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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
По надписанию в евр. и славянской Библиях этот псалом принадлежит Давиду и представляет в своем содержании молитву к Богу об избавлении от испытываемых им бедствий. Псалом написан во время гонений от Саула, на что указывает как исповедание Давидом своей невинности пред Богом (1, 2, 3, 4, 7), так и указание на нечестие (9, 13) и ярость врагов, стремившихся лишить его жизни (19, 11, 12) и своими преследованиями Давида противящихся Божественному о нем определению (4, 13).

Услышь, Господи, мою молитву о помощи и спаси меня, праведного и в мыслях и в делах (1-4). Спаси меня, как зеницу от многочисленных, хитрых и сильных врагов (5-9). Они - всюду, и стремятся лишить меня жизни (10-12). Восстань, Господи, и низложи их, а я буду воспевать Тебя (13-15).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David being in great distress and danger by the malice of his enemies, does, in this psalm, by prayer address himself to God, his tried refuge, and seeks shelter in him. I. He appeals to God concerning his integrity, ver. 1-4. II. He prays to God still to be upheld in his integrity and preserved from the malice of his enemies, ver. 5-8, 13. III. He gives a character of his enemies, using that as a plea with God for his preservation, ver. 9-12, 14. IV. He comforts himself with the hopes of his future happiness, ver. 15. Some make him, in this, a type of Christ, who was perfectly innocent, and yet was hated and persecuted, but, like David, committed himself and his cause to him that judgeth righteously.
Adam Clarke: Commentary on the Bible - 1831
David implores the succor of God against his enemies; and professes his integrity and determination to live to God's glory, Psa 17:1. He prays for support, and expresses strong confidence in God, Psa 17:5-9; describes the malice and cruelty of his enemies, and prays against them, Psa 17:10-14; receives a strong persuasion of support and final victory, Psa 17:15.
The title is, A prayer of David; in which there is nothing that requires explanation. David was most probably the author of this Psalm; and it appears to have been written about the time in which Saul had carried his persecution against him to the highest pitch. See Sa1 27:1-12 : The Arabic calls it "A prayer of a perfect man, of Christ himself, or of any one redeemed by him." Dr. Delaney, in his life of David, supposes that this poem was written just after parting with Jonathan, when David went into exile.
Albert Barnes: Notes on the Bible - 1834
17:0: This psalm is entitled "A Prayer of David." By whom the title was prefixed to it, is not known; but there can be no doubt of its appropriateness. It is, throughout, a prayer - fervent, earnest, believing. It was evidently uttered in the view of danger - danger arising from the number and the designs of his enemies; but on what particular occasion it was composed cannot now be determined. There were many occasions, however, in the life of David for the utterance of such a prayer, and there can be no doubt that in the dangers which so frequently beset him, he often poured out such warm and earnest appeals to God for help. "Who" the enemies referred to were cannot now be ascertained. All that is known of them is that they were "deadly" or bitter foes, that they were prosperous in the world, and that they were proud Psa 17:9-10; that they were fierce and greedy, like a lion hunting its prey Psa 17:12; that they were men whose families were in affluence and men who lived for this world alone, Psa 17:14.
The points which constitute the prayer in the psalm are the following:
1. The prayer itself, as an earnest appeal or supplication to God to do what was equal and right, Psa 17:1-2.
2. A reference of the author of the psalm to himself, and to his own life and character, as not deserving the treatment which he was receiving from others, Psa 17:3-4.
3. An earnest petition on this ground for the divine interposition, Psa 17:5-9.
4. A description of the character of his enemies, and a prayer on the ground of that character, that God would interpose for him, Psa 17:10-14.
5. The expression of a confident hope of deliverance from all enemies; a looking forward to a world where he would be rescued from all troubles, and where, in the presence of God, and entering on a new life, he would awake in the likeness of God and be satisfied, Psa 17:15. The psalm terminates, as the anticipations of all good people do amid the troubles of this life, in the hope of that world where there will be no trouble, and where they will be permitted to dwell foRev_er with God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 17:1, David, in confidence of his integrity, craves defence of God against his enemies; Psa 17:10, He shews their pride, craft, and eagerness; Psa 17:13, He prays against them in confidence of his hope.
Carl Friedrich Keil and Franz Delitzsch

Flight of an innocent and Persecuted Man for Refuge in the Lord, Who Knoweth Them That Are His
Ps 17:1-15 is placed after Ps 16:1-11, because just like the latter (cf. Ps 11:7) it closes with the hope of a blessed and satisfying vision of God. In other respects also the two Psalms have many prominent features in common: as, for instance, the petition שׁמרני, Ps 16:1; Ps 17:8; the retrospect on nightly fellowship with God, Ps 16:7; Ps 17:3; the form of address in prayer אל, Ps 16:1; Ps 17:6; the verb תּמך, Ps 16:5; Ps 17:5, etc. (vid., Symbolae p. 49), notwithstanding a great dissimilarity in their tone. For Ps 16:1-11 is the first of those which we call Psalms written in the indignant style, in the series of the Davidic Psalms. The language of the Psalms of David, which is in other instances so flowing and clear, becomes more harsh and, in accordance with the subject and mood, as it were, full of unresolved dissonances (Ps 17:1; Ps 140:1; Ps 58:1; Ps 36:2, cf. Ps 10:2-11) when describing the dissolute conduct of his enemies, and of the ungodly in general. The language is then more rough and unmanageable, and wanting in the clearness and transparency we find elsewhere. The tone of the language also becomes more dull and, as it were, a dull murmur. It rolls on like the rumble of distant thunder, by piling up the suffixes mo, āmo, ēmo, as in Ps 17:10; Ps 35:16; Ps 64:6, Ps 64:9, where David speaks of his enemies and describes them in a tone suggested by the indignation, which is working with his breast; or in Ps 59:12-14; Ps 56:8; Ps 21:10-13; Ps 140:10; Ps 58:7, where, as in prophetic language, he announces to them of the judgment of God. The more vehement and less orderly flow of the language which we find here, is the result of the inward tumult of his feelings.
There are so many parallels in the thought and expression of thought of this Psalm in other Davidic Psalms (among those we have already commented on we may instance more especially Ps 7:1 and Ps 11:1, and also Ps 4:1 and Ps 10:1), that even Hitzig admits the לדוד. The author of the Psalm is persecuted, and others with him; foes, among whom one, their leader, stands prominently forward, plot against his life, and have encompassed him about in the most threatening manner, eager for his death. All this corresponds, line for line, with the situation of David in the wilderness of Maon (about three hours and three quarters S.S.E. of Hebron), as narrated in 1Kings 23:25., when Saul and his men were so close upon the heels of David and his men, that he only escaped capture by a most fortunate incident.
The only name inscribed on this Psalm is תּפּלּה (a prayer), the most comprehensive name for the Psalms, and the oldest (Ps 72:20); for שׁיר and מזמור were only given to them when they were sung in the liturgy and with musical accompaniment. As the title of a Psalm it is found five times (Ps 17:1, Ps 86:1, Ps 90:1, Ps 92:1, Ps 142:1) in the Psalter, and besides that once, in Hab. Habakkuk's תפלה is a hymn composed for music. But in the Psalter we do not find any indication of the Psalms thus inscribed being arranged for music. The strophe schema is 4. 7; 4. 4. 6. 7.
John Gill
INTRODUCTION TO PSALM 17
A Prayer of David. This prayer was put up by David either in his own person, on his own account, praying to God for the vindication of his cause, and for salvation and deliverance from his enemies; or in the person of the Messiah, whose type he was, and of the whole church, so Jerom of old interpreted it; and the title of it in the Arabic version is,
"a prayer in the person of a perfect man, and of Christ himself, and of everyone that is redeemed by him;''
in which preservation and protection are prayed for, and hope of eternal life is expressed. It was written, according to Theodoret, when David suffered persecution from Saul.
16:016:1: Աղօթք ՚ի Դաւիթ. ԺԶ։
1 Աղօթք Դաւթի
Դաւիթին Աղօթքը
Աղօթք Դաւթի:

16:1: Աղօթք ՚ի Դաւիթ. ԺԶ։
1 Աղօթք Դաւթի
Դաւիթին Աղօթքը
zohrab-1805▾ eastern-1994▾ western am▾
16:016:0 Молитва Давида.
16:1 προσευχὴ προσευχη prayer τοῦ ο the Δαυιδ δαβιδ Dabid; Thavith εἰσάκουσον εισακουω heed; listen to κύριε κυριος lord; master τῆς ο the δικαιοσύνης δικαιοσυνη rightness; right standing μου μου of me; mine πρόσχες προσεχω pay attention; beware τῇ ο the δεήσει δεησις petition μου μου of me; mine ἐνώτισαι ενωτιζομαι give ear τῆς ο the προσευχῆς προσευχη prayer μου μου of me; mine οὐκ ου not ἐν εν in χείλεσιν χειλος lip; shore δολίοις δολιος cunning; deceitful
16:1 מִכְתָּ֥ם miḵtˌām מִכְתָּם [uncertain] לְ lᵊ לְ to דָוִ֑ד ḏāwˈiḏ דָּוִד David שָֽׁמְרֵ֥נִי šˈāmᵊrˌēnî שׁמר keep אֵ֝֗ל ˈʔˈēl אֵל god כִּֽי־ kˈî- כִּי that חָסִ֥יתִי ḥāsˌîṯî חסה seek refuge בָֽךְ׃ vˈāḵ בְּ in
16:1. oratio David audi Deus iustum intende deprecationem meam auribus percipe orationem meam absque labiis mendaciiThe prayer of David. Hear, O Lord, my justice: attend to my supplication. Give ear unto my prayer, which proceedeth not from deceitful lips.
A Prayer of David.
16:1. The inscription of a title: of David himself. Preserve me, O Lord, because I have hoped in you.
16:1. Michtam of David. Preserve me, O God: for in thee do I put my trust.
[77] KJV Chapter [17] A Prayer of David:

16:0 Молитва Давида.
16:1
προσευχὴ προσευχη prayer
τοῦ ο the
Δαυιδ δαβιδ Dabid; Thavith
εἰσάκουσον εισακουω heed; listen to
κύριε κυριος lord; master
τῆς ο the
δικαιοσύνης δικαιοσυνη rightness; right standing
μου μου of me; mine
πρόσχες προσεχω pay attention; beware
τῇ ο the
δεήσει δεησις petition
μου μου of me; mine
ἐνώτισαι ενωτιζομαι give ear
τῆς ο the
προσευχῆς προσευχη prayer
μου μου of me; mine
οὐκ ου not
ἐν εν in
χείλεσιν χειλος lip; shore
δολίοις δολιος cunning; deceitful
16:1
מִכְתָּ֥ם miḵtˌām מִכְתָּם [uncertain]
לְ lᵊ לְ to
דָוִ֑ד ḏāwˈiḏ דָּוִד David
שָֽׁמְרֵ֥נִי šˈāmᵊrˌēnî שׁמר keep
אֵ֝֗ל ˈʔˈēl אֵל god
כִּֽי־ kˈî- כִּי that
חָסִ֥יתִי ḥāsˌîṯî חסה seek refuge
בָֽךְ׃ vˈāḵ בְּ in
16:1. oratio David audi Deus iustum intende deprecationem meam auribus percipe orationem meam absque labiis mendacii
The prayer of David. Hear, O Lord, my justice: attend to my supplication. Give ear unto my prayer, which proceedeth not from deceitful lips.
A Prayer of David.
16:1. The inscription of a title: of David himself. Preserve me, O Lord, because I have hoped in you.
16:1. Michtam of David. Preserve me, O God: for in thee do I put my trust.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. "Правду мою" - мою справедливость, мою невинность пред Тобою и людьми в переживаемых бедствиях. Моя молитва "из уст нелживых", - она искренняя, нет в ней лжи и преувеличений.
Adam Clarke: Commentary on the Bible - 1831
17:1: Hear the right - Attend to the justice of my cause, יהוה צדק Yehovah tsedek, righteous Jehovah. "O righteous Jehovah, attend unto my cry."
Goeth not out of feigned lips - My supplication is sincere: and the desire of my heart accompanies the words of my lips.
Albert Barnes: Notes on the Bible - 1834
17:1: Hear the right - Margin, as in Hebrew, "justice." The prayer is, that God would regard that which was "right" in the case, or that he would vindicate the psalmist from that which was wrong. It is the expression of his confident assurance even in the presence of God that his cause was right, and that he was asking only that which it would be consistent for a "just" God to do. We can offer an acceptable prayer only when we are sure that it would be right for God to answer it, or that it would be consistent with perfect and eternal justice to grant our requests. It is to be observed here, however, that the ground of the petition of the psalmist is not that "he" was righteous, that is, he did not base his petition on the ground of his own merits, but that his "cause" was righteous; that he was unjustly oppressed and persecuted by his enemies. We cannot ask God to interpose in our behalf because we have a claim to his favor on the ground of our own merit; we may ask him to interpose because wrong is done, and his glory will be promoted in securing that which is just and right.
Attend unto my cry - The word used here - רנה rinnâ h - means either a shout of joy, Psa 30:5; Psa 42:4; Psa 47:1; or a mournful cry, outcry, wailing, Psa 61:1; et soepe. It is expressive, in either case, of deep feeling which vents itself in an audible manner. Here it denotes the earnest "utterance" of prayer.
Give ear unto my prayer - See the notes at Psa 5:1.
That goeth not out of feigned lips - Margin, as in Hebrew, "without lips of deceit." That is, that is sincere, or that proceeds from the heart. The utterance of the lips does not misrepresent the feelings of the heart. True prayer is that in which the lips "do" represent the real feelings of the soul. In hypocritical prayer the one is no proper representation of the other. It is evident that the prayer here was not mere mental prayer, or a mere desire of the heart. It was uttered prayer, or oral prayer; and, though private, it was in the form of uttered words. The feeling was so great that it was expressed in an audible cry to God. Deep emotion usually finds vent in such audible and fervent expressions. Compare the Saviour's earnest prayer in the garden of Gethsemane, Luk 22:41 ff.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:1: am 2942, bc 1062 (Title), Psa 86:1, Psa 142:1 *titles
Hear: Psa 7:8, Psa 18:20, Psa 43:1, Psa 140:12; Jo1 3:21
the right: Heb. justice
attend: Psa 5:2, Psa 55:2, Psa 55:3, Psa 61:1, Psa 66:19, Psa 142:6; Ch2 7:15; Neh 1:6; Dan 9:18, Dan 9:19
not out of feigned lips: Heb. without lips of deceit, Psa 18:44 *marg. Psa 145:18; Jer 3:10; Mat 15:8; Joh 1:47
Carl Friedrich Keil and Franz Delitzsch
17:1
צדק is the accusative of the object: the righteousness, intended by the suppliant, is his own (Ps 17:15). He knows that he is not merely righteous in his relation to man, but also in his relation to God. In all such assertions of pious self-consciousness, that which is intended is a righteousness of life which has its ground in the righteousness of faith. True, Hupfeld is of opinion, that under the Old Testament nothing was known either of righteousness which is by faith or of a righteousness belonging to another and imputed. But if this were true, then Paul was in gross error and Christianity is built upon the sand. But the truth, that faith is the ultimate ground of righteousness, is expressed in Gen 15:6, and at other turning-points in the course of the history of redemption; and the truth, that the righteousness which avails before God is a gift of grace is, for instance, a thought distinctly marked out in the expression of Jeremiah צדקנוּ ה, "the Lord our righteousness." The Old Testament conception, it is true, looks more to the phenomena than to the root of the matter (ist mehr phnomenell als wurzelhaft), is (so to speak) more Jacobic than Pauline; but the righteousness of life of the Old Testament and that of the New have one and the same basis, viz., in the grace of God, the Redeemer, towards sinful man, who in himself is altogether wanting in righteousness before God (Ps 143:2). Thus there is no self-righteousness, in David's praying that the righteousness, which in him is persecuted and cries for help, may be heard. For, on the one hand, in his personal relation to Saul, he knows himself to be free from any ungrateful thoughts of usurpation, and on the other, in his personal relation to God free from מרמה, i.e., self-delusion and hypocrisy. The shrill cry for help, רנּה, which he raises, is such as may be heard and answered, because they are not lips of deceit with which he prays. The actual fact is manifest לפני יהוה, therefore may his right go forth מלּפניו, - just what does happen, by its being publicly proclaimed and openly maintained - from Him, for His eyes, the eyes of Him who knoweth the hearts (Ps 11:4), behold מישׁרים (as in Ps 58:2; Ps 75:3 = בּמישׁרים, Ps 9:9, and many other passages), in uprightness, i.e., in accordance with the facts of the case and without partiality. מישׁרים might also be an accusative of the object (cf. 1Chron 29:17), but the usage of the language much more strongly favours the adverbial rendering, which is made still more natural by the confirmatory relation in which Ps 17:2 stands to Ps 17:2.
Geneva 1599
17:1 "A Prayer of David." Hear (a) the right, O LORD, attend unto my cry, give ear unto my prayer, [that goeth] not out of feigned lips.
(a) My righteous cause.
John Gill
17:1 Hear the right, O Lord,.... The psalmist appeals to the Lord as a Judge, sitting on the throne judging right, that he would hear his cause litigated between him and his adversaries, determine and give the decisive sentence about it; so Christ committed himself to him that judgeth righteously, 1Pet 2:23; for by "right" may be meant his right and cause, or his righteous cause, as in Ps 9:4; unless rather his righteous prayer should be intended, so the Targum paraphrases it, "my prayer in righteousness"; not presented for the sake of his own righteousness, but on account of the righteousness of Christ, and for the vindication of his righteous cause before men: the Vulgate Latin, Ethiopic, and Arabic versions, render it "my righteousness", meaning his righteous cause; but rather the word may be rendered "righteousness" (z), or the "righteous one", and may design the psalmist himself, who was a righteous person, and such the Lord hears; or Christ, whose name is the Lord our righteousness, Jer 23:6; and who, as an advocate or intercessor for himself and for his people, is Jesus Christ the righteous, 1Jn 2:1. The Septuagint version takes it to be an epithet of the Lord himself, translating it, "O Lord of my righteousness", as in Ps 4:1; and so the Syriac version, "hear, O holy Lord"; and in this manner does Christ address his father in prayer, Jn 17:11; and the consideration of the holiness and righteousness of God is of use in prayer to glorify God, and to command a proper awe and reverence of him;
attend unto my cry; the word for "cry" signifies both a noise made in a way of joy and grief; wherefore the Chaldee paraphrase renders it, "attend to my praise", or hymn of praise, and which arises from sorrow and distress; and intends not mental prayer attended with groanings which cannot be uttered, but vocal prayer expressed in a loud and mournful manner, signifying the distress the person is in, and his earnestness and importunacy for help; and of this sort were some of Christ's prayers; see Heb 5:7;
give ear unto my prayer, that goeth not out of feigned lips; hypocritical and deceitful ones; but this went forth from his heart, which was lifted up with his hands to God, to whom he drew nigh with a true heart, and called upon him in the sincerity and uprightness of his soul; and of this sort were all Christ's prayers, in whose mouth there is no guile: the various expressions, "hear, attend, give ear", which signify the same thing, show the distress the supplicant was in, the fervency of his prayer, and his vehement and earnest desire to be heard and answered immediately; and since the accent "athnach" is upon the word "my prayer", this last clause is not to be joined only to that, but refers to all that is said before; as that his "right" and his "cry", as well as his prayer, were unfeigned.
(z) "justitiam", Vatablus, Cocceius, Gejerus; , Aquila in Drusius; "justitiam", i.e. "me qui sum justus", Piscator.
John Wesley
17:1 The right - Regard my righteous cause.
16:116:1: Լո՛ւր Տէր արդարութեան. եւ նայեա՛ ՚ի խնդրուածս իմ. ո՛ւնկն դիր աղօթից իմոց՝ զի ո՛չ շրթամբք նենգաւորօք։
1 Արդարութեանն ակա՛նջ դիր, Տէ՛ր, նայի՛ր իմ խնդրանքին եւ լսի՛ր աղօթքս, որ նենգ շրթներով չէ:
17 Ո՛վ Տէր, լսէ՛ արդար դատս, Մտիկ ըրէ իմ աղաղակիս։Ականջ դիր աղօթքիս, Որ խաբեբայ շրթունքներով չէ։
Լուր, Տէր, արդարութեան, եւ նայեա ի խնդրուածս իմ. ունկն դիր աղօթից իմոց, զի ոչ շրթամբք նենգաւորօք:

16:1: Լո՛ւր Տէր արդարութեան. եւ նայեա՛ ՚ի խնդրուածս իմ. ո՛ւնկն դիր աղօթից իմոց՝ զի ո՛չ շրթամբք նենգաւորօք։
1 Արդարութեանն ակա՛նջ դիր, Տէ՛ր, նայի՛ր իմ խնդրանքին եւ լսի՛ր աղօթքս, որ նենգ շրթներով չէ:
17 Ո՛վ Տէր, լսէ՛ արդար դատս, Մտիկ ըրէ իմ աղաղակիս։Ականջ դիր աղօթքիս, Որ խաբեբայ շրթունքներով չէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:116:1 Услышь, Господи, правду [мою], внемли воплю моему, прими мольбу из уст нелживых.
16:2 ἐκ εκ from; out of προσώπου προσωπον face; ahead of σου σου of you; your τὸ ο the κρίμα κριμα judgment μου μου of me; mine ἐξέλθοι εξερχομαι come out; go out οἱ ο the ὀφθαλμοί οφθαλμος eye; sight μου μου of me; mine ἰδέτωσαν οραω view; see εὐθύτητας ευθυτης straightness; direction
16:2 אָמַ֣רְתְּ ʔāmˈart אמר say לַֽ֭ ˈlˈa לְ to יהוָה [yhwˌāh] יְהוָה YHWH אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord אָ֑תָּה ʔˈāttā אַתָּה you טֹ֝ובָתִ֗י ˈṭôvāṯˈî טֹובָה what is good בַּל־ bal- בַּל not עָלֶֽיךָ׃ ʕālˈeʸḵā עַל upon
16:2. de vultu tuo iudicium meum prodeat oculi tui videant aequitatesLet my judgment come forth from thy countenance: let thy eyes behold the things that are equitable.
1. Hear the right, O LORD, attend unto my cry; give ear unto my prayer, that goeth not out of feigned lips.
16:2. I have said to the Lord: “You are my God, so you have no need of my goodness.”
16:2. [O my soul], thou hast said unto the LORD, Thou [art] my Lord: my goodness [extendeth] not to thee;
Hear the right, O LORD, attend unto my cry, give ear unto my prayer, [that goeth] not out of feigned lips:

16:1 Услышь, Господи, правду [мою], внемли воплю моему, прими мольбу из уст нелживых.
16:2
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
σου σου of you; your
τὸ ο the
κρίμα κριμα judgment
μου μου of me; mine
ἐξέλθοι εξερχομαι come out; go out
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
μου μου of me; mine
ἰδέτωσαν οραω view; see
εὐθύτητας ευθυτης straightness; direction
16:2
אָמַ֣רְתְּ ʔāmˈart אמר say
לַֽ֭ ˈlˈa לְ to
יהוָה [yhwˌāh] יְהוָה YHWH
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
אָ֑תָּה ʔˈāttā אַתָּה you
טֹ֝ובָתִ֗י ˈṭôvāṯˈî טֹובָה what is good
בַּל־ bal- בַּל not
עָלֶֽיךָ׃ ʕālˈeʸḵā עַל upon
16:2. de vultu tuo iudicium meum prodeat oculi tui videant aequitates
Let my judgment come forth from thy countenance: let thy eyes behold the things that are equitable.
16:2. I have said to the Lord: “You are my God, so you have no need of my goodness.”
16:2. [O my soul], thou hast said unto the LORD, Thou [art] my Lord: my goodness [extendeth] not to thee;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. "Суд" - определение, решение. Произнеси, Господи, Свой суд надо мною и моими врагами, и, так как я незаслуженно страдаю, то своим приговором, осуждением моих врагов, дай возможность восторжествовать правде ("да воззрят очи Твои на правоту").
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Sincere and Importunate Prayer.

1 Hear the right, O LORD, attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips. 2 Let my sentence come forth from thy presence; let thine eyes behold the things that are equal. 3 Thou hast proved mine heart; thou hast visited me in the night; thou hast tried me, and shalt find nothing; I am purposed that my mouth shall not transgress. 4 Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer. 5 Hold up my goings in thy paths, that my footsteps slip not. 6 I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me, and hear my speech. 7 show thy marvellous lovingkindness, O thou that savest by thy right hand them which put their trust in thee from those that rise up against them.
This psalm is a prayer. As there is a time to weep and a time to rejoice, so there is a time for praise and a time for prayer. David was now persecuted, probably by Saul, who hunted him like a partridge on the mountains; without were fightings, within were fears, and both urged him as a suppliant to the throne of mercy. He addresses himself to God in these verses both by way of appeal (Hear the right, O Lord! let my righteous cause have a hearing before thy tribunal, and give judgment upon it) and by way of petition (Give ear unto my prayer v. 1, and again v. 6, Incline thy ear unto me and hear my speech); not that God needs to be thus pressed with our importunity, but he gives us leave thus to express our earnest desire of his gracious answers to our prayers. These things he pleads with God for audience, 1. That he was sincere, and did not dissemble with God in his prayer: It goeth not out of feigned lips. He meant as he spoke, and the feelings of his mind agreed with the expressions of his mouth. Feigned prayers are fruitless; but, if our hearts lead our prayers, God will meet them with his favour. 2. That he had been used to pray at other times, and it was not his distress and danger that now first brought him to his duty: "I have called upon thee formerly (v. 6); therefore, Lord, hear me now." It will be a great comfort to us if trouble, when it comes, find the wheels of prayer a-going, for then we may come with the more boldness to the throne of grace. Tradesmen are willing to oblige those that have been long their customers. 3. That he was encouraged by his faith to expect God would take notice of his prayers: "I know thou wilt hear me, and therefore, O God, incline thy ear to me." Our believing dependence upon God is a good plea to enforce our desires towards him. Let us now see,
I. What his appeal is; and here observe,
1. What the court is to the cognizance and determination of which he makes his appeal; it is the court of heaven. "Lord, do thou hear the right, for Saul is so passionate, so prejudiced, that he will not hear it. Lord, let my sentence come forth from thy presence, v. 2. Men sentence me to be pursued and cut off as an evil-doer. Lord, I appeal from them to thee." This he did in a public remonstrance before Saul's face (1 Sam. xxiv. 12, The Lord judge between me and thee), and he repeats it here in his private devotions. Note, (1.) The equity and extent of God's government and judgment are a very great support to injured innocency. If we are blackened, and abused, and misrepresented, by unrighteous men, it is a comfort that we have a righteous God to go to, who will take our part, who is the patron of the oppressed, whose judgment is according to truth, by the discoveries of which every person and every cause will appear in a true light, stripped of all false colours, and by the decisions of which all unrighteous dooms will be reversed, and to every man will be rendered according to his work. (2.) Sincerity dreads no scrutiny, no, not that of God himself, according to the tenour of the covenant of grace: Let thy eyes behold the things that are equal. God's omniscience is as much the joy of the upright as it is the terror of hypocrites, and is particularly comfortable to those who are falsely accused and in any wise have wrong done them.
2. What the evidence is by which he hopes to make good his appeal; it is the trial God had made of him (v. 3): Thou hast proved my heart. God's sentence is therefore right, because he always proceeds upon his knowledge, which is more certain and infallible than that which men attain to by the closest views and the strictest investigations.
(1.) He knew God had tried him, [1.] By his own conscience, which is God's deputy in the soul. The spirit of a man is the candle of the Lord, with this God had searched him, and visited him in the night, when he communed with his own heart upon his bed. He had submitted to the search, and had seriously reviewed the actions of his life, to discover what was amiss, but could find nothing of that which his enemies charged him with. [2.] By providence. God had tried him by the fair opportunity he had, once and again, to kill Saul; he had tried him by the malice of Saul, the treachery of his friends, and the many provocations that were given him; so that, if he had been the man he was represented to be, it would have appeared; but, upon all these trials, there was nothing found against him, no proof at all of the things whereof they accused him.
(2.) God tried his heart, and could witness to the integrity of that; but, for the further proof of his integrity, he himself takes notice of two things concerning which his conscience bore him record:-- [1.] That he had a fixed resolution against all sins of the tongue: "I have purposed and fully determined, in the strength of God's grace, that my mouth shall not transgress." He does not say, "I hope that it will not," or, "I wish that it may not," but, "I have fully purposed that it shall not:" with this bridle he kept his mouth, Ps. xxxix. 1. Note, Constant resolution and watchfulness against sins of the tongue will be a good evidence of our integrity. If any offend not in word, the same is a perfect man, Jam. iii. 2. He does not say, "My mouth never shall transgress" (for in many things we all offend), but, "I have purposed that it shall not;" and he that searches the heart knows whether the purpose be sincere. [2.] That he had been as careful to refrain from sinful actions as from sinful words (v. 4): "Concerning the common works of men, the actions and affairs of human life, I have, by the direction of thy word, kept myself from the paths of the destroyer." Some understand it particularly, that he had not been himself a destroyer of Saul, when it lay in his power, nor had he permitted others to be so, but said to Abishai, Destroy him not, 1 Sam. xxvi. 9. But it may be taken more generally; he kept himself from all evil works, and endeavoured, according to the duty of his place, to keep others from them too. Note, First, The ways of sin are paths of the destroyer, of the devil, whose name is Abaddon and Apollyon, a destroyer, who ruins souls by decoying them into the paths of sin. Secondly, It concerns us all to keep out of the paths of the destroyer; for, if we walk in those ways that lead to destruction, we must thank ourselves if destruction and misery be our portion at last. Thirdly, It is by the word of God, as our guide and rule, that we must keep out of the paths of the destroyer, by observing its directions and admonitions, Ps. cxix. 9. Fourthly, If we carefully avoid all the paths of sin, it will be very comfortable in the reflection, when we are in trouble. If we keep ourselves, that the wicked one touch us not with his temptations (1 John v. 18), we may hope he will not be able to touch us with his terrors.
II. What his petition is; it is, in short, this, That he might experience the good work of God in him, as an evidence of and qualification for the good will of God towards him: this is grace and peace from God the Father. 1. He prays for the work of God's grace in him (v. 5): "Hold up my going in thy paths. Lord, I have, by thy grace, kept myself from the paths of the destroyer; by the same grace let me be kept in thy paths; let me not only be restrained from doing that which is evil, but quickened to abound always in that which is good. Let my goings be held in thy paths, that I may not turn back from them nor turn aside out of them; let them be held up in thy paths, that I may not stumble and fall into sin, that I may not trifle and neglect my duty. Lord, as thou hast kept me hitherto, so keep me still." Those that are, through grace, going in God's paths, have need to pray, and do pray, that their goings may be held up in those paths; for we stand no longer than he is pleased to hold us, we go no further than he is pleased to lead us, bear us up, and carry us. David had been kept in the way of his duty hitherto, and yet he does not think that this would be his security for the future, and therefore prays, "Lord, still hold me up." Those that would proceed and persevere in the way of God must, by faith and prayer, fetch in daily fresh supplies of grace and strength from him. David was sensible that his way was slippery, that he himself was weak, and not so well fixed and furnished as he should be, that there were those who watched for his halting and would improve the least slip against him, and therefore he prays, "Lord, hold me up, that my foot slip not, that I may never say nor do any thing that looks either dishonest or distrustful of thee and thy providence and promise." 2. He prays for the tokens of God's favour to him, v. 7. Observe here, (1.) How he eyes God as the protector and Saviour of his people, so he calls him, and thence he takes his encouragement in prayer: O thou that savest by thy right hand (by thy own power, and needest not the agency of any other) those who put their trust in thee from those that rise up against them. It is the character of God's people that they trust in him; he is pleased to make them confidants, for his secret is with the righteous; and they make him their trust, for to him they commit themselves. Those that trust in God have many enemies, many that rise up against them and seek their ruin; but they have one friend that is able to deal with them all, and, if he be for them, no matter who is against them. He reckons it his honour to be their Saviour. His almighty power is engaged for them, and they have all found him ready to save them. The margin reads it, O thou that savest those who trust in thee from those that rise up against thy right hand. Those that are enemies to the saints are rebels against God and his right hand, and therefore, no doubt, he will, in due time, appear against them. (2.) What he expects and desires from God: Show thy marvellous loving-kindness. The word signifies, [1.] Distinguishing favours. "Set apart thy loving-kindnesses for me; put me not off with common mercies, but be gracious to me, as thou usest to do to those who love thy name." [2.] Wonderful favours. "O make thy loving-kindness admirable! Lord, testify thy favour to me in such a way that I and others may wonder at it." God's loving-kindness is marvellous for the freeness and the fulness of it; in some instances it appears, in a special manner, marvellous (Ps. cxviii. 23), and it will certainly appear so in the salvation of the saints, when Christ shall come to be glorified in the saints and to be admired in all those that believe.
Adam Clarke: Commentary on the Bible - 1831
17:2: My sentence come forth from thy presence - Thou knowest my heart, and my ways; judge me as thou shalt find; let me not fall under the judgment of man.
Let thine eyes behold the things that are equal - Thou knowest whether I render to all their due, and whether others act justly by me. Thou canst not be deceived: do justice between me and my adversaries.
Albert Barnes: Notes on the Bible - 1834
17:2: Let my sentence - Hebrew, "my judgment." The allusion is to a judgment or sentence as coming from God in regard to the matter referred to in the psalm, to wit, the injuries which he had received from his enemies. He felt that they had done him injustice and wrong; he felt assured that a sentence or judgment from God in the case would be in his favor. So Job often felt that if he could bring his case directly before God, God would decide in his favor. Compare Job 23:1-6.
Come forth from thy presence - From before thee. That is, he asks God to pronounce a sentence in his case.
Let thine eyes behold - He asked God to examine the case with his own eyes, or attentively to consider it, and to see where justice was.
The things that are equal - The things that are just and right. He felt assured that his own cause was right, and he prays here that justice in the case may be done. He felt that, if that were done, he would be delivered from his enemies. As between ourselves and our fellow-men, it is right to pray to God that he would see that exact justice should be done, for we may be able to feel certain that justice is on our side, and that we are injured by them; but as between ourselves and God, we can never offer that prayer, for if justice were done to us we could not but be condemned. Before him our plea must be for mercy, not justice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:2: Let my: Psa 37:6, Psa 37:33; Th2 1:6-9; Jde 1:24
things: Eze 18:25, Eze 18:29, Eze 33:17, Eze 33:20
Geneva 1599
17:2 Let my (b) sentence come forth from thy presence; let thine eyes behold the things that are equal.
(b) The vengeance that you will show against my enemies.
John Gill
17:2 Let my sentence come forth from thy presence,.... Not of condemnation, such as came forth from God and passed on Adam and all his posterity, Rom 5:12; though such an one was executed on Christ, as he was the surety and representative of his people; but of justification, which came forth from God and passed on Christ, when he rose from the dead, and upon his people in him, Ti1 3:16. Here it chiefly designs the vindication of the innocence of the psalmist before men; and his request is, that as he was fully persuaded that he was clear of the things he was charged with in the sight of God, that he would openly and publicly make him appear so before men; that he would bring forth his righteousness as the light, and his judgment as the noonday, Ps 37:6; and of which he made no doubt but he would; so Christ, though he was traduced by men, knew he should be justified by his Father, and by his children, Is 50:8;
let thine eyes behold the things that are equal; which is not to be understood barely of the eyes of his omniscience; for these behold things both equal and unequal, good and evil, things which agree and disagree with the law of God, the rule of righteousness and equity; but of his approbation of them, and that he would some way or other testify that approbation; for the petition intends the favouring of his just and equal cause, and making it to appear to be so.
John Wesley
17:2 Sentence - Judgment on my behalf. Come - From thy tribunal.
Robert Jamieson, A. R. Fausset and David Brown
17:2 This Psalm is termed a prayer because the language of petition is predominant. With a just cause, sincerely presented, the writer prays for a just decision and help and protection. Pleading former mercies as a ground of hope, he urges his prayer in view of the malice, pride, rapacity, and selfishness of his foes, whose character is contrasted with his pious devotion and delight in God's favor. (Ps 17:1-15)
sentence--acquitting judgment.
from thy presence--Thy tribunal.
things that are equal--just and right, do Thou regard.
16:216:2: Յերեսաց քոց իրաւունք ինձ ելցեն, եւ աչք իմ տեսցեն զուղղութիւն։
2 Դատաստանս քեզնից թող չլինի, եւ աչքերն իմ ճշմարտութիւնը թող տեսնեն:
2 Իմ դատաստանս քու երեսէդ թող ելլէ. Քու աչքերդ ուղղութիւնը թող տեսնեն։
Յերեսաց քոց իրաւունք ինձ ելցեն, եւ աչք [73]իմ տեսցեն զուղղութիւն:

16:2: Յերեսաց քոց իրաւունք ինձ ելցեն, եւ աչք իմ տեսցեն զուղղութիւն։
2 Դատաստանս քեզնից թող չլինի, եւ աչքերն իմ ճշմարտութիւնը թող տեսնեն:
2 Իմ դատաստանս քու երեսէդ թող ելլէ. Քու աչքերդ ուղղութիւնը թող տեսնեն։
zohrab-1805▾ eastern-1994▾ western am▾
16:216:2 От Твоего лица суд мне да изыдет; да воззрят очи Твои на правоту.
16:3 ἐδοκίμασας δοκιμαζω assay; assess τὴν ο the καρδίαν καρδια heart μου μου of me; mine ἐπεσκέψω επισκεπτομαι visit; inspect νυκτός νυξ night ἐπύρωσάς πυροω fire; refine με με me καὶ και and; even οὐχ ου not εὑρέθη ευρισκω find ἐν εν in ἐμοὶ εμοι me ἀδικία αδικια injury; injustice
16:3 לִ֭ ˈli לְ to קְדֹושִׁים qᵊḏôšîm קָדֹושׁ holy אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ bā בְּ in † הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הֵ֑מָּה hˈēmmā הֵמָּה they וְ֝ ˈw וְ and אַדִּירֵ֗י ʔaddîrˈê אַדִּיר mighty כָּל־ kol- כֹּל whole חֶפְצִי־ ḥefṣî- חֵפֶץ pleasure בָֽם׃ vˈām בְּ in
16:3. probasti cor meum visitasti nocte conflasti me et non invenistiThou hast proved my heart, and visited it by night, thou hast tried me by fire: and iniquity hath not been found in me.
2. Let my sentence come forth from thy presence; let thine eyes look upon equity.
16:3. As for the saints, who are in his land: he has made all my desires wonderful in them.
16:3. [But] to the saints that [are] in the earth, and [to] the excellent, in whom [is] all my delight.
Let my sentence come forth from thy presence; let thine eyes behold the things that are equal:

16:2 От Твоего лица суд мне да изыдет; да воззрят очи Твои на правоту.
16:3
ἐδοκίμασας δοκιμαζω assay; assess
τὴν ο the
καρδίαν καρδια heart
μου μου of me; mine
ἐπεσκέψω επισκεπτομαι visit; inspect
νυκτός νυξ night
ἐπύρωσάς πυροω fire; refine
με με me
καὶ και and; even
οὐχ ου not
εὑρέθη ευρισκω find
ἐν εν in
ἐμοὶ εμοι me
ἀδικία αδικια injury; injustice
16:3
לִ֭ ˈli לְ to
קְדֹושִׁים qᵊḏôšîm קָדֹושׁ holy
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ בְּ in
הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הֵ֑מָּה hˈēmmā הֵמָּה they
וְ֝ ˈw וְ and
אַדִּירֵ֗י ʔaddîrˈê אַדִּיר mighty
כָּל־ kol- כֹּל whole
חֶפְצִי־ ḥefṣî- חֵפֶץ pleasure
בָֽם׃ vˈām בְּ in
16:3. probasti cor meum visitasti nocte conflasti me et non invenisti
Thou hast proved my heart, and visited it by night, thou hast tried me by fire: and iniquity hath not been found in me.
16:3. As for the saints, who are in his land: he has made all my desires wonderful in them.
16:3. [But] to the saints that [are] in the earth, and [to] the excellent, in whom [is] all my delight.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. "Посетил меня ночью", ночь - символ бедствий; несмотря на испытываемые бедствия, Давид остался верен "правде", своему влечению и преданности Богу, и не отступал от Его заповедей. Его слова были верным выражением его мыслей, в нем не было лицемерия.
Adam Clarke: Commentary on the Bible - 1831
17:3: Thou hast proved mine heart - Thou well knowest whether there be any evil way in me. Thou hast given me to see many and sore trials; and yet, through thy mercy, I have preserved my integrity both to thee and to my king. Thou hast seen me in my most secret retirements, and knowest whether I have plotted mischief against him who now wishes to take away my life.
Thou hast tried me - צרפתני tseraphtani; Thou hast put me to the test, as they do metals in order to detect their alloy, and to purify them: well expressed by the Vulgate, Igne me examinasti, "Thou hast tried me by fire;" and well paraphrased in my old Psalter, - The examynd me the lykkenyng of the fournas, that purges metal, and imang al this, wykednes es nout funden in me: that es, I am funden clene of syn, and so ryghtwis. - He who is saved from his sin is right wise; he has found the true wisdom.
My mouth shall not transgress - This clause is added to the following verse by the Vulgate and Septuagint: "That my mouth may not speak according to the works of men, I have observed difficult ways because of the words of thy lips." That is, So far from doing any improper action, I have even refrained from all words that might be counted inflammatory or seditious by my adversaries; for I took thy word for the regulation of my conduct, and prescribed to myself the most painful duties, in order that I might, in every respect, avoid what would give offense either to thee or to man. Among the genuine followers of God, plots and civil broils are never found.
Albert Barnes: Notes on the Bible - 1834
17:3: Thou hast proved mine heart - In this verse he refers to his own character and life in the matter under consideration, or the consciousness of his own innocence in respect to his fellow-men who are persecuting and opposing him. He appeals to the Great Searcher of hearts in proof that, in this respect, he was innocent; and he refers to different forms of trial on the part of God to show that after the most thorough search he would find, and did find, that in these respects he was an innocent man, and that his enemies had no occasion to treat him as they had done. It is still to be borne in mind here that the trial which the psalmist asks at the hand of God was not to prove that he was innocent toward him, or that he had a claim to His favor on account of his own personal holiness, but it was that he was innocent of any wrong toward those who were persecuting him, or, in other words, that after the most searching trial, even by his Maker, it would be found that he had given them no cause for treating him thus. The word here rendered "proved" means "to try, to prove, to examine," especially metals, to test their genuineness. See Psa 7:9-10, note; Job 12:11, note. The psalmist here says that God had tried or searched "his heart." He knew all his motives. He had examined all his desires and his thoughts. The psalmist felt assured that, after the most thorough trial, even God would not find anything in his heart that would justify the conduct of his enemies toward him.
Thou hast visited me - That is, for the purpose of inspecting my character, or of examining me. The English word "visit," like the Hebrew, is often used to denote a visitation for the purpose of inspection and examination. The idea is, that God had come to him for the very purpose of "examining" his character.
In the night - In solitude. In darkness. When I was alone. In the time when the thoughts are less under restraint than they are when surrounded by others. In a time when it can be seen what we really are; when we do not put on appearances to deceive others.
Thou hast tried me - The word used here - צרף tsâ raph - means properly "to melt, to smelt," etc., metals, or separating the pure metal from the dross. The meaning is, that God, in examining into his character, had subjected him to a trial as searching as that employed in purifying metals by casting them into the fire.
And shalt find nothing - Thou wilt find nothing that could give occasion for the conduct of my enemies. The future tense is used here to denote that, even if the investigation were continued, God would find nothing in his heart or in his conduct that would warrant their treatment of him. He had the most full and settled determination not to do wrong to them in any respect whatever. Nothing had been found in him that would justify their treatment of him; he was determined so to live, and he felt assured that he would so live, that nothing of the kind would be found in him in time to come. "I am purposed." I am fully resolved.
My mouth shall not transgress - Transgress the law of God, or go beyond what is right. That is, I will utter nothing which is wrong, or which can give occasion for their harsh and unkind treatment. Much as he had been provoked and injured, he was determined not to retaliate, or to give occasion for their treating him in the manner in which they were now doing. Prof. Alexander renders this "My mouth shall not exceed my thought; "but the common version gives a better idea, and is sanctioned by the Hebrew. Compare Gesenius, Lexicon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:3: proved: Psa 11:5, Psa 26:2, Psa 66:10, Psa 139:1; Job 23:10; Zac 13:9; Mal 3:2; Co1 4:4; Pe1 1:7
thou hast: Psa 16:7; Job 24:14; Hos 7:6; Mic 2:1; Act 16:9, Act 18:9, Act 18:10
shalt: Psa 7:4, Psa 44:17-21; Sa1 24:10, Sa1 24:12, Sa1 26:11, Sa1 26:23; Co2 1:12
I am: Psa 39:1, Psa 119:106; Pro 13:3; Act 11:23; Jam 3:2
Carl Friedrich Keil and Franz Delitzsch
17:3
David refers to the divine testing and illumination of the inward parts, which he has experienced in himself, in support of his sincerity. The preterites in Ps 17:3 express the divine acts that preceded the result בּל־תּמצא, viz., the testing He has instituted, which is referred to in צרפתּני and also בּחנתּ as a trying of gold by fire, and in פּקד as an investigation (Job 7:18). The result of the close scrutiny to which God has subjected him in the night, when the bottom of a man's heart is at once made manifest, whether it be in his thoughts when awake or in the dream and fancies of the sleeper, was and is this, that He does not find, viz., anything whatever to punish in him, anything that is separated as dross from the gold. To the mind of the New Testament believer with his deep, and as it were microscopically penetrating, insight into the depth of sin, such a confession concerning himself would be more difficult than to the mind of an Old Testament saint. For a separation and disunion of flesh and spirit, which was unknown in the same degree to the Old Testament, has been accomplished in the New Testament consciousness by the facts and operations of redemption revealed in the New Testament; although at the same time it must be remembered that in such confessions the Old Testament consciousness does not claim to be clear from sins, but only from a conscious love of sin, and from a self-love that is hostile to God.
With זמּותי David begins his confession of how Jahve found him to be, instead of finding anything punishable in him. This word is either an infinitive like חנּות (Ps 77:10) with the regular ultima accentuation, formed after the manner of the הל verbs, - in accordance with which Hitzig renders it: my thinking does not overstep my mouth, - or even 1 pers. praet., which is properly Milel, but does also occur as Milra, e.g., Deut 32:41; Is 44:16 (vid., on Job 19:17), - according to which Bttcher translates: should I think anything evil, it dare not pass beyond my mouth, - or (since זמם may denote the determination that precedes the act, e.g., Jer 4:28; Lam 2:17): I have determined my mouth shall not transgress. This last rendering is opposed by the fact, that עבר by itself in the ethical signification "to transgress" (cf. post-biblical עברה παράβασις) is not the usage of the biblical Hebrew, and that when יעבר־פּי stand close together, פי is presumptively the object. We therefore give the preference to Bttcher's explanation, which renders זמותי as a hypothetical perfect and is favoured by Prov 30:32 (which is to be translated: and if thou thinkest evil, (lay) thy hand on thy mouth!). Nevertheless בל יעבר־פי is not the expression of a fact, but of a purpose, as the combination of בל with the future requires it to be taken. The psalmist is able to testify of himself that he so keeps evil thoughts in subjection within him, even when they may arise, that they do not pass beyond his mouth, much less that he should put them into action. But perhaps the psalmist wrote פּיך originally, "my reflecting does not go beyond Thy commandment" (according to Num 22:18; 1Kings 15:24; Prov 8:29), - a meaning better suited, as a result of the search, to the nightly investigation. The ל of לפעלּות fo ל need not be the ל of reference (as to); it is that of the state or condition, as in Ps 32:6; Ps 69:22. אדם, as perhaps also in Job 31:33; Hos 6:7 (if אדם is not there the name of the first man), means, men as they are by nature and habit. בּדבר שׂפתיך does not admit of being connected with לפעלּות: at the doings of the world contrary to Thy revealed will (Hofmann and others); for פּעל בּ cannot mean: to act contrary to any one, but only: to work upon any one, Job 35:6. These words must therefore be regarded as a closer definition, placed first, of the שׁמרתּי which follows: in connection with the doings of men, by virtue of the divine commandment, he has taken care of the paths of the oppressor, viz., not to go in them; 1Kings 25:21 is an instance in support of this rendering, where שׁמרתי, as in Job 2:6, means: I have kept (Nabal's possession), not seizing upon it myself. Jerome correctly translates vias latronis; for פּריץ signifies one who breaks in, i.e., one who does damage intentionally and by violence. The confession concerning himself is still continued in Ps 17:5, for the inf. absol. תּמך, if taken as imperative would express a prayer for constancy, that is alien to the circumstances described. The perfect after בּל is also against such a rendering. It must therefore be taken as inf. historicus, and explained according to Job 23:11, cf. Ps 41:13. The noun following the inf. absol., which is usually the object, is the subject in this instance, as, e.g., in Job 40:2; Prov 17:12; Eccles 4:2, and frequently. It is אשׁוּרי, and not אשּׁוּרי, אשׁור (a step) never having the שׁ dageshed, except in Ps 17:11 and Job 31:7.
Geneva 1599
17:3 Thou hast (c) proved mine heart; thou hast visited [me] in the night; thou hast tried me, [and] shalt find nothing; I am purposed [that] my (d) mouth shall not transgress.
(c) When your Spirit examined my conscience.
(d) I was innocent toward my enemy both in deed and thought.
John Gill
17:3 Thou hast proved mine heart,.... This properly belongs to God, who is the searcher of the heart and reins, and is desired by all good men; and though God has no need to make use of any means to know the heart, and what is in it; yet in order to know, or rather to make known, what is in the hearts of his people, he proves them sometimes by adversity, as he did Abraham and Job, and sometimes by prosperity, by mercies given forth in a wonderful way, as to the Israelites in the wilderness, Deut 8:2; sometimes by suffering false prophets and false teachers to be among them, Deut 13:3; and sometimes by leaving corruptions in them, and them to their corruptions, as he left the Canaanites in the land, and as he left Hezekiah to his own heart, Judg 2:22. In one or other or more of these ways God proved the heart of David, and found him to be a man after his own heart; and in the first of these ways he proved Christ, who was found faithful to him that appointed him, and was a man approved of God;
thou hast visited me in the night; God visited and redeemed his people in the night of Jewish darkness; he visits and calls them by his grace in the night of unregeneracy; and so he visits with his gracious presence in the night of desertion; and he often visits by granting counsel, comfort, and support, in the night of affliction, which seems to be intended here; thus he visited the human nature of Christ in the midst of his sorrows and sufferings, when it was the Jews' hour and power of darkness. Elsewhere God is said to visit every morning, Job 7:18;
thou hast tried me; as silver and gold are tried in the furnace; thus the people of God, and their graces in them, are tried by afflictions; so David was tried, and in this manner Christ himself was tried; wherefore he is called the tried stone, Is 28:16;
and shalt find nothing; or "shalt not find": which is variously supplied; some "thy desire", or what is well pleasing to thee, so Jarchi; or "thou hast not found me innocent", as Kimchi; others supply it quite the reverse, "and iniquity is not found in me", as the Septuagint, Vulgate Latin, and Ethiopic versions; or "thou hast not found iniquity in me", as the Syriac and Arabic versions; to which agrees the Chaldee paraphrase, "and thou hast not found corruption"; which must be understood, not as if there was no sin and corruption in David; for he often makes loud complaints and large confessions of his sins, and earnestly prays for the forgiveness of them; but either that there was no sin in his heart which he regarded, Ps 66:18; which he nourished and cherished, which he indulged and lived in; or rather there was no such crime found in him, which his enemies charged him with; see Ps 7:3. This is true of Christ in the fullest sense; no iniquity was ever found in him by God, by men or devils, Jn 14:30, 1Pet 2:22; and also of his people, as considered in him, being justified by his righteousness, and washed in his blood, Jer 50:20; though otherwise, as considered in themselves, they themselves find sin and corruption abounding in them, Rom 7:18;
I am purposed that my mouth shall not transgress; by murmuring against God, on account of his visitation and fiery trials, or by railing at men for their false charges and accusations; this resolution was taken up by the psalmist in the strength of divine grace, and was kept by him, Ps 39:9; so Christ submitted himself patiently to the will of God without repining, and when reviled by men reviled not again, Lk 22:42; and from hence may be learned, that the laws of God may be transgressed by words as well as by works, and that the one as well as the other should be guarded against; see Ps 39:1.
John Wesley
17:3 Proved - Or, searched or tried it, by many temptations and afflictions. Night - When mens minds being freed from the distraction of business, and from the society of men, they act more vigorously and freely, according to their several inclinations. Tried - As gold - smiths do metals. Nothing - Nothing of unrighteousness. Purposed - I have resolved, upon deliberation, as the word implies. Mouth - I am so far from practising against Saul's life, as they charge me, that I will not wrong him so much as in a word.
Robert Jamieson, A. R. Fausset and David Brown
17:3 proved . . . visited . . . tried--His character was most rigidly tested, at all times, and by all methods, affliction and others (Ps 7:10).
purposed that, &c.--or, my mouth does not exceed my purpose; I am sincere.
16:316:3: Փորձեցեր զսիրտ իմ եւ քննեցեր ՚ի գիշերի, փորձեցեր զիս՝ եւ ո՛չ գտաւ յիս անիրաւութիւն[6654]։ [6654] Ոմանք.Զսիրտս իմ... եւ ո՛չ գտար յիս ա՛՛։
3 Փորձեցիր սիրտն իմ եւ քննեցիր գիշերով, փորձեցիր ինձ, եւ իմ մէջ անիրաւութիւն չգտնուեց:
3 Իմ սիրտս փորձեցիր, գիշեր ատեն քննեցիր, Զիս կրակով փորձեցիր ու բան մը չգտար. Միտքս դրի որ բերանս պատուիրանազանց չըլլայ*։
Փորձեցեր զսիրտ իմ եւ քննեցեր ի գիշերի, փորձեցեր զիս եւ ոչ գտաւ յիս [74]անիրաւութիւն:

16:3: Փորձեցեր զսիրտ իմ եւ քննեցեր ՚ի գիշերի, փորձեցեր զիս՝ եւ ո՛չ գտաւ յիս անիրաւութիւն[6654]։
[6654] Ոմանք.Զսիրտս իմ... եւ ո՛չ գտար յիս ա՛՛։
3 Փորձեցիր սիրտն իմ եւ քննեցիր գիշերով, փորձեցիր ինձ, եւ իմ մէջ անիրաւութիւն չգտնուեց:
3 Իմ սիրտս փորձեցիր, գիշեր ատեն քննեցիր, Զիս կրակով փորձեցիր ու բան մը չգտար. Միտքս դրի որ բերանս պատուիրանազանց չըլլայ*։
zohrab-1805▾ eastern-1994▾ western am▾
16:316:3 Ты испытал сердце мое, посетил меня ночью, искусил меня и ничего не нашел; от мыслей моих не отступают уста мои.
16:4 ὅπως οπως that way; how ἂν αν perhaps; ever μὴ μη not λαλήσῃ λαλεω talk; speak τὸ ο the στόμα στομα mouth; edge μου μου of me; mine τὰ ο the ἔργα εργον work τῶν ο the ἀνθρώπων ανθρωπος person; human διὰ δια through; because of τοὺς ο the λόγους λογος word; log τῶν ο the χειλέων χειλος lip; shore σου σου of you; your ἐγὼ εγω I ἐφύλαξα φυλασσω guard; keep ὁδοὺς οδος way; journey σκληράς σκληρος hard; harsh
16:4 יִרְבּ֥וּ yirbˌû רבה be many עַצְּבֹותָם֮ ʕaṣṣᵊvôṯām עַצָּבָה pain אַחֵ֪ר ʔaḥˈēr אַחֵר other מָ֫הָ֥רוּ mˈāhˌārû מהר obtain בַּל־ bal- בַּל not אַסִּ֣יךְ ʔassˈîḵ נסך pour נִסְכֵּיהֶ֣ם niskêhˈem נֵסֶךְ libation מִ mi מִן from דָּ֑ם ddˈām דָּם blood וּֽ ˈû וְ and בַל־ val- בַּל not אֶשָּׂ֥א ʔeśśˌā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] שְׁ֝מֹותָ֗ם ˈšmôṯˈām שֵׁם name עַל־ ʕal- עַל upon שְׂפָתָֽי׃ śᵊfāṯˈāy שָׂפָה lip
16:4. cogitationes meas transire os meum in opere hominum propter verbum labiorum tuorum ego observavi vias latronisThat my mouth may not speak the works of men: for the sake of the words of thy lips, I have kept hard ways.
3. Thou hast proved mine heart; thou hast visited me in the night; thou hast tried me, and findest nothing; I am purposed that my mouth shall not transgress.
16:4. Their infirmities have been multiplied; after this, they acted more quickly. I will not gather for their convocations of blood, nor will I remember their names with my lips.
16:4. Their sorrows shall be multiplied [that] hasten [after] another [god]: their drink offerings of blood will I not offer, nor take up their names into my lips.
Thou hast proved mine heart; thou hast visited [me] in the night; thou hast tried me, [and] shalt find nothing; I am purposed [that] my mouth shall not transgress:

16:3 Ты испытал сердце мое, посетил меня ночью, искусил меня и ничего не нашел; от мыслей моих не отступают уста мои.
16:4
ὅπως οπως that way; how
ἂν αν perhaps; ever
μὴ μη not
λαλήσῃ λαλεω talk; speak
τὸ ο the
στόμα στομα mouth; edge
μου μου of me; mine
τὰ ο the
ἔργα εργον work
τῶν ο the
ἀνθρώπων ανθρωπος person; human
διὰ δια through; because of
τοὺς ο the
λόγους λογος word; log
τῶν ο the
χειλέων χειλος lip; shore
σου σου of you; your
ἐγὼ εγω I
ἐφύλαξα φυλασσω guard; keep
ὁδοὺς οδος way; journey
σκληράς σκληρος hard; harsh
16:4
יִרְבּ֥וּ yirbˌû רבה be many
עַצְּבֹותָם֮ ʕaṣṣᵊvôṯām עַצָּבָה pain
אַחֵ֪ר ʔaḥˈēr אַחֵר other
מָ֫הָ֥רוּ mˈāhˌārû מהר obtain
בַּל־ bal- בַּל not
אַסִּ֣יךְ ʔassˈîḵ נסך pour
נִסְכֵּיהֶ֣ם niskêhˈem נֵסֶךְ libation
מִ mi מִן from
דָּ֑ם ddˈām דָּם blood
וּֽ ˈû וְ and
בַל־ val- בַּל not
אֶשָּׂ֥א ʔeśśˌā נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
שְׁ֝מֹותָ֗ם ˈšmôṯˈām שֵׁם name
עַל־ ʕal- עַל upon
שְׂפָתָֽי׃ śᵊfāṯˈāy שָׂפָה lip
16:4. cogitationes meas transire os meum in opere hominum propter verbum labiorum tuorum ego observavi vias latronis
That my mouth may not speak the works of men: for the sake of the words of thy lips, I have kept hard ways.
16:4. Their infirmities have been multiplied; after this, they acted more quickly. I will not gather for their convocations of blood, nor will I remember their names with my lips.
16:4. Their sorrows shall be multiplied [that] hasten [after] another [god]: their drink offerings of blood will I not offer, nor take up their names into my lips.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. "В делах человеческих". Под делами человеческими, как обычно в Библии, разумеются привязанности человека к земному, к тому, что только в глазах людей имеет особенную ценность, напр., богатство, покровительство сильных и т. п. - "По слову уст Твоих" - согласно с Твоими заповедями "я охранял себя от путей притеснителя" - Давид в (своих) обыкновенных, житейских отношениях к людям зорко следил за собою, чтобы ни в чем не оказаться притеснителем своего ближнего. Такое отношение к ближнему было исключительным, так как на Востоке насилие было обыкновенным направлением жизни.

Под "словами уст" можно разуметь и Божественное назначение Давида на царство, послужившее основной причиной гонений на него со стороны Саула. В этом случае означенный стих можно передать так: вследствие Твоего помазания и назначения меня на престол, я мог бы составлять партии и собирать вокруг себя сторонников для насильственного низложения Саула, но я избегал быть начальником, притеснителем.
Adam Clarke: Commentary on the Bible - 1831
17:4: The paths of the destroyer - Some render, hard or difficult paths, the sense of which is given above. But the passage is exceedingly obscure. My old Psalter translates and paraphrases as follows: -
Trans. That my mouthe speke noght the werkes of men, for the wordes of thi lippes I haf keped hard wayse.
Par - That es, that nothing passe of my mouthe bot at falles to the louyng of the; noght til werkes of men, that dos o gaynes thy wil; als to say, I spak noght bot gude; and for the wordes of thi lippes, that es, to ful fil the wordes that thi prophetes saide; I kepe hard waies of verteus and of tribulacioun, the qwilk men thynk hard; and for thi thai leve the hard way til heven, and takes the soft way til hel; but it es ful hard at the end.
Albert Barnes: Notes on the Bible - 1834
17:4: Concerning the works of men - In respect to the works or doings of men. The reference is here probably to the ordinary or common doings of mankind, or to what generally characterizes the conduct of men. As their conduct is so commonly, and so characteristically wicked, wickedness may be spoken of as their "work," and it is to this doubtless that the psalmist refers. In respect to the sinful courses or "paths" to which men are so prone, he says that he had kept himself from them. This is in accordance with what he says in the pRev_ious verse, that he had given no occasion by his conduct for the treatment which he had received at the hands of his enemies.
By the word of thy lips - Not by his own strength; not by any power which he himself had, but by the commands and promises of God - by what had proceeded from his mouth. The reference is doubtless to all that God had spoken: to the law which prescribed his duty, and to the promises which God had given to enable him to walk in the path of uprightness. He had relied on the word of God as inculcating duty; he had submitted to it as authority; he had found encouragement in it in endeavoring to do right.
I have kept me - I have preserved myself. I have so guarded my conduct that I have not fallen into the sins which are so common among men.
The paths of the destroyer - The paths which the "destroyer" treads; the course of life which such men lead. The idea is, not that he had been able to save himself from violence at their hands, but that he had been enabled to avoid their mode of life. The word rendered "destroyer" is from a verb which means "to break, to rend, to scatter," and would properly refer to acts of violence and lawlessness. He had kept himself from the modes of life of the violent and the lawless; that is, he had been enabled to lead a peaceful and quiet lift. He had given no occasion to his enemies to treat him as a violent, a lawless, a wicked man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:4: works: Psa 14:1-3; Gen 6:5, Gen 6:11; Job 15:16, Job 31:33; Co1 3:3; Pe1 4:2, Pe1 4:3
word: Psa 119:9-11; Pro 2:10-15; Mat 4:4, Mat 4:7, Mat 4:10; Joh 17:17; Eph 6:17; Jam 1:18; Rev 12:11
destroyer: Pe1 5:8; Rev 9:11 *marg.
Geneva 1599
17:4 Concerning the works of men, by the (e) word of thy lips I have kept [me from] the paths of the destroyer.
(e) Though the wicked provoked me to do evil for evil, yet your word kept me back.
John Gill
17:4 Concerning the works of men,.... Of wicked men, as to what respects and concerns them, or in the midst of them; in the midst of a wicked generation of men, and their filthy conversation; who appear to be so,
by the word of thy lips; the law of God, the Scriptures of truth, the rule and standard of faith and practice, which show what works are good and what are not; by the use, help, and benefit of this;
I have kept me from the paths of the destroyer; such is the devil, who was a murderer from the beginning; antichrist, whose name is Abaddon and Apollyon, both which signify a destroyer; false teachers, and all wicked men: the "paths" of such are their wicked principles and practices, their damnable errors and heresies, their sins and lusts, which make up the broad road that leads to destruction: these the psalmist "kept" or "observed" (a), for the words "me" and "from" are not in the original text; and the sense is, that he took notice of them, and avoided them, and, as a faithful prince and magistrate, forbad his subjects walking in them, and restrained them from them, making the word of God the rule of his conduct.
(a) "custodivi", Pagninus, Montanus; "observavi", Musculus, Piscator, Cocceius, Gejerus; so Ainsworth; "vel prohibui", Muis.
John Wesley
17:4 Concerning - Observing the works of the men of this age, how wicked they are, I was resolved to take more care in ordering my own actions. By - By the help of thy blessed word. Paths - The customs and practices. Destroyer - Or, of the violent man: such as Saul, and his courtiers and soldiers.
Robert Jamieson, A. R. Fausset and David Brown
17:4 works of men--sinful practices.
by the word of thy lips--as a guide (Ps 119:9, Ps 119:11, Ps 119:95).
destroyer--violent man.
16:416:4: Մի՛ խօսեսցի բերան իմ զգործս որդւոց մարդկան. վասն բանից շրթանց քոց ես պահեցի՛ց զճանապարհս խիստս[6655]։ [6655] Ոմանք.Ես պահեցի զճանապարհս։
4 Բերանն իմ չի պատմի մարդկանց որդիների գործերը. քո շրթների խօսքերի շնորհիւ ես հաստատ կը մնամ դժուարին ճանապարհներին:
4 Մարդոց գործերուն նայելով եւ Քու շրթունքներուդ խօսքերովը ես բռնաւորին ճամբաներէն զգուշացայ։
Մի՛ խօսեսցի բերան իմ զգործս որդւոց մարդկան. վասն բանից շրթանց քոց ես պահեցից զճանապարհս խիստս:

16:4: Մի՛ խօսեսցի բերան իմ զգործս որդւոց մարդկան. վասն բանից շրթանց քոց ես պահեցի՛ց զճանապարհս խիստս[6655]։
[6655] Ոմանք.Ես պահեցի զճանապարհս։
4 Բերանն իմ չի պատմի մարդկանց որդիների գործերը. քո շրթների խօսքերի շնորհիւ ես հաստատ կը մնամ դժուարին ճանապարհներին:
4 Մարդոց գործերուն նայելով եւ Քու շրթունքներուդ խօսքերովը ես բռնաւորին ճամբաներէն զգուշացայ։
zohrab-1805▾ eastern-1994▾ western am▾
16:416:4 В делах человеческих, по слову уст Твоих, я охранял себя от путей притеснителя.
16:5 κατάρτισαι καταρτιζω repair; outfit τὰ ο the διαβήματά διαβημα of me; mine ἐν εν in ταῖς ο the τρίβοις τριβος path σου σου of you; your ἵνα ινα so; that μὴ μη not σαλευθῶσιν σαλευω sway; rock τὰ ο the διαβήματά διαβημα of me; mine
16:5 יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH מְנָת־ mᵊnāṯ- מְנָת portion חֶלְקִ֥י ḥelqˌî חֵלֶק share וְ wᵊ וְ and כֹוסִ֑י ḵôsˈî כֹּוס cup אַ֝תָּ֗ה ˈʔattˈā אַתָּה you תֹּומִ֥יךְ tômˌîḵ תמך grasp גֹּורָלִֽי׃ gôrālˈî גֹּורָל lot
16:5. sustenta gressus meos in callibus tuis et non labentur vestigia meaPerfect thou my goings in thy paths: that my footsteps be not moved.
4. As for the works of men, by the word of thy lips I have kept me from the ways of the violent.
16:5. The Lord is the portion of my inheritance and my cup. It is you who will restore my inheritance to me.
16:5. The LORD [is] the portion of mine inheritance and of my cup: thou maintainest my lot.
Concerning the works of men, by the word of thy lips I have kept [me from] the paths of the destroyer:

16:4 В делах человеческих, по слову уст Твоих, я охранял себя от путей притеснителя.
16:5
κατάρτισαι καταρτιζω repair; outfit
τὰ ο the
διαβήματά διαβημα of me; mine
ἐν εν in
ταῖς ο the
τρίβοις τριβος path
σου σου of you; your
ἵνα ινα so; that
μὴ μη not
σαλευθῶσιν σαλευω sway; rock
τὰ ο the
διαβήματά διαβημα of me; mine
16:5
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
מְנָת־ mᵊnāṯ- מְנָת portion
חֶלְקִ֥י ḥelqˌî חֵלֶק share
וְ wᵊ וְ and
כֹוסִ֑י ḵôsˈî כֹּוס cup
אַ֝תָּ֗ה ˈʔattˈā אַתָּה you
תֹּומִ֥יךְ tômˌîḵ תמך grasp
גֹּורָלִֽי׃ gôrālˈî גֹּורָל lot
16:5. sustenta gressus meos in callibus tuis et non labentur vestigia mea
Perfect thou my goings in thy paths: that my footsteps be not moved.
16:5. The Lord is the portion of my inheritance and my cup. It is you who will restore my inheritance to me.
16:5. The LORD [is] the portion of mine inheritance and of my cup: thou maintainest my lot.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Давид молит Бога, чтобы и на последующее время Господь не оставлял его своей защитой, давая ему тем возможность укрепляться в преданности Ему ("утверди мои шаги на путях Твоих" - заповедях), чтобы ему неуклонно, без колебаний следовать Ему, а не "делам человеческим".
Adam Clarke: Commentary on the Bible - 1831
17:5: Hold up my goings in thy paths - David walked in God's ways; but, without Divine assistance, he could not walk steadily, even in them. The words of God's lips had shown him the steps he was to take, and he implores the strength of God's grace to enable him to walk in those steps. He had been kept from the paths of the destroyer; but this was not sufficient; he must walk in God's paths - must spend his life in obedience to the Divine will. Negative holiness ean save no man. "Every tree that bringeth not forth good fruit is hewn down, and cast into the fire."
Albert Barnes: Notes on the Bible - 1834
17:5: Hold up my goings in thy paths - He had been enabled before this to keep himself from the ways of the violent by the word of God Psa 17:4; he felt his dependence on God still to enable him, in the circumstances in which he was placed, and under the provocations to which he was exposed, to live a life of peace, and to keep himself from doing wrong. He, therefore, calls on God, and asks him to sustain him, and to keep him still in the right path. The verb used here is in the infinitive form, but used instead of the imperative. DeWette. - Prof. Alexander renders this less correctly, "My steps have laid hold of thy paths;" for he supposes that a prayer here "would be out of place." But prayer can never be more appropriate than when a man realises that he owes the fact of his having been hitherto enabled to lead an upright life only to the "word" of God, and when provoked and injured by others he feels that he might be in danger of doing wrong. In such circumstances nothing can he more proper than to call upon God to keep us from sin.
That my footsteps slip not - Margin, as in Hebrew: "be not moved." The idea is, "that I may be firm; that I may not yield to passion; that, provoked and wronged by others, I may not be allowed to depart from the course of life which I have been hitherto enabled to pursue." No prayer could be more appropriate. When we feel and know that we have been wronged by others; when our lives have given no cause for such treatment as we receive at their hands; when they are still pursuing us, and injuring us in our reputation, our property, or our peace; when all the bad passions of our nature are liable to be aroused, prompting us to seek Rev_enge, and to return evil for evil, then nothing can be more proper than for us to lift our hearts to God, entreating that he will keep us, and save us from falling into sin; that he will enable us to restrain our passions, and to subdue our resentments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:5: Hold: Psa 119:116, Psa 119:117, Psa 119:133, Psa 121:3, Psa 121:7; Sa1 2:9; Jer 10:23
that: Psa 18:36, Psa 38:16, Psa 94:18
slip not: Heb. be not moved
John Gill
17:5 Hold up my goings in thy paths,.... Which being spoken by David in his own person, and for himself, shows that he was conscious of his own weakness to keep himself in the ways of God, and to direct his steps therein; and that he was sensible of, the need he stood in of divine power to uphold and support him in them;
that my footsteps slip not; out of the paths of truth and duty, of faith and holiness; of which there is danger, should a man be left to himself, and destitute of divine direction and aid; see Ps 73:2; and though Christ had no moral weakness in him, and was in no danger of falling into sin, or slipping out of the ways of God; yet these words may be applied to him in a good sense, as considered in human nature, and attended with the sinless infirmities of it, he being God's servant, whom he upheld, and of whom he gave his angels charge to keep him in all his ways, Is 42:1.
Robert Jamieson, A. R. Fausset and David Brown
17:5 May be read as an assertion "my steps or goings have held on to Thy paths."
16:516:5: Հաստատեա՛ զշաւիղս իմ ՚ի ճանապարհի քում, զի մի՛ գայթագղեսցին գնացք իմ։
5 Հաստատո՛ւն պահիր շաւիղն իմ քո ճանապարհին, որ ընթացքս չխոտորուի:
5 Իմ քայլերս քու ճամբաներուդ մէջ պահէ, Որպէս զի իմ գնացքներս չսասանին։
Հաստատեա զշաւիղս իմ ի ճանապարհի քում, զի մի՛ գայթակղեսցին գնացք իմ:

16:5: Հաստատեա՛ զշաւիղս իմ ՚ի ճանապարհի քում, զի մի՛ գայթագղեսցին գնացք իմ։
5 Հաստատո՛ւն պահիր շաւիղն իմ քո ճանապարհին, որ ընթացքս չխոտորուի:
5 Իմ քայլերս քու ճամբաներուդ մէջ պահէ, Որպէս զի իմ գնացքներս չսասանին։
zohrab-1805▾ eastern-1994▾ western am▾
16:516:5 Утверди шаги мои на путях Твоих, да не колеблются стопы мои.
16:6 ἐγὼ εγω I ἐκέκραξα κραζω cry ὅτι οτι since; that ἐπήκουσάς επακουω hear from μου μου of me; mine ὁ ο the θεός θεος God κλῖνον κλινω bend; tip over τὸ ο the οὖς ους ear σου σου of you; your ἐμοὶ εμοι me καὶ και and; even εἰσάκουσον εισακουω heed; listen to τῶν ο the ῥημάτων ρημα statement; phrase μου μου of me; mine
16:6 חֲבָלִ֣ים ḥᵃvālˈîm חֶבֶל cord נָֽפְלוּ־ nˈāfᵊlû- נפל fall לִ֭י ˈlî לְ to בַּ ba בְּ in † הַ the נְּעִמִ֑ים nnᵊʕimˈîm נָעִים pleasant אַף־ ʔaf- אַף even נַ֝חֲלָ֗ת ˈnaḥᵃlˈāṯ נַחֲלָה heritage שָֽׁפְרָ֥ה šˈāfᵊrˌā שׁפר be pleasing עָלָֽי׃ ʕālˈāy עַל upon
16:6. ego invocavi te quia exaudies me Deus inclina aurem tuam mihi audi eloquium meumI have cried to thee, for thou, O God, hast heard me: O incline thy ear unto me, and hear my words.
5. My steps have held fast to thy paths, my feet have not slipped.
16:6. The lots have fallen upon me with clarity. And, indeed, my inheritance has been very clear to me.
16:6. The lines are fallen unto me in pleasant [places]; yea, I have a goodly heritage.
Hold up my goings in thy paths, [that] my footsteps slip not:

16:5 Утверди шаги мои на путях Твоих, да не колеблются стопы мои.
16:6
ἐγὼ εγω I
ἐκέκραξα κραζω cry
ὅτι οτι since; that
ἐπήκουσάς επακουω hear from
μου μου of me; mine
ο the
θεός θεος God
κλῖνον κλινω bend; tip over
τὸ ο the
οὖς ους ear
σου σου of you; your
ἐμοὶ εμοι me
καὶ και and; even
εἰσάκουσον εισακουω heed; listen to
τῶν ο the
ῥημάτων ρημα statement; phrase
μου μου of me; mine
16:6
חֲבָלִ֣ים ḥᵃvālˈîm חֶבֶל cord
נָֽפְלוּ־ nˈāfᵊlû- נפל fall
לִ֭י ˈlî לְ to
בַּ ba בְּ in
הַ the
נְּעִמִ֑ים nnᵊʕimˈîm נָעִים pleasant
אַף־ ʔaf- אַף even
נַ֝חֲלָ֗ת ˈnaḥᵃlˈāṯ נַחֲלָה heritage
שָֽׁפְרָ֥ה šˈāfᵊrˌā שׁפר be pleasing
עָלָֽי׃ ʕālˈāy עַל upon
16:6. ego invocavi te quia exaudies me Deus inclina aurem tuam mihi audi eloquium meum
I have cried to thee, for thou, O God, hast heard me: O incline thy ear unto me, and hear my words.
16:6. The lots have fallen upon me with clarity. And, indeed, my inheritance has been very clear to me.
16:6. The lines are fallen unto me in pleasant [places]; yea, I have a goodly heritage.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:6: Incline thine ear unto me - David prayed from a conviction that God would hear: but he could not be satisfied unless he received an answer. In a believer's mind the petition and the answer should not be separated.
Albert Barnes: Notes on the Bible - 1834
17:6: I have called upon thee for thou wilt hear me, O God - The meaning of this is, "I have called on thee heretofore, and will do it still, because I am certain that thou wilt hear me." That is, he was encouraged to call upon God by the conviction that he would hear his prayer, and would grant his request. In other words, he came to God in faith; in the full belief of his readiness to answer prayer, and to bestow needed blessings. Compare Joh 11:42; Heb 11:6.
Incline thine ear unto me - See the notes at Psa 17:1.
My speech - My prayer. The reference here, as in Psa 17:1, is to prayer "uttered" before God; and not mere mental prayer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:6: I have: Psa 55:16, Psa 66:19, Psa 66:20, Psa 116:2
incline: Psa 13:3, Psa 13:4; Isa 37:17, Isa 37:20; Dan 9:17-19
Carl Friedrich Keil and Franz Delitzsch
17:6
Tit is only now, after his inward parts and his walk have been laid open to Jahve, that he resumes his petition, which is so well justified and so soundly based, and enters into detail. The אני
(Note: The word is pointed אני, in correct texts, as אני always is when it has Munach and Dech follows, e.g., also Ps 116:16. This Gaja demands an emphatic intonation of the secondary word in its relation to the principal word (which here is קראתיך).)
found beside קראתיך (the perfect referring to that which has just now been put into execution) is meant to imply: such an one as he has described himself to be according to the testimony of his conscience, may call upon God, for God hears such and will therefore also hear him. הט אזנך exactly corresponds to the Latin au-di (aus-cul-ta). The Hiph. הפלה (הפליא, Ps 31:22, cf. Ps 4:4) signifies here to work in an extraordinary and marvellous manner. The danger of him who thus prays is great, but the mercies of God, who is ready and able to help, are still greater. Oh that He may, then, exhibit all its fulness on his behalf. The form of the address resembles the Greek, which is so fond of participles. If it is translated as Luther translates it: "Show Thy marvellous lovingkindness, Thou Saviour of those who trust in Thee, Against those who so set themselves against Thy right hand," then חוסים is used just as absolutely as in Prov 14:32, and the right hand of God is conceived of as that which arranges and makes firm. But "to rebel against God's right (not statuta, but desteram)" is a strange expression. There are still two other constructions from which to choose, viz., "Thou Deliverer of those seeking protection from adversaries, with Thy right hand" (Hitz.), or: "Thou Helper of those seeking protection from adversaries, at Thy right hand" (Aben-Ezra, Tremell.). This last rendering is to be preferred to the two others. Since, on the one hand, one says מחסה מן, refuge from..., and on the other, חסה בּ to hide one's self in any one, or in any place, this determining of the verbal notion by the preposition (on this, see above on Ps 2:12) must be possible in both directions. ממּתקוממים is equivalent to ממתקוממיהם Job 27:7; and חוסים בימינך, those seeking protection at the strong hand of Jahve. The force of the ב is just the same as in connection with הסתּתּר, 1Kings 23:19. In Damascus and throughout Syria - Wetzstein observes on this passage - the weak make use of these words when they surrender themselves to the strong: Arab. anâ b-qabḍt ydk, "I am in the grasp of thy hand (in thy closed hand) i.e., I give myself up entirely to thee."
(Note: Cognate in meaning to חסה ב are Arab. 'sttr b and tadarrâ b, e.g., Arab. tḏrrâ b-'l-ḥâ'ṭ mn 'l-rı̂ḥ he shelters (hides) himself by the wall from the wind, or Arab. bâl‛ḍât mn 'l-brd, by a fire against the cold, and Arab. ‛âḏ, which is often applied in like manner to God's protection. Thus, e.g., (according to Bochri's Sunna) a woman, whom Muhammed wanted to seize, cried out: Arab. a‛ûḏu b-'llh mnk, I place myself under God's protection against thee, and he replied: Arab. ‛uḏti bi-ma‛âḏin, thou hast taken refuge in an (inaccessible) asylum (cf. Job, i. 310 n. and ii. 22 n. 2).)
Geneva 1599
17:6 I have called upon thee, (f) for thou wilt hear me, O God: incline thine ear unto me, [and hear] my speech.
(f) He was assured that God would not refuse his request.
John Gill
17:6 I have called upon thee,.... In prayer. This had been the constant practice of the psalmist, and he still continued in it;
for thou wilt hear me, O God; God is a God hearing prayer; he is used to hear his people, and they have frequent experience of it, and they may be assured that whatsoever they ask according to his will, and in the name of Christ, he will hear; and such an assurance is a reason engaging the saints to a constant calling upon God, Ps 116:2; and such confidence of being always heard Christ had, Jn 11:41;
incline thine ear unto me, and hear my speech; meaning his prayer, which he now directed to him in full assurance of being heard, and is as follows.
Robert Jamieson, A. R. Fausset and David Brown
17:6 wilt hear me--that is, graciously (Ps 3:4).
16:616:6: Ես առ քեզ Տէր կարդացի՝ զի լուար ինձ Աստուած, խոնարհեցո՛ առ իս զունկն քո եւ լո՛ւր բանից իմոց։
6 Ես քե՛զ կանչեցի, Տէ՛ր, քանի որ լսեցիր ինձ, Աստուա՛ծ. դէպի ի՛նձ խոնարհեցրու ականջդ եւ լսի՛ր իմ խօսքերը:
6 Ես քեզի կանչեցի, վասն զի ինծի պատասխան պիտի տաս, ո՛վ Աստուած։Խոնարհեցո՛ւր ինծի քու ականջդ, լսէ՛ իմ խօսքս։
Ես առ քեզ, Տէր, կարդացի զի լուար ինձ, Աստուած. խոնարհեցո առ իս զունկն քո եւ լուր բանից իմոց:

16:6: Ես առ քեզ Տէր կարդացի՝ զի լուար ինձ Աստուած, խոնարհեցո՛ առ իս զունկն քո եւ լո՛ւր բանից իմոց։
6 Ես քե՛զ կանչեցի, Տէ՛ր, քանի որ լսեցիր ինձ, Աստուա՛ծ. դէպի ի՛նձ խոնարհեցրու ականջդ եւ լսի՛ր իմ խօսքերը:
6 Ես քեզի կանչեցի, վասն զի ինծի պատասխան պիտի տաս, ո՛վ Աստուած։Խոնարհեցո՛ւր ինծի քու ականջդ, լսէ՛ իմ խօսքս։
zohrab-1805▾ eastern-1994▾ western am▾
16:616:6 К Тебе взываю я, ибо Ты услышишь меня, Боже; приклони ухо Твое ко мне, услышь слова мои.
16:7 θαυμάστωσον θαυμαστοω the ἐλέη ελεος mercy σου σου of you; your ὁ ο the σῴζων σωζω save τοὺς ο the ἐλπίζοντας ελπιζω hope ἐπὶ επι in; on σὲ σε.1 you ἐκ εκ from; out of τῶν ο the ἀνθεστηκότων ανθιστημι resist τῇ ο the δεξιᾷ δεξιος right σου σου of you; your
16:7 אֲבָרֵ֗ךְ ʔᵃvārˈēḵ ברך bless אֶת־ ʔeṯ- אֵת [object marker] יְ֭הוָה [ˈyhwāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יְעָצָ֑נִי yᵊʕāṣˈānî יעץ advise אַף־ ʔaf- אַף even לֵ֝ילֹ֗ות ˈlêlˈôṯ לַיְלָה night יִסְּר֥וּנִי yissᵊrˌûnî יסר admonish כִלְיֹותָֽי׃ ḵilyôṯˈāy כִּלְיָה kidney
16:7. mirabilem fac misericordiam tuam salvator sperantiumShew forth thy wonderful mercies; thou who savest them that trust in thee.
6. I have called upon thee, for thou wilt answer me, O God: incline thine ear unto me, hear my speech.
16:7. I will bless the Lord, who has bestowed understanding upon me. Moreover, my temperament has also corrected me, even through the night.
16:7. I will bless the LORD, who hath given me counsel: my reins also instruct me in the night seasons.
I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me, [and hear] my speech:

16:6 К Тебе взываю я, ибо Ты услышишь меня, Боже; приклони ухо Твое ко мне, услышь слова мои.
16:7
θαυμάστωσον θαυμαστοω the
ἐλέη ελεος mercy
σου σου of you; your
ο the
σῴζων σωζω save
τοὺς ο the
ἐλπίζοντας ελπιζω hope
ἐπὶ επι in; on
σὲ σε.1 you
ἐκ εκ from; out of
τῶν ο the
ἀνθεστηκότων ανθιστημι resist
τῇ ο the
δεξιᾷ δεξιος right
σου σου of you; your
16:7
אֲבָרֵ֗ךְ ʔᵃvārˈēḵ ברך bless
אֶת־ ʔeṯ- אֵת [object marker]
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יְעָצָ֑נִי yᵊʕāṣˈānî יעץ advise
אַף־ ʔaf- אַף even
לֵ֝ילֹ֗ות ˈlêlˈôṯ לַיְלָה night
יִסְּר֥וּנִי yissᵊrˌûnî יסר admonish
כִלְיֹותָֽי׃ ḵilyôṯˈāy כִּלְיָה kidney
16:7. mirabilem fac misericordiam tuam salvator sperantium
Shew forth thy wonderful mercies; thou who savest them that trust in thee.
16:7. I will bless the Lord, who has bestowed understanding upon me. Moreover, my temperament has also corrected me, even through the night.
16:7. I will bless the LORD, who hath given me counsel: my reins also instruct me in the night seasons.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. "Яви дивную милость" - равносильно чудесно избавь, что указывает на тяжелое и безвыходное положение Давида во время этих гонений. Под "десницею Божией" разумеется определение Бога относительно Давида, по которому он получил помазание на царство и должен быть царем еврейского народа.

Противящимися этой деснице были Саул и его приближенные, видевшие в Давиде не помазанника Божия на царство, а незаконного соискателя престола.
Adam Clarke: Commentary on the Bible - 1831
17:7: Show thy marvellous lovingkindness - David was now exposed to imminent danger; common interpositions of Providence could not save him; if God did not work miracles for him, he must fall by the hand of Saul. Yet he lays no claim to such miraculous interpositions; he expects all from God's lovingkindness.
The common reading here is הפלה חסדיך haphleh chasadeycha, "distinguish thy holy ones;" but הפלא haple, "do wonders," is the reading of about seventy MSS., some ancient editions, with the Septuagint, Vulgate, Chaldee, Syriac, and Arabic. The marginal reading of this verse is nearer the original than that of the text.
Albert Barnes: Notes on the Bible - 1834
17:7: Show thy marvelous loving-kindness - The literal translation of the original here would be, "distinguish thy favors." The Hebrew word used means properly "to separate; to distinguish;" then, "to make distinguished or great." The prayer is, that God would separate his mercies on this occasion from his ordinary mercies by the manifestation of greater powers, or by showing him special favor. The ordinary or common mercies which he was receiving at the hand of God would not meet the present case. His dangers were much greater than ordinary, his wants were more pressing than usual; and he asked for an interposition of mercy corresponding with his circumstances and condition. Such a prayer it is obviously proper to present before God; that is, it is right to ask him to suit his mercies to our special necessities; and when special dangers surround us, when we are assailed with especially strong temptations, when we have unusually arduous duties to perform, when we are pressed down with especially severe trials, it is right and proper to ask God to bestow favors upon us which will correspond with our special circumstances. His ability and his willingness to aid us are not measured by our ordinary requirements, but are equal to any of the necessities which can ever occur in our lives.
O thou that savest by thy right hand - Margin, "that savest those that trust in thee from those that rise up against thy right hand." The Hebrew will admit of either construction, though that in the text is the more correct. It is, literally, "Saving those trusting, from those that rise up, with thy right hand. The idea is, that it was a characteristic of God, or that it was what he usually did, to save by his own power those that trusted him from those who rose up against them. That is, God might be appealed to to do this now, on the ground that he was accustomed to do it; and that, so to speak, he would be acting "in character" in doing it. In other words, we may ask God to do what he is accustomed to do; we may go to him in reference to his well-known attributes and character, and ask him to act in a manner which will be but the regular and proper manifestation of his nature. We could not ask him to do what was contrary to his nature; we cannot ask him to act in a way which would be out of character. What he has always done for people, we may ask him to do for us; what is entirely consistent with his perfections, we may ask him to do in our own case.
By thy right hand - By thy power. The right hand is that by which we execute our purposes, or put forth our power; and the psalmist asks God to put forth his power in defending him. See Isa 41:10; Job 40:14; Psa 89:13.
From those that rise up against them - From their enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:7: Show: Psa 31:21, Psa 78:12; Rom 5:20, Rom 5:21; Rev 15:3
savest: etc. or, savest them which trust in thee, from those that rise up against thy right hand, Psa 5:11, Psa 5:12, Psa 10:12-16; Sa1 17:45-57, Sa1 25:28, Sa1 25:29; Kg2 19:22, Kg2 19:34; Ch2 16:9
by thy: Psa 20:6, Psa 44:3, Psa 60:5; Exo 15:6; Isa 41:10; Act 2:33
Geneva 1599
17:7 Shew thy marvellous lovingkindness, O thou that savest by thy right hand them which put their trust [in thee] from those that (g) rise up [against them].
(g) For all rebel against you, who trouble your Church.
John Gill
17:7 Show thy marvellous loving kindness,.... Such is the lovingkindness of God to his people in Christ; which is sovereign, free, special, distinguishing, everlasting, and unchangeable; it is better than life, and passes knowledge; and which is set upon men and not angels, some and not all, and these many of them the worst and vilest of men, and all of them by nature children of wrath as others; and which has appeared in choosing them in Christ, putting them into his hand, and making a covenant with him for them; in sending him into the world to suffer and die for them; in regenerating, adopting, justifying, pardoning, and saving them with an everlasting salvation; all which is marvellous in their eyes, and will be the wonder of men and angels to all eternity: this sometimes is hidden from the objects of it, as it might be from the psalmist, and therefore he desires a manifestation of it to him; or else his sense is, that God would show to others in what a marvellous manner he loved him, by the help, deliverance, and salvation he would give him. Such a petition will agree with Christ; see Ps 40:10. Some render the words (b), "separate thy lovingkindness", or cause it to pass "from them that rise up on" or "against thy right hand"; but these were never the objects of it; and there is no separation of them from it, nor of that from them who are interested in it, Rom 8:38; much better may it be rendered, "separate" or "distinguish thy lovingkindness" (c); that is, let it appear that I have special interest in thy lovingkindness, distinct from others; distinguish me by thy lovingkindness, remember me with that which thou bearest to a peculiar people, Ps 106:4;
O thou that savest by thy right hand; either by his power, or by the man of his right hand, his own son;
them which put their trust in thee; not in men, not in an arm of flesh, not in themselves, in their own power, wisdom, riches, and righteousness; but in the Lord their God, who is the Saviour of all men, but especially of them that believe, Ti1 4:10; for these he saves both in a temporal and in a spiritual manner;
from those that rise up against them; from all their spiritual enemies, sin and Satan; and from all outward ones, from the men of the world, oppressors and violent persecutors, who are afterwards described: the phrase, "by thy right hand", is by some, as Aben Ezra, connected with the word trust, and rendered, "them which trust in thy right hand" (d); either in the grace, mercy, and favour of God, dispensed by his right hand; or in his strength, and the mighty power of his arm; and by others it is joined to the last clause, and so it stands in the original text, and rendered, "from those that rise up against thy right hand" (e); and so the words describe such persons who in a bold and presumptuous manner set themselves against God, and strengthen themselves against the Almighty; who resist his counsel and will, oppose themselves to the Lord and his Anointed, the man of his right hand, made strong for himself; and to his saints, who are as dear to him as his right hand, and who are preserved by him in the hollow of his hand.
(b) Kimchi & Ben Melech. (c) "separa", Junius & Tremellius; "segrega", Montanus; so some in Vatablus; see Ainsworth. (d) "eos qui fidunt in dextera tua", so some in Vatablus, Castalio, Ainsworth; "recipentes se ad dexteram suam", Junius & Tremellius. (e) "ob insurgentes in dexteram tuam", Pagninus, Montanus, Cocceius; so Michaelis, Gejerus, Musculus.
John Wesley
17:7 By - By thy great power.
Robert Jamieson, A. R. Fausset and David Brown
17:7 Show--set apart as special and eminent (Ex 8:18; Ps 4:3).
thy right hand--for Thy power.
16:716:7: Սքանչելի՛ արարեր զողորմութիւնս քո. ո՛ փրկես զայնոսիկ որ յուսացեալ են ՚ի քեզ[6656]. [6656] Ոմանք.Եւ փրկես զայնոսիկ, ոյք։
7 Սքանչելի դարձրիր քո ողորմութիւնները, դու, որ աջիդ գտնուող հակառակորդներից փրկում ես նրանց, որոնք իրենց յոյսը դրել են քեզ վրայ:
7 Սքանչելի կերպով քու ողորմութիւններդ ցուցուր, Դուն որ քեզի յուսացողները աջ ձեռքովդ կ’ազատես Հակառակ կեցողներէն։
Սքանչելի արարեր զողորմութիւնս քո, ո փրկես զայնոսիկ որ յուսացեալ են ի քեզ` յայնցանէ որ հակառակ կան աջոյ քո:

16:7: Սքանչելի՛ արարեր զողորմութիւնս քո. ո՛ փրկես զայնոսիկ որ յուսացեալ են ՚ի քեզ[6656].
[6656] Ոմանք.Եւ փրկես զայնոսիկ, ոյք։
7 Սքանչելի դարձրիր քո ողորմութիւնները, դու, որ աջիդ գտնուող հակառակորդներից փրկում ես նրանց, որոնք իրենց յոյսը դրել են քեզ վրայ:
7 Սքանչելի կերպով քու ողորմութիւններդ ցուցուր, Դուն որ քեզի յուսացողները աջ ձեռքովդ կ’ազատես Հակառակ կեցողներէն։
zohrab-1805▾ eastern-1994▾ western am▾
16:716:7 Яви дивную милость Твою, Спаситель уповающих [на Тебя] от противящихся деснице Твоей.
16:8 φύλαξόν φυλασσω guard; keep με με me ὡς ως.1 as; how κόραν κορη eye; sight ἐν εν in σκέπῃ σκεπης the πτερύγων πτερυξ wing σου σου of you; your σκεπάσεις σκεπαζω me
16:8 שִׁוִּ֬יתִי šiwwˈîṯî שׁוה place יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to נֶגְדִּ֣י neḡdˈî נֶגֶד counterpart תָמִ֑יד ṯāmˈîḏ תָּמִיד continuity כִּ֥י kˌî כִּי that מִֽ֝ ˈmˈi מִן from ימִינִ֗י ymînˈî יָמִין right-hand side בַּל־ bal- בַּל not אֶמֹּֽוט׃ ʔemmˈôṭ מוט totter
16:8. a resistentibus dexterae tuae custodi me quasi pupillam intus in oculo in umbra alarum tuarum protege meFrom them that resist thy right hand keep me, as the apple of thy eye. Protect me under the shadow of thy wings.
7. Shew thy marvelous lovingkindness, O thou that savest them which put their trust from those that rise up , by thy right hand.
16:8. I have made provision for the Lord always in my sight. For he is at my right hand, so that I may not be disturbed.
16:8. I have set the LORD always before me: because [he is] at my right hand, I shall not be moved.
Shew thy marvellous lovingkindness, O thou that savest by thy right hand them which put their trust [in thee] from those that rise up:

16:7 Яви дивную милость Твою, Спаситель уповающих [на Тебя] от противящихся деснице Твоей.
16:8
φύλαξόν φυλασσω guard; keep
με με me
ὡς ως.1 as; how
κόραν κορη eye; sight
ἐν εν in
σκέπῃ σκεπης the
πτερύγων πτερυξ wing
σου σου of you; your
σκεπάσεις σκεπαζω me
16:8
שִׁוִּ֬יתִי šiwwˈîṯî שׁוה place
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
נֶגְדִּ֣י neḡdˈî נֶגֶד counterpart
תָמִ֑יד ṯāmˈîḏ תָּמִיד continuity
כִּ֥י kˌî כִּי that
מִֽ֝ ˈmˈi מִן from
ימִינִ֗י ymînˈî יָמִין right-hand side
בַּל־ bal- בַּל not
אֶמֹּֽוט׃ ʔemmˈôṭ מוט totter
16:8. a resistentibus dexterae tuae custodi me quasi pupillam intus in oculo in umbra alarum tuarum protege me
From them that resist thy right hand keep me, as the apple of thy eye. Protect me under the shadow of thy wings.
16:8. I have made provision for the Lord always in my sight. For he is at my right hand, so that I may not be disturbed.
16:8. I have set the LORD always before me: because [he is] at my right hand, I shall not be moved.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:8: Keep me as the apple of the eye - Or, as the black of the daughter of eye. Take as much care to preserve me now by Divine influence, as thou hast to preserve my eye by thy good providence. Thou hast entrenched it deeply in the skull; hast ramparted it with the forehead and cheek-bones; defended it by the eyebrow, eyelids, and eyelashes; and placed it in that situation where the hands can best protect it.
Hide me under the shadow of thy wings - This is a metaphor taken from the hen and her chickens. See it explained at large in the note on Mat 23:37 (note). The Lord says of his followers, Zac 2:8 : "He that toucheth you, toucheth the apple of mine eye." How dear are our eyes to us! how dear must his followers be to God!
Albert Barnes: Notes on the Bible - 1834
17:8: Keep me as the apple of the eye - Preserve me; guard me; defend me, as one defends that which is to him most precious and valuable. In the original there is a remarkable strength of expression, and at the same time a remarkable confusion of gender in the language. The literal translation would be, "Keep me as the little man - the daughter of the eye." The word "apple" applied to the eye means the pupil, the little aperture in the middle of the eye, through which the rays of light pass to form an image on the retina ("Johnson, Webster"); though "why" it is called the "apple" of the eye the lexicographers fail to tell us. The Hebrew word - אישׁון 'ı̂ yshô n - means properly, "a little man," and is given to the apple or pupil of the eye, "in which, as in a mirror, a person sees his own image reflected in miniature." This comparison is found in several languages. The word occurs in the Old Testament only in Deu 32:10; Psa 17:8; Pro 7:2; where it is rendered "apple;" in Pro 7:9, where it is rendered "black;" and in Pro 20:20, where it is rendered "obscure." The other expression in the Hebrew - "the daughter of the eye" - is derived from a usage of the Hebrew word "daughter," as denoting that which is dependent on, or connected with (Gesenius, Lexicon), as the expression "daughters of a city" denotes the small towns or villages lying around a city, and dependent on its jurisdiction, Num 21:25, Num 21:32; Num 32:42; Jos 17:11. So the expression "daughters of song," Ecc 12:4. The idea here is, that the little image is the "child" of the eye; that it has its birth or origin there. The prayer of the psalmist here is, that God would guard him, as one guards his sight - an object so dear and valuable to him.
Hide me under the shadow of thy wings - Another image denoting substantially the same thing. This is taken from the care evinced by fowls in protecting their young, by gathering them under their wings. Compare Mat 23:37. Both of the comparisons used here are found in Deu 32:10-12; and it is probable that the psalmist had that passage in his eye - "He instructed him, he kept him as the apple of his eye; as an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings; so the Lord alone did lead him." Compare also Psa 36:7; Psa 57:1; Psa 61:4; Psa 63:7; Psa 91:1, Psa 91:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:8: apple: Deu 32:10; Pro 7:2; Zac 2:8
hide: Psa 36:7, Psa 57:1, Psa 61:4, Psa 63:7, Psa 91:1, Psa 91:4; Rut 2:12; Mat 23:37; Luk 13:34
Carl Friedrich Keil and Franz Delitzsch
17:8
The covenant relationship towards Himself in which Jahve has placed David, and the relationship of love in which David stands to Jahve, fully justified the oppressed one in his extreme request. The apple of the eye, which is surrounded by the iris, is called אישׁון, the man (Arabic insân), or in the diminutive and endearing sense of the termination on: the little man of the eye, because a picture in miniature of one's self is seen, as in a glass, when looking into another person's eye. בּת־עין either because it is as if born out of the eye and the eye has, as it were, concentrated itself in it, or rather because the little image which is mirrored in it is, as it were, the little daughter of the eye (here and Lam 2:18). To the Latin pupilla (pupula), Greek κόρη, corresponds most closely בּבת עין, Zech 2:12, which does not signify the gate, aperture, sight, but, as בּת shows, the little boy, or more strictly, the little girl of the eye. It is singular that אישׁון here has the feminine בּת־עין as the expression in apposition to it. The construction might be genitival: "as the little man of the apple of the eye," inasmuch as the saint knows himself to be so near to God, that, as it were, his image in miniature is mirrored in the great eye of God. But (1) the more ozdinary name for the pupil of the eye is not בּת עין, but אישׁון; and (2) with that construction the proper point of the comparison, that the apple of the eye is an object of the most careful self-preservation, is missed. There is, consequently, a combination of two names of the pupil or apple of the eye, the usual one and one more select, without reference to the gender of the former, in order to give greater definition and emphasis to the figure. The primary passage for this bold figure, which is the utterance of loving entreaty, is Deut 32:10, where the dazzling anthropomorphism is effaced by the lxx and other ancient versions;
(Note: Vid., Geiger, Urschrift und Ueberstezungen der Bibel, S. 324.)
cf. also Sir. 17:22. Then follows another figure, taken from the eagle, which hides its young under its wings, likewise from Deut 32, viz., Ps 17:11, for the figure of the hen (Mt 23:37) is alien to the Old Testament. In that passage, Moses, in his great song, speaks of the wings of God; but the double figure of the shadow of God's wings (here and in Ps 36:8; Ps 57:2; Ps 63:8) is coined by David. "God's wings" are the spreadings out, i.e., the manifestations of His love, taking the creature under the protection of its intimate fellowship, and the "shadow" of these wings is the refreshing rest and security which the fellowship of this love affords to those, who hide themselves beneath it, from the heat of outward or inward conflict.
From Ps 17:9 we learn more definitely the position in which the psalmist is placed. שׁדד signifies to use violence, to destroy the life, continuance, or possession of any one. According to the accentuation בּנפשׁ is to be connected with איבי, not with יקּפוּ, and to be understood according to Ezek 25:6 : "enemies with the soul" are those whose enmity is not merely superficial, but most deep-seated (cf. ἐκ ψυχῆς, Eph 6:6; Col 3:23). The soul (viz., the hating and eagerly longing soul, Ps 27:12; Ps 41:3) is just the same as if בנפשׁ is combined with the verb, viz., the soul of the enemies; and איבי נפשׁי would therefore not be more correct, as Hitzig thinks, than בנפשׁ איבי, but would have a different meaning. They are eager to destroy him (perf. conatus), and form a circle round about him, as ravenous ones, in order to swallow him up.
John Gill
17:8 Keep me as the apple of the eye,.... Which is weak and tender, and is hurt and put to pain, and made uneasy by every little thing that annoys it, and than which nothing is more dear to a man, or he is more careful of preserving from being hurt; and fitly represents the weak estate and condition of God's people, his affection for them, and tender care of them; who as he has provided tunics for the eye, and guarded it with eyebrows, so he has taken care for the safety of his dear children, Deut 32:10;
hide me under the shadow of thy wings; alluding either to the wings of the cherubim over the mercy seat, where God granted his presence; so the Targum paraphrases it,
"under the shadow of thy Shechinah hide me;''
or to birds, who cover their young ones with their wings to save them from birds of prey; see Ps 91:1. From such passages perhaps the Heathens had their notion of presenting their gods with wings (f).
(f) Vid. Cuperi Apotheos. Homer. p. 169, &c.
Robert Jamieson, A. R. Fausset and David Brown
17:8 Similar figures, denoting the preciousness of God's people in His sight, in Deut 32:10-11; Mt 23:37.
16:816:8: յայնցանէ որ հակառակ կան աջոյ քո։ Պահեա՛ զիս որպէս բի՛բ ական. ՚ի հովանի թեւոց քոց, ծածկեսցես զիս[6657][6657] Ոմանք.Ընդ հովանեաւ թեւոց քոց ծած՛՛։
8 Պահպանի՛ր ինձ աչքի բբի պէս, քո թեւերի հովանու տակ ծածկի՛ր ինձ
8 Աչքի բիբի պէս զիս պահէ՛,Թեւերուդ հովանաւորութեանը տակ զիս ծածկէ՛
Պահեա զիս որպէս բիբ ական, ընդ հովանեաւ թեւոց քոց ծածկեսցես զիս:

16:8: յայնցանէ որ հակառակ կան աջոյ քո։ Պահեա՛ զիս որպէս բի՛բ ական. ՚ի հովանի թեւոց քոց, ծածկեսցես զիս[6657]
[6657] Ոմանք.Ընդ հովանեաւ թեւոց քոց ծած՛՛։
8 Պահպանի՛ր ինձ աչքի բբի պէս, քո թեւերի հովանու տակ ծածկի՛ր ինձ
8 Աչքի բիբի պէս զիս պահէ՛,Թեւերուդ հովանաւորութեանը տակ զիս ծածկէ՛
zohrab-1805▾ eastern-1994▾ western am▾
16:816:8 Храни меня, как зеницу ока; в тени крыл Твоих укрой меня
16:9 ἀπὸ απο from; away προσώπου προσωπον face; ahead of ἀσεβῶν ασεβης irreverent τῶν ο the ταλαιπωρησάντων ταλαιπωρεω wretched με με me οἱ ο the ἐχθροί εχθρος hostile; enemy μου μου of me; mine τὴν ο the ψυχήν ψυχη soul μου μου of me; mine περιέσχον περιεχω constrain; contain
16:9 לָכֵ֤ן׀ lāḵˈēn לָכֵן therefore שָׂמַ֣ח śāmˈaḥ שׂמח rejoice לִ֭בִּי ˈlibbî לֵב heart וַ wa וְ and יָּ֣גֶל yyˈāḡel גיל rejoice כְּבֹודִ֑י kᵊvôḏˈî כָּבֹוד weight אַף־ ʔaf- אַף even בְּ֝שָׂרִ֗י ˈbᵊśārˈî בָּשָׂר flesh יִשְׁכֹּ֥ן yiškˌōn שׁכן dwell לָ lā לְ to בֶֽטַח׃ vˈeṭaḥ בֶּטַח trust
16:9. a facie impiorum vastantium me inimici mei animam meam circumdederuntFrom the face of the wicked who have afflicted me. My enemies have surrounded my soul:
8. Keep me as the apple of the eye, hide me under the shadow of thy wings,
16:9. Because of this, my heart has been joyful, and my tongue has exulted. Moreover, even my body will rest in hope.
16:9. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.
Keep me as the apple of the eye, hide me under the shadow of thy wings:

16:8 Храни меня, как зеницу ока; в тени крыл Твоих укрой меня
16:9
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
ἀσεβῶν ασεβης irreverent
τῶν ο the
ταλαιπωρησάντων ταλαιπωρεω wretched
με με me
οἱ ο the
ἐχθροί εχθρος hostile; enemy
μου μου of me; mine
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
περιέσχον περιεχω constrain; contain
16:9
לָכֵ֤ן׀ lāḵˈēn לָכֵן therefore
שָׂמַ֣ח śāmˈaḥ שׂמח rejoice
לִ֭בִּי ˈlibbî לֵב heart
וַ wa וְ and
יָּ֣גֶל yyˈāḡel גיל rejoice
כְּבֹודִ֑י kᵊvôḏˈî כָּבֹוד weight
אַף־ ʔaf- אַף even
בְּ֝שָׂרִ֗י ˈbᵊśārˈî בָּשָׂר flesh
יִשְׁכֹּ֥ן yiškˌōn שׁכן dwell
לָ לְ to
בֶֽטַח׃ vˈeṭaḥ בֶּטַח trust
16:9. a facie impiorum vastantium me inimici mei animam meam circumdederunt
From the face of the wicked who have afflicted me. My enemies have surrounded my soul:
16:9. Because of this, my heart has been joyful, and my tongue has exulted. Moreover, even my body will rest in hope.
16:9. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Keep me as the apple of the eye, hide me under the shadow of thy wings, 9 From the wicked that oppress me, from my deadly enemies, who compass me about. 10 They are inclosed in their own fat: with their mouth they speak proudly. 11 They have now compassed us in our steps: they have set their eyes bowing down to the earth; 12 Like as a lion that is greedy of his prey, and as it were a young lion lurking in secret places. 13 Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, which is thy sword: 14 From men which are thy hand, O LORD, from men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes. 15 As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness.
We may observe, in these verses,
I. What David prays for. Being compassed about with enemies that sought his life, he prays to God to preserve him safely through all their attempts against him, to the crown to which he was anointed. This prayer is both a prediction of the preservation of Christ through all the hardships and difficulties of his humiliation, to the glories and joys of his exalted state, and a pattern to Christians to commit the keeping of their souls to God, trusting him to preserve them to his heavenly kingdom. He prays,
1. That he himself might be protected (v. 8): "Keep me safe, hide me close, where I may not be found, where I may not be come at. Deliver my soul, not only my mortal life from death, but my immortal spirit from sin." Those who put themselves under God's protection may in faith implore the benefit of it.
(1.) He prays that God would keep him, [1.] With as much care as a man keeps the apple of his eye with, which nature has wonderfully fenced and teaches us to guard. If we keep God's law as the apple of our eye (Prov. vii. 2), we may expect that God will so keep us; for it is said concerning his people that whoso touches them touches the apple of his eye, Zech. ii. 8. [2.] With as much tenderness as the hen gathers her young ones under her wings with; Christ uses the similitude, Matt. xxiii. 37. "Hide me under the shadow of thy wings, where I may be both safe and warm." Or, perhaps, it rather alludes to the wings of the cherubim shadowing the mercy-seat: "Let me be taken under the protection of that glorious grace which is peculiar to God's Israel." What David here prays for was performed to the Son of David, our Lord Jesus, of whom it is said (Isa. xlix. 2) that God hid him in the shadow of his hand, hid him as a polished shaft in his quiver.
(2.) David further prays, "Lord, keep me from the wicked, from men of the world," [1.] "From being, and doing, like them, from walking in their counsel, and standing in their way, and eating of their dainties." [2.] "From being destroyed and run down by them. Let them not have their will against me; let them not triumph over me."
2. That all the designs of his enemies to bring his either into sin or into trouble might be defeated (v. 13): "Arise, O Lord! appear for me, disappoint him, and cast him down in his own eyes by the disappointment." While Saul persecuted David, how often did he miss his prey, when he thought he had him sure! And how were Christ's enemies disappointed by his resurrection, who thought they had gained their point when they had put him to death!
II. What he pleads for the encouraging of his own faith in these petitions, and his hope of speeding. He pleads,
1. The malice and wickedness of his enemies: "They are such as are not fit to be countenanced, such as, if I be not delivered from them by the special care of God himself, will be my ruin. Lord, see what wicked men those are that oppress me, and waste me, and run me down." (1.) "They are very spiteful and malicious; they are my deadly enemies, that thirst after my blood, my heart's blood--enemies against the soul," so the word is. David's enemies did what they could to drive him to sin and drive him away from God; they bade him go serve other gods (1 Sam. xxvi. 19), and therefore he had reason to pray against them. Note, Those are our worst enemies, and we ought so to account them, that are enemies to our souls. (2.) "They are very secure and sensual, insolent and haughty (v. 10): They are enclosed in their own fat, wrap themselves, hug themselves, in their own honour, and power, and plenty, and then make light of God, and set his judgments at defiance, Ps. lxxiii. 7; Job xv. 27. They wallow in pleasure, and promise themselves that to-morrow shall be as this day. And therefore with their mouth they speak proudly, glorying in themselves, blaspheming God, trampling upon his people, and insulting them." See Rev. xiii. 5, 6. "Lord, are not such men as these fit to be mortified and humbled, and made to know themselves? Will it not be for thy glory to look upon these proud men and abase them?" (3.) "They are restless and unwearied in their attempts against me: They compass me about, v. 9. They have now in a manner gained their point; they have surrounded us, they have compassed us in our steps, they track us wherever we go, follow us as close as the hound does the hare, and take all advantages against us, being both too many and too quick for us. And yet they pretend to look another way, and set their eyes bowing down to the earth, as if they were meditating, retired into themselves, and thinking of something else;" or (as some think), "They are watchful and intent upon it, to do us a mischief; they are down-looked, and never let slip any opportunity of compassing their design." (4.) "The ringleader of them (that was Saul) is in a special manner bloody and barbarous, politic and projecting (v. 12), like a lion that lives by prey and is therefore greedy of it." It is as much the meat and drink of a wicked man to do mischief as it is of a good man to do good. He is like a young lion lurking in secret places, disguising his cruel designs. This is fitly applied to Saul, who sought David on the rocks of the wild goats (1 Sam. xxiv. 2) and in the wilderness of Ziph (Ps. xxvi. 2), where lions used to lurk for their prey.
2. The power God had over them, to control and restrain them. He pleads, (1.) "Lord, they are thy sword; and will any father suffer his sword to be drawn against his own children?" As this is a reason why we should patiently bear the injuries of men, that they are but the instruments of the trouble (it comes originally from God, to whose will we are bound to submit), so it is an encouragement to us to hope both that their wrath shall praise him and that the remainder thereof he will restrain, that they are God's sword, which he can manage as he pleases, which cannot move without him, and which he will sheathe when he has done his work with it. (2.) "They are thy hand, by which thou dost chastise thy people and make them feel thy displeasure." He therefore expects deliverance from God's hand because from God's hand the trouble came. Una eademque manus vulnus opemque tulit--The same hand wounds and heals. There is no flying from God's hand but by flying to it. It is very comfortable, when we are in fear of the power of man, to see it dependent upon and in subjection to the power of God; see Isa. x. 6, 7, 15.
3. Their outward prosperity (v. 14): "Lord, appear against them, for," (1.) "They are entirely devoted to the world, and care not for thee and thy favour. They are men of the world, actuated by the spirit of the world, walking according to the course of this world, in love with the wealth and pleasure of this world, eager in the pursuits of it (making them their business) and at ease in the enjoyments of it--making them their bliss. They have their portion in this life; they look upon the good things of this world as the best things, and sufficient to make them happy, and they choose them accordingly, place their felicity in them, and aim at them as their chief good; they rest satisfied with them, their souls take their ease in them, and they look no further, nor are in any care to provide for another life. These things are their consolation (Luke vi. 24), their good things (Luke xvi. 25), their reward (Matt. vi. 5), the penny they agreed for, Matt. xx. 13. Now, Lord, shall men of this character be supported and countenanced against those who honour thee by preferring thy favour before all the wealth in this world, and taking thee for their portion?" Ps. xvi. 5. (2.) They have abundance of the world. [1.] They have enlarged appetites, and a great deal wherewith to satisfy them: Their bellies thou fillest with thy hidden treasures. The things of this world are called treasures, because they are so accounted; otherwise, to a soul, and in comparison with eternal blessings, they are but trash. They are hidden in the several parts of the creation, and hidden in the sovereign disposals of Providence. They are God's hidden treasures, for the earth is his and the fulness thereof, though the men of the world think it is their own and forget God's property in it. Those that fare deliciously every day have their bellies filled with these hidden treasures; and they will but fill the belly (1 Cor. vi. 13); they will not fill the soul; they are not bread for that, nor can they satisfy, Isa. lv. 2. They are husks, and ashes, and wind; and yet most men, having no care for their souls, but all for their bellies, take up with them. [2.] They have numerous families, and a great deal to leave to them: They are full of children, and yet their pasture is not overstocked; they have enough for them all, and leave the rest of their substance to their babes, to their grand-children; and this is their heaven, it is their bliss, it is their all. "Lord," said David, "deliver me from them; let me not have my portion with them. Deliver me from their designs against me; for, they having so much wealth and power, I am not able to deal with them unless the Lord be on my side."
4. He pleads his own dependence upon God as his portion and happiness. "They have their portion in this life, but as for me (v. 15) I am none of them, I have but little of the world. Nec habeo, nec careo, nec curo--I neither have, nor need, nor care for it. It is the vision and fruition of God that I place my happiness in; that is it I hope for, and comfort myself with the hopes of, and thereby distinguish myself from those who have their portion in this life." Beholding God's face with satisfaction may be considered, (1.) As our duty and comfort in this world. We must in righteousness (clothed with Christ's righteousness, having a good heart and a good life) by faith behold God's face and set him always before us, must entertain ourselves from day to day with the contemplation of the beauty of the Lord; and, when we awake every morning, we must be satisfied with his likeness set before us in his word, and with his likeness stamped upon us by his renewing grace. Our experience of God's favour to us, and our conformity to him, should yield us more satisfaction than those have whose belly is filled with the delights of sense. 2. As our recompence and happiness in the other world. With the prospect of that he concluded the foregoing psalm, and so this. That happiness is prepared and designed only for the righteous that are justified and sanctified. They shall be put in possession of it when they awake, when the soul awakes, at death, out of its slumber in the body, and when the body awakes, at the resurrection, out of its slumber in the grave. That blessedness will consist in three things:-- [1.] The immediate vision of God and his glory: I shall behold thy face, not, as in this world, through a glass darkly. The knowledge of God will there be perfected and the enlarged intellect filled with it. [2.] The participation of his likeness. Our holiness will there be perfect. This results from the former (1 John iii. 2): When he shall appear we shall be like him, for we shall see him as he is. [3.] A complete and full satisfaction resulting from all this: I shall be satisfied, abundantly satisfied with it. There is no satisfaction for a soul but in God, and in his face and likeness, his good-will towards us and his good work in us; and even that satisfaction will not be perfect till we come to heaven.
Adam Clarke: Commentary on the Bible - 1831
17:9: From my deadly enemies, who compass me about - This is a metaphor taken from huntsmen, who spread themselves around a large track of forest, driving in the deer from every part of the circumference, till they are forced into the nets or traps which they have set for them in some particular narrow passage. The metaphor is carried on in the following verses.
Albert Barnes: Notes on the Bible - 1834
17:9: From the wicked that oppress me - Margin, "That waste me." The margin expresses the sense of the Hebrew. The idea is that of being wasted, desolated, destroyed, as a city or country is by the ravages of war. The psalmist compares himself in his troubles with such a city or country. The "effect" of the persecutions which he had endured had been like cities and lands thus laid waste by fire and sword.
From my deadly enemies - Margin, "My enemies against the soul." The literal idea is, "enemies against my life." The common translation expresses the idea accurately. The sense is, that his enemies sought his life.
Who compass me about - Who surround me on every side, as enemies do who besiege a city.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:9: oppress me: Heb. waste, Ch1 17:9
deadly enemies: Heb. enemies against the soul, Psa 7:5, Psa 35:4, Psa 35:7, Psa 35:12; Sa1 24:11
Geneva 1599
17:9 From the wicked that oppress me, [from] my deadly enemies, [who] compass (h) me about.
(h) For their cruelty cannot be satisfied but with my death.
John Gill
17:9 From the wicked that oppress me,.... Or "waste" or "destroy" (g); as wild beasts do a field or vineyard when they get into it; and such havoc do persecutors and false teachers make of the church and people of God, when they are suffered to get in among them, Ps 80:13; wherefore from such wicked and unreasonable men protection is desired, Th2 3:2;
from my deadly enemies; enemies against his soul or life, who sought to take it away, nothing would satisfy them but this;
who compass me about; on all sides, in order to obtain their desire; such were the enemies of Christ, and so they are described, Ps 22:12.
(g) "quid vastant", Vatablus, Junius & Tremellius, Piscator; "qui vastaverunt", Pagninus, Montanus, Cocceius, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
17:9 compass me--(compare Ps 118:10-12).
16:916:9: յերեսաց ամպարշտաց ոյք տառապեցուցին զիս։ Թշնամիք զանձն իմ պաշարեցին,
9 ամբարիշտների երեսից, որոնք տառապեցրին ինձ: Թշնամիներն ինձ պաշարեցին՝
9 Ինծի տառապանք տուող ամբարիշտներուն երեսէն։Իմ անձիս թշնամիները զիս պաշարեցին։
յերեսաց ամպարշտաց ոյք տառապեցուցին զիս. թշնամիք զանձն իմ պաշարեցին:

16:9: յերեսաց ամպարշտաց ոյք տառապեցուցին զիս։ Թշնամիք զանձն իմ պաշարեցին,
9 ամբարիշտների երեսից, որոնք տառապեցրին ինձ: Թշնամիներն ինձ պաշարեցին՝
9 Ինծի տառապանք տուող ամբարիշտներուն երեսէն։Իմ անձիս թշնամիները զիս պաշարեցին։
zohrab-1805▾ eastern-1994▾ western am▾
16:916:9 от лица нечестивых, нападающих на меня, от врагов души моей, окружающих меня:
16:10 τὸ ο the στέαρ στεαρ he; him συνέκλεισαν συγκλειω confine; catch τὸ ο the στόμα στομα mouth; edge αὐτῶν αυτος he; him ἐλάλησεν λαλεω talk; speak ὑπερηφανίαν υπερηφανια pride
16:10 כִּ֤י׀ kˈî כִּי that לֹא־ lō- לֹא not תַעֲזֹ֣ב ṯaʕᵃzˈōv עזב leave נַפְשִׁ֣י nafšˈî נֶפֶשׁ soul לִ li לְ to שְׁאֹ֑ול šᵊʔˈôl שְׁאֹול nether world לֹֽא־ lˈō- לֹא not תִתֵּ֥ן ṯittˌēn נתן give חֲ֝סִידְךָ֗ ˈḥᵃsîḏᵊḵˈā חָסִיד loyal לִ li לְ to רְאֹ֥ות rᵊʔˌôṯ ראה see שַֽׁחַת׃ šˈaḥaṯ שַׁחַת pit
16:10. adipe suo concluserunt et ore locuti sunt superbeThey have shut up their fat: their mouth hath spoken proudly.
9. From the wicked that spoil me, my deadly enemies, that compass me about.
16:10. For you will not abandon my soul to Hell, nor will you allow your holy one to see corruption.
16:10. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.
From the wicked that oppress me, [from] my deadly enemies, [who] compass me about:

16:9 от лица нечестивых, нападающих на меня, от врагов души моей, окружающих меня:
16:10
τὸ ο the
στέαρ στεαρ he; him
συνέκλεισαν συγκλειω confine; catch
τὸ ο the
στόμα στομα mouth; edge
αὐτῶν αυτος he; him
ἐλάλησεν λαλεω talk; speak
ὑπερηφανίαν υπερηφανια pride
16:10
כִּ֤י׀ kˈî כִּי that
לֹא־ lō- לֹא not
תַעֲזֹ֣ב ṯaʕᵃzˈōv עזב leave
נַפְשִׁ֣י nafšˈî נֶפֶשׁ soul
לִ li לְ to
שְׁאֹ֑ול šᵊʔˈôl שְׁאֹול nether world
לֹֽא־ lˈō- לֹא not
תִתֵּ֥ן ṯittˌēn נתן give
חֲ֝סִידְךָ֗ ˈḥᵃsîḏᵊḵˈā חָסִיד loyal
לִ li לְ to
רְאֹ֥ות rᵊʔˌôṯ ראה see
שַֽׁחַת׃ šˈaḥaṯ שַׁחַת pit
16:10. adipe suo concluserunt et ore locuti sunt superbe
They have shut up their fat: their mouth hath spoken proudly.
16:10. For you will not abandon my soul to Hell, nor will you allow your holy one to see corruption.
16:10. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Враги, нападающие на Давида, т. е. причинившие ему страдания, покушаются на его жизнь; "они заключились в туке", закрыли свой жир; "надменно говорят". Этими словами характеризуются враги Давида, пользовавшиеся полным довольством, от которого ничего не давали бедным ("заключились в туке"). Вследствие сосредоточенности в их руках довольства и силы они сделались гордыми и заносчивыми.
Adam Clarke: Commentary on the Bible - 1831
17:10: They are enclosed in their own fat - Dr. Kennicott, Bishop Horsley, Houbigant, and others, read the passage thus: עלי חבלמו סגרו alai chablamo sageru, "They have closed their net upon me." This continues the metaphor which was introduced in the preceding verse, and which is continued in the two following: and requires only that עלי ali, "upon me," should began this verse instead of end the preceding; and that חלב cheleb, which signifies fat, should be read חבל chebel, which signifies rope, cable, or net. This important reading requires only the interchange of two letters. The Syriac translates it, shut their mouth: but the above emendation is most likely to be true.
They speak proudly - Having compassed the mountain on which I had taken refuge, they now exult, being assured that they will soon be in possession of their prey.
Albert Barnes: Notes on the Bible - 1834
17:10: They are enclosed in their own fat - The meaning here is, that they were prosperous, and that they were consequently self-confident and proud, and were regardless of others. The phrase occurs several times as descriptive of the wicked in a state of prosperity, and as, therefore, insensible to the rights, the wants, and the sufferings of others. Compare Deu 32:15, "But Jeshurun waxed fat and kicked: thou art waxed fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him," etc. Job 15:27, "because he covereth his face with his fatness, and maketh collops of fat on his flanks." Psa 73:7, "their eyes stand out with fatness." Psa 119:70, "their heart is as fat as grease."
With their mouth they speak proudly - Haughtily; in an arrogant tone; as a consequence of their prosperity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:10: They are: Psa 73:7-9, Psa 119:70; Deu 32:15; Job 15:27; Isa 6:10; Mat 13:15; Act 28:27
with: Psa 12:3, Psa 12:4, Psa 31:18, Psa 123:4; Exo 5:2, Exo 15:9; Sa1 2:3; Pe2 2:18; Rev 13:5, Rev 13:6
Carl Friedrich Keil and Franz Delitzsch
17:10
Ps 17:10 tell what sort of people these persecutors are. Their heart is called fat, adeps, not as though חלב could in itself be equivalent to לב, more especially as both words are radically distinct (חלב from the root לב, λιπ; לב from the root לב, לף to envelope: that which is enveloped, the kernel, the inside), but (without any need for von Ortenberg's conjecture חלב לבּמו סגרוּ "they close their heart with fat") because it is, as it were, entirely fat (Ps 119:70, cf. Ps 73:7), and because it is inaccessible to any feeling of compassion, and in general incapable of the nobler emotions. To shut up the fat = the heart (cf. κλείειν τὰ σπλάγχνα 1Jn 3:17), is equivalent to: to fortify one's self wilfully in indifference to sympathy, tender feeling, and all noble feelings (cf. השׁמין לב = to harden, Is 6:10). The construction of פּימו (which agrees in sound with פּימה, Job 15:27) is just the same as that of קולי, Ps 3:5. On the other hand, אשּׁוּרנוּ (after the form עמּוּד and written plene) is neither such an accusative of the means or instrument, nor the second accusative, beside the accusative of the object, of that by which the object is surrounded, that is usually found with verbs of surrounding (e.g., Ps 5:13; Ps 32:7); for "they have surrounded me (us) with our step" is unintelligible. But אשׁורנו can be the accusative of the member, as in Ps 3:8, cf. Ps 22:17, Gen 3:15, for "it is true the step is not a member" (Hitz.), but since "step" and "foot" are interchangeable notions, Ps 73:2, the σχῆμα καθ ̓ ὅλον καὶ μέρος is applicable to the former, and as, e.g., Homer says, Iliad vii. 355: σὲ μάλιστα πόνος φρένας ἀμφιβέβηκεν, the Hebrew poet can also say: they have encompassed us (and in fact) our steps, each of our steps (so that we cannot go forwards or backwards with our feet). The Ker סבבוּנוּ gets rid of the change in number which we have with the Chethb סבבוני; the latter, however, is admissible according to parallels like Ps 62:5, and corresponds to David's position, who is hunted by Saul and at the present time driven into a strait at the head of a small company of faithful followers. Their eyes - he goes on to say in Ps 17:11 - have they set to fell, viz., us, who are encompassed, to the earth, i.e., so that we shall be cast to the ground. נטה is transitive, as in Ps 18:10; Ps 62:4, in the transitively applied sense of Ps 73:2 (cf. Ps 37:31): to incline to fall (whereas in Ps 44:19, Job 31:7, it means to turn away from); and בּארץ (without any need fore the conjecture בּארח) expresses the final issue, instead of לארץ, Ps 7:6. By the expression דּמינו one is prominently singled out from the host of the enemy, viz., its chief, the words being: his likeness is as a lion, according to the peculiarity of the poetical style, of changing verbal into substantival clauses, instead of דּמה כּאריה. Since in Old Testament Hebrew, as also in Syriac and Arabic, כ is only a preposition, not a connective conjunction, it cannot be rendered: as a lion longs to prey, but: as a lion that is greedy or hungry (cf. Arab. ksf, used of sinking away, decline, obscuring or eclipsing, growing pale, and Arab. chsf, more especially of enfeebling, hunger, distinct from חשׂף = Arab. ks̆f, to peel off, make bare) to ravin. In the parallel member of the verse the participle alternates with the attributive clause. כּפיר is (according to Meier) the young lion as being covered with thicker hair.
Geneva 1599
17:10 They are inclosed in their own (i) fat: with their mouth they speak proudly.
(i) They are puffed up with pride, as the stomach that is choked with fat.
John Gill
17:10 They are enclosed in their own fat,.... Or "their fat has enclosed them"; either their eyes, that they can hardly see out of them, or their hearts, so that they are stupid and senseless, and devoid of the fear of God; the phrase is expressive of the multitude of their wealth and increase of power, by which they were swelled with pride and vanity, and neither feared God nor regarded man; so the Targum paraphrases it,
"their riches are multiplied, their fat covers them;''
see Deut 32:15; some read it, "their fat shuts their mouths", so Aben Ezra and Kimchi; or "with their fat they shut them" (h); but the accent "athnach" will not admit of this reading; the last word belongs to the next clause;
with their mouth they speak proudly; against God and his people, belching out blasphemies against the one, and severe menaces and threatenings against the other.
(h) So De Dieu.
John Wesley
17:10 They - They live in splendor and prosperity.
Robert Jamieson, A. R. Fausset and David Brown
17:10 enclosed . . . fat--are become proud in prosperity, and insolent to God (Deut 32:15; Ps 73:7).
16:1016:10: ՚ի ճարպս իւրեանց արգելան, եւ բերանք նոցա խօսեցան զամբարտաւանութիւն[6658]։ [6658] Ոսկան.Եւ ՚ի ճարպս իւրեանց արգելին։
10 խիստ պարարտացան եւ նրանց բերանն ամբարտաւանութիւն բարբառեց:
10 Իրենց պարարտութիւնովը ծածկուեցան, Իրենց բերնովը ամբարտաւանութեամբ խօսեցան։
ի ճարպս իւրեանց արգելան. բերանք նոցա խօսեցան զամբարտաւանութիւն:

16:10: ՚ի ճարպս իւրեանց արգելան, եւ բերանք նոցա խօսեցան զամբարտաւանութիւն[6658]։
[6658] Ոսկան.Եւ ՚ի ճարպս իւրեանց արգելին։
10 խիստ պարարտացան եւ նրանց բերանն ամբարտաւանութիւն բարբառեց:
10 Իրենց պարարտութիւնովը ծածկուեցան, Իրենց բերնովը ամբարտաւանութեամբ խօսեցան։
zohrab-1805▾ eastern-1994▾ western am▾
16:1016:10 они заключились в туке своем, надменно говорят устами своими.
16:11 ἐκβάλλοντές εκβαλλω expel; cast out με με me νυνὶ νυνι right now περιεκύκλωσάν περικυκλοω encircle; surround με με me τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτῶν αυτος he; him ἔθεντο τιθημι put; make ἐκκλῖναι εκκλινω deviate; avoid ἐν εν in τῇ ο the γῇ γη earth; land
16:11 תֹּֽודִיעֵנִי֮ tˈôḏîʕēnˈî ידע know אֹ֤רַח ʔˈōraḥ אֹרַח path חַ֫יִּ֥ים ḥˈayyˌîm חַיִּים life שֹׂ֣בַע śˈōvaʕ שֹׂבַע satiety שְׂ֭מָחֹות ˈśmāḥôṯ שִׂמְחָה joy אֶת־ ʔeṯ- אֵת together with פָּנֶ֑יךָ pānˈeʸḵā פָּנֶה face נְעִמֹ֖ות nᵊʕimˌôṯ נָעִים pleasant בִּ bi בְּ in ימִינְךָ֣ ymînᵊḵˈā יָמִין right-hand side נֶֽצַח׃ nˈeṣaḥ נֵצַח glory
16:11. incedentes adversum me nunc circumdederunt me oculos suos posuerunt declinare in terramThey have cast me forth, and now they have surrounded me: they have set their eyes bowing down to the earth.
10. They are enclosed in their own fat: with their mouth they speak proudly.
16:11. You have made known to me the ways of life; you will fill me with joy by your countenance. At your right hand are delights, even to the end.
16:11. Thou wilt shew me the path of life: in thy presence [is] fulness of joy; at thy right hand [there are] pleasures for evermore.
They are inclosed in their own fat: with their mouth they speak proudly:

16:10 они заключились в туке своем, надменно говорят устами своими.
16:11
ἐκβάλλοντές εκβαλλω expel; cast out
με με me
νυνὶ νυνι right now
περιεκύκλωσάν περικυκλοω encircle; surround
με με me
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτῶν αυτος he; him
ἔθεντο τιθημι put; make
ἐκκλῖναι εκκλινω deviate; avoid
ἐν εν in
τῇ ο the
γῇ γη earth; land
16:11
תֹּֽודִיעֵנִי֮ tˈôḏîʕēnˈî ידע know
אֹ֤רַח ʔˈōraḥ אֹרַח path
חַ֫יִּ֥ים ḥˈayyˌîm חַיִּים life
שֹׂ֣בַע śˈōvaʕ שֹׂבַע satiety
שְׂ֭מָחֹות ˈśmāḥôṯ שִׂמְחָה joy
אֶת־ ʔeṯ- אֵת together with
פָּנֶ֑יךָ pānˈeʸḵā פָּנֶה face
נְעִמֹ֖ות nᵊʕimˌôṯ נָעִים pleasant
בִּ bi בְּ in
ימִינְךָ֣ ymînᵊḵˈā יָמִין right-hand side
נֶֽצַח׃ nˈeṣaḥ נֵצַח glory
16:11. incedentes adversum me nunc circumdederunt me oculos suos posuerunt declinare in terram
They have cast me forth, and now they have surrounded me: they have set their eyes bowing down to the earth.
16:11. You have made known to me the ways of life; you will fill me with joy by your countenance. At your right hand are delights, even to the end.
16:11. Thou wilt shew me the path of life: in thy presence [is] fulness of joy; at thy right hand [there are] pleasures for evermore.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. "Они устремили глаза свои, чтобы низложить меня на землю" - напрягают зрение, изыскивают способы свалить Давида на землю, низвергнуть, погубить его. Известны разнообразные попытки Саула схватить и убить Давида.
Adam Clarke: Commentary on the Bible - 1831
17:11: They have now compassed us in our steps - Instead of אשרנו ashshurenu, "our steps," Dr. Kennicott and others recommend אשרינו ashreynu, "O lucky we, at last we have compassed him." He cannot now escape; he is sure to fall into our hands.
They have set their eyes bowing down to the earth - All the commentators and critics have missed the very expressive and elegant metaphor contained in this clause. Kennicott says, They drove the hart into toils, and then shot him. Bishop Horsley says, on the clause, They have set their eyes bowing down to the earth: "This is the attitude of huntsmen, taking aim at an animal upon the ground." No, it is the attitude of the huntsmen looking for the slot, or track of the hart's, hind's, or antelope's foot on the ground. See at the conclusion of the Psalm.
Albert Barnes: Notes on the Bible - 1834
17:11: They have now compassed us - Myself, and those who are associated with me. It would seem from this that the psalmist was not alone. It is to be observed, however, that there is a difference of reading in the Hebrew text. The Masoretic reading is: "us;" the Hebrew text is "me," though in the other expression the plural is used - "our steps." There is no impropriety in supposing that the psalmist refers to his followers, associates, or friends, meaning that the wrong was done not to him alone, but to others connected with him. The meaning of "compassed" is, that they "surrounded" him on every side. WheRev_er he went, they were there.
In our steps - WheRev_er we go.
They have set their eyes - As those do who are intent on any thing; as the lion does that is seeking its prey Psa 17:12. They looked keenly and directly at the object. They did not allow their eyes to wander. They were not indifferent to the object of their pursuit.
Bowing down to the earth - That is, as the translators evidently understood this, having their eyes bowed down to the ground, or looking steadily to the ground. The image, according to Dr. Horsley, is borrowed from a hunter taking aim at an animal upon the ground. A more literal translation, however, would be, "They have fixed their eyes to lay me prostrate upon the ground." The Hebrew word - נטה nâ ṭ â h - means properly "to stretch out, to extend;" then, "to incline, to bow, to depress;" and hence, the idea of "prostrating;" thus, to make the shoulder bend downward, Gen 49:15; to bring down the mind to an object, Psa 119:112; to bow the heavens, Psa 18:9. Hence, the idea of prostrating an enemy; and the sense here clearly is, that they had fixed their eyes intently on the psalmist, with a purpose to prostrate him to the ground, or completely to overwhelm him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:11: compassed: Sa1 23:26, Sa1 24:2, Sa1 24:3, Sa1 26:2, Sa1 26:3
set: Psa 10:8-10; Pro 6:13, Pro 6:14
John Gill
17:11 They have now compassed us in our steps,.... The sense is, they could not stir a step but they were at their heels, surrounding them on every side. This was true of David, when he was pursued by Saul, and followed by him to Keilah and the wilderness of Maon, 1Kings 23:8; according to the "Cetib", or textual writing, it should be rendered, "they have compassed me"; but, according to the "Keri", or marginal reading, and the points, it is as we have translated it, and which is followed by the Targum, and both are right, and design David as a principal person, and those that were with him, who were encompassed by Saul and his men. This also was verified in Christ, when Judas followed him into the garden with a band of men to betray him, and when he was enclosed by wicked men as he went to the cross, and hung upon it, Jn 18:2; and may likewise be accommodated to the case of all the saints, who are troubled on every side, are beset with the corruptions of their hearts, the temptations of Satan, and the reproaches and persecutions of the men of the world, 2Cor 4:8;
they have set their eyes bowing down to the earth; which posture either denotes fraudulence and hypocrisy, showing, by looking only upon the ground, as if they were harmless and inoffensive, and had no ill designs, and took no notice of anything; which, as it was true of David's enemies, so of the Jews and of Judas with respect to Christ, and of false teachers with respect to the church, Lk 20:20, Mt 7:15; or else inhumanity and contempt, not caring to turn their eyes to look upon them in distress, but kept their eyes fixed upon the earth, so Christ was treated by the Jews, Is 53:3; or rather their being intent upon mischief, their diligence and watchfulness to observe all motions, and take every opportunity "to strike", or "cast me down to the earth", as the Arabic and Syriac versions render it; or the sense is, as Kimchi gives it, their eyes are upon our ways, to spread nets for us in the earth to take us.
John Wesley
17:11 Steps - In all our ways. We go from place to place, to rocks, and caves, and woods; but wheresoever we go they are at hand, and ready to surround us. Eyes - They keep their eyes fixed upon us. Bowing - Couching down upon the earth, that they may watch the fittest opportunity to surprize us.
Robert Jamieson, A. R. Fausset and David Brown
17:11 They pursue us as beasts tracking their prey.
16:1116:11: Մերժեցին զիս եւ այժմ դարձեալ պատեցան զինեւ. ո՛ւշ եդին խոնարհեցուցանել զիս յերկիր[6659]։ [6659] Ոմանք.Ուս եդին խոնարհեցուցանել զիս։
11 Վռնդեցին ինձ, եւ արդ դարձեալ շուրջս պատելով, մտադրուեցին ինձ գետին տապալել:
11 Հիմա մեր քայլերուն չորս կողմը պատելով՝ Աչքերնին մեր վրայ տնկեցին գետինը զարնելու համար
[75]Մերժեցին զիս եւ`` այժմ դարձեալ պատեցան զինեւ, ուշ եդին խոնարհեցուցանել զիս յերկիր:

16:11: Մերժեցին զիս եւ այժմ դարձեալ պատեցան զինեւ. ո՛ւշ եդին խոնարհեցուցանել զիս յերկիր[6659]։
[6659] Ոմանք.Ուս եդին խոնարհեցուցանել զիս։
11 Վռնդեցին ինձ, եւ արդ դարձեալ շուրջս պատելով, մտադրուեցին ինձ գետին տապալել:
11 Հիմա մեր քայլերուն չորս կողմը պատելով՝ Աչքերնին մեր վրայ տնկեցին գետինը զարնելու համար
zohrab-1805▾ eastern-1994▾ western am▾
16:1116:11 На всяком шагу нашем ныне окружают нас; они устремили глаза свои, чтобы низложить {меня} на землю;
16:12 ὑπέλαβόν υπολαμβανω take up; suppose με με me ὡσεὶ ωσει as if; about λέων λεων lion ἕτοιμος ετοιμος ready; prepared εἰς εις into; for θήραν θηρα hunt; game καὶ και and; even ὡσεὶ ωσει as if; about σκύμνος σκυμνος home; household ἐν εν in ἀποκρύφοις αποκρυφος hidden away
16:12. similitudo eius quasi leonis desiderantis praedam et quasi catuli leonis sedentis in absconditisThey have taken me, as a lion prepared for the prey; and as a young lion dwelling in secret places.
11. They have now compassed us in our steps: they set their eyes to cast down to the earth.
They have now compassed us in our steps: they have set their eyes bowing down to the earth:

16:11 На всяком шагу нашем ныне окружают нас; они устремили глаза свои, чтобы низложить {меня} на землю;
16:12
ὑπέλαβόν υπολαμβανω take up; suppose
με με me
ὡσεὶ ωσει as if; about
λέων λεων lion
ἕτοιμος ετοιμος ready; prepared
εἰς εις into; for
θήραν θηρα hunt; game
καὶ και and; even
ὡσεὶ ωσει as if; about
σκύμνος σκυμνος home; household
ἐν εν in
ἀποκρύφοις αποκρυφος hidden away
16:12. similitudo eius quasi leonis desiderantis praedam et quasi catuli leonis sedentis in absconditis
They have taken me, as a lion prepared for the prey; and as a young lion dwelling in secret places.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. К числу этих попыток, помимо открытого преследования, относятся и скрытые, тайные выслеживания и подстерегания Давида, приравнивающие врагов Давида к хищным животным, выслеживающим свою добычу.
Adam Clarke: Commentary on the Bible - 1831
17:12: Like as a lion that is greedy of his prey - This is the picture of Saul. While his huntsmen were beating every bush, prying into every cave and crevice, and examining every foot of ground to find out a track, Saul is ready, whenever the game is started, to spring upon, seize, and destroy it. The metaphors are well connected, well sustained, and strongly expressive of the whole process of this persecution.
In the ninth verse the huntsmen beat the forest to raise and drive in the game. In the tenth they set their nets, and speak confidently of the expected success. In the eleventh, they felicitate themselves on having found the slot, the certain indication of the prey being at hand. And in the twelfth, the king of the sport is represented as just ready to spring upon the prey; or, as having his bow bent, and his arrow on the string, ready to let fly the moment the prey appears. It is worthy of remark, that kings and queens were frequently present, and were the chiefs of the sport; and it was they who, when he had been killed, broke up the deer: 1. Slitting down the brisket with their knife or sword; and, 2. Cutting off the head. And, as Tuberville published the first edition of his book in the reign of Queen Elizabeth, he gives a large wood-cut, p. 133, representing this princess just alighted from her horse - the stag stretched upon the ground - the huntsman kneeling, holding the fore foot of the animal with his left hand, and with his right presenting a knife to the queen for the purpose of the breaking up. As the second edition was published in the reign of James the First, the image of the queen is taken out and a whole length of James introduced in the place.
The same appears in Tuberville's Book of Falconrie, connected with the above. In p. 81, edition 1575, where the flight of the hawk at the heron is represented, the queen is seated on her charger: but in the edition of 1611 King James is placed on the same charger, the queen being removed.
The lion is the monarch of the forest; and is used successfully here to represent Saul, king of Israel, endeavoring to hunt down David; hernoming him in on every side; searching for his footsteps; and ready to spring upon him, shoot him with his bow, or pierce him with his javelin, as soon as he should be obliged to flee from his last cover. The whole is finely imagined, and beautifully described.
Albert Barnes: Notes on the Bible - 1834
17:12: Like as a lion - Margin, "The likeness of him" (that is, "of every one of them") is "as a lion that desireth to ravin." The meaning is plain. They were like a lion intent on securing his prey. They watched the object narrowly; they were ready to spring upon it.
That is greedy of his prey - "He is craving to tear." Prof. Alexander. - The Hebrew word rendered "is greedy," means "to pine, to long after, to desire greatly." The Hebrew word rendered "of his prey," is a verb, meaning "to pluck, to tear, to rend in pieces." The reference is to the lion that desires to seize his victim, and to rend it in pieces to devour it.
And, as it were, a young lion - Hebrew, "And like a young lion."
Lurking in secret places - Margin, as in Hebrew, "sitting." The allusion is to the lion crouching, or lying in wait for a favorable opportunity to pounce upon his prey. See the notes at Psa 10:8-10. There is no special emphasis to be affixed to the fact that the "lion" is alluded to in one member of this verse, and the "young lion" in the other. It is in accordance with the custom of parallelism in Hebrew poetry where the same idea, with some little variation, is expressed in both members of the sentence. See the introduction to Job, Section 5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:12: Like: etc. Heb. The likeness of him (that is, of every one of them) is as a lion that desireth to ravin, Psa 7:2, Psa 22:13; Ti2 4:17; Pe1 5:8
lurking: Heb. sitting
John Gill
17:12 Like as a lion that is greedy of his prey,.... Or "the likeness of him is as a lion" (i); meaning Saul, as Kimchi interprets it; or everyone of them that compassed them about, as Aben Ezra observes; sometimes wicked and persecuting princes are compared to lions, for their strength and cruelty; see Prov 28:15; so the devil is called a roaring lion, 1Pet 5:8; and the antichristian beast is said to have the mouth of a lion, Rev_ 13:2;
and as it were a young lion lurking in secret places; to leap upon its prey, and seize it at once, as it has opportunity; this denotes the secret and insidious method which the enemies of Christ take to do mischief; see Ps 10:9.
(i) "similitudo ejus, vel cujusque est tanquam leonis", Pagninus, Montanus, Junius & Tremellius; so Musculus, Gejerus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
17:12 The figure made more special by that of a lion lurking.
16:1216:12: Համարեցան ինձ որպէս առեւծ զի պատրա՛ստ է յորս, որպէս կորիւն առիւծու զի նստի դարանեալ[6660]։ [6660] Ոմանք.Զի պատրաստի յորս։
12 Ինձ թուացին իբրեւ առիւծ, որ պատրաստ է որսի վրայ նետուելու, իբրեւ կորիւն առիւծի՝ նստած դարանում:
12 Առիւծի պէս, որ կը փափաքի գիշատել, Առիւծի կորիւնի պէս, որ դարանակալ կ’ըլլայ։
Համարեցան ինձ որպէս առեւծ զի պատրաստէ յորս, որպէս կորիւն առիւծու զի նստի դարանեալ:

16:12: Համարեցան ինձ որպէս առեւծ զի պատրա՛ստ է յորս, որպէս կորիւն առիւծու զի նստի դարանեալ[6660]։
[6660] Ոմանք.Զի պատրաստի յորս։
12 Ինձ թուացին իբրեւ առիւծ, որ պատրաստ է որսի վրայ նետուելու, իբրեւ կորիւն առիւծի՝ նստած դարանում:
12 Առիւծի պէս, որ կը փափաքի գիշատել, Առիւծի կորիւնի պէս, որ դարանակալ կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1216:12 они подобны льву, жаждущему добычи, подобны скимну, сидящему в местах скрытных.
16:13 ἀνάστηθι ανιστημι stand up; resurrect κύριε κυριος lord; master πρόφθασον προφθανω anticipate; spring forth αὐτοὺς αυτος he; him καὶ και and; even ὑποσκέλισον υποσκελιζω he; him ῥῦσαι ρυομαι rescue τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἀπὸ απο from; away ἀσεβοῦς ασεβης irreverent ῥομφαίαν ρομφαια broadsword σου σου of you; your ἀπὸ απο from; away ἐχθρῶν εχθρος hostile; enemy τῆς ο the χειρός χειρ hand σου σου of you; your
16:13. surge Domine praeveni faciem eius incurva eum salva animam meam ab impio qui est gladius tuusArise, O Lord, disappoint him and supplant him; deliver my soul from the wicked one; thy sword
12. He is like a lion that is greedy of his prey, and as it were a young lion lurking in secret places.
Like as a lion [that] is greedy of his prey, and as it were a young lion lurking in secret places:

16:12 они подобны льву, жаждущему добычи, подобны скимну, сидящему в местах скрытных.
16:13
ἀνάστηθι ανιστημι stand up; resurrect
κύριε κυριος lord; master
πρόφθασον προφθανω anticipate; spring forth
αὐτοὺς αυτος he; him
καὶ και and; even
ὑποσκέλισον υποσκελιζω he; him
ῥῦσαι ρυομαι rescue
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
ἀπὸ απο from; away
ἀσεβοῦς ασεβης irreverent
ῥομφαίαν ρομφαια broadsword
σου σου of you; your
ἀπὸ απο from; away
ἐχθρῶν εχθρος hostile; enemy
τῆς ο the
χειρός χειρ hand
σου σου of you; your
16:13. surge Domine praeveni faciem eius incurva eum salva animam meam ab impio qui est gladius tuus
Arise, O Lord, disappoint him and supplant him; deliver my soul from the wicked one; thy sword
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. "Воскресни, предупреди и низложи", - восстань Господи, на мою защиту, предупреди нападения врагов и тем помешай их успеху надо мною.
Adam Clarke: Commentary on the Bible - 1831
17:13: Arise, O Lord, disappoint him - When he arises to spring upon and tear me to pieces, arise thou, O Lord; disappoint him of his prey; seize him, and cast him down.
Deliver my soul - Save my life.
From the wicked, which is thy sword - Saul is still meant, and we may understand the words as either implying the sword, the civil power, with which God had intrusted him, and which he was now grievously abusing; or, it may mean, deliver me by Thy sword - cut him off who wishes to cut me off. On this ground the next verse should be read from men, By thy hand. So the margin. The hand of God not only meaning his power, but his providence.
Albert Barnes: Notes on the Bible - 1834
17:13: Arise, O Lord - See the notes at Psa 3:7.
Disappoint him - Margin, "pRev_ent his face." The marginal reading expresses the sense of the Hebrew. The word used in the original means "to anticipate, to go before, to pRev_ent;" and the prayer here is that God would come "before" his enemies; that is, that he would cast himself in their way "before" they should reach him. The enemy is represented as marching upon him with his face intently fixed, seeking his destruction; and he prays that God would interpose, or that He would come to his aid "before" his enemy should come up to him.
Cast him down - That is, as it is in the Hebrew, make him bend or bow, as one who is conquered bows before a conqueror.
Deliver my soul from the wicked - Save my life; save me from the designs of the wicked.
Which is thy sword - The Aramaic Paraphrase renders this, "Deliver my soul from the wicked man, who deserves to be slain with thy sword." The Latin Vulgate: "Deliver my soul from the wicked man; thy spear from the enemies of thy hand." So the Septuagint: "Deliver my soul from the wicked; thy sword from the enemies of thy hand." The Syriac, "Deliver my soul from the wicked, and from the sword." DeWette renders it, "Deliver my soul from the wicked by thy sword." Prof. Alexander, "Save my soul from the wicked (with) thy sword." So Luther, "With thy sword." The Hebrew will undoubtedly admit of this latter construction, as in a similar passage in Psa 17:10; and this construction is found in the margin: "By thy sword." The sentiment that the wicked ARE the "sword" of God, or the instruments, though unconsciously to themselves, of accomplishing his purposes, or that he makes them the executioners of his will, is undoubtedly favored by such passages as Isa 10:5-7 (see the notes at those verses), and should be properly recognized. But such a construction is not necessary in the place before us, and it does not well agree with the connection, for it is not easy to see why the psalmist should make the fact that the wicked were instruments in the hand of God in accomplishing his purposes a "reason" why He should interpose and deliver him from them. It seems to me, therefore, that the construction of DeWette and others, "Save me from the wicked "by" thy sword," is the true one. The psalmist asked that God would interfere by his own hand, and save him from danger. The same construction, if it be the correct one, is required in the following verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:13: Arise: Psa 3:7, Psa 7:6, Psa 44:23, Psa 44:26, Psa 119:126; Isa 51:9
disappoint him: Heb. pRev_ent his face
which is: or, by, Psa 7:11-13
thy: Isa 10:5, Isa 10:15, Isa 13:5, Isa 37:26; Hab 1:12; Act 4:28
Carl Friedrich Keil and Franz Delitzsch
17:13
The phrase קדּם פּני, antevertere faciem alicujus, means both to appear before any one with reverence, Ps 95:2 (post-biblical: to pay one's respects to any one) and to meet any one as an enemy, rush on him. The foe springs like a lion upon David, may Jahve - so he prays - as his defence cross the path of the lion and intercept him, and cast him down so that he, being rendered harmless, shall lie there with bowed knees (כּרע, of the lion, Gen 49:9; Num 24:9). He is to rescue his soul from the ungodly חרבּך. This חרבך, and also the ידך which follows, can be regarded as a permutative of the subject (Bצttcher, Hupfeld, and Hitzig), an explanation which is commended by Ps 44:3 and other passages. But it is much more probable that more exact definitions of this kind are treated as accusatives, vid., on Ps 3:5. At any rate "sword" and "hand" are meant as the instruments by which the פּלּט, rescuing, is effected. The force of פּלּטה extends into Ps 17:14, and mimatiym (with a Chateph under the letter that is freed from reduplication, like ממכון, Ps 33:14) corresponds to מרשׁע, as ידך to חרבּך. The word ממתים (plural of מת, men, Deut 2:34, whence מתם, each and every one), which of itself gives no complete sense, is repeated and made complete after the interruption cause by the insertion of ידך ה, - a remarkable manner of obstructing and then resuming the thought, which Hofmann (Schriftbeweis ii. 2. 495) seeks to get over by a change in the division of the verse and in the interpunction. חלד, either from חלד Syriac to creep, glide, slip away (whence חלדּה a weasel, a mole) or from חלד Talmudic to cover, hide, signifies: this temporal life which glides by unnoticed (distinct from the Arabic chald, chuld, an abiding stay, endless duration); and consequently חדל, limited existence, from חדל to have an end, alternates with חלד as a play upon the letters, comp. Ps 49:2 with Is 38:11. The combination מחלד מתים resembles Ps 10:18; Ps 16:4. What is meant, is: men who have no other home but the world, which passeth away with the lust thereof, men ἐκ τοῦ κόσμου τούτου, or υίοὶ τοῦ αἰῶνος τούτου. The meaning of the further description חלקם בּחיּים (cf. Eccles 9:9) becomes clear from the converse in Ps 16:5. Jahve is the חלק of the godly man; and the sphere within which the worldling claims his חלק is החיּים, this temporal, visible, and material life. This is everything to him; whereas the godly man says: טּוב חסדּך מחיּים, Ps 63:4. The contrast is not so much between this life and the life to come, as between the world (life) and God. Here we see into the inmost nature of the Old Testament faith. To the Old Testament believer, all the blessedness and glory of the future life, which the New Testament unfolds, is shut up in Jahve. Jahve is his highest good, and possessing Him he is raised above heaven and earth, above life and death. To yield implicitly to Him, without any explicit knowledge of a blessed future life, to be satisfied with Him, to rest in Him, to hide in Him in the face of death, is the characteristic of the Old Testament faith. חלקם בחיים expresses both the state of mind and the lot of the men of the world. Material things which are their highest good, fall also in abundance to their share. The words "whose belly Thou fillest with Thy treasure" (Chethb: וּצפינך the usual participial form, but as a participle an Aramaising form) do not sound as though the poet meant to say that God leads them to repentance by the riches of His goodness, but on the contrary that God, by satisfying their desires which are confined to the outward and sensuous only, absolutely deprives them of all claim to possessions that extend beyond the world and this present temporal life. Thus, then, צפוּן in this passage is used exactly as צפוּנים is used in Job 20:26 (from צפן to hold anything close to one, to hold back, to keep by one). Moreover, there is not the slightest alloy of murmur or envy in the words. The godly man who lacks these good things out of the treasury of God, has higher delights; he can exclaim, Ps 31:20 : "how great is Thy goodness which Thou hast laid up (צפנתּ) for those who fear Thee!" Among the good things with which God fills the belly and house of the ungodly (Job 22:17.) are also children in abundance; these are elsewhere a blessing upon piety (Ps 127:3., Ps 128:3.), but to those who do not acknowledge the Giver they are a snare to self-glorifying, Job 21:11 (cf. Wisdom Job 4:1). בּנים is not the subject, but an accusative, and has been so understood by all the old translators from the original text, just as in the phrase שׁבע ימים to be satisfied with, or weary of, life. On עוללים vid., on Ps 8:3. יתר (from יתר to stretch out in length, then to be overhanging, towering above, projecting, superfluous, redundant) signifies here, as in Job 22:20, riches and the abundance of things possessed.
Geneva 1599
17:13 Arise, O LORD, (k) disappoint him, cast him down: deliver my soul from the wicked, [which is] thy sword:
(k) Stop his rage.
John Gill
17:13 Arise, O Lord,.... See Ps 3:7;
disappoint him, or "prevent his face" (k); be beforehand with him, and so disappoint him, when he is about to seize his prey; who is comparable to the lion, or to the young lion; meaning the chief of his enemies, it may be Saul;
cast him down; everyone of them that set themselves to cast down others to the earth. Jarchi's note is,
"cut off his feet,''
that he may bow down and fall;
deliver my soul from the wicked, which is thy sword; so Jarchi, Aben Ezra, Kimchi, and Ben Melech, render the words; that is, from wicked men, whom God makes use of as instruments to afflict and chastise his people: so the Assyrian monarch is called the "rod" of his anger, with whom he scourged his people Israel, Is 10:5. Compare with this Ps 22:20. The words are rendered by some, "deliver my soul from the wicked by thy swords" (l); meaning not the sword of the Spirit, the Word of God by which Christ was delivered from the wicked one, when tempted by him in the wilderness; but the avenging justice of God, the sword of the Lord, which, being whetted and taken hold on, and used by him, brings vengeance on his enemies, and salvation to his people; see Deut 32:41. The Targum paraphrases the clause thus,
"deliver my soul from the wicked, who deserves to be slain by thy sword.''
(k) "praeveni faciem ejus", Pagninus, Montanus, Vatablus, Musculus, Gejerus; "anticipa faciem ejus", Junius & Tremellius, Piscator. (l) "gladio tuo ab improbis", Junius & Tremellius; Gejerus; so Ainsworth.
John Wesley
17:13 Sword - Thy instrument to execute vengeance upon thine enemies. Do not punish me with this rod: let me fall into thy hands, and not into the hands of men.
Robert Jamieson, A. R. Fausset and David Brown
17:13 disappoint--literally, "come before," or, "encounter him." Supply "with" before "sword" (Ps 17:13), and "hand" (Ps 17:14). These denote God's power.
16:1316:13: Արի՛ Տէր ժամանեա՛ նոցա եւ խափանեա՛ զնոսա. փրկեա՛ զանձն իմ յամպարշտաց ՚ի սրո՛յ
13 Ելի՛ր, Տէ՛ր, հասի՛ր եւ արգելի՛ր նրանց, փրկի՛ր ինձ ամբարիշտների սրից ու թշնամու ձեռքից:
13 Ելի՛ր, ո՛վ Տէր, անոր առջեւ ինծի օգնութեան հասիր, Զանիկա գետի՛նը զարկ։Քու սրովդ փրկէ՛ իմ անձս ամբարիշտներէն
Արի, Տէր, ժամանեա նոցա եւ խափանեա զնոսա. փրկեա զանձն իմ յամպարշտաց [76]ի սրոյ եւ ի ձեռանէ թշնամւոյն: Տէր, կորո զնոսա յերկրէ, բաժանեա եւ խափանեա զնոսա ի կեանս իւրեանց:

16:13: Արի՛ Տէր ժամանեա՛ նոցա եւ խափանեա՛ զնոսա. փրկեա՛ զանձն իմ յամպարշտաց ՚ի սրո՛յ
13 Ելի՛ր, Տէ՛ր, հասի՛ր եւ արգելի՛ր նրանց, փրկի՛ր ինձ ամբարիշտների սրից ու թշնամու ձեռքից:
13 Ելի՛ր, ո՛վ Տէր, անոր առջեւ ինծի օգնութեան հասիր, Զանիկա գետի՛նը զարկ։Քու սրովդ փրկէ՛ իմ անձս ամբարիշտներէն
zohrab-1805▾ eastern-1994▾ western am▾
16:1316:13 Восстань, Господи, предупреди их, низложи их. Избавь душу мою от нечестивого мечом Твоим,
16:14 κύριε κυριος lord; master ἀπὸ απο from; away ὀλίγων ολιγος few; sparse ἀπὸ απο from; away γῆς γη earth; land διαμέρισον διαμεριζω divide αὐτοὺς αυτος he; him ἐν εν in τῇ ο the ζωῇ ζωη life; vitality αὐτῶν αυτος he; him καὶ και and; even τῶν ο the κεκρυμμένων κρυπτω hide σου σου of you; your ἐπλήσθη πληθω fill; fulfill ἡ ο the γαστὴρ γαστηρ stomach; pregnant αὐτῶν αυτος he; him ἐχορτάσθησαν χορταζω satisfy υἱῶν υιος son καὶ και and; even ἀφῆκαν αφιημι dismiss; leave τὰ ο the κατάλοιπα καταλοιπος left behind τοῖς ο the νηπίοις νηπιος minor αὐτῶν αυτος he; him
16:14. a viris manus tuae Domine qui mortui sunt in profundo quorum pars in vita et quorum de absconditis tuis replesti ventrem qui satiabuntur filiis et dimittent reliquias suas parvulis eorumFrom the enemies of thy hand. O Lord, divide them from the few of the earth in their life: their belly is filled from thy hidden stores. They are full of children: and they have left to their little ones the rest of their substance.
13. Arise, O LORD, confront him, cast him down: deliver my soul from the wicked by thy sword;
Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, [which is] thy sword:

16:13 Восстань, Господи, предупреди их, низложи их. Избавь душу мою от нечестивого мечом Твоим,
16:14
κύριε κυριος lord; master
ἀπὸ απο from; away
ὀλίγων ολιγος few; sparse
ἀπὸ απο from; away
γῆς γη earth; land
διαμέρισον διαμεριζω divide
αὐτοὺς αυτος he; him
ἐν εν in
τῇ ο the
ζωῇ ζωη life; vitality
αὐτῶν αυτος he; him
καὶ και and; even
τῶν ο the
κεκρυμμένων κρυπτω hide
σου σου of you; your
ἐπλήσθη πληθω fill; fulfill
ο the
γαστὴρ γαστηρ stomach; pregnant
αὐτῶν αυτος he; him
ἐχορτάσθησαν χορταζω satisfy
υἱῶν υιος son
καὶ και and; even
ἀφῆκαν αφιημι dismiss; leave
τὰ ο the
κατάλοιπα καταλοιπος left behind
τοῖς ο the
νηπίοις νηπιος minor
αὐτῶν αυτος he; him
16:14. a viris manus tuae Domine qui mortui sunt in profundo quorum pars in vita et quorum de absconditis tuis replesti ventrem qui satiabuntur filiis et dimittent reliquias suas parvulis eorum
From the enemies of thy hand. O Lord, divide them from the few of the earth in their life: their belly is filled from thy hidden stores. They are full of children: and they have left to their little ones the rest of their substance.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Господи, спаси "от людей мира, которых удел в этой жизни", т. е. враги Давида преследуют его не из высших побуждений, а земных и житейских интересов, все они привязаны и стремятся к временным и личным выгодам, их удел - земля даже тогда, когда Ты "наполняешь их чрево" сокровищ Твоих, когда они и так полны богатства и довольства. Этих благ у них столько, что они как сами пользуются ими, так, и после себя оставят большое количество их своим потомкам. Таким образом, все содержание стиха представляет молитву Давида к Богу о том, чтобы Он спас его и его приверженцев от врагов, хотя бы последние были многочисленны и обладали силой и богатством, чего лишен Давид в настоящее время.
Adam Clarke: Commentary on the Bible - 1831
17:14: From men of the world, which have - ממתים מחלד mimethim mecheled, from mortal men of time; temporizers; men who shift with the times, who have no fixed principle but one, that of securing their own secular interest: and this agrees with what follows - which have their portion in this life; who never seek after any thing spiritual; who have bartered heaven for earth, and have got the portion they desired; for thou fillest their belly with thy hid treasure. Their belly - their sensual appetites - is their god; and, when their animal desires are satisfied, they take their rest without consideration, like the beasts that perish.
Their portion in this life - בחיים bachaiyim, in lives, probably meaning heritable lands and estates; for they leave them to their children, they descend to posterity, and every one has his life portion in them. They are lands of lives.
They are full of children - Have a numerous offspring, whom they educate in the same principles, and to whom they leave a large earthly patrimony, and who spend it as their fathers have done, and perhaps even more dissolutely. Often covetous fathers lay up riches, which profligate sons scatter to all the winds of heaven. I have seen many instances of this.
Albert Barnes: Notes on the Bible - 1834
17:14: From men which are thy hand - Margin, "From men by thy hand." Here the rendering in the common version would be still more harsh than in the pRev_ious verse, since it is at least unusual to call men "the hand" of God, in the sense that they are his instruments in accomplishing his purposes. The more obvious construction is to regard it as a prayer that God would deliver him by his own hand from "men" - from men that rose up against him. Compare Sa2 24:14.
From men of the world - A better construction of this would be "from men; from the world." The psalmist prays first that he may be delivered from men by the hand of God. He then "repeats" the prayer, "from men, I say," and then adds, "from the world." He desires to be rescued entirely from such worldly plans, devices, purposes; from people among whom nothing but worldly principles pRev_ail.
Which have their portion in this life - Their portion - their lot - is among "the living;" that is, they have nothing to look forward to - to hope for in the world to come. They are, therefore, governed wholly by worldly principles. They have no fear of God; they have no regard to the rights of others further than will be in accordance with their own worldly interest. People whose portion is wholly in this life will make everything subordinate to their worldly interests.
And whose belly thou fillest with thy hid treasure - The meaning of this portion of the verse is that, in respect to the object for which they lived, they were successful. They lived only for the world, and they obtained what the world had to bestow. They had prosperity in their purposes in life. The word "hid" here - "hid treasure" - means that which is hoarded, secreted, carefully guarded; and the word commonly refers to the practice of secreting from public view valuable treasures, as silver and gold. It is possible, however, that the reference here is to the fact that God has hidden these objects in the depths of the earth, and that it is necessary to "search" for them carefully if men would obtain them. Compare Job 28:1-11. The phrase "whose belly thou hast filled" means that their appetite or cravings in this respect were satisfied. They had what they wanted.
They are full of children - Margin, "their children are full." The margin probably expresses the sense of the Hebrew better than the text. The literal rendering would be, "satisfied are their sons;" that is, they have enough to satisfy the wants of their children. The expression "they are full of children" is harsh and unnatural, and is not demanded by the original, or by the main thought in the passage. The obvious signification is, that they have enough for themselves and for their children.
And leave the rest of their substance to their babes - That is, what remains after their own wants are supplied, they leave to their babes. They not only have enough for the supply of their own wants and the wants of their children during their own lives, but they also leave an inheritance to their children after they are dead. The word rendered "babes" properly means little children, though it seems here to be used as denoting children in general. The meaning is, that they are able to provide for their children after they themselves are dead. Compare the description of worldly prosperity in Job 21:7-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:14: which are: or, by
men of: Luk 16:8; Joh 8:23, Joh 15:19, Joh 17:14; Jo1 4:4, Jo1 4:5
portion: Psa 49:17-19, Psa 73:12; Luk 12:19-21, Luk 16:25; Jam 5:5
belly: Job 12:6, Job 12:9, Job 21:7-15, Job 22:18
hid: Pro 2:4; Mat 13:44
they are full: etc. or, their children are full
leave: Psa 39:6; Job 21:21, Job 27:14-17; Luk 16:27, Luk 16:28
Geneva 1599
17:14 From men [which are] thy (l) hand, O LORD, from men of the world, [which have] their (m) portion in [this] life, and whose belly thou fillest with thy hid [treasure]: they are full of children, and leave the rest of their [substance] to their babes.
(l) By your heavenly power.
(m) And not feel the pain that God's children often do.
John Gill
17:14 From men which are thy hand, O Lord,.... Some understand these words, with what follows, as independent of the former, and of another set of men, even of good men; so the Targum,
"and the righteous who deliver their souls for thy sake, O Lord, unto death in the earth, their portion is in eternal life;''
so Jarchi gives the like sense of them: but the words are to be connected with the preceding, as they are by Aben Ezra, Kimchi, and Ben Melech; and the sense is, deliver my soul from men, which are instruments in thine hand to chastise thy people: so even Satan himself, and the Sabeans and Chaldeans, whom he instigated to afflict Job, are called the "hand" of the Lord that touched him, because he suffered them to do what they did for the trial of him, Job 19:21. The words may be rendered, "the men of thy hand" (m); who are raised up by thine hand to the power and dignity they have; and who can easily be pulled down by it; and who are in thine hand, and at thy beck and control, and whose wrath and fury thou canst restrain. Or they may be rendered, "from men by thy hand" (n); that is, deliver me from them by thy strong hand and mighty power; as Israel of old was delivered from the Egyptians by the strong and mighty hand of God;
from men of the world: who are, as they were when they came into the world, in sin, in darkness, and in a carnal and unregenerate state; who are not only in the world, but of it, and belong to it, and to it only; and are under the influence of the god of the world, and are taken with the lusts and pleasures of it, and live in them and serve them: and are of worldly spirits, inordinately love the things of the world, mind earth and earthly things, and are unconcerned about the things of another world; see Lk 16:8;
which have their portion in this life; and in this only; have a large share of the good things of this life; and which is all their portion, Lk 16:25;
and whose belly thou fillest with thy hid treasure: earthly treasure, as gold and silver, which is called hid treasure, because it is first hid in the bowels of the earth, out of which it is dug, and afterwards hid in the coffers of worldly men; and oftentimes kept to the hurt of the owners of it. Or the phrase may denote the value and preciousness of it. And to have the belly filled with this is to have a very great affluence and plenty of it; though it is very rare, let it be ever so large, that men are fully satisfied with it;
they are full of children; which among the eastern nations was reckoned a considerable part of outward prosperity and happiness; see Job 21:7; or their "children are full", or "filled" (o) with hidden treasure also;
and leave the rest of their substance to their babes; their children's children; their grandchildren, as Kimchi explains it; and which is said, not by way of complaint, as an evil in them, since it is lawful and right for parents to lay up for their children, and leave it to them: unless the sense is, that they engross all to themselves, and to their posterity, in life and death; while they live, they indulge their sensual appetites and lusts, and fill themselves and theirs, but give nothing to the poor and hungry; nor part with anything for the interest of God and true religion; and when they die leave nothing for such use and service, but all to their posterity: but rather the phrase is expressive of their great plenty; that having lived in and enjoyed great fulness themselves, and given large portions to their children, yet have much left; which, at death, they bequeath to the young generation. Now from such men in power and dignity, and from being hurt by them, as well as from communion and conversation with them, the psalmist desires to be delivered; and expresses his satisfaction in other and better things than they enjoy, in the following words.
(m) "ab inimieis manus tuae", V. L. so Sept. "a viris manus tuae", Lutherus, Musculus. (n) "Manu tua", Montaus, Junius & Tremellius, Piscator, Cocceius, Gejerus. (o) "saturantur vel satiantur filii", Munster, Muis, Junius & Tremellius, Piscator, Gejerus; so Targ. Ar. Ainsworth.
John Wesley
17:14 Thy hand - Wherewith thou dost correct me. World - Who set their hearts upon this world, and neither have, nor desire any other portion. Belly - Mind or appetite, as that word is used, Job 20:20. Prov 20:30. Treasure - With extraordinary wealth and glory. Children - When many of thy faithful servants are barren, these are blessed with a numerous posterity.
Robert Jamieson, A. R. Fausset and David Brown
17:14 men . . . world--all men of this present time. They appear, by fulness of bread and large families, to be prosperous; but (Ps 17:15) he implies this will be transient, contrasting his better portion in a joyful union with God hereafter.
16:1416:14: եւ ՚ի ձեռանէ թշնամւոյն։ Տէր կորո՛ զնոսա յերկրէ, բաժանեա՛ եւ խափանեա՛ զնոսա ՚ի կեանս իւրեանց։ Գաղտնեօք քովք լցա՛ն որովայնք նոցա, յագեցա՛ն կերակրովք եւ թողին զմնացուածս տղայոց իւրեանց[6661]։ [6661] Ոմանք.Եւ ՚ի ձեռաց թշնա՛՛։
14 Տէ՛ր, վերացրո՛ւ նրանց աշխարհից, ցրի՛ր նրանց եւ խորտակի՛ր կեանքը նրանց: Քո պահեստներից լցուեց որովայնը նրանց, յագեցան նրանք կերակուրներով եւ մնացածը թողեցին իրենց երեխաներին:
14 Քու ձեռքովդ՝ մարդոցմէն, ո՛վ Տէր, Աշխարհի մարդոցմէն, որոնց բաժինը այս կեանքին մէջ է Ու անոնց փորերը շտեմարաններէդ կը լեցնես. Անոնց որդիներն ալ* կը կշտանան Ու իրենցմէ աւելցածը իրենց տղոցը կը թողուն։
Գաղտնեօք քովք լցան որովայնք նոցա, յագեցան կերակրովք եւ թողին զմնացուածս տղայոց իւրեանց:

16:14: եւ ՚ի ձեռանէ թշնամւոյն։ Տէր կորո՛ զնոսա յերկրէ, բաժանեա՛ եւ խափանեա՛ զնոսա ՚ի կեանս իւրեանց։ Գաղտնեօք քովք լցա՛ն որովայնք նոցա, յագեցա՛ն կերակրովք եւ թողին զմնացուածս տղայոց իւրեանց[6661]։
[6661] Ոմանք.Եւ ՚ի ձեռաց թշնա՛՛։
14 Տէ՛ր, վերացրո՛ւ նրանց աշխարհից, ցրի՛ր նրանց եւ խորտակի՛ր կեանքը նրանց: Քո պահեստներից լցուեց որովայնը նրանց, յագեցան նրանք կերակուրներով եւ մնացածը թողեցին իրենց երեխաներին:
14 Քու ձեռքովդ՝ մարդոցմէն, ո՛վ Տէր, Աշխարհի մարդոցմէն, որոնց բաժինը այս կեանքին մէջ է Ու անոնց փորերը շտեմարաններէդ կը լեցնես. Անոնց որդիներն ալ* կը կշտանան Ու իրենցմէ աւելցածը իրենց տղոցը կը թողուն։
zohrab-1805▾ eastern-1994▾ western am▾
16:1416:14 от людей рукою Твоею, Господи, от людей мира, которых удел в {этой} жизни, которых чрево Ты наполняешь из сокровищниц Твоих; сыновья их сыты и оставят остаток детям своим.
16:15 ἐγὼ εγω I δὲ δε though; while ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing ὀφθήσομαι οραω view; see τῷ ο the προσώπῳ προσωπον face; ahead of σου σου of you; your χορτασθήσομαι χορταζω satisfy ἐν εν in τῷ ο the ὀφθῆναι οραω view; see τὴν ο the δόξαν δοξα glory σου σου of you; your
16:15. ego in iustitia videbo faciem tuam implebor cum evigilavero similitudine tuaBut as for me, I will appear before thy sight in justice: I shall be satisfied when thy glory shall appear.
14. From men, by thy hand, O LORD, from men of the world, whose portion is in life, and whose belly thou fillest with thy treasure: they are satisfied with children, and leave the rest of their substance to their babes.
From men [which are] thy hand, O LORD, from men of the world, [which have] their portion in [this] life, and whose belly thou fillest with thy hid [treasure]: they are full of children, and leave the rest of their [substance] to their babes:

16:14 от людей рукою Твоею, Господи, от людей мира, которых удел в {этой} жизни, которых чрево Ты наполняешь из сокровищниц Твоих; сыновья их сыты и оставят остаток детям своим.
16:15
ἐγὼ εγω I
δὲ δε though; while
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
ὀφθήσομαι οραω view; see
τῷ ο the
προσώπῳ προσωπον face; ahead of
σου σου of you; your
χορτασθήσομαι χορταζω satisfy
ἐν εν in
τῷ ο the
ὀφθῆναι οραω view; see
τὴν ο the
δόξαν δοξα glory
σου σου of you; your
16:15. ego in iustitia videbo faciem tuam implebor cum evigilavero similitudine tua
But as for me, I will appear before thy sight in justice: I shall be satisfied when thy glory shall appear.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. Преследование Саула и вынужденное бегство Давида лишают последнего возможности безбоязненно и открыто посещать скинию ("взирать на лице Твое"). Невозможность для Давида посещать богослужение была большим и тяжелым для него, как человека благочестивого, лишением; в спасении от врагов он получит возможность удовлетворить своим религиозным запросам "насыщаться образом" Божиим, быть и молиться при скинии.
Adam Clarke: Commentary on the Bible - 1831
17:15: As for me - I cannot be satisfied with such a portion.
I will behold thy face - Nothing but an evidence of thy approbation can content my soul.
In righteousness - I cannot have thy approbation unless I am conformed to thy will. I must be righteous in order that my heart and life may please thee.
I shall be satisfied, when I awake, with thy likeness - Nothing but God can satisfy the wishes of an immortal spirit. He made it with infinite capacities and desires; and he alone, the infinite Good, can meet and gratify these desires, and fill this all-capacious mind. No soul was ever satisfied but by God; and he satisfies the soul only by restoring it to his image, which, by the fall, it has lost.
I think there is an allusion here to the creation of Adam. When God breathed into him the breath of lives, and he became a living soul, he would appear as one suddenly awaked from sleep. The first object that met his eyes was his glorious Creator, and being made in his image and in his likeness, he could converse with him face to face - was capable of the most intimate union with him, because he was filled with holiness and moral perfection. Thus was he satisfied, the God of infinite perfection and purity filling all the powers and faculties of his soul. David sees this in the light of the Divine Spirit, and knows that his happiness depends on being restored to this image and likeness; and he longs for the time when he shall completely arise out of the sleep and death of sin, and be created anew after the image of God, in righteousness and true holiness. I do not think that he refers to the resurrection of the body, but to the resurrection of the soul in this life; to the regaining the image which Adam lost.
The paraphrase in my old Psalter understands the whole of this Psalm as referring to the persecution, passion, death, and resurrection of Christ; and so did several of the primitive fathers, particularly St. Jerome and St. Augustine. I shall give a specimen from Psa 17:11 : -
Projicientes me, nunc circumdederunt me: oculos suos statuerunt declinare in terram.
Trans. Forth castand me now, thai haf umgyfen me: thair egheu thai sette to heelde in the erde.
Par - Forth kasten me out of the cite, als the stede had bene fyled of me: now thai haf umgyfen me in the cros hyngand, als folk that gedyrs til a somer gamen: for thai sett thair eghen, that es the entent of thaire hert to heeld in the erde; that es, in erdly thynges to covayte tham, and haf tham. And thai wende qwen thai slew Crist that he had suffird al the ill, and thai nane.
Perhaps some of my readers may think that this needs translating, so far does our present differ fronn our ancient tongue.
Text - They have now cast me forth; they have surrounded me: their eyes they set down to the earth.
Par - They have cast me out of the city, as if the state were to be defiled by me: now they have surrounded me hanging on the cross, as people gathered together at summer games. For they set their eyes, that is, the intent of their heart, down to the earth; that is, earthly things, to covet them and to have them: and they thought, when they slew Christ, that he had suffered all the ill, and they none.
By the slot or track of the hart on the ground, referred to in Psa 17:11, experienced huntsmen can discern whether there have been a hart there, whether he has been there lately, whether the slot they see be the track of a hart or a hind, and whether the animal be young or old. All these can be discerned by the slot. And if the reader have that scarce book at hand, Tuberville on Hunting, 4th, 1575 or 1611, he mill find all this information in chapter 22, p. 63, entitled, The Judgment and Knowledge by the Slot of a Hart; and on the same page; a wood-cut, representing a huntsman with his eyes set, bowing down to the earth, examining three slots which he had just found. The cut is a fine illustration of this clause. Saul and his men were hunting David, and curiously searching every place to find out any track, mark, or footstep, by which they might learn whether he had been in such a place, and whether he had been there lately. Nothing can more fully display the accuracy and intensity of this search than the metaphor contained in the above clause. He who has been his late Majesty's huntsmen looking for the slot in Windsor Forest will see the strength and propriety of the figure used by the psalmist.
Albert Barnes: Notes on the Bible - 1834
17:15: As for me - In strong contrast with the aims, the desires, and the condition of worldly individuals. "They" seek their portion in this life, and are satisfied; "I" cherish no such desires, and have no such prosperity. I look to another world as my home, and shall be satisfied only in the everlasting favor and friendship of God.
I will behold thy face - I shall see thee. Compare Mat 5:8; Co1 13:12; Jo1 3:2. This refers naturally, as the closing part of the verse more fully shows, to the future world, and is such language as would be employed by those who believe in a future state, and by no others. This is the highest object before the mind of a truly religious man. The bliss of heaven consists mainly, in his apprehension, in the privilege of seeing God his Saviour; and the hope of being permitted to do this is of infinitely more value to him than would be all the wealth of this world.
In righteousness - Being myself righteous; being delivered from the power, the pollution, the dominion of sin. It is this which makes heavyen so desirable; without this, in the apprehension of a truly good man, no place would be heaven.
I shall be satisfied - While they are satisfied with this world, I shall be satisfied only when I awake in the likeness of my God. Nothing can meet the wants of my nature; nothing can satisfy the aspirings of my soul, until that occurs.
When I awake - This is language which would be employed only by one who believed in the resurrection of the dead, and who was accustomed to speak of death as a "sleep" - a calm repose in the hope of awaking to a new life. Compare the notes at Psa 16:9-11. Some have understood this as meaning "when I awake tomorrow;" and they thence infer that this was an evening song (compare Psa 4:8); others have supposed that it had a more general sense - meaning "whenever I awake;" that is, while men of the world rejoice in their worldly possessions, and while this is the first thought which they have on awaking in the morning, my joy when I awake is in God; in the evidence of his favor and friendship; in the consciousness that I resemble him. I am surprised to find that Prof. Alexander favors this view. Even DeWette admits that it refers to the resurrection of the dead, and that the psalm can be interpreted only on the supposition that it has this reference, and hence, he argues that it could not have been composed by David, but that it must have been written in the time of the exile, when that doctrine had obtained currency among the Hebrews. The interpretation above suggested seems to me to be altogether too low a view to be taken of the sense of the passage.
It does not meet the state of mind described in the psalm. It does not correspond with the deep anxieties which the psalmist expressed as springing from the troubles which surrounded him. He sought repose from those troubles; he looked for consolation when surrounded by bitter and unrelenting enemies. He was oppressed and crushed with these many sorrows. Now it would do little to meet that state of mind, and to impart to him the consolation which he needed, to reflect that he could lie down in the night and awake in the morning with the consciousness that he enjoyed the friendship of God, for he had that already; and besides this, so far as this source of consolation was concerned, he would awake to a renewal of the same troubles tomorrow which he had met on the pRev_ious day. He needed some higher, some more enduring and efficient consolation; something which would meet "all" the circumstances of the case; some source of peace, composure, and rest, which was beyond all this; something which would have an existence where there was no trouble or anxiety; and this could be found only in a future world. The obvious interpretation of the passage, therefore, so far as its sense can be determined from the connection, is to refer it to the awaking in the morning of the resurrection; and there is nothing in the language itself, or in the known sentiments of the psalmist, to forbid this interpretation. The word rendered "awake" - קוץ qû ts - used only in Hiphil, "means to awake;" to awake from sleep, Psa 3:5; Psa 139:18; or from death, Kg2 4:31; Jer 51:39; Isa 26:19; Job 14:12; Dan 12:2.
With thy likeness - Or, in thy likeness; that is, resembling thee. The resemblance doubtless is in the moral character, for the highest hope of a good man is that he may be, and will be, like God. Compare the notes at Jo1 3:2. I regard this passage, therefore, as one of the incidental proofs scattered through the Old Testament which show that the sacred writers under that dispensation believed in the doctrine of the resurrection of the dead; that their language was often based on the knowledge and the belief of that doctrine, even when they did not expressly affirm it; and that in times of trouble, and under the consciousness of sin, they sought their highest consolation, as the people of God do now, from the hope and the expectation that the righteous dead will rise again, and that in a world free from trouble, from sin, and from death, they would live foRev_er in the presence of God, and find their supreme happiness in being made wholly like him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:15: As: Psa 5:7; Jos 24:15
I will: Psa 4:6, Psa 119:111; Job 19:26, Job 19:27; Co2 3:18
I shall: Psa 16:11, Psa 36:8, Psa 36:9, Psa 65:4; Mat 5:6; Rev 7:16, Rev 7:17, Rev 21:3, Rev 21:4, Rev 21:23
I awake: Psa 49:14; Job 14:12; Isa 26:19; Mat 27:52, Mat 27:53
with: Gen 1:26, Gen 1:27; Phi 3:21; Jo1 3:2, Jo1 3:3
Carl Friedrich Keil and Franz Delitzsch
17:15
With אני he contrasts his incomparably greater prosperity with that of his enemies. He, the despised and persecuted of men, will behold God's face בּצדק, in righteousness, which will then find its reward (Mt 5:8, Heb 12:14), and will, when this hope is realised by him, thoroughly refresh himself with the form of God. It is not sufficient to explain the vision of the divine countenance here as meaning the experience of the gracious influences which proceed from the divine countenance again unveiled and turned towards him. The parallel of the next clause requires an actual vision, as in Num 12:8, according to which Jahve appeared to Moses in the true form of His being, without the intervention of any self-manifestation of an accommodative and visionary kind; but at the same time, as in Ex 33:20, where the vision of the divine countenance is denied to Moses, according to which, consequently, the self-manifestation of Jahve in His intercourse with Moses is not to be thought of without some veiling of Himself which might render the vision tolerable to him. Here, however, where David gives expression to a hope which is the final goal and the very climax of all his hopes, one has no right in any way to limit the vision of God, who in love permits him to behold Him (vid., on Ps 11:7), and to limit the being satisfied with His תּמוּנה (lxx τὴν δόξαν σου, vid., Psychol. S. 49; transl. p. 61). If this is correct, then בּהקיץ cannot mean "when I wake up from this night's sleep" as Ewald, Hupfeld and others explain it; for supposing the Psalm were composed just before falling asleep what would be the meaning of the postponement of so transcendent a hope to the end of his natural sleep? Nor can the meaning be to "awake to a new life of blessedness and peace through the sunlight of divine favour which again arises after the night of darkness and distress in which the poet is now to be found" (Kurtz); for to awake from a night of affliction is an unsuitable idea and for this very reason cannot be supported. The only remaining explanation, therefore, is the waking up from the sleep of death (cf. Bttcher, De inferis 365-367). The fact that all who are now in their graves shall one day hear the voice of Him that wakes the dead, as it is taught in the age after the Exile (Dan 12:2), was surely not known to David, for it was not yet revealed to him. But why may not this truth of revelation, towards which prophecy advances with such giant strides (Is 26:19. Ezek 37:1-14), be already heard even in the Psalms of David as a bold demand of faith and as a hope that has struggled forth to freedom out of the comfortless conception of Shel possessed in that age, just as it is heard a few decades later in the master-work of a contemporary of Solomon, the Book of Job? The morning in Ps 49:15 is also not any morning whatever following upon the night, but that final morning which brings deliverance to the upright and inaugurates their dominion. A sure knowledge of the fact of the resurrection such as, according to Hofmann (Schriftbeweis ii. 2, 490), has existed in the Old Testament from the beginning, is not expressed in such passages. For laments like Ps 6:6; Ps 30:10; Ps 88:11-13, show that no such certain knowledge as then in existence; and when the Old Testament literature which we now possess allows us elsewhere an insight into the history of the perception of redemption, it does not warrant us in concluding anything more than that the perception of the future resurrection of the dead did not pass from the prophetic word into the believing mind of Israel until about the time of the Exile, and that up to that period faith made bold to hope for a redemption from death, but only by means of an inference drawn from that which was conceived and existed within itself, without having an express word of promise in its favour.
(Note: To this Hofmann, loc. cit. S. 496, replies as follows: "We do not find that faith indulges in such boldness elsewhere, or that the believing ones cherish hopes which are based on such insecure grounds." But the word of God is surely no insecure ground, and to draw bold conclusions from that which is intimated only from afar, was indeed, even in many other respects (for instance, respecting the incarnation, and respecting the abrogation of the ceremonial law), the province of the Old Testament faith.)
Thus it is here also. David certainly gives full expression to the hope of a vision of God, which, as righteous before God, will be vouchsafed to him; and vouchsafed to him, even though he should fall asleep in death in the present extremity (Ps 13:4), as one again awakened from the sleep of death, and, therefore (although this idea does not directly coincide with the former), as one raised from the dead. But this hope is not a believing appropriation of a "certain knowledge," but a view that, by reason of the already existing revelation of God, lights up out of his consciousness of fellowship with Him.
Geneva 1599
17:15 As for me, I will behold thy face (n) in righteousness: I shall be satisfied, when I (o) awake, with thy likeness.
(n) This is the full happiness, comforting against all assaults to have the face of God and favourable countenance opened to us.
(o) And am delivered out of my great troubles.
John Gill
17:15 As for me,.... I do not desire to be in their place and stead, with all their plenty and prosperity; I am content with my present condition and situation: for
I will, or "shall"
behold thy face in righteousness; that is, appear before God in public worship, where was the ark, the symbol of the face of God; enjoy his gracious presence, have the discoveries of his love, and see his face and favour; than which nothing was more desirable by him and delightful to him. Or God himself may be meant by "his face"; and especially God as he is to be beheld in the face of Christ, the Angel of his presence; and who is to be beheld by faith in the present state of things, though as through a glass, darkly; and in the future state perfectly, and as he is, both with the eyes of the understanding, and, after the resurrection, with the eyes of the body; see Job 19:26; and to this state the psalmist seems more especially to have respect, as Jarchi interprets it: and the beatific vision of God in Christ will be very glorious and exceeding delightful; it will be assimilating and appropriating; it will be free from all darkness and interruption, and will continue for ever. And this shall be seen "in righteousness"; the psalmist believing that he should then appear as an innocent person clear of all the false charges brought against him; and so this may be understood of the righteousness of his cause, in which he should stand before God, and enjoy communion with him:, or this may design that perfect holiness and purity of heart, without which no man shall see the Lord; and which, though now imperfect, shall in the other state be without spot or blemish: or rather, the righteousness of Christ, which fits believers for, and in which they are brought into and stand in, the King's presence;
I shall be satisfied, when I awake, with thy likeness; which will be in the resurrection morn: or, as Jarchi expresses it, when the dead shall awake from their sleep; for this is not to be understood of awaking from natural sleep in the morning; when it is a satisfaction to a believer to be with God, and to have God with him, Ps 139:18; nor of awaking from a sleepy drowsy frame of spirit, which sometimes attends the saints; but of rising from the dead: for as death is oftentimes expressed by sleep in Scripture, so the resurrection by an awaking out of it, Is 26:19; at which time the saints will arise with the image of the heavenly One upon them: they will be like to Christ both in soul and body; in soul, in perfect knowledge and complete holiness: in body, in incorruption and immortality, in power, glory, and spirituality; in this will lie their happiness and satisfaction. Or the meaning is, that he should be satisfied with the likeness of God, with Christ the image of God, when he should arise from the dead; seeing he should then appear with him in glory, see him as he is, and be like him, and be for ever in his presence; which will yield endless pleasure and unspeakable satisfaction. For the words may be interpreted, not of David's awaking, but of the glory of God awaking or appearing; which would afford an infinitely greater satisfaction than worldly men have in worldly things (p), to which this is opposed, Ps 17:10; so the Septuagint and Vulgate Latin versions read, I shall be satisfied when thy glory appears, or is seen; and so the Ethiopic and Arabic versions.
(p) Vid. Castel. Lexic. Heptaglott. col. 2014.
John Wesley
17:15 I will - I do not place my portion in earthly treasures, but in beholding God's face, in the enjoyment of God's presence and favour; which is enjoyed in part in this life, but not fully. Satisfied - The time is coming, wherein I shall be abundantly satisfied with beholding thy face. Awake - When I arise from he dead. Likeness - With the image of God stamped upon my glorified soul.
16:1516:15: Ես արդարութեամբ երեւեցայց երեսաց քոց. յագեցա՛յց յերեւել փառաց քոց[6662]։ Տունք. ժե̃։ Գոբղայս. լբ̃։[6662] Ոմանք.Յերեւել երեսաց փառաց քոց։
13 Իսկ ես արդարութեամբ կ’երեւամ քո առաջ, կը յագենամ՝ տեսնելով փառքը քո:
15 Իսկ ես արդարութեամբ պիտի տեսնեմ քու երեսդ. Երբ արթննամ քու դէմքէդ պիտի կշտանամ։
Ես արդարութեամբ երեւեցայց երեսաց քոց, յագեցայց յերեւել փառաց քոց:

16:15: Ես արդարութեամբ երեւեցայց երեսաց քոց. յագեցա՛յց յերեւել փառաց քոց[6662]։ Տունք. ժե̃։ Գոբղայս. լբ̃։
[6662] Ոմանք.Յերեւել երեսաց փառաց քոց։
13 Իսկ ես արդարութեամբ կ’երեւամ քո առաջ, կը յագենամ՝ տեսնելով փառքը քո:
15 Իսկ ես արդարութեամբ պիտի տեսնեմ քու երեսդ. Երբ արթննամ քու դէմքէդ պիտի կշտանամ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1516:15 А я в правде буду взирать на лице Твое; пробудившись, буду насыщаться образом Твоим.
15. As for me, I shall behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness.
As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness:

16:15 А я в правде буду взирать на лице Твое; пробудившись, буду насыщаться образом Твоим.
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