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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Этот псалом приводится во 2: кн. Цар XXII гл. с большими изменениями. Надписание псалма совпадает с указанием исторической книги на время его происхождения - по окончании гонений Саула и после многочисленных побед Давида над соседними языческими народами, упрочивших спокойствие в его государстве от нападений внешних врагов. Название Давидом себя "рабом" Иеговы отвечает тому месту псалма, где он свидетельствует о своей полной невинности пред Богом и всегдашнем следовании Его заповедям (ст. 21-25).

Возлюблю Господа, который спас меня от опасностей, угрожавших смертью (1-6). На мой зов о помощи Господь явился в грозном величии, когда вся природа помогала Ему сокрушить моих врагов (7:-16). Он вызвал меня на свободу за то, что я никогда на отступал от Его заповедей и был пред Ним непорочен (17:-25). Господь и с каждым поступает так, как он того заслуживает (26-23). Господь хранил меня во всю жизнь, был несокрушимым для меня орудием, поражавшим как внутренних моих врагов, так и внешних, которых я обратил в тыл и города которых разрушил (29-46). Жив Господь и да будет превознесен мой Помощник и Избавитель, которого я буду славить не только во всю свою жизнь, но и в потомстве (47:-51).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm we met with before, in the history of David's life, 2 Sam. xxii. That was the first edition of it; here we have it revived, altered a little, and fitted for the service of the church. It is David's thanksgiving for the many deliverances God had wrought for him; these he desired always to preserve fresh in his own memory and to diffuse and entail the knowledge of them. It is an admirable composition. The poetry is very fine, the images are bold, the expressions lofty, and every word is proper and significant; but the piety far exceeds the poetry. Holy faith, and love, and joy, and praise, and hope, are here lively, active, and upon the wing. I. He triumphs in God, ver. 1-3. II. He magnifies the deliverances God had wrought for him, ver. 4-19. III. He takes the comfort of his integrity, which God had thereby cleared up, ver. 20-28. IV. He gives to God the glory of all his achievements, ver. 29-42. V. He encourages himself with the expectation of what God would further do for him and his, ver. 43-50.
Adam Clarke: Commentary on the Bible - 1831
David's address of thanks to Jehovah, Psa 18:1-3. A relation of sufferings undergone, and prayers made for assistance, Psa 18:4-6. A magnificent description of Divine interposition in behalf of the sufferer, Psa 18:7-15; and of the deliverance wrought for him, Psa 18:16-19. That this deliverance was in consideration of his righteousness, Psa 18:20-24; and according to the tenor of God's equitable proceedings, Psa 18:25-28. To Jehovah is ascribed the glory of the victory, Psa 18:29-36; which ts represented as complete by the destruction of all his opponents, Psa 18:37-42. On these events the heathen submit, Psa 18:43-45. And for all these things God is glorified, Psa 18:46-50.
The title: "To the chief Musician, A Psalm of David, the servant of the Lord, who spake unto the Lord the words of this song in the day that the Lord delivered him from the hand of all his enemies, and from the hand of Saul."
Except the first clause, this title is taken from Sa2 22:1. The reader is requested to turn to the notes on Sa2 22:1, for some curious information on this Psalm, particularly what is extracted from Dr. Kennicott. This learned writer supposes the whole to be a song of the Messiah, and divides it into five parts, which he thus introduces: -
"The Messiah's sublime thanksgivings, composed by David when his wars were at an end, towards the conclusion of his life. And in this sacred song the goodness of God is celebrated,
1. For Messiah's resurrection from the dead, with the wonders attending that awful event, and soon following it.
2. For the punishment inflicted on the Jews; particularly by the destruction of Jerusalem. And,
3. For the obedience of the Gentile nations. See Rom 15:9; Heb 2:13; and Mat 28:2-4; with Mat 24:7, Mat 24:29."
And that the title now prefixed to this hymn here and in Sa2 22:1, describes only the time of its composition, seems evident; for who can ascribe to David himself as the subject, Sa2 22:5, Sa2 22:6, Sa2 22:8-17, Sa2 22:21-26, Sa2 22:30, Sa2 22:42, Sa2 22:44, etc.?
In Dr. Kennicott's remarks there is a new translation of the whole Psalm, p. 178, etc.
The strong current of commentators and critics apply this Psalm to Christ; and to oppose a whole host of both ancients and moderns would argue great self-confidence. In the main I am of the same mind; and on this principle chiefly I shall proceed to its illustration; still however considering that there are many things in it which concern David, and him only. Drs. Chandler and Delaney have been very successful in their illustration of various passages in it; all the best critics have brought their strongest powers to bear on it; and most of the commentators have labored it with great success; and Bishop Horne has applied the whole of it to Christ. My old Psalter speaks highly in its praise: "This Psalme contenes the sacrement of al chosyn men, the qwilk doand the law of God thurgh the seven fald grace of the Haly Gast fra al temptaciouns, and the pouste of dede and of the devel lesid: this sang thai syng til God; and thankes him and says, I sal luf the Lord, noght a day or twa, bot ever mare: my strength, thurgh quam I am stalworth in thoght."
Albert Barnes: Notes on the Bible - 1834
18:0: This psalm is found, with some unimportant variations, in 2 Sam. 22. In that history, as in the inscription of the psalm here, it is said to have been composed by David on the occasion when the Lord "delivered him from the hand of all his enemies, and from the hand of Saul." There can, therefore, be no doubt that David was the author, nor can there be any as to the occasion on which it was composed. It is a song of victory, and is beyond doubt the most sublime ode that was ever composed on such an occasion. David, long pursued and harassed by foes who sought his life, at length felt that a complete triumph was obtained, and that he and his kingdom were safe, and he pours forth the utterances of a grateful heart for God's merciful and mighty interposition, in language of the highest sublimity, and with the utmost grandeur of poetic imagery. Nowhere else, even in the sacred Scriptures, are there to be found images more beautiful, or expressions more sublime, than those which occur in this psalm.
From the place which this psalm occupies in the history of the life of David (2 Sam. 22), it is probable that it was composed in the latter years of his life, though it occupies this early place in the Book of Psalms. We have no reason to believe that the principle adopted in the arrangement of the Psalms was to place them in chronological order; and we cannot determine why in that arrangement this psalm has the place which has been assigned to it; but we cannot well be mistaken in supposing that it was composed at a somewhat advanced period of the life of David, and that it was in fact among the last of his compositions. Thus, in the Book of Samuel, it is placed (1 Sam. 22) immediately preceding a chapter (1 Sam. 23) which professes (Sa1 23:1) to record "the last words of David." And thus in the title it is said to have been composed when "the Lord had delivered him out of the hand of all his enemies," an event which occurred only at a comparatively late period of his life.
The circumstance which is mentioned in the title - "and out of the hand of Saul" - does not necessarily conflict with this view, or make it necessary for us to suppose that it was composed immediately after his deliverance from the hand of Saul. To David, recording and recounting the great events of his life, that deliverance would occur as one of the most momentous and worthy of a grateful remembrance, for it was a deliverance which was the foundation of all his subsequent successes, and in which the divine interposition had been most remarkable. At any time of his life it would be proper to refer to this as demanding special acknowledgment. Saul had been among the most formidable of all his enemies. The most distressing and harassing events of his life had occurred in the time of his conflicts with him. God's interpositions in his behalf had occurred in the most remarkable manner, in delivering him from the dangers of that period of his history.
It was natural and proper, therefore, in a general song of praise, composed in view of all God's interpositions in his behalf, that he should refer particularly to those dangers and deliverances. This opinion, that the psalm was composed when David was aged, which seems so obvious, is the opinion of Jarchi and Kimchi, of Rosenmuller and DeWette. The strong imagery, therefore, in the psalm, describing mighty convulsions of nature Psa 18:6-16, is to be understood, not as a literal description, but as narrating God's gracious interposition in the time of danger, "as if" the Lord had spoken to him out of the temple; "as if" the earth had trembled; "as if" its foundations had been shaken; "as if" a smoke had gone out of his nostrils; "as if" he had bowed the heavens and come down; "as if" he had thundered in the heavens, and had sent out hailstones and coals of fire, etc.
From the fact that there are variations, though not of an essential character, in the two copies of the psalm, it would seem not improbable that it had been Rev_ised by David himself, or by some other person, after it was first composed, and that one copy was used by the author of the Book of Samuel, and the other by the collector and arranger of the Book of Psalms. These variations are not important, and by no means change the essential character of the psalm. It is not very easy to see why they were made, if they were made designedly, or to account for them if they were not so made. They are such as the following: The introduction, or the title of it, is adapted, in the psalm before us, to the purposes for which it was designed, when it was admitted into the collection. "To the chief Musician, a Psalm of David, the servant of the Lord, who spake unto the Lord the words," etc. The first verse of Ps. 18, "I will love thee, O Lord, my strength," is not found in the psalm as it is in the Book of Samuel. The second verse of the psalm is, "The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower."
In Samuel, the corresponding passage is, "The Lord is my rock, and my fortress, and my deliverer; the God of my rock, in him will I trust; he is my shield, and the horn of my salvation, my high tower, and my refuge, my saviour; thou savest me from violence." In Psa 18:4, the reading is, "The sorrows of death compassed me" etc.; in Samuel, "The waves of death compassed me." Similar variations, affecting the words, without materially affecting the sense, occur in Psa 18:2-4, Psa 18:6-8, Psa 18:11-16, Psa 18:19-21, Psa 18:23-27, also in Psa 18:28-30, Psa 18:32-45, and Ps. 18:47-51. See these passages arranged in Rosenmuller's Scholia, vol. i., pp. 451-458. In no instance is the sense very materially affected, though the variations are so numerous.
It is impossible now to account for these variations. Hammond, Kennicott, and others, suppose that they occurred from the errors of transcribers. But to this opinion Schultens opposes unanswerable objections. He refers particularly
(a) to the multitude and variety of the changes;
(b) to the condition or state of the codices;
(c) to the nature of the variations, or to the fact that changes are made in words, and not merely in letters of similar forms which might be mistaken for each other.
See his arguments in Rosenmuller, Schol., vol. i., pp. 441-443. It seems most probable, therefore, that these changes were made by design, and that it was done either by David, who Rev_ised the original composition. and issued two forms of the poem, one of which was inserted in the history in Samuel, and the other in the collection of the Psalms; or that the changes were made by the collector of the Psalms, when they were arranged for public worship. The former supposition is a possible one; though, as the psalm was composed near the close of the life of David, it would seem not to be very probable. The most natural supposition, therefore, is, that the changes were made by the collector of the Psalms, whoever he might be, or by the person who presided over this part of public worship in the temple, and that the changes were made for some reason which we cannot now understand, as better adapting the psalm to musical purposes.
Doederlein supposes that the recension was made by some later poet, for the purpose of "polishing" the language; of giving it a more finished poetic form; and of adapting it better to public use; and he regards both forms as "genuine, elegant, sublime; the one more ancient, the other more polished and refined." It seems most probable that the changes were made with a view to some rhythmical or musical effect, or for the purpose of adapting the psalm to the music of the temple service. Such changes would depend on causes which could be now little understood, as we are not sufficiently acquainted with the music employed in public worship by the Hebrews, nor are we now competent to understand the effect which, in this respect, would be produced by a slight change of phraseology. Variations of a similar nature now exist in psalms and hymns which could not be well explained or understood by one who was not familiar with our language and with our music, and which, after as long an interval as that between the time when the Psalms were arranged for musical purposes and the present time, would be wholly unintelligible.
The psalm embraces the following subjects:
I. A general acknowledgment of God, and thanks to him, as the Deliverer in the time of troubles, and as worthy to be praised, Psa 18:1-3.
II. A brief description of the troubles and dangers from which the psalmist had been rescued, Psa 18:4-5.
III. A description, conceived in the highest forms of poetic language, of the divine interposition in times of danger, Psa 18:6-19,
IV. A statement of the psalmist that this interposition was of such a nature as to vindicate his own character, or to show that his cause was a righteous cause; that he was right, and that his enemies had been in the wrong; that God approved his course, and disapproved the course of his enemies: or, in other words, that these interpositions were such as to prove that God was just, and would deal with men according to their character, Psa 18:20-30.
V. A recapitulation of what God had done for him, in enabling him to subdue his enemies, and a statement of the effect which he supposed would be produced on others by the report of what God had done in his behalf, Psa 18:31-45.
VI. A general expression of thanksgiving to God as the author of all these blessings, and as worthy of universal confidence and praise, Psa 18:46-50.
Psalm 18:Title
"To the chief Musician." See the notes to the title of Psa 4:1-8.
A Psalm of David - The words "A Psalm" are not here in the original, and may convey a slightly erroneous impression, as if the psalm had been composed for the express purpose of being used publicly in the worship of God. In the corresponding place in 2 Sam. 22, it is described as a "Song" of David: "And David spake unto the Lord the words of this song." It was originally an expression of his private gratitude for God's distinguishing mercies, and was afterward, as we have seen, probably adapted to purposes of public worship by some one of a later age.
The servant of the Lord - This expression also is wanting in 2 Sam. 22. It is undoubtedly an addition by a later hand, as indicating the general character which David had acquired, or as denoting the national estimate in regard to his character. The same expression occurs in the title to Psa 36:1-12. The Aramaic Paraphrase translates this title: "To be sung over the wonderful things which abundantly happened to the servant of the Lord, to David, who sang," etc. The use of the phrase here - "the servant of the Lord" - by him who made the collection of the Psalms, would seem to imply that he regarded the psalm as having a sufficiently public character to make it proper to introduce it into a collection designed for general worship. In other words, David was not, in the view of the author of the collection, a private man, but was eminently a public servant of Yahweh; and a song of grateful remembrance of God's mercies to him was entitled to be regarded as expressing the appropriate feelings of God's people in similar circumstances in all times.
Who spake unto the Lord - Composed it as giving utterance to his feelings toward the Lord.
The words of this song in the day that the Lord delivered him - When the Lord "had" delivered him; when he felt that he was completely rescued from "all" his foes. This does not mean that the psalm was composed on a particular day when God had by some one signal act rescued him from impending danger, but it refers to a calm period of his life. when he could Rev_iew the past, and see that God had rescued him from "all" the enemies that had ever threatened his peace. This would probably, as has been suggested above, occur near the close of his life.
From the hand of all his enemies - Out of the hand, or the power. There is here a "general" view of the mercy of God in rescuing him from all his foes.
And from the hand of Saul - Saul had been one of his most formidable enemies, and the wars with him had been among the most eventful periods of the life of David. In a general Rev_iew of his life, near its close, he would naturally recur to the dangers of that period, and to God's gracious interpositions in his behalf, and it would seem to him that what God had done for him in those times deserved a special record. The original word here - כף kaph - is not the same as in the corresponding place in 2 Sam. 22 - יד yâ d - though the idea is substantially the same. The word used here means properly the "palm" or "hollow" of the hand; the word used in Samuel means the hand itself. Why the change was made we have not the means of ascertaining.
And he said - So Sa2 22:2. What follows is what he said.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 18:1, David praises God for his manifold and marvellous blessings.
Psa 36:1 *title Psa 116:16; 2Sam. 22:1-51; Act 13:36; Heb 3:5
Carl Friedrich Keil and Franz Delitzsch

David's Hymnic Retrospect of a Life Crowned with Many Mercies
Next to a תּפּלּה of David comes a שׁירה (nom. unitatis from שׁיר), which is in many ways both in words and thoughts (Symbolae p. 49) interwoven with the former. It is the longest of all the hymnic Psalms, and bears the inscription: To the Precentor, by the servant of Jahve, by David, who spake unto Jahve the words of this song in the day that Jahve had delivered him out of the hand of all his enemies and out of the hand of Saûl: then he said. The original inscription of the Psalm in the primary collection was probably only לדוד למנצח לעבד ה, like the inscription of Ps 36:1-12. The rest of the inscription resembles the language with which songs of this class are wont to be introduced in their connection in the historical narrative, Ex 15:1; Num 21:17, and more especially Deut 31:30. And the Psalm before us is found again in 2 Sam 22, introduced by words, the manifestly unaccidental agreement of which with the inscription in the Psalter, is explained by its having been incorporated in one of the histories from which the Books of Samuel are extracted, - probably the Annals (Dibre ha-Jamim) of David. From this source the writer of the Books of Samuel has taken the Psalm, together with that introduction; and from this source also springs the historical portion of the inscription in the Psalter, which is connected with the preceding by אשׁר.
David may have styled himself in the inscription עבד ה, just as the apostles call themselves δοῦλοι Ἰησοῦ Χριστοῦ. He also in other instances, in prayer, calls himself "the servant of Jahve," Ps 19:12, Ps 19:14; Ps 144:10; 2Kings 7:20, as every Israelite might do; but David, who is the first after Moses and Joshua to bear this designation or by-name, could to so in an especial sense. For he, with whom the kingship of promise began, marks an epoch in his service of the work of God no less than did Moses, through whose mediation Israel received the Law, and Joshua, through whose instrumentality they obtained the Land of promise.
The terminology of psalm-poesy does not include the word שׁירה, but only שׁיר. This at once shows that the historical portion of the inscription comes from some other source. בּיום is followed, not by the infin. הצּיל: on the day of deliverance, but by the more exactly plusquamperf. הצּיל: on the day (בּיום = at the time, as in Gen 2:4, and frequently) when he had delivered - a genitival (Ges. 116, 3) relative clause, like Ps 138:3; Ex 6:28; Num 3:1, cf. Ps 56:10. מיּד alternates with מכּף in this text without any other design than that of varying the expression. The deliverance out of the hand of Saul is made specially prominent, because the most prominent portion of the Psalm, Ps 18:5, treats of it. The danger in which David the was placed, was of the most personal, the most perilous, and the most protracted kind. This prominence was of great service to the collector, because the preceding Psalm bears the features of this time, the lamentations over which are heard there and further back, and now all find expression in this more extended song of praise.
Only a fondness for doubt can lead any one to doubt the Davidic origin of this Psalm, attested as it is in two works, which are independent of one another. The twofold testimony of tradition is supported by the fact that the Psalm contains nothing that militates against David being the author; even the mention of his own name at the close, is not against it (cf. 3Kings 2:45). We have before us an Israelitish counterpart to the cuneiform monumental inscriptions, in which the kings of worldly monarchies recapitulate the deeds they have done by the help of their gods. The speaker is a king; the author of the Books of Samuel found the song already in existence as a Davidic song; the difference of his text from that which lies before us in the Psalter, shows that at that time it had been transmitted from some earlier period; writers of the later time of the kings here and there use language which is borrowed from it or are echoes of it (comp. Prov 30:5 with Ps 18:31; Hab 3:19 with Ps 18:34); it bears throughout the mark of the classic age of the language and poetry, and "if it be not David's, it must have been written in his name and by some one imbued with his spirit, and who could have been this contemporary poet and twin-genius?" (Hitzig). All this irresistibly points us to David himself, to whom really belong also all the other songs in the Second Book of Samuel, which are introduced as Davidic (over Saul and Jonathan, over Abner, etc.). This, the greatest of all, springs entirely from the new self-consciousness to which he was raised by the promises recorded in 2 Sam 7; and towards the end, it closes with express retrospective reference to these promises; for David's certainty of the everlasting duration of his house, and God's covenant of mercy with his house, rests upon the announcement made by Nathan.
The Psalm divides into two halves; for the strain of praise begins anew with Ps 18:32, after having run its first course and come to a beautiful close in Ps 18:31. The two halves are also distinct in respect of their artificial form. The strophe schema of the first is: 6. 8. 8. 6. 8 (not 9). 8. 8. 8. 7. The mixture of six and eight line strophes is symmetrical, and the seven of the last strophe is nothing strange. The mixture in the second half on the contrary is varied. The art of the strophe system appears here, as is also seen in other instances in the Psalms, to be relaxed; and the striving after form at the commencement has given way to the pressure and crowding of the thoughts.
The traditional mode of writing out this Psalm, as also the Cantica, 2 Sam 22 and Judg 5, is "a half-brick upon a brick, and a brick upon a half-brick" (אירח על גבי לבנה ולבנה על גבי אריח): i.e., one line consisting of two, and one of three parts of a verse, and the line consisting of the three parts has only one word on the right and on the left; the whole consequently forms three columns. On the other hand, the song in Deut 32 (as also Josh 12:9., Esther 9:7-10) is to be written "a half-brick upon a half-brick and a brick upon a brick," i.e., in only two columns, cf. infra p. 168.
Psalm 18 according to the Text of 2 Samuel 22
2Kings 22:1
On the differences of the introductory superscription, see on Ps 18:1. The relation of the prose accentuation of the Psalm in 2 Sam 22 to the poetical accentuation in the Psalter is instructive. Thus, for example, instead of Mercha mahpach. (Olewejored) in the Psalter we here find Athnach; instead of the Athnach following upon Mercha mahpach., here is Zakeph (cf. Ps 18:7, Ps 18:16, Ps 18:31 with 2Kings 22:7, 2Kings 22:16, 2Kings 22:31); instead of Rebia mugrash, here Tiphcha (cf. Ps 18:4 with 2Kings 22:4); instead of Pazer at the beginning of a verse, here Athnach (cf. Ps 18:2 with 2Kings 22:2).
(Note: Vid., Baer's Accentsystem xv., and Thorath Emeth iii. 2 together with S. 44, Anm.)
The peculiar mode of writing the stichs, in which we find this song in our editions, is the old traditional mode. If a half-line is placed above a half-line, so that they form two columns, it is called לבנה על־גבי לבנה אריח על־גבי אריח, brick upon brick, a half-brick upon a half-brick, as the song Haazinu in Deut 32 is set out in our editions. On the other hand if the half-lines appear as they do here divided and placed in layers one over another, it is called אריח על־גבי לבנה ולבנה על־גבי אריח. According to Megilla 16b all the cantica in the Scriptures are to be written thus; and according to Sofrim xiii., Ps 18 has this form in common with 2 Sam 22.
2Kings 22:2-4
This strophe is stunted by the falling away of its monostichic introit, Ps 18:2. In consequence of this, the vocatives in Ps 18:2. are deprived of their support and lowered to substantival clauses: Jahve is my Rock, etc., which form no proper beginning for a hymn. Instead of וּמפלּטי we have, as in Ps 144:2, ומפלטי־לי; and instead of אלי צוּרי we find אלהי צוּרי, which is contrary to the usual manner of arranging these emblematical names. The loss the strophe sustains is compensated by the addition: and my Refuge, my Saviour, who savest me from violence. In 2Kings 22:4 as in 2Kings 22:49 the non-assimilated מן (cf. 2Kings 22:14, Ps 30:4; Ps 73:19) is shortened into an assimilated one. May לּי perhaps be the remains of the obliterated אלי, and אלהי, as it were, the clothing of the צוּרי which was then left too bare?
2Kings 22:5-7
The connection of this strophe with the preceding by כּי accords with the sense, but is tame. On the other hand, the reading משׁבּרי instead of חבלי (even though the author of Ps 116:3 may have thus read it) is commended by the parallelism, and by the fact, that now the latter figure is not repeated in 2Kings 22:5, 2Kings 22:6. משׁברי are not necessarily waves that break upon the shore, but may also be such as break one upon another, and consequently אפפוּני is not inadmissible. The ו of ונחלי, which is not wanted, is omitted. Instead of the fuller toned from סבבוּני, which is also more commensurate with the closing cadence of the verse, we have here the usual syncopated סבּוּני (cf. Ps 118:11). The repetition of the אקרא (instead of אשׁוּע) is even more unpoetical than the repetition of חבלי would be. On the other hand, it might originally have been ויּשׁמע instead of ישׁמע; without ו it is an expression (intended retrospectively) of what takes place simultaneously, with ו it expresses the principal fact. The concluding line ושׁועתי בּאזניו is stunted: the brief substantival clause is not meaningless (cf. Job 15:21; Is 5:9), but is only a fragment of the more copious, fuller toned conclusion of the strophe which we find in the Psalter.
2Kings 22:8-10
The Kerמ here obliterates the significant alternation of the Kal and Hithpa. of גּעשׁ. Instead of וּמוסדי we have the feminine form of the plural מוסדות (as in both texts in 2Kings 22:16) without ו. Instead of the genitive הרים, by an extension of the figure, we have השׁמים (cf. the pillars, Job 26:11), which is not intended of the mountains as of Atlasses, as it were, supporting the heavens, but of the points of support and central points of the heavens themselves: the whole universe trembles.
2Kings 22:11-13
Instead of the pictorial ויּדא (Deut 28:49, and hence in Jeremiah), which is generally used of the flight of the eagle, we have the plain, uncoloured ויּרא He appeared. Instead of ישׁת, which is intended as an aorist, we meet the more strictly regular, but here, where so many aorists with ו come together, less poetical ויּשׁת. In 2Kings 22:12 the rise and fall of the parallel members has grown over till it forms one heavy clumsy line: And made darkness round about Him a pavilion (סכּות). But the ἁπ. λεγ. חשׁרת, to which the signification of a "massive gathering together" is secured by the Arabic, is perhaps original. The word Arab. ḥšr, frequently used in the Koran of assembling to judgment, with the radical signification stipare, cogere (to crowd together, compress) which is also present in Arab. ḥšâ, ḥâš, ḥšd, is here used like ἀγείρειν in the Homeric νεφεληγρέτα (the cloud-gatherer).
(Note: Midrash and Talmud explain it according to the Aramaic "a straining of the clouds," inasmuch as the clouds, like a sieve, let the drops trickle down to the earth, falling close upon each other and yet separately (B. Taanth 9b: מחשרות מים על־גבי קרקע). Kimchi combines חשׁר with קשׁר. But the ancient Arabic ḥšr is the right key to the word. The root of חשׁך and חשׁכּה is perhaps the same (cf. Ex 10:21).)
2Kings 22:13 is terribly mutilated. Of עביו עררו ברד ו of the other text there are only the four letters בּערוּ (as in 2Kings 22:9) left.
2Kings 22:14-16
Instead of ויּרעם we find ירעם, which is less admissible here, where a principal fact is related and the description is drawing nearer and nearer to its goal. Instead of מן־שׁמים the other text has בּשּׁמים; in Ps 30:4 also, מן is retained without being assimilated before שׁ. But the fact, however, that the line בּרד וגחלי־אשׁ is wanting, is a proof, which we welcome, that it is accidentally repeated from the preceding strophe, in the other text. On the other hand, חצּים is inferior to חצּיו; וּברקים רב is corrupted into a tame בּרק; and the Ker ויּהם erroneously assumes that the suffix of ויפיצם refers to the arrows, i.e., lightnings. Again on the other hand, אפיקי ים, channels of the sea, is perhaps original; מים in this connection expresses too little, and, as being the customary word in combination with אפיקי (Ps 42:2; Joel 1:20), may easily have been substituted after it. At any rate ים and תּבל form a more exact antithesis. יגּלוּ instead of ויּגּלוּ is the same in meaning. The close of the strophe is here also weakened by the obliteration of the address to God: by (בּ instead of the מ of the other text) the threatening of Jahve, at the snorting of His breath of anger. The change of the preposition in this surge (so-to-speak) of the members of the verse is rather interruptive than pleasing.
2Kings 22:17-20
The variant משּׂנאי instead of ומשׂאני is unimportant; but משׁען instead of למשׁען, for a support, is less pleasing both as it regards language and rhythm. The resolution of ויוציאני into אתי...ויּצא is a clumsy and needless emphasising of the me.
2Kings 22:21-24
Instead of כּצדקי, we find כּצדקתי here and in 2Kings 22:25, contrary to usage of the language of the Psalms (cf. Ps 7:9 with 3Kings 8:32). Instead of the poetical אסיר מנּי (Job 27:5; Job 23:12) we have אסוּר ממּנּה (with the fem. used as a neuter), according to the common phrase in 4Kings 3:3, and frequently (cf. Deut 5:32). Instead of ואהי, the not less (e.g., Ps 102:8) usual ואהיה; and instead of ואשׁתּמּר, the form with ah of direction which occurs very frequently with the first person of the fut. convers. in the later Hebrew, although it does also occur even in the older Hebrew (Ps 3:6; Ps 7:5, Gen 32:6; Job 19:20). And instead of עמּו we find לו, which does not commend itself, either as a point of language or of rhythm; and by comparison with 2Kings 22:26, 2Kings 22:27, it certainly is not original.
2Kings 22:25-28
On כּצדקתי see 2Kings 22:21. כּברי is without example, since elsewhere (כּפּים) בּר ידים is the only expression for innocence. In the equally remarkable expression גּבּור תּמים (the upright "man of valour"), גבור is used just as in the expression גּבּור חיל. The form תּתּבר, has only the sound of an assimilated Hithpa. like תּתּמּם (= תתתמם), and is rather a reflexive of the Hiph. הבר after the manner of the Aramaic Ittaphal (therefore = תּתּכרר); and the form תּתּפּל sounds altogether like a Hithpa. from תּפל (thou showest thyself insipid, absurd, foolish), but - since תּפלה cannot be ascribed to God (Job 1:22), and is even unseemly as an expression - appears to be treated likewise as an Ittaphal with a kind of inverted assimilation = תּתהפתּל (Bttcher). They are contractions such as are sometimes allowed by the dialect of the common people, though contrary to all rules. ואת instead of כּי at the beginning of 2Kings 22:28 changes what is confirmatory into a mere continuation of the foregoing. One of the most sensible variations is the change of ועינים רמות to ועיניך על־רמים. The rendering: And Thine eyes (are directed down) upon the haughty that Thou mayst bring (them) low (Stier, Hengst., and others), violates the accentuation and is harsh so far as the language is concerned (תּשׁפּיל for להשׁפּלם). Hitzig renders it, according to the accents: And Thou lowerest Thine eyes against the proud, השׁפיל עימים = הפיל פנים (Jer 3:12). But one would expect בּ instead of על, if this were the meaning. It is better to render it according to Ps 113:6 : And Thou dost cast down Thine eyes upon the haughty, in which rendering the haughty are represented as being far beneath Jahve notwithstanding their haughtiness, and the "casting down or depressing of the eyes" is an expression of the utmost contempt (despectus).
2Kings 22:29-31
Here in 2Kings 22:29 תּאיר has been lost, for Jahve is called, and really is, אור in Ps 27:1, but not נר. The form of writing גיר is an incorrect wavering between נר and ניר. The repetition יהוה ויהוה, by which the loss of תאיר, and of אלהי in 2Kings 22:29, is covered, is inelegant. We have בּכה here instead of בּך, as twice besides in the Old Testament. The form of writing ארוּץ, as Is 42:4 shows, does not absolutely require that we should derive it from רוּץ; nevertheless רוּץ can be joined with the accusative just as well as דּלּג, in the sense of running against, rushing upon; therefore, since the parallelism is favourable, it is to be rendered: by Thee I rush upon a troop. The omission of the ו before בּאלהי is no improvement to the rhythm.
2Kings 22:32-35
The variety of expression in 2Kings 22:32 which has been preserved in the other text is lost here. Instead of המאזרני חיל we find, as if from a faded MS, חיל מעוּזי (according to Norzi מעוּזי) my refuge (lit., hiding) of strength, i.e., my strong refuge, according to a syntactically more elegant style of expression (= מעוזי מעוז חיל), like Ps 71:7; Lev 6:3; Lev 26:42; vid., Nהgelsbach ֗63, g, where it is correctly shown, that this mode of expression is a matter of necessity in certain instances.
(Note: In the present instance מעוז חילי, like מחסה עזּי in Ps 71:7 (cf. Ezek 16:27; Ezek 18:7, and perhaps Hab 3:8) would not be inadmissible, although in the other mode of expression greater prominence is given to the fact of its being provided and granted by God. But in cases like the following it would be absolutely inadmissible to append the suffix to the nom. rectum, viz., שׂואי שׁקר, Ps 38:20; בּריתי יעקב my covenant with Jacob, Lev 26:42; מדּו בד his garment of linen, Lev 6:3; כּתבם המּתיחשׂים their ancestral register, Ezra 2:62; and it is probable that this transference of the pronominal suffix to the nom. regens originated in instances like these, where it was a logical necessary and then became transferred to the syntax ornata. At the same time it is clear from this, that in cases like שׂנאי שׁקר, and consequently also שׂנאי חנּם, the second notion is not conceived as an accusative of more precise definition, but as a governed genitive.)
The form of writing, מעוּזי, seems here to recognise a מעוז, a hiding-place, refuge, = Arab. m‛âd, which is different from מעז a fortress (from עזז); but just as in every other case the punctuation confuses the two substantives (vid., on Ps 31:3), so it does even here, since מעוז, from עוּז, ought to be inflected מעוּזי, like מנוּסי, and not מעוּזי. Nevertheless the plena scriptio may avail to indicate to us, that here מעוז is intended to by a synonym of מחסה. Instead of (תמים דרכי) ויּתּן we have ויּתּר here; perhaps it is He let, or caused, my way to be spotless, i.e., made it such. Thus Ewald renders it by referring to the modern Arabic hllâ, to let, cause Germ. lassen, French faire = to make, effect; even the classic ancient Arabic language uses trk (Lassen) in the sense of j'l (to make), e.g., "I have made (Arab. taraktu) the sword my camp-companion," i.e., my inseparable attendant (lit., I have caused it to be such), as it is to be translated in Nldeck'e Beitrge zur Kenntniss der Poesie der alten Araber, S. 131.
(Note: Ibid. S. 133, Z. 13 is, with Fleischer, to be rendered: ye have made (Arab. trktm) my milk camels restless, i.e., caused them to be such, by having stolen them and driven them away so that they now yearn after home and their young ones.)
Or does התּיר retain its full and proper meaning "to unfetter?" This is more probable, since the usage of Hebrew shows no example of התּיר in the post-biblical signification "to allow, permit," which ought to form the transition to "to cause to be = to effect." Therefore we may compare on the contrary Koran ix. 15, challu sebı̂-lahum loose their way, i.e., let them go forth free, and render it: He unfettered, unbound, left to itself, let my way go on as faultless (unobstructed). Hitzig, following the Chethb דרכו, renders it differently: "and made the upright skip on his way." But תמים beside דרכו is to be regarded at the outset as its predicate, and התּיר means "to cause to jump up," Hab 3:6, not "to skip along." Nevertheless, the Chethb דרכו, which, from the following Chethb רגליו, bears the appearance of being designed, at any rate seems to have understood תמים personally: He unfettered (expedit) the upright his way, making his feet like etc. The reading ונחת instead of ונחתה, although admissible so far as the syntax is concerned (Ges. 147, a), injures the flow of the rhythm.
2Kings 22:36-37
The pentastich is stunted here by the falling away of the middle line of 2Kings 22:36 : and Thy right hand supported me. Instead of the expressive וענותך (and Thy condescension) we find here וענתך which, in accordance with the usage of the language, does not mean Thy being low (Hengst.), but rather: Thy labour (Bttch.), or more securely: Thine answering, lxx ὑπακοή (i.e., the actual help, wherewith Thou didst answer my prayer). Instead of תּחתּי we find, as also in 2Kings 22:40, 2Kings 22:48, תּחתּני with a verbal suffix, like בּעד in Ps 139:11; it is perhaps an inaccuracy of the common dialect, which confused the genitive and accusative suffix. But instances of this are not wanting even in the written language, Ges. 103, rem. 3.
2Kings 22:38-41
The cohortative תּרדּפת, as frequently, has the sense of a hypothetical antecedent, whether it refers to the present, as in Ps 139:8, or to the past as in Ps 73:16 and here: in case I pursued. In the text in the Psalter it is ואשּׂיגם, here it is ואשׁמידם, by which the echo of Ex 15 is obliterated. And after עד־כלותם how tautological is the ואכלּם which is designed to compensate for the shortening of the verse! The verse, to wit, is shortened at the end, ולא־יכלו קום being transformed into ולא יקוּמוּן. Instead of יפּלוּ, ויפּלוּ is not inappropriate. Instead of ותּאזּרני we find ותּזרני, by a syncope that belongs to the dialect of the people, cf. תּזלי for תּאזלי Jer 2:36, מלּף for מאלּף Job 35:11. Of the same kind is תּתּה = נתתּה, an apocope taken from the mouths of the people, with which only רד, Judg 19:11, if equivalent to ירד, can be compared. The conjunctive ו of ומשׂנאי stands here in connection with אצמיתם as a consec.: my haters, whom I destroyed. The other text is altogether more natural, better conceived, and more elegant in this instance.
2Kings 22:42-43
Instead of ישׁוּעוּ we have ישׁעוּ, a substitution which is just tolerable: they look forth for help, or even: they look up expectantly to their gods, Is 17:8; Is 31:1. The two figurative expressions in 2Kings 22:43, however, appear here, in contrast with the other text, in a distorted form: And I pulverised them as the dust of the earth, as the mire of the street did I crush them, I trampled them down. The lively and expressive figure כעפר על־פני רוח is weakened into כעפר־ארץ. Instead of אריקם, we have the overloaded glossarial אדקּם ארקעם. The former (root דק, דך, to break in pieces) is a word that is interchanged with the אריקם of the other text in the misapprehended sense of ארקּם. The latter (root רק, to stretch, to make broad, thin, and compact) looks like a gloss of this אדקם. Since one does not intentionally either crush or trample upon the dirt of the street nor tread it out thin or broad, we must in this instance take not merely כעפר־ארץ but also כטיט־חוצות as expressing the issue or result.
2Kings 22:44-46
The various reading ריבי עמּי proceeds from the correct understanding, that ריבי refers to David's contentions within his kingdom. The supposition that עמּי is a plur. apoc. and equivalent to עמּים, as it is to all appearance in Ps 144:2, and like מנּי = מנּים Ps 45:9, has no ground here. The reasonable variation תּשׁמרני harmonises with עמּי: Thou hast kept me (preserved me) for a head of the nations, viz., by not allowing David to become deprived of the throne by civil foes. The two lines of 2Kings 22:45 are reversed, and not without advantage. The Hithpa. יתכּחשׁוּ instead of the Piel יכחשׁוּ (cf. Ps 66:3; Ps 81:16) is the reflexive of the latter: they made themselves flatterers (cf. the Niph. Deut 33:29 : to show themselves flattering, like the ישּׁמעוּ which follows here, audientes se praestabant = obediebant). Instead of (אזן) לשׁמע we have here, in a similar signification, but less elegant, (אזן) לשׁמוע according to the hearing of the ear, i.e., hearsay. Instead of ויחרגוּ we find ויחגּרוּ, which is either a transposition of the letters as a solecism (cf. פּרץ 2Kings 13:27 for פּצר), or used in a peculiar signification. "They gird (accincti prodeunt)" does not give any suitable meaning to this picture of voluntary submission. But חגר (whence Talmudic חגּר lame) may have signified "to limp" in the dialect of the people, which may be understood of those who drag themselves along with difficulty and reluctance (Hitz.). "Out of their closed placed (castles)," here with the suff. ām instead of êhém.
2Kings 22:47-49
The צוּר thrust into 2Kings 22:47 is troublesome. וירם (without any necessity for correcting it to וירם) is optative, cf. Gen 27:31; Prov 9:4, Prov 9:16. Instead of ויּדבּר we have וּמריד and who subdueth, which is less significant and so far as the syntax is concerned less elegant. Also here consequently תּחתּני for תּחתּי. Instead of מפלּטי we find וּמוציאי and who bringeth me forth out of my enemies, who surround me - a peculiar form of expression and without support elsewhere (for it is different in 2Kings 22:20). The poetical אף is exchanged for the prose וּ, מן־קמי for מקּמי, and חמס (אישׁ) for חמסים; the last being a plur. (Ps 140:2, Ps 140:5; Prov 4:17), which is foreign to the genuine Davidic Psalms.
2Kings 22:50-51
The change of position of יהוה in 2Kings 22:50, as well as אזמּר for אזמּרה, is against the rhythm; the latter, moreover, is contrary to custom, Ps 57:10; Ps 108:4. While מדגל of the other text is not pointed מגדּל, but מגדּל, it is corrected in this text from מגדיל into מגדּול tower of salvation - a figure that recalls Ps 61:4, Prov 18:10, but is obscure and somewhat strange in this connection; moreover, migdol for migdal, a tower, only occurs elsewhere in the Old Testament as a proper name.
If we now take one more glance over the mutual relationship of the two texts, we cannot say that both texts equally partake of the original. With the exception of the correct omission of 2Kings 22:14 and the readings משׁבּרי, חשׁרת, and אפיקי ים there is scarcely anything in the text of 2 Sam 22 that specially commends itself to us. That this text is a designed, and perhaps a Davidic, revision of the other text (Hengst.), is an assumption that is devoid of reason and appearance; for in 2 Sam 22 we have only a text that varies in some instances, but not a substantially new form of the text. The text in 2 Sam 22, as it has shown us, is founded upon careless written and oral transmission. The rather decided tendency towards a defective form of writing leads one to conjecture the greater antiquity of the copy from which it is taken. It is easy to understand how poetical passages inserted in historical works were less carefully dealt with. It is characteristic of the form of the text of the Psalm in 2 Sam 22, that in not a few instances the licences of popular expression have crept into it. There is some truth in what Bttcher says, when he calls the text in the Psalter the recension of the priests and that in the Second Book of Samuel the recension of the laity.
John Gill
INTRODUCTION TO PSALM 18
To the chief Musician, a Psalm of David. This is the same with that in 2Kings 22:1, with some variations, omissions, and alterations:
the servant of the Lord; not only by creation, nor merely by regeneration, but by office, as king of Israel, being put into it by the Lord, and acting in it in submission and obedience to him; just as the apostles under the New Testament, on account of their office, so style themselves in their epistles:
who spake unto the Lord the words of this song; that is, who delivered and sung this song in so many express words, in public, before all the congregation of Israel, to the honour and glory of God:
in the day [that] the Lord delivered him from the hand of all his enemies, and from the hand of Saul, Not that this psalm was composed and sung the selfsame day that David was delivered from Saul, and set upon the throne; for it seems to have been written in his old age, at the close of his days; for immediately after it, in the second book of Samuel, it follows, "now these be the last words of David", 2Kings 23:1, but the sense is, that whereas David had many enemies, and particularly Saul, who was his greatest enemy, the Lord delivered him from them all, and especially from him, from him first, and then from all the rest; which when he reflected upon in his last days, he sat down and wrote this psalm, and then sung it in public, having delivered it into the hands of the chief musician for that purpose. There are two passages cited out of it in the New Testament, and applied to Christ; Ps 18:2, in Heb 2:13, and Ps 18:49 in Rom 15:9; and there are many things in it that very well agree with him; he is eminently the "servant" of the Lord as Mediator; he was encompassed with the snares and sorrows of death and hell, and with the floods of ungodly men, when in the garden and on the cross God was his helper and deliverer, as man; and he was victorious over all enemies, sin, Satan, the world, death and hell; as the subject of this psalm is all along represented: and to Christ it does most properly belong to be the head of the Heathen, whose voluntary subjects the Gentiles are said to be, Ps 18:43; and which is expressed in much the same language as the like things are in Is 55:4; which is a clear and undoubted prophecy of the Messiah; to which may be added, that the Lord's Anointed, the King Messiah, and who is also called David, is expressly mentioned in Ps 18:50; and which is applied to the Messiah by the Jews (q) as Ps 18:32 is paraphrased of him by the Targum on it;
and he said; the following words:
(q) Echa Rabbati, fol. 50. 2. & Midrash Tillim in Tzeror Hammor, fol. 47. 3.
17:117:1: ՚Ի կատարած ՚ի վերայ պատերազմօղ նահատակի ծառայի Տեառն Դաւթի։ Զոր խօսեցաւ ընդ Տեառն զբանս օրհնութեան. յաւուր յորում փրկեաց զնա Տէր ՚ի ձեռաց ամենայն թշնամեաց, եւ ՚ի ձեռաց Սաւուղայ. եւ ասէ. ԺԷ[6663]։[6663] Ոմանք.Որ խօսեցաւ զօրհնութիւնս զայս յաւուր յո՛՛... ՚ի թշնամեաց իւրոց, եւ ՚ի ձեռաց Սաւուղի։
1 Այսուհետեւ՝ Տիրոջ ծառայ Դաւթի՝ քաջամարտիկի մասին, որն օրհնութեան այս խօսքերը Տիրոջն ուղղեց այն օրը, երբ Տէրը փրկեց նրան բոլոր թշնամիների ու Սաւուղի ձեռքից. եւ ասաց.
Գլխաւոր երաժշտին՝ Տէրոջը ծառային Դաւիթին Սաղմոսը
Ի կատարած ի վերայ պատերազմօղ նահատակի``, ծառայի Տեառն Դաւթի, զոր խօսեցաւ ընդ Տեառն զբանս օրհնութեան, յաւուր յորում փրկեաց զնա Տէր ի ձեռաց ամենայն թշնամեաց, եւ ի ձեռաց Սաւուղայ. եւ ասէ:

17:1: ՚Ի կատարած ՚ի վերայ պատերազմօղ նահատակի ծառայի Տեառն Դաւթի։ Զոր խօսեցաւ ընդ Տեառն զբանս օրհնութեան. յաւուր յորում փրկեաց զնա Տէր ՚ի ձեռաց ամենայն թշնամեաց, եւ ՚ի ձեռաց Սաւուղայ. եւ ասէ. ԺԷ[6663]։
[6663] Ոմանք.Որ խօսեցաւ զօրհնութիւնս զայս յաւուր յո՛՛... ՚ի թշնամեաց իւրոց, եւ ՚ի ձեռաց Սաւուղի։
1 Այսուհետեւ՝ Տիրոջ ծառայ Դաւթի՝ քաջամարտիկի մասին, որն օրհնութեան այս խօսքերը Տիրոջն ուղղեց այն օրը, երբ Տէրը փրկեց նրան բոլոր թշնամիների ու Սաւուղի ձեռքից. եւ ասաց.
Գլխաւոր երաժշտին՝ Տէրոջը ծառային Դաւիթին Սաղմոսը
zohrab-1805▾ eastern-1994▾ western am▾
17:017:1 Начальнику хора. Раба Господня Давида, который произнес слова песни сей к Господу, когда Господь избавил его от рук всех врагов его и от руки Саула. И он сказал:
17:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax τῷ ο the παιδὶ παις child; boy κυρίου κυριος lord; master τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ἃ ος who; what ἐλάλησεν λαλεω talk; speak τῷ ο the κυρίῳ κυριος lord; master τοὺς ο the λόγους λογος word; log τῆς ο the ᾠδῆς ωδη song ταύτης ουτος this; he ἐν εν in ἡμέρᾳ ημερα day ᾗ ος who; what ἐρρύσατο ρυομαι rescue αὐτὸν αυτος he; him κύριος κυριος lord; master ἐκ εκ from; out of χειρὸς χειρ hand πάντων πας all; every τῶν ο the ἐχθρῶν εχθρος hostile; enemy αὐτοῦ αυτος he; him καὶ και and; even ἐκ εκ from; out of χειρὸς χειρ hand Σαουλ σαουλ Saoul; Saul
17:1 תְּפִלָּ֗ה tᵊfillˈā תְּפִלָּה prayer לְ lᵊ לְ to דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David שִׁמְעָ֤ה šimʕˈā שׁמע hear יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH צֶ֗דֶק ṣˈeḏeq צֶדֶק justice הַקְשִׁ֥יבָה haqšˌîvā קשׁב give attention רִנָּתִ֗י rinnāṯˈî רִנָּה cry of joy הַאֲזִ֥ינָה haʔᵃzˌînā אזן listen תְפִלָּתִ֑י ṯᵊfillāṯˈî תְּפִלָּה prayer בְּ֝ ˈbᵊ בְּ in לֹ֗א lˈō לֹא not שִׂפְתֵ֥י śifᵊṯˌê שָׂפָה lip מִרְמָֽה׃ mirmˈā מִרְמָה deceit
17:1. victori servo Domini David quae locutus est Domino verba cantici huius in die qua liberavit eum Dominus de manu omnium inimicorum suorum et de manu Saul et aitUnto the end, for David, the servant of the Lord, who spoke to the Lord the words of this canticle, in the day that the Lord delivered him from the hand of all his enemies, and from the hand of Saul: and he said:
For the Chief Musician. of David the servant of the LORD, who spake unto the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul: and he said,
17:1. A Prayer of David. Lord, listen to my justice, attend to my supplication. Pay attention to my prayer, which is not from deceitful lips.
17:1. A Prayer of David. Hear the right, O LORD, attend unto my cry, give ear unto my prayer, [that goeth] not out of feigned lips.
[96] KJV Chapter [18] To the chief Musician, [A Psalm] of David, the servant of the LORD, who spake unto the LORD the words of this song in the day [that] the LORD delivered him from the hand of all his enemies, and from the hand of Saul: And he said:

17:1 Начальнику хора. Раба Господня Давида, который произнес слова песни сей к Господу, когда Господь избавил его от рук всех врагов его и от руки Саула. И он сказал:
17:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
τῷ ο the
παιδὶ παις child; boy
κυρίου κυριος lord; master
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ος who; what
ἐλάλησεν λαλεω talk; speak
τῷ ο the
κυρίῳ κυριος lord; master
τοὺς ο the
λόγους λογος word; log
τῆς ο the
ᾠδῆς ωδη song
ταύτης ουτος this; he
ἐν εν in
ἡμέρᾳ ημερα day
ος who; what
ἐρρύσατο ρυομαι rescue
αὐτὸν αυτος he; him
κύριος κυριος lord; master
ἐκ εκ from; out of
χειρὸς χειρ hand
πάντων πας all; every
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
αὐτοῦ αυτος he; him
καὶ και and; even
ἐκ εκ from; out of
χειρὸς χειρ hand
Σαουλ σαουλ Saoul; Saul
17:1
תְּפִלָּ֗ה tᵊfillˈā תְּפִלָּה prayer
לְ lᵊ לְ to
דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David
שִׁמְעָ֤ה šimʕˈā שׁמע hear
יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH
צֶ֗דֶק ṣˈeḏeq צֶדֶק justice
הַקְשִׁ֥יבָה haqšˌîvā קשׁב give attention
רִנָּתִ֗י rinnāṯˈî רִנָּה cry of joy
הַאֲזִ֥ינָה haʔᵃzˌînā אזן listen
תְפִלָּתִ֑י ṯᵊfillāṯˈî תְּפִלָּה prayer
בְּ֝ ˈbᵊ בְּ in
לֹ֗א lˈō לֹא not
שִׂפְתֵ֥י śifᵊṯˌê שָׂפָה lip
מִרְמָֽה׃ mirmˈā מִרְמָה deceit
17:1. victori servo Domini David quae locutus est Domino verba cantici huius in die qua liberavit eum Dominus de manu omnium inimicorum suorum et de manu Saul et ait
Unto the end, for David, the servant of the Lord, who spoke to the Lord the words of this canticle, in the day that the Lord delivered him from the hand of all his enemies, and from the hand of Saul: and he said:
For the Chief Musician. of David the servant of the LORD, who spake unto the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul: and he said,
17:1. A Prayer of David. Lord, listen to my justice, attend to my supplication. Pay attention to my prayer, which is not from deceitful lips.
17:1. A Prayer of David. Hear the right, O LORD, attend unto my cry, give ear unto my prayer, [that goeth] not out of feigned lips.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
18:1: I will love thee - Love always subsists on motive and reason. The verb רחם racham signifies to love with all the tender feelinys of nature. "From my inmost bowels will I love thee, O Lord!" Why should he love Jehovah? Not merely because he was infinitely great and good, possessed of all possible perfections, but because he was good to him: and he here enumerates some of the many blessings he received from him.
My strength -
1. Thou who hast given me power over my adversaries, and hast enabled me to avoid evil and do good.
Albert Barnes: Notes on the Bible - 1834
18:1: I will love thee, O Lord - This verse is not found in the song in 2 Sam. 22. It appears to have been added after the first composition of the psalm, either by David as expressive of his ardent love for the Lord in view of his merciful interpositions in his behalf, and on the most careful and most mature Rev_iew of those mercies, or by the collector of the Psalms when they were adapted to purposes of public worship, as a proper commencement of the psalm - expressive of the feeling which the general tenor of the psalm was fitted to inspire. It is impossible now to determine by whom it was added; but no one can doubt that it is a proper commencement of a psalm that is designed to recount so many mercies. It is the feeling which all should have when they recall the goodness of God to them in their past lives.
My strength - The source of my strength, or from whom all my strength is derived. So Psa 27:1, "The Lord is the strength of my life." Psa 28:8, "he is the saving strength of his anointed." Compare Psa 29:11; Psa 46:1; Psa 73:26; Psa 81:1; Psa 140:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:1: in the day: Psa 34:19; exo 15:1-21; Judg. 5:1-31; Sa1 2:1-10; Isa 12:1-6
I will: Psa 116:1-6, Psa 144:1, Psa 144:2; Jo1 4:19
my: Psa 18:32, Psa 28:7, Psa 28:8, Psa 118:14; Isa 12:2; Phi 4:13; Col 1:11
Carl Friedrich Keil and Franz Delitzsch
18:1
(Heb.: 18:2-4) The poet opens with a number of endearing names for God, in which he gratefully comprehends the results of long and varied experience. So far as regards the parallelism of the members, a monostich forms the beginning of this Psalm, as in Ps 16:1-11; Ps 23:1-6; Ps 25 and many others. Nevertheless the matter assumes a somewhat different aspect, if Ps 18:3 is not, with Maurer, Hengstenberg and Hupfeld, taken as two predicate clauses (Jahve is..., my God is...), but as a simple vocative-a rendering which alone corresponds to the intensity with which this greatest of the Davidic hymns opens-God being invoked by ה, ה, אלי, and each of these names being followed by a predicative expansion of itself, which increases in fulness of tone and emphasis. The ארחמך (with ā, according to Ew. ֗251, b), which carries the three series of the names of God, makes up in depth of meaning what is wanting in compass. Elsewhere we find only the Piel רחם of tender sympathising love, but here the Kal is used as an Aramaism. Hence the Jalkut on this passages explains it by רחמאי יתך "I love thee," or ardent, heartfelt love and attachment. The primary signification of softness (root רח, Arab. rḥ, rch, to be soft, lax, loose), whence רחם, uterus, is transferred in both cases to tenderness of feeling or sentiment. The most general predicate חזפי (from חזק according to a similar inflexion to אמר, בּסר, עמק, plur. עמקי Prov 9:18) is followed by those which describe Jahve as a protector and deliverer in persecution on the one hand, and on the other as a defender and the giver of victory in battle. They are all typical names symbolising what Jahve is in Himself; hence instead of וּמפלּטי it would perhaps have been more correct to point וּמפלטי (and my refuge). God had already called Himself a shield to Abram, Gen 15:1; and He is called צוּר (cf. אבן Gen 49:24) in the great Mosaic song, Deut 32:4, Deut 32:37 (the latter verse is distinctly echoed here).
סלע from סלע, Arab. sl‛, findere, means properly a cleft in a rock (Arabic סלע,
(Note: Neshwn defines thus: Arab. 'l-sal‛ is a cutting in a mountain after the manner of a gorge; and Jkt, who cites a number of places that are so called: a wide plain (Arab. fḍ') enclosed by steep rocks, which is reached through a narrow pass (Arab. ša‛b), but can only be descended on foot. Accordingly, in סלעי the idea of a safe (and comfortable) hiding-place preponderates; in צוּרי that of firm ground and inaccessibility. The one figure calls to mind the (well-watered) Edomitish סלע surrounded with precipitous rocks, Is 16:1; Is 42:11, the Πέτρα described by Strabo, xvi. 4, 21; the other calls to mind the Phoenician rocky island צור, Ṣûr (Tyre), the refuge in the sea.))
then a cleft rock, and צוּר, like the Arabic sachr, a great and hard mass of rock (Aramaic טוּר, a mountain). The figures of the מצוּדה (מצודה, מצד) and the משׂגּב are related; the former signifies properly specula, a watch-tower,
(Note: In Arabic maṣâdun signifies (1) a high hill (a signification that is wanting in Freytag), (2) the summit of a mountain, and according to the original lexicons it belongs to the root Arab. maṣada, which in outward appearance is supported by the synonymous forms Arab. maṣadun and maṣdun, as also by their plurals Arab. amṣidatun and muṣdânun, wince these can only be properly formed from those singulars on the assumption of the m being part of the root. Nevertheless, since the meanings of Arab. maṣada all distinctly point to its being formed from the root Arab. mṣ contained in the reduplicated stem Arab. maṣṣa, to suck, but the meanings of Arab. maṣâdun, maṣsadun, and maṣdun do not admit of their being referred to it, and moreover there are instances in which original nn. loci from vv. med. Arab. w and y admit of the prefixed m being treated as the first radical through forgetfulness or disregard of their derivation, and with the retention of its from secondary roots (as Arab. makana, madana, maṣṣara), it is highly probable that in maṣâd, maṣad and maṣd we have an original מצד, מצודה, מצוּדה. These Hebrew words, however, are to be referred to a צוּד in the signification to look out, therefore properly specula. - Fleischer.)
and the latter, a steep height. The horn, which is an ancient figure of victorious and defiant power in Deut 33:17; 1Kings 2:1, is found here applied to Jahve Himself: "horn of my salvation" is that which interposes on the side of my feebleness, conquers, and saves me. All these epithets applied to God are the fruits of the affliction out of which David's song has sprung, viz., his persecution by Saul, when, in a country abounding in rugged rocks and deficient in forest, he betook himself to the rocks for safety, and the mountains served him as his fortresses. In the shelter which the mountains, by their natural conformations, afforded him at that time, and in the fortunate accidents, which sometimes brought him deliverance when in extreme peril, David recognises only marvellous phenomena of which Jahve Himself was to him the final cause. The confession of the God tried and known in many ways is continued in Ps 18:5 by a general expression of his experience. מהלּל is a predicate accusative to יהוה: As one praised (worthy to be praised) do I call upon Jahve, - a rendering that is better suited to the following clause, which expresses confidence in the answer coinciding with the invocation, which is to be thought of as a cry for help, than Olshausen's, "Worthy of praise, do I cry, is Jahve," though this latter certainly is possible so far as the style is concerned (vid., on Is 45:24, cf. also Gen 3:3; Mic 2:6). The proof of this fact, viz., that calling upon Him who is worthy to be praised, who, as the history of Israel shows, is able and willing to help, is immediately followed by actual help, as events that are coincident, forms the further matter of the Psalm.
John Gill
18:1 I will love thee, O Lord, my strength. These words are not in twenty second chapter of Second Samuel: the psalm there begins with Ps 18:2. The psalmist here expresses his love to the Lord, and his continuance in it; that Jehovah the Father was, is, and ever will be the object of Christ's love, is certain; and which has appeared by his readiness in the council and covenant of grace to do his will; by his coming down from heaven to earth for that purpose; by his delight in it, it being his meat and drink to do it; and by his sufferings and death, which were in compliance with, and obedience to it, Jn 14:31; and as in David, so in all regenerate ones, there is love to God; Jehovah is loved by them in all his persons; Jehovah the Father is loved, and to be loved, for the perfections of his nature, because of the works of his hands, of creation and providence; and particularly because of his works of special grace and goodness, and especially because of his love wherewith he has loved his people, 1Jn 4:19. Jehovah the Son is loved, and to be loved, above all creatures and things whatever, sincerely and heartily, fervently and constantly; because of the loveliness of his person, the love of his heart, and his works of grace and redemption; all of him is lovely; and he is to be loved, and is loved, in his person, offices, relations, people, word, and ordinances: Jehovah the Spirit is loved, and to be loved, because of his person and perfections, and operations of grace; as a sanctifier, comforter, the spirit of adoption, the earnest and pledge of eternal glory. The word here used signifies the most intimate, tender, and affectionate love; it often designs mercy and bowels of mercy; so Aben Ezra interprets it of seeking mercy of God: the reasons are as follow in this verse and Ps 18:2, because "the Lord is my strength"; so he was to Christ as man, who as such was the man of his right hand, the Son of Man, whom he made strong for himself, to do his work, and for his glory, Ps 80:17; he promised to strengthen him, and he did, Ps 89:21; and so he is the strength of all his saints, even Jehovah, Father, Son, and Spirit; he is the strength of their hearts both in life and at death; he is the strength of their graces, who strengthens that which he has wrought for them, and in them; he strengthens them to do their duty, to bear the cross, and every affliction, and against every enemy of their souls; and this renders him very lovely and amiable to them.
John Wesley
18:1 Love - Most affectionately, and with my whole soul; as the Hebrew word signifies.
Robert Jamieson, A. R. Fausset and David Brown
18:1 "The servant of the LORD," which in the Hebrew precedes "David," is a significant part of the title (and not a mere epithet of David), denoting the inspired character of the song, as the production of one entrusted with the execution of God's will. He was not favored by God because he served Him, but served Him because selected and appointed by God in His sovereign mercy. After a general expression of praise and confidence in God for the future, David gives a sublimely poetical description of God's deliverance, which he characterizes as an illustration of God's justice to the innocent and His righteous government. His own prowess and success are celebrated as the results of divine aid, and, confident of its continuance, he closes in terms of triumphant praise. 2Sa. 22:1-51 is a copy of this Psalm, with a few unimportant variations recorded there as a part of the history, and repeated here as part of a collection designed for permanent use. (Psa. 18:1-50)
I will love thee--with most tender affection.
17:217:2: Սիրեցից զքեզ Տէր զօրութիւն իմ, Տէր հաստատի՛չ իմ ապաւէն իմ եւ փրկիչ իմ։
2 Սիրում եմ քեզ, Տէ՛ր, զօրութի՛ւն իմ. ո՛վ Տէր, պահպանի՛չ իմ, ապաւէ՛ն իմ եւ փրկի՛չ:
18 Ո՛վ Տէր, իմ զօրութի՛ւնս, քեզ պիտի սիրեմ։
Սիրեցից զքեզ, Տէր, զօրութիւն իմ. Տէր [78]հաստատիչ իմ, ապաւէն իմ եւ փրկիչ իմ:

17:2: Սիրեցից զքեզ Տէր զօրութիւն իմ, Տէր հաստատի՛չ իմ ապաւէն իմ եւ փրկիչ իմ։
2 Սիրում եմ քեզ, Տէ՛ր, զօրութի՛ւն իմ. ո՛վ Տէր, պահպանի՛չ իմ, ապաւէ՛ն իմ եւ փրկի՛չ:
18 Ո՛վ Տէր, իմ զօրութի՛ւնս, քեզ պիտի սիրեմ։
zohrab-1805▾ eastern-1994▾ western am▾
17:117:2 Возлюблю тебя, Господи, крепость моя!
17:2 καὶ και and; even εἶπεν επω say; speak ἀγαπήσω αγαπαω love σε σε.1 you κύριε κυριος lord; master ἡ ο the ἰσχύς ισχυς force μου μου of me; mine
17:2 מִ֭ ˈmi מִן from לְּ llᵊ לְ to פָנֶיךָ fāneʸḵˌā פָּנֶה face מִשְׁפָּטִ֣י mišpāṭˈî מִשְׁפָּט justice יֵצֵ֑א yēṣˈē יצא go out עֵ֝ינֶ֗יךָ ˈʕênˈeʸḵā עַיִן eye תֶּחֱזֶ֥ינָה teḥᵉzˌeʸnā חזה see מֵישָׁרִֽים׃ mêšārˈîm מֵישָׁרִים uprightness
17:2. diligam te Domine fortitudo meaI will love thee, O Lord, my strength:
1. I love thee, O LORD, my strength.
17:2. Let my judgment proceed from your presence. Let your eyes behold fairness.
17:2. Let my sentence come forth from thy presence; let thine eyes behold the things that are equal.
I will love thee, O LORD, my strength:

17:2 Возлюблю тебя, Господи, крепость моя!
17:2
καὶ και and; even
εἶπεν επω say; speak
ἀγαπήσω αγαπαω love
σε σε.1 you
κύριε κυριος lord; master
ο the
ἰσχύς ισχυς force
μου μου of me; mine
17:2
מִ֭ ˈmi מִן from
לְּ llᵊ לְ to
פָנֶיךָ fāneʸḵˌā פָּנֶה face
מִשְׁפָּטִ֣י mišpāṭˈî מִשְׁפָּט justice
יֵצֵ֑א yēṣˈē יצא go out
עֵ֝ינֶ֗יךָ ˈʕênˈeʸḵā עַיִן eye
תֶּחֱזֶ֥ינָה teḥᵉzˌeʸnā חזה see
מֵישָׁרִֽים׃ mêšārˈîm מֵישָׁרִים uprightness
17:2. diligam te Domine fortitudo mea
I will love thee, O Lord, my strength:
17:2. Let my judgment proceed from your presence. Let your eyes behold fairness.
17:2. Let my sentence come forth from thy presence; let thine eyes behold the things that are equal.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
David's Triumphs in God; Devout Confidence.
1 I will love thee, O LORD, my strength. 2 The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower. 3 I will call upon the LORD, who is worthy to be praised: so shall I be saved from mine enemies. 4 The sorrows of death compassed me, and the floods of ungodly men made me afraid. 5 The sorrows of hell compassed me about: the snares of death prevented me. 6 In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even into his ears. 7 Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth. 8 There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it. 9 He bowed the heavens also, and came down: and darkness was under his feet. 10 And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind. 11 He made darkness his secret place; his pavilion round about him were dark waters and thick clouds of the skies. 12 At the brightness that was before him his thick clouds passed, hail stones and coals of fire. 13 The LORD also thundered in the heavens, and the Highest gave his voice; hail stones and coals of fire. 14 Yea, he sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them. 15 Then the channels of waters were seen, and the foundations of the world were discovered at thy rebuke, O LORD, at the blast of the breath of thy nostrils. 16 He sent from above, he took me, he drew me out of many waters. 17 He delivered me from my strong enemy, and from them which hated me: for they were too strong for me. 18 They prevented me in the day of my calamity: but the LORD was my stay. 19 He brought me forth also into a large place; he delivered me, because he delighted in me.
The title gives us the occasion of penning this psalm; we had it before (2 Sam. xxii. 1), only here we are told that the psalm was delivered to the chief musician, or precentor, in the temple-songs. Note, The private compositions of good men, designed by them for their own use, may be serviceable to the public, that others may not only borrow light from their candle, but heat from their fire. Examples sometimes teach better than rules. And David is here called the servant of the Lord, as Moses was, not only as every good man is God's servant, but because, with his sceptre, with his sword, and with his pen, he greatly promoted the interests of God's kingdom in Israel. It was more his honour that he was a servant of the Lord than that he was king of a great kingdom; and so he himself accounted it (Ps. cxvi. 16): O Lord! truly I am thy servant. In these verses,
I. He triumphs in God and his relation to him. The first words of the psalm, I will love thee, O Lord! my strength, are here prefixed as the scope and contents of the whole. Love to God is the first and great commandment of the law, because it is the principle of all our acceptable praise and obedience; and this use we should make of all the mercies God bestows upon us, our hearts should thereby be enlarged in love to him. This he requires and will accept; and we are very ungrateful if we grudge him so poor a return. An interest in the person loved is the lover's delight; this string therefore he touches, and on this he harps with much pleasure (v. 2): "The Lord Jehovah is my God; and then he is my rock, my fortress, all that I need and can desire in my present distress." For there is that in God which is suited to all the exigencies and occasions of his people that trust in him. "He is my rock, and strength, and fortress;" that is, 1. "I have found him so in the greatest dangers and difficulties." 2. "I have chosen him to be so, disclaiming all others, and depending upon him alone to protect me." Those that truly love God may thus triumph in him as theirs, and may with confidence call upon him, v. 3. This further use we should make of our deliverances, we must not only love God the better, but love prayer the better--call upon him as long as we live, especially in time of trouble, with an assurance that so we shall be saved; for thus it is written, Whosoever shall call upon the name of the Lord shall be saved, Acts ii. 21.
II. He sets himself to magnify the deliverances God had wrought for him, that he might be the more affected in his returns of praise. It is good for us to observe all the circumstances of a mercy, which magnify the power of God and his goodness to us in it.
1. The more imminent and threatening the danger was out of which we were delivered the greater is the mercy of the deliverance. David now remembered how the forces of his enemies poured in upon him, which he calls the floods of Belial, shoals of the children of Belial, likely to overpower him with numbers. They surrounded him, compassed him about; they surprised him, and by that means were very near seizing him; their snares prevented him, and, when without were fightings, within were fears and sorrows, v. 4, 5. His spirit was overwhelmed, and he looked upon himself as a lost man; see Ps. cxvi. 3.
2. The more earnest we have been with God for deliverance, and the more direct answer it is to our prayers, the more we are obliged to be thankful. David's deliverances were so, v. 6. David was found a praying man, and God was found a prayer-hearing God. If we pray as he did, we shall speed as he did. Though distress drive us to prayer, God will not therefore be deaf to us; nay, being a God of pity, he will be the more ready to succour us.
3. The more wonderful God's appearances are in any deliverance the greater it is: such were the deliverances wrought for David, in which God's manifestation of his presence and glorious attributes is most magnificently described, v. 7, &c. Little appeared of man, but much of God, in these deliverances. (1.) He appeared a God of almighty power; for he made the earth shake and tremble, and moved even the foundations of the hills (v. 7), as of old at Mount Sinai. When the men of the earth were struck with fear, then the earth might be said to tremble; when the great men of the earth were put into confusion, then the hills moved. (2.) He showed his anger and displeasure against the enemies and persecutors of his people: He was wroth, v. 7. His wrath smoked, it burned, it was fire, it was devouring fire (v. 8), and coals were kindled by it. Those that by their own sins make themselves as coals (that is, fuel) to this fire will be consumed by it. He that ordains his arrows against the persecutors sends them forth when he pleases, and they are sure to hit the mark and do execution; for those arrows are lightnings, v. 14. (3.) He showed his readiness to plead his people's cause and work deliverance for them; for he rode upon a cherub and did fly, for the maintaining of right and the relieving of his distressed servants, v. 10. No opposition, no obstruction, can be given to him who rides upon the wings of the wind, who rides on the heavens, for the help of his people, and, in his excellency, on the skies. (4.) He showed his condescension, in taking cognizance of David's case: He bowed the heavens and came down (v. 9), did not send an angel, but came himself, as one afflicted in the afflictions of his people. (5.) He wrapped himself in darkness, and yet commanded light to shine out of darkness for his people, Isa. xlv. 15. He is a God that hideth himself; for he made darkness his pavilion, v. 11. his glory is invisible, his counsels are unsearchable, and his proceedings unaccountable, and so, as to us, clouds and darkness are round about him; we know not the way that he takes, even when he is coming towards us in ways of mercy; but, when his designs are secret, they are kind; for, though he hide himself, he is the God of Israel, the Saviour. And, at his brightness, the thick clouds pass (v. 12), comfort returns, the face of affairs is changed, and that which was gloomy and threatening becomes serene and pleasant.
4. The greater the difficulties are that lie in the way of deliverance the more glorious the deliverance is. For the rescuing of David, the waters were to be divided till the very channels were seen; the earth was to be cloven till the very foundations of it were discovered, v. 15. There were waters deep and many, waters out of which he was to be drawn (v. 16), as Moses, who had his name from being drawn out of the water literally, as David was figuratively. His enemies were strong, and they hated him; had he been left to himself, they would have been too strong for him, v. 17. And they were too quick for him; for they prevented him in the day of his calamity, v. 18. But, in the midst of his troubles, the Lord was his stay, so that he did not sink. Note, God will not only deliver his people out of their troubles in due time, but he will sustain them and bear them up under their troubles in the mean time.
5. That which especially magnified the deliverance was that his comfort was the fruit of it and God's favour was the root and fountain of it. (1.) It was an introduction to his preferment, v. 19. "He brought me forth also out of my straits into a large place, where I had room, not only to turn, but to thrive in." (2.) It was a token of God's favour to him, and that made it doubly sweet: "He delivered me because he delighted in me, not for my merit, but for his own grace and good-will." Compare this with 2 Sam. xv. 26, If he thus say, I have no delight in thee, here I am. We owe our salvation, that great deliverance, to the delight God had in the Son of David, in whom he has declared himself to be well pleased.
In singing this we must triumph in God, and trust in him: and we may apply it to Christ the Son of David. The sorrows of death surrounded him; in his distress he prayed (Heb. v. 7); God made the earth to shake and tremble, and the rocks to cleave, and brought him out, in his resurrection, into a large place, because he delighted in him and in his undertaking.
Adam Clarke: Commentary on the Bible - 1831
18:2: The Lord is my rock -
2. I stand on him as my foundation, and derive every good from him who is the source of good. The word סלע sela signifies those craggy precipices which afford shelter to men and wild animals; where the bees often made their nests, and whence honey was collected in great abundance. "He made him to suck honey out of the rock," Deu 32:13.
3. He was his fortress; a place of strength and safety, fortified by nature and art, where he could be safe from his enemies. He refers to those inaccessible heights in the rocky, mountainous country of Judea, where he had often found refuge from the pursuit of Saul. What these have been to my body, such has the Lord been to my soul.
Deliverer -
4. מפלתי mephalleti, he who causes me to escape. This refers to his preservation in straits and difficulties. He was often almost surrounded and taken, but still the Lord made a way for his escape - made a way out as his enemies got in; so that, while they got in at one side of his strong hold, he got out of the other, and so escaped with his life. These escapes were so narrow and so unlikely that he plainly saw the hand of the Lord was in them.
5. My God, אלי ,doG Eli, my strong God, not only the object of my adoration, but he who puts strength in my soul.
6. My strength, צורי tsuri. This is a different word from that in the first verse.
Rabbi Maimon has observed that צור tsur, when applied to God, signifies fountain, source, origin, etc. God is not only the source whence my being was derived, but he is the fountain whence I derive all my good; in whom, says David, I will trust. And why? Because he knew him to be an eternal and inexhaustible fountain of goodness. This fine idea is lost in our translation; for we render two Hebrew words of widely different meaning, by the same term in English, strength.
7. My buckler, מגני maginni, my shield, my defender, he who covers my head and my heart, so that I am neither slain nor wounded by the darts of my adversaries.
8. Horn of my salvation. Horn was the emblem of power, and power in exercise. This has been already explained; see on Sa1 2:1 (note). The horn of salvation means a powerful, an efficient salvation.
9. My high tourer; not only a place of defense, but one from which I can discern the country round about, and always be able to discover danger before it approaches me.
Albert Barnes: Notes on the Bible - 1834
18:2: The Lord is my rock - The idea in this expression, and in the subsequent parts of the description, is that he owed his safety entirely to God. He had been unto him as a rock, a tower, a buckler, etc. - that is, he had derived from God the protection which a rock, a tower, a citadel, a buckler furnished to those who depended on them, or which they were designed to secure. The word "rock" here has reference to the fact that in times of danger a lofty rock would be sought as a place of safety, or that men would fly to it to escape from their enemies. Such rocks abound in Palestine; and by the fact that they are elevated and difficult of access, or by the fact that those who fled to them could find shelter behind their projecting crags, or by the fact that they could find security in their deep and dark caverns, they became places of refuge in times of danger; and protection was often found there when it could not be found in the plains below. Compare Jdg 6:2; Psa 27:5; Psa 61:2. Also, Josephus, Ant., b. xiv., ch. xv.
And my fortress - He has been to me as a fortress. The word fortress means a place of defense, a place so strengthened that an enemy could not approach it, or where one would be safe. Such fortresses were often constructed on the rocks or on hills, where those who fled there would be doubly safe. Compare Job 39:28. See also the notes at Isa 33:16.
And my deliverer - Delivering or rescuing me from my enemies.
My God - Who hast been to me a God; that is, in whom I have found all that is implied in the idea of "God" - a Protector, Helper, Friend, Father, Saviour. The notion or idea of a "God" is different from all other ideas, and David had found, as the Christian now does, all that is implied in that idea, in Yahweh, the living God.
My strength - Margin, "My rock" So the Hebrew, although the Hebrew word is different from that which is used in the former part of the verse. Both words denote that God was a refuge or protection, as a rock or crag is to one in danger (compare Deu 32:37), though the exact difference between the words may not be obvious.
In whom I will trust - That is, I have found him to be such a refuge that I could trust in him, and in view of the past I will confide in him always.
My buckler - The word used here is the same which occurs in Psa 3:3, where it is translated "shield." See the notes at that verse.
And the horn of my salvation - The "horn" is to animals the means of their defense. Their strength lies in the horn. Hence, the word is used here, as elsewhere, to represent that to which we owe our protection and defense in danger; and the idea here is, that God was to the psalmist what the horn is to animals, the means of his defense. Compare Psa 22:21; Psa 75:4-5, Psa 75:10; Psa 92:10; Psa 132:17; Psa 148:14.
And my high tower - He is to me what a high tower is to one who is in danger. Compare Pro 18:10, "The name of the Lord is a strong tower: the righteous runneth into it, and is safe." The word used here occurs in Psa 9:9, where it is rendered "refuge." (Margin, "A high place.") See the notes at that verse. Such towers were erected on mountains, on rocks, or on the walls of a city, and were regarded as safe places mainly because they were inaccessible. So the old castles in Europe - as that at Heidelberg, and generally those along the Rhine - were built on lofty places, and in such positions as not to be easily accessible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:2: Lord: Psa 28:1, Psa 62:2, Psa 62:7; Isa 32:2
fortress: Psa 91:2, Psa 144:2; Jer 16:19
strength: Heb. rock
whom: Heb 2:13
buckler: Psa 91:4; Pro 2:7
horn: Psa 132:17; Sa2 22:3
high: Pro 18:10
Geneva 1599
18:2 (a) The LORD [is] my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, [and] my high tower.
(a) He uses this diversity of names to show that as the wicked have many means to hurt, so God has many ways to help.
John Gill
18:2 The Lord is my rock,.... To whom the saints have recourse for shelter and safety, for supply, support, and divine refreshment; and in whom they are secure, and on whom they build their hopes of eternal life and happiness, and so are safe from all enemies, and from all danger. Christ is called a Rock on all these accounts, Ps 61:2;
and my fortress; or garrison; so the saints are kept in and by the power of God as in a garrison, 1Pet 1:5;
and my deliverer: out of all afflictions, and from all temptations, and out of the hands of all enemies; from a body of sin and death at last, and from wrath to come;
my God; the strong and mighty One, who is able to save, and who is the covenant God and Father of his people;
my strength, in whom I will trust; as Christ did, and to whom these words are applied in Heb 2:13; and as his people are enabled to do even under very distressing and discouraging circumstances, Job 13:15;
my buckler; or shield; who protects and defends them from their enemies, and preserves them from the fiery darts of Satan;
and the horn of my salvation; who pushes, scatters, and destroys their enemies, and saves them; a metaphor taken from horned beasts; so Christ, the mighty and able Saviour, is called, Lk 1:69;
and my high tower; such is the name of the Lord, whither the righteous run and are safe, Prov 18:10; and where they are above and out of the reach of every enemy; see Is 33:16; in 2Kings 22:3, it is added, "and my refuge, my Saviour, thou savest me from violence". These various epithets show the fulness of safety in Jehovah, the various ways he has to deliver his people from their enemies, and secure them from danger; and the psalmist beholding and claiming his interest in him under all these characters, rendered him exceeding lovely and delightful to him; and each of them contain a reason why he loved him, and why, in the strength of grace, he determined to love him. God may be regarded in all these characters by Christ as man.
John Wesley
18:2 Rock - To which I flee for refuge, as the Israelites did to their rocks. Horn - It is a metaphor from those beasts whose strength lies in their horns.
Robert Jamieson, A. R. Fausset and David Brown
18:2 The various terms used describe God as an object of the most implicit and reliable trust.
rock--literally, "a cleft rock," for concealment.
strength--a firm, immovable rock.
horn of my salvation--The horn, as the means of attack or defense of some of the strongest animals, is a frequent emblem of power or strength efficiently exercised (compare Deut 33:17; Lk 1:69).
tower--literally, "high place," beyond reach of danger.
17:317:3: Աստուած օգնակա՛ն իմ եւ ես յուսամ ՚ի նա. ապաւէ՛ն իմ եղջեւր փրկութեան իմոյ ընդունելի իմ է[6664]։ [6664] Ոմանք.Փրկութեան ընդունելի իմ է։
3 Աստուած օգնականս է, ես յոյսս դրել եմ նրա վրայ. իմ ապաւէնն է, փրկութեանս եղջիւրը, ինձ ընդունողը:
2 Տէրը իմ վէմս, ամրութիւնս ու փրկիչս է։Իմ Աստուածս իմ պարիսպս է, ես անոր կը յուսամ, Անիկա իմ վահանս ու իմ փրկութեանս եղջիւրը Ու իմ բարձր աշտարակս է։
Աստուած օգնական իմ եւ ես յուսամ ի նա, ապաւէն իմ եղջեւր փրկութեան իմոյ, ընդունելի իմ է:

17:3: Աստուած օգնակա՛ն իմ եւ ես յուսամ ՚ի նա. ապաւէ՛ն իմ եղջեւր փրկութեան իմոյ ընդունելի իմ է[6664]։
[6664] Ոմանք.Փրկութեան ընդունելի իմ է։
3 Աստուած օգնականս է, ես յոյսս դրել եմ նրա վրայ. իմ ապաւէնն է, փրկութեանս եղջիւրը, ինձ ընդունողը:
2 Տէրը իմ վէմս, ամրութիւնս ու փրկիչս է։Իմ Աստուածս իմ պարիսպս է, ես անոր կը յուսամ, Անիկա իմ վահանս ու իմ փրկութեանս եղջիւրը Ու իմ բարձր աշտարակս է։
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17:217:3 Господь твердыня моя и прибежище мое, Избавитель мой, Бог мой, скала моя; на Него я уповаю; щит мой, рог спасения моего и убежище мое.
17:3 κύριος κυριος lord; master στερέωμά στερεωμα solidity; solid μου μου of me; mine καὶ και and; even καταφυγή καταφυγη of me; mine καὶ και and; even ῥύστης ρυστης of me; mine ὁ ο the θεός θεος God μου μου of me; mine βοηθός βοηθος helper μου μου of me; mine καὶ και and; even ἐλπιῶ ελπιζω hope ἐπ᾿ επι in; on αὐτόν αυτος he; him ὑπερασπιστής υπερασπιστης of me; mine καὶ και and; even κέρας κερας horn σωτηρίας σωτηρια safety μου μου of me; mine ἀντιλήμπτωρ αντιληπτωρ of me; mine
17:3 בָּ֘חַ֤נְתָּ bˈāḥˈantā בחן examine לִבִּ֨י׀ libbˌî לֵב heart פָּ֘קַ֤דְתָּ pˈāqˈaḏtā פקד miss לַּ֗יְלָה llˈaylā לַיְלָה night צְרַפְתַּ֥נִי ṣᵊraftˌanî צרף melt בַל־ val- בַּל not תִּמְצָ֑א timṣˈā מצא find זַ֝מֹּתִ֗י ˈzammōṯˈî זמם ponder בַּל־ bal- בַּל not יַעֲבָר־ yaʕᵃvor- עבר pass פִּֽי׃ pˈî פֶּה mouth
17:3. Domine petra mea et robur meum et salvator meus Deus meus fortis meus sperabo in eo scutum meum et cornu salutis meae susceptor meusThe Lord is my firmament, my refuge, and my deliverer. My God is my helper, and in him will I put my trust. My protector, and the horn of my salvation, and my support.
2. The LORD is my rock, and my fortress, and my deliverer; my God, my strong rock, in him will I trust; my shield, and the horn of my salvation, my high tower.
17:3. You have tested my heart and visited it by night. You have examined me by fire, and iniquity has not been found in me.
17:3. 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.
The LORD [is] my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, [and] my high tower:

17:3 Господь твердыня моя и прибежище мое, Избавитель мой, Бог мой, скала моя; на Него я уповаю; щит мой, рог спасения моего и убежище мое.
17:3
κύριος κυριος lord; master
στερέωμά στερεωμα solidity; solid
μου μου of me; mine
καὶ και and; even
καταφυγή καταφυγη of me; mine
καὶ και and; even
ῥύστης ρυστης of me; mine
ο the
θεός θεος God
μου μου of me; mine
βοηθός βοηθος helper
μου μου of me; mine
καὶ και and; even
ἐλπιῶ ελπιζω hope
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
ὑπερασπιστής υπερασπιστης of me; mine
καὶ και and; even
κέρας κερας horn
σωτηρίας σωτηρια safety
μου μου of me; mine
ἀντιλήμπτωρ αντιληπτωρ of me; mine
17:3
בָּ֘חַ֤נְתָּ bˈāḥˈantā בחן examine
לִבִּ֨י׀ libbˌî לֵב heart
פָּ֘קַ֤דְתָּ pˈāqˈaḏtā פקד miss
לַּ֗יְלָה llˈaylā לַיְלָה night
צְרַפְתַּ֥נִי ṣᵊraftˌanî צרף melt
בַל־ val- בַּל not
תִּמְצָ֑א timṣˈā מצא find
זַ֝מֹּתִ֗י ˈzammōṯˈî זמם ponder
בַּל־ bal- בַּל not
יַעֲבָר־ yaʕᵃvor- עבר pass
פִּֽי׃ pˈî פֶּה mouth
17:3. Domine petra mea et robur meum et salvator meus Deus meus fortis meus sperabo in eo scutum meum et cornu salutis meae susceptor meus
The Lord is my firmament, my refuge, and my deliverer. My God is my helper, and in him will I put my trust. My protector, and the horn of my salvation, and my support.
2. The LORD is my rock, and my fortress, and my deliverer; my God, my strong rock, in him will I trust; my shield, and the horn of my salvation, my high tower.
17:3. You have tested my heart and visited it by night. You have examined me by fire, and iniquity has not been found in me.
17:3. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. "Господь... - рог спасения моего". Сравнение взято с животных, у которых их рога служат средством защиты и через них проявляется сила животного. Как рога для животного, так Бог являлся орудием, защищавшим Давида от врагов.
Adam Clarke: Commentary on the Bible - 1831
18:3: I will call upon the Lord - When he was conscious that the object of his worship was such as he has pointed out in the above nine particulars, it is no wonder that he resolves to call upon him; and no wonder that he expects, in consequence, to be saved from his enemies; for who can destroy him whom such a God undertakes to save?
Albert Barnes: Notes on the Bible - 1834
18:3: I will call upon the Lord - The idea here is, that he would constantly call upon the Lord. In all times of trouble and danger he would go to him, and invoke his aid. The experience of the past had been such as to lead him to put confidence in him in all time to come. He had learned to flee to him in danger, and he had never put his trust in him in vain. The idea is, that a proper view of God's dealings with us in the past should lead us to feel that we may put confidence in him in the future.
Who is worthy to be praised - More literally, "Him who is to be praised I will call upon, Jehovah." The prominent - the leading thought is, that God is a being every way worthy of praise.
So shall I be saved from my enemies - Ever onward, and at all times. He had had such ample experience of his protection that he could confide in him as one who would deliver him from all his foes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:3: I will: Psa 5:2, Psa 5:3, Psa 28:1, Psa 28:2, Psa 55:16, Psa 62:8; Sa2 22:4; Phi 4:6, Phi 4:7
who: Psa 65:1, Psa 65:2, Psa 76:4; Neh 9:5; Rev 4:11, Rev 5:12-14
so shall: Psa 50:15, Psa 91:15; Luk 1:71; Act 2:21; Rom 8:31-39
Geneva 1599
18:3 I will call upon the LORD, [who is worthy] to be (b) praised: so shall I be saved from mine enemies.
(b) For no one can obtain their request from God if they do not join his glory with their petition.
John Gill
18:3 I will call upon the Lord,.... In prayer, for fresh mercies, and further appearances of himself, and discoveries of his grace and favour;
who is worthy to be praised; for the perfections of his nature, the works of his hands, his providential goodness, and more especially for his covenant grace and blessings in Christ. The Targum is,
"in praise, or with an hymn, I pray before the Lord;''
agreeably to the rule the apostle gives, Phil 4:6; and this prayer was a prayer of faith, as follows;
so shall I be saved from mine enemies: which was founded upon past experience of God's goodness to him in distress, when he called upon him, as the next words show.
Robert Jamieson, A. R. Fausset and David Brown
18:3 to be praised--for past favors, and worthy of confidence.
17:417:4: Օրհնելո՛վ կարդացի առ Տէր, եւ ՚ի թշնամեաց իմոց ապրեցոյց[6665]։ [6665] Ոմանք.Կարդացից առ Տէր. եւ ՚ի թշնամեաց իմոց ապրեցայց։ Ուր ոմանք.ապրեցոյց զիս։
4 Օրհնելով կը կանչեմ Տիրոջը, եւ իմ թշնամիներից կ’ազատուեմ:
3 Օրհնեալ Տէրը կը կանչեմ Ու իմ թշնամիներէս կ’ազատիմ։
Օրհնելով կարդացից առ Տէր, եւ ի թշնամեաց իմոց ապրեցայց:

17:4: Օրհնելո՛վ կարդացի առ Տէր, եւ ՚ի թշնամեաց իմոց ապրեցոյց[6665]։
[6665] Ոմանք.Կարդացից առ Տէր. եւ ՚ի թշնամեաց իմոց ապրեցայց։ Ուր ոմանք.ապրեցոյց զիս։
4 Օրհնելով կը կանչեմ Տիրոջը, եւ իմ թշնամիներից կ’ազատուեմ:
3 Օրհնեալ Տէրը կը կանչեմ Ու իմ թշնամիներէս կ’ազատիմ։
zohrab-1805▾ eastern-1994▾ western am▾
17:317:4 Призову достопоклоняемого Господа и от врагов моих спасусь.
17:4 αἰνῶν αινεω sing praise ἐπικαλέσομαι επικαλεω invoke; nickname κύριον κυριος lord; master καὶ και and; even ἐκ εκ from; out of τῶν ο the ἐχθρῶν εχθρος hostile; enemy μου μου of me; mine σωθήσομαι σωζω save
17:4 לִ li לְ to פְעֻלֹּ֣ות fᵊʕullˈôṯ פְּעֻלָּה work אָ֭דָם ˈʔāḏām אָדָם human, mankind בִּ bi בְּ in דְבַ֣ר ḏᵊvˈar דָּבָר word שְׂפָתֶ֑יךָ śᵊfāṯˈeʸḵā שָׂפָה lip אֲנִ֥י ʔᵃnˌî אֲנִי i שָׁ֝מַ֗רְתִּי ˈšāmˈartî שׁמר keep אָרְחֹ֥ות ʔorḥˌôṯ אֹרַח path פָּרִֽיץ׃ pārˈîṣ פָּרִיץ robber
17:4. laudatum invocabo Dominum et ab inimicis meis salvus eroPraising, I will call upon the Lord: and I shall be saved from my enemies.
3. I will call upon the LORD, who is worthy to be praised: so shall I be saved from mine enemies.
17:4. Therefore, may my mouth not speak the works of men. I have kept to difficult ways because of the words of your lips.
17:4. Concerning the works of men, by the word of thy lips I have kept [me from] the paths of the destroyer.
I will call upon the LORD, [who is worthy] to be praised: so shall I be saved from mine enemies:

17:4 Призову достопоклоняемого Господа и от врагов моих спасусь.
17:4
αἰνῶν αινεω sing praise
ἐπικαλέσομαι επικαλεω invoke; nickname
κύριον κυριος lord; master
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
μου μου of me; mine
σωθήσομαι σωζω save
17:4
לִ li לְ to
פְעֻלֹּ֣ות fᵊʕullˈôṯ פְּעֻלָּה work
אָ֭דָם ˈʔāḏām אָדָם human, mankind
בִּ bi בְּ in
דְבַ֣ר ḏᵊvˈar דָּבָר word
שְׂפָתֶ֑יךָ śᵊfāṯˈeʸḵā שָׂפָה lip
אֲנִ֥י ʔᵃnˌî אֲנִי i
שָׁ֝מַ֗רְתִּי ˈšāmˈartî שׁמר keep
אָרְחֹ֥ות ʔorḥˌôṯ אֹרַח path
פָּרִֽיץ׃ pārˈîṣ פָּרִיץ robber
17:4. laudatum invocabo Dominum et ab inimicis meis salvus ero
Praising, I will call upon the Lord: and I shall be saved from my enemies.
3. I will call upon the LORD, who is worthy to be praised: so shall I be saved from mine enemies.
17:4. Therefore, may my mouth not speak the works of men. I have kept to difficult ways because of the words of your lips.
17:4. Concerning the works of men, by the word of thy lips I have kept [me from] the paths of the destroyer.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:4: The sorrows of death compassed me - חבלי מות chebley maveth, the cables or cords of death. He was almost taken in those nets or stratagems by which, if he had been entangled, he would have lost his life. The stratagems to which he refers were those that were intended for his destruction; hence called the cables or cords of death.
The floods of ungodly men - Troops of wicked men were rushing upon him like an irresistible torrent; or like the waves of the sea, one impelling another forward in successive ranks; so that, thinking he must be overwhelmed by them, he was for the moment affrighted; but God turned the torrent aside, and he escaped.
Albert Barnes: Notes on the Bible - 1834
18:4: The sorrows of death compassed me - Surrounded me. That is, he was in imminent danger of death, or in the midst of such pangs and sorrows as are supposed commonly to attend on death. He refers probably to some period in his past life - perhaps in the persecutions of Saul - when he was so beset with troubles and difficulties that it seemed to him that he must die. The word rendered "sorrows" - חבל chebel - means, according to Gesenius, "a cord, a rope," and hence, "a snare, gin, noose;" and the idea here is, according to Gesenius, that he was taken as it were in the snares of death, or in the bands of death. So Psa 116:3. Our translators, however, and it seems to me more correctly, regarded the word as derived from the same noun differently pointed - הבל chē bel - meaning "writhings, pangs, pains," as in Isa 66:7; Jer 13:21; Jer 22:23; Hos 13:13; Job 39:3. So the Aramaic Paraphrase, "Pangs as of a woman in childbirth came around me." So the Vulgate, "dolores." So the Septuagint, ὠδῖνες ō dines. The corresponding place in 2 Sam. 22 is: "The waves of death." The word which is used there - משׁבר mishbâ r - means properly waves which break upon the shore - "breakers." See Psa 42:7; Psa 88:7; Jon 2:3. Why the change was made in the psalm it is not possible to determine. Either word denotes a condition of great danger and alarm, as if death was inevitable.
And the floods of ungodly men - Margin, as in Hebrew, "Belial." The word "Belial" means properly "without use or profit;" and then worthless, abandoned, wicked. It is applied to wicked men as being "worthless" to society, and to all the proper ends of life. Though the term here undoubtedly refers to "wicked" men, yet it refers to them as being worthless or abandoned - low, common, useless to mankind. The word rendered floods - נחל nachal - means in the singular, properly, a stream, brook, rivulet; and then, a torrent, as formed by rain and snow-water in the mountains, Job 6:15. The word used here refers to such men as if they were poured forth in streams and torrents - in such multitudes that the psalmist was likely to be overwhelmed by them, as one would be by floods of water. "Made me afraid." Made me apprehensive of losing my life. To what particular period of his life he here refers it is impossible now to determine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:4: sorrows: Psa 116:3; Sa2 22:5, Sa2 22:6; Isa 13:8, Isa 53:3, Isa 53:4; Mat 26:38, Mat 26:39; Mar 14:33, Mar 14:34; Co2 1:9
floods: Psa 22:12, Psa 22:13, Psa 22:16; Jon 2:2-7; Mat 26:47, Mat 26:55, Mat 27:24, Mat 27:25, Mat 27:39-44; Act 21:30
ungodly men: Heb. Belial
Carl Friedrich Keil and Franz Delitzsch
18:4
(Heb.: 18:5-7) In these verses David gathers into one collective figure all the fearful dangers to which he had been exposed during his persecution by Saul, together with the marvellous answers and deliverances he experienced, that which is unseen, which stands in the relation to that which is visible of cause and effect, rendering itself visible to him. David here appears as passive throughout; the hand from out of the clouds seizes him and draws him out of mighty waters: while in the second part of the Psalm, in fellowship with God and under His blessing, he comes forward as a free actor.
The description begins in Ps 18:5 with the danger and the cry for help which is not in vain. The verb אפף according to a tradition not to be doubted (cf. אופן a wheel) signifies to go round, surround, as a poetical synonym of סבב, הקּיף, כּתּר, and not, as one might after the Arabic have thought: to drive, urge. Instead of "the bands of death," the lxx (cf. Acts 2:24) renders it ὠδῖνες (constrictive pains) θανάτου; but Ps 18:6 favours the meaning bands, cords, cf. Ps 119:61 (where it is likewise חבלי instead of the הבלי, which one might have expected, Josh 17:5; Job 36:8), death is therefore represented as a hunter with a cord and net, Ps 91:3. בליּעל, compounded of בּלי and יעל (from יעל, ועל, root על), signifies unprofitableness, worthlessness, and in fact both deep-rooted moral corruption and also abysmal destruction (cf. 2Cor 6:15, Βελίαρ = Βελίαλ as a name of Satan and his kingdom). Rivers of destruction are those, whose engulfing floods lead down to the abyss of destruction (Jon 2:7). Death, Belı̂jáal, and Sheôl are the names of the weird powers, which make use of David's persecutors as their instruments. Futt. in the sense of imperfects alternate with praett. בּעת (= Arab. bgt) signifies to come suddenly upon any one (but compare also Arab. b‛ṯ, to startle, excitare, to alarm), and קדּם, to rush upon; the two words are distinguished from one another like ׬berfallen and anfallen. The היכל out of which Jahve hears is His heavenly dwelling-place, which is both palace and temple, inasmuch as He sits enthroned there, being worshipped by blessed spirits. לפניו belongs to ושׁועתי: my cry which is poured forth before Him (as e.g., in Ps 102:1), for it is tautological if joined with תּבא beside ושׁועתי. Before Jahve's face he made supplication and his prayer urged its way into His ears.
Geneva 1599
18:4 (c) The sorrows of death compassed me, and the floods of ungodly men made me afraid.
(c) He speaks of the dangers and malice of his enemies from which God had delivered him.
John Gill
18:4 The sorrows of death compassed me,.... These words and the following, in this verse and Ps 18:5, as they respect David, show the snares that were laid for his life, the danger of death he was in, and the anxiety of mind he was possessed of on account of it; and as they refer to Christ, include all the sorrows of his life to the time of his death, who was a man of sorrows and acquainted with grief personally, and bore and carried the sorrows and griefs of all his people; and may chiefly intend his sorrows in the garden, arising from a view of the sins of his people, which he was about to bear upon the cross; and from an apprehension of the wrath of God, and curse of the law, which he was going to sustain for them, when his soul was encompassed about with sorrow, even unto death, Mt 26:38; when his sorrow was so great, and lay so heavy upon him, that it almost pressed him down to death, he could scarce live under it; and may also take in the very pains and agonies of death; he dying the death of the cross, which was a very painful and excruciating one; see Ps 22:14; The Hebrew word for "sorrows" signifies the pains and birth throes of a woman in travail; and is here fitly used of the sufferings and death of Christ; through which he brought forth much fruit, or many sons to glory. The Targum is,
"distress has encompassed me, as a woman that sits upon the stool, and has no strength to bring forth, and is in danger of dying.''
In 2Kings 22:5, it is "the waves" or "breakers of death compassed me"; and the word there used is rendered in Hos 13:13; "the breaking forth of children"; moreover the same word signifies "cords" (r), as well as pains and sorrows; and the allusion may be to malefactors being bound with cords when led to execution, and put to death; and may here signify the power of death, under which the Messiah was held for a while, but was loosed from it at his resurrection; to which sense of the word, and to the words here, the Apostle Peter manifestly refers, Acts 2:24;
and the floods of ungodly men made me afraid; meaning either the multitude of them, as Herod, Pontius Pilate, the Roman soldiers, and people of the Jews, who all gathered together against him; so the Targum renders it, "a company of wicked men"; or the variety of sufferings he endured by them; as spitting upon, buffering, scourging, &c. The word rendered "ungodly men is Belial"; and signifies vain, worthless, and unprofitable men; men of no figure or account; or lawless ones, such as have cast off the yoke of the law, are not subject to it; persons very wicked and profligate. The word in the New Testament seems to be used for Satan, 2Cor 6:15; where it is so rendered in the Syriac version, and he may be designed here; and by the floods of Belial may be meant, not so much the temptations of Satan in the wilderness, as his violent and impetuous attacks upon Christ in the garden, when being in an agony or conflict with him, his sweat was, as it were, great drops of blood, Lk 22:44. The Septuagint render the word, "the torrents of iniquity troubled me"; which was true of Christ, when all the sins of his people came flowing in upon him, like mighty torrents, from all quarters; when God laid on him the iniquity of them all, and he was made sin for them; and in a view of all this "he began to be sore amazed", Mk 14:33; compare with this Ps 69:1. Arama interprets Belial of the evil imagination in David, who had a war in himself.
(r) "funes mortis", Musculus, Montanus, Vatablus, Gejerus, Michaelis; so Ainsworth, Hammond.
John Wesley
18:4 Death - Dangerous and deadly troubles. Floods - Their multitude, and strength, and violent assaults, breaking in upon me like a flood.
Robert Jamieson, A. R. Fausset and David Brown
18:4 sorrows--literally, "bands as of a net" (Ps 116:3).
floods--denotes "multitude."
17:517:5: Շուրջ եղեն զինեւ երկունք մահու. եւ ուղխք անօրէնութեան խռովեցուցին զիս[6666]։ [6666] Ոմանք.Եւ ուխք ա՛՛։
5 Մահուան տառապանքը շրջապատեց ինձ, եւ անօրէնութեան հեղեղն ինձ վրդովեց:
4 Մահուան լարերը իմ բոլորտիքս առին Ու անօրէնութեան հեղեղները զիս վախցուցին։
Շուրջ եղեն զինեւ [79]երկունք մահու, եւ ուղխք անօրէնութեան խռովեցուցին զիս:

17:5: Շուրջ եղեն զինեւ երկունք մահու. եւ ուղխք անօրէնութեան խռովեցուցին զիս[6666]։
[6666] Ոմանք.Եւ ուխք ա՛՛։
5 Մահուան տառապանքը շրջապատեց ինձ, եւ անօրէնութեան հեղեղն ինձ վրդովեց:
4 Մահուան լարերը իմ բոլորտիքս առին Ու անօրէնութեան հեղեղները զիս վախցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
17:417:5 Объяли меня муки смертные, и потоки беззакония устрашили меня;
17:5 περιέσχον περιεχω constrain; contain με με me ὠδῖνες ωδιν contraction θανάτου θανατος death καὶ και and; even χείμαρροι χειμαρρους lawlessness ἐξετάραξάν εκταρασσω disturb με με me
17:5 תָּמֹ֣ךְ tāmˈōḵ תמך grasp אֲ֭שֻׁרַי ˈʔᵃšuray אָשׁוּר step בְּ bᵊ בְּ in מַעְגְּלֹותֶ֑יךָ maʕgᵊlôṯˈeʸḵā מַעְגָּל course בַּל־ bal- בַּל not נָמֹ֥וטּוּ nāmˌôṭṭû מוט totter פְעָמָֽי׃ fᵊʕāmˈāy פַּעַם foot
17:5. circumdederunt me funes mortis et torrentes diabuli terruerunt meThe sorrows of death surrounded me: and the torrents of iniquity troubled me.
4. The cords of death compassed me, and the floods of ungodliness made me afraid.
17:5. Perfect my steps in your paths, so that my footsteps may not be disturbed.
17:5. Hold up my goings in thy paths, [that] my footsteps slip not.
The sorrows of death compassed me, and the floods of ungodly men made me afraid:

17:5 Объяли меня муки смертные, и потоки беззакония устрашили меня;
17:5
περιέσχον περιεχω constrain; contain
με με me
ὠδῖνες ωδιν contraction
θανάτου θανατος death
καὶ και and; even
χείμαρροι χειμαρρους lawlessness
ἐξετάραξάν εκταρασσω disturb
με με me
17:5
תָּמֹ֣ךְ tāmˈōḵ תמך grasp
אֲ֭שֻׁרַי ˈʔᵃšuray אָשׁוּר step
בְּ bᵊ בְּ in
מַעְגְּלֹותֶ֑יךָ maʕgᵊlôṯˈeʸḵā מַעְגָּל course
בַּל־ bal- בַּל not
נָמֹ֥וטּוּ nāmˌôṭṭû מוט totter
פְעָמָֽי׃ fᵊʕāmˈāy פַּעַם foot
17:5. circumdederunt me funes mortis et torrentes diabuli terruerunt me
The sorrows of death surrounded me: and the torrents of iniquity troubled me.
4. The cords of death compassed me, and the floods of ungodliness made me afraid.
17:5. Perfect my steps in your paths, so that my footsteps may not be disturbed.
17:5. Hold up my goings in thy paths, [that] my footsteps slip not.
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
5. "Объяли меня муки смертные" - со всех сторон окружали опасности, грозившие смертью. - "Потоки беззакония", с евр. "потоки Валиалэ". Это название означает человека дурного т. е. меня окружили люди, целые потоки нечестивых людей и злых.
Adam Clarke: Commentary on the Bible - 1831
18:5: The sorrows of hell - חבלי שאול chebley sheol, the cables or cords of the grave. Is not this a reference to the cords or ropes with which they lowered the corpse into the grave? or the bandages by which the dead were swathed? He was as good as dead.
The snares of death prevented me - I was just on the point of dropping into the pit which they had digged for me. In short, I was all but a dead man; and nothing less than the immediate interference of God could have saved my life.
Albert Barnes: Notes on the Bible - 1834
18:5: The sorrows of hell - Margin, "cords." The word used here is the same which occurs in the pRev_ious verse, and which is there rendered "sorrows." It is correctly translated here, as in that verse, "sorrows," though the parallelism would seem to favor the interpretation in the margin - cords. If it means "sorrows," the idea is, that such sufferings encompassed him, or seized upon him, as we associate in idea with the descent to the under-world, or the going down to the dead. If it means "cords, or bands," then the idea is, that he was seized with pain as if with cords thrown around him, and that were dragging him down to the abodes of the dead. Luther, DeWette, Prof. Alexander, Hengstenberg, and others render the word, in each of these places, "bands." On the word here rendered "hell," שׁאול she'ô l, see the notes at Isa 14:9. It means here the "under-world, the regions of the dead." It is a description of one who was overcome with the dread of death.
The snares of death - The word "snares" refers to the gins, toils, nets, which are used in taking wild beasts, by suddenly throwing cords around them, and binding them fast. The idea here is, that "Death" had thus thrown around him its toils or snares, and had bound him fast.
PRev_ented me - The word used here in Hebrew, as our word "pRev_ent" did originally, means to "anticipate, to go before." The idea here is that those snares had, as it were, suddenly rushed upon him, or seized him. They came before him in his goings, and bound him fast.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:5: The sorrows: or, cords, Psa 86:13, Psa 88:3-8, Psa 88:15-17; Act 2:24
snares: Ecc 9:12
John Gill
18:5 The sorrows of hell compassed me about,.... Or "the cords of the grave" (s), under the power of which he was detained for awhile; the allusion may be to the manner of burying among the Jews, who wound up their dead bodies in linen clothes; so that they were as persons bound hand and foot; and thus were they laid in the grave; see Jn 11:44; and so was Christ, till he was raised from the dead, when he showed himself to have the keys of hell and death, and to be no more under their power, or be held by them;
the snares of death prevented me; or "met" or "got before me" (t) the sense is, he was taken in them: this phrase designs the insidious ways and methods which the enemies of Christ took to ensnare him, and take away his life, and in which they succeeded; see Mt 26:4.
(s) "funes sepulchri", Musculus, Gejerus. (t) "praeoccupaverunt me", V. L. "anteverterunt me", Vatablus; "occurrerunt", Cocceius.
John Wesley
18:5 Sorrows - Which brought me to the brink of the grave. Death - Had almost taken hold of me, before I was aware.
Robert Jamieson, A. R. Fausset and David Brown
18:5 death--and hell (compare Ps 16:10) are personified as man's great enemies (compare Rev_ 20:13-14).
prevented--encountered me, crossed my path, and endangered my safety. He does not mean he was in their power.
17:617:6: Վիշտք դժոխոց պաշարեցին զիս. եւ ժամանեցին ինձ որոգայթք մահու։
6 Դժոխքի ցաւերը պաշարեցին ինձ, եւ մահացու վտանգներն ինձ հասան:
5 Գերեզմանին լարերը զիս պաշարեցին Ու մահուան որոգայթները իմ առջեւս առին։
[80]Վիշտք դժոխոց պաշարեցին զիս, եւ ժամանեցին ինձ որոգայթք մահու:

17:6: Վիշտք դժոխոց պաշարեցին զիս. եւ ժամանեցին ինձ որոգայթք մահու։
6 Դժոխքի ցաւերը պաշարեցին ինձ, եւ մահացու վտանգներն ինձ հասան:
5 Գերեզմանին լարերը զիս պաշարեցին Ու մահուան որոգայթները իմ առջեւս առին։
zohrab-1805▾ eastern-1994▾ western am▾
17:517:6 цепи ада облегли меня, и сети смерти опутали меня.
17:6 ὠδῖνες ωδιν contraction ᾅδου αδης Hades περιεκύκλωσάν περικυκλοω encircle; surround με με me προέφθασάν προφθανω anticipate; spring forth με με me παγίδες παγις trap θανάτου θανατος death
17:6 אֲנִֽי־ ʔᵃnˈî- אֲנִי i קְרָאתִ֣יךָ qᵊrāṯˈîḵā קרא call כִֽי־ ḵˈî- כִּי that תַעֲנֵ֣נִי ṯaʕᵃnˈēnî ענה answer אֵ֑ל ʔˈēl אֵל god הַֽט־ hˈaṭ- נטה extend אָזְנְךָ֥ ʔoznᵊḵˌā אֹזֶן ear לִ֝֗י ˈlˈî לְ to שְׁמַ֣ע šᵊmˈaʕ שׁמע hear אִמְרָתִֽי׃ ʔimrāṯˈî אִמְרָה word
17:6. funes inferi circumdederunt me praevenerunt me laquei mortisThe sorrows of hell encompassed me: and the snares of death prevented me.
5. The cords of Sheol were round about me: the snares of death came on me.
17:6. I have cried out because you, O God, have listened to me. Incline your ear to me and heed my words.
17:6. I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me, [and hear] my speech.
The sorrows of hell compassed me about: the snares of death prevented me:

17:6 цепи ада облегли меня, и сети смерти опутали меня.
17:6
ὠδῖνες ωδιν contraction
ᾅδου αδης Hades
περιεκύκλωσάν περικυκλοω encircle; surround
με με me
προέφθασάν προφθανω anticipate; spring forth
με με me
παγίδες παγις trap
θανάτου θανατος death
17:6
אֲנִֽי־ ʔᵃnˈî- אֲנִי i
קְרָאתִ֣יךָ qᵊrāṯˈîḵā קרא call
כִֽי־ ḵˈî- כִּי that
תַעֲנֵ֣נִי ṯaʕᵃnˈēnî ענה answer
אֵ֑ל ʔˈēl אֵל god
הַֽט־ hˈaṭ- נטה extend
אָזְנְךָ֥ ʔoznᵊḵˌā אֹזֶן ear
לִ֝֗י ˈlˈî לְ to
שְׁמַ֣ע šᵊmˈaʕ שׁמע hear
אִמְרָתִֽי׃ ʔimrāṯˈî אִמְרָה word
17:6. funes inferi circumdederunt me praevenerunt me laquei mortis
The sorrows of hell encompassed me: and the snares of death prevented me.
5. The cords of Sheol were round about me: the snares of death came on me.
17:6. I have cried out because you, O God, have listened to me. Incline your ear to me and heed my words.
17:6. I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me, [and hear] my speech.
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Adam Clarke: Commentary on the Bible - 1831
18:6: In my distress I called - His enemies had no hope of his destruction unless God should abandon him. They hoped that this was the case, and that therefore they should prevail. But God heard his cry and came down to his help; and this interference is most majestically described in the Psa 18:7 and following verses. Dr. Dodd has collected some excellent observations on these verses from Chandler, Delaney, and others, which I shall transcribe, as I know not that any thing better can be offered on the subject.
Albert Barnes: Notes on the Bible - 1834
18:6: In my distress - This refers, most probably, not to any particular case, but rather indicates his general habit of mind, that when he was in deep distress and danger he had uniformly called upon the Lord, and had found him ready to help.
I called upon the Lord - I prayed. That is, he invoked God to help him in his trouble. He relied not on his own strength; he looked not for human aid; he looked to God alone.
And cried unto my God - The word used here denotes an earnest cry for help. Compare Job 35:9; Job 36:13.
He heard my voice out of his temple - That is, he, being in his temple, heard my voice. The word rendered temple (compare the notes at Psa 5:7) cannot refer here to the temple at Jerusalem, for that was built after the death of David, but it refers either to heaven, considered as the temple, or dwelling-place of God, or to the tabernacle, considered as his abode on earth. The sense is not materially varied, whichever interpretation is adopted. Compare Psa 11:4.
And my cry came before him - He heard my cry. It was not intercepted on the way, but came up to him.
Even into his ears - Indicating that he certainly heard it. Compare Gen 23:10; Gen 44:18; Gen 50:4; Exo 10:2 : Psa 34:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:6: distress: Psa 18:3, Psa 18:4, Psa 50:15, Psa 130:1, Psa 130:2; Mar 14:36; Act 12:5
heard: Psa 5:7, Psa 11:4, Psa 27:4, Psa 27:5; Sa2 22:7; Hab 2:20; Rev 11:19
my cry: Exo 2:23; Kg1 8:27-30; Ch2 30:27
John Gill
18:6 In my distress I called upon the Lord,.... The great Jehovah, the everlasting I AM, who is the most High in all the earth, and who is able to save, Heb 5:7;
and cried unto my God; as Jesus did, Mt 27:46; so the members of Christ, when in distress, as they often are, through sin and Satan, through the hidings of God's face, a variety of afflictions, and the persecutions of men, betake themselves to the Lord, and call upon their God: a time of distress is a time for prayer; and sometimes the end God has in suffering them to be in distress is to bring them to the throne of his grace; and a great privilege it is they have that they have such a throne to come to for grace and mercy to help them in time of need, and such a God to sympathize with them, and help them; and their encouragement to call upon him, and cry unto him, is, that he is Jehovah, omniscient, omnipotent, and omnipresent; who knows their wants, is able to help them, and is a God at hand to do it;
He heard my voice out of his temple; that is, out of heaven his dwelling place; for the temple at Jerusalem was not built in David's time; and it may be observed, that the prayer of the psalmist, or whom he represents, was a vocal one, and not merely mental; and hearing it intends a gracious regard unto it, an acceptance of it, and an agreeable answer: for it follows,
and my cry came before him, even into his ears; God did not cover himself with a cloud, that his prayer could not pass through; but it was admitted and received; it came up before him with acceptance; it reached his ears, and even entered into them, and was delightful music to them: see Jn 11:41.
John Wesley
18:6 Temple - Out of his heavenly habitation.
Robert Jamieson, A. R. Fausset and David Brown
18:6 He relates his methods to procure relief when distressed, and his success.
temple--(Compare Ps 11:4).
17:717:7: ՚Ի նեղութեան իմում ես առ Տէր կարդացի, եւ առ Աստուած իմ աղաղակեցի։ Լուաւ ինձ ՚ի տաճարէ սրբոյ իւրմէ ձայնի աղօթից իմոց, եւ աղաղակ իմ առաջի նորա մտցէ յականջս նորա։
7 Նեղութեանս մէջ ես Տիրոջը դիմեցի եւ իմ Աստծուն աղաղակեցի. Նա լսեց ինձ եւ իմ աղօթքի ձայնն իր սուրբ տաճարից, նրան ուղղուած աղաղակս նրա ականջին է հասնելու:
6 Իմ նեղութեանս մէջ Տէրոջը կանչեցի Ու իմ Աստուծոյս աղաղակեցի. Անիկա իր տաճարէն իմ ձայնս լսեց Ու իմ աղաղակս անոր առջեւ՝ անոր ականջը հասաւ։
Ի նեղութեան իմում ես առ Տէր կարդացի, եւ առ Աստուած իմ աղաղակեցի. լուաւ [81]ինձ ի տաճարէ սրբոյ իւրմէ ձայնի աղօթից իմոց``, եւ աղաղակ իմ առաջի նորա մտցէ յականջս նորա:

17:7: ՚Ի նեղութեան իմում ես առ Տէր կարդացի, եւ առ Աստուած իմ աղաղակեցի։ Լուաւ ինձ ՚ի տաճարէ սրբոյ իւրմէ ձայնի աղօթից իմոց, եւ աղաղակ իմ առաջի նորա մտցէ յականջս նորա։
7 Նեղութեանս մէջ ես Տիրոջը դիմեցի եւ իմ Աստծուն աղաղակեցի. Նա լսեց ինձ եւ իմ աղօթքի ձայնն իր սուրբ տաճարից, նրան ուղղուած աղաղակս նրա ականջին է հասնելու:
6 Իմ նեղութեանս մէջ Տէրոջը կանչեցի Ու իմ Աստուծոյս աղաղակեցի. Անիկա իր տաճարէն իմ ձայնս լսեց Ու իմ աղաղակս անոր առջեւ՝ անոր ականջը հասաւ։
zohrab-1805▾ eastern-1994▾ western am▾
17:617:7 В тесноте моей я призвал Господа и к Богу моему воззвал. И Он услышал от [святаго] чертога Своего голос мой, и вопль мой дошел до слуха Его.
17:7 καὶ και and; even ἐν εν in τῷ ο the θλίβεσθαί θλιβω pressure; press against με με me ἐπεκαλεσάμην επικαλεω invoke; nickname τὸν ο the κύριον κυριος lord; master καὶ και and; even πρὸς προς to; toward τὸν ο the θεόν θεος God μου μου of me; mine ἐκέκραξα κραζω cry ἤκουσεν ακουω hear ἐκ εκ from; out of ναοῦ ναος sanctuary ἁγίου αγιος holy αὐτοῦ αυτος he; him φωνῆς φωνη voice; sound μου μου of me; mine καὶ και and; even ἡ ο the κραυγή κραυγη cry; outcry μου μου of me; mine ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him εἰσελεύσεται εισερχομαι enter; go in εἰς εις into; for τὰ ο the ὦτα ους ear αὐτοῦ αυτος he; him
17:7 הַפְלֵ֣ה haflˈē פלא be miraculous חֲ֭סָדֶיךָ ˈḥᵃsāḏeʸḵā חֶסֶד loyalty מֹושִׁ֣יעַ môšˈîₐʕ ישׁע help חֹוסִ֑ים ḥôsˈîm חסה seek refuge מִ֝ ˈmi מִן from מִּתְקֹומְמִ֗ים mmiṯqômᵊmˈîm קום arise בִּֽ bˈi בְּ in ימִינֶֽךָ׃ ymînˈeḵā יָמִין right-hand side
17:7. in tribulatione mea invocabo Dominum et ad Deum meum clamabo exaudiet de templo suo vocem meam et clamor meus ante faciem eius veniet in aures eiusIn my affliction I called upon the Lord, and I cried to my God: And he heard my voice from his holy temple: and my cry before him came into his ears.
6. In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple, and my cry before him came into his ears.
17:7. Make your mercies wonderful, for you save those who hope in you.
17:7. Shew 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].
In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple, and my cry came before him, [even] into his ears:

17:7 В тесноте моей я призвал Господа и к Богу моему воззвал. И Он услышал от [святаго] чертога Своего голос мой, и вопль мой дошел до слуха Его.
17:7
καὶ και and; even
ἐν εν in
τῷ ο the
θλίβεσθαί θλιβω pressure; press against
με με me
ἐπεκαλεσάμην επικαλεω invoke; nickname
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
πρὸς προς to; toward
τὸν ο the
θεόν θεος God
μου μου of me; mine
ἐκέκραξα κραζω cry
ἤκουσεν ακουω hear
ἐκ εκ from; out of
ναοῦ ναος sanctuary
ἁγίου αγιος holy
αὐτοῦ αυτος he; him
φωνῆς φωνη voice; sound
μου μου of me; mine
καὶ και and; even
ο the
κραυγή κραυγη cry; outcry
μου μου of me; mine
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
εἰσελεύσεται εισερχομαι enter; go in
εἰς εις into; for
τὰ ο the
ὦτα ους ear
αὐτοῦ αυτος he; him
17:7
הַפְלֵ֣ה haflˈē פלא be miraculous
חֲ֭סָדֶיךָ ˈḥᵃsāḏeʸḵā חֶסֶד loyalty
מֹושִׁ֣יעַ môšˈîₐʕ ישׁע help
חֹוסִ֑ים ḥôsˈîm חסה seek refuge
מִ֝ ˈmi מִן from
מִּתְקֹומְמִ֗ים mmiṯqômᵊmˈîm קום arise
בִּֽ bˈi בְּ in
ימִינֶֽךָ׃ ymînˈeḵā יָמִין right-hand side
17:7. in tribulatione mea invocabo Dominum et ad Deum meum clamabo exaudiet de templo suo vocem meam et clamor meus ante faciem eius veniet in aures eius
In my affliction I called upon the Lord, and I cried to my God: And he heard my voice from his holy temple: and my cry before him came into his ears.
6. In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple, and my cry before him came into his ears.
17:7. Make your mercies wonderful, for you save those who hope in you.
17:7. Shew 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].
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. "В тесноте" - в тяжелых обстоятельствах.

С 8: ст. Давид описывает очень картинно оказанную ему Богом помощь, когда вся природа подчинялась Его велению и шла на защиту гонимого праведника.

Может быть указанные здесь проявления Божественной силы являются только образами, какими хотел Давид обозначить Его господство над всем миром и людьми, а может быть он разумел здесь факт действительной помощи ему Бога, проявленной в действиях сил и явлений природы. В борьбе с какими врагами и когда была оказана Давиду такая помощь, в исторических книгах указаний нет.
Adam Clarke: Commentary on the Bible - 1831
18:7: Then the earth shook and trembled - "In this and the following verses David describes, by the sublimest expressions and grandest terms, the majesty of God, and the awful manner in which he came to his assistance. The representation of the storm in these verses must be allowed by all skillful and impartial judges to be truly sublime and noble, and in the genuine spirit of poetry. The majesty of God, and the manner in which he is represented as coming to the aid of his favourite king, surrounded with all the powers of nature as his attendants and ministers, and arming (as it were) heaven and earth to fight his battles, and execute his vengeance, is described in the loftiest and most striking terms. The shaking of the earth; the trembling of the mountains and pillars of heaven; the smoke that drove out of his nostrils; the flames of devouring fire that flashed from his mouth; the heavens bending down to convey him to the battle; his riding upon a cherub, and rapidly flying on the wings of a whirlwind; his concealing his majesty in the thick clouds of heaven; the bursting of the lightnings from the horrid darkness; the uttering of his voice in peals of thunder; the storm of fiery hail; the melting of the heavens, and their dissolving into floods of tempestuous rain; the cleaving of the earth, and disclosing of the bottom of the hills, and the subterraneous channels or torrents of water, by the very breath of the nostrils of the Almighty; are all of them circumstances which create admiration, excite a kind of horror, and exceed every thing of this nature that is to be found in any of the remains of heathen antiquity. See Longinus on the Sublime, sec. 9, and Hesiod's description of Jupiter fighting against the Titans, which is one of the grandest things in all pagan antiquity; though upon comparison it will be found infinitely short of this description of the psalmist's; throughout the whole of which God is represented as a mighty warrior going forth to fight the battles of David, and highly incensed at the opposition his enemies made to his power and authority.
"When he descended to the engagement the very heavens bowed down to render his descent more awful, his military tent was substantial darkness; the voice of his thunder was the warlike alarm which sounded to the battle; the chariot in which he rode was the thick clouds of heaven, conducted by cherubs, and carried on by the irresistible force and rapid wings of an impetuous tempest; and the darts and weapons he employed were thunderbolts, lightnings, fiery hail, deluging rains, and stormy winds!
"No wonder that when God thus arose, all his enemies should be scattered, and those who hated him should flee before him.
"It does not appear from any part of David's history that there was any such storm as is here described, which proved destructive to his enemies, and salutary to himself. There might, indeed, have been such a one, though there is no particular mention of it: unless it may be thought that something of this nature is intimated in the account given of David's second battle with the Philistines, Sa2 5:23, Sa2 5:24. It is undoubted, however, that the storm is represented as real; though David, in describing it, has heightened and embellished it with all the ornaments of poetry. See Chandler, Delaney, and Lowth's ninth Prelection.
Albert Barnes: Notes on the Bible - 1834
18:7: Then the earth shook and trembled - The description which follows here is one of the most sublime that is to be found in any language. It is taken from the fury of the storm and tempest, when all the elements are in commotion; when God seems to go forth in the greatness of his majesty and the terror of his power, to prostrate everything before him. We are not to regard this as descriptive of anything which literally occurred, but rather as expressive of the fact of the divine interposition, as if he thus came forth in the greatness of his power. There is no improbability indeed in supposing that in some of the dangerous periods of David's life, when surrounded by enemies, or even when in the midst of a battle, a furious tempest may have occurred that seemed to be a special divine interposition in his behalf, but we have no distinct record of such an event, and it is not necessary to suppose that such an event occurred in order to a correct understanding of the passage. All that is needful is to regard this as a representation of the mighty interposition of God; to suppose that his intervention was as direct, as manifest, and as sublime, as if he had thus interposed. There are frequent references in the Scriptures to such storms and tempests as illustrative of the majesty, the power, and the glory of God, and of the manner in which he interposes on behalf of his people. See Psa 144:5-7; Psa 46:6-8; Psa 29:1-11; Job 37:21-24; Job 38:1; Nah 1:3; and particularly Hab 3:3-16. The description in Habakkuk strongly resembles the passage before us, and both were drawn doubtless from an actual observation of the fury of a tempest.
The foundations also of the hills moved - The mountains seemed to rock on their foundations. In the corresponding place in Sa2 22:8 the expression is, "The foundations of heaven moved and shook;" that is, that on which the heavens seem to rest was agitated. Many suppose that the expression refers to the mountains as if they bore up the heavens; but DeWette more properly supposes that the reference is to the heavens as a building or an edifice resting on foundations. Why the change was made in Rev_ising the psalm from the "foundations of the heavens" to the "foundations of the hills," it is impossible now to determine.
Because he was wroth - literally," Because it was inflamed (or enkindled) to him;" that is, because he was angry. Anger is often compared to a raging flame, because it seems to consume everything before it. Hence, we speak of it as "heated," as "burning." So we say of one that he is "inflamed by passion." The expression here is sublime in the highest degree. God seemed to be angry, and hence, he came forth in this awful manner, and the very earth trembled before him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:7: earth: Psa 114:4-7; Mat 28:2; Act 4:31, Act 16:25, Act 16:26
foundations: Psa 46:2; Deu 32:22; Jer 4:24; Eze 38:19, Eze 38:20; Hab 3:6, Hab 3:10; Zac 14:4; Co1 13:2
Carl Friedrich Keil and Franz Delitzsch
18:7
(Heb.: 18:8-10) As these verses go on to describe, the being heard became manifest in the form of deliverance. All nature stands to man in a sympathetic relationship, sharing his curse and blessing, his destruction and glory, and to God is a (so to speak) synergetic relationship, furnishing the harbingers and instruments of His mighty deeds. Accordingly in this instance Jahve's interposition on behalf of David is accompanied by terrible manifestations in nature. Like the deliverance of Israel out of Egypt, Ps 68; Ps 77, and the giving of the Law on Sinai, Ex 19, and like the final appearing of Jahve and of Jesus Christ according to the words of prophet and apostle (Hab 3; Th2 1:7.), the appearing of Jahve for the help of David has also extraordinary natural phenomena in its train. It is true we find no express record of any incident in David's life of the kind recorded in 1Kings 7:10, but it must be come real experience which David here idealises (i.e., seizes at its very roots, and generalises and works up into a grand majestic picture of his miraculous deliverance). Amidst earthquake, a black thunderstorm gathers, the charging of which is heralded by the lightning's flash, and its thick clouds descend nearer and nearer to the earth. The aorists in Ps 18:8 introduce the event, for the introduction of which, from Ps 18:4 onwards, the way has been prepared and towards which all is directed. The inward excitement of the Judge, who appears to His servant for his deliverance, sets the earth in violent oscillation. The foundations of the mountains (Is 24:18) are that upon which they are supported beneath and within, as it were, the pillars which support the vast mass. געשׁ (rhyming with רעשׁ) is followed by the Hithpa. of the same verb: the first impulse having been given they, viz., the earth and the pillars of the mountains, continue to shake of themselves. These convulsions occur, because "it is kindled with respect to God;" it is unnecessary to supply אפּו, חרה לו is a synonym of חם לו. When God is wrath, according to Old Testament conception, the power of wrath which is present in Him is kindled and blazes up and breaks forth. The panting of rage may accordingly also be called the smoke of the fire of wrath (Ps 74:1; Ps 80:5). The smoking is as the breathing out of the fire, and the vehement hot breath which is inhaled and exhaled through the nose of one who is angry (cf. Job 41:12), is like smoke rising from the internal fire of anger. The fire of anger itself "devours out of the mouth," i.e., flames forth out of the mouth, consuming whatever it lays hold of-in men in the form of angry words, with God in the fiery forces of nature, which are of a like kind with, and subservient to, His anger, and more especially in the lightning's flash. It is the lightning chiefly, that is compared here to the blazing up of burning coals. The power of wrath in God, becoming manifest in action, breaks forth into a glow, and before it entirely discharges its fire, it gives warning of action like the lightning's flash heralding the outburst of the storm. Thus enraged and breathing forth His wrath, Jahve bowed the heavens, i.e., caused them to bend towards the earth, and came down, and darkness of clouds (ערפל similar in meaning to ὄρφνη, cf. ἔρεβος) was under His feet: black, low-hanging clouds announced the coming of Him who in His wrath was already on His way downwards towards the earth.
Geneva 1599
18:7 (d) Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth.
(d) A description of the wrath of God against his enemies, after he had heard his prayer.
John Gill
18:7 Then the earth shook and trembled,.... As it did quickly after Christ called upon the Lord, and cried to his God upon the cross, Mt 27:50; and so some time after, when his people were praying together, the place where they were assembled was shaken, Acts 4:31; as a token of God's presence being with them: and the shaking and trembling of the earth is often used as a symbol of the presence of God, and of the greatness of his majesty; as when he brought the children of Israel through the Red sea, went before them in the wilderness, and descended on Mount Sinai, which mountain then moved and quaked exceedingly; see Ps 104:32; and it is easy to observe, that in this, and other parts of this majestic account of the appearance of God on the behalf of the person the subject of this psalm, and against his enemies, there are manifest allusions to the giving of the law on Mount Sinai; though it may be this shaking of the earth, and what follows, are to be understood in a figurative sense;
the foundations also of the hills moved and were shaken; and design the shaking of the earth and heavens, prophesied of in Hag 2:6; and which is explained in Heb 12:26; of the removing the ordinances of the ceremonial law, that Gospel ordinances might remain unshaken; for in 2Kings 22:8; the words are, "the foundations of heaven moved and shook"; and the shaking and moving of the earth and mountains may denote the abolition and destruction of kingdoms and nations; and first of the civil polity of the Jews, and of their ecclesiastical state, which quickly ensued upon the death of Christ; and next of the ruin of Rome Pagan, and then of Rome Papal; which are both signified by an earthquake, and by the removal of mountains, Rev_ 6:12;
because he was wroth; with the people of the Jews, for disbelieving and rejecting the Messiah; for setting themselves, and taking counsel together against him, and putting him to death; for these things God was angry with them, and wrath came upon them to the uttermost, and their nation, city, and temple were destroyed, Ps 2:1; and with the Pagan empire and antichristian powers, Rev_ 6:16.
John Wesley
18:7 Then - Then God appeared on my behalf in a glorious manner, to the terror and confusion of all mine enemies, which is here compared to an earthquake.
Robert Jamieson, A. R. Fausset and David Brown
18:7 God's coming described in figures drawn from His appearance on Sinai (compare Deut 32:22).
17:817:8: Խռովեցաւ եւ դողա՛ց երկիր՝ եւ հիմունք լերանց սասանեցա՛ն եւ խռովեցան՝ զի բարկացաւ ՚ի վերայ նոցա Աստուած։
8 Ցնցուեց ու դողաց երկիրը, եւ լեռների հիմքերը սասանուեցին ու խախտուեցին, քանզի բարկացաւ նրանց վրայ Աստուած:
7 Այն ատեն երկիր սասանեցաւ ու դողաց Ու լեռներուն հիմերը շարժեցան ու սասանեցան, Քանզի Անիկա բարկացաւ։
[82]Խռովեցաւ եւ դողաց երկիր, եւ հիմունք լերանց սասանեցան եւ խռովեցան, զի բարկացաւ ի վերայ նոցա Աստուած:

17:8: Խռովեցաւ եւ դողա՛ց երկիր՝ եւ հիմունք լերանց սասանեցա՛ն եւ խռովեցան՝ զի բարկացաւ ՚ի վերայ նոցա Աստուած։
8 Ցնցուեց ու դողաց երկիրը, եւ լեռների հիմքերը սասանուեցին ու խախտուեցին, քանզի բարկացաւ նրանց վրայ Աստուած:
7 Այն ատեն երկիր սասանեցաւ ու դողաց Ու լեռներուն հիմերը շարժեցան ու սասանեցան, Քանզի Անիկա բարկացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
17:717:8 Потряслась и всколебалась земля, дрогнули и подвиглись основания гор, ибо разгневался [Бог];
17:8 καὶ και and; even ἐσαλεύθη σαλευω sway; rock καὶ και and; even ἔντρομος εντρομος trembling ἐγενήθη γινομαι happen; become ἡ ο the γῆ γη earth; land καὶ και and; even τὰ ο the θεμέλια θεμελιος foundation τῶν ο the ὀρέων ορος mountain; mount ἐταράχθησαν ταρασσω stir up; trouble καὶ και and; even ἐσαλεύθησαν σαλευω sway; rock ὅτι οτι since; that ὠργίσθη οργιζω impassioned; anger αὐτοῖς αυτος he; him ὁ ο the θεός θεος God
17:8 שָׁ֭מְרֵנִי ˈšomrēnî שׁמר keep כְּ kᵊ כְּ as אִישֹׁ֣ון ʔîšˈôn אִישֹׁון pupil of eye בַּת־ baṯ- בַּת daughter עָ֑יִן ʕˈāyin עַיִן eye בְּ bᵊ בְּ in צֵ֥ל ṣˌēl צֵל shadow כְּ֝נָפֶ֗יךָ ˈkᵊnāfˈeʸḵā כָּנָף wing תַּסְתִּירֵֽנִי׃ tastîrˈēnî סתר hide
17:8. commota est et contremuit terra et fundamenta montium concussa sunt et conquassata quoniam iratus estThe earth shook and trembled: the foundations of the mountains were troubled and were moved, because he was angry with them.
7. Then the earth shook and trembled, me foundations also of the mountains moved and were shaken, because he was wroth.
17:8. From those who resist your right hand, preserve me like the pupil of your eye. Protect me under the shadow of your wings,
17:8. Keep me as the apple of the eye, hide me under the shadow of thy wings,
Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth:

17:8 Потряслась и всколебалась земля, дрогнули и подвиглись основания гор, ибо разгневался [Бог];
17:8
καὶ και and; even
ἐσαλεύθη σαλευω sway; rock
καὶ και and; even
ἔντρομος εντρομος trembling
ἐγενήθη γινομαι happen; become
ο the
γῆ γη earth; land
καὶ και and; even
τὰ ο the
θεμέλια θεμελιος foundation
τῶν ο the
ὀρέων ορος mountain; mount
ἐταράχθησαν ταρασσω stir up; trouble
καὶ και and; even
ἐσαλεύθησαν σαλευω sway; rock
ὅτι οτι since; that
ὠργίσθη οργιζω impassioned; anger
αὐτοῖς αυτος he; him
ο the
θεός θεος God
17:8
שָׁ֭מְרֵנִי ˈšomrēnî שׁמר keep
כְּ kᵊ כְּ as
אִישֹׁ֣ון ʔîšˈôn אִישֹׁון pupil of eye
בַּת־ baṯ- בַּת daughter
עָ֑יִן ʕˈāyin עַיִן eye
בְּ bᵊ בְּ in
צֵ֥ל ṣˌēl צֵל shadow
כְּ֝נָפֶ֗יךָ ˈkᵊnāfˈeʸḵā כָּנָף wing
תַּסְתִּירֵֽנִי׃ tastîrˈēnî סתר hide
17:8. commota est et contremuit terra et fundamenta montium concussa sunt et conquassata quoniam iratus est
The earth shook and trembled: the foundations of the mountains were troubled and were moved, because he was angry with them.
7. Then the earth shook and trembled, me foundations also of the mountains moved and were shaken, because he was wroth.
17:8. From those who resist your right hand, preserve me like the pupil of your eye. Protect me under the shadow of your wings,
17:8. Keep me as the apple of the eye, hide me under the shadow of thy wings,
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
8. Изображение сильной грозы. - "Основания гор" - от удара грома тряслась земля в своих глубоких недрах, до которых, по воззрениям древних, доходили корни, основания гор.
Adam Clarke: Commentary on the Bible - 1831
18:8: There went up a smoke out of his nostrils - Or, 'There ascended into his nostrils a smoke,' as the words, literally rendered, signify. The ancients placed the seat of anger in the nose, or nostrils; because when the passions are warm and violent, it discovers itself by the heated vehement breath which proceeds from them. Hence the physiognomists considered open wide nostrils as a sign of an angry, fiery disposition.
"This description of a smoke arising into and a fire breaking forth from the nostrils of God, denotes, by a poetical figure, the greatness of his anger and indignation.
"Fire out of his mouth devoured - means that consuming fire issued out of his mouth. Coals were kind led by it, thus we render the next clause; but the words do not mean that fire proceeding from God kindled coals, but that burning coals issued from his mouth; and it should be rendered 'living coals from his mouth burned, and consumed around him.' - Chandler.
Albert Barnes: Notes on the Bible - 1834
18:8: There went up a smoke out of his nostrils - Margin, "by his;" that is, as it is understood in the margin, the smoke seemed to be produced "by" his nostrils, or to be caused by his breathing. The comparison, according to Rosenmuller and DeWette, is derived from wild beasts when excited with anger, and when their rage is indicated by their violent breathing. Compare Psa 74:1; Deu 29:20; Isa 65:5.
And fire out of his mouth devoured - That is, the clouds seemed to be poured forth from his nostrils, and the lightning from his mouth. So in Hab 3:5 : "Before him went the pestilence, and burning coals went forth at his feet."
Coals were kindled by it - Everything seemed to glow and burn. The lightning, that appeared to flash from his mouth, set everything on fire. The heavens and the earth were in a blaze.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:8: went: Psa 11:6, Psa 21:9, Psa 74:1, Psa 104:32, Psa 144:5, Psa 144:6; Gen 19:28; Lev 10:2; Num 11:1, Num 16:35; Deu 29:20, Deu 29:23, Deu 29:24, Th2 1:8
out of his: Heb. by his
fire: Dan 7:10; Amo 4:11; Nah 1:5, Nah 1:6; Rev 11:5
Geneva 1599
18:8 There went up a smoke out of his nostrils, and (e) fire out of his mouth devoured: coals were kindled by it.
(e) He shows how horrible God's judgments will be to the wicked.
John Gill
18:8 There went up a smoke out of his nostrils,.... This, with what follows, describes a storm of thunder; the "smoke" designs thick black clouds, gathered together; "fire" intends lightning; and "coals of fire", hot thunderbolts; and the whole is borrowed from, and is an allusion to what was at the giving of the law on Mount Sinai, Ex 19:16; The majesty of God is here set forth in much such language as is the leviathan in Job 41:19; the "smoke of his nostrils" seems to intend the indignation of God against the enemies of David, of Christ, and of his people, and the punishment be will inflict upon them, Is 65:5. The Targum interprets it of the pride and insolence of Pharaoh;
and fire out of his mouth devoured; God is a wall of fire round about his people, and a consuming one to his and their enemies. This expresses the wrath of God upon the Jewish nation, and his sending the Roman armies to burn their city, Mt 22:7;
coals were kindled by it; the Jews being as dry trees, were fit fuel for the fire of divine wrath, and so presently became as coals of fire; so the antichristian party, upon the pouring out of the fourth vial, will be scorched with heat, and blaspheme the name of God, Rev_ 16:8.
John Wesley
18:8 There went, &c. - All these seem to be figurative expressions, denoting the greatness of his anger.
Robert Jamieson, A. R. Fausset and David Brown
18:8 smoke out . . . his nostrils--bitter in His wrath (compare Ps 74:1).
by it--that is, the fire (Ex 19:18).
17:917:9: Ել ծուխ ՚ի բարկութենէ նորա, եւ հո՛ւր յերեսաց նորա բորբոքեցաւ, եւ փայլատակունք հատա՛ն ՚ի նմանէ։
9 Նրա բարկութիւնից ծուխ բարձրացաւ, երեսից հուր բորբոքուեց, եւ կայծակներ ճարճատեցին նրանից:
8 Անոր քթէն ծուխ ելաւ Ու բերնէն՝ մաշող կրակ, Անկէ կայծակներ բռնկեցան։
Ել ծուխ ի բարկութենէ նորա, եւ հուր [83]յերեսաց նորա բորբոքեցաւ, եւ փայլատակունք հատան ի նմանէ:

17:9: Ել ծուխ ՚ի բարկութենէ նորա, եւ հո՛ւր յերեսաց նորա բորբոքեցաւ, եւ փայլատակունք հատա՛ն ՚ի նմանէ։
9 Նրա բարկութիւնից ծուխ բարձրացաւ, երեսից հուր բորբոքուեց, եւ կայծակներ ճարճատեցին նրանից:
8 Անոր քթէն ծուխ ելաւ Ու բերնէն՝ մաշող կրակ, Անկէ կայծակներ բռնկեցան։
zohrab-1805▾ eastern-1994▾ western am▾
17:817:9 поднялся дым от гнева Его и из уст Его огонь поядающий; горячие угли {сыпались} от Него.
17:9 ἀνέβη αναβαινω step up; ascend καπνὸς καπνος smoke ἐν εν in ὀργῇ οργη passion; temperament αὐτοῦ αυτος he; him καὶ και and; even πῦρ πυρ fire ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him κατεφλόγισεν καταφλογιζω live coal ἀνήφθησαν αναπτω kindle ἀπ᾿ απο from; away αὐτοῦ αυτος he; him
17:9 מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty ז֣וּ zˈû זוּ [relative] שַׁדּ֑וּנִי šaddˈûnî שׁדד despoil אֹיְבַ֥י ʔōyᵊvˌay איב be hostile בְּ֝ ˈbᵊ בְּ in נֶ֗פֶשׁ nˈefeš נֶפֶשׁ soul יַקִּ֥יפוּ yaqqˌîfû נקף go around עָלָֽי׃ ʕālˈāy עַל upon
17:9. ascendit fumus de furore eius et ignis ex ore eius devorans carbones incensi sunt ab eoThere went up a smoke in his wrath: and a fire flamed from his face: coals were kindled by it.
8. There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it.
17:9. from the face of the impious who have afflicted me. My enemies have surrounded my soul.
17:9. From the wicked that oppress me, [from] my deadly enemies, [who] compass me about.
There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it:

17:9 поднялся дым от гнева Его и из уст Его огонь поядающий; горячие угли {сыпались} от Него.
17:9
ἀνέβη αναβαινω step up; ascend
καπνὸς καπνος smoke
ἐν εν in
ὀργῇ οργη passion; temperament
αὐτοῦ αυτος he; him
καὶ και and; even
πῦρ πυρ fire
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
κατεφλόγισεν καταφλογιζω live coal
ἀνήφθησαν αναπτω kindle
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
17:9
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty
ז֣וּ zˈû זוּ [relative]
שַׁדּ֑וּנִי šaddˈûnî שׁדד despoil
אֹיְבַ֥י ʔōyᵊvˌay איב be hostile
בְּ֝ ˈbᵊ בְּ in
נֶ֗פֶשׁ nˈefeš נֶפֶשׁ soul
יַקִּ֥יפוּ yaqqˌîfû נקף go around
עָלָֽי׃ ʕālˈāy עַל upon
17:9. ascendit fumus de furore eius et ignis ex ore eius devorans carbones incensi sunt ab eo
There went up a smoke in his wrath: and a fire flamed from his face: coals were kindled by it.
8. There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it.
17:9. from the face of the impious who have afflicted me. My enemies have surrounded my soul.
17:9. From the wicked that oppress me, [from] my deadly enemies, [who] compass me about.
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
9. "Дым от гнева Его", "огонь поядающий" и "горячие угли" - образы туч и молнии.
Adam Clarke: Commentary on the Bible - 1831
18:9: He bowed the heavens also, and came down - He made the heavens bend under him when he descended to take vengeance on his enemies. The psalmist seems here to express the appearance of the Divine majesty in a glorious cloud, descending from heaven, which underneath was substantially dark, but above, bright, and shining with exceeding lustre; and which, by its gradual approach to the earth, would appear as though the heavens themselves were bending down and approaching towards us.
Albert Barnes: Notes on the Bible - 1834
18:9: He bowed the heavens also - He seemed to bend down the heavens - to bring them nearer to the earth. "He inclines the canopy of the heavens, as it were, toward the earth; wraps himself in the darkness of night, and shoots forth his arrows; hurls abroad his lightnings, and wings them with speed." Herder, Spirit of Hebrew Poetry (Marsh), ii. 157. The allusion is still to the tempest, when the clouds ran low; when they seem to sweep along the ground; when it appears as if the heavens were brought nearer to the earth - as if, to use a common expression, "the heavens and earth were coming together."
And came down - God himself seemed to descend in the fury of the storm.
And darkness was under his feet - A dark cloud; or, the darkness caused by thick clouds. Compare Nah 1:3, "The Lord hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet." Deu 4:11, "the mountain burned ... with thick darkness." Deu 5:22, "these words the Lord spake out of the thick darkness." Psa 97:2, "clouds and darkness are round about him." The idea here is that of awful majesty and power, as we are nowhere more forcibly impressed with the idea of majesty and power than in the fury of a storm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:9: He bowed: Jehovah is here represented as a mighty warrior going forth to fight the battles of David. When He descended to the engagement, the very heavens bowed to render his descent more awful: His military tent was substantial darkness; the voice of His thunder was the warlike alarm which sounded to battle; the chariot in which He rode was the thick clouds of heaven, conducted by cherubs, and carried on by the irresistible force and rapid wings of an impetuous tempest; and the darts and weapons He employed were thunder-bolts, lightnings, fiery hail, deluging rains, and stormy winds! No wonder that when God arose all His enemies were scattered, and those that hated Him fled before Him. Psa 68:4, Psa 144:5-15; Deu 33:26; Sa2 22:10; Isa 51:6; Joe 3:16; Mat 24:29; Heb 12:26; Pe2 3:10; Rev 20:11
darkness: Deu 5:22, Deu 5:23; Mar 15:33; Joh 13:7
Geneva 1599
18:9 He bowed the heavens also, and came down: and (f) darkness [was] under his feet.
(f) Darkness signifies the wrath of God as the clear light signifies God's favour.
John Gill
18:9 He bowed the heavens also, and came down,.... To execute wrath and vengeance on wicked men; which is always the sense of these phrases when they go together; see Ps 144:6; The Targum is, "he bowed the heavens, and his glory appeared"; that is, the glory of his power, and of his mighty hand of vengeance; for not his grace and mercy, but his indignation and wrath, showed themselves; for it follows,
and darkness was under his feet; the Targum is, "a dark cloud", expressive of the awfulness of the dispensation to wicked men; who are not allowed to see the face of God, are debarred his presence, and denied, communion with him, and to whom everything appears awful and terrible, Ps 97:2.
John Wesley
18:9 Bowed - By producing thick and dark clouds, whereby the heavens seem to come down to the earth. Came - Not by change of place, but by the manifestation of his presence and power on my behalf.
Robert Jamieson, A. R. Fausset and David Brown
18:9 darkness--or, a dense cloud (Ex 19:16; Deut 5:22).
17:1017:10: Խոնարհեցոյց զերկինս եւ էջ, եւ մէ՛գ ՚ի ներքոյ ոտից նորա։
10 Ցածրացրեց նա երկինքն ու իջաւ, եւ նրա ոտքերի տակ մառախուղ էր:
9 Անիկա երկինքը խոնարհեցուց ու իջաւ, Անոր ոտքերուն տակ մառախուղ կար։
Խոնարհեցոյց զերկինս եւ էջ, եւ մէգ ի ներքոյ ոտից նորա:

17:10: Խոնարհեցոյց զերկինս եւ էջ, եւ մէ՛գ ՚ի ներքոյ ոտից նորա։
10 Ցածրացրեց նա երկինքն ու իջաւ, եւ նրա ոտքերի տակ մառախուղ էր:
9 Անիկա երկինքը խոնարհեցուց ու իջաւ, Անոր ոտքերուն տակ մառախուղ կար։
zohrab-1805▾ eastern-1994▾ western am▾
17:917:10 Наклонил Он небеса и сошел, и мрак под ногами Его.
17:10 καὶ και and; even ἔκλινεν κλινω bend; tip over οὐρανὸν ουρανος sky; heaven καὶ και and; even κατέβη καταβαινω step down; descend καὶ και and; even γνόφος γνοφος gloom ὑπὸ υπο under; by τοὺς ο the πόδας πους foot; pace αὐτοῦ αυτος he; him
17:10 חֶלְבָּ֥מֹו ḥelbˌāmô חֵלֶב fat סָּגְר֑וּ ssāḡᵊrˈû סגר close פִּ֝֗ימֹו ˈpˈîmô פֶּה mouth דִּבְּר֥וּ dibbᵊrˌû דבר speak בְ vᵊ בְּ in גֵאֽוּת׃ ḡēʔˈûṯ גֵּאוּת rise
17:10. inclinavit caelos et descendit et caligo sub pedibus eiusHe bowed the heavens, and came down, and darkness was under his feet.
9. He bowed the heavens also, and came down, and thick darkness was under his feet.
17:10. They have concealed their fatness; their mouth has been speaking arrogantly.
17:10. They are inclosed in their own fat: with their mouth they speak proudly.
He bowed the heavens also, and came down: and darkness [was] under his feet:

17:10 Наклонил Он небеса и сошел, и мрак под ногами Его.
17:10
καὶ και and; even
ἔκλινεν κλινω bend; tip over
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
κατέβη καταβαινω step down; descend
καὶ και and; even
γνόφος γνοφος gloom
ὑπὸ υπο under; by
τοὺς ο the
πόδας πους foot; pace
αὐτοῦ αυτος he; him
17:10
חֶלְבָּ֥מֹו ḥelbˌāmô חֵלֶב fat
סָּגְר֑וּ ssāḡᵊrˈû סגר close
פִּ֝֗ימֹו ˈpˈîmô פֶּה mouth
דִּבְּר֥וּ dibbᵊrˌû דבר speak
בְ vᵊ בְּ in
גֵאֽוּת׃ ḡēʔˈûṯ גֵּאוּת rise
17:10. inclinavit caelos et descendit et caligo sub pedibus eius
He bowed the heavens, and came down, and darkness was under his feet.
9. He bowed the heavens also, and came down, and thick darkness was under his feet.
17:10. They have concealed their fatness; their mouth has been speaking arrogantly.
17:10. They are inclosed in their own fat: with their mouth they speak proudly.
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. Обычный образ явления Бога ветхозаветному человеку - в тучах и облаках, поэтому "наклонение небес и мрак под ногами Бога" - появление тучи.
Adam Clarke: Commentary on the Bible - 1831
18:10: He rode upon a cherub, and did fly - That is, as it is immediately explained, Yea, he did fly upon the wings of the wind. God was in the storm, and by the ministry of angels guided the course of it, and drove it on with such an impetuous force as nothing could withstand. He 'rides in the whirlwind and directs the storm.' Angels are in a peculiar sense the attendants and messengers of the Almighty, whom he employs as his ministers in effecting many of those great events which take place in the administration of his providence; and particularly such as manifest his immediate interposition in the extraordinary judgments which he inflicts for the punishment of sinful nations. See Psa 103:20; Psa 104:4. The cherub is particularly mentioned as an emblem of the Divine presence, and especially as employed in supporting and conveying the chariot of the Almighty, when he is represented as riding in his majesty through the firmament of heaven: -
- Forth rush'd with whirlwind sound
The chariot of paternal Deity;
Flashing thick flames, wheel within wheel undrawn,
Itself instinct with spirit, but convey'd
By four cherubic shapes.
Par. Lost, lib. vi.
This seems to be the image intended to be conveyed in the place before us. "He rode upon a cherub, and did fly; he flew on the wings of the wind," i.e., the cherub supported and led on the tempest, in which the Almighty rode as in his chariot. This is agreeable to the office elsewhere ascribed to the cherubim. Thus they supported the mercy-seat, which was peculiarly the throne of God under the Jewish economy. God is expressly said to "make the clouds his chariot," Psa 104:3; and to "ride upon a swift cloud," Isa 19:1 : so that "riding upon a cherub," and "riding upon a swift cloud," is riding in the cloud as his chariot, supported and guided by the ministry of the cherubim. The next clause in the parallel place of Samuel is, "He was seen on the wings of the wind;" ירא yera, he was seen, being used for ידא yede, he flew, ד daleth being changed into ר resh. Either of them may be the true reading, for the MSS. are greatly divided on these places; but on the whole וירא vaiyera appears to be the better reading: "And he was seen on the wings of the wind."
As the original has been supposed by adequate judges to exhibit a fine specimen of that poetry which, in the choice of its terms, conveys both sense and sound, I will again lay it before the reader, as I have done in the parallel place, Sa2 22:2. The words in italic to be read from right to left.
ויעף כרוב על וירכב vaiyaoph kerub al vayirkab And he rode upon a cherub, and did fly!
רוח כנפי על וידא ruach canphey al waiyede Yea, he flew on the wings of the wind! The word רוח ruach, in the last line, should be pronounced, not ruak, which is no Hebrew word: but as a Scottish man would pronounce it, were it written ruagh. With this observation, how astonishingly is the rushing of the wind heard in the last word of each hemistich! Sternhold and Hopkins have succeeded in their version of this place, not only beyond all they ever did, but beyond every ancient and modern poet on a similar subject: -
"On cherub and on cherubinFull royally he rode;
And on the wings of mighty windsCame flying all abroad."
Even the old Anglo-Scottish Psalter has not done amiss: -
And he steygh aboven cherubyn and he flow;
He flow aboven the fethers of wyndes.
Albert Barnes: Notes on the Bible - 1834
18:10: And he rode upon a cherub - Compare Isa 14:13, note; Isa 37:16, note. The cherub in the theology of the Hebrews was a figurative representation of power and majesty, under the image of a being of a high and celestial nature, "whose form is represented as composed from the figures of a man, ox, lion, and eagle," Ezek. 1; 10. Cherubs are first mentioned as guarding the gates of Paradise, Gen 3:24; then as bearing the throne of God upon their wings through the clouds, Ezek. 1; 10; and also as statues or images made of wood and overlaid with gold, over the cover of the ark, in the inner sanctuary of the tabernacle, and of the temple, Exo 25:18 ff; Kg1 6:23-28. Between the two cherubim in the temple, the Shechinah, or visible symbol of the presence of God, rested; and hence, God is represented as "dwelling between the cherubim," Exo 25:22; Num 7:89; Psa 80:1; Psa 99:1. The cherubim are not to be regarded as real existences, or as an order of angels like the seraphim Isa 6:2-3, but as an imaginary representation of majesty, as emblematic of the power and glory of God. Here God is represented as "riding on a cherub;" that is, as coming forth on the clouds regarded as a cherub (compare Ezek. 1), as if, seated on his throne, he was borne along in majesty and power amidst the storm and tempest.
And did fly - He seemed to move rapidly on the flying clouds.
Yea, he did fly upon the wings of the wind - Rapidly as the clouds driven along by the wind. The "wings of the wind" are designed to represent the rapidity with which the wind sweeps along. Rapid motion is represented by the flight of birds; hence, the term wings is applied to winds to denote the rapidity of their movement. The whole figure here is designed to represent; the majesty with which God seemed to be borne along on the tempest. Herder renders it, "He flew on the wings of the storm."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:10: rode: Psa 99:1; Sa2 22:11, Sa2 22:12; Eze 1:5-14, Eze 10:20-22
he did fly: Psa 104:3
Carl Friedrich Keil and Franz Delitzsch
18:10
(Heb.: 18:11-13) The storm, announcing the approaching outburst of the thunderstorm, was also the forerunner of the Avenger and Deliverer. If we compare Ps 18:11 with Ps 104:3, it is natural to regard כּרוּב as a transposition of רכוּב (a chariot, Ew. 153, a). But assuming a relationship between the biblical Cherub and (according to Ctesias) the Indo-Persian griffin, the word (from the Zend grab, garew, garefsh, to seize) signifies a creature seizing and holding irrecoverably fast whatever it seizes upon; perhaps in Semitic language the strong creature, from כּרב = Arab. krb, torquere, constringere, whence mukrab, tight, strong). It is a passive form like גּבוּל, יסד, לבוּשׁ. The cherubim are mentioned in Gen 3:24 as the guards of Paradise (this alone is enough to refute the interpretation recently revived in the Evang. Kirchen-Zeit., 1866, No. 46, that they are a symbol of the unity of the living One, כרוב = כּרוב "like a multitude!"), and elsewhere, as it were, as the living mighty rampart and vehicle of the approach of the inaccessible majesty of God; and they are not merely in general the medium of God's personal presence in the world, but more especially of the present of God as turning the fiery side of His doxa towards the world. As in the Prometheus of Aeschylus, Oceanus comes flying τὸν πτερυγωκῆ τόνδ ̓ οἰωνόν γνώμῃ στομίων ἄτερ εὐθύνων, so in the present passage Jahve rides upon the cherub, of which the heathenish griffin is a distortion; or, if by a comparison of passages like Ps 104:3; Is 66:15, we understand David according to Ezekiel, He rides upon the cherub as upon His living throne-chariot (מרכּבה). The throne floats upon the cherubim, and this cherub-throne flies upon the wings of the wind; or, as we can also say: the cherub is the celestial spirit working in this vehicle formed of the spirit-like elements. The Manager of the chariot is Himself hidden behind the thick thunder-clouds. ישׁת is an aorist without the consecutive ו (cf. יך Hos 6:1). חשׁך is the accusative of the object to it; and the accusative of the predicate is doubled: His covering, His pavilion round about Him. In Job 36:29 also the thunder-clouds are called God's סכּה, and also in Ps 97:2 they are סביביו, concealing Him on all sides and announcing only His presence when He is wroth. In Ps 18:12 the accusative of the object, חשׁך, is expanded into "darkness of waters," i.e., swelling with waters
(Note: Rab Dimi, B. Taanth 10a, for the elucidation of the passage quotes a Palestine proverb: נהור ענני זעירין מוהי חשׁוך ענני סגיין מוהי i.e., if the clouds are transparent they will yield but little water, if they are dark they will yield a quantity.)
and billows of thick vapour, thick, and therefore dark, masses (עב in its primary meaning of denseness, or a thicket, Ex 19:9, cf. Jer 4:29) of שׁחקים, which is here a poetical name for fleecy clouds. The dispersion and discharge, according to Ps 18:13, proceeded from נגהּ גגדּו. Such is the expression for the doxa of God as being a mirroring forth of His nature, as it were, over against Him, as being therefore His brightness, or the reflection of His glory. The doxa is fire and light. On this occasion the forces of wrath issue from it, and therefore it is the fiery forces: heavy and destructive hail (cf. Ex 9:23., Is 30:30) and fiery glowing coals, i.e., flashing and kindling lightning. The object עביו stands first, because the idea of clouds, behind which, according to Ps 18:11, the doxa in concealed, is prominently connected with the doxa. It might be rendered: before His brightness His clouds turn into hail..., a rendering which would be more in accordance with the structure of the stichs, and is possible according to Ges. 138, rem. 2. Nevertheless, in connection with the combination of עבר with clouds, the idea of breaking through (Lam 3:44) is very natural. If עביו is removed, then עברו signifies "thence came forth hail..." But the mention of the clouds as the medium, is both natural and appropriate.
Geneva 1599
18:10 And he rode upon a (g) cherub, and did fly: yea, he did fly upon the wings of the wind.
(g) This is described at large in (Psa. 104:1-35).
John Gill
18:10 And he rode upon a cherub, and did fly,.... The Targum renders it in the plural number, "cherubim"; and so the Septuagint, Syriac, and Arabic versions; and by whom may be meant, either the angels, who are as horses and chariots, on whom Jehovah rides, and who art he makes use of as executioners of his wrath and vengeance, Zech 6:5; and to whom wings are assigned as a token of swiftness, Is 6:2; or rather the ministers of the Gospel, who are the living creatures in Rev_ 4:7; and answer to the "cherubim" in Ezekiel's visions; and whom God made use of, especially after the death of Christ, and when the Gospel was rejected by the Jews, to carry it into the Gentile world, which was done by them with great speed and swiftness; and Maimonides (u) gives a caution, not to understand the phrase, "he did fly", as of God, but of the cherub;
yea, he did fly upon the wings of the wind; which may design the speedy help and assistance God gave to his Son, and gives to his people; and the swift destruction of their enemies; see Ps 104:3; the words in 2Kings 22:11, with only the variation of a letter in one word, are, "and he was seen upon the wings of the wind"; which were both true; nor need a various reading be supposed, the psalmist using both words at different times, suitable to his purpose, and which both express his sense. Wings are ascribed to the winds by the Heathen poets, and they are represented as winged on ancient monuments (w).
(u) Moreh Nevochim. par. 1. c. 49. (w) Vide Cuperi Apotheos. Homeri, p. 178. Wings are given to the south wind by Ovid, Metamorph. l. 1. Fab. 7. and by Juvenal, Satyr. 5. v. 10. and by Virgil, Aeneid. 8. v. 430. and who also speaks of wings of lightning, Aeneid. 5. v. 319.
John Wesley
18:10 Cherub - Or, upon the cherubim, upon the angels, who are also called God's chariots, Ps 68:17, upon which he is said to sit and ride. All which is not to be understood grossly, but only to denote God's using the ministry of angels, in raising such storms and tempests. Fly - As swiftly as the wind.
Robert Jamieson, A. R. Fausset and David Brown
18:10 cherub--angelic agents (compare Gen 3:24), the figures of which were placed over the ark (1Kings 4:4), representing God's dwelling; used here to enhance the majesty of the divine advent. Angels and winds may represent all rational and irrational agencies of God's providence (compare Ps 104:3-4).
did fly--Rapidity of motion adds to the grandeur of the scene.
17:1117:11: Ել ՚ի քրովբէս եւ թռեաւ, եւ սլացաւ նա ՚ի թեւս հողմոց։
11 Ելաւ նա քերովբէների վրայ ու թռաւ, սլացաւ հողմի թեւերով:
10 Քերովբէի մը վրայ ելաւ ու թռաւ Ու հովին թեւերուն վրայ սլացաւ։
Ել ի քրովբէս եւ թռեաւ, եւ սլացաւ նա ի թեւս հողմոց:

17:11: Ել ՚ի քրովբէս եւ թռեաւ, եւ սլացաւ նա ՚ի թեւս հողմոց։
11 Ելաւ նա քերովբէների վրայ ու թռաւ, սլացաւ հողմի թեւերով:
10 Քերովբէի մը վրայ ելաւ ու թռաւ Ու հովին թեւերուն վրայ սլացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1017:11 И воссел на Херувимов и полетел, и понесся на крыльях ветра.
17:11 καὶ και and; even ἐπέβη επιβαινω mount; step on ἐπὶ επι in; on χερουβιν χερουβ cherubim καὶ και and; even ἐπετάσθη πεταννυμι in; on πτερύγων πτερυξ wing ἀνέμων ανεμος gale
17:11 אַ֭שֻּׁרֵינוּ ˈʔaššurênû אַשּׁוּר step עַתָּ֣ה ʕattˈā עַתָּה now סְבָב֑וּנוּסבבוני *sᵊvāvˈûnû סבב turn עֵינֵיהֶ֥ם ʕênêhˌem עַיִן eye יָ֝שִׁ֗יתוּ ˈyāšˈîṯû שׁית put לִ li לְ to נְטֹ֥ות nᵊṭˌôṯ נטה extend בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
17:11. et ascendit super cherub et volavit super pinnas ventiAnd he ascended upon the cherubim, and he flew; he flew upon the wings of the winds.
10. And he rode upon a cherub, and did fly, yea, he flew swiftly upon the wings of the wind.
17:11. They have cast me out, and now they have surrounded me. They have cast their eyes down to the earth.
17:11. They have now compassed us in our steps: they have set their eyes bowing down to the earth;
And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind:

17:11 И воссел на Херувимов и полетел, и понесся на крыльях ветра.
17:11
καὶ και and; even
ἐπέβη επιβαινω mount; step on
ἐπὶ επι in; on
χερουβιν χερουβ cherubim
καὶ και and; even
ἐπετάσθη πεταννυμι in; on
πτερύγων πτερυξ wing
ἀνέμων ανεμος gale
17:11
אַ֭שֻּׁרֵינוּ ˈʔaššurênû אַשּׁוּר step
עַתָּ֣ה ʕattˈā עַתָּה now
סְבָב֑וּנוּסבבוני
*sᵊvāvˈûnû סבב turn
עֵינֵיהֶ֥ם ʕênêhˌem עַיִן eye
יָ֝שִׁ֗יתוּ ˈyāšˈîṯû שׁית put
לִ li לְ to
נְטֹ֥ות nᵊṭˌôṯ נטה extend
בָּ בְּ in
הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
17:11. et ascendit super cherub et volavit super pinnas venti
And he ascended upon the cherubim, and he flew; he flew upon the wings of the winds.
10. And he rode upon a cherub, and did fly, yea, he flew swiftly upon the wings of the wind.
17:11. They have cast me out, and now they have surrounded me. They have cast their eyes down to the earth.
17:11. They have now compassed us in our steps: they have set their eyes bowing down to the earth;
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
11. Херувимы - небесные бесплотные духи, ближайшие и самые быстрые исполнители Его воли, почему обыкновенно их изображали с 6-ю крылами. Здесь выражение "воссел на херувимов" - объясняется последующим - "понесся на крыльях ветра", т. е. туча приближалась с необыкновенной быстротой.
Adam Clarke: Commentary on the Bible - 1831
18:11: He made darkness his secret place - God is represented as dwelling in the thick darkness, Deu 4:11; Psa 97:2. This representation in the place before us is peculiarly proper; as thick heavy clouds deeply charged, and with lowering aspects, are always the forerunners and attendants of a tempest, and greatly heighten the horrors of the appearance: and the representation of them, spread about the Almighty as a tent, is truly grand and poetic.
Dark waters - The vapors strongly condensed into clouds; which, by the stroke of the lightning, are about to be precipitated in torrents of rain. See the next verse.
Albert Barnes: Notes on the Bible - 1834
18:11: He made darkness his secret place - Herder has beautifully rendered this verse,
"Now he wrapped himself in darkness;
Clouds on clouds enclosed him round."
The word rendered "secret place" - סתר sê ther - means properly a hiding; then something hidden, private, secret. Hence, it means a covering, a veil. Compare Job 22:14; Job 24:15. In Psa 81:7 it is applied to thunder: "I answered thee in the secret place of thunder;" that is, in the secret place or retreat - the deep, dark cloud, from where the thunder seems to come. Here the meaning seems to be, that God was encompassed with darkness. He had, as it were, wrapped himself in night, and made his abode in the gloom of the storm.
His pavilion - His tent, for so the word means. Compare Psa 27:5; Psa 31:20. His abode was in the midst of clouds and waters, or watery clouds.
Round about him - Perhaps a more literal translation would be, "the things round about him - his tent (shelter, or cover) - were the darkness of waters, the clouds of the skies." The idea is that he seemed to be encompassed with watery clouds.
Dark waters - Hebrew, darkness of waters. The allusion is to clouds filled with water; charged with rain.
Thick clouds of the skies - The word rendered skies in this place - שׁחקים shachaqiym - means, in the singular, dust, as being fine; then a cloud, as a cloud of dust; then, in the plural, it is used to denote clouds, Job 38:37; and hence, it is used to denote the region of the clouds; the firmament; the sky; Job 37:18. Perhaps a not-inaccurate rendering here would be, "clouds of clouds;" that is, clouds rolled in with clouds; clouds of one kind rapidly succeeding those of another kind - inrolling and piled on each other. There are four different kinds of clouds; and though we cannot suppose that the distinction was accurately marked in the time of the psalmist, yet to the slightest observation there is a distinction in the clouds, and it is possible that by the use of two terms here, both denoting clouds - one thick and dense, and the other clouds as resembling dust - the psalmist meant to intimate that clouds of all kinds rolled over the firmament, and that these constituted the "pavilion" of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:11: secret: Psa 27:5, Psa 81:7, Psa 91:1
thick: Psa 97:2; Deu 4:11; Joe 2:2
Geneva 1599
18:11 He made darkness his (h) secret place; his pavilion round about him [were] dark waters [and] thick clouds of the skies.
(h) As a king angry with the people, will not show himself to them.
John Gill
18:11 He made darkness his secret place,.... Which, and the dark waters in the next clause, are the same with the thick clouds in the last, in which Jehovah is represented as wrapping himself, and in which he lies hid as in a secret place; not so as that he cannot see others, as wicked men imagine, Job 22:13; but as that he cannot be beheld by others; the Targum interprets it,
"he caused his Shechinah to dwell in darkness;''
his pavilion round about him were dark waters, and thick clouds of the skies; these were as a tent or tabernacle, in which he dwelt unseen by men; see Job 36:29; all this may design the dark dispensation of the Jews, after their rejection and crucifixion of Christ; when God departed from them, left their house desolate, and them without his presence and protection; when the light of the Gospel was taken away from them, and blindness happened unto them, and they had eyes that they should not see, and were given up to a judicial darkness of mind and hardness of heart; which were some of the dark, deep, and mysterious methods of divine Providence, with respect to which God may be said to be surrounded with darkness, dark waters, and thick clouds; see Rom 11:7.
John Wesley
18:11 Darkness - He covered himself with dark clouds. Waters - Watery vapours.
Robert Jamieson, A. R. Fausset and David Brown
18:11 dark waters--or, clouds heavy with vapor.
17:1217:12: Եդ զխաւարն ՚ի ծածկոյթ իւր, եւ շո՛ւրջ զնովաւ են յարկք իւր. եւ խաւարային ջուրք մինչեւ յամպս օդոց[6667]։ [6667] Ոմանք.Եդ զխաւարն ծածկոյթ իւր։
12 Խաւարն իր համար ծածկոյթ դարձրեց, եւ շուրջբոլորն իր տունը եղաւ՝ օդի ամպերի թանձր ջրերով:
11 Խաւարը իրեն ծածկոյթ ըրաւ Ու իր բոլորտիքը՝ իրեն բնակարան, Թանձր ջուրերը ու երկնքի ամպերը ըրաւ։
Եդ զխաւար ի ծածկոյթ իւր, եւ շուրջ զնովաւ են յարկք իւր, [84]եւ խաւարային ջուրք մինչեւ յամպս`` օդոց:

17:12: Եդ զխաւարն ՚ի ծածկոյթ իւր, եւ շո՛ւրջ զնովաւ են յարկք իւր. եւ խաւարային ջուրք մինչեւ յամպս օդոց[6667]։
[6667] Ոմանք.Եդ զխաւարն ծածկոյթ իւր։
12 Խաւարն իր համար ծածկոյթ դարձրեց, եւ շուրջբոլորն իր տունը եղաւ՝ օդի ամպերի թանձր ջրերով:
11 Խաւարը իրեն ծածկոյթ ըրաւ Ու իր բոլորտիքը՝ իրեն բնակարան, Թանձր ջուրերը ու երկնքի ամպերը ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1117:12 И мрак сделал покровом Своим, сению вокруг Себя мрак вод, облаков воздушных.
17:12 καὶ και and; even ἔθετο τιθημι put; make σκότος σκοτος dark ἀποκρυφὴν αποκρυφη he; him κύκλῳ κυκλω circling; in a circle αὐτοῦ αυτος he; him ἡ ο the σκηνὴ σκηνη tent αὐτοῦ αυτος he; him σκοτεινὸν σκοτεινος dark ὕδωρ υδωρ water ἐν εν in νεφέλαις νεφελη cloud ἀέρων αηρ air
17:12 דִּמְיֹנֹ֗ו dimyōnˈô דִּמְיֹן likeness כְּ֭ ˈkᵊ כְּ as אַרְיֵה ʔaryˌē אַרְיֵה lion יִכְסֹ֣וף yiḵsˈôf כסף long לִ li לְ to טְרֹ֑וף ṭᵊrˈôf טרף tear וְ֝ ˈw וְ and כִ ḵi כְּ as כְפִ֗יר ḵᵊfˈîr כְּפִיר young lion יֹשֵׁ֥ב yōšˌēv ישׁב sit בְּ bᵊ בְּ in מִסְתָּרִֽים׃ mistārˈîm מִסְתָּר hiding-place
17:12. posuit tenebras latibulum suum in circuitu eius tabernaculum eius tenebrosas aquas in nubibus aetherisAnd he made darkness his covert, his pavilion round about him: dark waters in the clouds of the air.
11. He made darkness his hiding place, his pavilion round about him; darkness of waters, thick clouds of the skies.
17:12. They have taken me, like a lion ready for the prey, and like a young lion dwelling in hiding.
17:12. Like as a lion [that] is greedy of his prey, and as it were a young lion lurking in secret places.
He made darkness his secret place; his pavilion round about him [were] dark waters [and] thick clouds of the skies:

17:12 И мрак сделал покровом Своим, сению вокруг Себя мрак вод, облаков воздушных.
17:12
καὶ και and; even
ἔθετο τιθημι put; make
σκότος σκοτος dark
ἀποκρυφὴν αποκρυφη he; him
κύκλῳ κυκλω circling; in a circle
αὐτοῦ αυτος he; him
ο the
σκηνὴ σκηνη tent
αὐτοῦ αυτος he; him
σκοτεινὸν σκοτεινος dark
ὕδωρ υδωρ water
ἐν εν in
νεφέλαις νεφελη cloud
ἀέρων αηρ air
17:12
דִּמְיֹנֹ֗ו dimyōnˈô דִּמְיֹן likeness
כְּ֭ ˈkᵊ כְּ as
אַרְיֵה ʔaryˌē אַרְיֵה lion
יִכְסֹ֣וף yiḵsˈôf כסף long
לִ li לְ to
טְרֹ֑וף ṭᵊrˈôf טרף tear
וְ֝ ˈw וְ and
כִ ḵi כְּ as
כְפִ֗יר ḵᵊfˈîr כְּפִיר young lion
יֹשֵׁ֥ב yōšˌēv ישׁב sit
בְּ bᵊ בְּ in
מִסְתָּרִֽים׃ mistārˈîm מִסְתָּר hiding-place
17:12. posuit tenebras latibulum suum in circuitu eius tabernaculum eius tenebrosas aquas in nubibus aetheris
And he made darkness his covert, his pavilion round about him: dark waters in the clouds of the air.
11. He made darkness his hiding place, his pavilion round about him; darkness of waters, thick clouds of the skies.
17:12. They have taken me, like a lion ready for the prey, and like a young lion dwelling in hiding.
17:12. Like as a lion [that] is greedy of his prey, and as it were a young lion lurking in secret places.
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
12. Эта туча была местом пребывания Бога, как шатер служит местом обитания человека, см. 10: ст.
Adam Clarke: Commentary on the Bible - 1831
18:12: At the brightness that was before him his thick clouds passed - The word נגה nogah signifies the lightning. This goes before him: the flash is seen before the thunder is heard, and before the rain descends; and then the thick cloud passes. Its contents are precipitated on the earth, and the cloud is entirely dissipated.
Hail-stones and coals of fire - This was the storm that followed the flash and the peal; for it is immediately added: -
Albert Barnes: Notes on the Bible - 1834
18:12: At the brightness that was before him - From the flash - the play of the lightnings that seemed to go before him.
His thick clouds passed - or, vanished. They seemed to pass away. The light, the flash, the blaze, penetrated those clouds, and seemed to dispel, or to scatter them. The whole heavens were in a blaze, as if there were no clouds, or as if the clouds were all driven away. The reference here is to the appearance when the vivid flashes of lightning seem to penetrate and dispel the clouds, and the heavens seem to be lighted up with a universal flame.
Hail-stones - That is, hailstones followed, or fell.
And coals of fire - There seemed to be coals of fire rolling along the ground, or falling from the sky. In the corresponding place in Sa2 22:13 the expression is, "Through the brightness before him were coals of fire kindled." That is, fires were kindled by the lightning. The expression in the psalm is more terse and compact, but the reason of the change cannot be assigned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:12: At the: Psa 97:3, Psa 97:4; Hab 3:4, Hab 3:5; Mat 17:2, Mat 17:5
hail: Exo 9:23, Exo 9:24; Jos 10:11; Sa2 22:13-15; Rev 16:21
John Gill
18:12 At the brightness that was before him, The lightning that came out of the thick clouds; which may denote, either the coming of Christ to take vengeance on the Jewish nation, which was swift and sudden, clear and manifest; or the spreading of the Gospel in the Gentile world, in which Christ, the brightness of his Father's glory, appeared to the illumination of many; see Mt 24:27; and both may be intended, as the effects following show;
his thick clouds passed; that is, passed away; the gross darkness, which had for so many years covered the Gentile world, was removed when God sent forth his light and truth; and multitudes, who were darkness itself, were made light in the Lord;
hail stones and coals of fire; the same Gospel that was enlightening to the Gentiles, and the savour of life unto life unto them, was grievous, like hail stones, and tormenting, scorching, irritating, and provoking, like coals of fire, and the savour of death unto death, to the Jews; when God provoked them, by sending the Gospel among the Gentiles, and calling them: or these may design the heavy, awful, and consuming judgments of God upon them, which are sometimes signified by hail storms; see Rev_ 8:7. In 2Kings 22:13, it is only, "through the brightness before him were coals of fire kindled".
John Wesley
18:12 At - His glorious and powerful appearance. Passed - Or, passed away, vanished, being dissolved into showers.
Robert Jamieson, A. R. Fausset and David Brown
18:12 Out of this obscurity, which impresses the beholder with awe and dread, He reveals Himself by sudden light and the means of His terrible wrath (Josh 10:11; Ps 78:47).
17:1317:13: ՚Ի փայլատակել նորա առաջի նորա, ամպք անցուցին զկարկուտ եւ զկայծակունս հուր։
13 Նա փայլատակեց նրանց առջեւ, ամպերը կարկուտ եւ հրեղէն կայծակներ արձակեցին:
12 Անոր պայծառութենէն ամպերը անցան Կարկուտով ու կրակի կայծակներով։
Ի փայլատակել նորա առաջի նորա, ամպք անցուցին զկարկուտ եւ զկայծակունս հուր:

17:13: ՚Ի փայլատակել նորա առաջի նորա, ամպք անցուցին զկարկուտ եւ զկայծակունս հուր։
13 Նա փայլատակեց նրանց առջեւ, ամպերը կարկուտ եւ հրեղէն կայծակներ արձակեցին:
12 Անոր պայծառութենէն ամպերը անցան Կարկուտով ու կրակի կայծակներով։
zohrab-1805▾ eastern-1994▾ western am▾
17:1217:13 От блистания пред Ним бежали облака Его, град и угли огненные.
17:13 ἀπὸ απο from; away τῆς ο the τηλαυγήσεως τηλαυγησις in the face; facing αὐτοῦ αυτος he; him αἱ ο the νεφέλαι νεφελη cloud διῆλθον διερχομαι pass through; spread χάλαζα χαλαζα.1 hail καὶ και and; even ἄνθρακες ανθραξ live coal πυρός πυρος wheat
17:13 קוּמָ֤ה qûmˈā קום arise יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH קַדְּמָ֣ה qaddᵊmˈā קדם be in front פָ֭נָיו ˈfānāʸw פָּנֶה face הַכְרִיעֵ֑הוּ haḵrîʕˈēhû כרע kneel פַּלְּטָ֥ה pallᵊṭˌā פלט escape נַ֝פְשִׁ֗י ˈnafšˈî נֶפֶשׁ soul מֵ mē מִן from רָשָׁ֥ע rāšˌāʕ רָשָׁע guilty חַרְבֶּֽךָ׃ ḥarbˈeḵā חֶרֶב dagger
17:13. prae fulgore in conspectu eius nubes transierunt grando et carbones ignisAt the brightness that was before him the clouds passed, hail and coals of fire.
12. At the brightness before him his thick clouds passed, hailstones and coals of fire.
17:13. Rise up, O Lord, arrive before him and displace him. Deliver my soul from the impious one: your spear from the enemies of your hand.
17:13. Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, [which is] thy sword:
At the brightness [that was] before him his thick clouds passed, hail [stones] and coals of fire:

17:13 От блистания пред Ним бежали облака Его, град и угли огненные.
17:13
ἀπὸ απο from; away
τῆς ο the
τηλαυγήσεως τηλαυγησις in the face; facing
αὐτοῦ αυτος he; him
αἱ ο the
νεφέλαι νεφελη cloud
διῆλθον διερχομαι pass through; spread
χάλαζα χαλαζα.1 hail
καὶ και and; even
ἄνθρακες ανθραξ live coal
πυρός πυρος wheat
17:13
קוּמָ֤ה qûmˈā קום arise
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
קַדְּמָ֣ה qaddᵊmˈā קדם be in front
פָ֭נָיו ˈfānāʸw פָּנֶה face
הַכְרִיעֵ֑הוּ haḵrîʕˈēhû כרע kneel
פַּלְּטָ֥ה pallᵊṭˌā פלט escape
נַ֝פְשִׁ֗י ˈnafšˈî נֶפֶשׁ soul
מֵ מִן from
רָשָׁ֥ע rāšˌāʕ רָשָׁע guilty
חַרְבֶּֽךָ׃ ḥarbˈeḵā חֶרֶב dagger
17:13. prae fulgore in conspectu eius nubes transierunt grando et carbones ignis
At the brightness that was before him the clouds passed, hail and coals of fire.
12. At the brightness before him his thick clouds passed, hailstones and coals of fire.
17:13. Rise up, O Lord, arrive before him and displace him. Deliver my soul from the impious one: your spear from the enemies of your hand.
17:13. Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, [which is] thy sword:
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
18:13: The Lord also thundered in the heavens, and the Highest gave his voice - And then followed the hail and coals of fire. The former verse mentioned the lightning, with its effects; this gives us the report of the thunder, and the increasing storm of hail and fire that attended it. Some think the words hail-stones and coals of fire are entered here by some careless transcribers from the preceding verse; and it is true that they are wanting in the Septuagint and the Arabic, in the parallel place in 2 Samuel, and in five of Kennicott's and De Rossi's MSS. I should rather, with Bishop Horsley, suppose them to be an interpolation in the preceding verse: or in that to have been borrowed from this; for this most certainly is their true place.
Albert Barnes: Notes on the Bible - 1834
18:13: The Lord also thundered in the heavens - Thunder is often in the Scriptures described as the voice of God. See the magnificent description in Psa 29:1-11; compare Job 40:9, "Canst thou thunder with a voice like him?" So Sa1 7:10; Sa1 12:18; Psa 77:18; Job 37:4.
And the Highest gave his voice - God, the most exalted Being in the universe, uttered his voice in the thunder; or, the thunder was his voice.
Hail-stones, and coals of fire - Accompanying the thunder. The repetition seems to be because these were such striking and constant accompaniments of the storm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:13: thundered: Psa 78:48, Psa 104:7; Exo 20:18; Sa1 7:10; Job 40:9; Joh 12:29; Rev 4:5, Rev 8:5; Rev 19:6
Highest: Psa 29:3, Psa 29:4; Eze 10:5
coals: Psa 120:3, Psa 120:4, Psa 140:10; Deu 32:24 *marg. Hab 3:5
Carl Friedrich Keil and Franz Delitzsch
18:13
(Heb.: 18:14-16) Amidst thunder, Jahve hurled lightnings as arrows upon David's enemies, and the breath of His anger laid bare the beds of the flood to the very centre of the earth, in order to rescue the sunken one. Thunder is the rumble of God, and as it were the hollow murmur of His mouth, Job 37:2. עליון, the Most High, is the name of God as the inapproachable Judge, who governs all things. The third line of Ps 18:14 is erroneously repeated from the preceding strophe. It cannot be supported on grammatical grounds by Ex 9:23, since קול נתן, edere vocem, has a different meaning from the נתן קלת, dare tonitrua, of that passage. The symmetry of the strophe structure is also against it; and it is wanting both in 2 Sam. and in the lxx. רב, which, as the opposite of מעט Neh 2:12; Is 10:7, means adverbially "in abundance," is the parallel to ויּשׁלח. It is generally taken, after the analogy of Gen 49:23, in the sense of בּרק, Ps 144:6 : רב in pause = רב (the ō passing over into the broader like עז instead of עז in Gen 49:3) = רבב, cognate with רבה, רמה; but the forms סב, סבּוּ, here, and in every other instance, have but a very questionable existence, as e.g., רב, Is 54:13, is more probably an adjective than the third person praet. (cf. Bttcher, Neue Aehrenlese No. 635, 1066). The suffixes ēm do not refer to the arrows, i.e., lightnings, but to David's foes. המם means both to put in commotion and to destroy by confounding, Ex 14:24; Ex 23:27. In addition to the thunder, the voice of Jahve, comes the stormwind, which is the snorting of the breath of His nostrils. This makes the channels of the waters visible and lays bare the foundations of the earth. אפיק (collateral form to אפק) is the bed of the river and then the river or brook itself, a continendo aquas (Ges.), and exactly like the Arabic mesı̂k, mesâk, mesek (from Arab. msk, the VI form of which, tamâsaka, corresponds to התאפּק), means a place that does not admit of the water soaking in, but on account of the firmness of the soil preserves it standing or flowing. What are here meant are the water-courses or river beds that hold the water. It is only needful for Jahve to threaten (epitiman Mt 8:26) and the floods, in which he, whose rescue is undertaken here, is sunk, flee (Ps 104:7) and dry up (Ps 106:9, Nahum 1:4). But he is already half engulfed in the abyss of Hades, hence not merely the bed of the flood is opened up, but the earth is rent to its very centre. From the language being here so thoroughly allegorical, it is clear that we were quite correct in interpreting the description as ideal. He, who is nearly overpowered by his foes, is represented as one engulfed in deep waters and almost drowning.
Geneva 1599
18:13 The LORD also thundered in the heavens, and the Highest gave (i) his voice; hail [stones] and coals of fire.
(i) Thunders, lightnings and hail.
John Gill
18:13 The Lord also thundered in the heavens,.... By his apostles and ministers, some of which were Boanergeses, sons of thunder, whose ministry was useful to shake the consciences of men, and bring them to a sense of themselves, Mk 3:17;
and the Highest gave his voice; the same with thunder; for thunder is often called the voice of the Lord, Job 37:5; compare with this Ps 68:11; the Targum interprets it, "he lifted up his word"; the same effects as before follow,
hail stones and coals of fire; See Gill on Ps 18:12.
Robert Jamieson, A. R. Fausset and David Brown
18:13 The storm breaks forth--thunder follows lightning, and hail with repeated lightning, as often seen, like balls or coals of fire, succeed (Ex 9:23).
17:1417:14: Որոտաց Տէր յերկնից, եւ Բարձրեալն ե՛տ զձայն իւր ՚ի կարկուտ եւ ՚ի կայծակունս հուր[6668]։ [6668] Յօրինակին.Որոտեաց Տէր։
14 Որոտաց Տէրն երկնքից, եւ Բարձրեալն իր ձայնը լսել տուեց կարկտով ու հուր կայծակներով:
13 Տէրը երկնքին մէջ որոտաց Եւ Բարձրեալը իր ձայնը լսել տուաւ Կարկուտով ու կրակի կայծակներով։
Որոտաց Տէր յերկնից, եւ Բարձրեալն ետ զձայն իւր ի կարկուտ եւ ի կայծակունս հուր:

17:14: Որոտաց Տէր յերկնից, եւ Բարձրեալն ե՛տ զձայն իւր ՚ի կարկուտ եւ ՚ի կայծակունս հուր[6668]։
[6668] Յօրինակին.Որոտեաց Տէր։
14 Որոտաց Տէրն երկնքից, եւ Բարձրեալն իր ձայնը լսել տուեց կարկտով ու հուր կայծակներով:
13 Տէրը երկնքին մէջ որոտաց Եւ Բարձրեալը իր ձայնը լսել տուաւ Կարկուտով ու կրակի կայծակներով։
zohrab-1805▾ eastern-1994▾ western am▾
17:1317:14 Возгремел на небесах Господь, и Всевышний дал глас Свой, град и угли огненные.
17:14 καὶ και and; even ἐβρόντησεν βρονταω from; out of οὐρανοῦ ουρανος sky; heaven κύριος κυριος lord; master καὶ και and; even ὁ ο the ὕψιστος υψιστος highest; most high ἔδωκεν διδωμι give; deposit φωνὴν φωνη voice; sound αὐτοῦ αυτος he; him
17:14 מִֽ mˈi מִן from מְתִ֥ים mᵊṯˌîm מַת man יָדְךָ֨׀ yāḏᵊḵˌā יָד hand יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH מִֽ mˈi מִן from מְתִ֬ים mᵊṯˈîm מַת man מֵ mē מִן from חֶ֗לֶד ḥˈeleḏ חֶלֶד duration of life חֶלְקָ֥ם ḥelqˌām חֵלֶק share בַּֽ bˈa בְּ in † הַ the חַיִּים֮ ḥayyîm חַיִּים life וּֽו *ˈû וְ and צְפוּנְךָ֮צפינך *ṣᵊfûnᵊḵˈā צפן hide תְּמַלֵּ֪א tᵊmallˈē מלא be full בִ֫טְנָ֥ם vˈiṭnˌām בֶּטֶן belly יִשְׂבְּע֥וּ yiśbᵊʕˌû שׂבע be sated בָנִ֑ים vānˈîm בֵּן son וְ wᵊ וְ and הִנִּ֥יחוּ hinnˌîḥû נוח settle יִ֝תְרָ֗ם ˈyiṯrˈām יֶתֶר remainder לְ lᵊ לְ to עֹולְלֵיהֶֽם׃ ʕôlᵊlêhˈem עֹולֵל child
17:14. et intonuit de caelo Dominus et Altissimus dedit vocem suam grandinem et carbones ignisAnd the Lord thundered from heaven, and the Highest gave his voice: hail and coals of fire.
13. The LORD also thundered in the heavens, and the Most High uttered his voice; hailstones and coals of fire.
17:14. Lord, divide them from the few of the earth in their life. Their gut has been filled from your hidden stores. They have been filled with sons, and they have bequeathed to their little ones the remainder.
17:14. 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.
The LORD also thundered in the heavens, and the Highest gave his voice; hail [stones] and coals of fire:

17:14 Возгремел на небесах Господь, и Всевышний дал глас Свой, град и угли огненные.
17:14
καὶ και and; even
ἐβρόντησεν βρονταω from; out of
οὐρανοῦ ουρανος sky; heaven
κύριος κυριος lord; master
καὶ και and; even
ο the
ὕψιστος υψιστος highest; most high
ἔδωκεν διδωμι give; deposit
φωνὴν φωνη voice; sound
αὐτοῦ αυτος he; him
17:14
מִֽ mˈi מִן from
מְתִ֥ים mᵊṯˌîm מַת man
יָדְךָ֨׀ yāḏᵊḵˌā יָד hand
יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH
מִֽ mˈi מִן from
מְתִ֬ים mᵊṯˈîm מַת man
מֵ מִן from
חֶ֗לֶד ḥˈeleḏ חֶלֶד duration of life
חֶלְקָ֥ם ḥelqˌām חֵלֶק share
בַּֽ bˈa בְּ in
הַ the
חַיִּים֮ ḥayyîm חַיִּים life
וּֽו
*ˈû וְ and
צְפוּנְךָ֮צפינך
*ṣᵊfûnᵊḵˈā צפן hide
תְּמַלֵּ֪א tᵊmallˈē מלא be full
בִ֫טְנָ֥ם vˈiṭnˌām בֶּטֶן belly
יִשְׂבְּע֥וּ yiśbᵊʕˌû שׂבע be sated
בָנִ֑ים vānˈîm בֵּן son
וְ wᵊ וְ and
הִנִּ֥יחוּ hinnˌîḥû נוח settle
יִ֝תְרָ֗ם ˈyiṯrˈām יֶתֶר remainder
לְ lᵊ לְ to
עֹולְלֵיהֶֽם׃ ʕôlᵊlêhˈem עֹולֵל child
17:14. et intonuit de caelo Dominus et Altissimus dedit vocem suam grandinem et carbones ignis
And the Lord thundered from heaven, and the Highest gave his voice: hail and coals of fire.
13. The LORD also thundered in the heavens, and the Most High uttered his voice; hailstones and coals of fire.
17:14. Lord, divide them from the few of the earth in their life. Their gut has been filled from your hidden stores. They have been filled with sons, and they have bequeathed to their little ones the remainder.
17:14. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Удары и раскаты грома - грозный глас Божий.
Adam Clarke: Commentary on the Bible - 1831
18:14: Be sent out his arrows - he shot out lightning - I believe the latter clause to be an illustration of the former. He sent out his arrows - that is, he shot out lightning; for lightnings are the arrows of the Lord, and there is something very like the arrowhead apparent in the zigzag lightning. Sense and sound are wonderfully combined in the Hebrew of this last clause: וברכים רב ויהמם uberakim rab vaihummem, "and thunderings he multiplied and confounded them." Who does not hear the bursting, brattling, and pounding of thunder in these words? See Delaney?
Albert Barnes: Notes on the Bible - 1834
18:14: Yea, he sent out his arrows - The word arrows here probably refers to the lightnings mentioned in the other clause of the verse. Those lightnings scattered around, and accomplishing such destruction, seemed to be arrows sent forth from the hand of God.
And scattered them - Herder refers this to the lightnings; DeWette, to the enemies of the psalmist. The latter seems to be the more correct interpretation, though the enemies of the psalmist are not here particularly specified. They seem, however, to have been in his eye throughout the psalm, for it was the victory achieved over them by the divine interposition that he was celebrating throughout the poem.
And he shot out lightnings - As arrows; or, as from a bow.
And discomfited them - literally, to impel, to drive; then, to put in commotion or consternation. The allusion is to an army whose order is disturbed, or which is thrown into confusion, and which is, therefore, easily conquered. The idea is that David achieved a victory over all his enemies, as if God had scattered them by a storm and tempest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:14: Yea: Psa 21:12, Psa 77:17; Num 24:8; Deu 32:23, Deu 32:42; Jos 10:10; Job 6:4; Isa 30:30; Hab 3:11
he shot: Psa 144:6; Job 38:35, Job 40:9-12; Zac 9:14, Zac 9:15
Geneva 1599
18:14 Yea, he sent out (k) his arrows, and scattered them; and he shot out lightnings, and discomfited them.
(k) His lightening.
John Gill
18:14 Yea, he sent out his arrows,.... By which thunderbolts, cracks of thunder, and flashes of lightning, seem to be meant; see Ps 77:17; comparable to arrows shot, and sent out of a bow; and may denote, either the doctrines of the Gospel, which were sharp in the hearts of Christ's enemies, and are either the means of subduing them to him, or of destroying them, being the savour of death unto death; or however, like arrows, give great pain and uneasiness where they stick, and grievously distress and torment; as does the fire which comes out of the mouth of the two witnesses, Rev_ 11:5. The Targum is,
"he sent his word as arrows;''
or else the judgments of God are meant, as famine, pestilence, and the sword, which God sent unto, and spent upon the Jewish nation, Deut 32:23;
and scattered them; among the nations of the world, where they have been dispersed ever since;
and he shot out lightnings; or "many lightnings", so the Targum:
and discomfited them; troubled, terrified, and distressed them.
John Wesley
18:14 Arrows - Lightnings. Them - Mine enemies.
Robert Jamieson, A. R. Fausset and David Brown
18:14 The fiery brightness of lightning, in shape like burning arrows rapidly shot through the air, well represents the most terrible part of an awful storm. Before the terrors of such a scene the enemies are confounded and overthrown in dismay.
17:1517:15: Առաքեաց զնետս իւր եւ ցրուեա՛ց զնոսա, յաճախեաց զփայլատակունս իւր եւ խռովեցո՛յց զնոսա։
15 Ուղարկեց իր նետերն ու ցրեց դրանք, շատացրեց իր կայծակները եւ սփռեց դրանք:
14 Իր նետերը ղրկեց ու զանոնք ցրուեց Եւ շատ կայծակներ ղրկեց ու զանոնք խռովեցուց։
Առաքեաց զնետս իւր եւ ցրուեաց զնոսա, յաճախեաց զփայլատակունս իւր եւ խռովեցոյց զնոսա:

17:15: Առաքեաց զնետս իւր եւ ցրուեա՛ց զնոսա, յաճախեաց զփայլատակունս իւր եւ խռովեցո՛յց զնոսա։
15 Ուղարկեց իր նետերն ու ցրեց դրանք, շատացրեց իր կայծակները եւ սփռեց դրանք:
14 Իր նետերը ղրկեց ու զանոնք ցրուեց Եւ շատ կայծակներ ղրկեց ու զանոնք խռովեցուց։
zohrab-1805▾ eastern-1994▾ western am▾
17:1417:15 Пустил стрелы Свои и рассеял их, множество молний, и рассыпал их.
17:15 καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth βέλη βελος missile καὶ και and; even ἐσκόρπισεν σκορπιζω scatter αὐτοὺς αυτος he; him καὶ και and; even ἀστραπὰς αστραπη lightning ἐπλήθυνεν πληθυνω multiply καὶ και and; even συνετάραξεν συνταρασσω he; him
17:15 אֲנִ֗י ʔᵃnˈî אֲנִי i בְּ֭ ˈbᵊ בְּ in צֶדֶק ṣeḏˌeq צֶדֶק justice אֶחֱזֶ֣ה ʔeḥᵉzˈeh חזה see פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face אֶשְׂבְּעָ֥ה ʔeśbᵊʕˌā שׂבע be sated בְ֝ ˈv בְּ in הָקִ֗יץ hāqˈîṣ קיץ pass summer תְּמוּנָתֶֽךָ׃ tᵊmûnāṯˈeḵā תְּמוּנָה form
17:15. et emisit sagittas suas et dissipavit eos fulgora multiplicavit et conturbavit illosAnd he sent forth his arrows, and he scattered them: he multiplied lightnings, and troubled them.
14. And he sent out his arrows, and scattered them; yea, lightnings manifold, and discomfited them.
17:15. But as for me, I will appear before your sight in justice. I will be satisfied when your glory appears.
17:15. As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness.
Yea, he sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them:

17:15 Пустил стрелы Свои и рассеял их, множество молний, и рассыпал их.
17:15
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
βέλη βελος missile
καὶ και and; even
ἐσκόρπισεν σκορπιζω scatter
αὐτοὺς αυτος he; him
καὶ και and; even
ἀστραπὰς αστραπη lightning
ἐπλήθυνεν πληθυνω multiply
καὶ και and; even
συνετάραξεν συνταρασσω he; him
17:15
אֲנִ֗י ʔᵃnˈî אֲנִי i
בְּ֭ ˈbᵊ בְּ in
צֶדֶק ṣeḏˌeq צֶדֶק justice
אֶחֱזֶ֣ה ʔeḥᵉzˈeh חזה see
פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face
אֶשְׂבְּעָ֥ה ʔeśbᵊʕˌā שׂבע be sated
בְ֝ ˈv בְּ in
הָקִ֗יץ hāqˈîṣ קיץ pass summer
תְּמוּנָתֶֽךָ׃ tᵊmûnāṯˈeḵā תְּמוּנָה form
17:15. et emisit sagittas suas et dissipavit eos fulgora multiplicavit et conturbavit illos
And he sent forth his arrows, and he scattered them: he multiplied lightnings, and troubled them.
14. And he sent out his arrows, and scattered them; yea, lightnings manifold, and discomfited them.
17:15. But as for me, I will appear before your sight in justice. I will be satisfied when your glory appears.
17:15. As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness.
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Adam Clarke: Commentary on the Bible - 1831
18:15: The channels of water were seen - This must refer to an earthquake; for in such cases, the ground being rent, water frequently gushes out at the fissures, and often rises to a tremendous height. Whole rivers were poured out of the chasms made by the earthquake in Jamaica, A. D. 1694; and new lakes of water were formed, covering a thousand acres of land!
Albert Barnes: Notes on the Bible - 1834
18:15: Then the channels of waters were seen - In Sa2 22:16 this is, "And the channels of the sea appeared." The idea is that, by the driving of the storm and tempest, the waters were driven on heaps, leaving the bottom bare. In the place before us the word used, "waters" - מים mayim - would denote waters of any kind - seas, lakes, rivers; in the corresponding place in 2 Samuel, the word used - ים yâ m - denotes, properly, the sea or the ocean. The word rendered channels means a pipe or tube; then a channel, or bed of a brook or stream, Isa 8:7; Eze 32:6; and then the bottom of the sea or of a river. The allusion is to the effect of a violent wind, driving the waters on heaps, and seeming to leave the bed or channel bare.
The foundations of the world were discovered - Were laid open; were manifested or Rev_ealed. People seemed to be able to look down into the depths, and to see the very foundations on which the earth rests. The world is often represented as resting on a foundation, Psa 102:25; Isa 48:13; Zac 12:1; Pro 8:29; see the note at Job 38:4.
At thy rebuke - At the expression of his anger or displeasure; as if God, in the fury of the tempest, was expressing his indignation and wrath.
At the blast of the breath of thy nostrils - At the breathing forth of anger, as it were, from his nostrils. See the note at Psa 18:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:15: channels: Psa 74:15, Psa 106:9; Exo 15:8; Jos 3:13-16; Sa2 22:16
foundations: Psa 104:5; Job 38:4-6; Jer 31:37; Jon 2:6; Mic 6:2
O Lord: Kg2 19:7; Job 4:9; Isa 11:4, Isa 30:27, Isa 30:28, Isa 30:33
Geneva 1599
18:15 Then the channels of waters were seen, and the (l) foundations of the world were discovered at thy rebuke, O LORD, at the blast of the breath of thy nostrils.
(l) That is, the deep bottoms were seen when the Red sea was divided.
John Gill
18:15 Then the channels of water were seen,.... Or, "of the sea"; as in 2Kings 22:16. There seems to be an allusion to the drying up of the sea when the Israelites passed through it. Aben Ezra interprets this of the discovery of the secrets of enemies, and of their deep schemes and counsels, which they seek to hide, but are made known by him who sees all things in the dark; and so the following clause;
and the foundations of the world were discovered; but it rather seems to intend the utter extirpation and ruin of the Jewish nation, both in their civil and ecclesiastic state, the foundation of which was rooted up and laid bare; unless with Jerom we understand this of the ministers of the word, in whom the doctrines of grace were channelled, and who were as fountains of water; and of the foundation of the apostles and prophets made known in the Gospel: but the former sense is best; since it follows,
at thy rebuke, O Lord; at the blast of the breath of thy nostrils; for the destruction of the Jews was the effect of divine wrath and vengeance: so ends the account of the wonderful appearance of God in favour of the person the subject of this psalm, and against his enemies; the deliverance wrought for him is next described.
John Wesley
18:15 Discovered - By mighty earthquakes, which overturned the earth, and made its lower parts visible.
Robert Jamieson, A. R. Fausset and David Brown
18:15 The tempest of the air is attended by appropriate results on earth. The language, though not expressive of any special physical changes, represents the utter subversion of the order of nature. Before such a God none can stand.
17:1617:16: Երեւեցան աղբեւրք ջուրց, եւ յայտնեցան հիմունք աշխարհի։ ՚Ի սաստէ քումմէ Տէր, եւ ՚ի շնչել հոգւոյ բարկութեան քո։
16 Քո զայրոյթից, Տէ՛ր, եւ քո բարկութեան հողմի շառաչից երեւացին ջրերի ակունքները, եւ յայտնուեցին հիմքերն աշխարհի:
15 Քու յանդիմանութիւնովդ, ո՛վ Տէր, Քու բարկութեանդ հովին փչելովը Ջուրերուն յատակները երեւցան Ու աշխարհի հիմերը յայտնուեցան։
Երեւեցան աղբերք ջուրց, եւ յայտնեցան հիմունք աշխարհի, ի սաստէ քումմէ, Տէր, եւ ի շնչել հոգւոյ բարկութեան քո:

17:16: Երեւեցան աղբեւրք ջուրց, եւ յայտնեցան հիմունք աշխարհի։ ՚Ի սաստէ քումմէ Տէր, եւ ՚ի շնչել հոգւոյ բարկութեան քո։
16 Քո զայրոյթից, Տէ՛ր, եւ քո բարկութեան հողմի շառաչից երեւացին ջրերի ակունքները, եւ յայտնուեցին հիմքերն աշխարհի:
15 Քու յանդիմանութիւնովդ, ո՛վ Տէր, Քու բարկութեանդ հովին փչելովը Ջուրերուն յատակները երեւցան Ու աշխարհի հիմերը յայտնուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
17:1517:16 И явились источники вод, и открылись основания вселенной от грозного {гласа} Твоего, Господи, от дуновения духа гнева Твоего.
17:16 καὶ και and; even ὤφθησαν οραω view; see αἱ ο the πηγαὶ πηγη well; fountain τῶν ο the ὑδάτων υδωρ water καὶ και and; even ἀνεκαλύφθη ανακαλυπτω uncover τὰ ο the θεμέλια θεμελιος foundation τῆς ο the οἰκουμένης οικουμενη habitat ἀπὸ απο from; away ἐπιτιμήσεώς επιτιμησις of you; your κύριε κυριος lord; master ἀπὸ απο from; away ἐμπνεύσεως εμπνευσις spirit; wind ὀργῆς οργη passion; temperament σου σου of you; your
17:16. et apparuerunt effusiones aquarum et revelata sunt fundamenta orbis ab increpatione tua Domine ab inspiratione spiritus furoris tuiThen the fountains of waters appeared, and the foundations of the world were discovered: At thy rebuke, O Lord, at the blast of the spirit of thy wrath.
15. Then the channels of waters appeared, and the foundations of the world were laid bare, at thy rebuke, O LORD, at the blast of the breath of thy nostrils.
Then the channels of waters were seen, and the foundations of the world were discovered at thy rebuke, O LORD, at the blast of the breath of thy nostrils:

17:16 И явились источники вод, и открылись основания вселенной от грозного {гласа} Твоего, Господи, от дуновения духа гнева Твоего.
17:16
καὶ και and; even
ὤφθησαν οραω view; see
αἱ ο the
πηγαὶ πηγη well; fountain
τῶν ο the
ὑδάτων υδωρ water
καὶ και and; even
ἀνεκαλύφθη ανακαλυπτω uncover
τὰ ο the
θεμέλια θεμελιος foundation
τῆς ο the
οἰκουμένης οικουμενη habitat
ἀπὸ απο from; away
ἐπιτιμήσεώς επιτιμησις of you; your
κύριε κυριος lord; master
ἀπὸ απο from; away
ἐμπνεύσεως εμπνευσις spirit; wind
ὀργῆς οργη passion; temperament
σου σου of you; your
17:16. et apparuerunt effusiones aquarum et revelata sunt fundamenta orbis ab increpatione tua Domine ab inspiratione spiritus furoris tui
Then the fountains of waters appeared, and the foundations of the world were discovered: At thy rebuke, O Lord, at the blast of the spirit of thy wrath.
15. Then the channels of waters appeared, and the foundations of the world were laid bare, at thy rebuke, O LORD, at the blast of the breath of thy nostrils.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. "Открылись основания вселенной" - обнажилось дно морей. Этим выражением - гиперболой Давид хотел обозначить силу потоков дождя, обилие воды: ее было так много, что как бы вода вылилась из всех морей и затопила землю.
Adam Clarke: Commentary on the Bible - 1831
18:16: He drew me out of many waters - Here the allusion is still carried on. The waters thus poured out were sweeping the people away; but God, by a miraculous interference, sent and drew David out. Sometimes waters are used to denote multitudes of people; and here the word may have that reference; multitudes were gathered together against David, but God delivered him from them all. This seems to be countenanced by the following verse.
Albert Barnes: Notes on the Bible - 1834
18:16: He sent from above - He interposed to save me. All these manifestations of the divine interposition were from above, or from heaven; all came from God.
He took me - He took hold on me; he rescued me.
He drew me out of many waters - Margin, great waters. Waters are often expressive of calamity and trouble, Psa 46:3; Psa 69:1; Psa 73:10; Psa 124:4-5. The meaning here is, that God had rescued him out of the many troubles and dangers that encompassed him, as if he had fallen into the sea and was in danger of perishing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:16: He sent: Psa 57:3, Psa 144:7
drew: Psa 18:43, Psa 40:1-3; Exo 2:10; Sa2 22:17
many waters: or, great waters, Jon 2:5, Jon 2:6; Rev 17:15
Carl Friedrich Keil and Franz Delitzsch
18:16
(Heb.: 18:17-20) Then Jahve stretches out His hand from above into the deep chasm and draws up the sinking one. The verb שׁלח occurs also in prose (2Kings 6:6) without יד (Ps 57:4, cf. on the other hand the borrowed passage, Ps 144:7) in the signification to reach (after anything). The verb משׁה, however, is only found in one other instance, viz., Ex 2:10, as the root (transferred from the Egyptian into the Hebrew) of the name of Moses, and even Luther saw in it an historical allusion, "He hath made a Moses of me," He hath drawn me out of great (many) waters, which had well nigh swallowed me up, as He did Moses out of the waters of the Nile, in which he would have perished. This figurative language is followed, in Ps 18:18, by its interpretation, just as in Ps 144:7 the "great waters" are explained by מיּד בּני נכר, which, however, is not suitable here, or at least is too limited.
With Ps 18:17 the hymn has reached the climax of epic description, from which it now descends in a tone that becomes more and more lyrical. In the combination איבי עז, עז is not an adverbial accusative, but an adjective, like רוּחך טובה Ps 143:10, and ὁ ἀνὴρ ἀγαθός (Hebrerbrief S. 353). כּי introduces the reason for the interposition of the divine omnipotence, viz., the superior strength of the foe and the weakness of the oppressed one. On the day of his איד, i.e., (vid., on Ps 31:12) his load or calamity, when he was altogether a homeless and almost defenceless fugitive, they came upon him (קדּם Ps 17:13), cutting off all possible means of delivering himself, but Jahve became the fugitive's staff (Ps 23:4) upon which he leaned and kept himself erect. By the hand of God, out of straits and difficulties he reached a broad place, out of the dungeon of oppression to freedom, for Jahve had delighted in him, he was His chosen and beloved one. חפץ has the accent on the penult here, and Metheg as a sign of the lengthening (העמדה) beside the ē, that it may not be read ĕ.
(Note: In like manner Metheg is placed beside the ee of the final closed syllable that has lost the tone in חפץ Ps 22:9, ותּחולל Ps 90:2, vid., Isaiah S. 594 note.)
The following strophe tells the reason of his pleasing God and of His not allowing him to perish. This כּי חפץ בּי (for He delighted in me) now becomes the primary thought of the song.
Geneva 1599
18:16 He sent from above, he took me, he drew me out of many (m) waters.
(m) Out of many great dangers.
John Gill
18:16 He sent from above,.... Either his hand, as in Ps 144:7; he exerted and displayed his mighty power in raising Christ from the dead; or he sent help from his sanctuary; as in Ps 20:2; and helped and strengthened him in a day of salvation; or when he wrought out the salvation of his people; or "he sent his word", as in Ps 107:20; his word of command, to take up his life again, as he had given it to lay it down, Jn 10:18. The Targum is, he sent his prophets; but it may be much better supplied, he sent his angels, or an angel; as he did at his resurrection, who rolled away the stone from the sepulchre, as a token of his justification and discharge: so Jarchi interprets it, he sent his angels; and Aben Ezra supplies it thus,
"he sent his word or his angel:''
unless the sense should be, as Cocceius suggests, he sent a cloud from above, which was done at Christ's ascension, and which received him out of the sight of the apostles, Acts 1:9. Since it follows,
he took me; that is, up to heaven; thither Christ was carried in a cloud, one of God's chariots, he sent for him; and where he is received, and will be retained until his second coming; though rather the sense is, he took me by the hand:
he drew me out of many waters. This is said either in allusion to Moses, who had his name from his being drawn out of the water, Ex 2:10; and who was an eminent type of Christ; and this is the only place where the Hebrew word is made use of from whence he had his name; or else to a man plunged in water ready to be drowned; see Ps 69:1. By these "many waters" may be meant the many afflictions, sorrows, and sufferings from which Christ was freed, when raised from the dead, and highly exalted and crowned with glory and honour; and the torrent of sins which flowed in upon him at the time he was made sin for his people, from which he was justified when risen; and so will appear a second time without sin unto salvation; and the wrath of God, the waves and billows of which went over him, and compassed him about as water, at the time of his sufferings; from which he was delivered when he was shown the path of life, and entered into the presence of God, and sat at his right hand, where are joys and pleasures for evermore; and also his grand enemy Satan, with his principalities and powers, who came in like a flood upon him; but he destroyed him and spoiled them; and particularly the floods of ungodly men, spoken of in Ps 18:4; seem to be here designed; compare with this Ps 144:7; "so many waters" signify many people and nations, Rev_ 17:15; and accordingly the Targum is,
"he delivered me from many people.''
This was true of Christ when risen and ascended; he was then separate from sinners, and made higher than the heavens; and this sense is confirmed by the following words, where what is expressed figuratively here is there literally explained.
Robert Jamieson, A. R. Fausset and David Brown
18:16 from above--As seated on a throne, directing these terrible scenes, God--
sent--His hand (Ps 144:7), reached down to His humble worshipper, and delivered him.
many waters--calamities (Job 30:14; Ps 124:4-5).
17:1717:17: Առաքեաց ՚ի բարձանց եւ ընկալաւ զիս, ընկալաւ զիս ՚ի ջուրց բազմաց։
17 Վերից փութալով՝ Տէրը վերցրեց ինձ, վերցրեց ինձ ջրերի հեղեղից:
16 Բարձրէն ղրկեց ու զիս բռնեց Եւ շատ ջուրերէն զիս հանեց։
Առաքեաց ի բարձանց եւ ընկալաւ զիս, ընկալաւ զիս ի ջուրց բազմաց:

17:17: Առաքեաց ՚ի բարձանց եւ ընկալաւ զիս, ընկալաւ զիս ՚ի ջուրց բազմաց։
17 Վերից փութալով՝ Տէրը վերցրեց ինձ, վերցրեց ինձ ջրերի հեղեղից:
16 Բարձրէն ղրկեց ու զիս բռնեց Եւ շատ ջուրերէն զիս հանեց։
zohrab-1805▾ eastern-1994▾ western am▾
17:1617:17 Он простер {руку} с высоты и взял меня, и извлек меня из вод многих;
17:17 ἐξαπέστειλεν εξαποστελλω send forth ἐξ εκ from; out of ὕψους υψος height; on high καὶ και and; even ἔλαβέν λαμβανω take; get με με me προσελάβετό προσλαμβανω take hold of με με me ἐξ εκ from; out of ὑδάτων υδωρ water πολλῶν πολυς much; many
17:17. misit de alto et accepit me extraxit me de aquis multisHe sent from on high, and took me: and received me out of many waters.
16. He sent from on high, he took me; he drew me out of many waters.
He sent from above, he took me, he drew me out of many waters:

17:17 Он простер {руку} с высоты и взял меня, и извлек меня из вод многих;
17:17
ἐξαπέστειλεν εξαποστελλω send forth
ἐξ εκ from; out of
ὕψους υψος height; on high
καὶ και and; even
ἔλαβέν λαμβανω take; get
με με me
προσελάβετό προσλαμβανω take hold of
με με me
ἐξ εκ from; out of
ὑδάτων υδωρ water
πολλῶν πολυς much; many
17:17. misit de alto et accepit me extraxit me de aquis multis
He sent from on high, and took me: and received me out of many waters.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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
17. "Извлек меня из вод многих". - Вода здесь, как часто в Библии, означают многочисленные бедствия: Бог освободил меня от них.
Adam Clarke: Commentary on the Bible - 1831
18:17: He delivered me from my strong enemy - Does not this refer to his conflict with Ishbi-benob? "And Ishbi-benob, which was of the sons of the giant - thought to have slain David. But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel;" Sa2 21:16, Sa2 21:17. It appears that at this time he was in the most imminent danger of his life, and that he must have fallen by the hands of the giant, if God had not sent Abishai to his assistance. They were too strong for me. He was nearly overpowered by the Philistines; and his escape was such as evidently to show it to be supernatural.
Albert Barnes: Notes on the Bible - 1834
18:17: He delivered me from my strong enemy - The enemy that had more power than I had, and that was likely to overcome me. It is probable that the allusion here in the mind of the psalmist would be particularly to Saul.
And from them which hated me - From all who hated and persecuted me, in the time of Saul, and ever onward during my life.
For they were too strong for me - I had no power to resist them, and when I was about to sink under their opposition and malice, God interposed and rescued me. David, valiant and bold as he was as a warrior, was not ashamed, in the Rev_iew of his life, to admit that he owed his preservation not to his own courage and skill in war, but to God; that his enemies were superior to himself in power; and that if God had not interposed he would have been crushed and destroyed. No man dishonors himself by acknowledging that he owes his success in the world to the divine interposition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:17: strong: Psa 38:19; Sa2 22:1, Sa2 22:18; Heb 2:14, Heb 2:15
them: Psa 18:40, Psa 18:41, Psa 9:13, Psa 25:19, Psa 69:4-14, Psa 118:7; Job 16:9; Luk 19:14
they were: Psa 35:10; Eph 6:10-12
Geneva 1599
18:17 He delivered me from my (n) strong enemy, and from them which hated me: for they were (o) too strong for me.
(n) That is, Saul.
(o) Therefore God sent me help.
John Gill
18:17 He delivered me from my strong enemy,.... Which, as it may respect David, may be understood of Goliath the Philistine champion, who was a man of war from his youth; or Saul, king of Israel; and, as it may respect David's antitype, may design either the chief priests, Scribes, and Pharisees, who were men of power and influence; or more especially Satan, the strong man armed, with all his principalities and powers; or, likewise death, the last enemy, from whose pains and cords he was loosed when raised from the dead, and when he was delivered from every other strong enemy;
and from them which hated me; from the old serpent the devil, between whom and him there has been a lasting enmity; and from the world, the people of the Jews, particularly the Pharisees, who bore an implacable hatred to Christ;
for they were too strong for me; as Goliath and Saul were too strong for David of himself, so Christ's enemies were too strong for him; not as God, for he is the mighty God, the Almighty, and stronger than the strong man armed, but as man; for in his human nature he had a sinless weakness, which showed itself in his agonies in the garden; or a natural weakness, through which he was crucified; and this weak nature of Christ Satan attacked, and got an advantage over, and brought it to the dust of death, which is meant by his bruising his heel, though by it he got a broken head. But though Christ's enemies were too strong for him, considered merely as man, they not being, at least many of them, flesh and blood, but principalities and powers; yet being helped by his Father, and supported by his divine nature, he overcame them, and was delivered from them.
17:1817:18: Փրկեսցէ զիս Տէր ՚ի թշնամեա՛ց իմոց հզօրաց, եւ յատելեաց իմոց զի հզօր եղեն քան զիս։
18 Տէրը կը փրկի ինձ իմ զօրեղ թշնամիներից ու ինձ ատողներից, որոնք աւելի հզօր են, քան ես:
17 Իմ զօրեղ թշնամիէս ու զիս ատողներէն ազատեց զիս. Թէեւ ինձմէ զօրաւոր էին։
[85]Փրկեսցէ զիս Տէր`` ի թշնամեաց իմոց հզօրաց, եւ յատելեաց իմոց` զի հզօրք եղեն քան զիս:

17:18: Փրկեսցէ զիս Տէր ՚ի թշնամեա՛ց իմոց հզօրաց, եւ յատելեաց իմոց զի հզօր եղեն քան զիս։
18 Տէրը կը փրկի ինձ իմ զօրեղ թշնամիներից ու ինձ ատողներից, որոնք աւելի հզօր են, քան ես:
17 Իմ զօրեղ թշնամիէս ու զիս ատողներէն ազատեց զիս. Թէեւ ինձմէ զօրաւոր էին։
zohrab-1805▾ eastern-1994▾ western am▾
17:1717:18 избавил меня от врага моего сильного и от ненавидящих меня, которые были сильнее меня.
17:18 ῥύσεταί ρυομαι rescue με με me ἐξ εκ from; out of ἐχθρῶν εχθρος hostile; enemy μου μου of me; mine δυνατῶν δυνατος possible; able καὶ και and; even ἐκ εκ from; out of τῶν ο the μισούντων μισεω hate με με me ὅτι οτι since; that ἐστερεώθησαν στερεοω make solid; solidify ὑπὲρ υπερ over; for ἐμέ εμε me
17:18. liberavit me de inimicis meis potentissimis et de his qui oderant me quoniam robustiores me erantHe delivered me from my strongest enemies, and from them that hated me: for they were too strong for me.
17. He delivered me from my strong enemy, and from them that hated me, for they were too mighty for me.
He delivered me from my strong enemy, and from them which hated me: for they were too strong for me:

17:18 избавил меня от врага моего сильного и от ненавидящих меня, которые были сильнее меня.
17:18
ῥύσεταί ρυομαι rescue
με με me
ἐξ εκ from; out of
ἐχθρῶν εχθρος hostile; enemy
μου μου of me; mine
δυνατῶν δυνατος possible; able
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
μισούντων μισεω hate
με με me
ὅτι οτι since; that
ἐστερεώθησαν στερεοω make solid; solidify
ὑπὲρ υπερ over; for
ἐμέ εμε me
17:18. liberavit me de inimicis meis potentissimis et de his qui oderant me quoniam robustiores me erant
He delivered me from my strongest enemies, and from them that hated me: for they were too strong for me.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
18:18: They prevented me in the day of my calamity - They took advantage of the time in which I was least able to make head against them, and their attack was sudden and powerful. I should have been overthrown, but the Lord was my stay. He had been nearly exhausted by the fatigue of the day, when the giant availed himself of this advantage.
Albert Barnes: Notes on the Bible - 1834
18:18: They pRev_ented me - They anticipated me, or went before me. See the note at Psa 18:5. The idea here is that his enemies came before him, or intercepted his way. They were in his path, ready to destroy him.
In the day of my calamity - In the day to which I now look back as the time of my special trial.
But the Lord was my stay - My support, or prop. That is, the Lord upheld me, and kept me from falling.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:18: me in: Deu 32:35; Sa2 22:19; Jer 18:17; Oba 1:10-14; Zac 1:15
but: Psa 46:1, Psa 46:2, Psa 46:11; Sa1 30:6
John Gill
18:18 They prevented me in the day of my calamity,.... Referring to the times of his distress in the garden and upon the cross; the time of his sufferings and death, which was a dark and cloudy day, as the word (x) used suggests, both in a literal and in a spiritual sense; and when the day and hour was come, fixed and determined by the will of God, then his enemies, though not before, met him, laid hold on him, were too mighty for him, condemned, crucified, and insulted him;
but the Lord was my stay; or staff, on whom he leaned, relied, and depended, believing he would help him; and by whom he was supported and upheld, Is 42:1. The Targum is,
"the Word of the Lord was my stay.''
(x) "in the day of my cloudy calamity", Ainsworth; "nomen" "proprie signifient vaporem vel nubem, ut Gen. vii. 6. hinc per metaphoram transfertur ad obscuras ac terrificas calamitatum nebulas, Prov. i. 26.", Gejerus.
John Wesley
18:18 Prevented - They had almost surprized me.
Robert Jamieson, A. R. Fausset and David Brown
18:18 prevented-- (Ps 18:3).
17:1917:19: Ժամանեցին ինձ յաւուր չարչարանաց իմոց. եղեւ Տէր հզօրիչ իմ[6669], [6669] Ոմանք.Յաւուրս չարչարանաց։
19 Նրանք ինձ վրայ հասան չարչարանքներիս օրերին, բայց Տէրն ինձ զօրութիւն տուեց
18 Իմ նեղութեանս օրը իմ առջեւս առին, Բայց Տէրը ինծի հաստատութեան գաւազան եղաւ
Ժամանեցին ինձ յաւուր չարչարանաց իմոց. եղեւ Տէր հզօրիչ իմ:

17:19: Ժամանեցին ինձ յաւուր չարչարանաց իմոց. եղեւ Տէր հզօրիչ իմ[6669],
[6669] Ոմանք.Յաւուրս չարչարանաց։
19 Նրանք ինձ վրայ հասան չարչարանքներիս օրերին, բայց Տէրն ինձ զօրութիւն տուեց
18 Իմ նեղութեանս օրը իմ առջեւս առին, Բայց Տէրը ինծի հաստատութեան գաւազան եղաւ
zohrab-1805▾ eastern-1994▾ western am▾
17:1817:19 Они восстали на меня в день бедствия моего, но Господь был мне опорою.
17:19 προέφθασάν προφθανω anticipate; spring forth με με me ἐν εν in ἡμέρᾳ ημερα day κακώσεώς κακωσις bad treatment μου μου of me; mine καὶ και and; even ἐγένετο γινομαι happen; become κύριος κυριος lord; master ἀντιστήριγμά αντιστηριγμα of me; mine
17:19. praevenerunt me in die adflictionis meae et factus est Dominus firmamentum meumThey prevented me in the day of my affliction: and the Lord became my protector.
18. They came upon me in the day of my calamity: but the LORD was my stay.
They prevented me in the day of my calamity: but the LORD was my stay:

17:19 Они восстали на меня в день бедствия моего, но Господь был мне опорою.
17:19
προέφθασάν προφθανω anticipate; spring forth
με με me
ἐν εν in
ἡμέρᾳ ημερα day
κακώσεώς κακωσις bad treatment
μου μου of me; mine
καὶ και and; even
ἐγένετο γινομαι happen; become
κύριος κυριος lord; master
ἀντιστήριγμά αντιστηριγμα of me; mine
17:19. praevenerunt me in die adflictionis meae et factus est Dominus firmamentum meum
They prevented me in the day of my affliction: and the Lord became my protector.
18. They came upon me in the day of my calamity: but the LORD was my stay.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:19: He brought me forth also into a large place - He enabled me to clear the country of my foes, who had before cooped me up in holes and corners. This appears to be the allusion.
Albert Barnes: Notes on the Bible - 1834
18:19: He brought me forth also into a large place - Instead of being hemmed in by enemies, and straitened in my troubles, so that I seemed to have no room to move, he brought me into a place where I had ample room, and where I could act freely. Compare the note at Psa 4:1.
He delivered me - He rescued me from my enemies and my troubles.
Because he delighted in me - He saw that my cause was just, and he had favor toward me.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:19: brought: Psa 18:36, Psa 31:8, Psa 40:2, Psa 118:5; Job 36:16
because: Psa 37:23; Sa2 22:18-27; Kg1 10:9
Geneva 1599
18:19 He brought me forth also into a large place; (p) he delivered me, because he delighted in me.
(p) The cause of God's deliverance is his favour and love for us.
John Gill
18:19 He brought me forth also into a large place,.... Into heaven, a place of the glorious liberty of Christ, after his captivity to death and the grave, whither he ascended leading captivity captive, and of the children of God; and a spacious place, where there is room enough for Christ and all his people; here he now is, and will remain till his second coming, and from hence we expect him; see Jn 14:2. Compare with this Ps 31:8;
he delivered me, because he delighted in me; God delivered David from all his enemies, because he was a man after his own heart, in whom he delighted; not for any merit and worthiness in him, but of his good will and pleasure: he delivered Christ because he was his elect, in whom his soul delighted; and who was daily his delight, rejoicing in his presence before the world was: and he delivers his church and people, because they are his Hephzibah, in whom is his delight, Is 62:4; the Father delighted in them, and therefore chose them to salvation; the Son delighted in them, and gave himself for them, and ransomed them out of the hands of him that is stronger than they; the Holy Spirit delighted in them, and therefore regenerates, renews, and sanctifies them, and seals them up unto the day of redemption.
John Wesley
18:19 Brought - Out of my straits and difficulties, into a state of freedom and comfort. So he ascribes all his mercies to God's good pleasure, as the first spring of them.
Robert Jamieson, A. R. Fausset and David Brown
18:19 a large place--denotes safety or relief, as contrasted with the straits of distress (Ps 4:1). All his deliverance is ascribed to God, and this sublime poetical representation is given to inspire the pious with confidence and the wicked with dread.
17:2017:20: եւ եհան զիս յանդորր, եւ փրկեսցէ զիս Տէր՝ զի կամեցաւ զիս[6670]։ [6670] Ոսկան.Եւ փրկեաց զիս Տէր։
20 ու անդորրութիւն պարգեւեց: Եւ Տէրը կը փրկի ինձ, քանզի նա ինձ հաւանեց:
19 Եւ զիս լայնարձակ տեղ մը հանեց Ու զիս ազատեց, վասն զի ինծի հաւնեցաւ։
եւ եհան զիս յանդորր, եւ փրկեսցէ զիս Տէր. զի կամեցաւ զիս:

17:20: եւ եհան զիս յանդորր, եւ փրկեսցէ զիս Տէր՝ զի կամեցաւ զիս[6670]։
[6670] Ոսկան.Եւ փրկեաց զիս Տէր։
20 ու անդորրութիւն պարգեւեց: Եւ Տէրը կը փրկի ինձ, քանզի նա ինձ հաւանեց:
19 Եւ զիս լայնարձակ տեղ մը հանեց Ու զիս ազատեց, վասն զի ինծի հաւնեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1917:20 Он вывел меня на пространное место и избавил меня, ибо Он благоволит ко мне.
17:20 καὶ και and; even ἐξήγαγέν εξαγω lead out; bring out με με me εἰς εις into; for πλατυσμόν πλατυσμος rescue με με me ὅτι οτι since; that ἠθέλησέν θελω determine; will με με me ῥύσεταί ρυομαι rescue με με me ἐξ εκ from; out of ἐχθρῶν εχθρος hostile; enemy μου μου of me; mine δυνατῶν δυνατος possible; able καὶ και and; even ἐκ εκ from; out of τῶν ο the μισούντων μισεω hate με με me
17:20. et eduxit me in latitudinem liberavit me quia placuit eiAnd he brought me forth into a large place: he saved me, because he was well pleased with me.
19. He brought me forth also into a large place; he delivered me, because he delighted in me.
He brought me forth also into a large place; he delivered me, because he delighted in me:

17:20 Он вывел меня на пространное место и избавил меня, ибо Он благоволит ко мне.
17:20
καὶ και and; even
ἐξήγαγέν εξαγω lead out; bring out
με με me
εἰς εις into; for
πλατυσμόν πλατυσμος rescue
με με me
ὅτι οτι since; that
ἠθέλησέν θελω determine; will
με με me
ῥύσεταί ρυομαι rescue
με με me
ἐξ εκ from; out of
ἐχθρῶν εχθρος hostile; enemy
μου μου of me; mine
δυνατῶν δυνατος possible; able
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
μισούντων μισεω hate
με με me
17:20. et eduxit me in latitudinem liberavit me quia placuit ei
And he brought me forth into a large place: he saved me, because he was well pleased with me.
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
20. "Вывел меня на пространное место" - освободил из тесноты, бедствий, дал свободу.
Adam Clarke: Commentary on the Bible - 1831
18:20: The Lord rewarded me - David proceeds to give the reasons why God had so marvellously interposed in his behalf.
According to my righteousness - Instead of being an enemy to Saul, I was his friend. I dealt righteously with him while he dealt unrighteously with me.
Albert Barnes: Notes on the Bible - 1834
18:20: The Lord rewarded me according to my righteousness - That is, he saw that I did not deserve the treatment which I received from my enemies, and therefore he interposed to save me. Compare the note at Psa 17:3.
According to the cleanness of my hands - So far as my fellow-men are concerned. I have done them no wrong.
Hath he recompensed me - By rescuing me from the power of my enemies. It is not inconsistent with proper views of piety - with true humility before God - to feel and to say, that so far as our fellow-men are concerned, we have not deserved ill-treatment at their hands; and, when we are delivered from their power, it is not improper to say and to feel that the interposition in the case has been according to justice and to truth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:20: rewarded: Psa 58:11; Sa1 24:17, Sa1 24:20; Pro 11:18; Isa 49:4, Isa 62:11; Mat 6:4; Co1 3:8
cleanness: Psa 18:24, Psa 7:3, Psa 24:4, Psa 26:6; Sa1 24:11-13; Heb 7:26
Carl Friedrich Keil and Franz Delitzsch
18:20
(Heb.: 18:21-24) On גּמל (like שׁלּם with the accusative not merely of the thing, but also of the person, e.g., 1Kings 24:18), εὐ or κακῶς πράττειν τινά, vid., on Ps 7:5. שׁמר, to observe = to keep, is used in the same way in Job 22:15. רשׁע מן is a pregnant expression of the malitiosa desertio. "From God's side," i.e., in His judgment, would be contrary to the general usage of the language (for the מן in Job 4:17 has a different meaning) and would be but a chilling addition. On the poetical form מנּי, in pause מנּי, vid., Ew. 263, b. The fut. in Ps 18:23, close after the substantival clause Ps 18:23, is not intended of the habit in the past, but at the present time: he has not wickedly forsaken God, but (כּי = imo, sed) always has God's commandments present before him as his rule of conduct, and has not put them far away out of his sight, in order to be able to sin with less compunction; and thus then (fut. consec.) in relation (עם, as in Deut 18:13, cf. 2Kings 23:5) to God he was תמים, with his whole soul undividedly devoted to Him, and he guarded himself against his iniquity (עון, from עוה, Arab. 'wâ, to twist, pervert, cf. Arab. gwâ, of error, delusion, self-enlightenment), i.e., not: against acquiescence in his in-dwelling sin, but: against iniquity becoming in any way his own; מעוני equivalent to מעותי (Dan 9:5), cf. מחיּי = than that I should live, Jon 4:8. In this strophe, this Psalm strikes a cord that harmonises with Ps 17:1-15, after which it is therefore placed. We may compare David's own testimony concerning himself in 1Kings 26:23., the testimony of God in 3Kings 14:8, and the testimony of history in 3Kings 15:5; 3Kings 11:4.
Geneva 1599
18:20 The LORD rewarded me according to my (q) righteousness; according to the cleanness of my hands hath he recompensed me.
(q) David was sure of his righteous cause and good behaviour toward Saul and his enemies and therefore was assured of God's favour and deliverance.
John Gill
18:20 The Lord rewarded me according to my righteousness,.... Which, if applied to David, cannot be understood of his own personal righteousness, or of works of righteousness done by him, for these merit nothing at the hand of God; no reward, in strict justice, is due to them, or given to them: a man's own righteousness is imperfect, and by the law of God is not accounted a righteousness; and it is unprofitable to God, is no gain to him, and so not rewardable by him; and were it perfect, it is but man's duty, and what God has a prior right to, and so is not recompensed by him; though it is so far from being pure and perfect, that it is attended with much sin, and is no other than rags, and filthy ones, which can never recommend a person to God; it is what will not bear the sight of God, and can never be called cleanness in his eyesight: by it no man is justified before him; and though God does, indeed, reward the works of his people, which are fruits of his grace, yet the reward is not of debt, but of grace. This, therefore, must be understood of the righteousness of David's cause, and of his innocence with respect to the things he was charged with by his enemies; of his righteousness towards Saul; and of "the cleanness of his hands", in not defiling them with his blood, when it was in his power to take away his life; therefore God rewarded him by delivering him out of his hands, and setting him upon the throne, and causing his kingdom to flourish and prosper; for this respects temporal blessings, and not eternal glory and happiness; and is something that had been and was then enjoyed, and not anything future, or in another world: though it is best of all to apply it to Christ, and understand it of his righteousness, which he, as Mediator, has wrought out for his people; this is perfect, pure, and spotless, and entirely agreeable to the law of God; what will bear the sight of God, is satisfying to his justice, is well pleasing to him, and is what he accepts of, and imputes to them that believe in Christ, and by which they are justified from all things. Now, according to this righteousness, Christ in strict justice has been rewarded in his own person; as he had the work of man's redemption assigned him, and he agreed to do it, he had a reward promised him, and which he claimed, when he had glorified his Father and finished his work; and which he received when he was set down at the right hand of God, crowned with glory and honour, in consequence of his obedience, sufferings, and death; see Phil 2:7; and he is rewarded in his members according to his righteousness, they being justified by it, and made heirs of eternal life on account of it, and are or will be glorified with him for evermore;
according to the cleanness of my hands hath he recompensed me; which signifies the same thing.
John Wesley
18:20 Righteousness - Just cause. The innocency of my actions towards Saul, from whose blood I kept my hands pure.
Robert Jamieson, A. R. Fausset and David Brown
18:20 The statements of innocence, righteousness, &c., refer, doubtless, to his personal and official conduct and his purposes, during all the trials to which he was subjected in Saul's persecutions and Absalom's rebellions, as well as the various wars in which he had been engaged as the head and defender of God's Church and people.
17:2117:21: Հատուսցէ ինձ Տէր ըստ արդարութեան իմում. ըստ անբծութեան իմում հատուսցէ ինձ[6671]։ [6671] Ոմանք.Ըստ սրբութեան իմում հատուսցէ ինձ։
21 Տէրն ինձ կը հատուցի ըստ իմ արդարութեան, ըստ իմ անբծութեան կը հատուցի ինձ:
20 Տէրը իմ արդարութեանս փոխարէն կը հատուցանէ, Իմ ձեռքերուս մաքրութեանը համեմատ հատուցում կ’ընէ ինծի
Հատուսցէ ինձ Տէր ըստ արդարութեան իմում, ըստ անբծութեան [86]իմում հատուսցէ ինձ:

17:21: Հատուսցէ ինձ Տէր ըստ արդարութեան իմում. ըստ անբծութեան իմում հատուսցէ ինձ[6671]։
[6671] Ոմանք.Ըստ սրբութեան իմում հատուսցէ ինձ։
21 Տէրն ինձ կը հատուցի ըստ իմ արդարութեան, ըստ իմ անբծութեան կը հատուցի ինձ:
20 Տէրը իմ արդարութեանս փոխարէն կը հատուցանէ, Իմ ձեռքերուս մաքրութեանը համեմատ հատուցում կ’ընէ ինծի
zohrab-1805▾ eastern-1994▾ western am▾
17:2017:21 Воздал мне Господь по правде моей, по чистоте рук моих вознаградил меня,
17:21 καὶ και and; even ἀνταποδώσει ανταποδιδωμι repay μοι μοι me κύριος κυριος lord; master κατὰ κατα down; by τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing μου μου of me; mine καὶ και and; even κατὰ κατα down; by τὴν ο the καθαριότητα καθαριοτης the χειρῶν χειρ hand μου μου of me; mine ἀνταποδώσει ανταποδιδωμι repay μοι μοι me
17:21. retribuit mihi Dominus secundum iustitiam meam et secundum munditiam manuum mearum reddidit mihiAnd the Lord will reward me according to my justice; and will repay me according to the cleanness of my hands:
20. The LORD rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me.
The LORD rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me:

17:21 Воздал мне Господь по правде моей, по чистоте рук моих вознаградил меня,
17:21
καὶ και and; even
ἀνταποδώσει ανταποδιδωμι repay
μοι μοι me
κύριος κυριος lord; master
κατὰ κατα down; by
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
μου μου of me; mine
καὶ και and; even
κατὰ κατα down; by
τὴν ο the
καθαριότητα καθαριοτης the
χειρῶν χειρ hand
μου μου of me; mine
ἀνταποδώσει ανταποδιδωμι repay
μοι μοι me
17:21. retribuit mihi Dominus secundum iustitiam meam et secundum munditiam manuum mearum reddidit mihi
And the Lord will reward me according to my justice; and will repay me according to the cleanness of my hands:
20. The LORD rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21. "Воздал мне Господь по правде моей" - по моей внутренней чистоте, чистоте мыслей и побуждений, "по чистоте рук" - по чистоте поступков.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 The LORD rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me. 21 For I have kept the ways of the LORD, and have not wickedly departed from my God. 22 For all his judgments were before me, and I did not put away his statutes from me. 23 I was also upright before him, and I kept myself from mine iniquity. 24 Therefore hath the LORD recompensed me according to my righteousness, according to the cleanness of my hands in his eyesight. 25 With the merciful thou wilt show thyself merciful; with an upright man thou wilt show thyself upright; 26 With the pure thou wilt show thyself pure; and with the froward thou wilt show thyself froward. 27 For thou wilt save the afflicted people; but wilt bring down high looks. 28 For thou wilt light my candle: the LORD my God will enlighten my darkness.
Here, I. David reflects with comfort upon his own integrity, and rejoices in the testimony of his conscience that he had had his conversation in godly sincerity and not with fleshly wisdom, 2 Cor. i. 12. His deliverances were an evidence of this, and this was the great comfort of his deliverances. His enemies had misrepresented him, and perhaps, when his troubles continued long, he began to suspect himself; but, when God visibly took his part, he had both the credit and the comfort of his righteousness. 1. His deliverances cleared his innocency before men, and acquitted him from those crimes which he was falsely accused of. This he calls rewarding him according to his righteousness (v. 20, 24), that is, determining the controversy between him and his enemies, according to the justice of his cause and the cleanness of his hands, from that sedition, treason, and rebellion, with which he was charged. He had often appealed to God concerning his innocency; and now God had given judgment upon the appeal (as he always will) according to equity. 2. They confirmed the testimony of his own conscience for him, which he here reviews with a great deal of pleasure, v. 21-23. His own heart knows, and is ready to attest it, (1.) That he had kept firmly to his duty, and had not departed, not wickedly, not wilfully departed, from his God. Those that forsake the ways of the Lord do, in effect, depart from their God, and it is a wicked thing to do so. But though we are conscious to ourselves of many a stumble, and many a false step taken, yet if we recover ourselves by repentance, and go on in the way of our duty, it shall not be construed into a departure, for it is not a wicked departure, from our God. (2.) That he had kept his eye upon the rule of God's commands (v. 22): "All his judgments were before me; and I had a respect to them all, despised none as little, disliked none as hard, but made it my care and business to conform to them all. His statutes I did not put away from me, out of my sight, out of my mind, but kept my eye always upon them, and did not as those who, because they would quit the ways of the Lord, desire not the knowledge of those ways." (3.) That he had kept himself from his iniquity, and thereby had approved himself upright before God. Constant care to abstain from that sin, whatever it be, which most easily besets us, and to mortify the habit of it, will be a good evidence for us that we are upright before God. As David's deliverances cleared his integrity, so did the exaltation of Christ clear his, and for ever roll away the reproach that was cast upon him; and therefore he is said to be justified in the Spirit, 1 Tim. iii. 16.
II. He takes occasion thence to lay down the rules of God's government and judgment, that we may know not only what God expects from us, but what we may expect from him, v. 25, 26. 1. Those that show mercy to others (even they need mercy, and cannot depend upon the merit, no, not of their works of mercy) shall find mercy with God, Matt. v. 7. 2. Those that are faithful to their covenants with God, and the relations wherein they stand to him, shall find him all that to them which he has promised to be. Wherever God finds an upright man, he will be found an upright God. 3. Those that serve God with a pure conscience shall find that the words of the Lord are pure words, very sure to be depended on and very sweet to be delight in. 4. Those that resist God, and walk contrary to him, shall find that he will resist them, and walk contrary to them, Lev. xxvi. 21, 24.
III. Hence he speaks comfort to the humble ("Thou wilt save the afflicted people, that are wronged and bear it patiently"), terror to the proud ("Thou wilt bring down high looks, that aim high, and look with scorn and disdain upon the poor and pious"), and encouragement to himself--"Thou wilt light my candle, that is, thou wilt revive and comfort my sorrowful spirit, and not leave me melancholy; thou wilt recover me out of my troubles and restore me to peace and prosperity; thou wilt make my honour bright, which is now eclipsed; thou wilt guide my way, and make it plain before me, that I may avoid the snares laid for me; thou wilt light my candle to work by, and give me an opportunity of serving thee and the interests of thy kingdom among men."
Let those that walk in darkness, and labour under many discouragements in singing these verses, encourage themselves that God himself will be a light to them.
Adam Clarke: Commentary on the Bible - 1831
18:21: I have kept the ways of the Lord - I was neither an infidel nor a profligate; I trusted in God, and carefully observed all the ordinances of his religion.
Albert Barnes: Notes on the Bible - 1834
18:21: For I have kept the ways of the Lord - I have obeyed his laws. I have not so violated the laws which God has given to regulate my conduct with my fellow-men as to deserve to be treated by them as a guilty man.
And have not wickedly departed from my God - "I have not been a sinner from my God;" an apostate; an open violator of his law. The treatment which I have received, though it would be justly rendered to an open violator of law, is not that which I have merited from the hand of man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:21: For I: Psa 17:4, Psa 26:1, Psa 119:10, Psa 119:11; Act 24:16; Th1 2:10
have not: Psa 119:102; Sa1 15:11; Jo1 2:19
John Gill
18:21 For I have kept the ways of the Lord,.... Not those which the Lord himself walks in, his ways of providence, or of grace; though these are and should be taken notice of and observed by good men, as the word (y) used will bear to be rendered; but the ways which he has prescribed and directed men to walk in, the ways of his commandments, in which they should go; these were, in some measure, kept by David, who often, in the hundred nineteenth psalm speaks of his keeping the testimonies and statutes, and commandments of the Lord; as they are by good men, with some degree of pleasure, they take delight to walk in them; and with some degree of constancy, they keep walking in them, without turning to the right hand or the left, though solicited to it; but yet not perfectly, for they have many a slip and fall in them; wherefore this cannot be a reason of their being rewarded according to their righteousness: in strict justice, the words better agree with Christ, who kept the law of God perfectly, did his will completely; he came from heaven to do it; it was his meat and drink to accomplish it; and he always did the things which pleased his father, wherefore he rewarded him;
and have not wickedly departed from my God; which was, in some sense, true of David; not as by disbelieving the power and providence, the promises, truth, and faithfulness of God, and his covenant interest in him; which to do would have been a wicked departure from God; see Heb 3:12; nor by forsaking the house and worship of God; though he was driven from thence by wicked men, yet sore against his will, and which during his exile he frequently laments and complains of; nor by sinning wilfully and presumptuously, only through error, inadvertency, infirmity, and temptation: but when it is observed, how much unbelief, which is a partial departing from the living God, and how many there are that neglect private and public worship, and what a proneness there is to sin and wickedness, and how much there is of the will in sinful actions, in the best of men; it is right and best to understand this of Christ, who never was guilty of sin, nor committed any wickedness in departing from God in the least: as man, God was his God, and he always believed his interest in him, and claimed it even when he forsook him on the cross; nor did he quit his service, desert his cause, nor depart from the work and business he enjoined him, till it was finished.
(y) "observaveram", Tigurine version, Vatablus; "observo", Junius & Tremellius; "observavi", Gejerus, Michaelis; so Ainsworth.
17:2217:22: Ես պահեցից զճանապարհս Տեառն, եւ ո՛չ ամպարշտեցայց յԱստուծոյ իմմէ։
22 Ես կը պահեմ Տիրոջ ճանապարհը եւ իմ Աստծու դէմ ամբարշտութիւն չեմ անի:
21 Վասն զի Տէրոջը ճամբաները պահեցի Ու իմ Աստուծոյս դէմ ամբարշտութիւն չըրի։
Ես պահեցից զճանապարհս Տեառն, եւ ոչ ամպարշտեցայց յԱստուծոյ իմմէ:

17:22: Ես պահեցից զճանապարհս Տեառն, եւ ո՛չ ամպարշտեցայց յԱստուծոյ իմմէ։
22 Ես կը պահեմ Տիրոջ ճանապարհը եւ իմ Աստծու դէմ ամբարշտութիւն չեմ անի:
21 Վասն զի Տէրոջը ճամբաները պահեցի Ու իմ Աստուծոյս դէմ ամբարշտութիւն չըրի։
zohrab-1805▾ eastern-1994▾ western am▾
17:2117:22 ибо я хранил пути Господни и не был нечестивым пред Богом моим;
17:22 ὅτι οτι since; that ἐφύλαξα φυλασσω guard; keep τὰς ο the ὁδοὺς οδος way; journey κυρίου κυριος lord; master καὶ και and; even οὐκ ου not ἠσέβησα ασεβεω irreverent ἀπὸ απο from; away τοῦ ο the θεοῦ θεος God μου μου of me; mine
17:22. quia custodivi vias Domini et non egi impie a Deo meoBecause I have kept the ways of the Lord; and have not done wickedly against my God.
21. For I have kept the ways of the LORD, and have not wickedly departed from my God.
For I have kept the ways of the LORD, and have not wickedly departed from my God:

17:22 ибо я хранил пути Господни и не был нечестивым пред Богом моим;
17:22
ὅτι οτι since; that
ἐφύλαξα φυλασσω guard; keep
τὰς ο the
ὁδοὺς οδος way; journey
κυρίου κυριος lord; master
καὶ και and; even
οὐκ ου not
ἠσέβησα ασεβεω irreverent
ἀπὸ απο from; away
τοῦ ο the
θεοῦ θεος God
μου μου of me; mine
17:22. quia custodivi vias Domini et non egi impie a Deo meo
Because I have kept the ways of the Lord; and have not done wickedly against my God.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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
22. "Хранил пути Господни" - не отступал от поведения, назначенного Богом человеку.
Adam Clarke: Commentary on the Bible - 1831
18:22: All his judgments were before me - I kept his law before my eyes, that I might see my duty and know how to walk and please God.
Albert Barnes: Notes on the Bible - 1834
18:22: For all his judgments - All his statutes, ordinances, laws. The word judgment is commonly used in this sense in the Scriptures, as referring to that which God has judged or determined to be right.
Were before me - That is, I acted in view of them, or as having them to guide me. They were constantly before my eyes, and I regulated my conduct in accordance with their requirements.
And I did not put away his statutes from me - I did not reject them as the guide of my conduct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:22: For all: Psa 119:13, Psa 119:128; Joh 5:14
I did: Psa 119:112, Psa 119:117
Geneva 1599
18:22 For all his judgments [were] before me, and I did not put away his (r) statutes from me.
(r) For all his dangers he exercised himself in the law of God.
John Gill
18:22 For all his judgments were before me,.... That is, the precepts of the law of God, which David had a respect unto, loved, took delight and pleasure in, and so had them all in his sight, and made them the rule of his actions; and the law of God is delighted in by regenerate persons, after the inward man; and though it is abolished as a covenant of works, it is a rule of walk and conversation to the saints; and as such they keep it in view, and regard it impartially, not only some of its precepts, but all. This in the highest and fullest sense was done by Christ, who was made under the law, in whose heart it was, and who came to fulfil it, and has completely fulfilled it;
and I did not put away his statutes from me; in 2Kings 22:23; it is read, "and as for his statutes, I did not depart from them"; the sense is the same; this may have respect to the ceremonial law, and the ordinances of it, which David abode by, very strictly observed, renewed, and put in order; and which Christ, his antitype, never departed from, but conformed unto throughout the whole of his life; witness his circumcision, keeping of the passover, attendance on the synagogue and temple worship; nor did he put them away until they had their full accomplishment in him; when there was a disannulling of them because of their weakness and unprofitableness.
John Wesley
18:22 Judgments - I diligently studied and considered them.
17:2317:23: Ամենայն իրաւունք նորա առաջի իմ են. զարդարութիւն իւր ո՛չ ՚ի բացէ արար յինէն[6672]։ [6672] Ոմանք.Եւ զարդարութիւն իւր։
23 Նրա բոլոր օրէնքներն իմ առջեւ են, նա արդարութիւնն իր չհեռացրեց ինձնից:
22 Քանզի անոր բոլոր դատաստանները իմ առջեւս էին Ու անոր օրէնքները ինձմէ չհեռացուցի։
Ամենայն իրաւունք նորա առաջի իմ են, եւ զարդարութիւն [87]իւր ոչ ի բացէ արար`` յինէն:

17:23: Ամենայն իրաւունք նորա առաջի իմ են. զարդարութիւն իւր ո՛չ ՚ի բացէ արար յինէն[6672]։
[6672] Ոմանք.Եւ զարդարութիւն իւր։
23 Նրա բոլոր օրէնքներն իմ առջեւ են, նա արդարութիւնն իր չհեռացրեց ինձնից:
22 Քանզի անոր բոլոր դատաստանները իմ առջեւս էին Ու անոր օրէնքները ինձմէ չհեռացուցի։
zohrab-1805▾ eastern-1994▾ western am▾
17:2217:23 ибо все заповеди Его предо мною, и от уставов Его я не отступал.
17:23 ὅτι οτι since; that πάντα πας all; every τὰ ο the κρίματα κριμα judgment αὐτοῦ αυτος he; him ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine καὶ και and; even τὰ ο the δικαιώματα δικαιωμα justification αὐτοῦ αυτος he; him οὐκ ου not ἀπέστησα αφιστημι distance; keep distance ἀπ᾿ απο from; away ἐμοῦ εμου my
17:23. omnia enim iudicia eius in conspectu meo et praecepta eius non amovi a meFor all his judgments are in my sight: and his justices I have not put away from me.
22. For all his judgments were before me, and I put not away his statutes from me.
For all his judgments [were] before me, and I did not put away his statutes from me:

17:23 ибо все заповеди Его предо мною, и от уставов Его я не отступал.
17:23
ὅτι οτι since; that
πάντα πας all; every
τὰ ο the
κρίματα κριμα judgment
αὐτοῦ αυτος he; him
ἐνώπιόν ενωπιος in the face; facing
μου μου of me; mine
καὶ και and; even
τὰ ο the
δικαιώματα δικαιωμα justification
αὐτοῦ αυτος he; him
οὐκ ου not
ἀπέστησα αφιστημι distance; keep distance
ἀπ᾿ απο from; away
ἐμοῦ εμου my
17:23. omnia enim iudicia eius in conspectu meo et praecepta eius non amovi a me
For all his judgments are in my sight: and his justices I have not put away from me.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:23: I was also upright - The times in which David was most afflicted were the times of his greatest uprightness. Adversity was always to him a time of spiritual prosperity.
Mine iniquity - Probably meaning what is generally termed the easily-besetting sin; the sin of his constitution, or that to which the temperament of his body most powerfully disposed him. What this was, is a subject of useless conjecture.
Albert Barnes: Notes on the Bible - 1834
18:23: I was also upright before him - Margin, with. The meaning is that he was upright in his sight. The word rendered upright is the same which in Job 1:1 is rendered perfect. See the note at that passage.
And I kept myself from mine iniquity - From the iniquity to which I was prone or inclined. This is an acknowledgment that he was prone to sin, or that if he had acted out his natural character he would have indulged in sin - perhaps such sins as had been charged upon him. But he here says that, with this natural proneness to sin, he had restrained himself, and had not been deserving of the treatment which he had received. This is one of those incidental remarks which often occur in the Scriptures which recognize the doctrine of depravity, or the fact that the heart, even when most restrained, is by nature inclined to sin. If this psalm was composed in the latter part of the life of David (see the introduction), then this must mean either
(a) that in the Rev_iew of his life he felt it had been his general and habitual aim to check his natural inclination to sin; or
(b) that at the particular periods referred to in the psalm, when God had so wonderfully interposed in his behalf, he felt that this had been his aim, and that he might now regard that as a reason why God had interposed in his behalf.
It is, however, painfully certain that at some periods of his life - as in the matter of Uriah - he did give indulgence to some of the most corrupt inclinations of the human heart, and that, in acting out these corrupt propensities, he was guilty of crimes which have foRev_er dimmed the luster of his name and stained his memory. These painful facts, however, are not inconsistent with the statement that in his general character he did restrain these corrupt propensities, and did "keep himself from his iniquity" So, in the Rev_iew of our own lives, if we are truly the friends of God, while we may be painfully conscious that we have often given indulgence to the corrupt propensities of our natures - over which, if we are truly the children of God, we shall have repented - we may still find evidence that, as the great and habitual rule of life, we have restrained those passions, and have "kept ourselves" from the particular forms of sin to which our hearts were prone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:23: upright: Psa. 7:1-8:9, Psa 11:7, Psa 17:3, Psa 37:27; Sa1 26:23; Ch1 29:17
before: Heb. with
I kept: Mat 5:29, Mat 5:30, Mat 18:8, Mat 18:9
Geneva 1599
18:23 I was also upright before him, and I kept myself from mine (f) iniquity.
(f) I neither gave place to their wicked temptations nor to my own desires.
John Gill
18:23 I was also upright before him,.... In heart and conversation, being sincere and faithful; so David was in the sight of God; but this is much more true of Christ, in whom there was no unrighteousness nor guile, neither in his heart, nor in his lips; he was of perfect integrity, and faithful in all things to him that appointed him;
and I kept myself from mine iniquity; which some interpret of original sin, in which David was born, which dwelt in him, and prompted him to sin; but rather it refers to the taking away of Saul's life, which he might be tempted to do, as being his enemy that sought his life; and which he was put upon and urged to by some about him, and yet did it not. But it is best here also to apply these words to Christ; for though he had no iniquity of his own, yet he had the iniquities of his people on him, as their surety, and which he calls "mine", Ps 40:12. But though he bore them, he did not commit any of them; though he was made sin, he knew none; and though he was tempted by Satan to the most enormous iniquities, as destroying himself and worshipping the devil, he kept himself from the evil one, that he could not touch him: the sense is, that he kept himself from committing any sin, which cannot be said of any mere man; and so far as good men are kept from sin, they are kept by the power of God, and not by themselves. All these things show, that the righteousness of Christ was a perfect, sinless one, entirely agreeable to the laws, statutes, and judgments of God; was pure in the sight of God, and rewardable in strict justice. Hence it is repeated as follows:
Robert Jamieson, A. R. Fausset and David Brown
18:23 upright before him--In my relation to God I have been perfect as to all parts of His law. The perfection does not relate to degree.
mine iniquity--perhaps the thought of his heart to kill Saul (1Kings 24:6). That David does not allude to all his conduct, in all relations, is evident from Ps 51:1, &c.
17:2417:24: Եղէց եւ ես անբիծ ընդ նմա. եւ զգուշացայց յանօրէնութենէ իմմէ[6673]։ [6673] Ոմանք.Եւ զգուշացայց։
24 Եւ ես անբասիր կը լինեմ նրա հանդէպ, կը զգուշանամ իմ անօրէնութիւնից:
23 Նաեւ անոր առջեւ կատարեալ եղայ Ու անօրէնութենէ զգուշացայ։
Եղէց եւ ես ամբիծ ընդ նմա, եւ զգուշացայց յանօրէնութենէ իմմէ:

17:24: Եղէց եւ ես անբիծ ընդ նմա. եւ զգուշացայց յանօրէնութենէ իմմէ[6673]։
[6673] Ոմանք.Եւ զգուշացայց։
24 Եւ ես անբասիր կը լինեմ նրա հանդէպ, կը զգուշանամ իմ անօրէնութիւնից:
23 Նաեւ անոր առջեւ կատարեալ եղայ Ու անօրէնութենէ զգուշացայ։
zohrab-1805▾ eastern-1994▾ western am▾
17:2317:24 Я был непорочен пред Ним и остерегался, чтобы не согрешить мне;
17:24 καὶ και and; even ἔσομαι ειμι be ἄμωμος αμωμος flawless; blameless μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even φυλάξομαι φυλασσω guard; keep ἀπὸ απο from; away τῆς ο the ἀνομίας ανομια lawlessness μου μου of me; mine
17:24. et fui inmaculatus cum eo et custodivi me ab iniquitate meaAnd I shall be spotless with him: and shall keep myself from my iniquity.
23. I was also perfect with him, and I kept myself from mine iniquity.
I was also upright before him, and I kept myself from mine iniquity:

17:24 Я был непорочен пред Ним и остерегался, чтобы не согрешить мне;
17:24
καὶ και and; even
ἔσομαι ειμι be
ἄμωμος αμωμος flawless; blameless
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
φυλάξομαι φυλασσω guard; keep
ἀπὸ απο from; away
τῆς ο the
ἀνομίας ανομια lawlessness
μου μου of me; mine
17:24. et fui inmaculatus cum eo et custodivi me ab iniquitate mea
And I shall be spotless with him: and shall keep myself from my iniquity.
23. I was also perfect with him, and I kept myself from mine iniquity.
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Albert Barnes: Notes on the Bible - 1834
18:24: Therefore hath the Lord recompensed me - By delivering me from my enemies. The divine interpositions in his behalf had been of the nature of a reward or recompense.
According to my righteousness - As if I were righteous; or, his acts of intervention have been such as are appropriate to a righteous life. The psalmist does not say that it was on account of his righteousness as if he had merited the favor of God, but that the interpositions in his behalf had been such as to show that God regarded him as righteous.
According to the cleanness of my hands - See the note at Psa 18:20.
In his eyesight - Margin, as in Hebrew, before his eyes. The idea is that God saw that he was upright.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:24: the Lord recompensed me: Rut 2:12; Mat 10:41, Mat 10:42; Th2 1:6, Th2 1:7; Heb 6:16
in his eyesight: Heb. before his eyes
Carl Friedrich Keil and Franz Delitzsch
18:24
(Heb.: 18:25-28) What was said in Ps 18:21 is again expressed here as a result of the foregoing, and substantiated in Ps 18:26, Ps 18:27. חסיד is a friend of God and man, just as pius is used of behaviour to men as well as towards God. גּבר תמים the man (construct of גּבר) of moral and religious completeness (integri = integritatis, cf. Ps 15:2), i.e., of undivided devotion to God. נבר (instead of which we find בּר לבב elsewhere, Ps 24:4; Ps 73:1) not one who is purified, but, in accordance with the reflexive primary meaning of Niph., one who is purifying himself, ἁγνίζων ἑαυτόν, 1Jn 3:3. עקּשׁ (the opposite of ישׂר) one who is morally distorted, perverse. Freely formed Hithpaels are used with these attributive words to give expression to the corresponding self-manifestation: התחסּד, התּמּם (Ges. 54, 2, b), התבּרר, and התפּתּל (to show one's self נפתּל or פּתלתּל). The fervent love of the godly man God requites with confiding love, the entire submission of the upright with a full measure of grace, the endeavour after purity by an unbeclouded charity (cf. Ps 73:1), moral perverseness by paradoxical judgments, giving the perverse over to his perverseness (Rom 1:28) and leading him by strange ways to final condemnation (Is 29:14, cf. Lev 26:23.). The truth, which is here enunciated, is not that the conception which man forms of God is the reflected image of his own mind and heart, but that God's conduct to man is the reflection of the relation in which man has placed himself to God; cf. 1Kings 2:30; 1Kings 15:23. This universal truth is illustrated and substantiated in Ps 18:28. The people who are bowed down by affliction experience God's condescension, to their salvation; and their haughty oppressors, god's exaltation, to their humiliation. Lofty, proud eyes are among the seven things that Jahve hateth, according to Prov 6:17. The judgment of God compels them to humble themselves with shame, Is 2:11.
John Gill
18:24 Therefore hath the Lord recompensed me according to my righteousness,.... Having proved and supported this proposition by the above reasons, it is repeated, for confirmation's sake;
according to the cleanness of my hands in his eyesight; this phrase, "in his eyesight", is here added, to show that the righteousness of Christ was clean, pure, and spotless in the sight of God; in the eye of divine justice: hence those that are clothed with it are holy and unblamable, and irreprovable in his sight, Col 1:22.
John Wesley
18:24 Iniquity - From that sin which I was most inclined or tempted to.
17:2517:25: Հատուսցէ ինձ Տէր ըստ արդարութեան իմում, ըստ սրբութեան ձեռաց իմոց առաջի աչաց իւրոց[6674]։ [6674] Ոմանք.Առաջի աչաց նորա։
25 Տէրն ինձ կը հատուցի ըստ իմ արդարութեան, ըստ իմ ձեռքերի մաքրութեան, որ նրա աչքի առջեւ է:
24 Տէրը ինծի հատուցում ըրաւ իմ արդարութեանս համեմատ, Իմ ձեռքերուս մաքրութեանը համեմատ՝ որ անոր աչքերուն առջեւ է։
Հատուսցէ ինձ Տէր ըստ արդարութեան իմում, ըստ սրբութեան ձեռաց իմոց առաջի աչաց իւրոց:

17:25: Հատուսցէ ինձ Տէր ըստ արդարութեան իմում, ըստ սրբութեան ձեռաց իմոց առաջի աչաց իւրոց[6674]։
[6674] Ոմանք.Առաջի աչաց նորա։
25 Տէրն ինձ կը հատուցի ըստ իմ արդարութեան, ըստ իմ ձեռքերի մաքրութեան, որ նրա աչքի առջեւ է:
24 Տէրը ինծի հատուցում ըրաւ իմ արդարութեանս համեմատ, Իմ ձեռքերուս մաքրութեանը համեմատ՝ որ անոր աչքերուն առջեւ է։
zohrab-1805▾ eastern-1994▾ western am▾
17:2417:25 и воздал мне Господь по правде моей, по чистоте рук моих пред очами Его.
17:25 καὶ και and; even ἀνταποδώσει ανταποδιδωμι repay μοι μοι me κύριος κυριος lord; master κατὰ κατα down; by τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing μου μου of me; mine καὶ και and; even κατὰ κατα down; by τὴν ο the καθαριότητα καθαριοτης the χειρῶν χειρ hand μου μου of me; mine ἐνώπιον ενωπιος in the face; facing τῶν ο the ὀφθαλμῶν οφθαλμος eye; sight αὐτοῦ αυτος he; him
17:25. et restituit Dominus mihi secundum iustitiam meam et secundum munditiam manuum mearum in conspectu oculorum eiusAnd the Lord will reward me according to my justice: and according to the cleanness of my hands before his eyes.
24. Therefore hath the LORD recompensed me according to my righteousness, according to the cleanness of my hands in his eyesight.
Therefore hath the LORD recompensed me according to my righteousness, according to the cleanness of my hands in his eyesight:

17:25 и воздал мне Господь по правде моей, по чистоте рук моих пред очами Его.
17:25
καὶ και and; even
ἀνταποδώσει ανταποδιδωμι repay
μοι μοι me
κύριος κυριος lord; master
κατὰ κατα down; by
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
μου μου of me; mine
καὶ και and; even
κατὰ κατα down; by
τὴν ο the
καθαριότητα καθαριοτης the
χειρῶν χειρ hand
μου μου of me; mine
ἐνώπιον ενωπιος in the face; facing
τῶν ο the
ὀφθαλμῶν οφθαλμος eye; sight
αὐτοῦ αυτος he; him
17:25. et restituit Dominus mihi secundum iustitiam meam et secundum munditiam manuum mearum in conspectu oculorum eius
And the Lord will reward me according to my justice: and according to the cleanness of my hands before his eyes.
24. Therefore hath the LORD recompensed me according to my righteousness, according to the cleanness of my hands in his eyesight.
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Adam Clarke: Commentary on the Bible - 1831
18:25: With the merciful thou wilt show thyself merciful - Thou wilt deal with men as they deal with each other. This is the general tenor of God's providential conduct towards mankind; well expressed by Mr. Pope in his universal prayer: -
"Teach me to feel another's wo;To hide the fault I see:
The mercy I to others show,That mercy show to me."
It is in reference to this that our Lord teaches us to pray: "Forgive us our trespasses, as we forgive them that trespass against us." If we act feelingly and mercifully towards our fellow creatures, God will act tenderly and compassionately towards us. The merciful, the upright, and the pure, will ever have the God of mercy, uprightness, and purity, to defend and support them.
Albert Barnes: Notes on the Bible - 1834
18:25: With the merciful - From the particular statement respecting the divine dealings with himself the psalmist now passes to a general statement (suggested by what God had done for him) in regard to the general principles of the divine administration. That general statement is, that God deals with men according to their character; or, that he will adapt his providential dealings to the conduct of men. They will find him to be such toward them as they have shown themselves to be toward him. The word merciful refers to one who is disposed to show kindness or compassion to those who are guilty, or to those who injure or wrong us.
Thou wilt show thyself merciful - Thou wilt evince toward him the same character which he shows to others. It is in accordance with this that the Saviour teaches us to pray, "And forgive us our debts, as we forgive our debtors," Mat 6:12. And in accordance also with this he said, "For if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses," Mat 6:14-15.
With an upright man - literally, a perfect man. See Job 1:1, where the same word is used in the original, and rendered perfect. The idea is that of a man who is consistent, or whose character is complete in all its parts. See the note at Job 1:1.
Thou wilt show thyself upright - Thou wilt deal with him according to his character. As he is faithful and just, so will he find that he has to do with a God who is faithful and just.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:25: With the: Psa 41:1-4, Psa 112:4-6; Neh 9:17; Isa 57:1, Isa 57:2, Isa 58:7, Isa 58:8; Mat 18:33-35; Luk 6:35-38
thou wilt: Isa 26:7; Eze 18:25-30; Rom 9:14
Geneva 1599
18:25 With the (t) merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright;
(t) Here he speaks of God according to our capacity, who shows mercy to his and punishes the wicked, as is also said in (Lev 26:21, Lev 26:24).
John Gill
18:25 With the merciful thou wilt show thyself merciful,.... The merciful man is the good, gracious, holy, and godly man, as the word (z) here used signifies, and is sometimes rendered; one that has received grace and mercy from the Lord, and has principles of grace and goodness wrought in him, and is kind and merciful to others, both to their souls and bodies; and to such men God shows himself merciful: not that they are first merciful to others, and then he is so to them, for it is just the reverse; nor is their mercifulness the cause or condition of his, for he has mercy on whom he will have mercy; but to such he shows fresh mercy, and bestows more grace upon them; they find grace and mercy with him now, and will do hereafter; see Mt 5:7. This may be applied to Christ, all whose ways are mercy and truth; he saw the estate his people would come into; he pitied their case, and became their surety in eternity; he betrothed them to himself in loving kindness and tender mercies; and undertook to feed the flock of slaughter, even the poor of the flock; having, through his merciful lovingkindness, assumed human nature, he went about doing good to the souls and bodies of men; he healed the diseased and fed the hungry, and had compassion on the ignorant, and them that were out of the way; and, as a merciful high priest, he bore the sins and sorrows of his people; and in his love and pity redeemed them, and continues to sympathize with them in all their afflictions and temptations; and though no mercy was shown him while he was suffering for them, for God spared him not, but awoke the sword of justice against him, and used him with the utmost rigour and severity; yet satisfaction being made, he did not leave him in the grave, nor suffer his holy, good, and merciful One to see corruption; but raised him from the dead, prevented him with the blessings of his goodness, and set upon his head a crown of honour and glory;
with an upright man thou wilt show thyself upright; an upright man, as the word (a) used signifies, is a perfect man, not absolutely, but comparatively; not in himself, but in Christ; perfect with a perfection of parts, but not of degrees; he is one that is upright in heart, sincere and without hypocrisy; an Israelite indeed, whose faith, hope, and love, are undisguised; he is a man of integrity, a faithful man, faithful to God, his cause and interest, his word and ordinances, and is faithful with the saints; he walks, uprightly according to the rule of God's word, and by faith in Christ; and to such upright men God shows himself upright, or faithful, by keeping his covenant with them, fulfilling his promises to them, and not suffering one good thing to fail he has given them reason to expect from him. This may also be interpreted of Christ, who is in the highest and fullest sense perfect, upright, and sincere, and faithful to him that appointed him; and as he has been faithful in all his covenant engagements with his Father, so his Father has been faithful to him in making good all he promised him; both with respect to his own glory, and the happiness of his people; see Is 53:10.
(z) "benigno", Vatablus, Junius & Tremellius; "bono", Gejerus, some in Vatablus; "qui bonitati studet", Tigurine version; "pio", Munster, Cocceius, Michaelis; "gracious saint", Ainsworth. (a) "perfecto", Pagninus, Montanus; so Ainsworth.
John Wesley
18:25 Upright - Thou metest to every one the same measure, which he meteth out to others; and therefore thou wilt perform mercy and truth, to those who are merciful and true to others.
Robert Jamieson, A. R. Fausset and David Brown
18:25 God renders to men according to their deeds in a penal, not vindictive, sense (Lev 26:23-24).
merciful--or, "kind" (Ps 4:3).
17:2617:26: Ընդ սրբոյն՝ սո՛ւրբ եղիցես, ընդ առն անբծի՝ անբիծ եղիցես,
26 Սրբի հետ սուրբ կը լինես, Տէ՛ր, անարատ մարդու հետ՝ անարատ:
25 Ողորմածին հետ ողորմած կ’ըլլաս, Կատարեալ մարդուն հետ կատարեալ կ’ըլլաս
[88]Ընդ սրբոյն սուրբ եղիցես, ընդ առն ամբծի` ամբիծ եղիցես:

17:26: Ընդ սրբոյն՝ սո՛ւրբ եղիցես, ընդ առն անբծի՝ անբիծ եղիցես,
26 Սրբի հետ սուրբ կը լինես, Տէ՛ր, անարատ մարդու հետ՝ անարատ:
25 Ողորմածին հետ ողորմած կ’ըլլաս, Կատարեալ մարդուն հետ կատարեալ կ’ըլլաս
zohrab-1805▾ eastern-1994▾ western am▾
17:2517:26 С милостивым Ты поступаешь милостиво, с мужем искренним искренно,
17:26 μετὰ μετα with; amid ὁσίου οσιος responsible; devout ὁσιωθήσῃ οσιοω and; even μετὰ μετα with; amid ἀνδρὸς ανηρ man; husband ἀθῴου αθωος guiltless ἀθῷος αθωος guiltless ἔσῃ ειμι be
17:26. cum sancto sanctus eris cum viro innocente innocenter agesWith the holy thou wilt be holy; and with the innocent man thou wilt be innocent:
25. With the merciful thou wilt shew thyself merciful; with the perfect man thou wilt shew thyself perfect;
With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright:

17:26 С милостивым Ты поступаешь милостиво, с мужем искренним искренно,
17:26
μετὰ μετα with; amid
ὁσίου οσιος responsible; devout
ὁσιωθήσῃ οσιοω and; even
μετὰ μετα with; amid
ἀνδρὸς ανηρ man; husband
ἀθῴου αθωος guiltless
ἀθῷος αθωος guiltless
ἔσῃ ειμι be
17:26. cum sancto sanctus eris cum viro innocente innocenter ages
With the holy thou wilt be holy; and with the innocent man thou wilt be innocent:
25. With the merciful thou wilt shew thyself merciful; with the perfect man thou wilt shew thyself perfect;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-27. Господь с каждым поступает соответственно тому, что он заслуживает: чистого, праведного Он награждает, а лукавого карает.
Adam Clarke: Commentary on the Bible - 1831
18:26: With the froward - עקש ikkesh, the perverse man; he that is crooked in his tempers and ways.
Thou wilt show thyself froward - תתפתל tithpattal, thou wilt set thyself to twist, twine, and wrestle. If he contend, thou wilt contend with him. Thou wilt follow him through all his windings; thou wilt trace him through all his crooked ways; untwist him in all his cunning wiles; and defeat all his schemes of stubbornness, fraud, overreaching, and deceit.
My old Psalter has, With the wiked thow sal be wike. Here the term wicked is taken in its true original sense, crooked, or perverse. With the wiked, the perverse, thou wilt show thyself wike, i.e., perverse; from to draw back, to slide. As he draws back from thee, thou wilt draw back from him. It may, as before intimated, come from to seek for enchantments; leaving God, and going to devils; to act like a witch: but here it must mean as above. The plain import is, "If thou perversely oppose thy Maker, he will oppose thee: no work or project shall prosper that is not begun in his name, and conducted in his fear."
Albert Barnes: Notes on the Bible - 1834
18:26: With the pure - Those who are pure in their thoughts, their motives, their conduct.
Thou wilt show thyself pure - They will find that they have to deal with a God who is himself pure; who loves purity, and who will accompany it with appropriate rewards wheRev_er it is found.
And with the froward - The word used here - עקשׁ ‛ iqqê sh - means properly perverse; a man of a perverse and wicked mind. It is derived from a verb - עקשׁ ‛ â qash - which means, to turn the wrong way, to wrest, to pervert. It would be applicable to a man who perverts or wrests the words of others from their true meaning; who pRev_aricates or is deceitful in his own conduct; who is not straightforward in his dealings; who takes advantage of circumstances to impose on others, and to promote his own ends; who is sour, harsh, crabbed, unaccommodating, unyielding, unkind. It is rendered perverse in Deu 32:5; Pro 8:8; Pro 19:1; Pro 28:6; froward here, and in Sa2 22:27; Psa 101:4; Pro 11:20; Pro 17:20; Pro 22:5; and crooked in Pro 2:15. The word does not occur elsewhere in the Old Testament.
Thou wilt show thyself froward - Margin, wrestle. In the corresponding place in Sa2 22:27 it is rendered, "Thou wilt show thyself unsavory;" though the same word is used in the original. In the margin in that place, as here, the word is wrestle. The original word in each place - פתל pâ thal - means to twist, to twine, to spin; and then, to be twisted; to be crooked, crafty, deceitful. In the form of the word which occurs here (Hithpael), it means, to show oneself crooked, crafty, perverse. (Gesenius, Lexicon). It cannot mean here that God would assume such a character, or that he would be crooked, crafty, perverse in his dealings with men, for no one can suppose that the psalmist meant to ascribe such a character to God; but the meaning plainly is, that God would deal with the man referred to according to his real character: instead of finding that God would deal with them as if they were pure, and righteous, and merciful, such men would find that he deals with them as they are - as perverse, crooked, wicked.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:26: froward: Psa 109:17-19; Lev 26:23, Lev 26:24, Lev 26:27, Lev 26:28; Pro 3:34; Rom 2:4-6, Rom 2:9; Jam 2:13
show thyself froward: or, wrestle
John Gill
18:26 With the pure thou wilt show thyself pure,.... None of Adam's posterity are pure by nature; they are all defiled with sin; and though some are pure in their own eyes, they are far from being cleansed from their filthiness; such only are pure who are sanctified by the Spirit of God, have clean hearts created in them, and whose hearts are purified by faith in the blood of Christ; who are justified by Christ's righteousness, and are washed from their sins in his blood; and who, in consequence of such grace, love, pureness of heart, speak a pure language, hold the mystery of faith in a pure conscience, and with a pure conversation, and live soberly, righteously, and godly: and whereas God is a pure and holy Being, his perfections, works, and word, are pure; he shows himself to be so to such persons, by providing for the honour of his purity and holiness in their redemption, sanctification, and salvation; by making all things to be pure to them; by granting them his presence, and blessing them with the vision of himself here and hereafter; see Mt 5:8; this may likewise be understood of Christ, who, in his human nature, is pure from all sin, both original and actual: he indeed took upon him the sins of his people, and bore them, and made satisfaction for them, and brought in everlasting righteousness; which being done, God has showed himself pure to him, by justifying, acquitting, and discharging him from all such sins; by accepting his righteousness, and imputing it to those for whom he wrought it;
and with the froward thou wilt show thyself froward; or "thou wrestlest" (b), or wilt contend with them until they are destroyed: the same word is here used which Naphtali has his name from, Gen 30:8. The froward are such as are of perverse dispositions, and of stubborn and obstinate tempers, and whose ways are crooked and distorted; and such were the people of the Jews in the times of Moses, and of Christ, Deut 32:5; and who seem here to be designed; even the Jews in Christ's time, who were just the reverse of the above characters, were cruel and unmerciful, faithless and hypocritical, filthy and pure, disbelieved the Messiah, rejected and crucified him, were contrary to God, and to all men; and therefore God walked contrary to them, as he threatened, Lev 26:27; the same as showing himself froward to them; for God is not froward and perverse in himself, nor in his ways, which are all equal, just, and pure: and though there is one and the same word used in our version, yet there are two different words in the Hebrew text; the same word that is used of the froward is not used of God; that which is used of God, as before observed, signifies wrestling, and designs God's contending with the people of the Jews, in a way of wrath and fury, which came upon them to the uttermost, and issued in their entire ruin as a people and nation; the words here had their fulfilment in the destruction of Jerusalem.
(b) "eluctaris", Junius & Tremellius; "colluctaris", Aben Ezra; "reluctaris", Gejerus; "certas", Schmidt.
John Wesley
18:26 Pure - Free from the least mixture or appearance of unrighteousness, or unfaithfulness. Froward - Thou wilt cross him and walk contrary to him.
Robert Jamieson, A. R. Fausset and David Brown
18:26 froward--contrary to.
17:2717:27: ընդ ընտրեալսն ընտրեալ եղիցես, եւ զթեւրսն կործանեսցես[6675]։ [6675] Ոմանք.Եւ ընդ թիւրսն թիւրեսցիս։
27 Ընտրեալների հետ ընտրեալ կը լինես եւ խոտորուածներին կը կործանես:
26 Մաքուրին հետ մաքուր կ’ըլլաս Ու ծուռին հետ կը ծռիս։
ընդ ընտրեալսն ընտրեալ եղիցես, եւ [89]զթեւրսն կործանեսցես:

17:27: ընդ ընտրեալսն ընտրեալ եղիցես, եւ զթեւրսն կործանեսցես[6675]։
[6675] Ոմանք.Եւ ընդ թիւրսն թիւրեսցիս։
27 Ընտրեալների հետ ընտրեալ կը լինես եւ խոտորուածներին կը կործանես:
26 Մաքուրին հետ մաքուր կ’ըլլաս Ու ծուռին հետ կը ծռիս։
zohrab-1805▾ eastern-1994▾ western am▾
17:2617:27 с чистым чисто, а с лукавым по лукавству его,
17:27 καὶ και and; even μετὰ μετα with; amid ἐκλεκτοῦ εκλεκτος select; choice ἐκλεκτὸς εκλεκτος select; choice ἔσῃ ειμι be καὶ και and; even μετὰ μετα with; amid στρεβλοῦ στρεβλος twist; divert
17:27. cum electo electus eris et cum perverso pervertesAnd with the elect thou wilt be elect: and with the perverse thou wilt be perverted.
26. With the pure thou wilt shew thyself pure; and with the perverse thou wilt shew thyself froward.
With the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward:

17:27 с чистым чисто, а с лукавым по лукавству его,
17:27
καὶ και and; even
μετὰ μετα with; amid
ἐκλεκτοῦ εκλεκτος select; choice
ἐκλεκτὸς εκλεκτος select; choice
ἔσῃ ειμι be
καὶ και and; even
μετὰ μετα with; amid
στρεβλοῦ στρεβλος twist; divert
17:27. cum electo electus eris et cum perverso pervertes
And with the elect thou wilt be elect: and with the perverse thou wilt be perverted.
26. With the pure thou wilt shew thyself pure; and with the perverse thou wilt shew thyself froward.
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jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:27: For thou wilt save the afflicted - The afflicted are the humble; and those thou hast ever befriended.
Albert Barnes: Notes on the Bible - 1834
18:27: For thou wilt save the afflicted people - From the particular tokens of divine favor toward himself in affliction and trouble, the psalmist now draws the general inference that this was the character of God, and that others in affliction might hope for his interposition as he had done.
But wilt bring down high looks - Another general inference probably derived from the dealings of God with the proud and haughty foes of the psalmist. As God had humbled them, so he infers that he would deal with others in the same way. "High looks" are indicative of pride and haughtiness. Compare Psa 101:5; Pro 6:17; Pro 21:4; Isa 2:11 (notes); Isa 10:12; Dan 7:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:27: save: Psa 9:18, Psa 34:6, Psa 34:19, Psa 40:17; Sa2 22:28; Isa 57:15, Isa 66:2; Luk 1:52, Luk 1:53; Co2 8:9; Jam 2:5
bring: Psa 10:4, Psa 17:10, Psa 17:13, Psa 101:5; Pro 6:16, Pro 6:17, Pro 30:12; Isa 3:9, Isa 10:12; Luk 18:14
Geneva 1599
18:27 For thou wilt save the afflicted people; but wilt (u) bring down high looks.
(u) When their sin is come to the full measure.
John Gill
18:27 For thou wilt save the afflicted people,.... As the people of God commonly are; they are afflicted with sin, and the corruption of their own hearts, and with Satan and his temptations, and with the world, its reproaches, and persecutions; but God in his own time saves them out of them, if not here, yet hereafter. This is particularly and eminently true of the Christians who lived between the crucifixion of Christ and the destruction of Jerusalem; who were greatly afflicted and persecuted by the Jews, but were in a remarkable manner saved a little before the destruction of Jerusalem, by being directed to go out of it to a place called Pella (c); so that not one Christian suffered in it;
but wilt bring down high looks; or proud men, whom God humbles; these he abhors, resists, sets himself against, scatters and destroys. The Jews were a very proud people, and behaved in an insolent and insulting manner towards Christ and his followers; but the high looks of the chief priests, Scribes, and Pharisees, were brought down to a purpose, when their city, temple, and nation, were destroyed; see Is 2:11.
(c) Euseb. Eccl. Hist. l. 3. c. 5.
Robert Jamieson, A. R. Fausset and David Brown
18:27 the afflicted people--that is, the humbly pious.
high looks--pride (Ps 101:5; Ps 131:1).
17:2817:28: Դու՝ զժողովուրդս խոնարհս կեցուցանես. եւ զաչս ամբարտաւանից դո՛ւ խոնարհեցուցանես։
28 Դու փրկում ես հեզ ժողովուրդներին, իսկ ամբարտաւանների աչքերը խոնարհեցնում:
27 Վասն զի դուն վշտացած ժողովուրդը կ’ազատես Ու ամբարտաւան աչքերը կը ցածցնես։
Դու զժողովուրդս խոնարհս կեցուցանես, եւ զաչս ամբարտաւանից դու խոնարհեցուցանես:

17:28: Դու՝ զժողովուրդս խոնարհս կեցուցանես. եւ զաչս ամբարտաւանից դո՛ւ խոնարհեցուցանես։
28 Դու փրկում ես հեզ ժողովուրդներին, իսկ ամբարտաւանների աչքերը խոնարհեցնում:
27 Վասն զի դուն վշտացած ժողովուրդը կ’ազատես Ու ամբարտաւան աչքերը կը ցածցնես։
zohrab-1805▾ eastern-1994▾ western am▾
17:2717:28 ибо Ты людей угнетенных спасаешь, а очи надменные унижаешь.
17:28 ὅτι οτι since; that σὺ συ you λαὸν λαος populace; population ταπεινὸν ταπεινος humble σώσεις σωζω save καὶ και and; even ὀφθαλμοὺς οφθαλμος eye; sight ὑπερηφάνων υπερηφανος proud ταπεινώσεις ταπεινοω humble; bring low
17:28. quia tu populum pauperem salvabis et oculos excelsos humiliabisFor thou wilt save the humble people; but wilt bring down the eyes of the proud.
27. For thou wilt save the afflicted people; but the haughty eyes thou wilt bring down.
For thou wilt save the afflicted people; but wilt bring down high looks:

17:28 ибо Ты людей угнетенных спасаешь, а очи надменные унижаешь.
17:28
ὅτι οτι since; that
σὺ συ you
λαὸν λαος populace; population
ταπεινὸν ταπεινος humble
σώσεις σωζω save
καὶ και and; even
ὀφθαλμοὺς οφθαλμος eye; sight
ὑπερηφάνων υπερηφανος proud
ταπεινώσεις ταπεινοω humble; bring low
17:28. quia tu populum pauperem salvabis et oculos excelsos humiliabis
For thou wilt save the humble people; but wilt bring down the eyes of the proud.
27. For thou wilt save the afflicted people; but the haughty eyes thou wilt bring down.
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Adam Clarke: Commentary on the Bible - 1831
18:28: For thou wilt light my candle - Thou wilt restore me to prosperity, and give me a happy issue out of all my afflictions. By the lamp of David the Messiah may be meant: thou wilt not suffer my family to become extinct, nor the kingdom which thou hast promised me utterly to fail.
Albert Barnes: Notes on the Bible - 1834
18:28: For thou wilt light my candle - Margin, lamp. The word lamp best expresses the idea. In the Scriptures light is an image of prosperity, success, happiness, holiness, as darkness is the image of the opposite. See the notes at Job 29:2-3; compare also Job 18:6; Job 21:17; Pro 20:27; Pro 24:20; Psa 119:105; Psa 132:17; Isa 62:1. The meaning here is, that the psalmist felt assured that God would give him prosperity, as if his lamp were kept constantly burning in his dwelling.
The Lord my God will enlighten my darkness - Will shed light on my path, which would otherwise be dark: will impart light to my understanding; will put peace and joy in my heart; will crown me with his favor. Compare the note at Psa 4:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:28: thou wilt: Psa 112:4; Job 18:6, Job 29:3
candle: or, lamp, Psa 132:17; Sa2 22:29; Kg1 11:36; Pro 20:27; Isa 62:1
my God: Isa 42:16; Mat 4:16; Luk 1:79; Pe1 2:9
Carl Friedrich Keil and Franz Delitzsch
18:28
(Heb.: 18:29-31) The confirmation of what has been asserted is continued by David's application of it to himself. Hitzig translates the futures in Ps 18:29. as imperfects; but the sequence of the tenses, which would bring this rendering with it, is in this instance interrupted, as it has been even in Ps 18:28, by כּי. The lamp, נר (contracted from nawer), is an image of life, which as it were burns on and on, including the idea of prosperity and high rank; in the form ניר (from niwr, nijr) it is the usual figurative word for the continuance of the house of David, 3Kings 11:36, and frequently. David's life and dominion, as the covenant king, is the lamp which God's favour has lighted for the well-being of Israel, and His power will not allow this lamp (2Kings 21:17) to be quenched. The darkness which breaks in upon David and his house is always lighted up again by Jahve. For His strength is mighty in the weak; in, with, and by Him he can do all things. The fut. ארץ may be all the more surely derived from רצץ (= ארץ), inasmuch as this verb has the changeable u in the future also in Is 42:4; Eccles 12:6. The text of 2 Sam 22, however, certainly seems to put "rushing upon" in the stead of "breaking down." With Ps 18:31 the first half of the hymn closes epiphonematically. האל is a nom. absol., like hatsuwr, Deut 32:4. This old Mosaic utterance is re-echoed here, as in 2Kings 7:22, in the mouth of David. The article of האל points to God as being manifest in past history. His way is faultless and blameless. His word is צרוּפה, not slaggy ore, but purified solid gold, Ps 12:7. Whoever retreats into Him, the God of the promise, is shielded from every danger. Prov 30:5 is borrowed from this passage.
John Gill
18:28 For thou wilt light my candle,.... Or lamp (d): in 2Kings 22:29, it is, "Thou art my lamp, O Lord"; which may either design outward prosperity, and the flourishing condition of David's kingdom; or internal spiritual light, and an increase of it, by giving fresh supplies of the oil of grace, to cause the lamp to burn more clearly; or rather the prosperous estate of Christ's kingdom; and may be the same with the lamp ordained for the Messiah, Ps 132:17;
the Lord my God will enlighten my darkness; or "cause light to shine in my darkness" (e); that is, bring me out of darkness into light; either out of adversity to prosperity, or from walking in darkness to the enjoyment of the light of his countenance; and is true of Christ, not only of the prosperity of his kingdom and interest, but of him personally; who though, when on the cross, was in darkness of soul, being forsaken by his God; yet, when raised from the dead, he was received up to heaven, and set down at the right hand of God, and was made full of joy with his countenance, Acts 2:28.
(d) "lucernam meam", Pagninus, Montanus, Junius & Tremellius, Piscator, &c. (e) So Gussetius, Comment. Ebr. p. 495.
John Wesley
18:28 Lightest - Given me safety, and comfort, and glory, and posterity also.
Robert Jamieson, A. R. Fausset and David Brown
18:28 To give one light is to make prosperous (Job 18:5-6; Job 21:17).
thou--is emphatic, as if to say, I can fully confide in Thee for help.
17:2917:29: Դու՝ լուսաւո՛ր առնես զճրագ իմ Տէր. Աստուած իմ լո՛յս արա ինձ ՚ի խաւարի[6676]։ [6676] Ոմանք.Լոյս առնես ինձ ՚ի խաւարի։
29 Դու լոյս ես տալիս իմ ճրագին, Տէ՛ր. Աստուա՛ծ իմ, լուսաւորի՛ր ինձ խաւարում:
28 Քանզի դուն իմ ճրագս կը վառես։Իմ Տէր Աստուածս իմ խաւարս կը լուսաւորէ։
Դու լուսաւոր առնես զճրագ իմ. Տէր Աստուած իմ, լոյս արա ինձ ի խաւարի:

17:29: Դու՝ լուսաւո՛ր առնես զճրագ իմ Տէր. Աստուած իմ լո՛յս արա ինձ ՚ի խաւարի[6676]։
[6676] Ոմանք.Լոյս առնես ինձ ՚ի խաւարի։
29 Դու լոյս ես տալիս իմ ճրագին, Տէ՛ր. Աստուա՛ծ իմ, լուսաւորի՛ր ինձ խաւարում:
28 Քանզի դուն իմ ճրագս կը վառես։Իմ Տէր Աստուածս իմ խաւարս կը լուսաւորէ։
zohrab-1805▾ eastern-1994▾ western am▾
17:2817:29 Ты возжигаешь светильник мой, Господи; Бог мой просвещает тьму мою.
17:29 ὅτι οτι since; that σὺ συ you φωτιεῖς φωτιζω illuminate; enlighten λύχνον λυχνος lamp μου μου of me; mine κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine φωτιεῖς φωτιζω illuminate; enlighten τὸ ο the σκότος σκοτος dark μου μου of me; mine
17:29. quia tu inluminabis lucernam meam Domine Deus meus inlustrabis tenebras measFor thou lightest my lamp, O Lord: O my God, enlighten my darkness.
28. For thou wilt light my lamp: the LORD my God will lighten my darkness.
For thou wilt light my candle: the LORD my God will enlighten my darkness:

17:29 Ты возжигаешь светильник мой, Господи; Бог мой просвещает тьму мою.
17:29
ὅτι οτι since; that
σὺ συ you
φωτιεῖς φωτιζω illuminate; enlighten
λύχνον λυχνος lamp
μου μου of me; mine
κύριε κυριος lord; master
ο the
θεός θεος God
μου μου of me; mine
φωτιεῖς φωτιζω illuminate; enlighten
τὸ ο the
σκότος σκοτος dark
μου μου of me; mine
17:29. quia tu inluminabis lucernam meam Domine Deus meus inlustrabis tenebras meas
For thou lightest my lamp, O Lord: O my God, enlighten my darkness.
28. For thou wilt light my lamp: the LORD my God will lighten my darkness.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:29: I have run through a troop - This may relate to some remarkable victory, and the taking of some fortified place, possibly Zion, from the Jebusites. See the account Sa2 5:6-8 (note).
Albert Barnes: Notes on the Bible - 1834
18:29: For by thee I have run through a troop - Margin, broken. The word troop here refers to bands of soldiers, or hosts of enemies. The word rendered run through means properly to run; and then, as here, to run or rush upon in a hostile sense; to rush with violence upon one. The idea here is that he had been enabled to rush with violence upon his armed opposers; that is, to overcome them, and to secure a victory. The allusion is to the wars in which he had been engaged. Compare Psa 115:1.
And by my God - By the help derived from God.
Have I leaped over a wall - Have I been delivered, as if I had leaped over a wall when I was besieged; or, I have been able to scale the walls of an enemy, and to secure a victory. The probability is that the latter is the true idea, and that he refers to his successful attacks on the fortified towns of his enemies. The general idea is, that all his victories were to be traced to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:29: by thee: Psa 44:6, Psa 44:7, Psa 144:1, Psa 144:10; Sa1 17:49, Sa1 23:2, Sa1 30:8; Sa2 5:19, Sa2 5:20, Sa2 5:25; Eph 6:10-13; Col 2:15; Rev 3:21
run: or, broken
by my God: Sa2 22:30; Co1 15:10; Co2 12:9, Co2 12:10
Geneva 1599
18:29 For by thee I have (x) run through a troop; and by my God have I leaped over a wall.
(x) He attributes it to God that he both got the victory in the field and also destroyed the cities of his enemies.
John Gill
18:29 For by thee I have run through a troop,.... Or, "I have run to a troop": to meet one (f) with courage and intrepidity, as some interpret it (g); or, as others (h), "I have run after a troop": that is, pursued after one, as David pursued after the troops of the Amalekites who burnt Ziklag, 1Kings 30:8; to which Jarchi refers this passage; or rather, "I have broke a troop", or "through one" (i); for the word, as some Jewish writers (k) observe, comes from a root which signifies to "break" in pieces, and is fitly used for the destroying or cutting in pieces a troop of the enemy; and is true of Christ, when he engaged with the troops of hell, and broke the squadrons of the infernal fiends, and spoiled or disarmed principalities and powers, and triumphed over them on the cross, and made a show of them openly, when he dragged them at his chariot wheels, and led captivity captive;
and by my God have I leaped over a wall; which refers to the scaling of walls, and taking of fortified places; and so the Targum, "By the word of my God I will subdue fortified towns"; so Apollinarius has it, passed over a tower, or took it; which was literally true of David, in many instances. Jarchi applies this to his taking the fortress of Zion from the Jebusites: a learned writer (l) thinks this refers to his leaping over the city wall, and slipping through the city watch, when Michal let him down through a window: it may be applied to Christ, who broke down the middle wail of partition, the ceremonial law, which stood between Jew and Gentile; or rather it may design the many difficulties which were in the way of the salvation of his people, which he surmounted and got over with great strength and swiftness; such as fulfilling the law, satisfying justice, bearing sin, and making atonement for it, undergoing a shameful and an accursed death, and grappling with numerous enemies, whom he conquered; and he is said to do all this by his God; because, as man and Mediator, he was strengthened and assisted by him.
(f) "occurram turmae", so some in Vatablus. (g) Apud Kimchi in loc. (h) Apud Aben Ezra in loc. (i) "Conteram", Pagninus; "perfregi", Vatablus; "perrupi", Musculus; "perrumpo", Tigurine version, Castalio; so Ainsworth. (k) Kimchi & Ben Melech. (l) Delaney's Life of King David, vol. 1. p. 62.
John Wesley
18:29 Troop - Broken through the armed troops of mine enemies. Wall - I have scaled the walls of their strongest cites.
Robert Jamieson, A. R. Fausset and David Brown
18:29 And this on past experience in his military life, set forth by these figures.
17:3017:30: Քեւ փրկեցայց ՚ի փորձութենէ, Աստուծով իմով անցից ընդ պարիսպս։
30 Քեզնով կը փրկուեմ ես փորձութիւնից, Աստծուս շնորհիւ պարիսպներ կը յաղթահարեմ:
29 Քանզի քեզմով գունդի մը վրայ կ’արշաւեմ Ու իմ Աստուծմովս պարիսպէ կ’անցնիմ։
[90]Քեւ փրկեցայց ի փորձութենէ``, Աստուծով իմով անցից ընդ պարիսպս:

17:30: Քեւ փրկեցայց ՚ի փորձութենէ, Աստուծով իմով անցից ընդ պարիսպս։
30 Քեզնով կը փրկուեմ ես փորձութիւնից, Աստծուս շնորհիւ պարիսպներ կը յաղթահարեմ:
29 Քանզի քեզմով գունդի մը վրայ կ’արշաւեմ Ու իմ Աստուծմովս պարիսպէ կ’անցնիմ։
zohrab-1805▾ eastern-1994▾ western am▾
17:2917:30 С Тобою я поражаю войско, с Богом моим восхожу на стену.
17:30 ὅτι οτι since; that ἐν εν in σοὶ σοι you ῥυσθήσομαι ρυομαι rescue ἀπὸ απο from; away πειρατηρίου πειρατηριον and; even ἐν εν in τῷ ο the θεῷ θεος God μου μου of me; mine ὑπερβήσομαι υπερβαινω overstep τεῖχος τειχος wall
17:30. in te enim curram accinctus et in Deo meo transiliam murumFor by thee I shall be delivered from temptation; and through my God I shall go over a wall.
29. For by thee I run upon a troop; and by my God do I leap over a wall.
For by thee I have run through a troop; and by my God have I leaped over a wall:

17:30 С Тобою я поражаю войско, с Богом моим восхожу на стену.
17:30
ὅτι οτι since; that
ἐν εν in
σοὶ σοι you
ῥυσθήσομαι ρυομαι rescue
ἀπὸ απο from; away
πειρατηρίου πειρατηριον and; even
ἐν εν in
τῷ ο the
θεῷ θεος God
μου μου of me; mine
ὑπερβήσομαι υπερβαινω overstep
τεῖχος τειχος wall
17:30. in te enim curram accinctus et in Deo meo transiliam murum
For by thee I shall be delivered from temptation; and through my God I shall go over a wall.
29. For by thee I run upon a troop; and by my God do I leap over a wall.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
29 For by thee I have run through a troop; and by my God have I leaped over a wall. 30 As for God, his way is perfect: the word of the LORD is tried: he is a buckler to all those that trust in him. 31 For who is God save the LORD? or who is a rock save our God? 32 It is God that girdeth me with strength, and maketh my way perfect. 33 He maketh my feet like hinds' feet, and setteth me upon my high places. 34 He teacheth my hands to war, so that a bow of steel is broken by mine arms. 35 Thou hast also given me the shield of thy salvation: and thy right hand hath holden me up, and thy gentleness hath made me great. 36 Thou hast enlarged my steps under me, that my feet did not slip. 37 I have pursued mine enemies, and overtaken them: neither did I turn again till they were consumed. 38 I have wounded them that they were not able to rise: they are fallen under my feet. 39 For thou hast girded me with strength unto the battle: thou hast subdued under me those that rose up against me. 40 Thou hast also given me the necks of mine enemies; that I might destroy them that hate me. 41 They cried, but there was none to save them: even unto the LORD, but he answered them not. 42 Then did I beat them small as the dust before the wind: I did cast them out as the dirt in the streets. 43 Thou hast delivered me from the strivings of the people; and thou hast made me the head of the heathen: a people whom I have not known shall serve me. 44 As soon as they hear of me, they shall obey me: the strangers shall submit themselves unto me. 45 The strangers shall fade away, and be afraid out of their close places. 46 The LORD liveth; and blessed be my rock; and let the God of my salvation be exalted. 47 It is God that avengeth me, and subdueth the people under me. 48 He delivereth me from mine enemies: yea, thou liftest me up above those that rise up against me: thou hast delivered me from the violent man. 49 Therefore will I give thanks unto thee, O LORD, among the heathen, and sing praises unto thy name. 50 Great deliverance giveth he to his king; and showeth mercy to his anointed, to David, and to his seed for evermore.
In these verses,
I. David looks back, with thankfulness, upon the great things which God had done for him. He had not only wrought deliverance for him, but had given him victory and success, and made him triumph over those who thought to triumph over him. When we set ourselves to praise God for one mercy we must be led by that to observe the many more with which we have been compassed about, and followed, all our days. Many things had contributed to David's advancement, and he owns the hand of God in them all, to teach us to do likewise, in reviewing the several steps by which we have risen to our prosperity. 1. God had given him all his skill and understanding in military affairs, which he was not bred up to nor designed for, his genius leading him more to music, and poetry, and a contemplative life: He teaches my hands to war, v. 34. 2. God had given him bodily strength to go through the business and fatigue of war: God girded him with strength (v. 32, 39), to such a degree that he could break even a bow of steel, v. 34. What service God designs men for he will be sure to fit them for. 3. God had likewise given him great swiftness, not to flee from the enemies but to fly upon them (v. 33): He makes my feet like hinds' feet, v. 36. "Thou hast enlarged my steps under me; but" (whereas those that take large steps are apt to tread awry) "my feet did not slip." He was so swift that he pursued his enemies and overtook them, v. 37. 4. God had made him very bold and daring in his enterprises, and given him spirit proportionable to his strength. If a troop stood in his way, he made nothing of running through them; if a wall, he made nothing of leaping over it (v. 29); if ramparts and bulwarks, he soon mounted them, and by divine assistance set his feet upon the high places of the enemy, v. 33. 5. God had protected him, and kept him safe, in the midst of the greatest perils. Many a time he put his life in his hand, and yet it was wonderfully preserved: "Thou hast given me the shield of thy salvation (v. 35), and that has compassed me on every side. By that I have been delivered from the strivings of the people who aimed at my destruction (v. 43), particularly from the violent man" (v. 48), that is, Saul, who more than once threw a javelin at him. 6. God had prospered him in his designs; he it was that made his way perfect (v. 32) and it was his right hand that held him up, v. 35. 7. God had given him victory over his enemies, the Philistines, Moabites, Ammonites, and all that fought against Israel: those especially he means, yet not excluding the house of Saul, which opposed his coming to the crown, and the partisans of Absalom and Sheba, who would have deposed him. He enlarges much upon the goodness of God to him in defeating his enemies, attributing his victories, not to his own sword or bow, nor to the valour of his mighty men, but to the favour of God: I pursued them (v. 37), I wounded them (v. 38); for thou hast girded me with strength (v. 39), else I could not have done it. All the praise is ascribed to God: Thou hast subdued them under me, v. 39. Thou hast given me their necks (v. 40), not only to trample upon them (as Josh. x. 24), but to cut them off. Even those who hated David whom God loved, and were enemies to the Israel of God, in their distress cried unto the Lord: but in vain; he answered them not. How could they expect he should when it was he whom they fought against? And, when he disowned them (as he will all those that act against his people), no other succours could stand them in stead: There was none to save them, v. 41. Those whom God has abandoned are easily vanquished: Then did I beat them small as the dust, v. 42. But those whose cause is just he avenges (v. 47), and those whom he favours will certainly be lifted up above those that rise up against them, v. 48. 8. God had raised him to the throne, and not only delivered him and kept him alive, but dignified him and made him great (v. 35): Thy gentleness has increased me--thy discipline and instruction; so some. The good lessons David learned in his affliction prepared him for the dignity and power that were intended him; and the lessening of him helped very much to increase his greatness. God made him not only a great conqueror, but a great ruler: Thou hast made me the head of the heathen (v. 43); all the neighbouring nations were tributaries to him. See 2 Sam. viii. 6, 11. In all this David was a type of Christ, whom the Father brought safely through his conflicts with the powers of darkness, and made victorious over them, and gave to be head over all things to his church, which is his body.
II. David looks up with humble and reverent adorations of the divine glory and perfection. When God had, by his providence, magnified him, he endeavours, with his praises, to magnify God, to bless him and exalt him, v. 46. He gives honour to him, 1. As a living God: The Lord liveth, v. 46. We had our lives at first from, and we owe the continuance of them to, that God who has life in himself and is therefore fitly called the living God. The gods of the heathen were dead gods. The best friends we have among men are dying friends. But God lives, lives for ever, and will not fail those that trust in him, but, because he lives, they shall live also; for he is their life. 2. As a finishing God: As for God, he is not only perfect himself, but his way is perfect, v. 30. He is known by his name Jehovah (Exod. vi. 3), a God performing and perfecting what he begins in providence as well as creation, Gen. ii. 1. If it was God that made David's way perfect (v. 32), much more is his own way so. There is no flaw in God's works, nor any fault to be found with what he does, Eccl. iii. 14. And what he undertakes he will go through with, whatever difficulties lie in the way; what God begins to build he is able to finish. 3. As a faithful God: The word of the Lord is tried. "I have tried it" (says David), "and it has not failed me." All the saints, in all ages, have tried it, and it never failed any that trusted in it. It is tried as silver is tried, refined from all such mixture and alloy as lessen the value of men's words. David, in God's providences concerning him, takes notice of the performance of his promises to him, which, as it puts sweetness into the providence, so it puts honour upon the promise. 4. As the protector and defender of his people. David had found him so to him: "He is the God of my salvation (v. 46), by whose power and grace I am and hope to be saved; but not of mine only: he is a buckler to all those that trust in him (v. 30); he shelters and protects them all, is both able and ready to do so." 5. As a non-such in all this, v. 31. There is a God, and who is God save Jehovah? That God is a rock, for the support and shelter of his faithful worshippers; and who is a rock save our God? Thus he not only gives glory to God, but encourages his own faith in him. Note, (1.) Whoever pretends to be deities, it is certain that there is no God, save the Lord; all others are counterfeits, Isa. xliv. 8; Jer. x. 10. (2.) Whoever pretends to be our felicities, there is no rock, save our God; none that we can depend upon to make us happy.
III. David looks forward, with a believing hope that God would still do him good. He promises himself, 1. That his enemies should be completely subdued, and that those of them that yet remained should be made his footstool,--that his government should be extensive, so that even a people whom he had not known should serve him (v. 43), --that his conquests, and, consequently, his acquests, should be easy (As soon as they hear of me they shall obey me, v. 44), --and that his enemies should be convinced that it was to no purpose to oppose him; even those that had retired to their fastnesses should not trust to them, but be afraid out of their close places, having seen so much of David's wisdom, courage, and success. Thus the Son of David, though he sees not yet all things put under him, yet knows he shall reign till all opposing rule, principality, and power shall be quite put down. 2. That his seed should be forever continued in the Messiah, who, he foresaw, should come from his loins, v. 50. He shows mercy to his anointed, his Messiah, to David himself, the anointed of the God of Jacob in the type, and to his seed for evermore. He saith not unto seeds, as of many, but to his seed, as of one, that is Christ, Gal. iii. 16. It is he only that shall reign for ever, and of the increase of whose government and peace there shall be no end. Christ is called David, Hos. iii. 5. God has called him his king, Ps. ii. 6. Great deliverance God does give, and will give to him, and to his church and people, here called his seed, for evermore.
In singing these verses we must give God the glory of the victories of Christ and his church hitherto and of all the deliverances and advancements of the gospel kingdom, and encourage ourselves and one another with an assurance that the church militant will be shortly triumphant, will be eternally so.
Adam Clarke: Commentary on the Bible - 1831
18:30: God, his way is perfect - His conduct is like his nature, absolutely pure.
The word of the Lord is tried - Literally tried in the fire. It has stood all tests; and has never failed those who pleaded it before its author.
He is a buckler - A sure protection to every simple believing soul. We cannot believe his word too implicity; nor trust too confidently in him.
Albert Barnes: Notes on the Bible - 1834
18:30: As for God - The declaration in this verse is suggested by the facts narrated in the pRev_ious verses. The contemplation of those facts leads the thoughts of the author of the psalm up to the Great Source of all these blessings, and to these general reflections on his character. "As for God," that is, in respect to that Great Being, who has delivered me, his ways are all perfect; his word is tried; he is a shield to all those who trust in him.
His way is perfect - That is, his doings are perfect; his methods of administration are perfect; his government is perfect. There is nothing wanting, nothing defective, nothing redundant, in what he does. On the word perfect, see the note at Job 1:1.
The word of the Lord is tried - Margin, refined. The idea is, that his word had been tested as silver or any other metal is in the fire. The psalmist had confided in him, and had found him faithful to all his promises. Compare the note at Psa 12:6. In a larger sense, using the phrase the "word of the Lord" as denoting the Rev_elation which God has made to mankind in the volume of Rev_ealed truth, it has been abundantly tested or tried, and it still stands. It has been tested by the friends of God, and has been found to be all that it promised to be for support and consolation in trial; it has been tested by the changes which have occurred in the progress of human affairs, and has been found fitted to meet all those changes; it has been tested by the advances which have been made in science, in literature, in civilization, and in the arts, and it has shown itself to be fitted to every stage of advance in society; it has been tested by the efforts which men have made to destroy it, and has survived all those efforts.
It is settled that it will survive all the Rev_olutions of kingdoms and all the changes of dynasties; that it will be able to meet all the attacks which shall be made upon it by its enemies; and that it will be an unfailing source of light and comfort to all future ages. If persecution could crush it, it would have been crushed long ago; if ridicule could drive it from the world, it would have been driven away long ago; if argument, as urged by powerful intellect, and by learning, combined with intense hatred, could destroy it, it would have been destroyed long ago; and if it is not fitted to impart consolation to the afflicted, to wipe away the tears of mourners, and to uphold the soul in death, that would have been demonstrated long ago. In all these methods it has been "tried," and as the result of all, it has been proved as the only certain fact, in regard to a book as connected with the future - that the Bible will go down accredited as a Rev_elation from God to the end of the world.
He is a buckler - Or, a shield, for so the original word means. See the note at Psa 3:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:30: his way: Psa 19:7, Psa 25:10; Deu 32:4; Sa2 22:31; Dan 4:37; Rom 12:2; Rev 15:3
tried: or, refined, Psa 12:6, Psa 19:8-10, Psa 119:140; Pro 30:5
a buckler: Psa 18:2, Psa 17:7, Psa 84:11, Psa 84:12
Geneva 1599
18:30 [As for] God, his way [is] perfect: the (y) word of the LORD is tried: he [is] a buckler to all those that trust in him.
(y) No matter how great or many the dangers may be, yet God's promise must take effect.
John Gill
18:30 As for God, his way is perfect,.... Or "without spot" (m), as the Septuagint render the word; without any just charge of inequality, or unrighteousness; such is God's way of providence, though sometimes his methods of providence are cavilled at by wicked men, and murmured at by his own people: they are at a loss, at times, to reconcile promises and providences together, and to account for the justice and equity of them; these ways of his are unsearchable, and not to be traced out by them; but when his judgments will be made manifest, the wisdom, goodness, and righteousness of them will be clearly discerned, and they will be admired; for they are all of a piece, and perfectly consistent with the attributes of God: and such also is his way of grace, and method of salvation; it is agreeable to all his perfections, and according to his purposes, counsel, and covenant; this being resolved on in his breast, contrived by his wisdom, and concluded on in the covenant, has been effected and finished by his son; and his inward way of working upon the heart, though at present imperfect, will be completed; he is a rock, and his work is perfect, and all his ways are judgment: whatever way or method he contrives and enters upon, whether in providence or grace, he pursues and brings to an issue; for he is an omnipotent, omniscient, and unchangeable Being, and neither frustrates, nor is he frustrated; nor is there any insincerity, unrighteousness, and unfaithfulness in him; nor can he act contrary to himself, and the perfections of his nature: the way also which he prescribes to others is perfect and plain, whether the path of doctrine or of duty; the path of truth is plain to the enlightened understanding, and the way of holiness is such, in which men, though fools, shall not err; see Prov 8:8;
the word of the Lord is tried; as silver in a furnace, and is clear of all dross, of error, and falsehood; is free from human mixtures, and without any impurity and unholiness; nor is God's word of promise chargeable with unfaithfulness; all his promises being yea and amen in Christ, and have been tried and proved by the saints in all ages; and have been found true, faithful, constant, and invariable;
he is a buckler to all those that trust in him; not in man, nor in themselves; in their own righteousness, or in any creature or creature enjoyment or performance; but in the providence and power of God, in his grace and mercy, in his word, and especially in his Son; in his person, blood, and righteousness; to such he is a buckler or shield: his power is all around them, his favour encompasses them, and his truth, or faithfulness in his word, is their shield and buckler: and so is his Son, who is both a sun and shield to them; and such are his precious blood, his spotless righteousness, and stoning sacrifice; which, being held up by faith, repel the fiery darts of Satan.
(m) Sept. "impolluta", V. L. so Syriac. Aethiop.
John Wesley
18:30 Perfect - His providence, though it may sometimes be dark, yet is always wise and just, and unblameable. Tried - The truth of God's promises is approved by innumerable experiences.
Robert Jamieson, A. R. Fausset and David Brown
18:30 God's perfection is the source of his own, which has resulted from his trust on the one hand, and God's promised help on the other.
tried--"as metals are tried by fire and proved genuine" (Ps 12:6). Shield (Ps 3:3). Girding was essential to free motion on account of the looseness of Oriental dresses; hence it is an expressive figure for describing the gift of strength.
17:3117:31: Աստուած իմ անբիծ են ճանապարհք քո, եւ բանք Տեառն ընտրեալ են. եւ ապաւէն ամենեցուն որ յուսան ՚ի նա[6677]։ [6677] Ոմանք.Անբիծ են ճանապարհք նորա... ոյք յուսան։
31 Աստուա՛ծ իմ, անթերի են քո ճանապարհները, ընտիր են խօսքերը Տիրոջ, նա ապաւէնն է բոլոր նրանց, ովքեր յոյսը դրել են նրա վրայ.
30 Աստուծոյ ճամբան կատարեալ է Տէրոջը խօսքերը փորձուած են։Անիկա ամէն իրեն յուսացողներուն ասպար է։
Աստուած իմ, ամբիծ են ճանապարհք քո, եւ բանք Տեառն ընտրեալ են, եւ ապաւէն ամենեցուն որք յուսան ի նա:

17:31: Աստուած իմ անբիծ են ճանապարհք քո, եւ բանք Տեառն ընտրեալ են. եւ ապաւէն ամենեցուն որ յուսան ՚ի նա[6677]։
[6677] Ոմանք.Անբիծ են ճանապարհք նորա... ոյք յուսան։
31 Աստուա՛ծ իմ, անթերի են քո ճանապարհները, ընտիր են խօսքերը Տիրոջ, նա ապաւէնն է բոլոր նրանց, ովքեր յոյսը դրել են նրա վրայ.
30 Աստուծոյ ճամբան կատարեալ է Տէրոջը խօսքերը փորձուած են։Անիկա ամէն իրեն յուսացողներուն ասպար է։
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17:3017:31 Бог! Непорочен путь Его, чисто слово Господа; щит Он для всех, уповающих на Него.
17:31 ὁ ο the θεός θεος God μου μου of me; mine ἄμωμος αμωμος flawless; blameless ἡ ο the ὁδὸς οδος way; journey αὐτοῦ αυτος he; him τὰ ο the λόγια λογιον declaration κυρίου κυριος lord; master πεπυρωμένα πυροω fire; refine ὑπερασπιστής υπερασπιστης be πάντων πας all; every τῶν ο the ἐλπιζόντων ελπιζω hope ἐπ᾿ επι in; on αὐτόν αυτος he; him
17:31. Deus inmaculata via eius eloquium Domini igne examinatum scutum est omnium sperantium in seAs for my God, his way is undefiled: the words of the Lord are fire-tried: he is the protector of all that trust in him.
30. As for God, his way is perfect: the word of the LORD is tried; he is a shield unto all them that trust in him.
As for God, his way [is] perfect: the word of the LORD is tried: he [is] a buckler to all those that trust in him:

17:31 Бог! Непорочен путь Его, чисто слово Господа; щит Он для всех, уповающих на Него.
17:31
ο the
θεός θεος God
μου μου of me; mine
ἄμωμος αμωμος flawless; blameless
ο the
ὁδὸς οδος way; journey
αὐτοῦ αυτος he; him
τὰ ο the
λόγια λογιον declaration
κυρίου κυριος lord; master
πεπυρωμένα πυροω fire; refine
ὑπερασπιστής υπερασπιστης be
πάντων πας all; every
τῶν ο the
ἐλπιζόντων ελπιζω hope
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
17:31. Deus inmaculata via eius eloquium Domini igne examinatum scutum est omnium sperantium in se
As for my God, his way is undefiled: the words of the Lord are fire-tried: he is the protector of all that trust in him.
30. As for God, his way is perfect: the word of the LORD is tried; he is a shield unto all them that trust in him.
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Adam Clarke: Commentary on the Bible - 1831
18:31: For who is God save the Lord? - "For who is Eloah, except Jehovah?" None is worthy of adoration but the self-existent, eternal, infinitely perfect, and all-merciful Being.
Or who is a rock - A fountain emitting continual supplies of grace and goodness.
Albert Barnes: Notes on the Bible - 1834
18:31: For who is God save the Lord? - Who is God except Yahweh? The idea is, that no other being has evinced the power, the wisdom, and the goodness which properly belong to the true God; or, that the things which are implied in the true nature of God are found in no other being.
Or who is a rock save our God? - See Psa 18:2. There is no one who can furnish such safety or defense; no one under whose protection we can be secure in danger. Compare Deu 32:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:31: Psa 86:8; Deu 32:31, Deu 32:39; Sa1 2:2; Sa2 22:32; Isa 45:5, Isa 45:21, Isa 45:22
Carl Friedrich Keil and Franz Delitzsch
18:31
(Heb.: 18:32-35) The grateful description of the tokens of favour he has experienced takes a new flight, and is continued in the second half of the Psalm in a more varied and less artificial mixture of the strophes. What is said in Ps 18:31 of the way and word of Jahve and of Jahve Himself, is confirmed in Ps 18:32 by the fact that He alone is אלוהּ, a divine being to be reverenced, and He alone is צוּר, a rock, i.e., a ground of confidence that cannot be shaken. What is said in Ps 18:31 consequently can be said only of Him. מבּלעדי and זוּלתי alternate; the former (with a negative intensive מן) signifies "without reference to" and then absolutely "without" or besides, and the latter (with ı̂ as a connecting vowel, which elsewhere has also the function of a suffix), from זוּלת (זוּלה), "exception." The verses immediately following are attached descriptively to אלהינוּ, our God (i.e., the God of Israel), the God, who girded me with strength; and accordingly (fut. consec.) made my way תמים, "perfect," i.e., absolutely smooth, free from stumblings and errors, leading straight forward to a divine goal. The idea is no other than that in Ps 18:31, cf. Job 22:3, except that the freedom from error here is intended to be understood in accordance with its reference to the way of a man, of a king, and of a warrior; cf. moreover, the other text. The verb שׁוּה signifies, like Arab. swwâ, to make equal (aequare), to arrange, to set right; the dependent passage Hab 3:19 has, instead of this verb, the more uncoloured שׁים. The hind, איּלה or איּלת, is the perfection of swiftness (cf. ἔλαφος and ἐλαφρός) and also of gracefulness among animals. "Like the hinds" is equivalent to like hinds' feet; the Hebrew style leaves it to the reader to infer the appropriate point of comparison from the figure. It is not swiftness in flight (De Wette), but in attack and pursuit that is meant, - the latter being a prominent characteristic of warriors, according to 2Kings 1:23; 2Kings 2:18; 1Chron 12:8. David does not call the high places of the enemy, which he has made his own by conquest "my high places," but those heights of the Holy Land which belong to him as king of Israel: upon these Jahve preserves him a firm position, so that from them he may rule the land far and wide, and hold them victoriously (cf. passages like Deut 32:13; Is 58:14). The verb למּד, which has a double accusative in other instances, is here combined with ל of the subject taught, as the aim of the teaching. The verb נחת (to press down = to bend a bow) precedes the subject "my arms" in the singular; this inequality is admissible even when the subject stands first (e.g., Gen 49:22; Joel 1:20; Zech 6:14). קשׁת נחוּשׁה a bow of brazen = of brass, as in Job 20:24. It is also the manner of heroes in Homer and in the Ram-jana to press down and bend with their hand a brazen bow, one end of which rests on the ground.
John Gill
18:31 For who is God save the Lord?.... Or Jehovah: there is but one God, and Jehovah is he; there is none besides him, nor any like him: there are many that are called gods, nominal deities, who are not by nature gods; fictitious ones, the idols of the Gentiles, made of gold, silver, brass, wood, and stone; but there is but one true God: there are gods, in an improper sense, as civil magistrates; but there is none really and truly so but the Lord; which is to be understood, not of Jehovah the Father, to the exclusion of the Son and Spirit; for the Son is Jehovah, and the Spirit is Jehovah; both are so called, as well as the Father, and all three one God;
or who is a rock save our God? to have recourse to for shelter and protection; or to trust to, and build upon, for eternal life and salvation. False gods are rocks; but not like ours, our enemies themselves being judges, Deut 32:31; so Apollo at Delphos is called the Delphian rock (n): the words seem to be taken from, or at least there is in them a reference to, 1Kings 2:2.
(n) , Sophoclis Oedipus, v. 472.
John Wesley
18:31 Who - Our Lord is the only God, and therefore there is none, that can hinder him from accomplishing his own work.
17:3217:32: Վասն զի ո՞վ է Աստուած բա՛ց ՚ի Տեառնէ, կամ ո՞վ է Աստուած բաց յԱստուծոյ մերմէ։
32 քանզի Տիրոջից բացի ո՞վ է Աստուած, կամ ո՞վ է Աստուած մեր Աստծուց բացի:
31 Քանզի Տէրոջմէն զատ ո՞վ է Աստուած, Կամ մեր Աստուծմէն զատ ո՞վ է վէմ։
Վասն զի ո՞վ է Աստուած` բաց ի Տեառնէ, կամ ո՞վ է [91]Աստուած` բաց յԱստուծոյ մերմէ:

17:32: Վասն զի ո՞վ է Աստուած բա՛ց ՚ի Տեառնէ, կամ ո՞վ է Աստուած բաց յԱստուծոյ մերմէ։
32 քանզի Տիրոջից բացի ո՞վ է Աստուած, կամ ո՞վ է Աստուած մեր Աստծուց բացի:
31 Քանզի Տէրոջմէն զատ ո՞վ է Աստուած, Կամ մեր Աստուծմէն զատ ո՞վ է վէմ։
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17:3117:32 Ибо кто Бог, кроме Господа, и кто защита, кроме Бога нашего?
17:32 ὅτι οτι since; that τίς τις.1 who?; what? θεὸς θεος God πλὴν πλην besides; only τοῦ ο the κυρίου κυριος lord; master καὶ και and; even τίς τις.1 who?; what? θεὸς θεος God πλὴν πλην besides; only τοῦ ο the θεοῦ θεος God ἡμῶν ημων our
17:32. quis est deus praeter Dominum et quis fortis praeter Deum nostrumFor who is God but the Lord? or who is God but our God?
31. For who is God, save the LORD? and who is a rock, beside our God?
For who [is] God save the LORD? or who [is] a rock save our God:

17:32 Ибо кто Бог, кроме Господа, и кто защита, кроме Бога нашего?
17:32
ὅτι οτι since; that
τίς τις.1 who?; what?
θεὸς θεος God
πλὴν πλην besides; only
τοῦ ο the
κυρίου κυριος lord; master
καὶ και and; even
τίς τις.1 who?; what?
θεὸς θεος God
πλὴν πλην besides; only
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
17:32. quis est deus praeter Dominum et quis fortis praeter Deum nostrum
For who is God but the Lord? or who is God but our God?
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jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:32: God - girdeth me with strength - The girdle was a necessary part of the Eastern dress; it strengthened and supported the loins; served to confine the garments close to the body; and in it they tucked them up when journeying. The strength of God was to his soul what the girdle was to the body. I need not add, that the girdle was also an ornamental part of the dress, and from it the sword was suspended.
And maketh my way perfect - He directs me so that I do not go astray; he blesses me in my undertakings; and by him the issue of my labors is crowned with prosperity.
Albert Barnes: Notes on the Bible - 1834
18:32: It is God that girdeth me with strength - Who gives me strength. The word girdeth contains an allusion to the mode of dress among the orientals, the long flowing robe, which was girded up when they ran or labored, that it might not impede them; and, probably, with the additional idea that girding the loins contributed to strength. It is a common custom now for men who run a race, or leap, or engage in a strife of pugilism, to gird or bind up their loins. See Job 40:7, note; and Mat 5:38-41, notes.
And maketh my way perfect - Gives me complete success in my undertakings; or, enables me so to carry them out that none of them fail.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:32: girdeth: The girdle was a necessary part of the eastern dress: It strengthened and supported the loins; served to confine the garments close to the body; and to tuck them in when journeying. The strength of God was to his soul what the girdle was to his body. Psa 28:7, Psa 91:2, Psa 93:1; Isa 45:5; Co2 3:5
maketh: Sa2 22:33
Geneva 1599
18:32 [It is] God that girdeth me with strength, and maketh my (z) way perfect.
(z) He gives good success to all my enterprises.
John Gill
18:32 It is God that girdeth me with strength,.... For battle, as in Ps 18:39; with strength of body and fortitude of mind; both which are from the Lord, and were in David; and were acknowledged by him as bestowed on him by the Lord; and which confirms what he had before said of him: or with spiritual strength, with strength in his soul, against sin, Satan, and the world; and to do the will and work of God: saints are girt by the Lord with the whole armour of God, and among the rest with the girdle of truth; and are prepared and ready to every good work; see 1Kings 2:4. Hannah's song is again referred to: in 2Kings 22:33, the words are, "God is my strength and power"; they are true of Christ, the man of God's right hand, whom he promised to strengthen, and whom he has made strong for himself, Ps 80:17;
and maketh my way perfect; or safe, or prosperous. God removed every impediment and obstacle out of his way, and made it plain and easy, as Jarchi observes; and succeeded him, and gave him victory over his enemies; this has been verified in Christ, who has conquered sin, Satan, the world, death, and the grave: for this is not to be understood of the way and course of David's life and conversation, which was not perfect and unspotted, but had many blemishes and imperfections in it, which he often owns, confesses, and bewails.
John Wesley
18:32 Perfect - Perfectly plain and smooth, and clear from impediments.
17:3317:33: Աստուած որ զգեցուցեր ինձ զօրութիւն՝ եւ եդիր յանբծութեան զճանապարհս իմ։
33 Աստուա՛ծ, դու ինձ ուժ պարգեւեցիր եւ իմ ճանապարհն անբիծ դարձրիր:
32 Աստուած է որ ինծի զօրութիւն կը հագցնէ Ու իմ ճամբաս կատարեալ կ’ընէ։
Աստուած, որ զգեցուցեր ինձ զօրութիւն, եւ եդիր յամբծութեան զճանապարհս իմ:

17:33: Աստուած որ զգեցուցեր ինձ զօրութիւն՝ եւ եդիր յանբծութեան զճանապարհս իմ։
33 Աստուա՛ծ, դու ինձ ուժ պարգեւեցիր եւ իմ ճանապարհն անբիծ դարձրիր:
32 Աստուած է որ ինծի զօրութիւն կը հագցնէ Ու իմ ճամբաս կատարեալ կ’ընէ։
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17:3217:33 Бог препоясывает меня силою и устрояет мне верный путь;
17:33 ὁ ο the θεὸς θεος God ὁ ο the περιζωννύων περιζωννυμι wrap; gird up με με me δύναμιν δυναμις power; ability καὶ και and; even ἔθετο τιθημι put; make ἄμωμον αμωμος flawless; blameless τὴν ο the ὁδόν οδος way; journey μου μου of me; mine
17:33. Deus qui accingit me fortitudine et posuit inmaculatam viam meamGod, who hath girt me with strength; and made my way blameless.
32. The God that girdeth me with strength, and maketh my way perfect.
It is God that girdeth me with strength, and maketh my way perfect:

17:33 Бог препоясывает меня силою и устрояет мне верный путь;
17:33
ο the
θεὸς θεος God
ο the
περιζωννύων περιζωννυμι wrap; gird up
με με me
δύναμιν δυναμις power; ability
καὶ και and; even
ἔθετο τιθημι put; make
ἄμωμον αμωμος flawless; blameless
τὴν ο the
ὁδόν οδος way; journey
μου μου of me; mine
17:33. Deus qui accingit me fortitudine et posuit inmaculatam viam meam
God, who hath girt me with strength; and made my way blameless.
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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
33. "Опоясать" - приготовить к занятиям, к делу. Господь опоясал Давида силою - дал ему средства победить врагов. "Устроить верный путь" - указывать надежный путь, безошибочные средства к достижению цели.
Adam Clarke: Commentary on the Bible - 1831
18:33: My feet like hinds' feet - Swiftness, or speed of foot, was a necessary qualification of an ancient hero. This was of great advantage in pursuing, combating, or escaping from a fallen foe. Ποδας ωκυς Αχιλλευς, "the swiftfooted Achilles," is frequently given by Homer as a most honorable qualification of his hero.
Upon my high places - In allusion to the hinds, antelopes, mountain goats, etc., which frequented such places, and in which they found both food and safety. God frequently preserved the life of David by means of these.
Albert Barnes: Notes on the Bible - 1834
18:33: He maketh my feet like hinds' feet - So Hab 3:19, "He will make my feet like hinds' feet, and he will make me to walk upon mine high places." The hind is the female deer, remarkable for fleetness or swiftness. The meaning here is, that God had made him alert or active, enabling him to pursue a flying enemy, or to escape from a swift-running foe.
And setteth me upon my high places - places of safety or refuge. The idea is, that God had given him security, or had rendered him safe from danger. Compare Deu 32:13. Swiftness of foot, or ability to escape from, or to pursue an enemy, was regarded as of great value in ancient warfare. Achilles, according to the descriptions of Homer, was remarkable for it. Compare Sa2 2:18; Ch1 12:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:33: maketh: Sa2 2:18
high: Deu 32:13, Deu 33:29; Sa2 22:14; Hab 3:19
Geneva 1599
18:33 He maketh my feet like hinds' [feet], and setteth me upon my (a) high places.
(a) As towers and forts, which he took out of the hands of God's enemies.
John Gill
18:33 He maketh my feet like hind's feet,.... As light and swift as theirs, as the Targum; that is, either to flee, when there was a necessity for it, as Kimchi observes; or rather to pursue after the enemy, to run through a troop, and leap over a wall, as before; see 1Chron 12:8; the same phrase is used in Hab 3:19; and may be understood in a spiritual sense of that readiness and cheerfulness with which the saints run the ways of God's commandments, when their hearts are enlarged with his love and grace; and may very well be applied to Christ, who is often compared to a roe, or a young hart, for swiftness; who readily and at once engaged to come and do the will of God, and whose coming in the flesh, at the appointed time, was swift; and who made haste to do the work of God, in which he took the utmost pleasure; and who is a speedy and present help to his people in time of trouble; see Song 2:8;
and setteth me upon my high places; the towers and fortresses, and strong and fortified places, where he was safe from his enemies; and: in a spiritual sense, may design the everlasting love of God, the covenant of grace, its blessings and promises; and Christ himself, with the fulness of grace in him, on which believers may be said to be set, when their faith is directed to them, and they live and dwell upon them; see Hab 3:19; and, the words were fulfilled in Christ, when God highly exalted him at his right hand, and set him above all principalities and powers, and made him higher than the heavens.
John Wesley
18:33 High - places - Confirms me in that high estate into which he hath advanced me.
Robert Jamieson, A. R. Fausset and David Brown
18:33 God's help farther described. He gives swiftness to pursue or elude his enemies (Hab 3:19), strength, protection, and a firm footing.
17:3417:34: Հաստատեցեր զոտս իմ որպէս զեղջերուի, եւ ՚ի վերայ բարձա՛նց կացուցեր զիս։
34 Ինձ ոտքեր տուիր եղջերուի ոտքերի նման, եւ բարձր տեղերի վրայ կանգնեցրիր ինձ:
33 Իմ ոտքերս եղջերուի ոտքերուն պէս կ’ընէ Ու իմ բարձր տեղերուս վրայ զիս կը կայնեցնէ։
Հաստատեցեր զոտս իմ որպէս զեղջերուի, եւ ի վերայ բարձանց կացուցեր զիս:

17:34: Հաստատեցեր զոտս իմ որպէս զեղջերուի, եւ ՚ի վերայ բարձա՛նց կացուցեր զիս։
34 Ինձ ոտքեր տուիր եղջերուի ոտքերի նման, եւ բարձր տեղերի վրայ կանգնեցրիր ինձ:
33 Իմ ոտքերս եղջերուի ոտքերուն պէս կ’ընէ Ու իմ բարձր տեղերուս վրայ զիս կը կայնեցնէ։
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17:3317:34 делает ноги мои, как оленьи, и на высотах моих поставляет меня;
17:34 ὁ ο the καταρτιζόμενος καταρτιζω repair; outfit τοὺς ο the πόδας πους foot; pace μου μου of me; mine ὡς ως.1 as; how ἐλάφου ελαφος and; even ἐπὶ επι in; on τὰ ο the ὑψηλὰ υψηλος high; lofty ἱστῶν ιστημι stand; establish με με me
17:34. coaequans pedes meos cervis et super excelsa statuens meWho hath made my feet like the feet of harts: and who setteth me upon high places.
33. He maketh my feet like hinds’ : and setteth me upon my high places,
He maketh my feet like hinds' [feet], and setteth me upon my high places:

17:34 делает ноги мои, как оленьи, и на высотах моих поставляет меня;
17:34
ο the
καταρτιζόμενος καταρτιζω repair; outfit
τοὺς ο the
πόδας πους foot; pace
μου μου of me; mine
ὡς ως.1 as; how
ἐλάφου ελαφος and; even
ἐπὶ επι in; on
τὰ ο the
ὑψηλὰ υψηλος high; lofty
ἱστῶν ιστημι stand; establish
με με me
17:34. coaequans pedes meos cervis et super excelsa statuens me
Who hath made my feet like the feet of harts: and who setteth me upon high places.
33. He maketh my feet like hinds’ : and setteth me upon my high places,
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34. "На высотах моих поставляет меня" - та высота, могущество, которых я достиг сейчас, есть дело Божественной помощи.
Adam Clarke: Commentary on the Bible - 1831
18:34: He teacheth my hands to war - The success which I have had in my military exercises I owe to the Divine help. How few of the conquerors of mankind can say so! And how few among those who call themselves Christian warriors dare to say so! War is as contrary to the spirit of Christianity as murder. Nothing can justify Christian nations in shedding each other's blood! All men should live in peace; all men might live in peace; and the nation that is first to break it is under a heavy curse.
A bow of steel is broken by mine arms - All the versions render this: "Thou hast made my arm like a brazen bow." A bow of steel is out of the question. In the days of David it is not likely that the method of making steel was known. The method of making brass out of copper was known at a very early period of the world; and the ancients had the art of hardening it, so as to work it into the most efficient swords. From his own account David was swift, courageous, and strong.
Albert Barnes: Notes on the Bible - 1834
18:34: He teacheth my hands to war - Compare Psa 144:1. The skill which David had in the use of the bow, the sword, or the spear - all of which depends on the hands - he ascribes entirely to God.
So that a bow of steel is broken by mine arms - This is mentioned as an instance of extraordinary strength, as if he were able to break a bow made of metal. The original word rendered steel means properly brass. Wood was doubtless first used in constructing the bow, but metals came afterward to be employed, and brass would naturally be used before the manufacture of steel was discovered. Rosenmuller in loc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:34: teacheth: Psa 144:1; Sa2 22:36; Isa 28:6, Isa 45:1
so that: Psa 46:9; Jer 49:35; Hos 1:5
John Gill
18:34 He teacheth my hands to war,.... From whence it appears, that war, in some cases, is lawful; and that all the skilfulness and art in training men for war, in the use of armour, in marshalling of armies, in forming sieges, &c. is all from God; see Ps 144:1; and so is all that spiritual skill, in making use of the whole armour of God against every enemy, sin, Satan, and the world; and even the wisdom and skill, counsel and instruction, which Christ as man and Mediator had, when it was the hour and power of darkness; when he was engaged with principalities and powers, and got the victory over them, were from the Lord: see Ps 16:7;
so that a bow of steel is broken by mine arms; that is, the bow of an enemy falling into his hands, which might be literally true of David. It is in the Hebrew text, "a bow of brass"; and so Apollinarius renders it; which Kimchi and Ben Melech interpret strong iron, that is, steel; and so the Targum; see Job 20:24; Satan is an archer; his temptations are darts, and fiery ones; and his strong bow may be said to be broken by the arms of faith, when his temptations, under the influence of divine grace, are repelled and rendered ineffectual; and especially his bow was broken by Christ, not only in the wilderness, when he was vanquished by him; but in the garden, and on the cross, when Satan could find nothing in him, and get no other advantage over him, but to bruise his heel; when he himself had his head broke, his works ruined, and he himself destroyed. Some render the words, "mine arms have bent a bow of steel": that is, such skill and strength were given him that he was able to bend, draw, and shoot a bow or steel: the Targum is, "and hath strengthened mine arm as a bow of brass", or "steel"; and so the Syriac and Arabic versions; and to the same purpose the Septuagint, Vulgate Latin, and Ethiopic versions; or it may be rendered, "my arms have bent", or "made to descend (o), a bow of brass"; for when a bow is bent, the horns or corners of it are made to descend towards a man.
(o) "ut current", Cocceius; so Michaelis; "ut descendat vel deprimatur", Gejerus; vid. Gussetii Comment. Ebr. p. 507. so Jarchi.
17:3517:35: Ուսուցեր զձեռս իմ ՚ի պատերազմ, եւ արարեր զբազուկ իմ որպէս զաղեղն հաստ.
35 Ձեռքերս վարժեցրիր պատերազմի, իսկ բազուկն իմ դարձրիր ինչպէս հաստ աղեղ:
34 Ձեռքերս պատերազմի կը վարժեցնէ Ու իմ բազուկներս պղնձէ աղեղ կը լարեն*։
Ուսուցեր զձեռս իմ ի պատերազմ, եւ արարեր զբազուկ իմ որպէս զաղեղն հաստ:

17:35: Ուսուցեր զձեռս իմ ՚ի պատերազմ, եւ արարեր զբազուկ իմ որպէս զաղեղն հաստ.
35 Ձեռքերս վարժեցրիր պատերազմի, իսկ բազուկն իմ դարձրիր ինչպէս հաստ աղեղ:
34 Ձեռքերս պատերազմի կը վարժեցնէ Ու իմ բազուկներս պղնձէ աղեղ կը լարեն*։
zohrab-1805▾ eastern-1994▾ western am▾
17:3417:35 научает руки мои брани, и мышцы мои сокрушают медный лук.
17:35 διδάσκων διδασκω teach χεῖράς χειρ hand μου μου of me; mine εἰς εις into; for πόλεμον πολεμος battle καὶ και and; even ἔθου τιθημι put; make τόξον τοξον bow χαλκοῦν χαλκεος of brass τοὺς ο the βραχίονάς βραχιων arm μου μου of me; mine
17:35. docens manus meas ad proelium et conponens quasi arcum aereum brachia meaWho teacheth my hands to war: and thou hast made my arms like a brazen bow.
34. He teacheth my hands to war; so that mine arms do bend a bow of brass.
He teacheth my hands to war, so that a bow of steel is broken by mine arms:

17:35 научает руки мои брани, и мышцы мои сокрушают медный лук.
17:35
διδάσκων διδασκω teach
χεῖράς χειρ hand
μου μου of me; mine
εἰς εις into; for
πόλεμον πολεμος battle
καὶ και and; even
ἔθου τιθημι put; make
τόξον τοξον bow
χαλκοῦν χαλκεος of brass
τοὺς ο the
βραχίονάς βραχιων arm
μου μου of me; mine
17:35. docens manus meas ad proelium et conponens quasi arcum aereum brachia mea
Who teacheth my hands to war: and thou hast made my arms like a brazen bow.
34. He teacheth my hands to war; so that mine arms do bend a bow of brass.
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Adam Clarke: Commentary on the Bible - 1831
18:35: The shield of thy salvation - In all battles and dangers God defended him. He was constantly safe because he possessed the salvation of God. Everywhere God protected him. Thy gentleness, ענותך anvathecha, thy meekness or humility. Thou hast enabled me to bear and forbear; to behave with courage in adversity, and with humility in prosperity; and thus I am become great. By these means thou hast multiplied me. The Vulgate reads, Disciplina tua ipsa me docebit; "And thy discipline itself shall teach me." In this sense it was understood by most of the versions. The old Psalter paraphrases thus: Thi chastying suffers me noght to erre fra the end to com.
Albert Barnes: Notes on the Bible - 1834
18:35: Thou hast also given me the shield of thy salvations - Thou hast saved me as with a shield; thou hast thrown thy shield before me in times of danger. See the note at Psa 5:12.
And thy right hand hath holden me up - Thou hast sustained me when in danger of failing, as if thou hadst upheld me with thine own hand.
And thy gentleness hath made me great - Margin, "or, with thy meekness thou hast multiplied me." The word here rendered gentleness, evidently means here favor, goodness, kindness. It commonly means humility, modesty, as applied to men; as applied to God, it means mildness, clemency, favor. The idea is, that God had dealt with him in gentleness, kindness, clemency, and that to this fact alone he owed all his prosperity and success in life. It was not by any claim which he had on God; it was by no worth of his own; it was by no native strength or valor that he had been thus exalted, but it was wholly because God had dealt kindly with him, or had showed him favor. So all our success in life is to be traced to the favor - the kindness - of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:35: shield: Psa 5:12, Psa 28:7; Deu 33:29; Sa2 22:36
right: Psa 17:7, Psa 45:3
gentleness: or, with thy meekness thou hast multiplied me, Psa 45:4; Isa 40:11, Isa 22:3; Co2 10:1; Gal 5:22, Gal 5:23; Jam 3:17, Jam 3:18
Carl Friedrich Keil and Franz Delitzsch
18:35
(Heb.: 18:36-37) Yet it is not the brazen bow in itself that makes him victorious, but the helpful strength of his God. "Shield of Thy salvation" is that consisting of Thy salvation. מגן has an unchangeable , as it has always. The salvation of Jahve covered him as a shield, from which every stroke of the foe rebounded; the right hand of Jahve supported him that his hands might not become feeble in the conflict. In its ultimate cause it is the divine ענוה, to which he must trace back his greatness, i.e., God's lowliness, by virtue of which His eyes look down upon that which is on the earth (Ps 113:6), and the poor and contrite ones are His favourite dwelling-place (Is 57:15; Is 66:1.); cf. B. Megilla 31a, "wherever Scripture testifies of the גבורה of the Holy One, blessed be He, it gives prominence also, in connection with it, to His condescension, ענותנוּתו, as in Deut 10:17 and in connection with it Deut 10:18, Is 57:15 and Is 57:15, Ps 68:5 and Ps 68:6." The rendering of Luther, who follows the lxx and Vulgate, "When Thou humblest me, Thou makest me great" is opposed by the fact that ענוה means the bending of one's self, and not of another. What is intended is, that condescension of God to mankind, and especially to the house of David, which was in operation, with an ultimate view to the incarnation, in the life of the son of Jesse from the time of his anointing to his death, viz., the divine χρηστότης καὶ φιλανθρωπία (Tit 3:4), which elected the shepherd boy to be king, and did not cast him off even when he fell into sin and his infirmities became manifest. To enlarge his steps under any one is equivalent to securing him room for freedom of motion (cf. the opposite form of expression in Prov 4:12). Jahve removed the obstacles of his course out of the way, and steeled his ankles so that he stood firm in fight and endured till he came off victorious. The praet. מעדו substantiates what, without any other indication of it, is required by the consecutio temporum, viz., that everything here has a retrospective meaning.
Geneva 1599
18:35 Thou hast also given me the (b) shield of thy salvation: and thy right hand hath holden me up, and thy (c) gentleness hath made me great.
(b) To defend me from dangers.
(c) He attributed the beginning, continuance and increase in well doing only to God's favour.
John Gill
18:35 Thou hast given me the shield of thy salvation,.... Meaning either temporal salvation, which was a shield to him when he had no outward one, as when he fought with Goliath; and was what preserved him in all his battles at other times: or spiritual salvation, which is of the Lord, of his contriving, effecting:, and applying, and in which his glory is concerned; interest in which is a free gift of his, as are the knowledge, application, and possession of it; and this is as a shield, which saves from sin, from all sin, and the damning power of it; keeps off the curses of the law, secures from wrath to come, and repels Satan's temptations; the words may be applied to Christ, who, though he was not saved from dying, yet was preserved in the day of salvation, and was not suffered to see corruption in the grave, and was quickly delivered from the power and dominion of it;
and thy right hand hath holden me up; Christ may be said to be the right hand of God, being as dear to him as his right hand; and being exalted at it; and because by him he communicates all good things to his people, and with him upholds and sustains them; or else it designs the mighty power of God, which is often signified by it, Ps 20:6; and may be understood of the sustentation of David, both in a providential way, with respect to his being, the preservation of it, the supplies of life, and support in times of trouble and distress; and in a spiritual sense, maintaining the principle of grace in him, furnishing him with fresh supplies of grace, and bearing him up under and through every temptation and exercise; so upholding him that he stood firm in the true grace of God, in the exercise of it implanted, and in the doctrine of grace, so as to go forward in the ways of God, and follow hard after him, and so as not to fall and utterly perish; and which is true of all the saints; see Ps 63:8. The words may be interpreted of Christ, who, as man and Mediator, as God's righteous servant, was upheld by him, so that he failed not, nor was he discouraged; the hand of the Lord was established with him, and his arm also strengthened him, Is 42:1; this clause is not in 2Kings 22:36;
and thy gentleness hath made me great; David was very mean and low by his birth and occupation, and while persecuted by Saul; but God of his grace and goodness, of his sovereign good will and pleasure, raised him to an high estate, set him on the throne of Israel, and gave him honour among and above the kings of the earth; so Kimchi interprets the word for "gentleness" by "goodness" or "merciful" kindness; R. Jonah by "providence"; and R. Isaac explains it "thy help and good will"; and all shows that his greatness was not owing to his merits, but to the providential goodness of God; and his special grace and mercy in Christ Jesus made him still greater, even a child of God, an heir of God, a joint heir with Christ, a King and a Priest unto God; gave him a right unto and a meetness for a crown of glory, an everlasting kingdom, an eternal inheritance, as it does all the saints. The words may be rendered, "thy humility hath made me great" (p); which may be understood either of God's humbling himself to look upon him in his low estate, and to raise him to such honour and dignity as he did, both in a temporal and spiritual sense; see Ps 113:6; or of the humility which he had in himself from God, as Aben Ezra interprets it; of which grace God is the author; it is a fruit of the Spirit; which he takes great notice of, gives more grace to them that have it, and exalts them, as he did David, who was mean and low in his own eyes. The Septuagint, and those versions which follow that, render it "thy discipline" or "correction": and so may design the gentleness and lenity of God in chastising his people, which is always in measure and in judgment, and for their good; whereby he increases grace in them, and trains them up for, and brings them to his kingdom and glory. The Chaldee paraphrase is, "by thy word thou hast increased me"; it may not be improperly interpreted of Christ, who was very low in his estate of humiliation on earth, but is now highly exalted, and crowned with glory and honour; who first endured great sufferings, and then entered into his glory.
(p) "mansuetudo tua", Pagninus, Montanus, Musculus, Gejerus; "thy meekness", Ainsworth; "sumitur pro humilitate seu mansuetudine", Zeph. ii. 3. Gejerus.
John Wesley
18:35 Salvation - Thy protection, which hath been to me like a shield. Held - Kept me from, falling into those mischiefs, which mine enemies designed. Gentleness - Thy clemency, whereby thou hast pardoned my sins; thy grace and benignity.
Robert Jamieson, A. R. Fausset and David Brown
18:35 thy gentleness--as applied to God--condescension--or that which He gives, in the sense of humility (compare Prov 22:4).
17:3617:36: եւ ետուր ինձ զպաշտպանութիւն փրկութեան քոյ։ Աջ քո ընկալաւ զիս՝ եւ խրատ քո կանգնեաց զիս ՚ի սպառ, եւ խրատ քո ուսուսցէ զիս։
36 Տուիր ինձ նաեւ քո փրկարար պաշտպանութիւնը: Աջդ զօրավիգ եղաւ ինձ, իսկ խրատդ միշտ կանգուն պահեց. քո խրատն իմաստուն կը դարձնի ինձ:
35 Ինծի քու փրկութեանդ ասպարը տուիր. Եւ քու աջ ձեռքդ զիս զօրացուց Ու քու քաղցրութիւնդ զիս մեծցուց։
Եւ ետուր ինձ [92]զպաշտպանութիւն փրկութեան քո. աջ քո ընկալաւ զիս, եւ խրատ քո կանգնեաց զիս ի սպառ, եւ խրատ քո ուսուսցէ զիս:

17:36: եւ ետուր ինձ զպաշտպանութիւն փրկութեան քոյ։ Աջ քո ընկալաւ զիս՝ եւ խրատ քո կանգնեաց զիս ՚ի սպառ, եւ խրատ քո ուսուսցէ զիս։
36 Տուիր ինձ նաեւ քո փրկարար պաշտպանութիւնը: Աջդ զօրավիգ եղաւ ինձ, իսկ խրատդ միշտ կանգուն պահեց. քո խրատն իմաստուն կը դարձնի ինձ:
35 Ինծի քու փրկութեանդ ասպարը տուիր. Եւ քու աջ ձեռքդ զիս զօրացուց Ու քու քաղցրութիւնդ զիս մեծցուց։
zohrab-1805▾ eastern-1994▾ western am▾
17:3517:36 Ты дал мне щит спасения Твоего, и десница Твоя поддерживает меня, и милость Твоя возвеличивает меня.
17:36 καὶ και and; even ἔδωκάς διδωμι give; deposit μοι μοι me ὑπερασπισμὸν υπερασπισμος safety μου μου of me; mine καὶ και and; even ἡ ο the δεξιά δεξιος right σου σου of you; your ἀντελάβετό αντιλαμβανω relieve; lay hold of μου μου of me; mine καὶ και and; even ἡ ο the παιδεία παιδεια discipline σου σου of you; your ἀνώρθωσέν ανορθοω straighten up με με me εἰς εις into; for τέλος τελος completion; sales tax καὶ και and; even ἡ ο the παιδεία παιδεια discipline σου σου of you; your αὐτή αυτος he; him με με me διδάξει διδασκω teach
17:36. dedisti mihi clipeum salutis tuae et dextera tua confortavit me et mansuetudo tua multiplicavit meAnd thou hast given me the protection of thy salvation: and thy right hand hath held me up: And thy discipline hath corrected me unto the end: and thy discipline, the same shall teach me.
35. Thou hast also given me the shield of thy salvation: and thy right hand hath holden me up, and thy gentleness hath made me great.
Thou hast also given me the shield of thy salvation: and thy right hand hath holden me up, and thy gentleness hath made me great:

17:36 Ты дал мне щит спасения Твоего, и десница Твоя поддерживает меня, и милость Твоя возвеличивает меня.
17:36
καὶ και and; even
ἔδωκάς διδωμι give; deposit
μοι μοι me
ὑπερασπισμὸν υπερασπισμος safety
μου μου of me; mine
καὶ και and; even
ο the
δεξιά δεξιος right
σου σου of you; your
ἀντελάβετό αντιλαμβανω relieve; lay hold of
μου μου of me; mine
καὶ και and; even
ο the
παιδεία παιδεια discipline
σου σου of you; your
ἀνώρθωσέν ανορθοω straighten up
με με me
εἰς εις into; for
τέλος τελος completion; sales tax
καὶ και and; even
ο the
παιδεία παιδεια discipline
σου σου of you; your
αὐτή αυτος he; him
με με me
διδάξει διδασκω teach
17:36. dedisti mihi clipeum salutis tuae et dextera tua confortavit me et mansuetudo tua multiplicavit me
And thou hast given me the protection of thy salvation: and thy right hand hath held me up: And thy discipline hath corrected me unto the end: and thy discipline, the same shall teach me.
35. Thou hast also given me the shield of thy salvation: and thy right hand hath holden me up, and thy gentleness hath made me great.
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Adam Clarke: Commentary on the Bible - 1831
18:36: Enlarged my steps - See on Psa 18:19 (note). From the hand of God he had continual prosperity; and while he walked with God no enemy was able to prevail against him. He details his successes in the following verses.
Albert Barnes: Notes on the Bible - 1834
18:36: Thou hast enlarged my steps under me - The idea here is, "Thou hast made room for my feet, so that I have been enabled to walk without hindrance or obstruction. So in Psa 31:8, "Thou hast set my feet in a large room." The idea is, that he was before straitened, compressed, hindered in his goings, but that now all obstacles had been taken out of the way, and he could walk freely.
That my feet did not slip - Margin, mine ancles. The Hebrew word here rendered in the text feet, and in the margin ancles, means properly a joint; small joint; especially the ancle. The reference here is to the ancle, the joint that is so useful in walking, and that is so liable to be sprained or dislocated. The meaning is that he had been enabled to walk firmly; that he did not limp. Before, he had been like one whose ancles are weak or sprained; now he was able to tread firmly. The divine favor given to him was as if God had given strength to a lame man to walk firmly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:36: enlarged: Psa 4:1; Job 18:7, Job 36:16; Luk 12:50, Luk 24:46-48
feet: Heb. ancles, Sa2 22:37; Pro 4:12
John Gill
18:36 Thou hast enlarged my steps under me,.... Which is opposed to those straitened circumstances in which the psalmist was, Ps 18:4; and is expressive of deliverance from his enemies, by whom he was surrounded, besieged, and shut up; see Ps 31:8; and of freedom of walking at large, without being straitened for room, or interrupted by others, Prov 4:12; and of safety in standing; all which is true in a spiritual sense of believers in Christ, who being delivered by him out of the hands of their enemies, serve the Lord without fear in righteousness and holiness; walk at liberty by faith in Christ, and up and down in the name of the Lord their God; and have their feet established upon the Rock of ages, that sure and large foundation, Christ, from which there is no danger of slipping and falling; as follows;
that my feet did not slip; so as to fall and perish; for sometimes the steps of the saints are well nigh slipped; yea, in some sense they stumble; slip, and fall, but not so as to be utterly cast down and perish eternally; the bottom on which they are is so broad, and the foundation so sure, that it is not possible they should. The words will bear to be applied to Christ, who was in very pressed and straitened circumstances, when beset with the bulls of Bashan, encompassed with dogs, and enclosed with the assembly of the wicked; and was in slippery places, when he sunk in deep mire where there is no standing, Ps 22:12; but now being delivered from all this, he is brought, as in Ps 18:19, into a large place, into heaven, and made higher than the heavens, and is set down at the right hand of God, from whence he can never be moved.
John Wesley
18:36 Slipt - As they are apt to do in narrow and uneven ways.
Robert Jamieson, A. R. Fausset and David Brown
18:36 enlarged my steps--made ample room (compare Prov 4:12).
17:3717:37: Ընդարձակեցեր զգնացս իմ ՚ի ստորեւ՛ իմով. եւ ո՛չ տկարացան շաւիղք իմ[6678]։ [6678] Ոմանք.՚Ի ստորէ իմմէ. եւ օրինակ մի.՚Ի ստորուէ։
37 Ընդարձակեցիր ուղիս իմ ոտքերի տակ, եւ ընթացքն իմ չտկարացաւ:
36 Քալելու համար ճամբաս ներքեւս լայնցուցիր Ու իմ ոտքիս յօդուածները չսասանեցան։
Ընդարձակեցեր զգնացս իմ ի ստորեւ իմով, եւ ոչ տկարացան շաւիղք իմ:

17:37: Ընդարձակեցեր զգնացս իմ ՚ի ստորեւ՛ իմով. եւ ո՛չ տկարացան շաւիղք իմ[6678]։
[6678] Ոմանք.՚Ի ստորէ իմմէ. եւ օրինակ մի.՚Ի ստորուէ։
37 Ընդարձակեցիր ուղիս իմ ոտքերի տակ, եւ ընթացքն իմ չտկարացաւ:
36 Քալելու համար ճամբաս ներքեւս լայնցուցիր Ու իմ ոտքիս յօդուածները չսասանեցան։
zohrab-1805▾ eastern-1994▾ western am▾
17:3617:37 Ты расширяешь шаг мой подо мною, и не колеблются ноги мои.
17:37 ἐπλάτυνας πλατυνω broaden τὰ ο the διαβήματά διαβημα of me; mine ὑποκάτω υποκατω underneath μου μου of me; mine καὶ και and; even οὐκ ου not ἠσθένησαν ασθενεω infirm; ail τὰ ο the ἴχνη ιχνος footstep μου μου of me; mine
17:37. dilatabis gressus meos subtus me et non deficient tali meiThou hast enlarged my steps under me; and my feet are not weakened.
36. Thou hast enlarged my steps under me, and my feet have not slipped.
Thou hast enlarged my steps under me, that my feet did not slip:

17:37 Ты расширяешь шаг мой подо мною, и не колеблются ноги мои.
17:37
ἐπλάτυνας πλατυνω broaden
τὰ ο the
διαβήματά διαβημα of me; mine
ὑποκάτω υποκατω underneath
μου μου of me; mine
καὶ και and; even
οὐκ ου not
ἠσθένησαν ασθενεω infirm; ail
τὰ ο the
ἴχνη ιχνος footstep
μου μου of me; mine
17:37. dilatabis gressus meos subtus me et non deficient tali mei
Thou hast enlarged my steps under me; and my feet are not weakened.
36. Thou hast enlarged my steps under me, and my feet have not slipped.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37. "Расширяешь шаг мой" - расставляешь ноги, даешь твердо стоять.
Albert Barnes: Notes on the Bible - 1834
18:37: I have pursued mine enemies, and overtaken them - He had not only routed them, but had had strength to pursue them; he had not only pursued them, but he had been enabled to come up to them. The idea is that of complete success and absolute triumph.
Neither did I turn again - I was not driven back, nor was I weary and exhausted, and compelled to give over the pursuit.
Till they were consumed - Until they were all either slain or made captive, so that the hostile forces vanished. None of my enemies were left.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:37: Psa 3:7, Psa 9:3, Psa 35:2, Psa 35:5, Psa 118:11, Psa 118:12; Num 24:17-19; Isa 53:10-12, Isa 63:1-6; Rev 6:2, Rev 19:19, Rev 19:20
Carl Friedrich Keil and Franz Delitzsch
18:37
(Heb.: 18:38-41) Thus in God's strength, with the armour of God, and by God's assistance in fight, he smote, cast down, and utterly destroyed all his foes in foreign and in civil wars. According to the Hebrew syntax the whole of this passage is a retrospect. The imperfect signification of the futures in Ps 18:38, Ps 18:39 is made clear from the aorist which appears in Ps 18:40, and from the perfects and futures in what follows it. The strophe begins with an echo of Ex 15:9 (cf. supra Ps 7:6). The poet calls his opponents קמי, as in Ps 18:49, Ps 44:6; Ps 74:23, cf. קימנוּ Job 22:20, inasmuch as קוּם by itself has the sense of rising up in hostility and consequently one can say קמי instead of עלי קמים (קומים 4Kings 16:7).
(Note: In the language of the Beduins kôm is war, feud, and kômānı̂ (denominative from kōm) my enemy (hostis); kōm also has the signification of a collective of kōmānı̂, and one can equally well say: entum waijânâ kôm, you and we are enemies, and: bênâtnâ kôm, there is war between us.)
The frequent use of this phrase (e.g., Ps 36:13, Lam 1:14) shows that קום in Ps 18:39 does not mean "to stand (resist)," but "to rise (again)." The phrase נתן ערף, however, which in other passages has those fleeing as its subject (2Chron 29:6), is here differently applied: Thou gavest, or madest me mine enemies a back, i.e., those who turn back, as in Ex 23:27. From Ps 21:13 (תּשׁיתמו שׁכם, Symm. τάξεις αὐτοὺς ἀποστρόφους) it becomes clear that ערף is not an accusative of the member beside the accusative of the person (as e.g., in Deut 33:11), but an accusative of the factitive object according to Ges. 139, 2.
Geneva 1599
18:37 (d) I have pursued mine enemies, and overtaken them: neither did I turn again till they were consumed.
(d) David declares that he did nothing besides his calling, but was stirred up by God's Spirit to execute his judgments.
John Gill
18:37 I have pursued mine enemies, and overtaken them,.... Which may refer to David's pursuing the Amalekites, who overtook them and recovered all they had carried away, 1Kings 30:8; so Kimchi explains it;
neither did I turn again till they were consumed; for not a man escaped, save four hundred young men that rode on camels and fled, Ps 18:17.
Robert Jamieson, A. R. Fausset and David Brown
18:37 In actual conflict, with God's aid, the defeat of his enemies is certain. A present and continued success is expressed.
17:3817:38: Հալածեցից զթշնամիս իմ եւ հասից նոցա, եւ ո՛չ դարձայց ՚ի նոցանէ՝ մինչեւ սպառեցից զնոսա։
38 Հալածելով թշնամիներիս՝ ես կը հասնեմ նրանց ու ետ չեմ դառնայ, մինչեւ չոչնչացնեմ նրանց:
37 Իմ թշնամիներս հալածեցի ու անոնց հասայ Ու ետ չդարձայ՝ մինչեւ որ զանոնք հատցուցի
Հալածեցից զթշնամիս իմ եւ հասից նոցա, եւ ոչ դարձայց ի նոցանէ` մինչեւ սպառեցից զնոսա:

17:38: Հալածեցից զթշնամիս իմ եւ հասից նոցա, եւ ո՛չ դարձայց ՚ի նոցանէ՝ մինչեւ սպառեցից զնոսա։
38 Հալածելով թշնամիներիս՝ ես կը հասնեմ նրանց ու ետ չեմ դառնայ, մինչեւ չոչնչացնեմ նրանց:
37 Իմ թշնամիներս հալածեցի ու անոնց հասայ Ու ետ չդարձայ՝ մինչեւ որ զանոնք հատցուցի
zohrab-1805▾ eastern-1994▾ western am▾
17:3717:38 Я преследую врагов моих и настигаю их, и не возвращаюсь, доколе не истреблю их;
17:38 καταδιώξω καταδιωκω hunt down; drive hard τοὺς ο the ἐχθρούς εχθρος hostile; enemy μου μου of me; mine καὶ και and; even καταλήμψομαι καταλαμβανω apprehend αὐτοὺς αυτος he; him καὶ και and; even οὐκ ου not ἀποστραφήσομαι αποστρεφω turn away; alienate ἕως εως till; until ἂν αν perhaps; ever ἐκλίπωσιν εκλειπω leave off; cease
17:38. persequar inimicos meos et adprehendam et non revertar donec consumam eosI will pursue after my enemies, and overtake them: and I will not turn again till they are consumed.
37. I will pursue mine enemies, and overtake them: neither will I turn again till they are consumed.
I have pursued mine enemies, and overtaken them: neither did I turn again till they were consumed:

17:38 Я преследую врагов моих и настигаю их, и не возвращаюсь, доколе не истреблю их;
17:38
καταδιώξω καταδιωκω hunt down; drive hard
τοὺς ο the
ἐχθρούς εχθρος hostile; enemy
μου μου of me; mine
καὶ και and; even
καταλήμψομαι καταλαμβανω apprehend
αὐτοὺς αυτος he; him
καὶ και and; even
οὐκ ου not
ἀποστραφήσομαι αποστρεφω turn away; alienate
ἕως εως till; until
ἂν αν perhaps; ever
ἐκλίπωσιν εκλειπω leave off; cease
17:38. persequar inimicos meos et adprehendam et non revertar donec consumam eos
I will pursue after my enemies, and overtake them: and I will not turn again till they are consumed.
37. I will pursue mine enemies, and overtake them: neither will I turn again till they are consumed.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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Albert Barnes: Notes on the Bible - 1834
18:38: I have wounded them ... - I have so weakened them - so entirely prostrated them - that they were not able to rally again. This does not refer so much to wounds inflicted on individuals in the hostile ranks as to the entire host or army. It was so weakened that it could not again be put in battle array. The idea is that of successful pursuit and conquest.
They are fallen under my feet - I have completely trodden them down - a common mode of denoting entire victory, Psa 119:118; Isa 25:10; Lam 1:15; Dan 8:13; Luk 21:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:38: Sa1 17:49-51, Sa1 23:5, Sa1 30:17; 2Sam. 5:1-25, 8:1-18, 10:1-19, Sa2 18:7, Sa2 18:8
Sa2 21:15-22, Sa2 22:39
John Gill
18:38 I have wounded them, that they were not able to rise,.... Which was not only true of the Amalekites, but of all with whom David engaged in war;
they are fallen under my feet; either dead, or become subject and tributaries to him; as the Philistines, Moabites, Syrians, and Edomites; see 2Kings 8:1. This, with Ps 18:37, may very well be accommodated to David's antitype, and be expressive of the entire victory he has obtained over all his and his people's enemies; he wounded the heads over many countries, Ps 110:6. Satan and his principalities and powers, whose head is broke, whose works are destroyed; yea, he himself, which had the power of death, so as not to be able to rise more against Christ, who has led captivity captive: he has also finished and made an end of sin, and overcome the world; nor did he turn back from this work he engaged in until he had made a complete conquest; and moreover he has likewise made his people more than conquerors, through him, over these same enemies; so that the words are also applicable to them.
17:3917:39: Նեղեցից զնոսա եւ այլ մի՛ կարասցեն կալ. եւ անկցին ՚ի ներքոյ ոտից իմոց[6679]։ [6679] Ոմանք.Եւ մի՛ կարասցին կեալ։
39 Ես կ’ընկճեմ նրանց, որ այլեւս չկարողանան կանգնել, եւ նրանք կ’ընկնեն իմ ոտքերի տակ:
38 Զանոնք գետինը զարկի ու կանգնելու կարող չեղան։Անոնք իմ ոտքերուս տակ ինկան։
Նեղեցից զնոսա, եւ այլ մի՛ կարասցեն կալ. եւ անկցին ի ներքոյ ոտից իմոց:

17:39: Նեղեցից զնոսա եւ այլ մի՛ կարասցեն կալ. եւ անկցին ՚ի ներքոյ ոտից իմոց[6679]։
[6679] Ոմանք.Եւ մի՛ կարասցին կեալ։
39 Ես կ’ընկճեմ նրանց, որ այլեւս չկարողանան կանգնել, եւ նրանք կ’ընկնեն իմ ոտքերի տակ:
38 Զանոնք գետինը զարկի ու կանգնելու կարող չեղան։Անոնք իմ ոտքերուս տակ ինկան։
zohrab-1805▾ eastern-1994▾ western am▾
17:3817:39 поражаю их, и они не могут встать, падают под ноги мои,
17:39 ἐκθλίψω εκθλιβω he; him καὶ και and; even οὐ ου not μὴ μη not δύνωνται δυναμαι able; can στῆναι ιστημι stand; establish πεσοῦνται πιπτω fall ὑπὸ υπο under; by τοὺς ο the πόδας πους foot; pace μου μου of me; mine
17:39. caedam eos et non poterunt surgere cadent sub pedibus meisI will break them, and they shall not be able to stand: they shall fall under my feet.
38. I will smite them through that they shall not be able to rise: they shall fall under my feet.
I have wounded them that they were not able to rise: they are fallen under my feet:

17:39 поражаю их, и они не могут встать, падают под ноги мои,
17:39
ἐκθλίψω εκθλιβω he; him
καὶ και and; even
οὐ ου not
μὴ μη not
δύνωνται δυναμαι able; can
στῆναι ιστημι stand; establish
πεσοῦνται πιπτω fall
ὑπὸ υπο under; by
τοὺς ο the
πόδας πους foot; pace
μου μου of me; mine
17:39. caedam eos et non poterunt surgere cadent sub pedibus meis
I will break them, and they shall not be able to stand: they shall fall under my feet.
38. I will smite them through that they shall not be able to rise: they shall fall under my feet.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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Albert Barnes: Notes on the Bible - 1834
18:39: For thou hast girded me with strength unto the battle - See the note at Psa 18:32. Compare Job 12:18; Pro 31:17.
Thou hast subdued under me - Margin, as in Hebrew, caused to bow. That is, God had caused them to submit to him; he had enabled him to overcome them; still acknowledging that all this was from God, and that the praise was due to Him, and not to the power of his own arm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:39: girded: Psa 18:32; Eze 30:24, Eze 30:25
subdued: Heb. caused to bow, Psa 66:3; Sa2 22:40; Ch1 22:18; Isa 45:14; Co1 15:25-28; Eph 1:22; Phi 3:21, necks, Lam 5:5
that: Psa 34:21; Sa2 22:41; Pro 8:36; Joh 15:23
John Gill
18:39 For thou hast girded me with strength unto battle,.... See Ps 18:32; that natural strength, courage and valour, which David had, were from the Lord; and so is the Spirit of power, love, and of a sound mind, which believers have; and likewise that strength which Christ, as man, had and used in his combat with the powers of darkness; see Ps 80:17;
thou hast subdued under me those that rose up against me; as the psalmist ascribes his strength, so he attributes his success to the Lord; who likewise subdues the sins of his people, and all other enemies of theirs, and who also makes the enemies of his Son his footstool, Ps 110:1.
Robert Jamieson, A. R. Fausset and David Brown
18:39 that rose up against me--literally, "insurgents" (Ps 3:1; Ps 44:5).
17:4017:40: Որ զգեցուցեր ինձ զօրութիւն ՚ի պատերազմի. զյարուցեալսն ՚ի վերայ իմ ներքո՛յ իմ արարեր[6680]։ [6680] Ոմանք.Զգեցուցեր ինձ. եւ ոմանք.Ո զգեցուցեր։
40 Դու ինձ պատերազմելու զօրութիւն տուիր, դէմս ելնողներին ոտքերիս տակ գցեցիր:
39 Պատերազմի համար ինծի զօրութիւն հագցուցիր, Իմ վրաս ելլողները տակս ձգեցիր։
Որ զգեցուցեր ինձ զօրութիւն ի պատերազմի, զյարուցեալսն ի վերայ իմ ի ներքոյ իմ արարեր:

17:40: Որ զգեցուցեր ինձ զօրութիւն ՚ի պատերազմի. զյարուցեալսն ՚ի վերայ իմ ներքո՛յ իմ արարեր[6680]։
[6680] Ոմանք.Զգեցուցեր ինձ. եւ ոմանք.Ո զգեցուցեր։
40 Դու ինձ պատերազմելու զօրութիւն տուիր, դէմս ելնողներին ոտքերիս տակ գցեցիր:
39 Պատերազմի համար ինծի զօրութիւն հագցուցիր, Իմ վրաս ելլողները տակս ձգեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
17:3917:40 ибо Ты препоясал меня силою для войны и низложил под ноги мои восставших на меня;
17:40 καὶ και and; even περιέζωσάς περιζωννυμι wrap; gird up με με me δύναμιν δυναμις power; ability εἰς εις into; for πόλεμον πολεμος battle συνεπόδισας συμποδιζω all; every τοὺς ο the ἐπανιστανομένους επανιστημι challenge ἐπ᾿ επι in; on ἐμὲ εμε me ὑποκάτω υποκατω underneath μου μου of me; mine
17:40. accinxisti me fortitudine ad proelium incurvabis resistentes mihi sub meAnd thou hast girded me with strength unto battle; and hast subdued under me them that rose up against me.
39. For thou hast girded me with strength unto the battle: thou hast subdued under me those that rose up against me.
For thou hast girded me with strength unto the battle: thou hast subdued under me those that rose up against me:

17:40 ибо Ты препоясал меня силою для войны и низложил под ноги мои восставших на меня;
17:40
καὶ και and; even
περιέζωσάς περιζωννυμι wrap; gird up
με με me
δύναμιν δυναμις power; ability
εἰς εις into; for
πόλεμον πολεμος battle
συνεπόδισας συμποδιζω all; every
τοὺς ο the
ἐπανιστανομένους επανιστημι challenge
ἐπ᾿ επι in; on
ἐμὲ εμε me
ὑποκάτω υποκατω underneath
μου μου of me; mine
17:40. accinxisti me fortitudine ad proelium incurvabis resistentes mihi sub me
And thou hast girded me with strength unto battle; and hast subdued under me them that rose up against me.
39. For thou hast girded me with strength unto the battle: thou hast subdued under me those that rose up against me.
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Adam Clarke: Commentary on the Bible - 1831
18:40: The necks of mine enemies - Thou hast made me a complete conqueror. Treading on the neck of an enemy was the triumph of the conqueror, and the utmost disgrace of the vanquished.
Albert Barnes: Notes on the Bible - 1834
18:40: Thou hast also given me the necks of mine enemies - Their necks to tread upon, as the result of victory; or their necks to be subject to me, as the neck of the ox is to his owner. The phrase is sometimes used in this latter sense to denote subjection (compare Jer 27:12); but it is more commonly, when applied to war, used in the former sense, as denoting complete triumph or conquest. It was not uncommon to trample on the necks of those who were overcome in battle. See Jos 10:24; Eze 21:2; Gen 49:8. The word used here - ערף ‛ ô reph - means properly neck, nape, the back of the neck; and hence, to give the neck means sometimes to turn the back, as in flight; and the phrase would admit of that meaning here. So Gesenius (Lexicon) understands it. So also DeWette: "Thou turnest my enemies to flight." It seems to me, however, that the more probable interpretation is that of complete subjection - as when the conqueror places his foot on the necks of his foes. This is confirmed by the next member of the sentence, where the psalmist speaks of the complete destruction of those who hated him.
That I might destroy them that hate me - That have pursued and persecuted me in this manner. The idea is that of utterly overcoming them; of putting an end to their power, and to their ability to injure him.
Geneva 1599
18:40 Thou hast also (e) given me the necks of mine enemies; that I might destroy them that hate me.
(e) You have given them to my hands to be slain.
John Gill
18:40 Thou hast also given me the necks of mine enemies,.... Either to slay them, or to trample or put a yoke upon them; or rather the sense is, thou hast made them to fly before me, to turn their necks or backs unto me, as the word is used in Josh 7:8; and it is expressive of an utter rout and vanquishing of them;
that I might destroy them that hate me; they not being able to face him and stand against him.
Robert Jamieson, A. R. Fausset and David Brown
18:40 given me the necks--literally, "backs of the necks"; made them retreat (Ex 23:27; Josh 7:8).
17:4117:41: Զթշնամիս իմ հալածականս արարեր, եւ զատելիս իմ սատակեցեր[6681]։ [6681] Ոմանք.Զթշնամին իմ... եւ զատելին իմ։
41 Թշնամիներիս դու հալածեցիր, իսկ ինձ ատողներին ոչնչացրիր:
40 Իմ թշնամիներուս կռնակը ինծի դարձնել տուիր*,Որպէս զի զիս ատողները ջարդեմ։
Զթշնամիս իմ հալածականս արարեր, եւ զատելիս իմ սատակեցեր:

17:41: Զթշնամիս իմ հալածականս արարեր, եւ զատելիս իմ սատակեցեր[6681]։
[6681] Ոմանք.Զթշնամին իմ... եւ զատելին իմ։
41 Թշնամիներիս դու հալածեցիր, իսկ ինձ ատողներին ոչնչացրիր:
40 Իմ թշնամիներուս կռնակը ինծի դարձնել տուիր*,Որպէս զի զիս ատողները ջարդեմ։
zohrab-1805▾ eastern-1994▾ western am▾
17:4017:41 Ты обратил ко мне тыл врагов моих, и я истребляю ненавидящих меня:
17:41 καὶ και and; even τοὺς ο the ἐχθρούς εχθρος hostile; enemy μου μου of me; mine ἔδωκάς διδωμι give; deposit μοι μοι me νῶτον νωτος back καὶ και and; even τοὺς ο the μισοῦντάς μισεω hate με με me ἐξωλέθρευσας εξολοθρευω utterly ruin
17:41. inimicorum meorum dedisti mihi dorsum et odientes me disperdidistiAnd thou hast made my enemies turn their back upon me, and hast destroyed them that hated me.
40. Thou hast also made mine enemies turn their backs unto me, that I might cut off them that hate me.
Thou hast also given me the necks of mine enemies; that I might destroy them that hate me:

17:41 Ты обратил ко мне тыл врагов моих, и я истребляю ненавидящих меня:
17:41
καὶ και and; even
τοὺς ο the
ἐχθρούς εχθρος hostile; enemy
μου μου of me; mine
ἔδωκάς διδωμι give; deposit
μοι μοι me
νῶτον νωτος back
καὶ και and; even
τοὺς ο the
μισοῦντάς μισεω hate
με με me
ἐξωλέθρευσας εξολοθρευω utterly ruin
17:41. inimicorum meorum dedisti mihi dorsum et odientes me disperdidisti
And thou hast made my enemies turn their back upon me, and hast destroyed them that hated me.
40. Thou hast also made mine enemies turn their backs unto me, that I might cut off them that hate me.
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Adam Clarke: Commentary on the Bible - 1831
18:41: They cited - The Philistines called upon their gods, but there was none to save them.
Even unto the Lord - Such as Saul, Ishbosheth, Absalom, etc., who, professing to worship the true God, called on him while in their opposition to David; but God no more heard them than their idols heard the Philistines.
Albert Barnes: Notes on the Bible - 1834
18:41: They cried - They cried out for help, for mercy, for life. In modern language, "they begged for quarter." They acknowledged that they were vanquished, and entreated that their lives might be spared.
But there was none to save them - To preserve their lives. No help appeared from their own countrymen; they found no mercy in me or my followers; and God did not interpose to deliver them.
Even unto the Lord - As a last resort. People appeal to everything else for help before they will appeal to God; often when they come to Him it is by constraint, and not willingly; if the danger should leave them, they would cease to call upon Him. Hence, since there is no real sincerity in their calling upon God - no real regard for his honor or his commands - their cries are not heard, and they perish. The course of things with a sinner, however, is often such that, despairing of salvation in any other way, and seeing that this is the only true way, he comes with a heart broken, contrite, penitent, and then God never turns away from the cry. No sinner, though as a last resort, who comes to God in real sincerity, will ever be rejected.
But he answered them not - He did not put forth his power to save them from my sword; to keep them alive when they were thus vanquished. Had they cried unto him to save their souls, he would undoubtedly have done it; but their cry was for life - for the divine help to save them from the sword of the conqueror. There might have been many reasons why God should not interpose to save them from the regular consequences of valor when they had been in the wrong and had begun the war; but there would have been no reason why he should not interpose if they had called upon him to save them from their sins. There may be many reasons why God should not save sinners from the temporal judgments due to their sins - the intemperate from the diseases, the poverty, and the wretchedness consequent on that vice - or the licentious from the woes and sorrows caused by such a course of life; but there is no reason, in any case, why God should not save from the eternal consequences of sin, if the sinner cries sincerely and earnestly for mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:41: Sa2 22:42, Sa2 22:43; Job 35:12, Job 35:13; Pro 1:28; Isa 1:15, Isa 59:1, Isa 59:2; Jer 11:11; Jer 14:12; Eze 8:18; Hos 7:14; Mic 3:4; Zac 7:13; Luk 13:25
Carl Friedrich Keil and Franz Delitzsch
18:41
(Heb.: 18:42-43) Their prayer to their gods, wrung from them by their distress, and even to Jahve, was in vain, because it was for their cause, and too late put up to Him. על = על; in Ps 42:2 the two prepositions are interchanged. Since we do not pulverize dust but to dust, כּעפר is to be taken as describing the result: so that they became as dust (cf. Job 38:30, כּאכן, so that it is become like stone, and the extreme of such pregnant brevity of expression in Is 41:2) before the wind (על־פּני as in 2Chron 3:17, before the front). The second figure is to be explained differently: I emptied them out (אריקם from הריק) like the dirt of the streets, i.e., not merely: so that they became such, but as one empties it out, - thus contemptuously, ignominiously and completely (cf. Is 10:6; Zech 10:5). The lxx renders it λεανῶ from הרק (root רק to stretch, make thin, cf. tendo tenius, dehnen dnn); and the text of 2 Sam 22 present the same idea in אדיקם.
Geneva 1599
18:41 They (f) cried, but [there was] none to save [them: even] unto the LORD, but he answered them not.
(f) They who reject the cry of the afflicted, God will also reject them when they cry for help, for either pain or fear causes those hypocrites to cry.
John Gill
18:41 They cried, but there was none to save them,.... It is in 2Kings 22:42; "they looked"; that is, they looked round about, here and there, to see if there were any near at hand to help and deliver them; they cried in their distress, and because of the anguish of their spirits, and for help and assistance, but in vain; they cried, as Jarchi thinks, to their idols, as Jonah's mariners cried everyone to their god; and, if so, it is no wonder there was none to save; for such are gods that cannot save: but it follows,
even unto the Lord, but he answered them not; as Saul, for instance, 1Kings 28:6; so God deals with wicked men, often by way of righteous retaliation; see Prov 1:28.
17:4217:42: Աղաղակեցին, եւ ո՛չ ոք էր որ փրկէր զնոսա. կարդացին առ Տէր եւ ո՛չ լուաւ նոցա։
42 Աղաղակեցին նրանք, բայց չկար մէկը, որ փրկէր նրանց, կանչեցին Տիրոջը, բայց նա չլսեց նրանց:
41 Աղաղակեցին, բայց ազատող չկար։Տէրոջը աղաղակեցին, բայց անոնց պատասխան չտուաւ։
Աղաղակեցին, եւ ոչ ոք էր որ փրկէր զնոսա. կարդացին առ Տէր, եւ ոչ լուաւ նոցա:

17:42: Աղաղակեցին, եւ ո՛չ ոք էր որ փրկէր զնոսա. կարդացին առ Տէր եւ ո՛չ լուաւ նոցա։
42 Աղաղակեցին նրանք, բայց չկար մէկը, որ փրկէր նրանց, կանչեցին Տիրոջը, բայց նա չլսեց նրանց:
41 Աղաղակեցին, բայց ազատող չկար։Տէրոջը աղաղակեցին, բայց անոնց պատասխան չտուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
17:4117:42 они вопиют, но нет спасающего; ко Господу, но Он не внемлет им;
17:42 ἐκέκραξαν κραζω cry καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the σῴζων σωζω save πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even οὐκ ου not εἰσήκουσεν εισακουω heed; listen to αὐτῶν αυτος he; him
17:42. clamabunt et non erit qui salvet ad Dominum et non exaudiet eosThey cried, but there was none to save them, to the Lord: but he heard them not.
41. They cried, but there was none to save: even unto the LORD, but he answered them not.
They cried, but [there was] none to save [them: even] unto the LORD, but he answered them not:

17:42 они вопиют, но нет спасающего; ко Господу, но Он не внемлет им;
17:42
ἐκέκραξαν κραζω cry
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ο the
σῴζων σωζω save
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
οὐκ ου not
εἰσήκουσεν εισακουω heed; listen to
αὐτῶν αυτος he; him
17:42. clamabunt et non erit qui salvet ad Dominum et non exaudiet eos
They cried, but there was none to save them, to the Lord: but he heard them not.
41. They cried, but there was none to save: even unto the LORD, but he answered them not.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:42: Then did I beat them - God was with him, and they had only an arm of flesh. No wonder then that his enemies were destroyed.
Small as the dust before the wind - This well expresses the manner in which he treated the Moabites, Ammonites, and the people of Rabbah: "He put them under saws, and under harrows of iron, and under axes of iron; and made them pass through the brick-kiln," etc. See Sa2 12:31 (note), and the notes there.
Albert Barnes: Notes on the Bible - 1834
18:42: Then did I beat them small as the dust before the wind - As the fine dust is driven by the wind, so they fled before me. There could be no more striking illustration of a defeated army flying before a conqueror. DeWette says correctly that the idea is, "I beat them small, and scattered them as dust before the wind."
I did cast them out as the dirt in the streets - In the corresponding place in Sa2 22:43, this is, "I did stamp them as the mire of the street, and did spread them abroad." The idea in the place before us is, that he poured them out, for so the Hebrew word means, as the dirt or mire in the streets. As that is trodden on, or trampled down, so they, instead of being marshalled for battle, were wholly disorganized, scattered, and left to be trodden down, as the most worthless object is. A similar image occurs in Isa 10:6, where God is speaking of Sennacherib: "I will send him against an hypocritical nation ... to tread them down like the mire of the streets."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:42: beat: Psa 50:22; Kg2 13:7; Isa 41:2, Isa 41:15, Isa 41:16
cast: Isa 10:6, Isa 25:10; Zac 10:5; Mal 4:3
John Gill
18:42 Then did I beat them small, as the dust before the wind,.... They being given up by God, and he not answering to their cries; the phrase denotes the utter ruin and destruction of them, and represents their case as desperate and irrecoverable; being, as it were, pounded to dust, and that driven away with the wind: just as the destruction of the four monarchies is signified by the iron, clay, brass, silver, and gold, being broken to pieces, and made like the chaff of the summer threshing floor, and carried away with the wind, so that no place is found for them any more, Dan 2:35;
I did cast them out as the dirt of the streets; expressing indignation and contempt: in 2Kings 22:43; it is, "I did stamp them as the mire of the street, and did, spread them abroad"; which also denotes the low and miserable condition to which they were reduced, and the entire conquest made of them, and triumph over them; see Is 10:6; compare with this 2Kings 12:31.
Robert Jamieson, A. R. Fausset and David Brown
18:42 This conquest was complete.
17:4317:43: Մանրեցից զնոսա որպէս փոշի՛ առաջի հողմոյ. որպէս կաւ գռեհաց կոխեցից զնոսա[6682]։ [6682] Ոմանք.Եւ որպէս կաւ գռեխաց։
43 Ես կը փշրեմ, հողմափոշի կը դարձնեմ նրանց, փողոցների ցեխի պէս կը տրորեմ նրանց:
42 Ու զանոնք հովին առջեւէն մղուած փոշիի պէս մանրեցի Եւ փողոցներուն ցեխին պէս մէկդի ձգեցի զանոնք։
Մանրեցից զնոսա որպէս փոշի առաջի հողմոյ, որպէս կաւ գռեհաց կոխեցից զնոսա:

17:43: Մանրեցից զնոսա որպէս փոշի՛ առաջի հողմոյ. որպէս կաւ գռեհաց կոխեցից զնոսա[6682]։
[6682] Ոմանք.Եւ որպէս կաւ գռեխաց։
43 Ես կը փշրեմ, հողմափոշի կը դարձնեմ նրանց, փողոցների ցեխի պէս կը տրորեմ նրանց:
42 Ու զանոնք հովին առջեւէն մղուած փոշիի պէս մանրեցի Եւ փողոցներուն ցեխին պէս մէկդի ձգեցի զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
17:4217:43 я рассеваю их, как прах пред лицем ветра, как уличную грязь попираю их.
17:43 καὶ και and; even λεπτυνῶ λεπτυνω he; him ὡς ως.1 as; how χοῦν χους.1 dust κατὰ κατα down; by πρόσωπον προσωπον face; ahead of ἀνέμου ανεμος gale ὡς ως.1 as; how πηλὸν πηλος mud; clay πλατειῶν πλατυς broad; street λεανῶ λεαινω he; him
17:43. delebo eos ut pulverem ante faciem venti ut lutum platearum proiciam eosAnd I shall beat them as small as the dust before the wind; I shall bring them to nought, like the dirt in the streets.
42. Then did I beat them small as the dust before the wind: I did cast them out as the mire of the streets.
Then did I beat them small as the dust before the wind: I did cast them out as the dirt in the streets:

17:43 я рассеваю их, как прах пред лицем ветра, как уличную грязь попираю их.
17:43
καὶ και and; even
λεπτυνῶ λεπτυνω he; him
ὡς ως.1 as; how
χοῦν χους.1 dust
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
ἀνέμου ανεμος gale
ὡς ως.1 as; how
πηλὸν πηλος mud; clay
πλατειῶν πλατυς broad; street
λεανῶ λεαινω he; him
17:43. delebo eos ut pulverem ante faciem venti ut lutum platearum proiciam eos
And I shall beat them as small as the dust before the wind; I shall bring them to nought, like the dirt in the streets.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:43: The strivings of the people - Disaffections and insurrections among my own subjects, as in the revolt of Absalom, the civil war of Abner in favor of Ish-bosheth, etc.
The head of the heathen - ראש גוים rosh goyim, "the chief," or "governor, of the nations;" all the circumjacent heathen people; all these were subdued by David, and brought under tribute.
A people whom I have not known - The people whom he knew were those of the twelve tribes; those whom he did not know were the Syrians, Philistines, Idumeans, etc. All these served him, that is, paid him tribute.
Albert Barnes: Notes on the Bible - 1834
18:43: Thou hast delivered me from the strivings of the people - From the contentions of the people; or, from the efforts which they have made to overcome and subdue me. The allusion is to the efforts made by the people, under the guidance of their leaders. It is not "strivings" among his own followers, but the efforts, the strivings, the contentions of his enemies, who endeavored to obtain the mastery over him, and to subdue him.
Thou hast made me the head of the heathen - The head of the nations; that is, the nations round about. In other words, he had, by the divine aid, brought them into subjection to him, or so subdued them that they became tributary to him. The word "heathen" with us expresses an idea which is not necessarily connected with the original word. That word is simply nations - גוים gô yim. It is true that those nations were pagans in the present sense of the term, but that idea is not necessarily connected with the word. The meaning is, that surrounding nations had been made subject to him; or that he had been made to rule over them. David, in fact, thus brought the surrounding people under subjection to him, and made them tributary. In 2 Sam. 8 he is said to have subdued Philistia, and Moab, and Syria, and Edom, in all of which countries he put "garrisons," and all of which he made tributary to himself.
A people whom I have not known shall serve me - People that I had not before heard of. This is the language of confident faith that his kingdom would be still further extended, so as to embrace nations before unknown to him. His past victories, and the fact that his kingdom had been so established and was already so extended, justified the expectation that it would still be further enlarged; that the fame of his conquests would reach other nations, and that they would willingly yield themselves to him. After the victories which he had achieved, as celebrated in this psalm, that might be expected to follow as a matter of course. It is the triumphant exultation of a conqueror, and it seems to have been his expectation, not that his successors would extend the empire, but, that other nations would become voluntarily subject to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:43: from: Sa2 2:9, Sa2 2:10, Sa2 3:1, Sa2 5:1-7; Act 5:31
made: Psa 22:27, Psa 22:28, Psa 108:9; 2Sam. 5:1-25, 8:1-18, 10:1-19, Sa2 22:44-46; Isa 49:6, Isa 49:22, Isa 49:23, Isa 52:15; Rom 15:12, Rom 15:18; Eph 1:22
a people: Isa 52:15, Isa 55:5; Hos 1:10; Rom 16:26; Pe1 2:10; Rev 11:15
Carl Friedrich Keil and Franz Delitzsch
18:43
(Heb.: 18:44-46) Thus victorious in God, David became what he now is, viz., the ruler of a great kingdom firmly established both in home and foreign relations. With respect to the גּוים and the verb תּפלּטני which follows, ריבי עם can only be understood of the conflicts among his own people, in which David was involved by the persecution of Saul and the rebellions of Absolom and Sheba the son of Bichri; and from which Jahve delivered him, in order to preserve him for his calling of world-wide dominion in accordance with the promise. We therefore interpret the passage according to בּרית עם in Is 49:8, and קנאת־עם in Is 26:11; whereas the following עם comes to have a foreign application by reason of the attributive clause לא־ידעתּי (Ges. 123, 3). The Niph. נשׁמע in Ps 18:45 is the reflexive of שׁמע, to obey (e.g., Ex 24:7), and is therefore to be rendered: show themselves obedient (= Ithpa. in Dan 7:27). לשׁמע אזן implies more than that they obeyed at the word; שׁמע means information, rumour, and שׁמע אזן is the opposite of personal observation (Job 42:5), it is therefore to be rendered: they submitted even at the tidings of my victories; and 2Kings 8:9. is an example of this. כּחשׁ to lie, disown, feign, and flatter, is sued here, as it is frequently, of the extorted humility which the vanquished show towards the conqueror. Ps 18:46 completes the picture of the reason of the sons of a foreign country "putting a good face on a bad game." They faded away, i.e., they became weak and faint-hearted (Ex 18:18), incapable of holding out against or breaking through any siege by David, and trembled, surrendering at discretion, out of their close places, i.e., out of their strongholds behind which they had shut themselves in (cf. Ps 142:8). The signification of being alarmed, which in this instance, being found in combination with a local מן, is confined to the sense of terrified flight, is secured to the verb חרג by the Arabic ḥarija (root ḥr, of audible pressure, crowding, and the like) to be pressed, crowded, tight, or narrow, to get in a strait, and the Targumic חרנּא דמותא = אימתא דמותא (vid., the Targums on Deut 32:25). Arab. ḥjl, to limp, halt, which is compared by Hitzig, is far removed as to the sound; and the most natural, but colourless Arab. chrj, to go out of (according to its radical meaning - cf. Arab. chrq, chr‛, etc. - : to break forth, erumpere), cannot be supported in Hebrew or Aramaic. The ירגּזוּ found in the borrowed passage in Micah, Mic 7:17, favours our rendering.
Geneva 1599
18:43 Thou hast delivered me from the strivings of the people; [and] thou hast made me the head of the (g) heathen: a people [whom] I have not (h) known shall serve me.
(g) Who dwell round about me.
(h) The kingdom of Christ is prefigured in David's kingdom, who by the preaching of his word brings all to his subjection.
John Gill
18:43 Thou hast delivered me from the strivings of the people,.... In 2Kings 22:44, it is read "my people", meaning the people of Israel; either Saul and his men, who contended with David, and sought his life; or rather the tribes of Israel, who, after Saul's death, refused to acknowledge David as their king, but afterwards came and anointed him in Hebron. The words may very well be interpreted of the contentions of the Scribes and Pharisees with Christ, and of the opposition from sinners, which he for a while endured, but is now delivered from them all;
and thou hast made me the head of the Heathen; which, if understood of David, refers to the Philistines, Syrians, Moabites, and Edomites, being subdued by him, and becoming tributaries to him, 2Kings 8:1. But it best agrees with Christ, who is the head of his chosen ones among the Gentiles; the political head, King, and Governor of them, the Heathen being given him for his inheritance and possession; and which appeared in the first ages of Christianity, when the Gospel was first preached to the Gentiles by the apostles; and still continues, and will be more clearly seen in the latter day, when the Lord shall be King over all the earth. Christ was made the head of the Heathen, by the appointment and designation of his Father; and, in fact, was so when multitudes from among the Gentiles were converted and brought to the obedience of him. In 2Kings 22:44 it is, "thou hast kept me to be head of the Heathen"; which does not seem so much to intend the designation and constitution of him as such, but the continuation of him; and denotes the stability of his government in the Gentile world, of which there will be no end;
a people whom I have not known shall serve me; by whom are meant the Gentiles, who were not the people of God, were without Christ and without God, and without hope in the world: not that there are any people that can be unknown to Christ, as he is the omniscient God; nor were these unknown to him, in such sense as reprobates, nominal professors, and foolish virgins, are said not to be known by him, Mt 7:23. For these people among the Heathen, who are or shall be brought to serve the Lord, are such who were the objects of his love and delight from everlasting; were in his Father's choice and in his own, and in the gift of his Father to him, and in the covenant of his grace; and therefore must be known by him; moreover, they are the purchase of his blood; and the sheep he knows, for whom he has laid down his life, and of whom he has such an exact and particular knowledge, that he can and does call them by name. But the sense is, these seemed not to be taken notice of and cared for by Christ; they were not owned and acknowledged by him as his people; the Jews were distinguished from all others; they only had the law, the word of God, and his ordinances; the Gentiles were suffered to walk in their own ways; they were neglected, and the times of their ignorance were overlooked and disregarded; so that they were treated as a people that were not known for many hundreds of years: but here it is predicted, that when the Gospel should come among them, and they be called by it, they should "serve" the Lord in righteousness and true holiness, with reverence and godly fear, from a principle of love, in his name and strength, and to his glory; see Is 55:4.
John Wesley
18:43 People - From contentions, and seditions, under Saul, and Ishbosheth, and Absalom. Heathens - Of the Ammonites, Moabites, Edomites, Syrians, and others. Not known - Even barbarous and remote nations.
Robert Jamieson, A. R. Fausset and David Brown
18:43 Not only does He conquer civil foes, but foreigners, who are driven from their places of refuge.
17:4417:44: Փրկեսցէ զիս Տէր ՚ի հակառակութենէ ժողովրդոց, եւ կացուսցէ զիս գլուխ հեթանոսաց։
44 Տէրն ինձ կը փրկի ժողովրդի ըմբոստութիւնից եւ ինձ հեթանոսների գլուխ կը կարգի:
43 Ժողովուրդին կռիւներէն զիս ազատեցիր Ու զիս ազգերու գլուխ ըրիր։Ժողովուրդը, որ չէի ճանչնար, ինծի ծառայեց։
Փրկեսցէ զիս Տէր ի հակառակութենէ ժողովրդոց, եւ կացուսցէ զիս գլուխ հեթանոսաց. ժողովուրդ զոր ոչ գիտէի ծառայեաց ինձ:

17:44: Փրկեսցէ զիս Տէր ՚ի հակառակութենէ ժողովրդոց, եւ կացուսցէ զիս գլուխ հեթանոսաց։
44 Տէրն ինձ կը փրկի ժողովրդի ըմբոստութիւնից եւ ինձ հեթանոսների գլուխ կը կարգի:
43 Ժողովուրդին կռիւներէն զիս ազատեցիր Ու զիս ազգերու գլուխ ըրիր։Ժողովուրդը, որ չէի ճանչնար, ինծի ծառայեց։
zohrab-1805▾ eastern-1994▾ western am▾
17:4317:44 Ты избавил меня от мятежа народа, поставил меня главою иноплеменников; народ, которого я не знал, служит мне;
17:44 ῥύσῃ ρυομαι rescue με με me ἐξ εκ from; out of ἀντιλογιῶν αντιλογια controversy λαοῦ λαος populace; population καταστήσεις καθιστημι establish; appoint με με me εἰς εις into; for κεφαλὴν κεφαλη head; top ἐθνῶν εθνος nation; caste λαός λαος populace; population ὃν ος who; what οὐκ ου not ἔγνων γινωσκω know ἐδούλευσέν δουλευω give allegiance; subject μοι μοι me
17:44. salvabis me a contradictionibus populi pones me in caput gentiumThou wilt deliver me from the contradictions of the people; thou wilt make me head of the Gentiles.
43. Thou hast delivered me from the strivings of the people; thou hast made me the head of the nations: a people whom I have not known shall serve me.
Thou hast delivered me from the strivings of the people; [and] thou hast made me the head of the heathen: a people [whom] I have not known shall serve me:

17:44 Ты избавил меня от мятежа народа, поставил меня главою иноплеменников; народ, которого я не знал, служит мне;
17:44
ῥύσῃ ρυομαι rescue
με με me
ἐξ εκ from; out of
ἀντιλογιῶν αντιλογια controversy
λαοῦ λαος populace; population
καταστήσεις καθιστημι establish; appoint
με με me
εἰς εις into; for
κεφαλὴν κεφαλη head; top
ἐθνῶν εθνος nation; caste
λαός λαος populace; population
ὃν ος who; what
οὐκ ου not
ἔγνων γινωσκω know
ἐδούλευσέν δουλευω give allegiance; subject
μοι μοι me
17:44. salvabis me a contradictionibus populi pones me in caput gentium
Thou wilt deliver me from the contradictions of the people; thou wilt make me head of the Gentiles.
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
44. "Избавил от мятежа народа" - указание на внутренние усобицы, происходившие в царстве Израильском при воцарении Давида.
Adam Clarke: Commentary on the Bible - 1831
18:44: As soon as they hear of me - His victories were so rapid and splendid over powerful enemies, that they struck a general terror among the people, and several submitted without a contest.
Strangers shall submit themselves unto me - Some translate this: "The children of the foreign woman have lied unto me." This has been understood two ways: My own people, who have sworn fealty to me, have broken their obligation, and followed my rebellious son. Or, The heathens, who have been brought under my yoke, have promised the most cordial obedience, and flattered me with their tongues, while their hearts felt enmity against me and my government. Nevertheless, even in this unwilling subjection I was secure, my police being so efficient, and my kingdom so strong.
Albert Barnes: Notes on the Bible - 1834
18:44: As soon as they hear of me, they shall obey me - Margin, as in Hebrew, At the hearing of the ear. That is, their submission will be prompt and immediate. The fame of my victories will be such as to render resistance hopeless; my fame, as at the head of a mighty empire, will be such as to lead them to desire my friendship and protection.
The strangers - Margin, as in Hebrew, The sons of the stranger. The word refers to foreigners, to those of other nations. His name and deeds would inspire such respect, or create such a dread of his power, that they would be glad to seek his friendship, and would readily submit to his dominion.
Shall submit themselves unto me - Margin, yield feigned obedience. The Hebrew word used here - כחשׁ kâ chash - means properly to lie, to speak lies; then, to deceive, or disappoint; then, to feign, to flatter, to play the hypocrite. It is manifestly used in this sense here, as referring to those who, awed by the terror of his name and power, would come and profess subjection to him as a conqueror. Yet the use of the word here implies that he was aware that, in many cases, this would be only a feigned submission, or that the homage would be hypocritical; homage inspired by terror, not by love. Undoubtedly, much of the professed subjection of conquered nations is of this kind, and it would be well if all conquerors understood this as David did. He accepted, indeed, the acquiescence and the submission, but he understood the cause; and this knowledge would only tend to make his throne more secure, as it would save him from putting confidence or trust where there was no certainty that it would be well placed.
Toward David as a sovereign there was much real loyalty, but there was also much professed allegiance that was false and hollow; allegiance which would endure only while his power lasted, and which would only wait for an opportunity to throw off the yoke. In respect to God, also, there are not a few who "feignedly submit" to him, or who yield feigned obedience. They, too, are awed by his power. They know that he is able to destroy. They see the tokens of his greatness and majesty, and they come and profess submission to him - a submission founded on terror, not on love; a submission which would cease at once could they be assured of safety if they should renounce their allegiance to him. And as David was not ignorant of the fact that not a little of the professed submission to him was false and feigned - so, in a much higher sense - in a much more accurate manner - God is aware of the fact that many who profess to be subject to him are subject in profession only; that if they could do it with safety, they would throw off the very appearance of loyalty, and carry out in reality what exists in their hearts. It must have been sad for David to reflect how greatly the number of his professed subjects might have been diminished, if none had been retained but those who truly loved his reign, and respected him as a sovereign; it is sad to reflect how greatly the number of the professed friends of God would be diminished, if all those should withdraw who have yielded only reigned obedience to him! Yet the Church would be the better and the stronger for it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:44: As soon: etc. Heb. at the hearing of the ear, Rom 10:16, Rom 10:17
strangers: Heb. sons of the stranger, Psa 66:3, Psa 81:15; Deu 33:29; Sa2 1:13; Isa 62:8; Eze 44:7 *marg.
shall submit: or, yield feigned obedience, Heb. lie, Psa 68:30, Psa 81:15; Sa2 22:44-46
Geneva 1599
18:44 As soon as they hear of me, they shall obey me: the strangers shall (i) submit themselves unto me.
(i) Or lie: signifying a subjection constrained and not voluntary.
John Gill
18:44 As soon as they hear of me they shall obey me,.... That is, as soon as they should hear of Christ, through the preaching of the word, by which faith would come, they should readily and at once receive, embrace, and profess the Gospel, and yield a cheerful submission to the ordinances of it; and which has had its accomplishment among the Gentiles, Acts 28:28;
the strangers shall submit themselves unto me; meaning either the same persons as before; the Gentiles, who were aliens from the commonwealth of Israel, and strangers to the covenant of promise, who should submit to Christ, to his Gospel, to his righteousness, and to the sceptre of his kingdom; though some interpret it of the degenerate Jews, "the sons of the stranger", as the words may be rendered; who, though called the children of God, and the children of the kingdom, yet were, as our Lord says, of their father the devil; and these, some of them, in a flattering and dissembling way, feigned themselves to be the followers and disciples of Christ: and, indeed, it looks as if hypocrites were intended, whether among Jews or Gentiles, or both, since the word here used, and rendered "submit", signifies to "lie"; and so it is in the metaphrase of Apollinarius; or, as in the margin of some Bibles, to "yield a feigned obedience"; see Ps 66:3. There seems to be an allusion to the conquest of nations, some of the inhabitants of which readily and heartily submit, but others only feignedly, and through fear, and the force of superior power they cannot withstand.
John Wesley
18:44 Hear - As soon as they understand my will and pleasure, they shall instantly comply with it.
Robert Jamieson, A. R. Fausset and David Brown
18:44 submit, &c.--(compare Margin)--that is, show a forced subjection.
17:4517:45: Ժողովուրդ զոր ո՛չ գիտէի ծառայեա՛ց ինձ. եւ ՚ի լուր ակընջաց լուաւ ինձ[6683]։ [6683] Այլք.Եւ ՚ի լուր ականջաց։
45 Իմ չճանաչած ժողովուրդն ինձ ծառայեց եւ համակ ականջ դարձած՝ լսեց ինձ:
44 Իրենց ականջներով լսածնուն պէս՝ ինծի հնազանդեցան. Օտարները ինծի խոնարհութիւն ըրին*։
եւ ի լուր ականջաց լուաւ ինձ, որդիք օտարաց ստեցին ինձ:

17:45: Ժողովուրդ զոր ո՛չ գիտէի ծառայեա՛ց ինձ. եւ ՚ի լուր ակընջաց լուաւ ինձ[6683]։
[6683] Այլք.Եւ ՚ի լուր ականջաց։
45 Իմ չճանաչած ժողովուրդն ինձ ծառայեց եւ համակ ականջ դարձած՝ լսեց ինձ:
44 Իրենց ականջներով լսածնուն պէս՝ ինծի հնազանդեցան. Օտարները ինծի խոնարհութիւն ըրին*։
zohrab-1805▾ eastern-1994▾ western am▾
17:4417:45 по одному слуху о мне повинуются мне; иноплеменники ласкательствуют предо мною;
17:45 εἰς εις into; for ἀκοὴν ακοη hearing; report ὠτίου ωτιον ear ὑπήκουσέν υπακουω listen to μοι μοι me υἱοὶ υιος son ἀλλότριοι αλλοτριος another's; stranger ἐψεύσαντό ψευδομαι lie μοι μοι me
17:45. populus quem ignoravi serviet mihi auditione auris oboediet mihiA people which I knew not, hath served me: at the hearing of the ear they have obeyed me.
44. As soon as they hear of me they shall obey me: the strangers shall submit themselves unto me.
As soon as they hear of me, they shall obey me: the strangers shall submit themselves unto me:

17:45 по одному слуху о мне повинуются мне; иноплеменники ласкательствуют предо мною;
17:45
εἰς εις into; for
ἀκοὴν ακοη hearing; report
ὠτίου ωτιον ear
ὑπήκουσέν υπακουω listen to
μοι μοι me
υἱοὶ υιος son
ἀλλότριοι αλλοτριος another's; stranger
ἐψεύσαντό ψευδομαι lie
μοι μοι me
17:45. populus quem ignoravi serviet mihi auditione auris oboediet mihi
A people which I knew not, hath served me: at the hearing of the ear they have obeyed me.
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jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:45: The strangers shall fade away - בני נכר beney nechar, the same persons mentioned above. They shall not be able to effect any thing against me; יבלו yibbolu, "they shall fall as the leaves fall off the trees in winter."
And be afraid out of their close places - Those who have formed themselves into banditti, and have taken possession of rocks and fortified places, shall be so afraid when they hear of my successes, that they shall surrender at discretion, without standing a siege. Perhaps all these verbs should be understood in the perfect tense, for David is here evidently speaking of a kingdom at rest, all enemies having been subdued; or, as the title is, when the Lord Had delivered him from all his enemies.
Albert Barnes: Notes on the Bible - 1834
18:45: The strangers shall fade away - Hebrew, "The sons of the stranger." That is, foreigners. The word rendered fade away - נבל nâ bê l - means properly to wilt, wither, fall away, as applicable to flowers, leaves, or plants, Psa 1:3; Psa 37:2; Isa 1:30; Isa 28:1. Here it means that those foreign nations would diminish in numbers and in power, until they should wholly disappear. The idea is, that all his foes would vanish, and that he and his kingdom would be left in peace.
And be afraid out of their close places - The word rendered be afraid means to tremble - as those do who are in fear. The word rendered close places means places that are shut up or enclosed, as fortified cities or fortresses. The reference is to their places of retreat, towns, castles, fortresses. The meaning is, that they would find such places to be no security, and would tremble out of them; that is, they would flee out of them in consternation and alarm. The general thought is that of ultimate complete security for himself and his kingdom, or entire deliverance from all his enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:45: strangers: Isa 24:4; Mic 7:17; Jam 1:11
afraid: Rev 6:16
Geneva 1599
18:45 The strangers shall (k) fade away, and be afraid out of their close places.
(k) Fear will cause them to be afraid and come forth from their secret holes and holds to seek pardon.
John Gill
18:45 The strangers shall fade away,.... Like the leaves of trees in autumn, when they fall and perish; to which hypocrites and nominal professors are compared, Jude 1:12;
and be afraid out of their close places; their towers and fortified places, or the rocks and mountains to which they betake themselves for shelter; but, as not thinking themselves safe enough, through fear and dread, come out of them; see Mic 7:17. Some Jewish writers (q) interpret the words, they shall halt or be lame; that is, because of the chains put upon their feet: and so they are expressive of the conquest made of them. The word in the Arabic language signifies to "come out"; and may be so rendered here, and "come out": in 2Kings 22:46; it is, "they shall gird themselves", or "come out girt".
(q) R. Donesh apud Jarchi & Abendana not. in Miclol Yophi in loc. to Apollinar. Metaphras.
John Wesley
18:45 Close places - Out of their strong holds, where they shall lurk for fear of me.
17:4617:46: Որդիք օտարաց ստեցին ինձ. որդիք օտարաց մաշեցա՛ն եւ կաղացա՛ն ՚ի շաւղաց իւրեանց։
46 Օտարների որդիներն ինձ ստեցին, օտարների որդիները մաշուեցին՝ խոտորուելով իրենց շաւղից:
45 Օտարները տկարացան Եւ իրենց պահուըտած տեղերէն դողացին։
Որդիք օտարաց մաշեցան եւ [93]կաղացան ի շաւղաց`` իւրեանց:

17:46: Որդիք օտարաց ստեցին ինձ. որդիք օտարաց մաշեցա՛ն եւ կաղացա՛ն ՚ի շաւղաց իւրեանց։
46 Օտարների որդիներն ինձ ստեցին, օտարների որդիները մաշուեցին՝ խոտորուելով իրենց շաւղից:
45 Օտարները տկարացան Եւ իրենց պահուըտած տեղերէն դողացին։
zohrab-1805▾ eastern-1994▾ western am▾
17:4517:46 иноплеменники бледнеют и трепещут в укреплениях своих.
17:46 υἱοὶ υιος son ἀλλότριοι αλλοτριος another's; stranger ἐπαλαιώθησαν παλαιοω antiquate; grow old καὶ και and; even ἐχώλαναν χωλαινω from; away τῶν ο the τρίβων τριβος path αὐτῶν αυτος he; him
17:46. filii alieni mentientur mihi filii alieni defluent et contrahentur in angustiis suisThe children that are strangers have lied to me, strange children have faded away, and have halted from their paths.
45. The strangers shall fade away, and shall come trembling out of their close places.
The strangers shall fade away, and be afraid out of their close places:

17:46 иноплеменники бледнеют и трепещут в укреплениях своих.
17:46
υἱοὶ υιος son
ἀλλότριοι αλλοτριος another's; stranger
ἐπαλαιώθησαν παλαιοω antiquate; grow old
καὶ και and; even
ἐχώλαναν χωλαινω from; away
τῶν ο the
τρίβων τριβος path
αὐτῶν αυτος he; him
17:46. filii alieni mentientur mihi filii alieni defluent et contrahentur in angustiis suis
The children that are strangers have lied to me, strange children have faded away, and have halted from their paths.
45. The strangers shall fade away, and shall come trembling out of their close places.
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jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:46: The Lord liveth - By him alone I have gained all my victories; and he continueth, and will be my Rock, the Source whence I may at all times derive help and salvation. May his name be blessed! May his kingdom be exalted!
Albert Barnes: Notes on the Bible - 1834
18:46: The Lord liveth - Yahweh - the name used here - is often described as the living God in contradistinction to idols, who are represented as without life, Deu 5:26; Jos 3:10; Kg2 19:4; Psa 42:2; Mat 16:16; Th1 1:9. Compare Psa 115:5; Psa 135:16. It is probably in allusion to this idea that the phrase "The Lord liveth" is used here. It is a joyful exclamation in view of all that God had done; of all the deliverances which he had performed for the author of the psalm. In the remembrance of all this the psalmist says that God had shown himself to be the living, that is, the true God. These interpositions furnished abundant demonstration that Yahweh existed, and that he was worthy of adoration and praise as the true God. So, in view of mercy and salvation, the heart of the redeemed exultingly exclaims, "The Lord lives - there is a living God."
And blessed be my Rock - God, who has shown himself to be a refuge and a protector. See the note at Psa 18:2.
And let the God of my salvation be exalted - The God who has saved me from my enemies. Let him be exalted, be praised, be honored, be adored. Let his name be exalted above all idol gods; above all the creatures that he has made. The wish is, that His name might be made prominent; that all creatures might praise and honor Him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:46: Lord: Sa2 22:47; Jer 10:10; Joh 14:19; Rev 1:18
blessed: Psa 18:2, Psa 42:9
the God: Psa 25:5, Psa 68:20, Psa 79:9; Exo 15:2; Isa 12:2; Luk 1:47
exalted: Psa 21:13, Psa 57:5, Psa 57:11, Psa 99:9
Carl Friedrich Keil and Franz Delitzsch
18:46
(Heb.: 18:47-49) The hymn now draws towards the end with praise and thanksgiving for the multitude of God's mighty deeds, which have just been displayed. Like the (צוּרי) בּרוּך which is always doxological, חי ה (vivus Jahve) is meant as a predicate clause, but is read with the accent of an exclamation just as in the formula of an oath, which is the same expression; and in the present instance it has a doxological meaning. Accordingly וירוּם also signifies "exalted be," in which sense it is written וירם (וירם = וירם) in the other text. There are three doxological utterances drawn from the events which have just been celebrated in song. That which follows, from האל onwards, describes Jahve once more as the living, blessed (εὐλογητόν), and exalted One, which He has shown Himself to be. From ויּדבּר we see that הנּותן is to be resolved as an imperfect. The proofs of vengeance, נקמות, are called God's gift, insofar as He has rendered it possible to him to punish the attacks upon his own dignity and the dignity of his people, or to witness the punishment of such insults (e.g., in the case of Nabal); for divine vengeance is a securing by punishment (vindicatio) of the inviolability of the right. It is questionable whether הדבּיר (synonym רדד, Ps 144:2) here and in Ps 47:4 means "to bring to reason" as an intensive of דּבר, to drive (Ges.); the more natural meaning is "to turn the back" according to the Arabic adbara (Hitzig), cf. dabar, dabre, flight, retreat; debira to be wounded behind; medbûr, wounded in the back. The idea from which הדביר gains the meaning "to subdue" is that of flight, in which hostile nations, overtaken from behind, sank down under him (Ps 45:6); but the idea that is fully worked out in Ps 129:3, Is 51:23, is by no means remote. With מפלטי the assertion takes the form of an address. מן רומם does not differ from Ps 9:14 : Thou liftest me up away from mine enemies, so that I hover above them and triumph over them. The climactic אף, of which poetry is fond, here unites two thoughts of a like import to give intensity of expression to the one idea. The participle is followed by futures: his manifold experience is concentrated in one general ideal expression.
John Gill
18:46 The Lord liveth, and blessed be my Rock,.... This, with what follows, is the concluding part of the psalm, which ends with a celebration of the Divine Being, and with thankfulness for mercies received from him. The psalmist praises him on account of what he is in himself, what he was to him, and had done for him: in himself he is the living God, "the Lord liveth": he has life in himself, essentially, originally, and independently; and is the fountain and author of life to all others, even to all creatures that have life, whether rational or irrational: he is the giver of natural life to all men, and the supporter of it; and of spiritual and eternal life to his chosen people; and he continues to live, and ever will; wherefore the saints may conclude that their life in every sense is safe and secure. Some render the phrase, by way of wish, "may the Lord live" (r); but then it must be understood only that he would show himself more abundantly to be the living God, and that he might be acknowledged so by others. The next clauses are by way of petition; "and blessed be my Rock"; on which he was built and established, to which he betook himself in times of distress, which was his place of defence, and from whence he had a supply; wherefore he desires he might be blessed, not by invoking or conferring a blessing on him, neither of which can be; there being none greater than he to call upon, and he being "Elshaddai", God all sufficient, and in no need of any; but by declaring his blessedness, by celebrating his greatness and goodness, and by ascribing blessing and honour and glory to him;
and let the God of my salvation be exalted; God was the God of his salvation in a temporal sense, saving him daily from his many enemies; and in a spiritual sense, being the contriver, author, and applier of it to him; on which account he would have him be exalted both by himself, and in the high praises of his people; ascribing the whole of salvation to him, and giving him all the glory of it. Some render the words, "the God of my salvation is high" (s); he is the most high God, the high and lofty One that inhabits eternity, and is above all others. In 2Kings 22:47 the words are read, "and exalted be the God of the Rock of my salvation".
(r) "vivat Jehova", Musculus, Tigurine version, Piscator, Muis; so some in Vatablus, Ainsworth. (s) "excelsus est", Gejerus.
John Wesley
18:46 The Lord - He and he only is the true living God.
Robert Jamieson, A. R. Fausset and David Brown
18:46 The Lord liveth--contrasts Him with idols (1Cor 8:4).
17:4717:47: Կենդանի է Տէր եւ օրհնեալ է Աստուած, եւ բարձր եղիցի Աստուած փրկութեան իմոյ։
47 Կենդանի է Տէրն ու օրհնեալ է Աստուած, եւ թող բարձր լինի Աստուածն իմ փրկութեան:
46 Տէրը կենդանի է։Իմ Վէմս օրհնեալ ըլլայ Եւ իմ փրկութեանս Աստուածը բարձր ըլլայ։
Կենդանի է Տէր եւ օրհնեալ է [94]Աստուած, եւ բարձր եղիցի Աստուած փրկութեան իմոյ:

17:47: Կենդանի է Տէր եւ օրհնեալ է Աստուած, եւ բարձր եղիցի Աստուած փրկութեան իմոյ։
47 Կենդանի է Տէրն ու օրհնեալ է Աստուած, եւ թող բարձր լինի Աստուածն իմ փրկութեան:
46 Տէրը կենդանի է։Իմ Վէմս օրհնեալ ըլլայ Եւ իմ փրկութեանս Աստուածը բարձր ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
17:4617:47 Жив Господь и благословен защитник мой! Да будет превознесен Бог спасения моего,
17:47 ζῇ ζαω live; alive κύριος κυριος lord; master καὶ και and; even εὐλογητὸς ευλογητος commended; commendable ὁ ο the θεός θεος God μου μου of me; mine καὶ και and; even ὑψωθήτω υψοω elevate; lift up ὁ ο the θεὸς θεος God τῆς ο the σωτηρίας σωτηρια safety μου μου of me; mine
17:47. vivit Dominus et benedictus Deus meus et exaltabitur Deus salutis meaeThe Lord liveth, and blessed by my God, and let the God of my salvation be exalted.
46. The LORD liveth; and blessed be my rock; and exalted be the God of my salvation:
The LORD liveth; and blessed [be] my rock; and let the God of my salvation be exalted:

17:47 Жив Господь и благословен защитник мой! Да будет превознесен Бог спасения моего,
17:47
ζῇ ζαω live; alive
κύριος κυριος lord; master
καὶ και and; even
εὐλογητὸς ευλογητος commended; commendable
ο the
θεός θεος God
μου μου of me; mine
καὶ και and; even
ὑψωθήτω υψοω elevate; lift up
ο the
θεὸς θεος God
τῆς ο the
σωτηρίας σωτηρια safety
μου μου of me; mine
17:47. vivit Dominus et benedictus Deus meus et exaltabitur Deus salutis meae
The Lord liveth, and blessed by my God, and let the God of my salvation be exalted.
46. The LORD liveth; and blessed be my rock; and exalted be the God of my salvation:
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Adam Clarke: Commentary on the Bible - 1831
18:47: God that avengeth me - The way that I took was after his own heart; therefore he sustained me in it, and did me justice over my enemies.
Subdueth the people under me - He keeps down the spirits of the disaffected, and weakens their hands. They are subdued, and they continue under me; and this is the Lord's doing.
Albert Barnes: Notes on the Bible - 1834
18:47: It is God that avengeth me - Margin, giveth avengements for me. The marginal reading is a literal translation of the Hebrew. The meaning is, that God had punished the enemies of the author of the psalm for all the wrongs which they had done to him. Compare Rom 12:19.
And subdueth the people under me - Margin, destroyeth. The idea is that he had subdued the nations so that they became obedient to him. The primary notion of the word used here - from דבר dâ bar - is to set in a row; to range in order; to connect; to lead; to guide; - then, to reduce to order; to subdue. This God had done in respect to the nations. Instead of being rebellious and tumultuous, God had reduced them to obedience, and had thus set him over a kingdom where all were subject to order and to law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:47: avengeth: Heb. giveth avengements for me, Deu 32:35; Sa2 22:48; Nah 1:2; Rom 12:19
subdueth: or, destroyeth, Psa 47:3
John Gill
18:47 It is God that avengeth me,.... Or "gives vengeance unto me", or "for me" (t): vengeance only belongs to God, and he repays it for and in behalf of his people. Private revenge is not to be exercised by any; public vengeance on delinquents may be exercised by the civil magistrate, to whom God gives power and authority to exercise it, Rom 13:4; as he did to David, as king of Israel; though the phrase rather seems to design the victories which he obtained over his enemies, which were punishments to them, vengeances inflicted on them; and owing to God; so the acceptable year of the Messiah's coming, and the time of his people redeemed by him, is called the day of vengeance of our God, both on his and their enemies, Is 61:2;
and subdueth the people under me; the Edomites, Moabites, and others, as in 2Kings 8:1, or the Gentiles under Christ; See Gill on Ps 18:39;
(t) "qui dat ultiones mihi", Pagninus, Gejerus; so Junius & Tremellius, Piscator, Musculus, Cocceius, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
18:47 avengeth me--His cause is espoused by God as His own.
17:4817:48: Աստուած որ խնդրէ զվրէժ իմ, եւ հնազա՛նդ առնէ զժողովուրդս ընդ ինեւ։ Փրկիչ իմ ՚ի թշնամեաց իմոց բարկացողաց[6684], [6684] Ոսկան.Աստուած է որ խնդրէ։
48 Աստուածն իմ, որ լուծում է վրէժն իմ եւ ժողովուրդներին ինձ է հնազանդեցնում,
47 Աստուած է, որ իմ վրէժս կը լուծէ Ու ժողովուրդները ինծի կը հնազանդեցնէ։
Աստուած է որ խնդրէ զվրէժ իմ, եւ հնազանդ առնէ զժողովուրդս ընդ ինեւ:

17:48: Աստուած որ խնդրէ զվրէժ իմ, եւ հնազա՛նդ առնէ զժողովուրդս ընդ ինեւ։ Փրկիչ իմ ՚ի թշնամեաց իմոց բարկացողաց[6684],
[6684] Ոսկան.Աստուած է որ խնդրէ։
48 Աստուածն իմ, որ լուծում է վրէժն իմ եւ ժողովուրդներին ինձ է հնազանդեցնում,
47 Աստուած է, որ իմ վրէժս կը լուծէ Ու ժողովուրդները ինծի կը հնազանդեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
17:4717:48 Бог, мстящий за меня и покоряющий мне народы,
17:48 ὁ ο the θεὸς θεος God ὁ ο the διδοὺς διδωμι give; deposit ἐκδικήσεις εκδικησις vindication; vengeance ἐμοὶ εμοι me καὶ και and; even ὑποτάξας υποτασσω subordinate; subject λαοὺς λαος populace; population ὑπ᾿ υπο under; by ἐμέ εμε me
17:48. Deus qui das vindictas mihi et congregas populos sub me qui servas me ab inimicis meisO God, who avengest me, and subduest the people under me, my deliverer from my enraged enemies.
47. Even the God that executeth vengeance for me, and subdueth peoples under me.
It is God that avengeth me, and subdueth the people under me:

17:48 Бог, мстящий за меня и покоряющий мне народы,
17:48
ο the
θεὸς θεος God
ο the
διδοὺς διδωμι give; deposit
ἐκδικήσεις εκδικησις vindication; vengeance
ἐμοὶ εμοι me
καὶ και and; even
ὑποτάξας υποτασσω subordinate; subject
λαοὺς λαος populace; population
ὑπ᾿ υπο under; by
ἐμέ εμε me
17:48. Deus qui das vindictas mihi et congregas populos sub me qui servas me ab inimicis meis
O God, who avengest me, and subduest the people under me, my deliverer from my enraged enemies.
47. Even the God that executeth vengeance for me, and subdueth peoples under me.
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Adam Clarke: Commentary on the Bible - 1831
18:48: He delivereth me - That is, he hath delivered me, and continues to deliver me, from all that rise up against me.
The violent man - Saul; this applies particularly to him.
Albert Barnes: Notes on the Bible - 1834
18:48: He delivereth me from mine enemies - From all my foes.
Yea, thou liftest me up above those that rise up against me - So that I triumph over them. Instead of being subdued by them, and trampled under their feet, I am exalted, and they are humbled.
Thou hast delivered me from the violent man - Margin, as in Hebrew, man of violence; the man characterized by injustice and wrong; the man who endeavored to overcome and subdue me by force and arms. There is probably a special allusion here by the psalmist to Saul as his great enemy, but perhaps he had also in his eye others of the same kind, and the meaning may be that he had been delivered from all of that class of people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:48: liftest: Psa 22:27-30, Psa 59:1, Psa 59:2, Psa 89:13; Phi 2:9
violent man: Heb. man of violence, Psa 7:16, Psa 86:14, Psa 140:1, Psa 140:4, Psa 140:11
Geneva 1599
18:48 He delivereth me from mine enemies: yea, thou liftest me up above those that rise up against me: thou hast delivered me from the (l) violent man.
(l) That is, Saul who out of malice persecuted him.
John Gill
18:48 He delivereth me from mine enemies,.... From Saul and his men, from Ishbosheth and Abner, from Absalom, and the conspirators with him; so all believers are delivered out of the hands of their enemies by Christ, as that they can serve the Lord without fear; and so Christ himself is delivered from all his enemies, being raised from the dead, and set at the right hand of God, where he must reign till all enemies are put under his feet;
yea, thou liftest me up above those that rise up against me; David was lifted up from a low and mean estate, and placed on the throne of Israel, above all those that rose up against him, and sought to destroy him; and the saints are set upon their high places in Christ, where they are out of the reach of their enemies to do them any harm; and Christ, he is highly exalted at the right hand of God, above all principality and power, might and dominion, and every name that is named in this world;
thou hast delivered me from the violent man; either from Saul, from whom David was delivered; or from Satan the enemy, the son of wickedness, who shall no more exact upon and afflict the Messiah, Ps 89:21. The Chaldee paraphrase says, from Gog; as the saints will be delivered from antichrist, the man of sin, and son of perdition, who will be destroyed with the breath of Christ's mouth.
John Wesley
18:48 Violent man - From Saul: whom for honour's sake he forbears to mention.
Robert Jamieson, A. R. Fausset and David Brown
18:48 liftest me up--to safety and honors.
17:4917:49: յայնցանէ որ յարուցեալ էին ՚ի վերայ իմ բարձր արարեր զիս, եւ յառնէ անիրաւէ փրկեցեր զիս[6685]։ [6685] Ոմանք.Ոյք յարուցեալ են ՚ի վերայ իմ։
49 որ փրկում է ինձ իմ գազազած թշնամիներից. դու բարձր դասեցիր ինձ իմ հակառակորդներից, անիրաւ մարդուց ազատեցիր ինձ:
48 Իմ թշնամիներէս զիս կը փրկէ.Նաեւ զիս իմ հակառակորդներէս աւելի բարձրացուցիր Ու բռնաւոր մարդէն զիս ազատեցիր։
Փրկիչ իմ ի թշնամեաց իմոց [95]բարկացողաց, յայնցանէ որ յարուցեալ են ի վերայ իմ բարձր արարեր զիս, եւ յառնէ անիրաւէ փրկեցեր զիս:

17:49: յայնցանէ որ յարուցեալ էին ՚ի վերայ իմ բարձր արարեր զիս, եւ յառնէ անիրաւէ փրկեցեր զիս[6685]։
[6685] Ոմանք.Ոյք յարուցեալ են ՚ի վերայ իմ։
49 որ փրկում է ինձ իմ գազազած թշնամիներից. դու բարձր դասեցիր ինձ իմ հակառակորդներից, անիրաւ մարդուց ազատեցիր ինձ:
48 Իմ թշնամիներէս զիս կը փրկէ.
Նաեւ զիս իմ հակառակորդներէս աւելի բարձրացուցիր Ու բռնաւոր մարդէն զիս ազատեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
17:4817:49 и избавляющий меня от врагов моих! Ты вознес меня над восстающими против меня и от человека жестокого избавил меня.
17:49 ὁ ο the ῥύστης ρυστης of me; mine ἐξ εκ from; out of ἐχθρῶν εχθρος hostile; enemy μου μου of me; mine ὀργίλων οργιλος passionate ἀπὸ απο from; away τῶν ο the ἐπανιστανομένων επανιστημι challenge ἐπ᾿ επι in; on ἐμὲ εμε me ὑψώσεις υψοω elevate; lift up με με me ἀπὸ απο from; away ἀνδρὸς ανηρ man; husband ἀδίκου αδικος injurious; unjust ῥύσῃ ρυομαι rescue με με me
17:49. et a resistentibus mihi elevas me a viro iniquo libera meAnd thou wilt lift me up above them that rise up against me: from the unjust man thou wilt deliver me.
48. He rescueth me from mine enemies: yea, thou liftest me up above them that rise up against me: thou deliverest me from the violent man.
He delivereth me from mine enemies: yea, thou liftest me up above those that rise up against me: thou hast delivered me from the violent man:

17:49 и избавляющий меня от врагов моих! Ты вознес меня над восстающими против меня и от человека жестокого избавил меня.
17:49
ο the
ῥύστης ρυστης of me; mine
ἐξ εκ from; out of
ἐχθρῶν εχθρος hostile; enemy
μου μου of me; mine
ὀργίλων οργιλος passionate
ἀπὸ απο from; away
τῶν ο the
ἐπανιστανομένων επανιστημι challenge
ἐπ᾿ επι in; on
ἐμὲ εμε me
ὑψώσεις υψοω elevate; lift up
με με me
ἀπὸ απο from; away
ἀνδρὸς ανηρ man; husband
ἀδίκου αδικος injurious; unjust
ῥύσῃ ρυομαι rescue
με με me
17:49. et a resistentibus mihi elevas me a viro iniquo libera me
And thou wilt lift me up above them that rise up against me: from the unjust man thou wilt deliver me.
48. He rescueth me from mine enemies: yea, thou liftest me up above them that rise up against me: thou deliverest me from the violent man.
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Adam Clarke: Commentary on the Bible - 1831
18:49: WilI I give thanks unto thee - among the heathen - Quoted by St. Paul, Rom 15:9, to prove that the calling of the Gentiles was predicted, and that what then took place was the fulfillment of that prediction.
But there is a sense in which it applies particularly to David, well observed by Theodoret: "We see," says he, "evidently the fulfillment of this prophecy; for even to the present day David praises the Lord among the Gentiles by the mouth of true believers; seeing there is not a town, village, hamlet, country, nor even a desert, where Christians dwell, in which God is not praised by their singing the Psalms of David."
Albert Barnes: Notes on the Bible - 1834
18:49: Therefore will I give thanks unto thee - Margin, confess. The Hebrew word - ידה yâ dâ h - in the form used here, means properly to profess, to confess, to acknowledge; then especially to acknowledge or recognize blessings and favors; in other words, to give thanks, to praise. The idea here is that he would make a public acknowledgment of those blessings which he had received; or that he would cause the remembrance of them to be celebrated among the nations.
Among the heathen - Among the nations. See the note at Psa 18:43. The meaning here is, that he would cause these blessings to be remembered by making a record of them in this song of praise; a song that would be used not only in his own age and in his own country, but also among other nations, and in other times. He would do all in his power to make the knowledge of these favors, and these proofs of the existence of the true God, known abroad and transmitted to other times. The apostle Paul uses this language Rom 15:9 as expressing properly the fact that the knowledge of God was to be communicated to the "Gentiles:" "As it is written, For this cause will I confess to thee among the Gentiles." The word "heathen" or nations, in the passage before us, corresponds precisely with the meaning of the word Gentiles; and Paul has used the language of the psalm legitimately and properly as showing that it was a doctrine of the Old Testament that the truths of religion were not to be confined to the Jews, but were to be made known to other nations.
And sing praises unto thy name - Unto thee; the name often being used to denote the person. The meaning is, that he would cause the praises of God to be celebrated among foreign or pagan nations, as the result of what God had done for him. Far, probably, very far beyond what David anticipated when he penned this psalm, this has been done. The psalm itself has been chanted by million who were not in existence, and in lands of which the psalmist had no knowledge; and, connected as it has been with the other psalms in Christian worship, it has contributed in an eminent degree to extend the praises of God far in the earth, and to transmit the knowledge of him to generations as they succeeded one another. What David anticipated is, moreover, as yet only in the progress of fulfillment. Millions not yet born will make use of the psalm, as million have done before, as the medium of praise to God; and down to the most distant times this sacred song, in connection with the others in the Book of Psalms, will contribute to make God known in the earth, and to secure for him the praises of mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:49: will I give thanks: or, confess, Psa 14:7, Psa 30:12, Psa 72:18, Psa 72:19, Psa 138:4; Sa2 22:50, Sa2 22:51; Rom 15:9; Ti1 6:13
sing: Psa 108:3; Mat 26:30; Rom 15:9
Carl Friedrich Keil and Franz Delitzsch
18:49
(Heb.: 18:50-51) The praise of so blessed a God, who acts towards David as He has promised him, shall not be confined within the narrow limits of Israel. When God's anointed makes war with the sword upon the heathen, it is, in the end, the blessing of the knowledge of Jahve for which he opens up the way, and the salvation of Jahve, which he thus mediatorially helps on. Paul has a perfect right to quote Ps 18:50 of this Psalm (Rom 15:9), together with Deut 32:43 and Ps 117:1, as proof that salvation belongs to the Gentiles also, according to the divine purpose of mercy. What is said in Ps 18:50 as the reason and matter of the praise that shall go forth beyond Israel, is an echo of the Messianic promises in 2Kings 7:12-16 which is perfectly reconcileable with the Davidic authorship of the Psalm, as Hitzig acknowledges. And Theodoret does not wrongly appeal to the closing words עד־עולם against the Jews. In whom, but in Christ, the son of David, has the fallen throne of David any lasting continuance, and in whom, but in Christ, has all that has been promised to the seed of David eternal truth and reality? The praise of Jahve, the God of David, His anointed, is, according to its ultimate import, a praising of the Father of Jesus Christ.
Geneva 1599
18:49 Therefore will (m) I give thanks unto thee, O LORD, among the heathen, and sing praises unto thy name.
(m) This prophecy belongs to the kingdom of Christ and calling of the Gentiles, as in (Rom 15:9).
John Gill
18:49 Therefore will I give thanks unto thee, O Lord, among the Heathen,.... These words are cited by the apostle, in Rom 15:9; and applied to the conversion of the Gentiles, which is manifestly prophesied of in some preceding verses of this psalm: there it is rendered, "I will confess to thee among the Gentiles"; and designs not confession of sin, nor profession of the truth, but an acknowledgment of unworthiness, joined with thankfulness for mercies received; done in the most public manner, not only in the congregation of the righteous, but before the Heathen conquered by him; owning before them all, that the victories he had obtained over them were not to be ascribed to his arm and sword, but to the power of the Lord;
and sing praises unto thy name; which is comely for the saints to do, and which Jesus Christ himself did, in the great congregation of his disciples, and among the Gentiles, by his apostles, and others, on the account of the conversion of them.
John Wesley
18:49 Heathen - David is here transported beyond himself, and speaks this in special relation to Christ who was to be his seed, and of whom he was an eminent type, and by whom alone this was done. And therefore this is justly applied to him, and to his calling of the Gentiles, Rom 15:9.
Robert Jamieson, A. R. Fausset and David Brown
18:49 Paul (Rom 15:9) quotes from this doxology to show that under the Old Testament economy, others than the Jews were regarded as subjects of that spiritual government of which David was head, and in which character his deliverances and victories were typical of the more illustrious triumphs of David's greater Son. The language of Ps 18:50 justifies this view in its distinct allusion to the great promise (compare 2Kings 7:12). In all David's successes he saw the pledges of a fulfilment of that promise, and he mourned in all his adversities, not only in view of his personal suffering, but because he saw in them evidences of danger to the great interests which were committed to his keeping. It is in these aspects of his character that we are led properly to appreciate the importance attached to his sorrows and sufferings, his joys and successes.
17:5017:50: Վասն այսորիկ խոստովան եղէց քեզ ՚ի հեթանոսս, եւ անուան քում սաղմոս ասացից։
50 Դրա համար գոհութիւն պիտի մատուցեմ քեզ հեթանոսների մէջ եւ քո անուանը սաղմոս պիտի երգեմ:
49 Անոր համար, ո՛վ Տէր, ազգերուն մէջ քեզ պիտի գովեմ։Ես քու անուանդ սաղմոս պիտի երգեմ։
Վասն այսորիկ խոստովան եղէց քեզ ի հեթանոսս, եւ անուան քում սաղմոս ասացից:

17:50: Վասն այսորիկ խոստովան եղէց քեզ ՚ի հեթանոսս, եւ անուան քում սաղմոս ասացից։
50 Դրա համար գոհութիւն պիտի մատուցեմ քեզ հեթանոսների մէջ եւ քո անուանը սաղմոս պիտի երգեմ:
49 Անոր համար, ո՛վ Տէր, ազգերուն մէջ քեզ պիտի գովեմ։Ես քու անուանդ սաղմոս պիտի երգեմ։
zohrab-1805▾ eastern-1994▾ western am▾
17:4917:50 За то буду славить Тебя, Господи, между иноплеменниками и буду петь имени Твоему,
17:50 διὰ δια through; because of τοῦτο ουτος this; he ἐξομολογήσομαί εξομολογεω concede; confess σοι σοι you ἐν εν in ἔθνεσιν εθνος nation; caste κύριε κυριος lord; master καὶ και and; even τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your ψαλῶ ψαλλω play
17:50. propterea confitebor tibi in gentibus Domine et nomini tuo cantaboTherefore will I give glory to thee, O Lord, among the nations, and I will sing a psalm to thy name.
49. Therefore I will give thanks unto thee, O LORD, among the nations, and will sing praises unto thy name.
Therefore will I give thanks unto thee, O LORD, among the heathen, and sing praises unto thy name:

17:50 За то буду славить Тебя, Господи, между иноплеменниками и буду петь имени Твоему,
17:50
διὰ δια through; because of
τοῦτο ουτος this; he
ἐξομολογήσομαί εξομολογεω concede; confess
σοι σοι you
ἐν εν in
ἔθνεσιν εθνος nation; caste
κύριε κυριος lord; master
καὶ και and; even
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
ψαλῶ ψαλλω play
17:50. propterea confitebor tibi in gentibus Domine et nomini tuo cantabo
Therefore will I give glory to thee, O Lord, among the nations, and I will sing a psalm to thy name.
49. Therefore I will give thanks unto thee, O LORD, among the nations, and will sing praises unto thy name.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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
50. "Славить Тебя, Господи, между всеми иноплеменниками", точнее - пред всеми иноплеменниками. Каждая победа Давида заканчивалась торжественным благодарением Бога, в котором Давид пред всеми людьми как из своего народа, так и из пленников-язычников не скрывал имени Иеговы, но открыто воспевал Его, как единого истинного Бога.

В этих словах Ап. Павел видит указание на проповедь учения Христа среди язычников (см. Рим XV:9).
Adam Clarke: Commentary on the Bible - 1831
18:50: Great deliverance giveth he to his king - David was a king of God's appointment, and was peculiarly favored by him. Literally, He is magnifying the salvations of his king. He not only delivers, but follows up those deliverances with innumerable blessings.
Showeth mercy - to David - I have no claim upon his bounty. I deserve nothing from him, but he continues to show mercy.
To his seed - His posterity. So the words זרע zera and σπερμα, in the Old and New Testament, should be universally translated. The common translation is totally improper, and now more so than formerly, when anatomy was less understood.
For evermore - עד עולם ad olam, for ever; through all duration of created worlds. And more - the eternity that is beyond time. This shows that another David is meant, with another kind of posterity, and another sort of kingdom. From the family of David came the man Christ Jesus; his posterity are the genuine Christians; his kingdom, in which they are subjects, is spiritual. This government shall last through all time, for Christianity will continue to prevail till the end of the world: and it will be extended through eternity; for that is the kingdom of glory in which Jesus reigns on the throne of his Father, and in which his followers shall reign with him for ever and ever.
It has already been remarked that this whole Psalm has been understood as relating to the passion and victories of Christ, and the success of the Gospel in the earth. In this way Bishop Horne has understood and paraphrased it; and in the same way it is considered by the ancient Psalter, so often mentioned. Many of the primitive fathers and modern interpreters have taken the same view of it. Those passages which I judged to have this meaning I have pointed out, and have only to add that, as David was a type of Christ, many things spoken of him primarily, refer to our Lord ultimately; but much judgment and caution are required in their application. To apply the whole Psalm in this way appears to me very injudicious, and often derogatory from the majesty of Christ. Let this be my excuse for not following the same track in which many of my predecessors have gone.
Albert Barnes: Notes on the Bible - 1834
18:50: Great deliverance giveth he to his king - To David, as king. The word in the original, which is rendered "deliverance," means properly salvations, and is here in the plural number. It refers not to one act of divine interposition, but to the many acts (referred to in the psalm) in which God had interposed to save him from danger and from death. The phrase "to his king" refers to the fact that God had appointed him to reign, and to administer the government for him. He did not reign on his own account, but he reigned for God, and with a view to do his will.
And showeth mercy to his anointed - To him who had been set apart to the kingly office by a solemn act of anointing. Compare Sa1 16:13; Sa2 2:4-7; Sa2 5:3, Sa2 5:17; Sa2 12:7; compare Kg2 9:3, Kg2 9:6, Kg2 9:12. It is in allusion to this custom that the Messiah is called the Anointed, or the Christ. See the note at Mat 1:1.
To David, and to his seed - To his descendants, or posterity. There is an undoubted reference here to the promises made to David in regard to his successors on the throne. See Sa2 7:12-16, Sa2 7:25-26, and Ps. 89:19-37.
FoRev_ermore - This expresses the confident expectation of David that the government would remain in his family to the latest times. This expectation was founded on such promises as that in Sa2 7:12-13 : "I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom; he shall build an house for my name, and I will establish the throne of his kingdom foRev_er." Also Sa2 7:16 : "And thine house and thy kingdom shall be established foRev_er before thee; thy throne shall be established foRev_er." See also Psa 89:36 : "His seed shall endure foRev_er, and his throne as the sun before me." The perpetuity of this kingdom is found, in fact, in the reign of the Messiah, a descendant of David, in whose eternal reign these promises will receive an ample fulfillment. See Isa 9:7. Compare Luk 1:32-33. The temporal reign passed wholly away in the process of time from the descendants of David; the spiritual reign is perpetual in the Messiah. How far David understood this it is not important to inquire, and it would be impossible to determine. It is sufficient for the proper understanding of the place to remember
(a) that there will have been a strict fulfillment of the promise, according to the full import of the language, in the Messiah, the Son of David; and
(b) that, however this may have been understood by David who recorded the promise, the real author of the promise was the Holy Spirit, and that the real meaning of the promise, as thus recorded, was that it should be fulfilled as it has been.
In this, as in all other cases, the inquiry to be made in interpreting the language is not how the sacred penman understood it, but what was meant by the real author, the Spirit of God - and whether the prediction, according to that meaning, has been fulfilled. When a man employs an amanuensis, the inquiry in regard to what is written is not how the amanuensis understood it, but how he who dictated what was written intended it should be understood. Applying this principle, the prediction here and elsewhere, in regard to the perpetuity of the reign of David and his posterity, has been, and is, fulfilled in the most ample manner. "Great David's greater Son" shall reign foRev_er and ever.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:50: Great: Psa 2:6, Psa 78:71, Psa 78:72, Psa 89:3, Psa 89:4, Psa 144:10; Sa1 2:10, Sa1 16:1; Act 2:34-36; Phi 2:9-11
to his: Psa. 89:20-38, Psa 132:10; Sa2 7:13; Ch1 17:11-14, Ch1 17:27; Isa 9:6, Isa 9:7; Luk 1:31-33, Luk 1:69; Rom 1:3, Rom 11:29; Gal 3:16
Geneva 1599
18:50 Great deliverance giveth he to his king; and sheweth mercy to his anointed, to David, and to his (n) seed for evermore.
(n) This did not properly belong to Solomon, but to Jesus Christ.
John Gill
18:50 Great deliverance giveth he to his king,.... Not that is king over him; for he is King of kings and Lord of lords; but that is made king by him, as David was; who did not usurp the throne, but was anointed king by the appointment of God, and was placed by him upon the throne; to whom he gave great deliverance from his enemies, or "magnified salvations" to him; which were great in kind, and many in number; and as Christ is, whom God has set as his King on his holy hill of Sion, against whom the Heathen raged, and kings and princes set themselves; but he is delivered from them all, and saved from the power of death and the grave, and ever lives to reign over, protect, and defend his people; in 2Kings 22:51, it is, he is "the tower of salvation for his king", with which compare Prov 18:10;
and showeth mercy to his anointed, to David, and to his seed for evermore; which may be understood either of David literally, who was the Lord's anointed, and to whom God showed mercy in various instances; and then by his seed is meant the Messiah, who was of his seed according to the flesh; or of the Messiah, whose name signifies Anointed; and who is often called David, Ezek 34:23, Hos 3:5; and so some of the Jewish doctors (u) from this verse prove that the name of the Messiah is David: and by his seed are meant his spiritual seed; all the elect of God, who are given him as his children, to whom he stands in the relation of the everlasting Father: and as mercy is kept with him for evermore, Ps 89:28; so it is shown to them in regeneration, in the forgiveness of their sins, and in their everlasting salvation.
(u) Echa Rabbati, fol. 50. 2.
John Wesley
18:50 His king - To the king whom God himself chose and anointed, and to all his posterity; and especially to the Messiah, who is called David's seed, Acts 13:23; Rom 1:3.
17:5117:51: Մեծ արարեր զփրկութիւն թագաւորի նորա, առնել ողորմութիւն ընդ օծելոյ նորա, ընդ Դաւթի եւ ընդ զաւակի նորա ազգէ մինչեւ յազգ[6686]։ Տունք. ծ̃։ [6686] Ոմանք.Մեծ արասցէ զփրկութիւն թա՛՛... ընդ օծելոյ իւրոյ ընդ Դաւ՛՛։
51 Դու փրկութեամբ մեծարեցիր թագաւորիդ՝ ողորմելով քո օծեալ Դաւթին ու նրա սերնդին յաւիտեանս յաւիտենից:
50 Իր թագաւորին փրկութիւնները մեծցնողը Ու իր օծեալին՝ Դաւիթին ու անոր սերունդին Յաւիտեան ողորմութիւն ընողը՝ Ա՛Ն Է։
Մեծ արարեր զփրկութիւն թագաւորի նորա, առնել ողորմութիւն ընդ օծելոյ նորա ընդ Դաւթի, եւ ընդ զաւակի նորա ազգէ մինչեւ յազգ:

17:51: Մեծ արարեր զփրկութիւն թագաւորի նորա, առնել ողորմութիւն ընդ օծելոյ նորա, ընդ Դաւթի եւ ընդ զաւակի նորա ազգէ մինչեւ յազգ[6686]։ Տունք. ծ̃։
[6686] Ոմանք.Մեծ արասցէ զփրկութիւն թա՛՛... ընդ օծելոյ իւրոյ ընդ Դաւ՛՛։
51 Դու փրկութեամբ մեծարեցիր թագաւորիդ՝ ողորմելով քո օծեալ Դաւթին ու նրա սերնդին յաւիտեանս յաւիտենից:
50 Իր թագաւորին փրկութիւնները մեծցնողը Ու իր օծեալին՝ Դաւիթին ու անոր սերունդին Յաւիտեան ողորմութիւն ընողը՝ Ա՛Ն Է։
zohrab-1805▾ eastern-1994▾ western am▾
17:5017:51 величественно спасающий царя и творящий милость помазаннику Твоему Давиду и потомству его во веки.
17:51 μεγαλύνων μεγαλυνω enlarge; magnify τὰς ο the σωτηρίας σωτηρια safety τοῦ ο the βασιλέως βασιλευς monarch; king αὐτοῦ αυτος he; him καὶ και and; even ποιῶν ποιεω do; make ἔλεος ελεος mercy τῷ ο the χριστῷ χριστος Anointed αὐτοῦ αυτος he; him τῷ ο the Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even τῷ ο the σπέρματι σπερμα seed αὐτοῦ αυτος he; him ἕως εως till; until αἰῶνος αιων age; -ever
17:51. magnificanti salutes regis sui et facienti misericordiam christo suo David et semini eius usque in aeternumGiving great deliverance to his king, and shewing mercy to David, his anointed: and to his seed for ever.
50. Great deliverance giveth he to his king; and sheweth lovingkindness to his anointed, to David and to his seed, for evermore.
Great deliverance giveth he to his king; and sheweth mercy to his anointed, to David, and to his seed for evermore:

17:51 величественно спасающий царя и творящий милость помазаннику Твоему Давиду и потомству его во веки.
17:51
μεγαλύνων μεγαλυνω enlarge; magnify
τὰς ο the
σωτηρίας σωτηρια safety
τοῦ ο the
βασιλέως βασιλευς monarch; king
αὐτοῦ αυτος he; him
καὶ και and; even
ποιῶν ποιεω do; make
ἔλεος ελεος mercy
τῷ ο the
χριστῷ χριστος Anointed
αὐτοῦ αυτος he; him
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
τῷ ο the
σπέρματι σπερμα seed
αὐτοῦ αυτος he; him
ἕως εως till; until
αἰῶνος αιων age; -ever
17:51. magnificanti salutes regis sui et facienti misericordiam christo suo David et semini eius usque in aeternum
Giving great deliverance to his king, and shewing mercy to David, his anointed: and to his seed for ever.
50. Great deliverance giveth he to his king; and sheweth lovingkindness to his anointed, to David and to his seed, for evermore.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
51. "Потомство во веки", это то, которое было открыто Давиду через пророка Нафана см. 2: Цар VII:12-16.