր, եւ ըստ իրաւանց քոց կեցո զիս:

118:156: Գթութիւնք քո բազում են Տէր, եւ ըստ իրաւանց քոց կեցո՛ զիս։
156 Քո գթութիւնները շատ են, Տէ՛ր, եւ քո դատաստանի համաձայն պահպանի՛ր ինձ:
156 Ո՛վ Տէր, քու գթութիւններդ շատ են, Քու դատաստաններուդ համեմատ կենդանացո՛ւր զիս։
zohrab-1805▾ eastern-1994▾ western am▾
118:156118:156 Много щедрот Твоих, Господи; по суду Твоему оживи меня.
118:157 πολλοὶ πολυς much; many οἱ ο the ἐκδιώκοντές εκδιωκω chase out με με me καὶ και and; even ἐκθλίβοντές εκθλιβω me ἐκ εκ from; out of τῶν ο the μαρτυρίων μαρτυριον evidence; testimony σου σου of you; your οὐκ ου not ἐξέκλινα εκκλινω deviate; avoid
118:157. multi qui persequuntur me et adfligunt me a testimoniis tuis non declinaviMany are they that persecute me and afflict me; but I have not declined from thy testimonies.
Great [are] thy tender mercies, O LORD: quicken me according to thy judgments:

118:156 Много щедрот Твоих, Господи; по суду Твоему оживи меня.
118:157
πολλοὶ πολυς much; many
οἱ ο the
ἐκδιώκοντές εκδιωκω chase out
με με me
καὶ και and; even
ἐκθλίβοντές εκθλιβω me
ἐκ εκ from; out of
τῶν ο the
μαρτυρίων μαρτυριον evidence; testimony
σου σου of you; your
οὐκ ου not
ἐξέκλινα εκκλινω deviate; avoid
118:157. multi qui persequuntur me et adfligunt me a testimoniis tuis non declinavi
Many are they that persecute me and afflict me; but I have not declined from thy testimonies.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
156 Great are thy tender mercies, O LORD: quicken me according to thy judgments.Here, 1. David admires God's grace: Great are thy tender mercies, O Lord! The goodness of God's nature, as it is his glory, so it is the joy of all the saints. His mercies are tender, for he is full of compassion; they are many, they are great, a fountain that can never be exhausted. He is rich in mercy to all that call upon him. David had spoken of the misery of the wicked (v. 155); but God is good notwithstanding; there were tender mercies sufficient in God to have saved them, if they had not "despised the riches of those mercies." Those that are delivered from the sinner's doom are bound for ever to own the greatness of God's mercies which delivered them. 2. He begs for God's grace, reviving quickening grace, according to his judgments, that is, according to the tenour of the new covenant (that established rule by which he goes in dispensing that grace) or according to his manner, his custom or usage, with those that love his name, v. 132.
Albert Barnes: Notes on the Bible - 1834
119:157: Many are my persecutors and mine enemies - The thought here turns on the number of his enemies, and on the effect which numbers might have in turning one from the way of truth. We might meet one such enemy, and overcome him; we might resist the influence of one in endeavoring to turn us away from the truth, but the danger of falling is much increased when numbers are combined in persecuting us, or in seeking to turn us away from our religion - when it becomes unpopular to be a professed friend of God.
Yet do I not decline from thy testimonies - I still adhere to thee; I still maintain my integrity, notwithstanding all this. See the notes at Psa 119:51.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:157: Many: Psa 3:1, Psa 3:2, Psa 22:12, Psa 22:16, Psa 25:19, Psa 56:2, Psa 118:10-12; Mat 24:9, Mat 26:47; Act 4:27
yet do I: Psa 119:51, Psa 119:110, Psa 44:17; Job 17:9, Job 23:11; Isa 42:4; Act 20:23, Act 20:24; Co1 15:58
John Gill
119:157 Many are my persecutors and mine enemies,.... Because they were his enemies, therefore they were his persecutors; and they became enemies to him, or hated him, because of his religion, and on that account persecuted him: and this has always been the lot and case of God's people in all ages; and whose persecutors are many, even the whole world, as well as fierce and furious;
yet do I not decline from thy testimonies; from reading and hearing the word of God; and from embracing and professing the doctrines contained in it; and from the worship of God according to it, for which he was hated and persecuted: yet none of these things moved him from them, which showed that his heart was principled with the grace of God; for otherwise, when persecution arises because of the word, carnal professors are offended, and apostatize from it; see Mt 13:22.
Robert Jamieson, A. R. Fausset and David Brown
119:157 (Compare Ps 119:86-87, Ps 119:95).
118:157118:157: Բազում են որ հալածեն եւ նեղեն զիս, ՚ի վկայութեանց քոց ես ո՛չ խոտորեցայ։
157 Բազմաթիւ եղան իմ հալածիչներն ու ինձ նեղողները, բայց քո վկայութիւններից ես չխոտորուեցի:
157 Շատ են իմ հալածիչներս ու թշնամիներս. Բայց ես քու վկայութիւններէդ չխոտորեցայ։
Բազում են որ հալածեն եւ նեղեն զիս, ի վկայութեանց քոց ես ոչ խոտորեցայ:

118:157: Բազում են որ հալածեն եւ նեղեն զիս, ՚ի վկայութեանց քոց ես ո՛չ խոտորեցայ։
157 Բազմաթիւ եղան իմ հալածիչներն ու ինձ նեղողները, բայց քո վկայութիւններից ես չխոտորուեցի:
157 Շատ են իմ հալածիչներս ու թշնամիներս. Բայց ես քու վկայութիւններէդ չխոտորեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
118:157118:157 Много у меня гонителей и врагов, {но} от откровений Твоих я не удаляюсь.
118:158 εἶδον οραω view; see ἀσυνθετοῦντας ασυνθετεω and; even ἐξετηκόμην εκτηκω since; that τὰ ο the λόγιά λογιον declaration σου σου of you; your οὐκ ου not ἐφυλάξαντο φυλασσω guard; keep
118:158. vidi praevaricatores tuos et maerebam qui verbum tuum non custodieruntI beheld the transgressors, and pined away; because they kept not thy word.
Many [are] my persecutors and mine enemies; [yet] do I not decline from thy testimonies:

118:157 Много у меня гонителей и врагов, {но} от откровений Твоих я не удаляюсь.
118:158
εἶδον οραω view; see
ἀσυνθετοῦντας ασυνθετεω and; even
ἐξετηκόμην εκτηκω since; that
τὰ ο the
λόγιά λογιον declaration
σου σου of you; your
οὐκ ου not
ἐφυλάξαντο φυλασσω guard; keep
118:158. vidi praevaricatores tuos et maerebam qui verbum tuum non custodierunt
I beheld the transgressors, and pined away; because they kept not thy word.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
157 Many are my persecutors and mine enemies; yet do I not decline from thy testimonies.Here is, 1. David surrounded with difficulties and dangers: Many are my persecutors and my enemies. When Saul the king was his persecutor and enemy no marvel that many more were so: multitudes will follow the pernicious ways of abused authority. David, being a public person, had many enemies, but withal he had many friends, who loved him and wished him well; let him set the one over-against the other. In this David was a type both of Christ and his church. The enemies, the persecutors, of both, are many, very many. 2. David established in the way of his duty, notwithstanding: "Yet do I not decline from thy testimonies, as knowing that while I adhere to them God is for me; and then no matter who is against me." A man who is steady in the way of his duty, though he may have many enemies, needs fear none.
Adam Clarke: Commentary on the Bible - 1831
119:158: I beheld the transgressors, and was grieved - Literally, I was affected with anguish.
Albert Barnes: Notes on the Bible - 1834
119:158: I beheld the transgressors - Those who wronged me; those who violated the law of God.
And was grieved - Or, "sickened." The word used here means commonly to loathe, to nauseate, to sicken. Eze 16:47; Psa 95:10. I was made sad, sorry, sick at heart. I did not look on them with anger; I did not desire to take Rev_enge upon them; I did not return evil for evil. My heart was sad that people would do wrong; that they would expose themselves to such danger. See the notes at Psa 119:136.
Because they kept not thy word - Because they violated thy law; because they were sinners.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:158: Psa 119:53, Psa 119:136; Eze 9:4; Mar 3:5
Geneva 1599
119:158 I beheld the transgressors, and was (c) grieved; because they kept not thy word.
(c) My zeal consumed me when I saw their malice and contempt for your glory.
John Gill
119:158 I beheld the transgressors, and was grieved,.... Transgressors of the law of God, profane sinners; such as among whom he dwelt in Mesech and Kedar; it grieved him when he beheld their wicked life and conversation; as Lot in Sodom; and Isaiah and Jeremiah, among persons of unclean lips, and an assembly of treacherous men: and the word here used signifies "treacherous" (g) persons; and may design not the profane only, but professors also; that dealt treacherously with God and men, made a profession of religion, but walked not agreeably to it, which is matter of grief to good men; see Phil 3:18; as well as the conduct of abandoned sinners; with whom the psalmist was grieved, not so much on his own account, being hated and persecuted by them, as on their account, because of the ruin they brought upon themselves; but chiefly because of the dishonour of God, and their disregard to his righteous law. Joseph Kimchi paraphrases it,
"I saw them prosper, and was weary of my life;''
and refers for the sense of the word to Job 10:1; as does also Aben Ezra; but David Kimchi and the Targum interpret it "I strove", or "contended" with them; that is, with the transgressors;
because they kept not thy word: did not regard the doctrines, nor observe the precepts of it; but despised, rejected, and cast them away from them.
(g) "perfidos", Vatablus, Cocceius, Michaelis; "perfide agentes", Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
119:158 (Compare Ps 119:136).
transgressors--or, literally, "traitors," who are faithless to a righteous sovereign and side with His enemies (compare Ps 25:3, Ps 25:8).
118:158118:158: Հայէի յանագորոյնս եւ մաշէի, զի զպատուիրանս քո ո՛չ պահեցին։
158 Մաշւում էի նայելով անողորմներին, քանզի քո պատուիրանները չպահեցին նրանք:
158 Անօրէնները տեսայ ու զզուեցայ. Վասն զի անոնք քու խօսքդ չէին պահեր։
Հայէի յանագորոյնս եւ մաշէի, զի զպատուիրանս քո ոչ պահեցին:

118:158: Հայէի յանագորոյնս եւ մաշէի, զի զպատուիրանս քո ո՛չ պահեցին։
158 Մաշւում էի նայելով անողորմներին, քանզի քո պատուիրանները չպահեցին նրանք:
158 Անօրէնները տեսայ ու զզուեցայ. Վասն զի անոնք քու խօսքդ չէին պահեր։
zohrab-1805▾ eastern-1994▾ western am▾
118:158118:158 Вижу отступников, и сокрушаюсь, ибо они не хранят слова Твоего.
118:159 ἰδὲ οραω view; see ὅτι οτι since; that τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your ἠγάπησα αγαπαω love κύριε κυριος lord; master ἐν εν in τῷ ο the ἐλέει ελεος mercy σου σου of you; your ζῆσόν ζαω live; alive με με me
118:159. vide quoniam praecepta tua dilexi Domine iuxta misericordiam tuam vivifica meBehold I have loved thy commandments, O Lord; quicken me thou in thy mercy.
I beheld the transgressors, and was grieved; because they kept not thy word:

118:158 Вижу отступников, и сокрушаюсь, ибо они не хранят слова Твоего.
118:159
ἰδὲ οραω view; see
ὅτι οτι since; that
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
ἠγάπησα αγαπαω love
κύριε κυριος lord; master
ἐν εν in
τῷ ο the
ἐλέει ελεος mercy
σου σου of you; your
ζῆσόν ζαω live; alive
με με me
118:159. vide quoniam praecepta tua dilexi Domine iuxta misericordiam tuam vivifica me
Behold I have loved thy commandments, O Lord; quicken me thou in thy mercy.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
158 I beheld the transgressors, and was grieved; because they kept not thy word.Here is, 1. David's sorrow for the wickedness of the wicked. Though he conversed much at home, yet sometimes he looked abroad, and could not but see the wicked walking on every side. He beheld the transgressors, those whose sins were open before all men, and it grieved him to see them dishonour God, serve Satan, debauch the world, and ruin their own souls, to see the transgressors so numerous, so daring, so very impudent, and so industrious to draw unstable souls into their snares. All this cannot but be a grief to those who have any regard to the glory of God and the welfare of mankind. 2. The reason of that sorrow. He was grieved, not because they were vexatious to him, but because they were provoking to God: They kept not thy word. Those that hate sin truly hate it as sin, as a transgression of the law of God and a violation of his word.
Albert Barnes: Notes on the Bible - 1834
119:159: Consider how I love thy precepts - Search me. Behold the evidence of my attachment to thy law. This is the confident appeal of one who was conscious that he was truly attached to God; that he really loved his law. It is similar to the appeal of Peter to the Saviour Joh 21:17, "Lord, thou knowest all things; thou knowest that I love thee." A man who truly loves God may make this appeal without impropriety. He may be so confident - so certain - that he has true love for the character of God, that he may make a solemn appeal to him on the subject - as he might appeal to a friend, to his wife, to his son, to his daughter, with the utmost confidence that he loved them. A man "ought" to have such love for "them," that he could affirm this without hesitation or doubt; a man "ought" to have such love for God, that he could affirm this with equal confidence and propriety.
Quicken me ... - See the notes at Psa 119:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:159: Consider: Psa 119:97, Psa 119:153; Kg2 20:3; Neh 5:19, Neh 13:22
quicken: Psa 119:88
Geneva 1599
119:159 Consider how I (d) love thy precepts: quicken me, O LORD, according to thy lovingkindness.
(d) It is a sure sign of our adoption, when we love the Law of God.
John Gill
119:159 Consider how I love thy precepts,.... How ardently and affectionately, how cordially and sincerely, Ps 119:127; and that was the reason why he was so grieved and distressed when wicked men transgressed and despised them;
quicken me, O Lord, according to thy loving kindness; See Gill on Ps 119:88.
Robert Jamieson, A. R. Fausset and David Brown
119:159 (Compare Ps 119:121-126, Ps 119:153-155).
quicken me, O Lord, according to thy lovingkindness-- (Ps 119:88). This prayer occurs here for the ninth time, showing a deep sense of frailty.
118:159118:159: Տե՛ս զի զպատուիրանս քո սիրեցի, Տէր ողորմութեամբ քո կեցո՛ զիս։
159 Տե՛ս, թէ որքա՜ն սիրեցի քո պատուիրանները. Տէ՛ր, քո ողորմութեամբ կեա՛նք տուր ինձ:
159 Նայէ՛, քու հրամաններդ որքա՜ն կը սիրեմ. Ո՛վ Տէր, քու ողորմութեանդ համեմատ կենդանացո՛ւր զիս։
Տես զի զպատուիրանս քո սիրեցի. Տէր, ողորմութեամբ քո կեցո զիս:

118:159: Տե՛ս զի զպատուիրանս քո սիրեցի, Տէր ողորմութեամբ քո կեցո՛ զիս։
159 Տե՛ս, թէ որքա՜ն սիրեցի քո պատուիրանները. Տէ՛ր, քո ողորմութեամբ կեա՛նք տուր ինձ:
159 Նայէ՛, քու հրամաններդ որքա՜ն կը սիրեմ. Ո՛վ Տէր, քու ողորմութեանդ համեմատ կենդանացո՛ւր զիս։
zohrab-1805▾ eastern-1994▾ western am▾
118:159118:159 Зри, как я люблю повеления Твои; по милости Твоей, Господи, оживи меня.
118:160 ἀρχὴ αρχη origin; beginning τῶν ο the λόγων λογος word; log σου σου of you; your ἀλήθεια αληθεια truth καὶ και and; even εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever πάντα πας all; every τὰ ο the κρίματα κριμα judgment τῆς ο the δικαιοσύνης δικαιοσυνη rightness; right standing σου σου of you; your
118:160. caput verborum tuorum veritas et sempiternum omne iudicium iustitiae tuaeThe beginning of thy words is truth: all the judgments of thy justice are for ever.
Consider how I love thy precepts: quicken me, O LORD, according to thy lovingkindness:

118:159 Зри, как я люблю повеления Твои; по милости Твоей, Господи, оживи меня.
118:160
ἀρχὴ αρχη origin; beginning
τῶν ο the
λόγων λογος word; log
σου σου of you; your
ἀλήθεια αληθεια truth
καὶ και and; even
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
πάντα πας all; every
τὰ ο the
κρίματα κριμα judgment
τῆς ο the
δικαιοσύνης δικαιοσυνη rightness; right standing
σου σου of you; your
118:160. caput verborum tuorum veritas et sempiternum omne iudicium iustitiae tuae
The beginning of thy words is truth: all the judgments of thy justice are for ever.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
159 Consider how I love thy precepts: quicken me, O LORD, according to thy lovingkindness.Here is, 1. David's appeal to God concerning his love to his precepts: "Lord, thou knowest all things, thou knowest that I love them; consider it then, and deal with me as thou usest to deal with those that love thy word, which thou hast magnified above all thy name." He does not say, "Consider how I fulfil thy precepts;" he was conscious to himself that in many things he came short; but, "Consider how I love them." Our obedience is pleasing to God, and pleasant to ourselves, only when it comes from a principle of love. 2. His petition thereupon: "Quicken me, to do my duty with vigour; revive me, keep me alive, not according to any merit of mine, though I love thy word, but according to thy lovingkindness;" to that we owe our lives, nay, that is better than live itself. We need not desire to be quickened any further than God's lovingkindness will quicken us.
Adam Clarke: Commentary on the Bible - 1831
119:160: Thy word is true from the beginning - ראש rosh, the head or beginning of thy word, is true. Does he refer to the first word in the Book of Genesis, בראשית bereshith, "in the beginning?" The learned reader knows that ראש rash, or raash, is the root in that word. Every word thou hast spoken from the first in Bereshith (Genesis) to the end of the law and prophets, and all thou wilt yet speak, as flowing from the fountain of truth, must be true; and all shall have in due time, their fulfllment. And all these, thy words endure for ever. They are true, and ever will be true.
Albert Barnes: Notes on the Bible - 1834
119:160: Thy word is true from the beginning - literally, "The head of thy word is truth." Probably the meaning is, that the "principles" of God's word were truth, or were based on truth. The main thing - that on which all relied - was truth, absolute truth. It was not "made" truth by the mere will of God, but it was "founded on" essential truth. Compare Psa 119:142, note; Psa 119:144, note. Margin, "The beginning of thy word is true." Its origin is truth; its foundation is truth; its essential nature is truth. See Psa 19:9.
And every one of thy righteous judgments endureth for ever - Since any one of thy laws is as certainly founded in truth as any other, it must be that all alike are eternal and unchanging. It must be so with all the essential principles of morality. Mere regulations in regard to rites and ceremonies may be altered, as local and municipal laws among men may be; but essential principles of justice cannot be. A civil corporation - the government of a city or borough - may change its regulations about streets, and culverts, and taxes; but they can never enact laws authorizing murder or theft; nor can they alter the essential nature of honesty and dishonesty; of truth and falsehood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:160: Thy word is true from the beginning: Heb. The beginning of the word is true, Psa 119:86, Psa 119:138; Pro 30:5; Ti2 3:16
and every one: Psa 119:75, Psa 119:142, Psa 119:144, Psa 119:152; Ecc 3:14; Mat 5:18
Geneva 1599
119:160 Thy word [is] true [from] the (e) beginning: and every one of thy righteous judgments [endureth] for ever.
(e) Since you first promised it, even to the end all your sayings are true.
John Gill
119:160 Thy word is true from the beginning,.... Every word of promise God made from the beginning of the world, and in any period of time; as to Adam, to Abraham, to the Israelites, or to any other person or persons; was true in itself, and faithfully performed, not one ever failed; particularly the promise concerning the Messiah, made to Adam in Eden; and which has been spoken of by all the prophets which have been since the world began, Gen 3:15. Or it maybe rendered, as the Targum,
"the beginning of thy word is truth (h):''
which a man finds to be so as soon as ever he enters upon the reading of it. Some refer this to the first chapter of Genesis; others to the first part of the decalogue, concerning the unity of God and his worship; so Aben Ezra, and R. Jeshua, as cited by him, and Jarchi; the same is mentioned by Kimchi as one of the senses, though the first he gives is agreeable to our version: but there is no need to restrain the sense to those particulars, or to the first part of the Scriptures, since the whole is truth; and the meaning may be, "the sum of thy word is truth" (i): so the word here used is sometimes taken for the sum of anything, Num 26:2; all that is contained in the word of God is truth; its promises, precepts and doctrines, histories, prophecies and proverbs, all the sayings of it are faithful and true;
and everyone of thy righteous judgments endureth for ever; every precept of the word, and doctrine of it; see Ps 119:152.
(h) "principium verbi tui veritas", Pagninus, Musculus; "vel verborum tuorum", V. L. (i) "Summa verbi tui est veritas", Cocceius, Schmidt.
John Wesley
119:160 The beginning - From the beginning of the world.
Robert Jamieson, A. R. Fausset and David Brown
119:160 God has been ever faithful, and the principles of His government will ever continue worthy of confidence.
from the beginning--that is, "every word from Genesis (called so by the Jews from its first words, 'In the beginning') to the end of the Scriptures is true." HENGSTENBERG translates more literally, "The sum of thy words is truth." The sense is substantially the same. The whole body of revelation is truth. "Thy Word is nothing but truth" [LUTHER].
118:160118:160: Սկիզբն բանից քոց ճշմարտութիւն է, յաւիտեա՛ն են ամենայն իրաւունք արդարութեան քո։
160 Քո խօսքի սկիզբը ճշմարտութիւնն է, յաւերժ են քո բոլոր արդար դատաստանները:
160 Քու խօսքիդ սկիզբը* ճշմարտութիւն է Ու քու բոլոր արդար դատաստաններդ յաւիտենական են։
Սկիզբն բանից քոց ճշմարտութիւն է, յաւիտեան են ամենայն իրաւունք արդարութեան քո:

118:160: Սկիզբն բանից քոց ճշմարտութիւն է, յաւիտեա՛ն են ամենայն իրաւունք արդարութեան քո։
160 Քո խօսքի սկիզբը ճշմարտութիւնն է, յաւերժ են քո բոլոր արդար դատաստանները:
160 Քու խօսքիդ սկիզբը* ճշմարտութիւն է Ու քու բոլոր արդար դատաստաններդ յաւիտենական են։
zohrab-1805▾ eastern-1994▾ western am▾
118:160118:160 Основание слова Твоего истинно, и вечен всякий суд правды Твоей.
118:161 κα᾿ καʹ ruling; ruler κατεδίωξάν καταδιωκω hunt down; drive hard με με me δωρεάν δωρεαν gratuitously; freely καὶ και and; even ἀπὸ απο from; away τῶν ο the λόγων λογος word; log σου σου of you; your ἐδειλίασεν δειλιαω intimidated ἡ ο the καρδία καρδια heart μου μου of me; mine
118:161. sen principes persecuti sunt me sine causa verba autem tua timuit cor meumPrinces have persecuted me without cause: and my heart hath been in awe of thy words.
Thy word [is] true [from] the beginning: and every one of thy righteous judgments [endureth] for ever:

118:160 Основание слова Твоего истинно, и вечен всякий суд правды Твоей.
118:161
κα᾿ καʹ ruling; ruler
κατεδίωξάν καταδιωκω hunt down; drive hard
με με me
δωρεάν δωρεαν gratuitously; freely
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
λόγων λογος word; log
σου σου of you; your
ἐδειλίασεν δειλιαω intimidated
ο the
καρδία καρδια heart
μου μου of me; mine
118:161. sen principes persecuti sunt me sine causa verba autem tua timuit cor meum
Princes have persecuted me without cause: and my heart hath been in awe of thy words.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
160 Thy word is true from the beginning: and every one of thy righteous judgments endureth for ever.David here comforts himself with the faithfulness of God's word, for the encouragement of himself and others to rely upon it. 1. It has always been found faithful hitherto, and never failed any that ventured upon it; It is true from the beginning. Ever since God began to reveal himself to the children of men all he said was true and to be trusted. The church, from its beginning, was built upon this rock. It has not gained its validity by lapse of time, as many governments, whose best plea is prescription and long usage, Quod initio non valet, tractu temporis convalescit--That which, at first, wanted validity, in the progress of time acquired it. But the beginning of God's word was true (so some read it); his government was laid on a sure foundation. And all, in every age, that have received God's word in faith and love, have found every saying in it faithful and well worthy of all acceptation. 2. It will be found faithful to the end, because righteous: "Every one of thy judgments remains for ever unalterable and of perpetual obligation, adjusting men's everlasting doom."
Adam Clarke: Commentary on the Bible - 1831
119:161: Princes have persecuted me - This may refer to what was done by prime ministers, and the rulers of provinces, to sour the king against the unfortunate Jews, in order still to detain them in bondage. In reference to David, the plotting against him in Saul's court, and the dangers he ran in consequence of the jealousies of the Philistine lords while he sojourned among them, are well known.
My heart standeth in awe - They had probably offers made them of enlargement or melioration of condition, providing they submitted to some idolatrous conditions; but they knew they had to do with a jealous God; their hearts stood in awe, and they were thereby kept from sin.
Albert Barnes: Notes on the Bible - 1834
119:161: Princes have persecuted me without a cause - This commences a new division of the psalm, indicated by the Hebrew letter Schin (שׂ ś, and שׁ sh) - corresponding to our "s," or "sh." On the meaning of the expression here, see Psa 119:23, note; Psa 119:76, note.
But my heart standeth in awe of thy word - I still Rev_erence thy word. I am not deterred from keeping thy law by any threats or intimidations. This is in accordance with the uniform statements in the psalm, that nothing deterred him from manifesting his adherence to the law of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:161: Princes: Psa 119:23, Psa 119:157; Sa1 21:15, Sa1 24:9-15, Sa1 26:18; Joh 15:25
my heart: Psa 4:4; Gen 39:9, Gen 42:18; Kg2 22:19; Neh 5:15; Job 31:23; Isa 66:2; Jer 36:23-25
Carl Friedrich Keil and Franz Delitzsch
119:161
The eightfold ש (both Shin and Sin)
(Note: Whilst even in the oldest alphabetical Pijutim the Sin perhaps represents the Samech as well, but never the Shin, it is the reverse in the Biblical alphabetical pieces. Here Sin and Shin coincide, and Samech is specially represented.)).
In the midst of persecution God's word was still his fear, his joy, and his love, the object of his thanksgiving, and the ground of his hope. Princes persecute him without adequate cause, but his heart does not fear before them, but before God's words (the Ker likes the singular, as in Ps 119:147), to deny which would be to him the greatest possible evil. It is, however, a fear that is associated with heartfelt joy (Ps 119:111). It is the joy of a conflict that is rewarded by rich spoil (Judg 5:30, Is 9:3). Not merely morning and evening, not merely three times a day (Ps 55:18), but seven times (שׁבע as in Lev 26:18; Prov 24:16), i.e., ever again and again, availing himself of every prayerful impulse, he gives thanks to God for His word, which so righteously decides and so correctly guides, is a source of transcendent peace to all who love it, and beside which one is not exposed to any danger of stumbling (מכשׁול, lxx σκάνδαλον, cf. 1Jn 2:10) without some effectual counter-working. In Ps 119:166 he speaks like Jacob in Gen 49:18, and can speak thus, inasmuch as he has followed earnestly and untiringly after sanctification. He endeavours to keep God's law most conscientiously, in proof of which he is able to appeal to God the Omniscient One. שׁמרה is here the 3rd praet., whereas in Ps 86:2 it is imperat. The future of אהב is both אהב and אהב, just as of אחז both אחז and אאחז.
Geneva 1599
119:161 SCHIN. Princes have (a) persecuted me without a cause: but my heart standeth in awe of thy word.
(a) The threatenings and persecutions of princes could not cause me to cease to confess you whom I fear more than men.
John Gill
119:161
SCHIN.--The Twenty-first Part.
SCHIN. Princes have persecuted me without a cause,.... These were either the princes of the Philistines at the court of Achish; or the princes of Israel, who joined in the conspiracy with Absalom; or the princes in Saul's court, as Kimchi observes; who insinuated that David had evil designs against the king, drove him from abiding in the Lord's inheritance, and pursued him from place to place, as a partridge on the mountains, 1Kings 29:4; and all which was without any cause or reason on his part; and which, as it was an aggravation of the sin of his persecutors, so it was an alleviation of his affliction: in this he was, a type of Christ, against whom the kings of the earth set themselves, and the rulers took counsel together; Herod, Pontius Pilate, and others, the princes of this world, who crucified the Lord of glory, and hated him without a cause; who was holy and harmless, and never did any injury to any man's person or property, Ps 2:2;
but my heart standeth in awe of thy word: not in awe of the princes, but of the word of God; he had a greater regard to that than to them: when they in effect said, "go, serve other gods", 1Kings 26:19; he remembered what the word of God says, "thou shall have no other gods before me", Ex 20:3; and this was a means of preserving him from sinning. Kimchi thinks some respect is had to the word of God by Nathan the prophet, "I will raise up evil against thee out of thine house", &c. 2Kings 12:11; and he was afraid, on account of this word, lest he should fall into the hands of the princes: but it seems not to be an excruciating tormenting fear that is here meant; but a high regard for, and a holy reverence of the word of God, or a reverential affection for it; such as is consistent with the highest joy on account of it, as follows.
John Wesley
119:161 But - But I feared thine offence and displeasure more than their wrath.
Robert Jamieson, A. R. Fausset and David Brown
119:161 SCHIN. (Ps 119:161-168).
(Compare Ps 119:46, Ps 119:86).
awe--reverential, not slavish fear, which could not coexist with love (Ps 119:163; 1Jn 4:8). Instead of fearing his persecutors, he fears God's Word alone (Lk 12:4-5). The Jews inscribe in the first page of the great Bible (Gen 28:17), "How dreadful is this place! This is none other but the house of God, and this is the gate of heaven!"
118:161118:161: Իշխանք հալածեցին զիս ՚ի նանիր, եւ ՚ի բանից քոց երկեա՛ւ սիրտ իմ[7603]։ [7603] Ոմանք.Այլ ՚ի բանից քոց երկեաւ։
161 Իշխաններն իզուր հալածեցին ինձ. սիրտս միայն քո խօսքերից սարսափեց:
161 Իշխանները զուր տեղ զիս հալածեցին, Բայց իմ սիրտս քու խօսքէդ վախցաւ։
Իշխանք հալածեցին զիս ի նանիր, եւ ի բանից քոց երկեաւ սիրտ իմ:

118:161: Իշխանք հալածեցին զիս ՚ի նանիր, եւ ՚ի բանից քոց երկեա՛ւ սիրտ իմ[7603]։
[7603] Ոմանք.Այլ ՚ի բանից քոց երկեաւ։
161 Իշխաններն իզուր հալածեցին ինձ. սիրտս միայն քո խօսքերից սարսափեց:
161 Իշխանները զուր տեղ զիս հալածեցին, Բայց իմ սիրտս քու խօսքէդ վախցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
118:161118:161 Князья гонят меня безвинно, но сердце мое боится слова Твоего.
118:162 ἀγαλλιάσομαι αγαλλιαω jump for joy ἐγὼ εγω I ἐπὶ επι in; on τὰ ο the λόγιά λογιον declaration σου σου of you; your ὡς ως.1 as; how ὁ ο the εὑρίσκων ευρισκω find σκῦλα σκυλον spoil πολλά πολυς much; many
118:162. gaudens ego sum in eloquio tuo sicut qui invenit spolia multaI will rejoice at thy words, as one that hath found great spoil.
KJV [SCHIN] Princes have persecuted me without a cause: but my heart standeth in awe of thy word:

118:161 Князья гонят меня безвинно, но сердце мое боится слова Твоего.
118:162
ἀγαλλιάσομαι αγαλλιαω jump for joy
ἐγὼ εγω I
ἐπὶ επι in; on
τὰ ο the
λόγιά λογιον declaration
σου σου of you; your
ὡς ως.1 as; how
ο the
εὑρίσκων ευρισκω find
σκῦλα σκυλον spoil
πολλά πολυς much; many
118:162. gaudens ego sum in eloquio tuo sicut qui invenit spolia multa
I will rejoice at thy words, as one that hath found great spoil.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21. SCHIN.
161 Princes have persecuted me without a cause: but my heart standeth in awe of thy word.David here lets us know, 1. How he was discouraged in his duty by the fear of man: Princes persecuted him. They looked upon him as a traitor and an enemy to the government, and under that notion sought his life, and bade him go serve other gods, 1 Sam. xxvi. 19. It has been the common lot of the best men to be persecuted; and the case is the worse if princes be the persecutors, for they have not only the sword in their hand, and therefore can do the more hurt, but they have the law on their side, and can do it with reputation and a colour of justice. It is sad that the power which magistrates have from God, and should use for him, should ever be employed against him. But marvel not at the matter, Eccl. v. 8. It was a comfort to David that when princes persecuted him he could truly say it was without cause, he never gave them any provocation. 2. How he was kept to his duty, notwithstanding, by the fear of God: "They would make me stand in awe of them and their word, and do as they bid me; but my heart stands in awe of thy word, and I am resolved to please God, and keep in with him, whoever is displeased and falls out with me." Every gracious soul stands in awe of the word of God, of the authority of its precepts and the terror of its threatenings; and to those that do so nothing appears, in the power and wrath of man, at all formidable. We ought to obey God rather than men, and to make sure of God's favour, though we throw ourselves under the frowns of all the world, Luke xii. 4, 5. The heart that stands in awe of God's word is armed against the temptations that arise from persecution.
Adam Clarke: Commentary on the Bible - 1831
119:162: As one that findeth great spoil - שלל רב shalal rab. This appears to refer to such spoil as is acquired by stripping the dead in a field of battle, taking the rich garments of the slain chiefs; or it may refer to plunder in general. As God opened his eyes he beheld wonders in his law; and each discovery of this kind was like finding a prize.
Albert Barnes: Notes on the Bible - 1834
119:162: I rejoice at thy word, as one that findeth great spoil - Plunder in a camp; prey; booty: as the hunter or the warrior, when he lights on great and unexpected success.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:162: rejoice: Psa 119:72, Psa 119:111; Jer 15:16
as one: Sa1 30:16; Pro 16:19; Isa 9:3
John Gill
119:162 I rejoice at thy word, as one that findeth great spoil. At having it, which is a distinguishing blessing; all are not favoured with it; and is an inestimable treasure, a field in which a treasure lies; which those that find rejoice at, and especially at the understanding of it, as Kimchi notes: for such only delight in it who spiritually understand it, or have an application of it to them; find it, and eat it, and then it is the joy and rejoicing of their hearts. The doctrines of it are matter of great joy, particularly which concern the grace of God, the person of Christ, and peace, pardon, righteousness, and salvation by him; and each of its promises, which are exceeding great and precious; and, when opened and applied in a time of need, occasion great joy; such as is expressed at finding a great spoil, when much substance comes into the hands of the conqueror, as well as victory. The word is a part of the believer's spiritual armour, by which he overcomes his enemies; as well as it acquaints him with the conquest Christ has obtained over them, and made him a sharer in; and directs him to unsearchable riches, to things more valuable than thousands of gold and silver; so that he has great reason to rejoice at it in such a manner indeed! see Is 9:2.
Robert Jamieson, A. R. Fausset and David Brown
119:162 (Compare Mt 13:44-45). Though persecuted by the mighty, the pious are not turned from revering God's authority to seek their favor, but rejoice in the possession of this "pearl of great price," as great victors in spoils. Hating falsehood and loving truth, often, every day, praising God for it, they find peace and freedom from temptation.
118:162118:162: Ցնծացայ ես ՚ի բանս քո, որպէս այն որ գտանէ աւա՛ր բազում։
162 Ես ցնծացի քո խօսքերով ինչպէս մէկը, որ մեծ աւար է գտնում:
162 Ես կը ցնծամ քու խօսքերովդ, Շատ աւար գտնողի պէս։
Ցնծացայ ես ի բանս քո, որպէս այն որ գտանէ աւար բազում:

118:162: Ցնծացայ ես ՚ի բանս քո, որպէս այն որ գտանէ աւա՛ր բազում։
162 Ես ցնծացի քո խօսքերով ինչպէս մէկը, որ մեծ աւար է գտնում:
162 Ես կը ցնծամ քու խօսքերովդ, Շատ աւար գտնողի պէս։
zohrab-1805▾ eastern-1994▾ western am▾
118:162118:162 Радуюсь я слову Твоему, как получивший великую прибыль.
118:163 ἀδικίαν αδικια injury; injustice ἐμίσησα μισεω hate καὶ και and; even ἐβδελυξάμην βδελυσσω abominate; loathsome τὸν ο the δὲ δε though; while νόμον νομος.1 law σου σου of you; your ἠγάπησα αγαπαω love
118:163. mendacium odio habui et detestatus sum legem autem tuam dilexiI have hated and abhorred iniquity; but I have loved thy law.
I rejoice at thy word, as one that findeth great spoil:

118:162 Радуюсь я слову Твоему, как получивший великую прибыль.
118:163
ἀδικίαν αδικια injury; injustice
ἐμίσησα μισεω hate
καὶ και and; even
ἐβδελυξάμην βδελυσσω abominate; loathsome
τὸν ο the
δὲ δε though; while
νόμον νομος.1 law
σου σου of you; your
ἠγάπησα αγαπαω love
118:163. mendacium odio habui et detestatus sum legem autem tuam dilexi
I have hated and abhorred iniquity; but I have loved thy law.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
162 I rejoice at thy word, as one that findeth great spoil.Here is, 1. The pleasure David took in the word of God. He rejoiced at it, rejoiced that God had made such a discovery of his mind, that Israel was blessed with that light when other nations sat in darkness, that he was himself let into the understanding of it and had had experience of the power of it. He took a pleasure in reading it, hearing it, and meditating on it, and every thing he met with in it was agreeable to him. He had just now said that his heart stood in awe of his word, and yet here he declares that he rejoiced in it. The more reverence we have for the word of God the more joy we shall find in it. 2. The degree of that pleasure--as one that finds great spoil. This supposes a victory over the enemy. It is through much opposition that a soul comes to this, to rejoice in God's word. But, besides the pleasure and honour of a conquest, there is great advantage gained by the plunder of the field, which adds much to the joy. By the word of God we become more than conquerors, that is, unspeakable gainers.
Adam Clarke: Commentary on the Bible - 1831
119:163: I - abhor lying - Perhaps they might have made the confessions which the Chaldeans required, and by mental reservation have kept an inward firm adherence to their creed; but this, in the sight of the God of truth, must have been lying; and at such a sacrifice they would not purchase their enlargement, even from their captivity.
Albert Barnes: Notes on the Bible - 1834
119:163: I hate and abhor lying - The mention of lying here particularly seems to have been suggested by the necessity, from the structure of the psalm, of finding some word at the beginning of the verse which commenced with the letter Schin. At the same time, it is an illustration of the nature of piety, and doubtless there had been numerous occasions in the life of the psalmist when he had seen and experienced the effects of falsehood. This sin, therefore, might occur to him as readily as any other. It is unnecessary to say that religion "forbids" this sin in all its forms.
But thy law do I love - Particularly here the law which forbids lying. The psalmist was conscious, as every good man must be, that he truly loved that pure law which forbids falsehood in all its forms.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:163: hate: Psa 119:29, Psa 119:113, Psa 119:128, Psa 101:7; Pro 6:16-19, Pro 30:8; Amo 5:15; Rom 12:9; Eph 4:25; Rev 22:15
John Gill
119:163 I hate and abhor lying,.... The sin of lying in common conversation, which owes its rise to Satan, the father of lies; is common to human nature, though very dishonourable to it; exceeding unbecoming a professor of religion; and was greatly hated by David, as it ought to be by all good men, Ps 101:7. Or "falsehood" (k); false doctrine; everything contrary to the truth of the word of God, with all false worship, superstition, and idolatry; and this may the rather be thought to be designed, since the law or doctrine of God is opposed to it in the next clause;
but thy law do I love; because holy, just, and true; he being a regenerate man, and having it written on his heart, he loved both the precepts of the law and the doctrines of the Gospel: or, "thy doctrine"; the doctrine concerning God, his mind and will, his grace and love; see Ps 119:97.
(k) "falsitatem", Montanus, Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
119:163 lying--that is, as in Ps 119:29, unfaithfulness to the covenant of God with His people; apostasy.
118:163118:163: Զմեղս ատեցի եւ անարգեցի, եւ զօրէնս քո սիրեցի[7604]։ [7604] Ոմանք.Այլ զօրէնս քո սիրե՛՛։
163 Ատեցի ու արհամարհեցի մեղքը, եւ քո օրէնքը սիրեցի:
163 Ստութիւնը ատեցի ու անարգեցի, Բայց քու օրէնքդ սիրեցի։
Զմեղս ատեցի եւ անարգեցի, եւ զօրէնս քո սիրեցի:

118:163: Զմեղս ատեցի եւ անարգեցի, եւ զօրէնս քո սիրեցի[7604]։
[7604] Ոմանք.Այլ զօրէնս քո սիրե՛՛։
163 Ատեցի ու արհամարհեցի մեղքը, եւ քո օրէնքը սիրեցի:
163 Ստութիւնը ատեցի ու անարգեցի, Բայց քու օրէնքդ սիրեցի։
zohrab-1805▾ eastern-1994▾ western am▾
118:163118:163 Ненавижу ложь и гнушаюсь ею; закон же Твой люблю.
118:164 ἑπτάκις επτακις seven times τῆς ο the ἡμέρας ημερα day ᾔνεσά αινεω sing praise σοι σοι you ἐπὶ επι in; on τὰ ο the κρίματα κριμα judgment τῆς ο the δικαιοσύνης δικαιοσυνη rightness; right standing σου σου of you; your
118:164. septies in die laudavi te super iudiciis iustitiae tuaeSeven times a day I have given praise to thee, for the judgments of thy justice.
I hate and abhor lying: [but] thy law do I love:

118:163 Ненавижу ложь и гнушаюсь ею; закон же Твой люблю.
118:164
ἑπτάκις επτακις seven times
τῆς ο the
ἡμέρας ημερα day
ᾔνεσά αινεω sing praise
σοι σοι you
ἐπὶ επι in; on
τὰ ο the
κρίματα κριμα judgment
τῆς ο the
δικαιοσύνης δικαιοσυνη rightness; right standing
σου σου of you; your
118:164. septies in die laudavi te super iudiciis iustitiae tuae
Seven times a day I have given praise to thee, for the judgments of thy justice.
ru▾ LXX-gloss▾ vulgate▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
164. "Семикратно в день прославляю Тебя за суды правды Твоей". - Семикратно - в смысле часто. - "Суды правды" - проявления Божественного гнева на врагах благочестивого писателя и всех верных евреев. Можно видеть здесь указание на то, что действия врагов еврейского народа не всегда были успешны: интриги их удавалось обличить, наступало улучшение и эти моменты жизни наполняют писателя благодарно-восторженным чувством.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
163 I hate and abhor lying: but thy law do I love.Love and hatred are the leading affections of the soul; if those be fixed aright, the rest move accordingly. Here we have them fixed aright in David. 1. He had a rooted antipathy to sin; he could not endure to think of it: I hate and abhor lying, which may be taken for all sin, inasmuch as by it we deal treacherously and perfidiously with God and put a cheat upon ourselves. Hypocrisy is lying; false doctrine is lying; breach of faith is lying. Lying, in commerce or conversation, is a sin which every good man hates and abhors, hates and doubly hates, because of the seven things which the Lord hates one is a lying tongue and another is a false witness that speaks lies, Prov. vi. 16. Every man hates to have a lie told him; but we should more hate telling a lie because by the former we only receive an affront from men, by the latter we give an affront to God. 2. He had a rooted affection to the word of God: Thy law do I love. And therefore he abhorred lying, for lying is contrary to the whole law of God; and the reason why he loved the law of God was because of the truth of it. The more we see of the amiable beauty of truth the more we shall see of the detestable deformity of a lie.
Adam Clarke: Commentary on the Bible - 1831
119:164: Seven times a day do I praise thee - We have often seen that seven was a number expressing perfection, completion, etc., among the Hebrews; and that it is often used to signify many, or an indefinite number, see Pro 24:16; Lev 26:28. And here it may mean no more than that his soul was filled with the spirit of gratitude and praise, and that he very frequently expressed his joyous and grateful feelings in this way. But Rabbi Solomon says this is to be understood literally, for they praised God twice in the morning before reading the decalogue, and once after; twice in the evening before the same reading, and twice after; making in the whole seven times. The Roman Church has prescribed a similar service.
In a manuscript Saxon Homily, Domin. 3, in Quadrag, a.d. 971, I find the following singular directions: -
Every Christian man is commanded that he always his body seven times bless with the sign of Christ's cross.
1. First, at day-break.
2. Second time at undern tide, (nine o'clock in the morning).
3. The third time at midday.
4. The fourth time at noon-tide. (3 o'clock P.M.)
5. The fifth time in the evening.
6. The sixth time at night ere he go to rest.
7. The seventh time at midnight. A good man would do so if he awoke.
It seems that the sign of the cross was thought sufficient, even without prayer.
Albert Barnes: Notes on the Bible - 1834
119:164: Seven times a day - The word seven may be used here, as it is often in the Scriptures, indefinitely to denote many, or often. There is, however, nothing which makes it necessary to understand it in this sense. The number of times in which it is proper and profitable to engage in secret or public devotion is nowhere specified in the Scriptures, but it is left, under a general direction, to be determined by each one as he shall find it desirable and convenient; as his feelings or his circumstances shall suggest. On another occasion Psa 55:17 David mentions that he prayed "evening, and morning, and at noon;" at other times, perhaps, he might have found it in accordance with his feelings, or with his circumstances, to engage in devotion seven times in a day. There are circumstances in the lives of all good men when they are prompted to do this: times of trouble, of sickness, of bereavement, of danger, or of religious interest. There are states of mind which prompt to this, and when secret devotion becomes frequent, and almost constant; when nothing will satisfy the mind but prayer. No one would be injured by making it a rule, unless unavoidably pRev_ented, to engage seven times each day in secret prayer, though, at the same time, no one could maintain that this is required as a rule by the Scriptures. The times, the circumstances, the manner, the place of secret devotion are wisely and properly left to each individual to be determined by himself. Religion is essentially voluntary, and the times of secret devotion must be voluntary, and therefore a man can easily determine, by his own secret devotions, whether he has any special interest at any particular time in religion, or whether he has any religion at all.
Do I praise thee - Do I engage in devotion.
Because of thy righteous judgments - Thy law, considered as righteous. I love that law, as such, and I praise thee for it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:164: Seven times: That is, probably many times, or frequently, as the term seven frequently denotes; but Rabbi Solomon says that this is to be understood literally; for they praised God twice in the morning before reading the decalogue, and once after; twice in the evening before the same reading, and twice after; making in the whole seven times. Psa 119:62, Psa 55:17
because: Psa 48:11, Psa 97:8; Rev 19:2
Geneva 1599
119:164 (b) Seven times a day do I praise thee because of thy righteous judgments.
(b) That is, often and various times.
John Gill
119:164 Seven times a day do I praise thee,.... That is, very often in a day; not a day passed over his head but he praised the Lord, and often in the day; so the phrase "seven times" is used, Ps 12:6. Praise is comely for the saints, delightful and well pleasing to God, being offered up in faith and through Christ; and should be frequent, since our mercies, temporal and spiritual, are daily renewed; and therefore we should always, in everything, for everything, and at all seasons, give thanks to God, Eph 5:20, Th1 5:18;
because of thy righteous judgments: either upon his enemies, the persecuting princes, as Aben Ezra; so saints may and should, and will praise the Lord, for his righteous judgments on the enemies of his church and people, because not only of their deliverance from them, but because of the honour of his justice, and the glory of his name; see Rev_ 18:20; or because of the word of God, the precepts, ordinances, and doctrines of it, which are all righteous; for his knowledge of them, and for the benefit and comfort received from them; see Ps 119:7.
John Wesley
119:164 Seven times - Many times; a certain number being put for an uncertain.
118:164118:164: Եւթն անգամ յաւուր օրհնեցից զքեզ, վասն իրաւանց եւ արդարութեան քոյ։
164 Օրուայ մէջ եօթն անգամ քեզ պիտի օրհնեմ քո արդար դատաստանի համար:
164 Օրը եօթը անգամ կ’օրհնեմ քեզ Քու արդար դատաստաններուդ համար։
Եւթն անգամ յաւուր օրհնեցից զքեզ, վասն իրաւանց արդարութեան քո:

118:164: Եւթն անգամ յաւուր օրհնեցից զքեզ, վասն իրաւանց եւ արդարութեան քոյ։
164 Օրուայ մէջ եօթն անգամ քեզ պիտի օրհնեմ քո արդար դատաստանի համար:
164 Օրը եօթը անգամ կ’օրհնեմ քեզ Քու արդար դատաստաններուդ համար։
zohrab-1805▾ eastern-1994▾ western am▾
118:164118:164 Семикратно в день прославляю Тебя за суды правды Твоей.
118:165 εἰρήνη ειρηνη peace πολλὴ πολυς much; many τοῖς ο the ἀγαπῶσιν αγαπαω love τὸν ο the νόμον νομος.1 law σου σου of you; your καὶ και and; even οὐκ ου not ἔστιν ειμι be αὐτοῖς αυτος he; him σκάνδαλον σκανδαλον snare
118:165. pax multa diligentibus legem tuam et non est illis scandalumMuch peace have they that love thy law, and to them there is no stumbling. block.
Seven times a day do I praise thee because of thy righteous judgments:

118:164 Семикратно в день прославляю Тебя за суды правды Твоей.
118:165
εἰρήνη ειρηνη peace
πολλὴ πολυς much; many
τοῖς ο the
ἀγαπῶσιν αγαπαω love
τὸν ο the
νόμον νομος.1 law
σου σου of you; your
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
αὐτοῖς αυτος he; him
σκάνδαλον σκανδαλον snare
118:165. pax multa diligentibus legem tuam et non est illis scandalum
Much peace have they that love thy law, and to them there is no stumbling. block.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
164 Seven times a day do I praise thee because of thy righteous judgments.David, in this psalm, is full of complaints, yet those did neither jostle out his praises nor put him out of tune for them; whatever condition a child of God is in he does not want matter for praise and therefore should not want a heart. See here, 1. How often David praised God--Seven times a day, that is, very frequently, not only every day, but often every day. Many think that once a week will serve, or once or twice a day, but David would praise God seven times a day at least. Praising God is a duty which we should very much abound in. We must praise God at every meal, praise him upon all occasions, in every thing give thanks. We should praise God seven times a day, for the subject can never be exhausted and our affections should never be tired. See v. 62. 2. What he praised God for--because of thy righteous judgments. We must praise God for his precepts, which are all just and good, for his promises and threatenings and the performance of both in his providence. We are to praise God even for our afflictions, if through grace we get good by them.
Adam Clarke: Commentary on the Bible - 1831
119:165: Great peace have they - They have peace in their conscience, and joy in the Holy Spirit; and
Nothing shall offend - Stumble, or put them out of the way.
Albert Barnes: Notes on the Bible - 1834
119:165: Great peace have they - See the notes at Isa 26:3; compare the notes at Phi 4:6-7. They have great calmness of mind. They are not troubled and anxious. They believe and feel that all things are well-ordered by thee, and will be conducted to the best result. They, therefore, calmly leave all with thee. As a matter of fact, the friends of God have peace and calmness in their minds, even amidst the troubles, the disappointments, and the Rev_erses of life. The love of God is the best - the only - way to secure permanent peace in the soul.
Which love thy law - It is the love of law, and the belief that the law of God is in accordance with justice, that gives peace to their minds. God's government is a government of law, and therefore it is loved.
And nothing shall offend them - Margin, "They shall have no stumbling-block." "Hebrew, "And to them no stumbling," or stumbling-block. See the notes at Mat 5:29-30; notes at Mat 18:6; notes at Mat 16:23; notes at Pe1 2:8; notes at Jam 2:10. The meaning here is, that they would not fall into sin; they would be kept safe; they would be preserved from the power of temptation. The meaning is not, as it would seem to be in our version, that nothing would pain, grieve, or irritate them; but, as above, that as long as they were obedient to the law, and disposed to obey it, they would be safe from the power of temptation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:165: Great: Pro 3:1, Pro 3:2, Pro 3:17; Isa 32:17, Isa 57:21; Joh 14:27; Gal 5:22, Gal 5:23, Gal 6:15, Gal 6:16; Phi 4:7
nothing shall offend them: Heb. they shall have no stumbling block, Isa 8:13-15, Isa 28:13, Isa 57:14; Mat 13:21, Mat 24:24; Pe1 2:6-8
Geneva 1599
119:165 Great peace have they which (c) love thy law: and nothing shall offend them.
(c) For their conscience assures them that they please you, whereas they who do not love you have the contrary.
John Gill
119:165 Great peace have they which love thy law,.... The Targum adds,
"in this world.''
Great prosperity, especially prosperity of soul, inward peace, peace of conscience, peace in Christ, and from him, flowing from his blood, righteousness, and sacrifice, and a view of interest therein; which is usually enjoyed in a way of believing, and frequently had in the ways, worship, and ordinances of God. Such as love the law of God, his word, precepts, and doctrines, have a large share of it; a peace so great, that it passes the understanding of unregenerate men, and cannot be fully expressed by the saints themselves; there is none to the wicked, it is peculiar to them that love the Lord, and what belong to him: the Arabic and Ethiopic versions render it, "which love thy name";
and nothing shall offend them; the Targum is,
"in the world to come.''
Nothing shall disturb their minds, and break their peace; nothing from without, though sin, temptations, and desertions do; not outward afflictions, the reproaches and persecutions of wicked men, nor the reproof of good men; nor what God does to them in a providential way: though in the world they have tribulation, in Christ they have peace, which the world can neither give nor take away. "There is no stumbling block unto them" (l), as it may be rendered; nothing that shall cause them to be offended and depart out of the good ways of God, which is the case of carnal formal professors, Mt 13:21; such stumble not at the word, as others do, at any of the doctrines of it; and the true light shining in them, and the word without being a light unto them, there is no occasion of stumbling in them; they see their way, and what lies in it, and so avoid that at which they might stumble, 1Jn 2:10. Moreover, such do not easily either give or take offence; they are possessed of that charity or love, which is not suspicious or easily provoked; and they endeavour to give no offence to any, but live without it, in the midst of a perverse generation, 1Cor 13:5, Phil 2:15.
(l) "non est ipsis offendiculum", Cocceius, Gejerus, Michaelis.
John Wesley
119:165 Offend - Heb. they shall have no stumbling - block, at which they shall stumble and fall into mischief.
Robert Jamieson, A. R. Fausset and David Brown
119:165 nothing shall offend them--or, "cause them to offend" (compare Margin).
118:165118:165: Խաղաղութիւն բազում է այնոցիկ որ սիրեն զօրէնս քո, եւ ո՛չ գոյ ՚ի նոսա գայթագղութիւն։
165 Քո օրէնքը սիրողները մեծ խաղաղութեան մէջ են, եւ նրանց համար չկայ գայթակղութիւն:
165 Քու օրէնքդ սիրողներուն շատ խաղաղութիւն կայ Ու անոնց գայթակղութիւն չկայ։
Խաղաղութիւն բազում է այնոցիկ որ սիրեն զօրէնս քո, եւ ոչ գոյ ի նոսա գայթակղութիւն:

118:165: Խաղաղութիւն բազում է այնոցիկ որ սիրեն զօրէնս քո, եւ ո՛չ գոյ ՚ի նոսա գայթագղութիւն։
165 Քո օրէնքը սիրողները մեծ խաղաղութեան մէջ են, եւ նրանց համար չկայ գայթակղութիւն:
165 Քու օրէնքդ սիրողներուն շատ խաղաղութիւն կայ Ու անոնց գայթակղութիւն չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
118:165118:165 Велик мир у любящих закон Твой, и нет им преткновения.
118:166 προσεδόκων προσδοκαω expect; suppose τὸ ο the σωτήριόν σωτηριος salvation; saving σου σου of you; your κύριε κυριος lord; master καὶ και and; even τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your ἠγάπησα αγαπαω love
118:166. expectavi salutare tuum Domine et mandata tua feciI looked for thy salvation, O Lord: and I loved thy commandments.
Great peace have they which love thy law: and nothing shall offend them:

118:165 Велик мир у любящих закон Твой, и нет им преткновения.
118:166
προσεδόκων προσδοκαω expect; suppose
τὸ ο the
σωτήριόν σωτηριος salvation; saving
σου σου of you; your
κύριε κυριος lord; master
καὶ και and; even
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
ἠγάπησα αγαπαω love
118:166. expectavi salutare tuum Domine et mandata tua feci
I looked for thy salvation, O Lord: and I loved thy commandments.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
165 Great peace have they which love thy law: and nothing shall offend them.Here is an account of the happiness of good men, who are governed by a principle of love to the word of God, who make it their rule and are ruled by it. 2. They are easy, and have a holy serenity; none enjoy themselves more than they do: Great peace have those that love thy law, abundant satisfaction in doing their duty and pleasure in reflecting upon it. The work of righteousness is peace (Isa. xxxii. 17), such peace as the world can neither give nor take away. They may be in great troubles without and yet enjoy great peace within, sat lucis intus--abundance of internal light. Those that love the world have great vexation, for it does not answer their expectation; those that love God's word have great peace, for it outdoes their expectation, and in it they have sure footing. 2. They are safe, and have a holy security: Nothing shall offend them; nothing shall be a scandal, snare, or stumbling-block, to them, to entangle them either in guilt or grief. No event of providence shall be either an invincible temptation or an intolerable affliction to them, but their love to the word of God shall enable them both to hold fast their integrity and to preserve their tranquility. They will make the best of that which is, and not quarrel with any thing that God does. Nothing shall offend or hurt them, for every thing shall work for good to them, and therefore shall please them, and they shall reconcile themselves to it. Those in whom this holy love reigns will not be apt to perplex themselves with needless scruples, nor to take offence at their brethren, 1 Cor. xiii. 6, 7.
Adam Clarke: Commentary on the Bible - 1831
119:166: Lord, I have hoped - Thou hast promised deliverance, and I have expected it on the ground of that promise.
Albert Barnes: Notes on the Bible - 1834
119:166: Lord, I have hoped for thy salvation - As a pRev_ailing habit or principle in my life. I have looked to thee for deliverance in the time of danger; I have looked to thee for salvation in the world to come.
And done thy commandments - That is, habitually. This is not, necessarily, a claim to absolute perfection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:166: Lord: Psa 119:81, Psa 119:174, Psa 130:5-7; Gen 49:18
and done: Psa 4:5, Psa 24:3-5, Psa 50:23; Joh 7:17; Jo1 2:3, Jo1 2:4
Geneva 1599
119:166 LORD, I have (d) hoped for thy salvation, and done thy commandments.
(d) He shows that we must first have faith before we can work and please God.
John Gill
119:166 Lord, I have hoped for thy salvation,.... Either temporal salvation and deliverance from enemies, and from afflictions, which God had promised, and therefore he had reason to hope for; or spiritual and eternal salvation, resolved on in the mind of God, provided in covenant, promised to be wrought out by Christ, and which since has been accomplished; and therefore there is a sufficient foundation to hope for it;
and done thy commandments: this was not the cause, ground, and foundation of his hope; for then it would not have been like an anchor, sure and steadfast, but as the hope of the hypocrite, which is as the spider's web; but this was the effect of his hope; because he had a good hope of salvation, therefore he was studiously concerned to do the commandments of God; his hope prompted him to it, and encouraged him in it; see 1Jn 3:2. Kimchi's note here is a good one; "and done thy commandments", not for hope of reward; but I have done them as thy commandments are with me and I know that I shall have salvation, and I have hoped for it.
Robert Jamieson, A. R. Fausset and David Brown
119:166 As they keep God's law from motives of love for it, and are free from slavish fear, the are ready to subject their lives to His inspection.
118:166118:166: Սպասեցի փրկութեան քում Տէր, եւ զպատուիրանս քո սիրեցի։
166 Սպասեցի քո փրկութեանը, Տէ՛ր, եւ քո պատուիրանները սիրեցի:
166 Ո՛վ Տէր, քու փրկութեանդ սպասեցի Եւ քու պատուիրանքներդ կատարեցի։
Սպասեցի փրկութեան քում, Տէր, եւ զպատուիրանս քո [742]սիրեցի:

118:166: Սպասեցի փրկութեան քում Տէր, եւ զպատուիրանս քո սիրեցի։
166 Սպասեցի քո փրկութեանը, Տէ՛ր, եւ քո պատուիրանները սիրեցի:
166 Ո՛վ Տէր, քու փրկութեանդ սպասեցի Եւ քու պատուիրանքներդ կատարեցի։
zohrab-1805▾ eastern-1994▾ western am▾
118:166118:166 Уповаю на спасение Твое, Господи, и заповеди Твои исполняю.
118:167 ἐφύλαξεν φυλασσω guard; keep ἡ ο the ψυχή ψυχη soul μου μου of me; mine τὰ ο the μαρτύριά μαρτυριον evidence; testimony σου σου of you; your καὶ και and; even ἠγάπησεν αγαπαω love αὐτὰ αυτος he; him σφόδρα σφοδρα vehemently; tremendously
118:167. custodivit anima mea testimonia tua et dilexi ea nimisMy soul hath kept thy testimonies and hath loved them exceedingly.
LORD, I have hoped for thy salvation, and done thy commandments:

118:166 Уповаю на спасение Твое, Господи, и заповеди Твои исполняю.
118:167
ἐφύλαξεν φυλασσω guard; keep
ο the
ψυχή ψυχη soul
μου μου of me; mine
τὰ ο the
μαρτύριά μαρτυριον evidence; testimony
σου σου of you; your
καὶ και and; even
ἠγάπησεν αγαπαω love
αὐτὰ αυτος he; him
σφόδρα σφοδρα vehemently; tremendously
118:167. custodivit anima mea testimonia tua et dilexi ea nimis
My soul hath kept thy testimonies and hath loved them exceedingly.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
166 LORD, I have hoped for thy salvation, and done thy commandments.Here is the whole duty of man; for we are taught, 1. To keep our eye upon God's favour as our end: "Lord, I have hoped for thy salvation, not only temporal but eternal salvation. I have hoped for that as my happiness and laid up my treasure in it; I have hoped for it as thine, as a happiness of thy preparing, thy promising, and which consists in being with thee. Hope of this has raised me above the world, and borne me up under all my burdens in it." 2. To keep our eye upon God's word as our rule: I have done thy commandments, that is, I have made conscience of conforming myself to thy will in every thing. Observe here how God has joined these two together, and let no man put them asunder. We cannot, upon good grounds, hope for God's salvation, unless we set ourselves to do his commandments, Rev. xxii. 14. But those that sincerely endeavour to do his commandments ought to keep up a good hope of the salvation; and that hope will both engage and enlarge the heart in doing the commandments. The more lively the hope is the more lively the obedience will be.
Adam Clarke: Commentary on the Bible - 1831
119:167: My soul hath kept - I have not attended to the latter merely, but my spirit has entered into the spirit and design of thy testimonies.
Albert Barnes: Notes on the Bible - 1834
119:167: My soul hath kept thy testimonies, and I love them exeeedingly - I am conscious of loving them; I feel an inward assurance that I do love them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:167: soul: Psa 119:6-8, Psa 119:97, Psa 119:111, Psa 119:159; Joh 14:21-24, Joh 15:9, Joh 15:10; Heb 10:16
and I love: Psa 40:8; Rom 7:22
John Gill
119:167 My soul hath kept thy testimonies,.... The word of God, which he kept cordially and heartily; and in his heart, laid it up there; and with his whole soul observed the doctrines and kept the precepts of it;
and I love them exceedingly; and kept them from a principle of love, and not with mercenary and selfish views; and this love was exceeding great, not cold nor lukewarm, but ardent and fervent, love in the superlative degree.
118:167118:167: Պահեաց անձն իմ զվկայութիւնս քո, եւ սիրեա՛ց զնոսա յոյժ[7605]։ [7605] Ոմանք.Եւ սիրեաց զսոսա յոյժ։
167 Հոգիս պահեց քո վկայութիւնները, եւ ես շատ սիրեցի դրանք:
167 Իմ անձս քու վկայութիւններդ պահեց Ու ես զանոնք շատ կը սիրեմ։
Պահեաց անձն իմ զվկայութիւնս քո, եւ սիրեաց զնոսա յոյժ:

118:167: Պահեաց անձն իմ զվկայութիւնս քո, եւ սիրեա՛ց զնոսա յոյժ[7605]։
[7605] Ոմանք.Եւ սիրեաց զսոսա յոյժ։
167 Հոգիս պահեց քո վկայութիւնները, եւ ես շատ սիրեցի դրանք:
167 Իմ անձս քու վկայութիւններդ պահեց Ու ես զանոնք շատ կը սիրեմ։
zohrab-1805▾ eastern-1994▾ western am▾
118:167118:167 Душа моя хранит откровения Твои, и я люблю их крепко.
118:168 ἐφύλαξα φυλασσω guard; keep τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your καὶ και and; even τὰ ο the μαρτύριά μαρτυριον evidence; testimony σου σου of you; your ὅτι οτι since; that πᾶσαι πας all; every αἱ ο the ὁδοί οδος way; journey μου μου of me; mine ἐναντίον εναντιον next to; before σου σου of you; your κύριε κυριος lord; master
118:168. custodivi praecepta tua et testimonia tua quia omnes viae meae in conspectu tuoI have kept thy commandments and thy testimonies: because all my ways are in thy sight.
My soul hath kept thy testimonies; and I love them exceedingly:

118:167 Душа моя хранит откровения Твои, и я люблю их крепко.
118:168
ἐφύλαξα φυλασσω guard; keep
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
καὶ και and; even
τὰ ο the
μαρτύριά μαρτυριον evidence; testimony
σου σου of you; your
ὅτι οτι since; that
πᾶσαι πας all; every
αἱ ο the
ὁδοί οδος way; journey
μου μου of me; mine
ἐναντίον εναντιον next to; before
σου σου of you; your
κύριε κυριος lord; master
118:168. custodivi praecepta tua et testimonia tua quia omnes viae meae in conspectu tuo
I have kept thy commandments and thy testimonies: because all my ways are in thy sight.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
167 My soul hath kept thy testimonies; and I love them exceedingly. 168 I have kept thy precepts and thy testimonies: for all my ways are before thee.David's conscience here witnesses for him,I. That his practices were good. 1. He loved God's testimonies, he loved them exceedingly. Our love to the word of God must be a superlative love (we must love it better than the wealth and pleasure of this world), and it must be a victorious love, such as will subdue and mortify our lusts and extirpate carnal affections. 2. He kept them, his soul kept them. Bodily exercise profits little in religion; we must make heart-work of it or we make nothing of it. The soul must be sanctified and renewed, and delivered into the mould of the word; the soul must be employed in glorifying God, for he will be worshipped in the spirit. We must keep both the precepts and the testimonies, the commands of God by our obedience to them and his promises by our reliance on them.II. That he was governed herein by a good principle: "Therefore I have kept thy precepts, because by faith I have seen thy eye always upon me; all my ways are before thee; thou knowest every step I take and strictly observest all I say and do. Thou dost see and accept all that I say and do well; thou dost see and art displeased with all I say and do amiss." Note, The consideration of this, that God's eye is upon us at all times, should make us very careful in every thing to keep his commandments, Gen. xvii. 1.
Adam Clarke: Commentary on the Bible - 1831
119:168: For all my ways are before thee - Thou knowest that I do not lie; thy eye has been upon my heart and my conduct, and thou knowest that I have endeavored to walk before thee with a perfect heart.
Albert Barnes: Notes on the Bible - 1834
119:168: I have kept thy precepts and thy testimonies - This is an appeal which is several times made in the psalm; not with boasting, but as indicating the tenor and purpose of his life. Every man ought to be able to make such an appeal.
For all my ways are before thee - Thou hast seen my manner of life, and I may appeal to thee in proof that I have thus kept thy law. No one can lay claim to entire perfection, but there is many a man who, while conscious of much imperfection, and many shortcomings, can appeal to God for the truth of the statement that his great aim of life has been to keep his commandments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:168: for all my: Psa 44:20, Psa 44:21, Psa 98:8, Psa 139:3; Job 34:21; Pro 5:21; Jer 23:24; Heb 4:13; Rev 2:23
Geneva 1599
119:168 I have kept thy precepts and thy testimonies: (e) for all my ways [are] before thee.
(e) I had no respect for men, but set you always before my eyes as the judge of my doings.
John Gill
119:168 I have kept thy precepts and thy testimonies,.... Both the preceptive and doctrinal part of the word, he preserved and observed both; this is repeated for the certainty of it, and to show his great affection to them;
for all my ways are before thee; this is either an appeal to God for the truth of what he had said, who saw and knew all the ways in which he walked, and which he had endeavoured should be conformable to the word of God; or it is a reason why he kept the precepts and testimonies of the Lord, because he knew his eyes were upon him; the omniscience of God had an influence over him, and caused him to be more attentive to the word, as the rule of his actions; see Ps 139:1.
Robert Jamieson, A. R. Fausset and David Brown
119:168 all my ways are before thee--I wish to order my ways as before Thee, rather than in reference to man (Gen 19:1; Ps 73:23). All men's ways are under God's eye (Prov 5:21); the godly alone realize the fact, and live accordingly.
118:168118:168: Պահեցի զպատուիրանս եւ զվկայութիւնս քո, զի ամենայն ճանապարհք իմ առաջի քո են[7606]։ [7606] Ոմանք.Պահեցից զպատուիրանս։
168 Հետեւեցի քո պատուիրաններին եւ վկայութիւններին, քանզի իմ բոլոր ուղիներն առջեւդ են:
168 Քու հրամաններդ եւ քու վկայութիւններդ պահեցի, Վասն զի իմ բոլոր ճամբաներս քու առջեւդ են։
Պահեցի զպատուիրանս եւ զվկայութիւնս քո, զի ամենայն ճանապարհք իմ առաջի քո են:

118:168: Պահեցի զպատուիրանս եւ զվկայութիւնս քո, զի ամենայն ճանապարհք իմ առաջի քո են[7606]։
[7606] Ոմանք.Պահեցից զպատուիրանս։
168 Հետեւեցի քո պատուիրաններին եւ վկայութիւններին, քանզի իմ բոլոր ուղիներն առջեւդ են:
168 Քու հրամաններդ եւ քու վկայութիւններդ պահեցի, Վասն զի իմ բոլոր ճամբաներս քու առջեւդ են։
zohrab-1805▾ eastern-1994▾ western am▾
118:168118:168 Храню повеления Твои и откровения Твои, ибо все пути мои пред Тобою.
118:169 κβ᾿ κβʹ get close; near ἡ ο the δέησίς δεησις petition μου μου of me; mine ἐνώπιόν ενωπιος in the face; facing σου σου of you; your κύριε κυριος lord; master κατὰ κατα down; by τὸ ο the λόγιόν λογιον declaration σου σου of you; your συνέτισόν συνετιζω me
118:169. thau ingrediatur laus mea coram te Domine secundum verbum tuum doce meLet my supplication, O Lord, come near in thy sight: give me understanding according to thy word.
I have kept thy precepts and thy testimonies: for all my ways [are] before thee:

118:168 Храню повеления Твои и откровения Твои, ибо все пути мои пред Тобою.
118:169
κβ᾿ κβʹ get close; near
ο the
δέησίς δεησις petition
μου μου of me; mine
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
κύριε κυριος lord; master
κατὰ κατα down; by
τὸ ο the
λόγιόν λογιον declaration
σου σου of you; your
συνέτισόν συνετιζω me
118:169. thau ingrediatur laus mea coram te Domine secundum verbum tuum doce me
Let my supplication, O Lord, come near in thy sight: give me understanding according to thy word.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:169: Let my cry come near before thee - This is really a fine image; it is of frequent occurrence, and is little heeded. Here the psalmists cry for deliverance is personified; made an intelligent being, and sent up to the throne of grace to negotiate in his behalf. He pursues this prosopopoeia in the next verse and sends his supplication in the same way. I have already had occasion to refer to a similar figure in Homer, where prayers are represented as the daughters of Jupiter. See on Psa 88:2 (note).
Albert Barnes: Notes on the Bible - 1834
119:169: Let my cry come near before thee, O Lord - This commences a new division of the psalm, indicated by the last letter of the Hebrew alphabet, the letter Tau (ט ṭ), corresponding to our "t," or "th." The petition here is, that his prayer might be heard; that it might come into the very presence of God; that there might be no obstructions to its reaching where God was. Let nothing from my unworthiness, from my past sins, from my ignorance, pRev_ent its coming before thee. Something often apparently hinders our prayers so that they do not reach the ear of God. The psalmist prays here that there may be no such hindrance in the prayer which he now offers.
Give me understanding according to thy word - According to the promises of thy word; or, give me the same views of truth which are set forth in thy word. This prayer had been several times offered before, and it shows how earnest was his desire to know the truth. See Psa 119:34, Psa 119:73, Psa 119:144.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:169: Let my cry: Psa 119:145, Psa 18:6; Ch2 30:27
give me: Psa 119:144; Ch1 22:12; Ch2 1:10; Pro 2:3-5; Dan 2:21; Jam 1:5
Carl Friedrich Keil and Franz Delitzsch
119:169
The eightfold Tav. May God answer this his supplication as He has heard his praise, and interest Himself on behalf of His servant, the sheep that is exposed to great danger. The petitions "give me understanding" and "deliver me" go hand-in-hand, because the poet is one who is persecuted for the sake of his faith, and is just as much in need of the fortifying of his faith as of deliverance from the outward restraint that is put upon him. רנּה is a shrill audible prayer; תּחנּה, a fervent and urgent prayer. ענה, prop. to answer, signifies in Ps 119:172 to begin, strike up, attune (as does ἀποκρίνεσθαι also sometimes). According to the rule in Ps 50:23 the poet bases his petition for help upon the purpose of thankful praise of God and of His word. Knowing how to value rightly what he possesses, he is warranted in further supplicating and hoping for the good that he does not as yet possess. The "salvation" for which he longs (תּאב as in Ps 119:40, Ps 119:20) is redemption from the evil world, in which the life of his own soul is imperilled. May then God's judgments (defective plural, as in Ps 119:43, Ps 119:149, which the Syriac only takes a singular) succour him (יעזּרני, not יעזרני). God's hand, Ps 119:173, and God's word afford him succour; the two are involved in one another, the word is the medium of His hand. After this relationship of the poet to God's word, which is attested a hundredfold in the Psalm, it may seem strange that he can say of himself תּעיתי כּשׂה אבד; and perhaps the accentuation is correct when it does not allow itself to be determined by Is 53:6, but interprets: If I have gone astray - seek Thou like a lost sheep Thy servant. שׂה אבד is a sheep that is lost (cf. אבדים as an appellation of the dispersion, Is 27:13) and in imminent danger of total destruction (cf. Ps 31:13 with Lev 26:38). In connection with that interpretation which is followed by the interpunction, Ps 119:176 is also more easily connected with what precedes: his going astray is no apostasy; his home, to which he longs to return when he has been betrayed into by-ways, is beside the Lord.
Geneva 1599
119:169 TAU. Let my cry come near before thee, O LORD: give me understanding (a) according to thy word.
(a) As you have promised to be the schoolmaster to all who depend on you.
John Gill
119:169
TAU.--The Twenty-second and last Part.
TAU. Let my cry come near before thee, O Lord,.... Not "my praise", as the Syriac version; but "my prayer", put up in great distress, and with great vehemence and importunity; see Ps 119:145; and when it is desired it might "come near before" the Lord, it does not so much suppose distance of place between the petitioner and the petitioned as earth is from heaven, as Aben Ezra observes, as distance of state and condition; the petitioner being a creature, and a sinful creature, and whose sins had separated between God and him: and now the only way of access is by Christ; prayer can only pass to God through him, who is the only Mediator between God and man; by whom persons and services are brought near unto, him with acceptance. The sum of this request is, that his prayer might not be rejected and shut out; but that it might be admitted, might come up before God, and into his ears, and be regarded by him, and accepted with him;
give me understanding according to thy word; meaning not natural, but spiritual understanding; not that he was without any, as natural men are, whose understandings are darkened; for he had a large share of understanding of spiritual things; but he wanted more, he desired to know more of himself, of his wants and weaknesses; to know more of God in Christ, and of Christ, his person, offices, and grace; to know more of the doctrines of the word, and of the duties of religion; and particularly that he might have a better understanding of the business of prayer, and might know both what to pray for, and how to pray as he ought; all which is a gift from God: and he desires in all to be directed "according to the word" of God, the means of enlightening the understanding, and of increasing spiritual knowledge; or else he means the promise of God, that he would give him more knowledge and understanding; that he might be taught of God, and follow on to know him, and increase in every branch of spiritual knowledge.
Robert Jamieson, A. R. Fausset and David Brown
119:169 TAU. (Ps 119:169-176).
The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Ps 90:11-17). On the terms "cry" and "supplication" (compare Ps 6:9; Ps 17:1).
118:169118:169: Մերձեսցին խնդրուածք իմ առաջի քո Տէր, ըստ բանի քում իմաստո՛ւն արա զիս։
169 Իմ խնդրանքները թող մօտենան քեզ, Տէ՛ր, քո խօսքի համաձայն իմաստո՛ւն դարձրու ինձ:
169 Ո՛վ Տէր, թո՛ղ իմ աղաղակս քու առջեւդ մօտենայ Քու խօսքիդ համեմատ իմաստուն ըրէ զիս։
Մերձեսցին խնդրուածք իմ առաջի քո, Տէր. ըստ բանի քում իմաստուն արա զիս:

118:169: Մերձեսցին խնդրուածք իմ առաջի քո Տէր, ըստ բանի քում իմաստո՛ւն արա զիս։
169 Իմ խնդրանքները թող մօտենան քեզ, Տէ՛ր, քո խօսքի համաձայն իմաստո՛ւն դարձրու ինձ:
169 Ո՛վ Տէր, թո՛ղ իմ աղաղակս քու առջեւդ մօտենայ Քու խօսքիդ համեմատ իմաստուն ըրէ զիս։
zohrab-1805▾ eastern-1994▾ western am▾
118:169118:169 Да приблизится вопль мой пред лице Твое, Господи; по слову Твоему вразуми меня.
118:170 εἰσέλθοι εισερχομαι enter; go in τὸ ο the ἀξίωμά αξιωμα of me; mine ἐνώπιόν ενωπιος in the face; facing σου σου of you; your κατὰ κατα down; by τὸ ο the λόγιόν λογιον declaration σου σου of you; your ῥῦσαί ρυομαι rescue με με me
118:170. veniat deprecatio mea ante vultum tuum secundum eloquium tuum libera meLet my request come in before thee; deliver thou me according to thy word.
KJV [TAU] Let my cry come near before thee, O LORD: give me understanding according to thy word:

118:169 Да приблизится вопль мой пред лице Твое, Господи; по слову Твоему вразуми меня.
118:170
εἰσέλθοι εισερχομαι enter; go in
τὸ ο the
ἀξίωμά αξιωμα of me; mine
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
κατὰ κατα down; by
τὸ ο the
λόγιόν λογιον declaration
σου σου of you; your
ῥῦσαί ρυομαι rescue
με με me
118:170. veniat deprecatio mea ante vultum tuum secundum eloquium tuum libera me
Let my request come in before thee; deliver thou me according to thy word.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22. TAU.
169 Let my cry come near before thee, O LORD: give me understanding according to thy word. 170 Let my supplication come before thee: deliver me according to thy word.Here we have, I. A general petition for audience repeated: Let my cry come near before thee; and again, Let my supplication come before thee. He calls his prayer his cry, which denotes the fervency and vehemence of it, and his supplication, which denotes the humility of it. We must come to God as beggars come to our doors for an alms. He is concerned that his prayer might come before God, might come near before him, that is, that he might have grace and strength by faith and fervency to lift up his prayers, that no guilt might interpose to shut out his prayers and to separate between him and God, and that God would graciously receive his prayers and take notice of them. His prayer that his supplication might come before God implied a deep sense of his unworthiness, and a holy fear that his prayer should come short or miscarry, as not fit to come before God; nor would any of out prayers have had access to God if Jesus Christ had not approached to him as an advocate for us.II. Two particular requests, which he is thus earnest to present:-- 1. That God, by his grace, would give him wisdom to conduct himself well under his troubles: Give me understanding; he means that wisdom of the prudent which is to understand his way; "Give me to know thee and myself, and my duty to thee." 2. That God, by his providence, would rescue him out of his troubles: Deliver me, that is, with the temptation make a way to escape, 1 Cor. x. 13.III. The same general plea to enforce these requests--according to thy word. This directs and limits his desires: "Lord, give me such an understanding as thou hast promised and such a deliverance as thou hast promised; I ask for no other." It also encourages his faith and expectation: "Lord, that which I pray for is what thou hast promised, and wilt not thou be as good as thy word?"
Albert Barnes: Notes on the Bible - 1834
119:170: Let my supplication come before thee - The word here rendered "supplication" properly means "favor, mercy, pity," Jos 11:20; Ezr 9:8; then, that by which favor or mercy is sought - prayer or petition, Psa 6:9; Psa 55:1.
Deliver me according to thy word - From my enemies, my sins, my dangers. According to thy promises; according to the arrangements in thy word.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:170: deliver me: Psa 119:41, Psa 89:20-25; Gen 32:9-12; Sa2 7:25
John Gill
119:170 Let my supplication come before thee,.... The same with his "cry" in Ps 119:169; only expressed by another word, signifying a petition for grace and favour, in an humble and submissive manner; which it is entreated might be received and accepted, as before;
deliver me according to thy word; of promise, such as that in Ps 50:15; meaning from all troubles and afflictions; out of the hands of all his enemies, and from the power of sin, Satan, and the world; and from all fears of wrath, ruin, and destruction. Kimchi observes, that this is not to be understood of a deliverance of the body from distress, but of the soul from the stumbling block of sin.
118:170118:170: Մտցեն աղօթք իմ առաջի քո Տէր, եւ բանիւ քով փրկեա՛ զիս։
170 Իմ աղօթքը թող հասնի քեզ, Տէ՛ր, եւ քո խօսքով փրկի՛ր ինձ:
170 Թո՛ղ իմ աղաչանքս քու առջեւդ ելլէ. Քու խօսքիդ համեմատ փրկէ՛ զիս։
Մտցեն աղօթք իմ առաջի քո, Տէր. եւ բանիւ քով փրկեա զիս:

118:170: Մտցեն աղօթք իմ առաջի քո Տէր, եւ բանիւ քով փրկեա՛ զիս։
170 Իմ աղօթքը թող հասնի քեզ, Տէ՛ր, եւ քո խօսքով փրկի՛ր ինձ:
170 Թո՛ղ իմ աղաչանքս քու առջեւդ ելլէ. Քու խօսքիդ համեմատ փրկէ՛ զիս։
zohrab-1805▾ eastern-1994▾ western am▾
118:170118:170 Да придет моление мое пред лице Твое; по слову Твоему избавь меня.
118:171 ἐξερεύξαιντο εξερευγομαι the χείλη χειλος lip; shore μου μου of me; mine ὕμνον υμνος hymn ὅταν οταν when; once διδάξῃς διδασκω teach με με me τὰ ο the δικαιώματά δικαιωμα justification σου σου of you; your
118:171. fundant labia mea hymnum docebis enim me praecepta tuaMy lips shall utter a hymn, when thou shalt teach me thy justifications.
Let my supplication come before thee: deliver me according to thy word:

118:170 Да придет моление мое пред лице Твое; по слову Твоему избавь меня.
118:171
ἐξερεύξαιντο εξερευγομαι the
χείλη χειλος lip; shore
μου μου of me; mine
ὕμνον υμνος hymn
ὅταν οταν when; once
διδάξῃς διδασκω teach
με με me
τὰ ο the
δικαιώματά δικαιωμα justification
σου σου of you; your
118:171. fundant labia mea hymnum docebis enim me praecepta tua
My lips shall utter a hymn, when thou shalt teach me thy justifications.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:171: My lips shall utter praise - תהלה tehillah, a song of praise.
Albert Barnes: Notes on the Bible - 1834
119:171: My lips shall utter praise, when thou hast taught me thy statutes - The sentiment here is the same as in Psa 119:7. The language is varied, but the meaning here, as in that verse, is, I will praise thee in proportion as I learn thy precepts or thy law. The more I learn of thy will, the more I will praise thee. I shall see more for which to offer praise and adoration, and I shall be more and more inclined to praise and adore time. Each new degree of knowledge will excite a corresponding desire to praise thee. This will be true of all who love God, while this life lasts, and foRev_er. The ever-increasing knowledge of God will excite ever-increasing praise; and as God is infinite and eternal, it follows that the increase of knowledge and of happiness, in those who are saved, will be eternal. These things will go hand in hand foRev_er and ever.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:171: my lips: etc. Or, more literally, and accordant with the context. "My lips shall pour forth (tabbanah) praise; for (kee) thou hast taught me thy statues." Psa 119:7, Psa 50:23, Psa 71:17, Psa 71:23, Psa 71:24
Geneva 1599
119:171 My lips shall (b) utter praise, when thou hast (c) taught me thy statutes.
(b) The word means to pour forth continually.
(c) All his prayer and desire is to profit in the word of God.
John Gill
119:171 My lips shall utter praise,.... Like water flowing from a fountain, as the word (m) signifies. The heart of a good man is like a fountain of water, abounding: with good things, and his mouth is a well of life; out of the abundance of grace and good things in his heart his mouth speaks, Jn 4:14; and particularly his heart is filled with praise and thankfulness for the many blessings of providence and grace enjoyed; his lips show it forth; it comes flowing from him freely and readily, without force and compulsion, largely and plentifully, constantly and continually, and with great vehemence and strength, as streams from a fountain;
when thou hast taught me thy statutes: which is what the psalmist often prays for in this psalm; and signifies he should be very thankful to God for, and should sincerely praise him, could he obtain this favour; see Ps 119:7.
(m) "profundent", Vatablus, Musculus; "ebullient", Piscator, Gejerus; "scaturiunt", Cocceius; "scaturient", Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
119:171 shall utter--or, "pour out praise" (compare Ps 19:2); shall cause Thy praises to stream forth as from a bubbling, overflowing fountain.
118:171118:171: Բղխեսցեն շրթունք իմ զօրհնութիւնս քո, յորժամ ուսուսցես ինձ զարդարութիւնս քո։
171 Իմ շրթունքները քեզ օրհնութիւն կը բխեցնեն, երբ ինձ սովորեցնես քո արդարադատութիւնը:
171 Իմ շրթունքներէս օրհնութիւն պիտի բղխի, Վասն զի քու կանոններդ սորվեցուցիր ինծի։
Բղխեսցեն շրթունք իմ զօրհնութիւնս քո, յորժամ ուսուսցես ինձ զարդարութիւնս քո:

118:171: Բղխեսցեն շրթունք իմ զօրհնութիւնս քո, յորժամ ուսուսցես ինձ զարդարութիւնս քո։
171 Իմ շրթունքները քեզ օրհնութիւն կը բխեցնեն, երբ ինձ սովորեցնես քո արդարադատութիւնը:
171 Իմ շրթունքներէս օրհնութիւն պիտի բղխի, Վասն զի քու կանոններդ սորվեցուցիր ինծի։
zohrab-1805▾ eastern-1994▾ western am▾
118:171118:171 Уста мои произнесут хвалу, когда Ты научишь меня уставам Твоим.
118:172 φθέγξαιτο φθεγγομαι enunciate; speak ἡ ο the γλῶσσά γλωσσα tongue μου μου of me; mine τὸ ο the λόγιόν λογιον declaration σου σου of you; your ὅτι οτι since; that πᾶσαι πας all; every αἱ ο the ἐντολαί εντολη direction; injunction σου σου of you; your δικαιοσύνη δικαιοσυνη rightness; right standing
118:172. loquetur lingua mea sermonem tuum quia omnia mandata tua iustaMy tongue shall pronounce thy word: because all thy commandments are justice.
My lips shall utter praise, when thou hast taught me thy statutes:

118:171 Уста мои произнесут хвалу, когда Ты научишь меня уставам Твоим.
118:172
φθέγξαιτο φθεγγομαι enunciate; speak
ο the
γλῶσσά γλωσσα tongue
μου μου of me; mine
τὸ ο the
λόγιόν λογιον declaration
σου σου of you; your
ὅτι οτι since; that
πᾶσαι πας all; every
αἱ ο the
ἐντολαί εντολη direction; injunction
σου σου of you; your
δικαιοσύνη δικαιοσυνη rightness; right standing
118:172. loquetur lingua mea sermonem tuum quia omnia mandata tua iusta
My tongue shall pronounce thy word: because all thy commandments are justice.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
171 My lips shall utter praise, when thou hast taught me thy statutes.Here is, 1. A great favour which David expects from God, that he will teach him his statutes. This he had often prayed for in this psalm, and urged his petition for it with various arguments; and now that he is drawing towards the close of the psalm he speaks of it as taken for granted. Those that are humbly earnest with God for his grace, and resolve with Jacob that they will not let him go unless he bless them with spiritual blessings, may be humbly confident that they shall at length obtain what they are so importunate for. The God of Israel will grant them those things which they request of him. 2. The grateful sense he promises to have of that favour: My lips shall utter praise when thou hast taught me. (1.) Then he shall have cause to praise God. Those that are taught of God have a great deal of reason to be thankful, for this is the foundation of all these spiritual blessings, which are the best blessings, and the earnest of eternal blessings. (2.) Then he shall know how to praise God, and have a heart to do it. All that are taught of God are taught this lesson; when God opens the understanding, opens the heart, and so opens the lips, it is that the mouth may show forth his praise. We have learned nothing to purpose if we have not learned to praise God. (3.) Therefore he is thus importunate for divine instructions, that he might praise God. Those that pray for God's grace must aim at God's glory, Eph. i. 12.
Adam Clarke: Commentary on the Bible - 1831
119:172: My tongue shall speak of thy word - There is a curious distinction here. In the preceding verse he says, "My lips shall utter;" here no reference is made to articulate sounds, except as affixed to musical notes. In this verse he says, "My tongue shall speak;" here articulate and intelligible words are intended. He first utters sounds connected with words expressive of his grateful feelings; in the second he speaks words, principally those which God himself had spoken, containing promises of support, purposes relative to the redemption of his people, and denunciations against their enemies.
Albert Barnes: Notes on the Bible - 1834
119:172: My tongue shall speak of thy word - It shall speak of it in the language of praise; it shall speak of it in making it known to others.
For all thy commandments are righteousness - I see this; I feel it; and, therefore, I will speak of it. My impression that thy commandments are all righteous is so deep, that I cannot but speak of them. I must vindicate them; I must praise thee for them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:172: tongue: Psa 119:13, Psa 119:46, Psa 37:30, Psa 40:9, Psa 40:10, Psa 78:4; Deu 6:7; Mat 12:34, Mat 12:35; Eph 4:29; Col 4:6
for all thy: Psa 119:86, Psa 119:138, Psa 119:142; Rom 7:12, Rom 7:14
John Gill
119:172 My tongue shall speak of thy word,.... Of the word of God in general; of the truth of it, which he knew by certain experience; of the purity of it, tending to promote holiness of heart and life; of the power and efficacy of it, enlightening his mind, and working effectually in him; of the profit of it, to his learning, to his instruction, comfort, and refreshment; of the preciousness of it, being of more worth than thousands of gold and silver; and of the pleasantness of it, being sweeter than the honey or honeycomb, and more to be esteemed than one's necessary food; and of the promises of it in particular, of the worth and value of them, of their suitableness and use, and of the faithful fulfilment of them; and of the doctrines of the word, especially those which relate to the grace of God, and salvation by the Messiah; and also of the precepts of the word, as follows:
for all thy commandments are righteousness; not only righteous, but righteousness itself, being strictly just and equitable in the highest sense; and not only some of them, but all of them; see Ps 119:128. Aben Ezra's paraphrase of the words is,
"I will teach the children of men thy word, that they may know that thy commandments are righteousness;''
which is not amiss: and to the same sense is Kimchi's note, who observes, that author of the Masorah interprets it of praise; as if he had said, My tongue shall praise thy word, because all of it is righteousness.
Robert Jamieson, A. R. Fausset and David Brown
119:172 My tongue shall speak of thy word--literally, "answer Thy Word," that is, with praise, respond to Thy word. Every expression in which we praise God and His Word is a response, or acknowledgment, corresponding to the perfections of Him whom we praise.
118:172118:172: Խօսեսցի լեզու իմ զբանս քո, զի ամենայն պատուիրանք քո արդարութեամբ են։
172 Իմ լեզուն քո խօսքերը կ’արտասանի, քանզի քո բոլոր պատուիրաններն արդար են:
172 Իմ լեզուս քու խօսքդ պիտի պատմէ, Վասն զի քու բոլոր պատուիրանքներդ արդար են։
Խօսեսցի լեզու իմ զբանս քո, զի ամենայն պատուիրանք քո արդարութեամբ են:

118:172: Խօսեսցի լեզու իմ զբանս քո, զի ամենայն պատուիրանք քո արդարութեամբ են։
172 Իմ լեզուն քո խօսքերը կ’արտասանի, քանզի քո բոլոր պատուիրաններն արդար են:
172 Իմ լեզուս քու խօսքդ պիտի պատմէ, Վասն զի քու բոլոր պատուիրանքներդ արդար են։
zohrab-1805▾ eastern-1994▾ western am▾
118:172118:172 Язык мой возгласит слово Твое, ибо все заповеди Твои праведны.
118:173 γενέσθω γινομαι happen; become ἡ ο the χείρ χειρ hand σου σου of you; your τοῦ ο the σῶσαί σωζω save με με me ὅτι οτι since; that τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your ᾑρετισάμην αιρετιζω choose
118:173. sit manus tua auxiliatrix mea quia praecepta tua elegiLet thy hand be with me to save me; for I have chosen thy precepts.
My tongue shall speak of thy word: for all thy commandments [are] righteousness:

118:172 Язык мой возгласит слово Твое, ибо все заповеди Твои праведны.
118:173
γενέσθω γινομαι happen; become
ο the
χείρ χειρ hand
σου σου of you; your
τοῦ ο the
σῶσαί σωζω save
με με me
ὅτι οτι since; that
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
ᾑρετισάμην αιρετιζω choose
118:173. sit manus tua auxiliatrix mea quia praecepta tua elegi
Let thy hand be with me to save me; for I have chosen thy precepts.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
172 My tongue shall speak of thy word: for all thy commandments are righteousness.Observe here, 1. The good knowledge David had of the word of God; he knew it so well that he was ready to own, with the utmost satisfaction, that all God's commandments are not only righteous, but righteousness itself, the rule and standard of righteousness. 2. The good use he resolved to make of that knowledge: My tongue shall speak of thy word, not only utter praise for it to the glory of God, but discourse of it for the instruction and edification of others, as that which he himself was full of (for out of the abundance of the heart the mouth will speak) and as that which he desired others also might be filled with. The more we see of the righteousness of God's commandments the more industrious we should be to bring others acquainted with them, that they may be ruled by them. We should always make the word of God the governor of our discourse, so as never to transgress it by sinful speaking or sinful silence; and we should often make it the subject-matter of our discourse, that it may feed many and minister grace to the hearers.
Adam Clarke: Commentary on the Bible - 1831
119:173: Let thine hand help me - Exert thy power in my defense.
Albert Barnes: Notes on the Bible - 1834
119:173: Let thine hand help me - Do thou help me - the hand being that by which we accomplish anything.
For I have chosen that precepts - I have chosen them as my comforters and my guide. I have resolved to obey them, and I pray that thou wilt help me to accomplish the purpose of my heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:173: Let: Psa 119:94, Psa 119:117; Isa 41:10-14; Mar 9:24; Co2 12:9; Eph 6:10-20; Phi 4:13
for: Psa 119:30, Psa 119:35, Psa 119:40, Psa 119:111; Deu 30:19; Jos 24:15, Jos 24:22; Kg1 3:11, Kg1 3:12; Pro 1:29; Luk 10:42
John Gill
119:173 Let thine hand help me,.... Let thine hand of power help me against mine enemies, and deliver me from them; and let thine hand of providence and grace communicate to me, and supply me with and help me to everything needful for me, for body and soul; for time and eternity, all grace here, and glory hereafter; let thy right hand help me on in my way, hold and uphold me, keep and preserve me safe to heaven and happiness;
for I have chosen thy precepts; not only the good part, which shall not be taken away, and the way of truth, Ps 119:30; but even the commandments of God, which he preferred to the commandments of men, and choose rather to obey the one than the other; having a most ardent affection for them, an high esteem of them, and a strong attachment to them; see Ps 119:127.
Robert Jamieson, A. R. Fausset and David Brown
119:173 (Compare Ps 119:77, Ps 119:81, Ps 119:92).
I have chosen--in preference to all other objects of delight.
118:173118:173: Եղիցի ձեռն քո կեցուցանել զիս, զի զպատուիրանս քո ընտրեցի[7607]։ [7607] Բազումք.՚Ի կեցուցանել զիս։
173 Քո ձեռքն իմ պահապանը թող լինի, քանզի քո պատուիրաններն ընտրեցի:
173 Թող քու ձեռքդ ինծի օգնական ըլլայ, Վասն զի քու հրամաններդ ընտրեցի։
Եղիցի ձեռն քո ի կեցուցանել զիս, զի զպատուիրանս քո ընտրեցի:

118:173: Եղիցի ձեռն քո կեցուցանել զիս, զի զպատուիրանս քո ընտրեցի[7607]։
[7607] Բազումք.՚Ի կեցուցանել զիս։
173 Քո ձեռքն իմ պահապանը թող լինի, քանզի քո պատուիրաններն ընտրեցի:
173 Թող քու ձեռքդ ինծի օգնական ըլլայ, Վասն զի քու հրամաններդ ընտրեցի։
zohrab-1805▾ eastern-1994▾ western am▾
118:173118:173 Да будет рука Твоя в помощь мне, ибо я повеления Твои избрал.
118:174 ἐπεπόθησα πειθω persuade τὸ ο the σωτήριόν σωτηριος salvation; saving σου σου of you; your κύριε κυριος lord; master καὶ και and; even ὁ ο the νόμος νομος.1 law σου σου of you; your μελέτη μελετη of me; mine ἐστιν ειμι be
118:174. desideravi salutare tuum Domine et lex tua voluntas meaI have longed for thy salvation, O Lord; and thy law is my meditation.
Let thine hand help me; for I have chosen thy precepts:

118:173 Да будет рука Твоя в помощь мне, ибо я повеления Твои избрал.
118:174
ἐπεπόθησα πειθω persuade
τὸ ο the
σωτήριόν σωτηριος salvation; saving
σου σου of you; your
κύριε κυριος lord; master
καὶ και and; even
ο the
νόμος νομος.1 law
σου σου of you; your
μελέτη μελετη of me; mine
ἐστιν ειμι be
118:174. desideravi salutare tuum Domine et lex tua voluntas mea
I have longed for thy salvation, O Lord; and thy law is my meditation.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
173 Let thine hand help me; for I have chosen thy precepts. 174 I have longed for thy salvation, O LORD; and thy law is my delight.Here, 1. David prays that divine grace would work for him: Let thy hand help me. He finds his own hands are not sufficient for him, nor can any creature lend him a helping hand to any purpose; therefore he looks up to God in hopes that the hand that had made him would help him; for, if the Lord do not help us, whence can any creature help us? All our help must be expected from God's hand, from his power and his bounty. 2. He pleads what divine grace had already wrought in him as a pledge of further mercy, being a qualification for it. Three things he pleads:-- (1.) That he had made religion his serious and deliberate choice: "I have chosen thy precepts. I took them for my rule, not because I knew no other, but because, upon trial, I knew no better." Those are good, and do good indeed, who are good and do good, not by chance, but from choice; and those who have thus chosen God's precepts may depend upon God's helping hand in all their services and under all their sufferings. (2.) That his heart was upon heaven: I have longed for thy salvation. David, when he had got to the throne, met with enough in the world to court his stay, and to make him say, "It is good to be here;" but still he was looking further, and longing for something better in another world. There is an eternal salvation which all the saints are longing for, and therefore pray that God's hand would help them forward in their way to it. (3.) That he took pleasure in doing his duty: "Thy law is my delight. Not only I delight in it, but it is my delight, the greatest delight I have in this world." Those that are cheerful in their obedience may in faith beg help of God to carry them on in their obedience; and those that expect God's salvation must take delight in his law and their hopes must increase their delight.
Albert Barnes: Notes on the Bible - 1834
119:174: I have longed for thy salvation, O Lord - See the notes at Psa 119:166. The word rendered "I have longed" denotes an earnest desire or wish. Compare the notes at Psa 42:1, and the notes at Psa 119:20.
And thy law is my delight - It is so much the object of my delight that I earnestly long or desire to see more and more of its richness and fullness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:174: longed: Psa 119:81, Psa 119:166; Gen 49:18; Sa2 23:5; Pro 13:12; Sol 5:8; Rom 7:22-25, Rom 8:23-25; Phi 1:23
and thy law: Psa 119:16, Psa 119:24, Psa 119:47, Psa 119:77, Psa 119:111, Psa 119:162, Psa 119:167, Psa 1:2
John Gill
119:174 I have longed for thy salvation, O Lord,.... For temporal salvation and deliverance from enemies; and for spiritual and eternal salvation by the Messiah; and for the Messiah himself, the author of it: Kimchi interprets it of the salvation of the soul in the world to come; see Ps 119:81;
and thy law is my delight; or "delights" (n); his exceeding great delight, as being pure and perfect, holy, just, and good; a transcript of the divine nature, a revelation of the divine will; as in the hands of Christ, his surety and Saviour, who had engaged to fulfil it for him; and as written in his heart; and as delivered from the curse and condemnation of it, through the suretyship engagements of Christ.
(n) "deliciae meae", Montanus, Tigurine version.
118:174118:174: Ցանկացայ փրկութեան քում Տէր, եւ օրէնք քո խօսք իմ էին։
174 Քո շնորհելիք փրկութիւնը ցանկացայ, Տէ՛ր, եւ քո օրէնքներն իմ խօսքերն եղան:
174 Ո՛վ Տէր, քու փրկութեանդ ցանկացի Ու քու օրէնքդ իմ ուրախութիւնս է։
Ցանկացայ փրկութեան քում, Տէր, եւ օրէնք քո [743]խօսք իմ էին:

118:174: Ցանկացայ փրկութեան քում Տէր, եւ օրէնք քո խօսք իմ էին։
174 Քո շնորհելիք փրկութիւնը ցանկացայ, Տէ՛ր, եւ քո օրէնքներն իմ խօսքերն եղան:
174 Ո՛վ Տէր, քու փրկութեանդ ցանկացի Ու քու օրէնքդ իմ ուրախութիւնս է։
zohrab-1805▾ eastern-1994▾ western am▾
118:174118:174 Жажду спасения Твоего, Господи, и закон Твой утешение мое.
118:175 ζήσεται ζαω live; alive ἡ ο the ψυχή ψυχη soul μου μου of me; mine καὶ και and; even αἰνέσει αινεω sing praise σε σε.1 you καὶ και and; even τὰ ο the κρίματά κριμα judgment σου σου of you; your βοηθήσει βοηθεω help μοι μοι me
118:175. vivet anima mea et laudabit te et iudicia tua auxiliabuntur mihiMy soul shall live and shall praise thee: and thy judgments shall help me.
I have longed for thy salvation, O LORD; and thy law [is] my delight:

118:174 Жажду спасения Твоего, Господи, и закон Твой утешение мое.
118:175
ζήσεται ζαω live; alive
ο the
ψυχή ψυχη soul
μου μου of me; mine
καὶ και and; even
αἰνέσει αινεω sing praise
σε σε.1 you
καὶ και and; even
τὰ ο the
κρίματά κριμα judgment
σου σου of you; your
βοηθήσει βοηθεω help
μοι μοι me
118:175. vivet anima mea et laudabit te et iudicia tua auxiliabuntur mihi
My soul shall live and shall praise thee: and thy judgments shall help me.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
119:175: Let my soul live - Let my life be preserved, and my soul quickened!
Albert Barnes: Notes on the Bible - 1834
119:175: Let my soul live, and it shall praise thee - I desire life that I may praise thee; if I do live, I will praise thee. My life is consecrated to thy service; if lengthened out, and as far as it shall be lengthened out, it shall be devoted to thee.
And let thy judgments help me - The dealings of thy hand; the interpositions of thy providence. Let them all be such as will be favorable to the great purpose of my soul - the service of my God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:175: Let my: Psa 9:13, Psa 9:14, Psa 30:9, Psa 51:14, Psa 51:15, Psa 118:18, Psa 118:19; Isa 38:19
and let thy: Psa 119:75; Isa 26:8, Isa 26:9; Rom 8:28; Co1 11:31, Co1 11:32; Co2 4:17
Geneva 1599
119:175 Let my soul live, and it shall praise thee; and let thy (d) judgments help me.
(d) That is, your provident care over me, and with which you will judge my enemies.
John Gill
119:175 Let my soul live, and it shall praise thee,.... The psalmist desires the continuance of his natural life, not for his own personal advantage, nor for the sake of his family, nor with any worldly, sinister, and selfish views; but for the glory of God, and for the sake of praising him: or his desire is, that his soul might be lively and comfortable; or that he might be in a lively and cheerful frame of spirit, and so be in fit and proper circumstances to praise the Lord; for it is the living man in both senses, natural and spiritual, that is capable of praising the Lord, Is 38:19;
and let thy judgments help me; that is, to praise him: meaning either judgments on his enemies, as Aben Ezra; which furnish out matter and occasion of praise and thanksgiving; see Rev_ 15:3; or the word of God, the doctrines and precepts of it; see Ps 119:164.
John Wesley
119:175 Judgments - Thy word or testimonies, which are the only ground of my hope in thy help.
Robert Jamieson, A. R. Fausset and David Brown
119:175 Save me that I may praise Thee.
thy judgments--as in Ps 119:149, Ps 119:156.
118:175118:175: Կեցցէ անձն իմ եւ օրհնեցից զքեզ, եւ իրաւունք քո օգնեսցեն ինձ[7608]։ [7608] Ոմանք.Անձն իմ օրհնեսցէ զքեզ։
175 Թող ես ապրեմ,որ օրհնեմ քեզ, եւ քո արդարադատութիւնն ինձ թող օգնի:
175 Թող իմ անձս ապրի ու քեզ օրհնէ Եւ քու դատաստաններդ օգնեն ինծի։
Կեցցէ անձն իմ, եւ օրհնեսցէ զքեզ, եւ իրաւունք քո օգնեսցեն ինձ:

118:175: Կեցցէ անձն իմ եւ օրհնեցից զքեզ, եւ իրաւունք քո օգնեսցեն ինձ[7608]։
[7608] Ոմանք.Անձն իմ օրհնեսցէ զքեզ։
175 Թող ես ապրեմ,որ օրհնեմ քեզ, եւ քո արդարադատութիւնն ինձ թող օգնի:
175 Թող իմ անձս ապրի ու քեզ օրհնէ Եւ քու դատաստաններդ օգնեն ինծի։
zohrab-1805▾ eastern-1994▾ western am▾
118:175118:175 Да живет душа моя и славит Тебя, и суды Твои да помогут мне.
118:176 ἐπλανήθην πλαναω mislead; wander ὡς ως.1 as; how πρόβατον προβατον sheep ἀπολωλός απολλυμι destroy; lose ζήτησον ζητεω seek; desire τὸν ο the δοῦλόν δουλος subject σου σου of you; your ὅτι οτι since; that τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your οὐκ ου not ἐπελαθόμην επιλανθανομαι forget
118:176. erravi quasi ovis perdita quaere servum tuum quia mandatorum tuorum non sum oblitusI have gone astray like a sheep that is lost: seek thy servant, because I have not forgotten thy commandments.
Let my soul live, and it shall praise thee; and let thy judgments help me:

118:175 Да живет душа моя и славит Тебя, и суды Твои да помогут мне.
118:176
ἐπλανήθην πλαναω mislead; wander
ὡς ως.1 as; how
πρόβατον προβατον sheep
ἀπολωλός απολλυμι destroy; lose
ζήτησον ζητεω seek; desire
τὸν ο the
δοῦλόν δουλος subject
σου σου of you; your
ὅτι οτι since; that
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
οὐκ ου not
ἐπελαθόμην επιλανθανομαι forget
118:176. erravi quasi ovis perdita quaere servum tuum quia mandatorum tuorum non sum oblitus
I have gone astray like a sheep that is lost: seek thy servant, because I have not forgotten thy commandments.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
175 Let my soul live, and it shall praise thee; and let thy judgments help me.David's heart is still upon praising God; and therefore, 1. He prays that God would give him time to praise him: "Let my soul live, and it shall praise thee, that is, let my life be prolonged, that I may live to thy glory." The reason why a good man desires to live is that he may praise God in the land of the living, and do something to his honour. Not, "Let me live and serve my country, live and provide for my family;" but, "Let me live that, in doing this, I may praise God here in this world of conflict and opposition." When we die we hope to go to a better world to praise him, and that is more agreeable for us, though here there is more need of us. And therefore one would not desire to live any longer than we may do God some service here. Let my soul live, that is, let me be sanctified and comforted, for sanctification and comfort are the life of the soul, and then it shall praise thee. Our souls must be employed in praising God, and we must pray for grace and peace that we may be fitted to praise God. 2. He prays that God would give him strength to praise him: "Let thy judgments help me; let all ordinances and all providences" (both are God's judgments) "further me in glorifying God; let them be the matter of my praise and let them help to fit me for that work."
Adam Clarke: Commentary on the Bible - 1831
119:176: I have gone astray like a lost sheep - A sheep, when it has once lost the flock, strays in such a manner as to render the prospect of its own return utterly hopeless. I have seen them bleating when they have lost the flock, and when answered by the others, instead of turning to the sound, have gone on in the same direction in which they were straying, their bleatings answered by the rest of the flock, till they were out of hearing! This fact shows the propriety of the next clause.
Seek thy servant - I shall never find thee; come to the wilderness, take me up, and carry me to the flock. See the notes on the parable of the lost sheep, Luk 15:4 (note), etc. The psalmist began with "Blessed are the undefiled in the way, who walk in the law of the Lord;" and he concludes with "I have gone astray like a lost sheep; seek thy servant." And thus, conscious of the blessedness of those who are in the way or righteousness, he desires to be brought into it, that he may walk in newness of life. Psa 119:1 : "It is a good way, and they are blessed that walk in it." Verse the last, "Bring me into this way, that I may be blessed." And thus the Psalm, in sentiment, returns into itself; and the latter verse is so connected with the former, as to make the whole a perfect circle, like the serpent biting its own tail.
There is one extraordinary perfection in this Psalm: begin where you will, you seem to be at the commencement of the piece; end where you will, you seem to close with a complete sense. And yet it is not like the Book of Proverbs, a tissue of detached sentences; it is a whole composed of many parts, and all apparently as necessary to the perfection of the Psalm, as the different alphabetical letters under which it is arranged are to the formation of a complete alphabet. Though there be a continual recurrence of the same words, which would of itself prevent it from having a pleasing effect upon the ear, yet these words are so connected with a vast variety of others, which show their force and meaning in still new and impressive points of light, that attention is still excited, and devotion kept alive, during the whole reading. It is constructed with admirable art, and every where breathes the justest and highest encomiums on the revelation of God; shows the glories of the God who gave it, the necessities and dependence of his intelligent creatures, the bounty of the Creator, and the praise and obedience which are his due. It is elegant throughout; it is full of beauties, and I have endeavored in the preceding notes to mark some of them; but the number might have been greatly multiplied. To no Psalm can its own words be better applied, Psa 119:18 : "Open thou mine eyes, that I may behold wondrous things out of thy law."
Albert Barnes: Notes on the Bible - 1834
119:176: I have gone astray like a lost sheep - A sheep that has wandered away from its fold, and is without a protector. Compare Isa 53:6; Mat 10:6; Mat 15:24; Mat 18:12; Luk 15:6; Pe1 2:25. I am a wanderer. I have lost the path to true happiness. I have strayed away from my God. I see this; I confess it; I desire to return. It is remarkable that this is almost the only confession of sin in the psalm. This psalm, more than any other, abounds in confident statements respecting the life of the author, his attachment to the law of God, the obedience which he rendered to that law, and his love for it - as well as with appeals to God, founded on the fact that he did love that law, and that his life was one of obedience. This is not, indeed, spoken in a spirit of self-righteousness, or as constituting a claim on the ground of merit; but it is remarkable that there is so frequent reference to it, and so little intermingling of a confession of sin, of error, of imperfection. The psalm would not have been complete as a record of religious experience, or as illustrating the real state of the human heart, without a distinct acknowledgment of sin, and hence, in its close, and in view of his whole life, upright as in the main it had been, the psalmist confesses that he had wandered; that he was a sinner; that his life had been far from perfection, and that he needed the gracious interposition of God to seek him out, and to bring him back.
Seek thy servant - As the shepherd does the sheep that is lost, Luk 15:4-6. So the Saviour came to seek and to save that which was lost, Luk 19:10. So God seeks the wanderer by his word, by his providence, by his Spirit, to induce him to return and be saved.
For I do not forget thy commandments - In all my wandering; with my consciousness of error; with my sense of guilt, I still do feel that I love thy law - thy service - thy commandments. They are the joy of my heart, and I desire to be recalled from all my wanderings, that I may find perfect happiness in thee and in thy service evermore. Such is the earnest wish of every regenerated heart. Far as such an one may have wandered from God, yet he is conscious of true attachment to him and his service; he desires and earnestly prays that he may be "sought out," brought back, and kept from wandering anymore.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
119:176: gone astray: Isa 53:6; Eze 34:6, Eze 34:16; Mat 10:6, Mat 15:24, Mat 18:12, Mat 18:13; Luk 15:4-7; Joh 10:16; Pe1 2:25
seek: Sol 1:4; Jer 31:18; Luk 19:10; Gal 4:9; Phi 2:13; Jam 1:17
for I do: Psa 119:61, Psa 119:93; Hos 4:6
Geneva 1599
119:176 I have (e) gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments.
(e) Being chased to and fro by my enemies, and having no place to rest in.
John Gill
119:176 I have gone astray like a lost sheep,.... In desert places, as it is the nature of sheep to do (o). A sheep he was, a sheep of Christ, given him by the Father; known by him, and that knew him; knew his voice, and followed him; a sheep of his hand, and of his pasture; one of the lost sheep of the house of Israel, who had been lost in Adam, though recovered by grace; and had gone astray before conversion, but now returned to the Shepherd and Bishop of souls; and since conversion had gone astray from the Shepherd and fold, from the word and precepts of it, through inadvertence, the prevalence of corruption, the snares of the world, and the temptations of Satan; which he both deprecates and owns, Ps 119:10; though it may be understood, as it is by many interpreters, of his being forced, by the persecutions of his enemies, to wander from the courts of God, and from place to place:
seek thy servant; as a shepherd does his sheep when gone astray, which will not return of itself unless sought after: thou art my Shepherd, as if he should say, look me up, restore my soul; suffer me not to wander from thee, and go astray from thy word and ordinances: and when he calls himself his servant, it carries in it an argument for being looked up and sought out; since he was his servant, not by nature, but by grace; not by force, but willingly; he was his and devoted to his service. And another follows:
for I do not forget thy commandments; he retained a knowledge of them, an affection for them, and a desire to observe them; though he had gone astray from them, either in a criminal way, through the power and prevalence of sin, or against his will, through the force of persecution.
(o) So Aristotle observes, Hist. Animal. l. 9. c. 3. the same word that is used for feeding sheep is also translated "wander", Num. xiv. 33. so "errant" is used by Virgil for feeding with security, Bucolic. Eclog. 2, Vid. Servium in ib.
Robert Jamieson, A. R. Fausset and David Brown
119:176 Though a wanderer from God, the truly pious ever desires to be drawn back to Him; and, though for a time negligent of duty, he never forgets the commandments by which it is taught.
lost--therefore utterly helpless as to recovering itself (Jer 50:6; Lk 15:4). Not only the sinner before conversion, but the believer after conversion, is unable to recover himself; but the latter, after temporary wandering, knows to whom to look for restoration. Ps 119:175-176 seem to sum up the petitions, confessions, and professions of the Psalm. The writer desires God's favor, that he may praise Him for His truth, confesses that he has erred, but, in the midst of all his wanderings and adversities, professes an abiding attachment to the revealed Word of God, the theme of such repeated eulogies, and the recognized source of such great and unnumbered blessings. Thus the Psalm, though more than usually didactic, is made the medium of both parts of devotion--prayer and praise.
118:176118:176: Մոլորեցայ ես որպէս զոչխար կորուսեալ, խնդրեա՛ զծառայս քո զի զպատուիրանս քո ես ո՛չ մոռացայ։ Տունք. ծզ̃։Կանոնս Գոբղայս. է̃։ Սաղմոս. ժգ̃։ Տունս. յկբ̃։
176 Մոլորուեցի կորուսեալ ոչխարի պէս, փնտռի՛ր ծառայիդ, քանզի պատուիրաններդ չեմ մոռացել:
176 Կորսուած ոչխարի պէս մոլորեցայ. Փնտռէ՛ քու ծառադ, վասն զի քու պատուիրանքներդ չմոռցայ։
Մոլորեցայ ես որպէս զոչխար կորուսեալ. խնդրեա զծառայս քո, զի զպատուիրանս քո ես ոչ մոռացայ:

118:176: Մոլորեցայ ես որպէս զոչխար կորուսեալ, խնդրեա՛ զծառայս քո զի զպատուիրանս քո ես ո՛չ մոռացայ։ Տունք. ծզ̃։

Կանոնս Գոբղայս. է̃։ Սաղմոս. ժգ̃։ Տունս. յկբ̃։

176 Մոլորուեցի կորուսեալ ոչխարի պէս, փնտռի՛ր ծառայիդ, քանզի պատուիրաններդ չեմ մոռացել:
176 Կորսուած ոչխարի պէս մոլորեցայ. Փնտռէ՛ քու ծառադ, վասն զի քու պատուիրանքներդ չմոռցայ։
zohrab-1805▾ eastern-1994▾ western am▾
118:176118:176 Я заблудился, как овца потерянная: взыщи раба Твоего, ибо я заповедей Твоих не забыл.
I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments:

118:176 Я заблудился, как овца потерянная: взыщи раба Твоего, ибо я заповедей Твоих не забыл.
ru▾
mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
176 I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments.Here is, 1. A penitent confession: I have gone astray, or wander up and down, like a lost sheep. As unconverted sinners are like lost sheep (Luke xv. 4), so weak unsteady saints are like lost sheep, Matt. xviii. 12, 13. We are apt to wander like sheep, and very unapt, when we have gone astray, to find the way again. By going astray we lose the comfort of the green pastures and expose ourselves to a thousand mischiefs. 2. A believing petition: Seek thy servant, as the good shepherd seeks a wandering sheep to bring it back again, Ezek. xxxiv. 12. "Lord, seek me, as I used to seek my sheep when they went astray;" for David had been himself a tender shepherd. "Lord, own me for one of thine; for, though I am a stray sheep, I have thy mark; concern thyself for me, send after me by the word, and conscience, and providences; bring me back by thy grace." Seek me, that is, find me; for God never seeks in vain. Turn me, and I shall be turned. 3. An obedient plea: "Though I have gone astray, yet I have not wickedly departed, I do not forget thy commandments." Thus he concludes the psalm with a penitent sense of his own sin and believing dependence on God's grace. With these a devout Christian will conclude his duties, will conclude his life; he will live and die repenting and praying. Observe here, (1.) It is the character of good people that they do not forget God's commandments, being well pleased with their convictions and well settled in their resolutions. (2.) Even those who, through grace, are mindful of their duty, cannot but own that they have in many instances wandered from it. (3.) Those that have wandered from their duty, if they continue mindful of it, may with a humble confidence commit themselves to the care of God's grace.