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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Саул и его сподвижники настолько развратились, что Господь среди них не находит ни одного, "делающего добро" (1-8). Неужели эти нечестивцы не вразумятся? Господь строго покарает их за то, что смеялись они над верой праведника в Него (4-6).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
It does not appear upon what occasion this psalm was penned nor whether upon any particular occasion. Some say David penned it when Saul persecuted him; others, when Absalom rebelled against him. But they are mere conjectures, which have not certainty enough to warrant us to expound the psalm by them. The apostle, in quoting part of this psalm (Rom. iii. 10, &c.) to prove that Jews and Gentiles are all under sin (ver. 9) and that all the world is guilty before God (ver. 19), leads us to understand it, in general, as a description of the depravity of human nature, the sinfulness of the sin we are conceived and born in, and the deplorable corruption of a great part of mankind, even of the world that lies in wickedness, 1 John v. 19. But as in those psalms which are designed to discover our remedy in Christ there is commonly an allusion to David himself, yea, and some passages that are to be understood primarily of him (as in psalm ii., xvi,, xxii., and others), so in this psalm, which is designed to discover our wound by sin, there is an allusion to David's enemies and persecutors, and other oppressors of good men at that time, to whom some passages have an immediate reference. In all the psalms from the 3rd to this (except the 8th) David had been complaining of those that hated and persecuted him, insulted him and abused him; now here he traces all those bitter streams to the fountain, the general corruption of nature, and sees that not his enemies only, but all the children of men, were thus corrupted. Here is, I. A charge exhibited against a wicked world, ver. 1. II. The proof of the charge, ver. 2, 3. III. A serious expostulation with sinners, especially with persecutors, upon it, ver. 4-6. IV. A believing prayer for the salvation of Israel and a joyful expectation of it, ver. 7.
Adam Clarke: Commentary on the Bible - 1831
The sentiments of atheists and deists, who deny the doctrine of a Divine providence. Their character: they are corrupt, foolish, abominable, and cruel, Psa 14:1-4. God fills them with terror, Psa 14:5; reproaches them for their oppression of the poor, Psa 14:6. The psalmist prays for the restoration of Israel, Psa 14:7.
There is nothing particular in the title; only it is probable that the word לדוד ledavid, of David, is improperly prefixed, as it is sufficiently evident, from the construction of the Psalm, that it speaks of the Babylonish captivity. The author, whoever he was, (some say Haggai, others Daniel, etc)., probably lived beyond the Euphrates. He describes here, in fervid colors, the iniquity of the Chaldeans. He predicts their terror and destruction; he consoles himself with the prospect of a speedy return from his exile; and hopes soon to witness the reunion of the tribes of Israel and Judah. It may be applied to unbelievers in general.
Albert Barnes: Notes on the Bible - 1834
14:0: This purports to be one of David's psalms, and there is no reason to doubt the correctness of the superscription. Yet we are entirely ignorant of the time and the circumstances of its composition. There is nothing in the psalm that throws any light on this point, and conjecture would be vain. It would seem to have been composed under the influence of an affecting conviction of the depth and extent of human depravity, and in view of pRev_alent impiety and neglect of God; but such a state of things was not confined to any one period of the life of David, as it is not to any one country or period of the world. Unhappily there has been no country and no age in which, in view of existing facts, such a psalm as this might not have been composed; or in which the entire proof on which the psalmist relies to support his melancholy conclusions, might not have been found.
The psalm embraces the following points:
I. A statement of pRev_alent depravity, particularly in denying the existence of God, or in expressing the wish that there were no God, Psa 14:1.
II. The evidence of this, Psa 14:2-4. This is found in two things:
(a) first, in the representation that the Lord looked down from heaven for the very purpose of ascertaining whether there were any that "understood and sought after God," and that the result of this investigation was that all had gone aside, and had become defiled with sin, Psa 14:2-3.
(b) The second proof is a pRev_ailing disposition on the part of the wicked to judge severely of the conduct of God's people; to magnify their errors and faults; to make use of their imperfections to sustain themselves in their own course of life - represented by their "eating up the sins of God's people as they eat bread," Psa 14:4.
There was all utter want of kindness and charity in regard to the imperfections of others; and a desire to find the people of God so offending that they could, by "their" imperfections and faults, sustain and vindicate their own conduct in neglecting religion. The idea is that, in their apprehension, the religion of such persons was not desirable - that the God whom they professed to serve could not be God.
III. Yet, the psalmist says, they were not wholly calm and satisfied with the conclusion which they were endeavoring to reach, that there was no God. Notwithstanding their expressed wish or desire Psa 14:1, that there was, or that there might be no God, their minds were not at ease in that conclusion or desire.
They were, says the psalmist, "in great fear," for there was evidence which they could not deny or resist that God was "in the generation of the righteous," or that there was a God such as the righteous served, Psa 14:5. This evidence was found in the manifestation of his favor toward them; in his interposition in their behalf, in the proof which could not be resisted or denied that he was their friend. These facts produced "fear" or apprehension in the minds of the wicked, notwithstanding all their efforts to be calm.
IV. The psalmist says that their course was designed to bring shame upon the counsel or purposes of the "poor" (that is, the people of God, who were mainly among the poor, or the humble and oppressed classes of the community) - because they regarded God as their refuge, Psa 14:6. As God was their only refuge, as they had no human hope or reliance, as all their hope would fail if their hope in God failed, so the attempt to show that there was no God was adapted and designed to overwhelm them with shame and confusion - still more to aggravate their sufferings by taking away their only hope, and leaving them to die. Their religion was their only consolation and the purpose of those who wished that there were no God was to take even this last comfort away.
V. The psalm closes, in view of these thoughts, with an earnest prayer that God would interpose to deliver his poor and oppressed people, and with the statement that when this should occur, his people would rejoice, Psa 14:7. Instead of their low and oppressed condition - a condition wherein their enemies triumphed over them, and endeavored still further to aggravate their sorrows by taking away even their faith in God - they would rejoice in him, and in the full proof of his existence and of his favor toward them.
The psalm, therefore, is designed to describe a condition of things in which wickedness abounds, and when it takes this form - an attempt to show that there is no God; that is, when there is a pRev_alence of atheism, and when the design of this is to aggravate the sufferings and the trials of the professed friends by unsettling their faith in the divine existence.
The title is the same as in Psa 11:1-7; Psa 12:1-8. Compare the note at the title to Psa 4:1-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 14:1, David describes a natural man; Psa 14:4, He convinces the wicked by the light of their conscience; Psa 14:7, He glories in the salvation of God.
Carl Friedrich Keil and Franz Delitzsch

The Prevailing Corruption and the Redemption Desired
Just as the general lamentation of Ps 12:1-8 assumes a personal character in Ps 13:1-6, so in Ps 14:1-7 it becomes again general; and the personal desire יגל לבּי, Ps 13:5, so full of hope, corresponds to יגל יעקב, which is extended to the whole people of God in Ps 14:7. Moreover, Ps 14:1-7, as being a gloomy picture of the times in which the dawn of the divine day is discernible in the background, is more closely allied to Ps 12:1-8 than to Ps 13:1-6, although this latter is not inserted between them without some recognised reason. In the reprobation of the moral and religious character of the men of the age, which Ps 14:1-7 has in common with Ps 12:1-8, we at once have a confirmation of the לדוד. But Ps 14:7 does not necessitate our coming down to the time of the Exile.
In Ps 53:1-6 we find this Psalm which is Jehovic, occurring again as Elohimic. The position of Ps 14:1-7 in the primary collection favours the presumption, that it is the earlier and more original composition. And since this presumption will bear the test of a critical comparison of the two Psalms, we may leave the treatment of Ps 53:1-6 to its proper place, without bringing it forward here. It is not as though Ps 14:1-7 were intact. It is marked out as seven three-line verses, but Ps 14:5 and Ps 14:6, which ought to be the fifth and sixth three lines, are only two; and the original form appears to be destroyed by some deficiency. The difficulty is got over in Ps 53:1-6, by making the two two-line verses into one three-line verse, so that it consists only of six three-line verses. And in that Psalm the announcement of judgment is applied to foreign enemies, a circumstance which has influenced some critics and led them astray in the interpretation of Ps 14:1-7.
John Gill
INTRODUCTION TO PSALM 14
To the chief Musician, a Psalm of David. The argument of this psalm, according to Theodoret, is Sennacherib's invasion of Judea, when he sent Rabshakeh to Hezekiah, with menaces and curses; upon which Hezekiah implored divine help, and obtained it, and the Assyrian army was destroyed by an angel; of all which he thinks this psalm was prophetic.
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13:013:0 Начальнику хора. Псалом Давида.
13:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith εἶπεν επω say; speak ἄφρων αφρων senseless ἐν εν in καρδίᾳ καρδια heart αὐτοῦ αυτος he; him οὐκ ου not ἔστιν ειμι be θεός θεος God διέφθειραν διαφθειρω deteriorate; ruin καὶ και and; even ἐβδελύχθησαν βδελυσσω abominate; loathsome ἐν εν in ἐπιτηδεύμασιν επιτηδευμα not ἔστιν ειμι be ποιῶν ποιεω do; make χρηστότητα χρηστοτης kindness οὐκ ου not ἔστιν ειμι be ἕως εως till; until ἑνός εις.1 one; unit
13:1 לַ la לְ to † הַ the מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David עַד־ ʕaḏ- עַד unto אָ֣נָה ʔˈānā אָן whither יְ֭הוָה [ˈyhwāh] יְהוָה YHWH תִּשְׁכָּחֵ֣נִי tiškāḥˈēnî שׁכח forget נֶ֑צַח nˈeṣaḥ נֵצַח glory עַד־ ʕaḏ- עַד unto אָ֓נָה׀ ʔˈānā אָן whither תַּסְתִּ֖יר tastˌîr סתר hide אֶת־ ʔeṯ- אֵת [object marker] פָּנֶ֣יךָ pānˈeʸḵā פָּנֶה face מִמֶּֽנִּי׃ mimmˈennî מִן from
13:1. victori David dixit stultus in corde suo non est Deus corrupti sunt et abominabiles facti sunt studiose non est qui faciat bonumUnto the end, a psalm for David. The fool hath said in his heart: There is no God. They are corrupt, and are become abominable in their ways: there is none that doth good, no not one.
For the Chief Musician. of David.
13:1. Unto the end. A Psalm of David. How long, O Lord? Will you forget me until the end? How long will you turn your face away from me?
13:1. To the chief Musician, A Psalm of David. How long wilt thou forget me, O LORD? for ever? how long wilt thou hide thy face from me?
[65] KJV Chapter [14] To the chief Musician, [A Psalm] of David:

13:0 Начальнику хора. Псалом Давида.
13:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
εἶπεν επω say; speak
ἄφρων αφρων senseless
ἐν εν in
καρδίᾳ καρδια heart
αὐτοῦ αυτος he; him
οὐκ ου not
ἔστιν ειμι be
θεός θεος God
διέφθειραν διαφθειρω deteriorate; ruin
καὶ και and; even
ἐβδελύχθησαν βδελυσσω abominate; loathsome
ἐν εν in
ἐπιτηδεύμασιν επιτηδευμα not
ἔστιν ειμι be
ποιῶν ποιεω do; make
χρηστότητα χρηστοτης kindness
οὐκ ου not
ἔστιν ειμι be
ἕως εως till; until
ἑνός εις.1 one; unit
13:1
לַ la לְ to
הַ the
מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail
מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm
לְ lᵊ לְ to
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
עַד־ ʕaḏ- עַד unto
אָ֣נָה ʔˈānā אָן whither
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
תִּשְׁכָּחֵ֣נִי tiškāḥˈēnî שׁכח forget
נֶ֑צַח nˈeṣaḥ נֵצַח glory
עַד־ ʕaḏ- עַד unto
אָ֓נָה׀ ʔˈānā אָן whither
תַּסְתִּ֖יר tastˌîr סתר hide
אֶת־ ʔeṯ- אֵת [object marker]
פָּנֶ֣יךָ pānˈeʸḵā פָּנֶה face
מִמֶּֽנִּי׃ mimmˈennî מִן from
13:1. victori David dixit stultus in corde suo non est Deus corrupti sunt et abominabiles facti sunt studiose non est qui faciat bonum
Unto the end, a psalm for David. The fool hath said in his heart: There is no God. They are corrupt, and are become abominable in their ways: there is none that doth good, no not one.
For the Chief Musician. of David.
13:1. Unto the end. A Psalm of David. How long, O Lord? Will you forget me until the end? How long will you turn your face away from me?
13:1. To the chief Musician, A Psalm of David. How long wilt thou forget me, O LORD? for ever? how long wilt thou hide thy face from me?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. "Сказал безумец в сердце своем: нет Бога". Под безумным разумеется Саул. "Сказать в сердце" - искренно верить, решить. Отрицание Саулом Бога есть не отрицание им Его бытия, а непризнание над Давидом Божественного определения, по которому последний помазан им быть царем над Израилем. Саул в своих преследованиях Давида руководился взглядом на него, как на властолюбца, жадного искателя престола, а потому и революционера. Саул заблуждался относительно Давида, но был искренен в заблуждении, окружающие же его придворные сознательно и своекорыстно поддерживали в нем такое ложное воззрение, а потому в своих клеветах на невинного страдальца "совершили гнусные дела".
Adam Clarke: Commentary on the Bible - 1831
14:1: The fool hath said in his heart, There is no God - נבל nabal, which we render fool, signifies an empty fellow, a contemptible person, a villain. One who has a muddy head and an unclean heart; and, in his darkness and folly, says in his heart, "There is no God." "And none," says one, "but a fool would say so." The word is not to be taken in the strict sense in which we use the term atheist, that is, one who denies the being of a God, or confounds him with matter. 1. There have been some, not many, who have denied the existence of God. 2. There are others who, without absolutely denying the Divine existence, deny his providence; that is, they acknowledge a Being of infinite power, etc., but give him nothing to do, and no world to govern. 3. There are others, and they are very numerous, who, while they profess to acknowledge both, deny them in their heart, and live as if they were persuaded there was no God either to punish or reward.
They are corrupt - They are in a state of putrescence and they have done abominable works - the corruption of their hearts extends itself through all the actions of their lives. They are a plague of the most deadly kind; propagate nothing but destruction; and, like their father the devil, spread far and wide the contagion of sin and death. Not one of them does good. He cannot, for he has no Divine influence, and he denies that such can be received.
Albert Barnes: Notes on the Bible - 1834
14:1: The fool - The word "fool" is often used in the Scriptures to denote a wicked man - as sin is the essence of folly. Compare Job 2:10; Psa 74:18; Gen 34:7; Deu 22:21. The Hebrew word is rendered "vile person" in Isa 32:5-6. Elsewhere it is rendered "fool, foolish," and "foolish man." It is designed to convey the idea that wickedness or impiety is essential folly, or to use a term in describing the wicked which will, perhaps, more than any other, make the mind averse to the sin - for there is many a man who would see more in the word "fool" to be hated than in the word "wicked;" who would rather be called a "sinner" than a "fool."
Hath said - That is, has "thought," for the reference is to what is passing in his mind.
In his heart - See the note at Psa 10:11. He may not have said this to others; he may not have taken the position openly before the world that there is no God, but such a thought has passed through his mind, and he has cherished it; and such a thought, either as a matter of belief or of desire, is at the foundation of his conduct. He "acts" as if such were his belief or his wish.
There is no God - The words "there is" are not in the original. The literal rendering would be either "no God," "nothing of God," or "God is not." The idea is that, in his apprehension, there is no such thing as God, or no such being as God. The more correct idea in the passage is, that this was the belief of him who is here called a "fool;" and it is doubtful whether the language would convey the idea of desire - or of a wish that this might be so; but still there can be no doubt that such is the wish or desire of the wicked, and that they listen eagerly to any suggestions or arguments which, in their apprehension, would go to demonstrate that there is no such being as God. The exact state of mind, however, indicated by the languaqe here, undoubtedly is that such was the opinion or the belief of him who is here called a fool. If this is the true interpretation, then the passage would prove that there have been people who were atheists. The passage would prove, also, in its connection, that such a belief was closely linked, either as a cause or a consequent, with a corrupt life, for this statement immediately follows in regard to the character of those who are represented as saying that there is no God. As a matter of fact, the belief that there is no God is commonly founded on the desire to lead a wicked life; or, the opinion that there is no God is embraced by those who in fact lead such a life, with a desire to sustain themselves in their depravity, and to avoid the fear of future retribution. A man who wishes to lead an upright life, desires to find evidence that there is a God, and to such a man nothing would be more dark and distressing than anything which would compel him to doubt the fact of God's existence. It is only a wicked man who finds pleasure in an argument to prove that there is no God, and the wish that there were no God springs up only in a bad heart.
They are corrupt - That is, they have done corruptly; or, their conduct is corrupt. "They have done abominable works." They have done that which is to be abominated or abhorred; that which is to be detested, and which is fitted to fill the mind with horror.
There is none that doeth good - Depravity is universal. All have fallen into sin; all fail to do good. None are found who are disposed to worship their Maker, and to keep his laws. This was originally spoken, undoubtedly, with reference to the age in which the psalmist lived; but it is applied by the apostle Paul, Rom 3:10 (see the note at that passage), as an argument for the universal depravity of mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:1: fool: Psa 73:3, Psa 92:6, Psa 107:17; Sa1 25:25; Pro 1:7, Pro 1:22, Pro 13:19, Pro 27:22; Luk 12:20
no: Psa 10:4 *marg. Psa 52:1-6; Job 22:13; Rom 1:28; Eph 2:12
They are: Psa 36:1-4, Psa 94:4-8; Gen 6:5, Gen 6:11, Gen 6:12; Isa 1:4
abominable: Job 15:16; Mat 12:34, Mat 15:19; Joh 3:19, Joh 3:20; Rom 1:21-32; Tit 1:16, Tit 3:3; Rev 21:8
there: Rom 3:10-12; Eph 2:1-3
Carl Friedrich Keil and Franz Delitzsch
14:1
The perfect אמר, as in Ps 1:1; Ps 10:3, is the so-called abstract present (Ges. 126, 3), expressing a fact of universal experience, inferred from a number of single instances. The Old Testament language is unusually rich in epithets for the unwise. The simple, פּתי, and the silly, כּסיל, for the lowest branches of this scale; the fool, אויל, and the madman, הולל, the uppermost. In the middle comes the notion of the simpleton or maniac, נבל - a word from the verbal stem נבל which, according as that which forms the centre of the group of consonants lies either in נב (Genesis S. 636), or in בל (comp. אבל, אול, אמל, קמל), signifies either to be extended, to relax, to become frail, to wither, or to be prominent, eminere, Arab. nabula; so that consequently נבל means the relaxed, powerless, expressed in New Testament language: πνεῦμα οὐκ ἔχοντα. Thus Isaiah (Is 32:6) describes the נבל: "a simpleton speaks simpleness and his heart does godless things, to practice tricks and to say foolish things against Jahve, to leave the soul of the hungry empty, and to refuse drink to the thirsty." Accordingly נבל is the synonym of לץ the scoffer (vid., the definition in Prov 21:24). A free spirit of this class is reckoned according to the Scriptures among the empty, hollow, and devoid of mind. The thought, אין אלהים, which is the root of the thought and action of such a man, is the climax of imbecility. It is not merely practical atheism, that is intended by this maxim of the נבל. The heart according to Scripture language is not only the seat of volition, but also of thought. The נבל is not content with acting as though there were no God, but directly denies that there is a God, i.e., a personal God. The psalmist makes this prominent as the very extreme and depth of human depravity, that there can be among men those who deny the existence of a God. The subject of what follows are, then, not these atheists but men in general, among whom such characters are to be found: they make the mode of action, (their) doings, corrupt, they make it abominable. עלילה, a poetical brevity of expression for עלילותם, belongs to both verbs, which have Tarcha and Mercha (the two usual conjunctives of Mugrash) in correct texts; and is in fact not used as an adverbial accusative (Hengstenberg and others), but as an object, since השׁהית is just the word that is generally used in this combination with עלילה Zeph 3:7 or, what is the same thing, דּרך Gen 6:12; and התעיב (cf. 3Kings 21:26) is only added to give a superlative intensity to the expression. The negative: "there is none that doeth good" is just as unrestricted as in Ps 12:2. But further on the psalmist distinguishes between a דור צדיק, which experiences this corruption in the form of persecution, and the corrupt mass of mankind. He means what he says of mankind as κόσμος, in which, at first the few rescued by grace from the mass of corruption are lost sight of by him, just as in the words of God, Gen 6:5, Gen 6:12. Since it is only grace that frees any from the general corruption, it may also be said, that men are described just as they are by nature; although, be it admitted, it is not hereditary sin but actual sin, which springs up from it, and grows apace if grace do not interpose, that is here spoken of.
Geneva 1599
14:1 "To the chief Musician, [A Psalm] of David." The fool hath said in his heart, (a) [There is] no God. They are (b) corrupt, they have done abominable works, [there is] none that doeth good.
(a) He shows that the cause of all wickedness if forgetting God.
(b) There is nothing but disorder and wickedness among them.
John Gill
14:1 The fool hath said in his heart,.... This is to be understood not of a single individual person, as Nabal, which is the word here used; nor of some Gentile king, as Sennacherib, or Rabshakeh his general, as Theodoret; nor of Nebuchadnezzar, nor of Titus, as some Jewish writers (y) interpret it, making one to be here intended, and the other in the fifty third psalm: the same with this; but of a body, a set of men, who justly bear this character; and design not such who are idiots, persons void of common sense and understanding; but such who are fools in their morals, without understanding in spiritual things; wicked profligate wretches, apostates from God, alienated from the life of God; and whose hearts are full of blindness and ignorance, and whose conversations are vile and impure, and they enemies of righteousness, though full of all wicked subtlety and mischief: these say in their hearts, which are desperately wicked, and out of which evil thoughts proceed, pregnant with atheism and impiety; these endeavour to work themselves into such a belief, and inwardly to conclude, at least to wish,
there is no God; though they do not express it with their mouths, yet they would fain persuade their hearts to deny the being of God; that so having no superior to whom they are accountable, they may go on in sin with impunity; however, to consider him as altogether such an one as themselves, and to remove such perfections from him, as may render him unworthy to be regarded by them; such as omniscience, omnipresence, &c. and to conceive of him as entirely negligent of and unconcerned about affairs of this lower world, having nothing to do with the government of it: and thus to deny his perfections and providence, is all one as to deny his existence, or that there is a God: accordingly the Targum paraphrases it,
"there is no "government" of God in the earth;''
so Kimchi interprets it,
"there is no governor, nor judge in the world, to render to man according to his works;''
they are corrupt; that is, everyone of these fools; and it is owing to the corruption of their hearts they say such things: they are corrupt in themselves; they have corrupt natures, they are born in sin, and of the flesh, and must be carnal and corrupt: or "they do corrupt", or "have corrupted" (z): they corrupt themselves by their atheistic thoughts and wicked practices, Jude 1:10; or their works, as the Chaldee paraphrase adds; or their ways, their manner and course of life, Gen 6:12; and they corrupt others with their evil communications, their bad principles and practices, their ill examples and wicked lives;
they have done abominable works: every sinful action is abominable in the sight of God; but there are some sins more abominable than others; there are abominable idolatries, and abominable lusts, such as were committed in Sodom; and it may be these are pointed at here, and which are usually committed by such who like not to retain God in their knowledge; see Rom 1:24;
there is none that doeth good; anyone good work in a spiritual manner; not in faith, from love, in the name and strength of Christ, and with a view to the glory of God: nor can any man do a good work without the grace of God, and strength from Christ, and the assistance of the Spirit of God: hence, whatsoever a wicked man does, whether in a civil or in a religious way, is sin; see Prov 21:4. Arama takes these to be the words of the fool, or atheist, saying, there is no God that does good, like those in Zeph 1:12.
(y) Vid. Jarchi, Kimchi & Ben Melech in loc. (z) "corruperunt", Pagninus, Montanus, Vatablus, Gejerus; "corrumpunt", Junius & Tremellius; "corrumpunt se", Piscator.
John Wesley
14:1 The fool - The wicked man. Good - That is, actions really good or pleasing to God.
Robert Jamieson, A. R. Fausset and David Brown
14:1 The practical atheism and total and universal depravity of the wicked, with their hatred to the good, are set forth. Yet, as they dread God's judgments when He vindicates His people, the Psalmist prays for His delivering power. (Ps 14:1-7)
Sinners are termed "fools," because they think and act contrary to right reason (Gen 34:7; Josh 7:15; Ps 39:8; Ps 74:18, Ps 74:22).
in his heart--to himself (Gen 6:12).
13:113:1: Ասաց անզգամն ՚ի սրտի իւրում, թէ ո՛չ գոյ Աստուած։ Ապականեցան եւ պղծեցա՛ն յանօրէնութեան իւրեանց. ո՛չ ոք է որ առնէ զքաղցրութիւն[6639]։ [6639] Ոսկան.Եւ ո՛չ ոք է որ առնէ զբարի։
1 Անզգամն ասաց իր սրտում, թէ՝ չկայ Աստուած. ապականուեցին ու պղծուեցին իրենց անօրէնութեան մէջ, եւ չկայ մէկը, որ բարութիւն գործի:
14 Անզգամը իր սրտին մէջ ըսաւ թէ՝ «Աստուած չկայ»։Ապականեցան ու պիղծ գործեր ըրին. Մէկը չկայ որ աղէկութիւն ընէ։
Ասաց անզգամն ի սրտի իւրում, թէ` Ոչ գոյ Աստուած. ապականեցան եւ պղծեցան յանօրէնութեան իւրեանց, եւ ոչ ոք է որ առնէ զբարի:

13:1: Ասաց անզգամն ՚ի սրտի իւրում, թէ ո՛չ գոյ Աստուած։ Ապականեցան եւ պղծեցա՛ն յանօրէնութեան իւրեանց. ո՛չ ոք է որ առնէ զքաղցրութիւն[6639]։
[6639] Ոսկան.Եւ ո՛չ ոք է որ առնէ զբարի։
1 Անզգամն ասաց իր սրտում, թէ՝ չկայ Աստուած. ապականուեցին ու պղծուեցին իրենց անօրէնութեան մէջ, եւ չկայ մէկը, որ բարութիւն գործի:
14 Անզգամը իր սրտին մէջ ըսաւ թէ՝ «Աստուած չկայ»։Ապականեցան ու պիղծ գործեր ըրին. Մէկը չկայ որ աղէկութիւն ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
13:113:1 Сказал безумец в сердце своем: >. Они развратились, совершили гнусные дела; нет делающего добро.
13:2 κύριος κυριος lord; master ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven διέκυψεν διακυπτω in; on τοὺς ο the υἱοὺς υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human τοῦ ο the ἰδεῖν οραω view; see εἰ ει if; whether ἔστιν ειμι be συνίων συνιημι comprehend ἢ η or; than ἐκζητῶν εκζητεω seek out / thoroughly τὸν ο the θεόν θεος God
13:2 עַד־ ʕaḏ- עַד unto אָ֨נָה ʔˌānā אָן whither אָשִׁ֪ית ʔāšˈîṯ שׁית put עֵצֹ֡ות ʕēṣˈôṯ עֵצָה rebellion בְּ bᵊ בְּ in נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul יָגֹ֣ון yāḡˈôn יָגֹון grief בִּ bi בְּ in לְבָבִ֣י lᵊvāvˈî לֵבָב heart יֹומָ֑ם yômˈām יֹומָם by day עַד־ ʕaḏ- עַד unto אָ֓נָה׀ ʔˈānā אָן whither יָר֖וּם yārˌûm רום be high אֹיְבִ֣י ʔōyᵊvˈî איב be hostile עָלָֽי׃ ʕālˈāy עַל upon
13:2. Dominus de caelo prospexit super filios hominum ut videret si esset intellegens requirens DeumThe Lord hath looked down from heaven upon the children of men, to see if there be any that understand and seek God.
1. The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works; there is none that doeth good.
13:2. How long can I take counsel in my soul, sorrowing in my heart throughout the day?
13:2. How long shall I take counsel in my soul, [having] sorrow in my heart daily? how long shall mine enemy be exalted over me?
The fool hath said in his heart, [There is] no God. They are corrupt, they have done abominable works, [there is] none that doeth good:

13:1 Сказал безумец в сердце своем: <<нет Бога>>. Они развратились, совершили гнусные дела; нет делающего добро.
13:2
κύριος κυριος lord; master
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
διέκυψεν διακυπτω in; on
τοὺς ο the
υἱοὺς υιος son
τῶν ο the
ἀνθρώπων ανθρωπος person; human
τοῦ ο the
ἰδεῖν οραω view; see
εἰ ει if; whether
ἔστιν ειμι be
συνίων συνιημι comprehend
η or; than
ἐκζητῶν εκζητεω seek out / thoroughly
τὸν ο the
θεόν θεος God
13:2
עַד־ ʕaḏ- עַד unto
אָ֨נָה ʔˌānā אָן whither
אָשִׁ֪ית ʔāšˈîṯ שׁית put
עֵצֹ֡ות ʕēṣˈôṯ עֵצָה rebellion
בְּ bᵊ בְּ in
נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul
יָגֹ֣ון yāḡˈôn יָגֹון grief
בִּ bi בְּ in
לְבָבִ֣י lᵊvāvˈî לֵבָב heart
יֹומָ֑ם yômˈām יֹומָם by day
עַד־ ʕaḏ- עַד unto
אָ֓נָה׀ ʔˈānā אָן whither
יָר֖וּם yārˌûm רום be high
אֹיְבִ֣י ʔōyᵊvˈî איב be hostile
עָלָֽי׃ ʕālˈāy עַל upon
13:2. Dominus de caelo prospexit super filios hominum ut videret si esset intellegens requirens Deum
The Lord hath looked down from heaven upon the children of men, to see if there be any that understand and seek God.
13:2. How long can I take counsel in my soul, sorrowing in my heart throughout the day?
13:2. How long shall I take counsel in my soul, [having] sorrow in my heart daily? how long shall mine enemy be exalted over me?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ 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
2-3. Около Саула группировались люди, пользовавшиеся своим влиянием на него для личных целей. Эти цели, равно как и средства для их осуществления, были настолько нечисты, что не осталось "ни одного, делающего добро". Выражение гиперболическое, указывающее на степень широкого распространения всяких злоупотреблений и насилий в народе.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Human Depravity.

1 The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. 2 The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. 3 They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one.
If we apply our hearts as Solomon did (Eccl. vii. 25) to search out the wickedness of folly, even of foolishness and madness, these verses will assist us in the search and will show us that sin is exceedingly sinful. Sin is the disease of mankind, and it appears here to be malignant and epidemic.
1. See how malignant it is (v. 1) in two things:--
(1.) The contempt it puts upon the honour of God: for there is something of practical atheism at the bottom of all sin. The fool hath said in his heart, There is no God. We are sometimes tempted to think, "Surely there never was so much atheism and profaneness as there is in our days;" but we see the former days were no better; even in David's time there were those who had arrived at such a height of impiety as to deny the very being of a God and the first and self-evident principles of religion. Observe, [1.] The sinner here described. He is one that saith in his heart, There is no God; he is an atheist. "There is no Elohim, no Judge or governor of the world, no providence presiding over the affairs of men." They cannot doubt of the being of God, but will question his dominion. He says this in his heart; it is not his judgment, but his imagination. He cannot satisfy himself that there is none, but he wishes there were none, and pleases himself with the fancy that it is possible there may be none. He cannot be sure there is one, and therefore he is willing to think there is none. He dares not speak it out, lest he be confuted, and so undeceived, but he whispers it secretly in his heart, for the silencing of the clamours of his conscience and the emboldening of himself in his evil ways. [2.] The character of this sinner. He is a fool; he is simple and unwise, and this is an evidence of it; he is wicked and profane, and this is the cause of it. Note, Atheistical thoughts are very foolish wicked thoughts, and they are at the bottom of a great deal of the wickedness that is in this world. The word of God is a discerner of these thoughts, and puts a just brand on him that harbours them. Nabal is his name, and folly is with him; for he thinks against the clearest light, against his own knowledge and convictions, and the common sentiments of all the wise and sober part of mankind. No man will say, There is no God till he is so hardened in sin that it has become his interest that there should be none to call him to an account.
(2.) The disgrace and debasement it puts upon the nature of man. Sinners are corrupt, quite degenerated from what man was in his innocent estate: They have become filthy (v. 3), putrid. All their faculties are so disordered that they have become odious to their Maker and utterly incapable of answering the ends of their creation. They are corrupt indeed; for, [1.] They do no good, but are the unprofitable burdens of the earth; they do God no service, bring him no honour, nor do themselves any real kindness. [2.] They do a great deal of hurt. They have done abominable works, for such all sinful works are. Sin is an abomination to God; it is that abominable thing which he hates (Jer. xliv. 4), and, sooner or later, it will be so to the sinner; it will be found to be hateful (Ps. xxxvi. 2), an abomination of desolation, that is, making desolate, Matt. xxiv. 15. This follows upon their saying, There is no God; for those that profess they know God, but in works deny him, are abominable, and to every good work reprobate, Tit. i. 16.
2. See how epidemic this disease is; it has infected the whole race of mankind. To prove this, God himself is here brought in for a witness, and he is an eye-witness, v. 2, 3. Observe, (1.) His enquiry: The Lord looked down from heaven, a place of prospect, which commands this lower world; thence, with an all-seeing eye, he took a view of all the children of men, and the question was, Whether there were any among them that did understand themselves aright, their duty and interests, and did seek God and set him before them. He that made this search was not only one that could find out a good man if he was to be found, though ever so obscure, but one that would be glad to find out one, and would be sure to take notice of him, as of Noah in the old world. (2.) The result of this enquiry, v. 3. Upon search, upon his search, it appeared, They have all gone aside, the apostasy is universal, there is none that doeth good, no, not one, till the free and mighty grace of God has wrought a change. Whatever good is in any of the children of men, or is done by them, it is not of themselves; it is God's work in them. When God had made the world he looked upon his own work, and all was very good (Gen. i. 31); but, some time after, he looked upon man's work, and, behold, all was very bad (Gen. vi. 5), every operation of the thought of man's heart was evil, only evil, and that continually. They have gone aside from the right of their duty, the way that leads to happiness, and have turned into the paths of the destroyer.
Adam Clarke: Commentary on the Bible - 1831
14:2: The Lord looked down from heaven - Words spoken after the manner of men. From this glorious eminence God is represented as looking down upon the habitable globe, to see if there were any that did understand that there was a Supreme Being, the governor and judge of men; and, in consequence, seek God for his mercy, support, and defense.
Albert Barnes: Notes on the Bible - 1834
14:2: The Lord looked down from heaven - The original word here - שׁקף shâ qaph - conveys the idea of "bending forward," and hence, of an intense and anxious looking, as we bend forward when we wish to examine anything with attention, or when we look out for one who is expected to come. The idea is that God looked intently, or so as to secure a close examination, upon the children of men, for the express purpose of ascertaining whether there were any that were good. He looked at all men; he examined all their pretensions to goodness, and he saw none who could be regarded as exempt from the charge of depravity. Nothing could more clearly prove the doctrine of universal depravity than to say that an Omniscient God made "an express examination" on this very point, that he looked over all the world, and that in the multitudes which passed under the notice of his eye not "one" could be found who could be pronounced righteous. If God could not find such an one, assuredly man cannot.
Upon the children of men - Upon mankind; upon the human race. They are called "children," or "sons" (Hebrew), because they are all the descendants of the man that God created - of Adam. Indeed the original word here is "Adam" - אדם 'â dâ m. And it may be questionable whether, since this became in fact a proper name, designating the first man, it would not have been proper to retain the idea in the translation - "the sons of Adam;" that is, all his descendants. The phrase occurs frequently to denote the human race, Deu 32:8; Psa 11:4; Psa 21:10; Psa 31:19; Psa 36:7; Psa 57:4; et soepe.
To see if there were any that did understand - If there were one acting wisely - to wit, in seeking God. "Acting wisely" here stands in contrast with the folly referred to in the first verse. Religion is always represented in the Scriptures as true wisdom.
And seek God - The knowledge of him; his favor and friendship. Wisdom is shown by a "desire" to become acquainted with the being and perfections of God, as well as in the actual possession of that knowledge; and in no way can the true character of man be better determined than by the actual interest which is felt in becoming acquainted with the character of him who made and who governs the universe. It is one of the clearest proofs of human depravity that there is no pRev_ailing desire among people thus to ascertain the character of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:2: The Lord: Psa 33:13, Psa 33:14, Psa 102:19, Psa 102:20; Gen 6:12, Gen 11:5, Gen 18:21; Isa 63:15, Isa 64:1; Lam 3:50
any: Psa 82:5, Psa 107:43; Pro 2:9, Pro 8:5, Pro 9:4, Pro 9:16; Isa 27:11; Jer 4:22; Dan 12:10; Mat 13:15; Rom 3:11
seek: Psa 69:32; Ch2 19:3, Ch2 30:19; Isa 8:19, Isa 55:6; Heb 11:6
Carl Friedrich Keil and Franz Delitzsch
14:2
The second tristich appeals to the infallible decision of God Himself. The verb השׁקיף means to look forth, by bending one's self forward. It is the proper word for looking out of a window, 4Kings 9:30 (cf. Niph. Judg 5:28, and frequently), and for God's looking down from heaven upon the earth, Ps 102:20, and frequently; and it is cognate and synonymous with השׁגּיח, Ps 33:13, Ps 33:14; cf. moreover, Song 2:9. The perf. is used in the sense of the perfect only insofar as the divine survey is antecedent to its result as given in Ps 14:3. Just as השׁהיתוּ reminds one of the history of the Flood, so does לראות of the history of the building of the tower of Babel, Gen 11:5, cf. Ps 18:21. God's judgment rests upon a knowledge of the matter of fact, which is represented in such passages after the manner of men. God's all-seeing, all-piercing eyes scrutinise the whole human race. Is there one who shows discernment in thought and act, one to whom fellowship with God is the highest good, and consequently that after which he strives? - this is God's question, and He delights in such persons, and certainly none such would escape His longing search. On את־אלהים, τὸν Θεόν, vid., Ges. 117, 2.
John Gill
14:2 The Lord looked down from heaven upon the children of men,.... As he did when all flesh had corrupted its way, and before he brought a flood upon the world of the ungodly, Gen 6:12. This is said in direct opposition to the atheistic thoughts and reasonings of wicked men, in Ps 14:1. There is a God, and he takes notice of the children of men, and of what is done by them; though his throne is in the heavens, and his dwelling there, yet he looks down from thence, and takes cognizance of all human affairs. This must be understood consistent with the omniscience and omnipresence of God; it is an anthropopathy, or a speaking after the manner of men; and denotes the exact notice which God takes, and distinct observation he makes, and the perfect and accurate knowledge he has of men and their actions; see Gen 11:5;
to see if there were any that did understand: not things natural, civil, and moral, but things spiritual as the Apostle Paul interprets the words, Rom 3:11. For though man has not lost the natural faculty of his understanding, and may have an understanding of the things of nature, yet not of the things of God, until a supernatural light is put into him; not any spiritual experimental knowledge of God in Christ, nor of the way of salvation by Christ, nor of the work of the Spirit of God upon the heart, nor of the doctrines of the Gospel, nor any true sight and sense of his own state and condition;
and seek God; that is, "after God"; as the apostle in the same place explains it; after the knowledge of him and his ways, and communion with him; after the things of God, his interest and his glory: they do not seek after him in prayer, or by an attendance on his worship and ordinances; at least with their whole hearts, earnestly, diligently, constantly, and in the first place; nor do they seek after him in Christ, where he is only to be found; nor under the influence, and with the assistance of the blessed Spirit.
John Wesley
14:2 Looked - God knoweth all things without any enquiry: but he speaks after the manner of men. Upon - Upon the whole Israelitish nation, and upon all mankind for he speaks of all except his people, and the righteous ones, who are opposed to these, Ps 14:4-5.
Robert Jamieson, A. R. Fausset and David Brown
14:2 looked--in earnest enquiry.
understand--as opposed to "fool" [Ps 14:1].
13:213:2: Տէր յերկնից նայեցաւ յամենայն որդիս մարդկան, տեսանել թէ իցէ՞ ոք իմաստուն որ խնդրիցէ զԱստուած։
2 Տէրն երկնքից նայեց բոլոր մարդկանց որդիներին՝ տեսնելու, թէ կա՞յ մի իմաստուն, որ Աստծուն փնտռի:
2 Տէրը երկնքէն նայեցաւ մարդոց որդիներուն, Որպէս զի տեսնէ թէ կա՞յ արդեօք իմաստուն մէկը, Որ Աստուած փնտռէ։
Տէր յերկնից նայեցաւ յամենայն որդիս մարդկան, տեսանել թէ իցէ՞ ոք իմաստուն որ խնդրիցէ զԱստուած:

13:2: Տէր յերկնից նայեցաւ յամենայն որդիս մարդկան, տեսանել թէ իցէ՞ ոք իմաստուն որ խնդրիցէ զԱստուած։
2 Տէրն երկնքից նայեց բոլոր մարդկանց որդիներին՝ տեսնելու, թէ կա՞յ մի իմաստուն, որ Աստծուն փնտռի:
2 Տէրը երկնքէն նայեցաւ մարդոց որդիներուն, Որպէս զի տեսնէ թէ կա՞յ արդեօք իմաստուն մէկը, Որ Աստուած փնտռէ։
zohrab-1805▾ eastern-1994▾ western am▾
13:213:2 Господь с небес призрел на сынов человеческих, чтобы видеть, есть ли разумеющий, ищущий Бога.
13:3 πάντες πας all; every ἐξέκλιναν εκκλινω deviate; avoid ἅμα αμα at once; together ἠχρεώθησαν αχρειοω become unprofitable οὐκ ου not ἔστιν ειμι be ποιῶν ποιεω do; make χρηστότητα χρηστοτης kindness οὐκ ου not ἔστιν ειμι be ἕως εως till; until ἑνός εις.1 one; unit τάφος ταφος grave ἀνεῳγμένος ανοιγω open up ὁ ο the λάρυγξ λαρυγξ larynx αὐτῶν αυτος he; him ταῖς ο the γλώσσαις γλωσσα tongue αὐτῶν αυτος he; him ἐδολιοῦσαν δολιοω cunning ἰὸς ιος venom; corrosion ἀσπίδων ασπις asp ὑπὸ υπο under; by τὰ ο the χείλη χειλος lip; shore αὐτῶν αυτος he; him ὧν ος who; what τὸ ο the στόμα στομα mouth; edge ἀρᾶς αρα.1 cursing; curse καὶ και and; even πικρίας πικρια bitterness γέμει γεμω loaded / full ὀξεῖς οξυς sharp οἱ ο the πόδες πους foot; pace αὐτῶν αυτος he; him ἐκχέαι εκχεω pour out; drained αἷμα αιμα blood; bloodstreams σύντριμμα συντριμμα fracture καὶ και and; even ταλαιπωρία ταλαιπωρια wretchedness ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey αὐτῶν αυτος he; him καὶ και and; even ὁδὸν οδος way; journey εἰρήνης ειρηνη peace οὐκ ου not ἔγνωσαν γινωσκω know οὐκ ου not ἔστιν ειμι be φόβος φοβος fear; awe θεοῦ θεος God ἀπέναντι απεναντι before; contrary τῶν ο the ὀφθαλμῶν οφθαλμος eye; sight αὐτῶν αυτος he; him
13:3 הַבִּ֣יטָֽה habbˈîṭˈā נבט look at עֲ֭נֵנִי ˈʕᵃnēnî ענה answer יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָ֑י ʔᵉlōhˈāy אֱלֹהִים god(s) הָאִ֥ירָה hāʔˌîrā אור be light עֵ֝ינַ֗י ˈʕênˈay עַיִן eye פֶּן־ pen- פֶּן lest אִישַׁ֥ן ʔîšˌan ישׁן sleep הַ ha הַ the מָּֽוֶת׃ mmˈāweṯ מָוֶת death
13:3. omnes recesserunt simul conglutinati sunt non est qui faciat bonum non est usque ad unumThey are all gone aside, they are become unprofitable together: there is none that doth good: no not one. Their throat is an open sepulchre; with their tongues they acted deceitfully: the poison of asps is under their lips. Their mouth is full of cursing and bitterness; their feet are swift to shed blood. Destruction and unhappiness in their ways; and the way of peace they have not known: there is no fear of God before their eyes.
2. The LORD looked down from heaven upon the children of men, to see if there were any that did understand, that did seek after God.
13:3. How long will my enemy be exalted over me?
13:3. Consider [and] hear me, O LORD my God: lighten mine eyes, lest I sleep the [sleep of] death;
The LORD looked down from heaven upon the children of men, to see if there were any that did understand, [and] seek God:

13:2 Господь с небес призрел на сынов человеческих, чтобы видеть, есть ли разумеющий, ищущий Бога.
13:3
πάντες πας all; every
ἐξέκλιναν εκκλινω deviate; avoid
ἅμα αμα at once; together
ἠχρεώθησαν αχρειοω become unprofitable
οὐκ ου not
ἔστιν ειμι be
ποιῶν ποιεω do; make
χρηστότητα χρηστοτης kindness
οὐκ ου not
ἔστιν ειμι be
ἕως εως till; until
ἑνός εις.1 one; unit
τάφος ταφος grave
ἀνεῳγμένος ανοιγω open up
ο the
λάρυγξ λαρυγξ larynx
αὐτῶν αυτος he; him
ταῖς ο the
γλώσσαις γλωσσα tongue
αὐτῶν αυτος he; him
ἐδολιοῦσαν δολιοω cunning
ἰὸς ιος venom; corrosion
ἀσπίδων ασπις asp
ὑπὸ υπο under; by
τὰ ο the
χείλη χειλος lip; shore
αὐτῶν αυτος he; him
ὧν ος who; what
τὸ ο the
στόμα στομα mouth; edge
ἀρᾶς αρα.1 cursing; curse
καὶ και and; even
πικρίας πικρια bitterness
γέμει γεμω loaded / full
ὀξεῖς οξυς sharp
οἱ ο the
πόδες πους foot; pace
αὐτῶν αυτος he; him
ἐκχέαι εκχεω pour out; drained
αἷμα αιμα blood; bloodstreams
σύντριμμα συντριμμα fracture
καὶ και and; even
ταλαιπωρία ταλαιπωρια wretchedness
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
αὐτῶν αυτος he; him
καὶ και and; even
ὁδὸν οδος way; journey
εἰρήνης ειρηνη peace
οὐκ ου not
ἔγνωσαν γινωσκω know
οὐκ ου not
ἔστιν ειμι be
φόβος φοβος fear; awe
θεοῦ θεος God
ἀπέναντι απεναντι before; contrary
τῶν ο the
ὀφθαλμῶν οφθαλμος eye; sight
αὐτῶν αυτος he; him
13:3
הַבִּ֣יטָֽה habbˈîṭˈā נבט look at
עֲ֭נֵנִי ˈʕᵃnēnî ענה answer
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהָ֑י ʔᵉlōhˈāy אֱלֹהִים god(s)
הָאִ֥ירָה hāʔˌîrā אור be light
עֵ֝ינַ֗י ˈʕênˈay עַיִן eye
פֶּן־ pen- פֶּן lest
אִישַׁ֥ן ʔîšˌan ישׁן sleep
הַ ha הַ the
מָּֽוֶת׃ mmˈāweṯ מָוֶת death
13:3. omnes recesserunt simul conglutinati sunt non est qui faciat bonum non est usque ad unum
They are all gone aside, they are become unprofitable together: there is none that doth good: no not one. Their throat is an open sepulchre; with their tongues they acted deceitfully: the poison of asps is under their lips. Their mouth is full of cursing and bitterness; their feet are swift to shed blood. Destruction and unhappiness in their ways; and the way of peace they have not known: there is no fear of God before their eyes.
13:3. How long will my enemy be exalted over me?
13:3. Consider [and] hear me, O LORD my God: lighten mine eyes, lest I sleep the [sleep of] death;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:3: They are all gone aside - They will not walk in the straight path. They seek crooked ways; and they have departed from truth, and the God of truth.
They are all together become filthy - נאלחו neelachu. They are become sour and rancid; a metaphor taken from milk that has fermented and turned sour, rancid, and worthless.
There is none that doeth good, no, not one - This is not only the state of heathen Babylon! but the state of the whole inhabitants of the earth, till the grace of God changes their heart. By nature, and from nature, by practice, every man is sinful and corrupt. He feels no good; he is disposed to no good; he does no good. And even God himself, who cannot be deceived, cannot find a single exception to this! Lord, what is man?
The Vulgate, the Roman copy of the Septuagint, the Athtopic, and the Arabic, add those six verses here which are quoted by St. Paul, Rom 3:13-18 (note). See the observations at the end of this Psalm.
Albert Barnes: Notes on the Bible - 1834
14:3: They are all gone aside - This verse states the result of the divine investigation referred to in the pRev_ious verse. The result, as seen by God himself, was, that "all" were seen to have gone aside, and to have become filthy. The word rendered "gone aside" means properly to go off, to turn aside or away, to depart; as, for example, to turn out of the right way or path, Exo 32:8. Then it means to turn away from God; to fall away from his worship; to apostatize, Sa1 12:20; Kg2 18:6; Ch2 25:27. This is the idea here - that they had all apostatized from the living God. The word "all" in the circumstances makes the statement as universal as it can be made; and no term could be used more clearly affirming the doctrine of universal depravity.
They are all together become filthy - The word "all" here is supplied by the translators. It was not necessary, however, to introduce it in order that the idea of universal depravity might be expressed, for that is implied in the word rendered "together," יחדו yachedâ v. That word properly conveys the idea that the same character or conduct pervaded all, or that the same thing might be expressed of all those referred to. They were united in this thing - that they bad become defiled or filthy. The word is used with reference to "persons," as meaning that they are all "in one place," Gen 13:6; Gen 22:6; or to "events," as meaning that they occurred at one time, Psa 4:8. They were all as one. Compare Ch1 10:6. The idea is that, in respect to the statement made, they were alike. What would describe one would describe all. The word rendered "become filthy" is, in the margin, rendered "stinking." In Arabic the word means to become "sharp," or "sour" as milk; and hence, the idea of becoming corrupt in a moral sense. Gesenius, Lexicon. The word is found only here, and in the parallel Psa 53:3, and in Job 15:16, in each of which places it is rendered "filthy." It relates here to character, and means that their character was morally corrupt or defiled. The term is often used in that sense now.
There is none that doeth good, no, not one - Nothing could more clearly express the idea of universal depravity than this expression. It is not merely that no one could be found who did good, but the expression is repeated to give emphasis to the statement. This entire passage is quoted in Rom 3:10-12, in proof of the doctrine of universal depravity. See the note at that passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:3: all gone: Psa 119:176; Ecc 7:29; Isa 53:6, Isa 59:7, Isa 59:8, Isa 59:13-15; Jer 2:13; Rom 3:10-12, Rom 3:23; Eph 2:3; Pe2 2:13-15
filthy: Heb. stinking, Psa 38:5; Job 15:16; Isa 64:6; Eze 36:25; Co2 7:1
there: Psa 14:1; Exo 8:31, Exo 12:30; Deu 1:35; Job 14:4; Rom 3:10; Co1 6:5
Carl Friedrich Keil and Franz Delitzsch
14:3
The third tristich bewails the condition in which He finds humanity. The universality of corruption is expressed in as strong terms as possible. הכּל they all (lit., the totality); יחדּו with one another (lit., in its or their unions, i.e., universi); אין גּם־אחד not a single one who might form an exception. סר (probably not 3 praet. but partic., which passes at once into the finite verb) signifies to depart, viz., from the ways of God, therefore to fall away (ἀποστάτης). נאלח, as in Job 15:16, denotes the moral corruptness as a becoming sour, putrefaction, and suppuration. Instead of אין גּם־אחד, the lxx translates οὐκ ἔστιν ἕως ἑνός (as though it were עד־אחד, which is the more familiar form of expression). Paul quotes the first three verses of this Psalm (Rom 3:10-12) in order to show how the assertion, that Jews and heathen all are included under sin, is in accordance with the teaching of Scripture. What the psalmist says, applies primarily to Israel, his immediate neighbours, but at the same time to the heathen, as is self-evident. What is lamented is neither the pseudo-Israelitish corruption in particular, nor that of the heathen, but the universal corruption of man which prevails not less in Israel than in the heathen world. The citations of the apostle which follow his quotation of the Psalm, from τάφος ἀνεῳγμένος to ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν were early incorporated in the Psalm in the Κοινή of the lxx. They appear as an integral part of it in the Cod. Alex., in the Greco-Latin Psalterium Vernonense, and in the Syriac Psalterium Mediolanense. They are also found in Apollinaris' paraphrase of the Psalms as a later interpolation; the Cod. Vat. has them in the margin; and the words σύντπιμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν have found admittance in the translation, which is more Rabbinical than Old Hebrew, מזּל רע וּפגע רע בּדרכיהם even in a Hebrew codex (Kennicott 649). Origen rightly excluded this apostolic Mosaic work of Old Testament testimonies from his text of the Psalm; and the true representation of the matter is to be found in Jerome, in the preface to the xvi. book of his commentary on Isaiah.
(Note: Cf. Plschke's Monograph on the Milanese Psalterium Syriacum, 1835, p. 28-39.)
Geneva 1599
14:3 They are (c) all gone aside, they are [all] together become filthy: [there is] none that doeth good, no, not one.
(c) David here makes comparisons between the faithful and the reprobate, but Paul speaks the same of all men naturally, (Rom 3:10).
John Gill
14:3 They are all gone aside,.... As bankrupts, having run out their whole stock, and into debt, and have nothing to pay, nor make composition with, and are obliged to abscond, as Adam, Gen 3:8. The words in Ps 53:3 are, "everyone of them is gone back"; from God; have revolted from him, and turned their backs upon him, and have gone back from his commandment, despised his law, and cast away his word. The Apostle Paul interprets it, "they are all gone out of the way"; out of God's way, into their own way; out of the path of truth, righteousness, and holiness, into the way of sin, error, darkness, and death; and with this agrees the interpretation of Aben Ezra, who adds, "out of the right way"; and of Kimchi and Ben Melech, whose gloss is, "out of the good way"; which is God's way, or the way of his commandments;
they are all together become filthy, or "stinking" (a), like putrid and corrupt flesh; see Ps 38:5; and so "unprofitable", useless, and good for nothing, as the apostle renders it, Rom 3:12. Mankind are universally filthy and unclean; they are all of them defiled with sin, both in soul and body, in all the faculties of their souls and members of their bodies; and they are originally and naturally so; nor can anything cleanse them from their pollution but the blood of Christ;
there is none that doeth good, no, not one: this is repeated partly to asseverate more strongly the depravity of mankind, and partly to express the universality of it; that there is no exception to it in any that descend from Adam by ordinary generation. Here follows in the Septuagint version, according to the Vatican copy, all those passages quoted by the apostle, Rom 3:13; which have been generally supposed to have been taken from different parts of Scripture; so the Syriac scholiast says, in some ancient Greek copies are found eight more verses, and these are they, "Their throat", &c.
(a) "faetnerunt, putruerunt", Pagninus; "aut putruerunt", Vatabulus; "putidi vel foetidi", Junius & Tremellius, Piscator, Gejerus, Michaelis.
John Wesley
14:3 Gone - From God, and from the rule which he hath given them. Filthy - Loathsome and abominable to God.
Robert Jamieson, A. R. Fausset and David Brown
14:3 filthy--literally, "spoiled," or, "soured," "corrupted" (Job 15:16; Rom 3:12).
13:313:3: Ամենեքեան խոտորեցան՝ ՚ի միասին անպիտանացան։ Ոչ ո՛ք է որ առնէ զքաղցրութիւն, եւ ո՛չ ոք է մինչեւ ՚ի մի[6640]։ [6640] Ոմանք.Եւ անպիտանացան... որ առնէ զբարի, եւ չէ ոք մինչեւ ցմի։ Ոսկան յայս տուն՝ առեալ ՚ի Լատինականէն յաւելու. Գերեզման բաց է կոկորդ նոցա, եւ այլն. որ են կրկնութիւնք այլ եւ այլ տանց սաղմոսաց։
3 Բոլորը խոտորուեցին, միասին անպիտան դարձան. բարութիւն անող չկայ, ոչ իսկ մէկ հոգի:
3 Ամէնքը խոտորեցան, մէկտեղ անպիտան եղան. Աղէկութիւն ընող մը չկայ, հատ մըն ալ չկայ։
Ամենեքեան խոտորեցան, ի միասին անպիտանացան. ոչ ոք է որ առնէ զբարի, եւ չէ ոք մինչեւ ի մի:

13:3: Ամենեքեան խոտորեցան՝ ՚ի միասին անպիտանացան։ Ոչ ո՛ք է որ առնէ զքաղցրութիւն, եւ ո՛չ ոք է մինչեւ ՚ի մի[6640]։
[6640] Ոմանք.Եւ անպիտանացան... որ առնէ զբարի, եւ չէ ոք մինչեւ ցմի։ Ոսկան յայս տուն՝ առեալ ՚ի Լատինականէն յաւելու. Գերեզման բաց է կոկորդ նոցա, եւ այլն. որ են կրկնութիւնք այլ եւ այլ տանց սաղմոսաց։
3 Բոլորը խոտորուեցին, միասին անպիտան դարձան. բարութիւն անող չկայ, ոչ իսկ մէկ հոգի:
3 Ամէնքը խոտորեցան, մէկտեղ անպիտան եղան. Աղէկութիւն ընող մը չկայ, հատ մըն ալ չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
13:313:3 Все уклонились, сделались равно непотребными; нет делающего добро, нет ни одного.
13:4 οὐχὶ ουχι not; not actually γνώσονται γινωσκω know πάντες πας all; every οἱ ο the ἐργαζόμενοι εργαζομαι work; perform τὴν ο the ἀνομίαν ανομια lawlessness οἱ ο the κατεσθίοντες κατεσθιω consume; eat up τὸν ο the λαόν λαος populace; population μου μου of me; mine βρώσει βρωσις meal; eating ἄρτου αρτος bread; loaves τὸν ο the κύριον κυριος lord; master οὐκ ου not ἐπεκαλέσαντο επικαλεω invoke; nickname
13:4 פֶּן־ pen- פֶּן lest יֹאמַ֣ר yōmˈar אמר say אֹיְבִ֣י ʔōyᵊvˈî איב be hostile יְכָלְתִּ֑יו yᵊḵoltˈiʸw יכל be able צָרַ֥י ṣārˌay צַר adversary יָ֝גִ֗ילוּ ˈyāḡˈîlû גיל rejoice כִּ֣י kˈî כִּי that אֶמֹּֽוט׃ ʔemmˈôṭ מוט totter
13:4. nonne cognoscent omnes qui operantur iniquitatem qui devorant populum meum ut cibum panisShall not all they know that work iniquity, who devour my people as they eat bread?
3. They are all gone aside; they are together become filthy; there is none that doeth good, no, not one.
13:4. Look upon me and listen to me, O Lord my God. Enlighten my eyes, lest I fall asleep forever in death,
13:4. Lest mine enemy say, I have prevailed against him; [and] those that trouble me rejoice when I am moved.
They are all gone aside, they are [all] together become filthy: [there is] none that doeth good, no, not one:

13:3 Все уклонились, сделались равно непотребными; нет делающего добро, нет ни одного.
13:4
οὐχὶ ουχι not; not actually
γνώσονται γινωσκω know
πάντες πας all; every
οἱ ο the
ἐργαζόμενοι εργαζομαι work; perform
τὴν ο the
ἀνομίαν ανομια lawlessness
οἱ ο the
κατεσθίοντες κατεσθιω consume; eat up
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
βρώσει βρωσις meal; eating
ἄρτου αρτος bread; loaves
τὸν ο the
κύριον κυριος lord; master
οὐκ ου not
ἐπεκαλέσαντο επικαλεω invoke; nickname
13:4
פֶּן־ pen- פֶּן lest
יֹאמַ֣ר yōmˈar אמר say
אֹיְבִ֣י ʔōyᵊvˈî איב be hostile
יְכָלְתִּ֑יו yᵊḵoltˈiʸw יכל be able
צָרַ֥י ṣārˌay צַר adversary
יָ֝גִ֗ילוּ ˈyāḡˈîlû גיל rejoice
כִּ֣י kˈî כִּי that
אֶמֹּֽוט׃ ʔemmˈôṭ מוט totter
13:4. nonne cognoscent omnes qui operantur iniquitatem qui devorant populum meum ut cibum panis
Shall not all they know that work iniquity, who devour my people as they eat bread?
13:4. Look upon me and listen to me, O Lord my God. Enlighten my eyes, lest I fall asleep forever in death,
13:4. Lest mine enemy say, I have prevailed against him; [and] those that trouble me rejoice when I am moved.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
4. "Съедающие народ мой, как едят хлеб, и не призывающие Господа". Враги Давида заботились не о благе народном, а старались получать от него для себя все, что они считают ценным в жизни: они поедали его, как хлеб. Нравственной оценки к своим действиям они не прилагали; им нужно было только то, что выгодно, а не то, что согласно с Законом Бога: они не призывали Его и не слушали.
Adam Clarke: Commentary on the Bible - 1831
14:4: Have all the workers of iniquity no knowledge? - Is there not one of them who takes this dreadful subject into consideration? To their deeply fallen state they add cruelty; they oppress and destroy the poor, without either interest or reason.
Who eat up my people as they eat bread - Ye make them an easy and unresisting prey. They have no power to oppose you, and therefore you destroy them. That this is the meaning of the expression, is plain from the speech of Joshua and Caleb relative to the Canaanites. Num 14:9 : "Neither fear ye the people or the land; for they are bread for us."
And call not upon the Lord - They have no defense, for they invoke not the Lord. They are all either atheists or idolaters.
Albert Barnes: Notes on the Bible - 1834
14:4: Have all the workers of iniquity no knowledge? - literally, "Do they not know, all the workers of iniquity, eating my people, they eat bread; Jehovah they call not." The several statements in this verse in confirmation of the fact of their depravity are:
(a) that they have no knowledge of God;
(b) that they find pleasure in the errors and imperfections of the people of God - sustaining themselves in their own wickedness by the fact that the professed friends of God are inconsistent in their lives; and
(c) that they do not call on the name of the Lord, or that they offer no worship to him.
The whole verse might have been, and should have been put in the form of a question. The first statement implied in the question is, that they have "no knowledge." This can be regarded as a proof of guilt only
(1) as they have opportunities of obtaining knowledge;
(2) as they neglect to improve those opportunities, and remain in voluntary ignorance; and
(3) as they do this from a design to practice wickedness.
See this argument stated at length by the apostle Paul in Rom 1:19-28. Compare the note at that passage. This proof of human depravity is everywhere manifested still in the world - in the fact that men have the opportunities of gaining the knowledge of God if they chose to do it; in the fact that they voluntarily neglect those opportunities; and in the fact that the reason of this is that they love iniquity.
Who eat up my people as they eat bread - They sustain themselves in their own course of life by the imperfections of the people of God. That is, they make use of their inconsistencies to confirm themselves in the belief that there is no God. They argue that a religion which produces no better fruits than what is seen in the lives of its professed friends can be of no value, or cannot be genuine; that if a professed belief in God produces no happier results than are found in their lives, it could be of no advantage to worship God; that they are themselves as good as those are who profess to be religious, and that, therefore, there can be no evidence from the lives of the professed friends of God that religion is either true or of any value. No inconsiderable part of the evidence in favor of religion, it is intended, shall be derived from the lives of its friends; and when that evidence is not furnished, of course no small part of the proof of its reality and value is lost. Hence, so much importance is attached everywhere in the Bible to the necessity of a consistent life on the part of the professed friends of religion. Compare Isa 43:10. The words "my people" here are properly to be regarded as the words of the psalmist, identifying himself with the people of God, and speaking of them thus as "his own people." Thus one speaks of his own family or his own friends. Compare Rut 1:16. Or this may be spoken by David, considered as the head or ruler of the nation, and he may thus speak of the people of God as his people. The connection does not allow of the construction which would refer the words to God.
And call not upon the Lord - They do not worship Yahweh. They give this evidence of wickedness that they do not pray; that they do not invoke the blessing of their Maker; that they do not publicly acknowledge him as God. It is remarkable that this is placed as the last or the crowning thing in the evidence of their depravity; and if rightly considered, it is so. To one who should look at things as they are; to one who sees all the claims and obligations which rest upon mankind; to one who appreciates his own guilt, his dependance, and his exposure to death and woe; to one who understands aright why man was made - there can be no more striking proof of human depravity than in the fact that a man in no way acknowledges his Maker - that he renders him no homage - that he never supplicates his favor - never deprecates his wrath - that, amidst the trials, the temptations, the perils of life, he endeavors to make his way through the world "as if there were no God." The highest crime that Gabriel could commit would be to renounce all allegiance to his Maker, and henceforward to live as if there were no God. All other iniquities that he might commit would spring out of that, and would be secondary to that. The great sin of man consists in renouncing God, and attempting to live as if there were no Supreme Being to whom he owes allegiance. All other sins spring out of that, and are subordinate to it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:4: Have: Psa 94:8, Psa 94:9; Isa 5:13, Isa 27:11, Isa 29:14, Isa 44:19, Isa 44:20, Isa 45:20; Rom 1:21, Rom 1:22, Rom 1:28; Co2 4:3, Co2 4:4; Eph 4:17, Eph 4:18
eat up: Jer 10:25; Amo 8:4; Mic 3:2, Mic 3:3; Gal 5:15
and: Psa 79:6; Job 21:15, Job 27:10; Isa 64:7
Carl Friedrich Keil and Franz Delitzsch
14:4
Thus utterly cheerless is the issue of the divine scrutiny. It ought at least to have been different in Israel, the nation of the positive revelation. But even there wickedness prevails and makes God's purpose of mercy of none effect. The divine outburst of indignation which the psalmist hears here, is applicable to the sinners in Israel. Also in Is 3:13-15 the Judge of the world addresses Himself to the heads of Israel in particular. This one feature of the Psalm before us is raised to the consistency of a special prophetic picture in the Psalm of Asaph, Ps 82:1-8. That which is here clothed in the form of a question, הלא ידעוּ, is reversed into an assertion in Ps 82:5 of that Psalm. It is not to be translated: will they not have to feel (which ought to be ידעוּ); but also not as Hupfeld renders it: have they not experienced. "Not to know" is intended to be used as absolutely in the signification non sapere, and consequently insipientem esse, as it is in Ps 82:5; Ps 73:22; Ps 92:7; Is 44:18, cf. 9, Is 45:20, and frequently. The perfect is to be judged after the analogy of novisse (Ges. 126, 3), therefore it is to be rendered: have they attained to no knowledge, are they devoid of all knowledge, and therefore like the brutes, yea, according to Is 1:2-3 even worse than the brutes, all the workers of iniquity? The two clauses which follow are, logically at least, attributive clauses. The subordination of אכלוּ לחם to the participle as a circumstantial clause in the sense of כּאכל לחם is syntactically inadmissible; neither can אכלו לחם, with Hupfeld, be understood of a brutish and secure passing away of life; for, as Olshausen, rightly observes אכל לחם does not signify to feast and carouse, but simply to eat, take a meal. Hengstenberg correctly translates it "who eating my people, eat bread," i.e., who think that they are not doing anything more sinful, - indeed rather what is justifiable, irreproachable and lawful to them, - than when they are eating bread; cf. the further carrying out of this thought in Mic 3:1-3 (especially Mic 3:3 extr.: "just as in the pot and as flesh within the caldron."). Instead of לא קראוּ ה Jeremiah says in Jer 10:21 (cf. however, Jer 10:25): לא דרשׁוּ ואת־ה. The meaning is like that in Hos 7:7. They do not pray as it becomes man who is endowed with mind, therefore they are like cattle, and act like beasts of prey.
John Gill
14:4 Have all the workers of iniquity no knowledge?.... Of the being of God, of the nature of sin, and of the punishment due unto it? This question is put either by way of admiration, as Kimchi and Aben Ezra observe; the psalmist, or rather God speaking after the manner of men, wondering that there should be such ignorance and stupidity among men, as before expressed; or rather, as denying this to be the case, and affirming that they have knowledge, notwithstanding they think, and say, and do, as before related, as in Rom 9:21. Do not they know that there is a God? and that they are accountable to him for their actions? Verily they do: for this is said, not of sinners of the Gentiles; though even they, by the light of nature, know there is a God, and show the work of the law written in their hearts; and have a consciousness in them of good and evil; but of sinners in Zion, of the profligate part of mankind among the Jews, who had a divine revelation, by which they knew the one God of Israel; and a law, by which was the knowledge of sin, and whose sanctions were rewards and punishments. And it seems to design the chief among them, who had power over others, to eat them up and devour them; even their political and ecclesiastical governors see Mic 3:1, who, though they had no spiritual understanding, nor experimental knowledge of things, yet had a theoretical and speculative one; so that their sins were attended with this aggravation, that they were against light and knowledge, particularly what follows:
who eat up my people as they eat bread: not David's people, but the Lord's people: see Ps 14:2; whom he chose for his people, who were his covenant people, and who professed his name, and were called by it; these the workers of iniquity ate up, devoured, and consumed; see Jer 10:25; by reproaching and persecuting them, doing injury to their persons, property, and character: they devoured their persons, by using them cruelly and putting them to death; they devoured their substance, by spoiling them of it, and converting it to their own use, as the Pharisees are said to devour widows' houses and they destroyed their good names and characters with their devouring words: and this they did with as much ease, delight, and pleasure, and without any remorse of conscience, and as constantly, as a man eats his bread. Or the words may be rendered, "they eat up my people, they eat bread"; that is, though they act such a wicked and cruel part, yet they have bread to eat, and fulness of it; they are not in straits, nor afflicted and punished; and because they are not, they are hardened in their impiety and iniquity: or "they eat bread", after they have persecuted and devoured the Lord's people, with peace of mind, without remorse of conscience, as if they had done no iniquity, like the adulterous woman in Prov 30:20;
and call not upon the Lord; or pray to him, or serve and worship him; for invocation includes the whole worship of God; and this they do not, though they know him, and are daily supplied by him, and eat his bread. Some read this clause with the former, "they eat bread, and call not on the Lord"; as if their sin was, that when they eat bread, they did not ask a blessing upon it, nor return thanks to God for it, which ought to be done; but the accent "athnach" under "bread", will not admit of this sense, though it seems to be countenanced by the Targum.
John Wesley
14:4 Bread - With as little remorse, and with as much greediness. Call not - They are guilty not only of gross injustice towards men, but also of horrid impiety and contempt of God.
Robert Jamieson, A. R. Fausset and David Brown
14:4 Their conduct evinces indifference rather than ignorance of God; for when He appears in judgment, they are stricken with great fear.
who eat up my people--to express their beastly fury (Prov 30:14; Hab 3:14). To "call on the Lord" is to worship Him.
13:413:4: Որպէս ո՛չ ծանիցեն ամենեքեան, որ գործեն զանօրէնութիւն։ Ոյք ուտէին զժողովուրդ իմ որպէս կերակուր հացի[6641], [6641] Ոսկան.Ոյք ուտեն զժողովուրդ իմ։
4 Ինչպէ՞ս չեն գիտակցում բոլոր նրանք, ովքեր անօրէնութիւն են գործում, ովքեր խժռում են իմ ժողովրդին իբրեւ կերակուր ու հաց եւ Տիրոջը չեն դիմում:
4 Միթէ չե՞ն ճանչնար բոլոր անօրէնութիւն ընողները, Որոնք հաց ուտելու պէս իմ ժողովուրդս կ’ուտեն Ու Տէրոջը չեն կանչեր.
Որպէս ոչ ծանիցեն ամենեքեան ոյք գործեն զանօրէնութիւն, ոյք ուտէին զժողովուրդ իմ որպէս կերակուր հացի, եւ առ Տէր ոչ կարդացին:

13:4: Որպէս ո՛չ ծանիցեն ամենեքեան, որ գործեն զանօրէնութիւն։ Ոյք ուտէին զժողովուրդ իմ որպէս կերակուր հացի[6641],
[6641] Ոսկան.Ոյք ուտեն զժողովուրդ իմ։
4 Ինչպէ՞ս չեն գիտակցում բոլոր նրանք, ովքեր անօրէնութիւն են գործում, ովքեր խժռում են իմ ժողովրդին իբրեւ կերակուր ու հաց եւ Տիրոջը չեն դիմում:
4 Միթէ չե՞ն ճանչնար բոլոր անօրէնութիւն ընողները, Որոնք հաց ուտելու պէս իմ ժողովուրդս կ’ուտեն Ու Տէրոջը չեն կանչեր.
zohrab-1805▾ eastern-1994▾ western am▾
13:413:4 Неужели не вразумятся все, делающие беззаконие, съедающие народ мой, {как} едят хлеб, и не призывающие Господа?
13:5 ἐκεῖ εκει there ἐδειλίασαν δειλιαω intimidated φόβῳ φοβος fear; awe οὗ ος who; what οὐκ ου not ἦν ειμι be φόβος φοβος fear; awe ὅτι οτι since; that ὁ ο the θεὸς θεος God ἐν εν in γενεᾷ γενεα generation δικαίᾳ δικαιος right; just
13:5 וַ wa וְ and אֲנִ֤י׀ ʔᵃnˈî אֲנִי i בְּ bᵊ בְּ in חַסְדְּךָ֣ ḥasdᵊḵˈā חֶסֶד loyalty בָטַחְתִּי֮ vāṭaḥtˈî בטח trust יָ֤גֵ֥ל yˈāḡˌēl גיל rejoice לִבִּ֗י libbˈî לֵב heart בִּֽ bˈi בְּ in ישׁוּעָ֫תֶ֥ךָ yšûʕˈāṯˌeḵā יְשׁוּעָה salvation
13:5. Dominum non invocaverunt ibi timebunt formidineThey have not called upon the Lord: there have they trembled for fear, where there was no fear.
4. Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD.
13:5. lest at any time my enemy may say, “I have prevailed against him.” Those who trouble me will exult, if I have been disturbed.
13:5. But I have trusted in thy mercy; my heart shall rejoice in thy salvation.
Have all the workers of iniquity no knowledge? who eat up my people [as] they eat bread, and call not upon the LORD:

13:4 Неужели не вразумятся все, делающие беззаконие, съедающие народ мой, {как} едят хлеб, и не призывающие Господа?
13:5
ἐκεῖ εκει there
ἐδειλίασαν δειλιαω intimidated
φόβῳ φοβος fear; awe
οὗ ος who; what
οὐκ ου not
ἦν ειμι be
φόβος φοβος fear; awe
ὅτι οτι since; that
ο the
θεὸς θεος God
ἐν εν in
γενεᾷ γενεα generation
δικαίᾳ δικαιος right; just
13:5
וַ wa וְ and
אֲנִ֤י׀ ʔᵃnˈî אֲנִי i
בְּ bᵊ בְּ in
חַסְדְּךָ֣ ḥasdᵊḵˈā חֶסֶד loyalty
בָטַחְתִּי֮ vāṭaḥtˈî בטח trust
יָ֤גֵ֥ל yˈāḡˌēl גיל rejoice
לִבִּ֗י libbˈî לֵב heart
בִּֽ bˈi בְּ in
ישׁוּעָ֫תֶ֥ךָ yšûʕˈāṯˌeḵā יְשׁוּעָה salvation
13:5. Dominum non invocaverunt ibi timebunt formidine
They have not called upon the Lord: there have they trembled for fear, where there was no fear.
13:5. lest at any time my enemy may say, “I have prevailed against him.” Those who trouble me will exult, if I have been disturbed.
13:5. But I have trusted in thy mercy; my heart shall rejoice in thy salvation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
5-6. Бог, который внимательно следит за человеком ("с небес призрел" 2: ст.), не оставит их без наказания: там, где для праведных нет страха, нечестивые будут трепетать ("убоятся они страха"). Конечный суд над всем живущим принадлежит Богу, поэтому выражение "там" - значит пред Богом, на Его суде, когда Господь покарает нечестивых и наградит только праведных, так как для последних Он есть их "упование" и Его благоволение только "в роде праведных".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD. 5 There were they in great fear: for God is in the generation of the righteous. 6 Ye have shamed the counsel of the poor, because the LORD is his refuge. 7 Oh that the salvation of Israel were come out of Zion! when the LORD bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.
In these verses the psalmist endeavours,
I. To convince sinners of the evil and danger of the way they are in, how secure soever they are in that way. Three things he shows them, which, it may be, they are not very willing to see--their wickedness, their folly, and their danger, while they are apt to believe themselves very wise, and good, and safe. See here,
1. Their wickedness. This is described in four instances:-- (1.) They are themselves workers of iniquity; they design it, they practise it, and take as much pleasure in it as ever any man did in his business. (2.) They eat up God's people with as much greediness as they eat bread, such an innate and inveterate enmity they have to them, and so heartily do they desire their ruin, because they really hate God, whose people they are. It is meat and drink to persecutors to be doing mischief; it is as agreeable to them as their necessary food. They eat up God's people easily, daily, securely, without either check of conscience when they do it or remorse of conscience when they have done it; as Joseph's brethren cast him into a pit and then sat down to eat bread, Gen. xxxvii. 24, 25. See Mic. iii. 2, 3. (3.) They call not upon the Lord. Note, Those that care not for God's people, for God's poor, care not for God himself, but live in contempt of him. The reason why people run into all manner of wickedness, even the worst, is because they do not call upon God for his grace. What good can be expected from those that live without prayer? (4.) They shame the counsel of the poor, and upbraid them with making God their refuge, as David's enemies upbraided him, Ps. xi. 1. Note, Those are very wicked indeed, and have a great deal to answer for, who not only shake off religion, and live without it themselves, but say and do what they can to put others out of conceit with it that are well-inclined--with the duties of it, as if they were mean, melancholy, and unprofitable, and with the privileges of it, as if they were insufficient to make a man safe and happy. Those that banter religion and religious people will find, to their cost, it is ill jesting with edged-tools and dangerous persecuting those that make God their refuge. Be you not mockers, lest your bands be made strong. He shows them,
2. Their folly: They have no knowledge; this is obvious, for if they had any knowledge of God, if they did rightly understand themselves, and would but consider things as men, they would not be so abusive and barbarous as they are to the people of God.
3. Their danger (v. 5): There were they in great fear. There, where they ate up God's people, their own consciences condemned what they did, and filled them with secret terrors; they sweetly sucked the blood of the saints, but in their bowels it is turned, and become the gall of asps. Many instances there have been of proud and cruel persecutors who have been made like Pashur, Magormissabibs--terrors to themselves and all about them. Those that will not fear God perhaps may be made to fear at the shaking of a leaf.
II. He endeavours to comfort the people of God, 1. With what they have. They have God's presence (v. 5): He is in the generation of the righteous. They have his protection (v. 6): The Lord is their refuge. This is as much their security as it is the terror of their enemies, who may jeer them for their confidence in God, but cannot jeer them out of it. In the judgment-day it will add to the terror and confusion of sinners to see God own the generation of the righteous, which they have hated and bantered. 2. With what they hope for; and that is the salvation of Israel, v. 7. When David was driven out by Absalom and his rebellious accomplices, he comforted himself with an assurance that god would in due time turn again his captivity, to the joy of all his good subjects. But surely this pleasing prospect looks further. He had, in the beginning of the psalm, lamented the general corruption of mankind; and, in the melancholy view of that, wishes for the salvation which should be wrought out by the Redeemer, who was expected co come to Zion, to turn away ungodliness from Jacob, Rom. xi. 26. The world is bad; O that the Messiah would come and change its character! There is a universal corruption; O for the times of reformation! Those will be as joyful times as these are melancholy ones. Then shall God turn again the captivity of his people; for the Redeemer shall ascend on high, and lead captivity captive, and Jacob shall then rejoice. The triumphs of Zion's King will be the joys of Zion's children. The second coming of Christ, finally to extinguish the dominion of sin and Satan, will be the completing of this salvation, which is the hope, and will be the joy, of every Israelite indeed. With the assurance of that we should, in singing this, comfort ourselves and one another, with reference to the present sins of sinners and sufferings of saints.
Adam Clarke: Commentary on the Bible - 1831
14:5: There were they in great fear - This is a manifest allusion to the history of the Canaanitish nations; they were struck with terror at the sight of the Israelites, and by this allusion the psalmist shows that a destruction similar to that which fell upon them, should fall on the Babylonians. Several of the versions add, from Psa 53:5, "Where no fear was." They were struck with terror, where no real cause of terror existed. Their fears had magnified their danger.
For God is in the generation - They feared the Israelites, because they knew that the Almighty God was among them.
Albert Barnes: Notes on the Bible - 1834
14:5: There were they in great fear - Margin, as in Hebrew, "they feared a fear." The idea is, that they were in great terror or consternation. They were not calm in their belief that there was no God. They endeavored to be. They wished to satisfy themselves that there was no God, and that they had nothing to dread. But they could not do this. In spite of all their efforts, there was such proof of his existence, and of his being the friend of the righteous, and consequently the enemy of such as they themselves were, as to fill their minds with alarm. People cannot, by an effort of will, get rid of the evidence that there is a God. In the face of all their attempts to convince themselves of this, the demonstration of his existence will press upon them, and will often fill their minds with terror.
For God is in the generation of the righteous - The word "generation" here, as applied to the righteous, seems to refer to them as a "race," or as a "class" of people. Compare Psa 24:6; Psa 73:15; Psa 112:2. It commonly in the Scriptures refers to a certain age or duration, as it is used by us, reckoning an age or generation as about thirty or forty years (compare Job 42:16); but in the use of the term before us the idea of an "age" is dropped, and the righteous are spoken of merely as a "class" or "race" of persons. The idea here is, that there were such manifest proofs that God was among the righteous, and that he was their friend, that the wicked could not resist the force of that evidence, however much they might desire it, and however much they might wish to arrive at the conclusion that there was no God. The evidence that he was among the righteous would, of course, alarm them, because the very fact that he was the friend of the righteous demonstrated that he must be the enemy of the wicked, and, of course, that they were exposed to his wrath.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:5: were: etc. Heb. they feared a fear, Psa 53:5; Exo 15:16; Est 8:7; Pro 1:26, Pro 1:27, Pro 28:1
God: Psa 46:5, Psa 46:7, Psa 46:11; Isa 8:10, Isa 12:6, Isa 41:10, Isa 43:1, Isa 43:2; Mat 1:23
the generation: Psa 22:30, Psa 24:6, Psa 73:15, Psa 112:2; Pe1 2:9
Carl Friedrich Keil and Franz Delitzsch
14:5
When Jahve thus bursts forth in scorn His word, which never fails in its working, smites down these brutish men, who are without knowledge and conscience. The local demonstrative שׁם is used as temporal in this passage just as in Ps 66:6; Hos 2:17; Zeph 1:14; Job 23:7; Job 35:12, and is joined with the perfect of certainty, as in Job 36:13, where it has not so much a temporal as a local sense. It does not mean "there = at a future time," as pointing into the indefinite future, but "there = then," when God shall thus speak to them in His anger. Intensity is here given to the verb פּחד by the addition of a substantival object of the same root, just as is frequently the case in the more elevated style, e.g., Hab 3:9; and as is done in other cases by the addition of the adverbial infinitive. Then, when God's long-suffering changes into wrath, terror at His judgement seizes them and they tremble through and through. This judgment of wrath, however, is on the other hand a revelation of love. Jahve avenges and thus delivers those whom He calls עמּי (My people); and who are here called דּור צדּיק, the generation of the righteous, in opposition to the corrupted humanity of the time (Ps 12:8), as being conformed to the will of God and held together by a superior spirit to the prevailing spirit of the age. They are so called inasmuch as דּור passes over from the signification generatio to that of genus hominum here and also elsewhere, when it is not merely a temporal, but a moral notion; cf. Ps 24:6; Ps 83:15; Ps 112:2, where it uniformly denotes the whole of the children of God who are in bondage in the world and longing for deliverance, not Israel collectively in antithesis to the Scythians and the heathen in general (Hitzig).
Geneva 1599
14:5 (d) There were they in great fear: for God [is] in the generation of the righteous.
(d) Where they think themselves most sure.
John Gill
14:5 There were they in great fear,.... This, shows that they had some knowledge of God, and consciousness of guilt, which they endeavoured to banish out of their minds by their fears of punishment; and these fears men of the most atheistic principles cannot get rid of. In Ps 53:5 it is added, "where no fear was": that is, any cause or reason for it: such men are often frightened at their own shadows, afraid to be in the dark alone, as Hobbes the atheist was. The wicked flee when no man pursues, and are chased by the sound of a shaken leaf; see Prov 28:1; or where there was no fear of God before their eyes, nor on their hearts, as well as no regard to men; or where before there were perfect peace and security, and no apprehension or dread of any calamity, ruin, and destruction;
for God is in the generation of the righteous, or "of the righteous One" (b); which some understood of Jesus Christ the righteous: and though the age or generation in which he lived was a very wicked one, yet God was with him; as was seen by the doctrines he taught, and the miracles he wrought; and which filled the Jews with panic fears, lest the Romans should come and take away their place and nation: but rather this is to be understood of the generation of the saints, who are righteous through the righteousness of Christ, and have the new man in them, which is created in righteousness and true holiness, and live soberly and righteously; these are sometimes called the generation of the upright, and of the children of God, and of them that seek him, Ps 112:2; in the midst of these God is, among them he affords his gracious presence, and is with them, for their help and assistance against their enemies: and as this makes them fearless of them, it fills their enemies with dread and terror; see Josh 2:9. The Targum renders it,
"the Word of the Lord is in the generation of the righteous.''
(b) "justi", Montanus, Gejerus.
John Wesley
14:5 There - Upon the spot, where they practised these insolences, God struck them with a panick fear. For - God is on their side, and therefore their enemies have cause to tremble.
13:513:5: եւ առ Տէր ո՛չ կարդացին։ Ա՛նդ երկիցեն զերկեւղ՝ ուր ո՛չ իցէ երկեւղ.
5 Այնտե՛ղ են երկիւղից սարսում, ուր երկիւղ չկայ, քանզի Տէրը արդարների ազգի մէջ է:
5 Այն ատեն շատ վախցան. Քանզի Աստուած արդարներուն ազգին մէջ է։
Անդ երկիցեն զերկեւղ [63]ուր ոչ իցէ երկեւղ, զի Տէր`` է յազգս արդարոց:

13:5: եւ առ Տէր ո՛չ կարդացին։ Ա՛նդ երկիցեն զերկեւղ՝ ուր ո՛չ իցէ երկեւղ.
5 Այնտե՛ղ են երկիւղից սարսում, ուր երկիւղ չկայ, քանզի Տէրը արդարների ազգի մէջ է:
5 Այն ատեն շատ վախցան. Քանզի Աստուած արդարներուն ազգին մէջ է։
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13:513:5 Там убоятся они страха, [где нет страха,] ибо Бог в роде праведных.
13:6 βουλὴν βουλη intent πτωχοῦ πτωχος bankrupt; beggarly κατῃσχύνατε καταισχυνω shame; put to shame ὅτι οτι since; that κύριος κυριος lord; master ἐλπὶς ελπις hope αὐτοῦ αυτος he; him ἐστιν ειμι be
13:6 אָשִׁ֥ירָה ʔāšˌîrā שׁיר sing לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH כִּ֖י kˌî כִּי that גָמַ֣ל ḡāmˈal גמל deal fully עָלָֽי׃ ʕālˈāy עַל upon
13:6. quoniam Deus in generatione iusta est consilium pauperum confudistis quoniam Dominus spes eius estFor the Lord is in the just generation: you have confounded the counsel of the poor man; but the Lord is his hope.
5. There were they in great fear: for God is in the generation of the righteous.
13:6. But I have hoped in your mercy. My heart will exult in your salvation. I will sing to the Lord, who assigns good things to me. And I will sing psalms to the name of the Lord Most High.
13:6. I will sing unto the LORD, because he hath dealt bountifully with me.
There were they in great fear: for God [is] in the generation of the righteous:

13:5 Там убоятся они страха, [где нет страха,] ибо Бог в роде праведных.
13:6
βουλὴν βουλη intent
πτωχοῦ πτωχος bankrupt; beggarly
κατῃσχύνατε καταισχυνω shame; put to shame
ὅτι οτι since; that
κύριος κυριος lord; master
ἐλπὶς ελπις hope
αὐτοῦ αυτος he; him
ἐστιν ειμι be
13:6
אָשִׁ֥ירָה ʔāšˌîrā שׁיר sing
לַ la לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
כִּ֖י kˌî כִּי that
גָמַ֣ל ḡāmˈal גמל deal fully
עָלָֽי׃ ʕālˈāy עַל upon
13:6. quoniam Deus in generatione iusta est consilium pauperum confudistis quoniam Dominus spes eius est
For the Lord is in the just generation: you have confounded the counsel of the poor man; but the Lord is his hope.
13:6. But I have hoped in your mercy. My heart will exult in your salvation. I will sing to the Lord, who assigns good things to me. And I will sing psalms to the name of the Lord Most High.
13:6. I will sing unto the LORD, because he hath dealt bountifully with me.
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Adam Clarke: Commentary on the Bible - 1831
14:6: Ye have shamed the counsel of the poor - Instead of תבישו tabishu, "Ye have shamed," Bishop Horsley proposes to read תבישם tabishem, and translates the clause thus: "The counsel of the helpless man shall put them to shame." But this is not authorized by MS. or version. There is no need for any change: the psalmist refers to the confidence which the afflicted people professed to have in God for their deliverance, which confidence the Babylonians turned into ridicule. The poor people took counsel together to expect help from God and to wait patiently for it; and this counsel ye derided, because ye did not know - did not consider, that God was in the congregation of the righteous.
Albert Barnes: Notes on the Bible - 1834
14:6: Ye have shamed - The address here is made directly to the wicked themselves, to show them the baseness of their own conduct, and, perhaps, in connection with the pRev_ious verse, to show them what occasion they had for fear. The idea in the verse seems to be, that as God was the protector of the "poor" who had come to him for "refuge," and as they had "shamed the counsel of the poor" who had done this, they had real occasion for alarm. The phrase "ye have shamed" seems to mean that they had "despised" it, or had treated it with derision, that is, they had laughed at, or had mocked the purpose of the poor in putting their trust in Yahweh.
The counsel - The purpose, the plan, the act - of the poor; that is, in putting their trust in the Lord. They had derided this as vain and foolish, since they maintained that there was no God Psa 14:1. They therefore regarded such an act as mere illusion.
The poor - The righteous, considered as poor, or as afflicted. The word here rendered "poor" - עני ‛ â nı̂ y - means more properly, afflicted, distressed, needy. It is often rendered "afflicted," Job 34:28; Psa 18:27; Psa 22:24; Psa 25:16; Psa 82:3; et al. in Psa 9:12; Psa 10:12 it is rendered "humble." The common rendering, however, is "poor," but it refers properly to the righteous, with the idea that they are afflicted, needy, and in humble circumstances. This is the idea here. The wicked had derided those who, in circumstances of poverty, depression, want, trial, had no other resource, and who had sought their comfort in God. These reproaches tended to take away their last consolation, and to cover them with confusion; it was proper, therefore, that they who had done this should be overwhelmed with fear. If there is anything which deserves punishment it is the act which would take away from the world the last hope of the wretched - "that there is a God."
Because the Lord is his refuge - He has made the Lord his refuge. In his poverty, affliction, and trouble, he has come to God, and put his trust in him. This source of comfort, the doctrine of the wicked - that there "was no God" - tended to destroy. Atheism cuts off every hope of man, and leaves the wretched to despair. It would put out the last light that gleams on the earth, and cover the world with total and eternal night.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:6: Ye: Psa 3:2, Psa 4:2, Psa 22:7, Psa 22:8, Psa 42:10; Neh 4:2-4; Isa 37:10, Isa 37:11; Eze 35:10; Dan 3:15; Mat 27:40-43
Lord: Psa 9:9; Heb 6:18
Carl Friedrich Keil and Franz Delitzsch
14:6
The psalmist himself meets the oppressed full of joyous confidence, by reason of the self-manifestation of God in judgment, of which he is now become so confident and which so fills him with comfort. Instead of the sixth tristich, which we expected, we have another distich. The Hiph. הבישׁ with a personal object signifies: to put any one to shame, i.e., to bring it about that any one must be ashamed, e.g., Ps 44:8 (cf. Ps 53:6, where the accusative of the person has to be supplied), or absolutely: to act shamefully, as in the phrase used in Proverbs, בּן מיבישׁ (a prodigal son). It appears only here with a neuter accusative of the object, not in the signification to defame (Hitz.), - a meaning it never has (not even in Prov 13:5, where it is blended with הבאישׁ to make stinking, i.e., a reproach, Gen 34:30) - but to confound, put to shame = to frustrate (Hupf.), which is at once the most natural meaning in connection with עצת. But it is not to be rendered: ye put to shame, because..., for to what purpose is this statement with this inapplicable reason in support of it? The fut. תּבישׁוּ is used with a like shade of meaning as in Lev 19:17, and the imperative elsewhere; and כּי gives the reason for the tacitly implied clause, or if a line is really lost from the strophe, the lost clause (cf. Is 8:9.): ye will not accomplish it. עצה is whatsoever the pious man, who as such suffers reproach, plans to do for the glory of his God, or even in accordance with the will of his God. All this the children of the world, who are in possession of worldly power, seek to frustrate; but viewed in the light of the final decision their attempt is futile: Jahve is his refuge, or, literally the place whither he flees to hide himself and finds a hiding or concealment (צל, Arab. dall, סתר, Arab. sitr, Arabic also drâ). מחסּהוּ has an orthophonic Dag., which obviates the necessity for the reading מחסּהוּ (cf. תּעלּים Ps 10:1, טעמּו Ps 34:1, לאסּר Ps 105:22, and similar instances).
Geneva 1599
14:6 Ye have (e) shamed the counsel of the poor, because the LORD [is] his refuge.
(e) You mock them who put their trust in God.
John Gill
14:6 You have shamed the counsel of the poor,.... The poor saints, the Lord's people, the generation of the righteous, who are generally the poor of this world; poor in spirit, and an afflicted people: and the counsel of them intends not the counsel which they give to others, but the counsel which they receive from the Lord, from the Spirit of counsel, which rests upon them, and with which they are guided; and this is to trust in the Lord, and to make him their refuge; and which is good advice, the best of counsel. Happy and safe are they that take it! But this is derided by wicked and ungodly men; they mock at the poor saints for it, and endeavour to shame them out of it; but hope makes not ashamed; see Ps 22:7;
because the Lord is his refuge: he betakes himself to him when all others fail; and finds him to be a refuge from the storm of impending calamities, and from all enemies.
John Wesley
14:6 Because - This was the ground of their contempt, that he lived by faith in God's promise and providence.
13:613:6: զի Տէր է յազգ արդարոց։ Զխորհուրդ աղքատի յամօթ արարին, զի Տէր է յոյս նորա[6642]։ [6642] Ոմանք.Զի Աստուած է յարկս արդարոց. զխորհուրդ աղքատին յա՛՛։
6 Աղքատի մտածմունքը ամօթ համարեցին, Տէրն է յոյսը նրա:
6 Աղքատին խորհուրդը շփոթեցուցիք, Սակայն* անոր յոյսը Տէրն է։
Զխորհուրդ աղքատի յամօթ [64]արարին, զի Տէր է յոյս նորա:

13:6: զի Տէր է յազգ արդարոց։ Զխորհուրդ աղքատի յամօթ արարին, զի Տէր է յոյս նորա[6642]։
[6642] Ոմանք.Զի Աստուած է յարկս արդարոց. զխորհուրդ աղքատին յա՛՛։
6 Աղքատի մտածմունքը ամօթ համարեցին, Տէրն է յոյսը նրա:
6 Աղքատին խորհուրդը շփոթեցուցիք, Սակայն* անոր յոյսը Տէրն է։
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13:613:6 Вы посмеялись над мыслью нищего, что Господь упование его.
13:7 τίς τις.1 who?; what? δώσει διδωμι give; deposit ἐκ εκ from; out of Σιων σιων Siōn; Sion τὸ ο the σωτήριον σωτηριος salvation; saving τοῦ ο the Ισραηλ ισραηλ.1 Israel ἐν εν in τῷ ο the ἐπιστρέψαι επιστρεφω turn around; return κύριον κυριος lord; master τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity τοῦ ο the λαοῦ λαος populace; population αὐτοῦ αυτος he; him ἀγαλλιάσθω αγαλλιαω jump for joy Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even εὐφρανθήτω ευφραινω celebrate; cheer Ισραηλ ισραηλ.1 Israel
13:7. quis dabit de Sion salutem Israhel quando reduxerit Dominus captivitatem populi sui exultabit Iacob et laetabitur IsrahelWho shall give out of Sion the salvation of Israel? when the Lord shall have turned away the captivity of his people, Jacob shall rejoice, and Israel shall be glad.
6. Ye put to shame the counsel of the poor, because the LORD is his refuge.
Ye have shamed the counsel of the poor, because the LORD [is] his refuge:

13:6 Вы посмеялись над мыслью нищего, что Господь упование его.
13:7
τίς τις.1 who?; what?
δώσει διδωμι give; deposit
ἐκ εκ from; out of
Σιων σιων Siōn; Sion
τὸ ο the
σωτήριον σωτηριος salvation; saving
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἐν εν in
τῷ ο the
ἐπιστρέψαι επιστρεφω turn around; return
κύριον κυριος lord; master
τὴν ο the
αἰχμαλωσίαν αιχμαλωσια captivity
τοῦ ο the
λαοῦ λαος populace; population
αὐτοῦ αυτος he; him
ἀγαλλιάσθω αγαλλιαω jump for joy
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
εὐφρανθήτω ευφραινω celebrate; cheer
Ισραηλ ισραηλ.1 Israel
13:7. quis dabit de Sion salutem Israhel quando reduxerit Dominus captivitatem populi sui exultabit Iacob et laetabitur Israhel
Who shall give out of Sion the salvation of Israel? when the Lord shall have turned away the captivity of his people, Jacob shall rejoice, and Israel shall be glad.
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Adam Clarke: Commentary on the Bible - 1831
14:7: O that the salvation - Or, more literally, Who will give from Zion salvation to Israel? From Zion the deliverance must come; for God alone can deliver them; but whom will he make his instruments?
When the Lord bringeth back - For it is Jehovah alone who can do it. Jacob shall rejoice and Israel shall be glad. That is, according to Calmet, the remains of the kingdom of Israel and those of Judah, shall be rejoined, to their mutual satisfaction, and become one people, worshipping the same God; and he has endeavoured to prove, in a dissertation on the subject, that this actually took place after the return from the Babylonish captivity.
Many of the fathers have understood this verse as referring to the salvation of mankind by Jesus Christ; and so it is understood by my old MS. Psalter, as the following paraphrase will show: Qwa sal gyf of Syon hele til Israel? qwen Lord has turned a way the captyfte of his folk, glad sal Jacob, and fayne be Israel. Qwa bot Crist that ge despyse, qwen ge wit nout do his counsaile of Syon fra heven, sal gyf hele til Israel? that es, sal saf al trew cristen men, noght als ge er that lufs noght God. And qwen our Lord has turned o way the captyfte of his folk: that es, qwen he has dampned the devel, and al his Servaundes, the qwilk tourmentes gude men, and makes tham captyfs in pyne. Then glade sal Jacob; that es, al that wirstils o gayns vices and actyf: and fayne sal be Israel: that es, al that with the clene egh of thair hert, sees God in contemplatyf lyf. For Jacob es als mikil at say als, Wrestler, or suplanter of Syn. Israel es, man seand God.
Of the two chief opinions relative to the design of this Psalm:
1. That it refers to Absalom's rebellion.
2. That it is a complaint of the captives in Babylon; I incline to the latter, as by far the most probable.
I have referred, in the note on Psa 14:3, to that remarkable addition of no less than six verses, which is found here in the Vulgate, the Vatican copy of the Septuagint, the Ethiopic, and the Arabic, and also in St. Paul's Epistle to the Romans, Rom 3:13-18, which he is supposed to have quoted from this Psalm as it then stood in the Hebrew text; or in the version of the Seventy, from which it has been generally thought he borrowed them. That they are not interpolations in the New Testament is evident from this, that they are not wanting in any MS. yet discovered; and they exist in all the ancient versions, the Vulgate, Syriac, Ethiopic, and Arabic. Yet it has been contended, particularly by St. Jerome, that St. Paul did not quote them from this Psalm; but, being intent on showing the corruption and misery of man, he collected from different parts several passages that bore upon the subject, and united them here, with his quotation from Psa 14:3, as if they had all belonged to that place: and that succeeding copyists, finding them in Romans, as quoted from that Psalm, inserted them into the Septuagint, from which it was presumed they had been lost. It does not appear that they made a part of this Psalm in Origen's Hexapla. In the portions that still exist of this Psalm there is not a word of these additional verses referred to in that collection, neither here nor in the parallel Psa 53:1-6.
The places from which Jerome and others say St. Paul borrowed them are the following: -
Rom 3:13 : "Their mouth is an open sepulchre; with their tongues they have used deceit." Borrowed from Psa 5:10. "The poison of asps is under their lips." From Psa 140:3.
Rom 3:14 : "Whose mouth is full of cursing and bitterness." From Psa 10:7.
Rom 3:15 : "Their feet are swift to shed blood." From Pro 1:16, or Isa 59:7.
Rom 3:16-18 : "Destruction and misery are in their ways, the way of peace they have not known, and there is no fear of God before their eyes." From Isa 59:7, Isa 59:8.
When the reader has collated all these passages in the original, he will probably feel little satisfaction relative to the probability of the hypothesis they are summoned to support.
These verses are not found in the best copies of the Vulgate, though it appears they were in the old Itala or Antehieronymain version. They are not in the Codex Alexandrinus of the Septuagint; nor are they in either the Greek or Latin text of the Complutenstan Polyglot. They are wanting also in the Antwerp and Parisian Polyglots. They are neither in the Chaldee nor Syriac versions. They are not acknowledged as a part of this Psalm by Theodoret, Chrysostom, Euthymius, Arnobius, Apollinaris, the Greek Catena, Eusebius, of Caesarea, nor Jerome. The latter, however, acknowledges that they were in his time read in the churches. I have seen no Latin MS. without them; and they are quoted by Justin Martyr and Augustine. They are also in the Editio Princeps of the Vulgate, and in all the ancient Psalters known. They are in that Psalter which I have frequently quoted, both in the Latino - Scotico - English version and paraphrase.
Of this version the following is a faithful copy, beginning with the third verse of the fourteenth Psalm: -
Al tha helddid togyher; thai er made unprofytable:
Thar es none that dos gude; thar es none til one.
A grave opynnand, es the throte of tham.
With thaire tunges trycherusly thai wroght
Venym of snakes undir the lippis of tham.
Qwhas mouth es ful of werying and bitternes:
Swyft thaire fete to spil blode.
Brekyng and wikednes in thair waies:
And the way of pees thai knew noght:
The drede of God es noght byfore the eghen of thaim.
There is a good deal of difference between this, and that version attributed to Wiclif, as it stands in my large MS. Bible, quoted in different parts of the New Testament, particularly in Co1 13:1, etc. I shall give it here line for line with the above.
Alle boweden aweye to gydre: thei ben maad unprofitable:
There is not that doith good thing, ther is not to oon.
A Sepulcre opnyng is the throote of hem:
With her tungis thei diden gylinly; or trecherously:
The venym of eddris, that is clepid Aspis, under her lippis:
The mouth of whom is ful of cursing, or worrying and bittrenesse:
The feet of hem ben swift to schede out blood:
Contricion or defouling to God, and infelicite or cursidnesse, the wayes of hem;
And thei knewen not the weyes of pees;
The dreed of God is not bifore her ygen.
The words underlined in the above are added by the translator as explanatory of the preceding terms. It is worthy of remark that Coverdale inserts the whole of the addition in this Psalm, and Cardmarden has inserted it in his Bible, but in a letter different from the text.
It is now time to state what has been deemed of considerable importance to the authenticity of these verses; viz., that they are found in a Hebrew MS., numbered by Kennicott in his catalogue 649. It is in the public library at Leyden; contains the Psalms with a Latin version and Scholia; and appears to have been written about the end of the fourteenth century and probably by some Christian. I shall give the text with a literal translation, as it stands in this MS., line for line with the preceding: -
קבר פתוח גרונם
An open sepulcher is their throat;
לשונם יחליקיו
With their tongues they flatter;
חמת עכשוב תחת לשונם
The venom of the asp is under their tongue;
אשר פיהם אלה ומרמה מלא
Whose mouth of cursing and bitterness is full;
קלו רגליהם לשפוך דם
Swift are their feet to shed blood;
מזל רע ופגע רע בדרכיהם
An evil aspect, and an evil event, in their ways:
ודרך שלום לא ידעו
And the way of peace they know not.
אי פחד אלהים לנגר עיניהם
No fear of God before their eyes.
It would be easy to criticise upon the Hebrew In this long quotation. I shall content myself with what Calmet, who received his information from others that had inspected the Leyden MS., says of this addition: "Les seavans, qui ont examine ce manuscrit, y ont remarque un Hebreu barbare en cet endroit; et des facons de parler, qui ne sentent point les siecles ou la langue Hebraique etoit en usage." "Learned men, who have examined this MS., have remarked a barbarous Hebraism in this place, and modes of speech which savor not of those ages in which the Hebrew language was in use."
If this be an interpolation in the Psalm, it is very ancient; as we have the testimony of Jerome, who was prejudiced against it, that it was read in all the churches in his time, and how long before we cannot tell. And that these verses are a valuable portion of Divine revelation, as they stand in Rom 3:13-18, none can successfully deny. See Rosenmuller, Kennicott, and De Rossi.
Albert Barnes: Notes on the Bible - 1834
14:7: Oh that the salvation of Israel - Margin, "Who will give," etc. The Hebrew literally is, "Who will give out of Zion salvation to Israel?" The word "Israel" refers primarily to the Hebrew people, and then it is used generally to denote the people of God. The wish here expressed is in view of the facts referred to in the pRev_ious verses - the general pRev_alence of iniquity and of practical atheism, and the sufferings of the people of God on that account. This state of things suggests the earnest desire that from all such evils the people of God might be delivered. The expression in the original, as in the margin, "Who will give," is a common expression in Hebrew, and means the same as in our translation, "Oh that." It is expressive of an earnest desire, as if the thing were in the hand of another, that he would impart that blessing or favor.
Out of Zion - On the word "Zion," see the note at Isa 1:8. It is referred to here, as it is often, as the seat or dwelling-place of God; the place from where he issued his commands, and from where he put forth his power. Thus in Psa 3:4, "He heard me out of his holy hill." Psa 20:2, "the Lord ... strengthen thee out of Zion." Psa 128:5, "the Lord shall bless thee out of Zion." Here the phrase expresses a wish that God, who had his dwelling in Zion, would put forth his power in granting complete deliverance to his people.
When the Lord bringeth back - literally, "In Yahweh's bringing back the captivity of his people." That is, the particular salvation which the psalmist prayed for was that Yahweh would return the captivity of his people, or restore them from captivity.
The captivity of his people - This is "language" taken from a captivity in a foreign land. It is not necessary, however, to suppose that any such literal captivity is here referred to, nor would it be necessary to infer from this that the psalm was written in the Babylonian captivity, or in any other particular exile of the Hebrew people. The truth was, that the Hebrews were often in this state (see the Book of Judges, "passim"), and this language came to be the common method of expressing any condition of oppression and trouble, or of a low state of religion in the land. Compare Job 42:10.
Jacob shall rejoice - Another name for the Hebrew people, as descended from Jacob, Isa 2:3; Isa 41:21; Isa 10:21; Isa 14:1; Amo 7:2; et soepe. Prof. Alexander renders this, "Let Jacob exult; let Israel joy." The idea seems to be, that such a restoration would give great joy to the people of God, and the language expresses a desire that this might soon occur - perhaps expressing the idea also that in the certainty of such an ultimate restoration, such a complete salvation, the people of God might now rejoice. Thus, too, it will not only be true that the redeemed will be happy in heaven, but they may exult even now in the prospect, the certainty, that they will obtain complete salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:7: Oh: etc. Heb. Who will give, etc. Psa 53:6
Carl Friedrich Keil and Franz Delitzsch
14:7
This tristich sounds like a liturgical addition belonging to the time of the Exile, unless one is disposed to assign the whole Psalm to this period on account of it. For elsewhere in a similar connection, as e.g., in Ps 126:1-6, שׁוּב שׁבוּת means to turn the captivity, or to bring back the captives. שׁוּב has here, - as in Ps 126:4; Ps 2:3 (followed by את), cf. Ezek 47:7, the Kal being preferred to the Hiph. השׁיב (Jer 32:44; Jer 33:11) in favour of the alliteration with שׁבוּת (from שׁבה to make any one a prisoner of war), - a transitive signification, which Hengstenberg (who interprets it: to turn back, to turn to the captivity, of God's merciful visitation), vainly hesitates to admit. But Is 66:6, for instance, shows that the exiles also never looked for redemption anywhere but from Zion. Not as though they had thought, that Jahve still dwelt among the ruins of His habitation, which indeed on the contrary was become a ruin because He had forsaken it (as we read in Ezekiel); but the moment of His return to His people is also the moment when He entered again upon the occupation of His sanctuary, and His sanctuary, again appropriated by Jahve even before it was actually reared, is the spot whence issues the kindling of the divine judgment on the enemies of Israel, as well as the spot whence issues the brightness of the reverse side of this judgment, viz., the final deliverance, hence even during the Exile, Jerusalem is the point (the kibla) whither the eye of the praying captive was directed, Dan 6:11. There would therefore be nothing strange if a psalm-writer belonging to the Exile should express his longing for deliverance in these words: who gives = oh that one would give = oh that the salvation of Israel were come out of Zion! But since שׁוב שׁבות also signifies metaphorically to turn misfortune, as in Job 42:10; Ezek 16:53 (perhaps also in Ps 85:2, cf. Ps 14:5), inasmuch as the idea of שׁבוּת has been generalised exactly like the German "Elend," exile (Old High German elilenti = sojourn in another country, banishment, homelessness), therefore the inscribed לדוד cannot be called in question from this quarter. Even Hitzig renders: "if Jahve would but turn the misfortune of His people," regarding this Psalm as composed by Jeremiah during the time the Scythians were in the land. If this rendering is possible, and that it is is undeniable, then we retain the inscription לדוד. And we do so the more readily, as Jeremiah's supposed authorship rests upon a non-recognition of his reproductive character, and the history of the prophet's times make no allusion to any incursion by the Scythians.
The condition of the true people of God in the time of Absolom was really a שׁבוּת in more than a figurative sense. But we require no such comparison with contemporary history, since in these closing words we have only the gathering up into a brief form of the view which prevails in other parts of the Psalm, viz., that the "righteous generation" in the midst of the world, and even of the so-called Israel, finds itself in a state of oppression, imprisonment, and bondage. If God will turn this condition of His people, who are His people indeed and of a truth, then shall Jacob rejoice and Israel be glad. It is the grateful duty of the redeemed to rejoice. - And how could they do otherwise!
Geneva 1599
14:7 Oh that the salvation of (f) Israel [were come] out of Zion! when the LORD bringeth back the captivity of his people, Jacob shall rejoice, [and] Israel shall be glad.
(f) He prays for the whole Church whom he is assured God will deliver: for no one else but he can do it.
John Gill
14:7 O that the salvation of Israel were come out of Zion!.... By whom is meant the Messiah, the Saviour of Israel, of all the elect of God, whether Jews or Gentiles; and who is so called, because the salvation of them was put into his hands, and he undertook it; and because he is the Captain and Author of it, and it is in him, and in no other. He was to come out of Zion, out of Judea, from among the Jews; Zion being, as Kimchi observes, the head of the kingdom of Israel; see Rom 11:26. Accordingly Christ did come of the Jews, and salvation was of them, Rom 9:4; and for his coming from hence, or for his incarnation, the psalmist most earnestly wishes: he was one of those kings, prophets, and righteous men, that desired to see the days of the Messiah, Mt 13:17. And what might move him so vehemently to wish for it, at this time, might be the sad corruption and depravity of mankind he had been describing, and the afflicted and distressed state of the saints;
when the Lord bringeth back the captivity of his people. The people of God are, in their unregeneracy, in a state of captivity to sin, Satan, and the law; the work of the Messiah, when he came, was to proclaim liberty to the captives, to set them free, to deliver them from their spiritual bondage: and this Christ has done; he has redeemed his people from all their sins, and from the curse of the law, and from the power of Satan, and has led captivity captive; and which has justly occasioned great joy in the redeemed ones, according to this prophecy:
Jacob shall rejoice, and Israel shall be glad; that is, the posterity of Jacob and Israel; not his natural, but spiritual seed, such who are the true sons of Jacob, Israelites indeed; these having faith and hope in the plenteous redemption of Christ, rejoice in the view of their interest in it; they the song of redeeming love now, and these ransomed ones will hereafter come to Zion with joy, and everlasting joy upon their heads. The Jews refer this to the times of the Messiah (c).
(c) Baal Hatturim in Numb. xxv. 12. & Midrash Tillim in loc.
John Wesley
14:7 O that - These words immediately concern the deliverance of Israel out of that sinful state, in which they now were; which having described, he concludes, with a prayer to God to help them out of Zion, where the ark then was, but principally they design the spiritual redemption and salvation of all God's Israel by the Messiah. The captivity - His captive people. The children of Jacob, as Aaron is named for his sons, 1Chron 12:27.
Robert Jamieson, A. R. Fausset and David Brown
14:7 captivity--denotes any great evil.
Zion--God's abode, from which He revealed His purposes of mercy, as He now does by the Church (compare Ps 3:4; Ps 20:2), and which He rules and in which He does all other things for the good of His people (Eph 1:22).
13:713:7: Ո՛ տացէ ՚ի Սիոնէ զփրկութիւն Իսրայէլի. ՚ի դարձուցանել Տեառն զգերութիւն ժողովրդեան իւրոյ. ցնծասցէ՛ Յակոբ՝ եւ ուրախ եղիցի Իսրայէլ։ Տունք. ժ̃։ Գոբղայս. լբ̃։
7 Ո՞վ կը տայ Սիոնից փրկութիւնն Իսրայէլի: Երբ Տէրն իր ժողովրդին վերադարձնի գերութիւնից, Յակոբը կը ցնծայ, եւ Իսրայէլն ուրախ կը լինի:
7 Երանի՜ թէ Սիօնէն գար Իսրայէլին փրկութիւնը. Տէրը իր ժողովուրդը գերութենէն դարձուցած ատենը՝ Յակոբ պիտի ցնծայ ու Իսրայէլ ուրախ պիտի ըլլայ։
Ո՛ տացէ ի Սիոնէ զփրկութիւն Իսրայելի. ի դարձուցանել Տեառն զգերութիւն ժողովրդեան իւրոյ, ցնծասցէ Յակոբ եւ ուրախ եղիցի Իսրայէլ:

13:7: Ո՛ տացէ ՚ի Սիոնէ զփրկութիւն Իսրայէլի. ՚ի դարձուցանել Տեառն զգերութիւն ժողովրդեան իւրոյ. ցնծասցէ՛ Յակոբ՝ եւ ուրախ եղիցի Իսրայէլ։ Տունք. ժ̃։ Գոբղայս. լբ̃։
7 Ո՞վ կը տայ Սիոնից փրկութիւնն Իսրայէլի: Երբ Տէրն իր ժողովրդին վերադարձնի գերութիւնից, Յակոբը կը ցնծայ, եւ Իսրայէլն ուրախ կը լինի:
7 Երանի՜ թէ Սիօնէն գար Իսրայէլին փրկութիւնը. Տէրը իր ժողովուրդը գերութենէն դարձուցած ատենը՝ Յակոբ պիտի ցնծայ ու Իսրայէլ ուրախ պիտի ըլլայ։
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13:713:7 > Когда Господь возвратит пленение народа Своего, тогда возрадуется Иаков и возвеселится Израиль.
7. Oh that the salvation of Israel were come out of Zion! when the LORD bringeth back the captivity of his people, then shall Jacob rejoice, Israel shall be glad.
Oh that the salvation of Israel [were come] out of Zion! when the LORD bringeth back the captivity of his people, Jacob shall rejoice, [and] Israel shall be glad:

13:7 <<Кто даст с Сиона спасение Израилю!>> Когда Господь возвратит пленение народа Своего, тогда возрадуется Иаков и возвеселится Израиль.
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