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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Надписанием и сходством этого псалма с другими псалмами Давида подтверждается происхождение его от последнего. Время написания точно указать невозможно за общностью его содержания. Этот псалом - торжественный гимн Богу, как Творцу величественного внешнего мира и нравственного закона, чем он дополняет предыдущий, тоже представляющий гимн Богу, но как защитнику угнетенного праведника. "Кант не вспоминал ли об этом псалме, когда говорил: есть две вещи, которые возбуждают во мне постоянное изумление, звездное небо над моею головою и нравственный закон в моем сердце!" (Вигуру. Руководство к чтению Библии, т. 2, первая половина, с. 47:7).

Небо, величественное днем и ночью, свидетельствует славу Божию пред всем живущим (2-5). На этом небе - самое великое светило - солнце, которое обходит, живит и освещает весь мир (6-7). Как благодетельно солнце для земли, так благодетелен нравственный закон Бога для человека, очищающий и оживляющий его духовную природу (6-10), почему он выше всяких земных сокровищ (8-12). Поэтому Давид молит Господа охранить его от действия греховных влечений, часто не сознаваемых самим человеком, но при развитии и укреплении способных погубить его (13-15).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
There are two excellent books which the great God has published for the instruction and edification of the children of men; this psalm treats of them both, and recommends them both to our diligent study. I. The book of the creatures, in which we may easily read the power and godhead of the Creator, ver. 1-6. II. The book of the scriptures, which makes known to us the will of God concerning our duty. He shows the excellency and usefulness of that book (ver. 7-11) and then teaches us how to improve it, ver. 12-14.
Adam Clarke: Commentary on the Bible - 1831
The heavens and their host proclaim the majesty of God, Psa 19:1-6; the excellence and perfection of the Divine law, Psa 19:7-10; its usefulness, Psa 19:11. The psalmist prays for pardon and preservation from sin, Psa 19:12, Psa 19:13; and thy his Words and thoughts may be holy, Psa 19:14.
The title of this Psalm has nothing particular in it; but it is not very clear that it was written by David, to whom it is attributed; though some think that he composed it in the wilderness, while persecuted by Saul. For this opinion, however, there is no solid ground. There is no note in the Psalm itself to lead us to know when, where, or by whom it was written. It is a highly finished and beautiful ode.
Albert Barnes: Notes on the Bible - 1834
19:0: This very beautiful psalm is designed to illustrate the superiority of Rev_ealed truth above the light of nature in showing the character and perfections of God. In doing this, there is no attempt in the psalm, as there should be none on our part in explaining it, to undervalue or disparage the truths about God Rev_ealed by nature. All that could now be said in regard to the works of creation, as illustrating the divine perfections, is really admitted by the psalmist Psa 19:1-6; and yet this is placed in strong contrast with the Rev_elations disclosed in the "law of the Lord," that is, in his Rev_ealed word Psa 19:7-11. The Rev_elations of nature, and the higher Rev_elation by inspiration, belong to the same system of religion, and are alike designed to illustrate the being, the perfections, and the government of God. The friend of religion should claim the one as well as the other; the defense of the Bible as a Rev_elation from God should not lead us to disparage or undervalue the disclosures respecting God as made by nature. He who asserts that a Rev_elation is necessary to mankind, and who maintains that the light of nature is not sufficient for the wants of man, should nevertheless concede all that can be known from the works of God about the Creator; should rejoice in all that truth; and should be willing that all should be learned that can be learned about God from his works. When all this is admitted, and all this learned, there will be still an ample field for the higher disclosures which Rev_elation claims to make.
Nor did the psalmist apprehend that the Rev_elations about God which are made in his works would be in conflict with those which are made in his word. He evidently felt, in looking at these works of creation, that he was learning truths which would in no manner contradict the higher truths communicated by Rev_elation; that the investigation of the one might be pursued to any extent without showing that the other was needless, or bringing the truth of the other into peril.
This psalm consists properly of three parts:
I. The Rev_elation of God in his works, Psa 19:1-6.
II. The higher and more glorious Rev_elation of himself in his law, Psa 19:7-10.
III. The bearing of these truths on the present character and conduct of the author, and consequently their adaptedness to produce the same effect on others, Psa 19:11-14.
(a) in warning men of the nature of sin, and thus keeping them from transgression, Psa 19:11;
(b) in making them aware of the extent and depth of sin, and especially of secret faults, Psa 19:12;
(c) in leading them to pray earnestly that they may be cleansed from secret faults, and be kept back or restrained from presumptuous sins, Psa 19:12-13;
(d) in leading them to pray earnestly that their words and thoughts may be made acceptable to God, Psa 19:14.
The psalm is said in the title to be "A Psalm of David;" and there is nothing in the psalm itself to create a doubt in regard to the correctness of this statement. It is impossible, however, to determine when, or in what circumstances, it was composed, for there are no internal marks which will fix it at any particular period of the life of the author. There is no allusion either to persecution or to triumph; to private, domestic, or public life - or to any of the known circumstances of the history of David. If a conjecture may be allowed, it would seem not improbable that it was composed in those calm periods of his history when he led a shepherd-life; when he had abundant time to contemplate the movements of the heavenly bodies by day and by night, and to meditate on them in contrast with the higher truths which God had made known in his law.
Rosenmuller conjectured at one time that the psalm was originally two, and that the two were afterward united into one. DeWette also looked favorably on this supposition. Rosenmuller, however, subsequently saw occasion to retract this, and to adopt the opinion that it was originally one composition. This is undoubtedly the correct idea, as appears not only from the fact that there is no evidence that these were two psalms, and from the general character and construction of the psalm, but from the fact that the conclusion Psa 19:12-14 seems to be based on the contemplation of all the truth which God in any way makes known to the soul. On the supposition that the psalm is one, this is a proper termination of the whole composition. On the other supposition, no small part of the beauty of the psalm would be lost.
In respect to the meaning of the title, "To the chief Musician," see the introduction to Psa 4:1-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 19:1, The creatures shew God's glory; Psa 19:7, The excellency of the divine law; Psa 19:12, David prays for grace.
It is uncertain when this highly finished and beautiful ode was composed; though some think it was written by David in the wilderness when persecuted by Saul.
Carl Friedrich Keil and Franz Delitzsch

Prayer to God, Whose Revelation of Himself Is Twofold
In the inscription of Ps 18 David is called עבד יהוה, and in Ps 19:1-14 he gives himself this name. In both Psalms, in the former at the beginning, in the latter at the close, he calls upon Jahve by the name צוּרי, my rock. These and other points of contact (Symbolae p. 49) have concurred to lead the collector to append Ps 19:1-14, which celebrates God's revelation of Himself in nature and in the Law, to Ps 18, which celebrates God's revelation of Himself in the history of David. The view, that in Ps 19:1-14 we have before us two torsi blown together from some quarter or other, is founded upon a defective insight into the relationship, which accords with a definite plan, of the two halves Ps 19:2, Ps 19:8, as Hitzig has recently shown in opposition to that view. The poet begins with the praise of the glory of God the Creator, and rises from this to the praise of the mercy of God the Lawgiver; and thus through the praise, springing from wondering and loving adoration, he clears the way to the prayer for justification and sanctification. This prayer grows out of the praise of the mercy of the God who has revealed Himself in His word, without coming back to the first part, Ps 19:2. For, as Lord Bacon says, the heavens indeed tell of the glory of God, but not of His will, according to which the poet prays to be pardoned and sanctified. Moreover, if we suppose the Psalm to be called forth by the aspect of the heavens by day, just as Ps 8:1-9 was by the aspect of the heavens by night, then the unity of this praise of the two revelations of God becomes still more clear. It is morning, and the psalmist rejoices on the one hand at the dawning light of day, and on the other he prepares himself for the days' work lying before him, in the light of the Tפra. The second part, just like the first part, consists of fourteen lines, and each of them is naturally divided into a six and an eight line strophe. But in the second part, in the place of the short lines comes the caesural schema, which as it were bounds higher, draws deeper breaths and surges as the rise and fall of the waves, for the Tפra inspires the psalmist more than does the sun. And it is also a significant fact, that in the first part God is called אל according to his relationship of power to the world, and is only mentioned once; whereas in the second part, He is called by His covenant name יהוה, and mentioned seven times, and the last time by a threefold name, which brings the Psalm to a close with a full toned יהוה צורי וגאלי. What a depth of meaning there is in this distinction of the revelation of God, the Redeemer, from the revelation of God, the Creator!
The last strophe presents us with a sharply sketched soteriology in nuce. If we add Ps 32:1-11, then we have the whole of the way of salvation in almost Pauline clearness and definiteness. Paul, moreover, quotes both Psalms; they were surely his favourites.
John Gill
INTRODUCTION TO PSALM 19
To the chief Musician, a Psalm of David. This psalm was penned by David, and inscribed to the chief musician, as others, to be used in public service, and was designed for Gospel times, as the subject of it shows; which is first, not an account of the light of nature, and then of the law of Moses, but of the Gospel of Christ; and especially as ministered in the times of the apostles, as a citation out of it in Rom 10:18, makes clear.
18:118:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ԺԸ։
1 Այսուհետեւ՝ սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
Ի կատարած. Սաղմոս Դաւթի:

18:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ԺԸ։
1 Այսուհետեւ՝ սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
zohrab-1805▾ eastern-1994▾ western am▾
18:018:1 Начальнику хора. Псалом Давида.
18:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
18:1 לַ la לְ to † הַ the מְנַצֵּ֤חַ׀ mᵊnaṣṣˈēₐḥ נצח prevail לְ lᵊ לְ to עֶ֥בֶד ʕˌeveḏ עֶבֶד servant יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֶּ֨ר׀ dibbˌer דבר speak לַ la לְ to יהוָ֗ה [yhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] דִּ֭בְרֵי ˈdivrê דָּבָר word הַ ha הַ the שִּׁירָ֣ה ššîrˈā שִׁירָה song הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this בְּ bᵊ בְּ in יֹ֤ום yˈôm יֹום day הִֽצִּיל־ hˈiṣṣîl- נצל deliver יְהוָ֘ה [yᵊhwˈāh] יְהוָה YHWH אֹותֹ֥ו ʔôṯˌô אֵת [object marker] מִ mi מִן from כַּ֥ף kkˌaf כַּף palm כָּל־ kol- כֹּל whole אֹ֝יְבָ֗יו ˈʔōyᵊvˈāʸw איב be hostile וּ û וְ and מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand שָׁאֽוּל׃ šāʔˈûl שָׁאוּל Saul וַ wa וְ and יֹּאמַ֡ר yyōmˈar אמר say אֶרְחָמְךָ֖ ʔerḥāmᵊḵˌā רחם have compassion יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH חִזְקִֽי׃ ḥizqˈî חֵזֶק strength
18:1. victori canticum DavidUnto the end. A Psalm Chapter for David.
For the Chief Musician. A Psalm of David.
18:1. 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, I will love thee, O LORD, my strength.
18:1. Unto the end. For David, the servant of the Lord, who spoke the words of this canticle to the Lord, in the day that the Lord delivered him from the hand of all his enemies and from the hand of Saul. And he said: I will love you, O Lord my strength.
[103] KJV Chapter [19] To the chief Musician, A Psalm of David:

18:1 Начальнику хора. Псалом Давида.
18:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
18:1
לַ la לְ to
הַ the
מְנַצֵּ֤חַ׀ mᵊnaṣṣˈēₐḥ נצח prevail
לְ lᵊ לְ to
עֶ֥בֶד ʕˌeveḏ עֶבֶד servant
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבֶּ֨ר׀ dibbˌer דבר speak
לַ la לְ to
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
דִּ֭בְרֵי ˈdivrê דָּבָר word
הַ ha הַ the
שִּׁירָ֣ה ššîrˈā שִׁירָה song
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
בְּ bᵊ בְּ in
יֹ֤ום yˈôm יֹום day
הִֽצִּיל־ hˈiṣṣîl- נצל deliver
יְהוָ֘ה [yᵊhwˈāh] יְהוָה YHWH
אֹותֹ֥ו ʔôṯˌô אֵת [object marker]
מִ mi מִן from
כַּ֥ף kkˌaf כַּף palm
כָּל־ kol- כֹּל whole
אֹ֝יְבָ֗יו ˈʔōyᵊvˈāʸw איב be hostile
וּ û וְ and
מִ mi מִן from
יַּ֥ד yyˌaḏ יָד hand
שָׁאֽוּל׃ šāʔˈûl שָׁאוּל Saul
וַ wa וְ and
יֹּאמַ֡ר yyōmˈar אמר say
אֶרְחָמְךָ֖ ʔerḥāmᵊḵˌā רחם have compassion
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
חִזְקִֽי׃ ḥizqˈî חֵזֶק strength
18:1. victori canticum David
Unto the end. A Psalm Chapter for David.
For the Chief Musician. A Psalm of David.
18:1. 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, I will love thee, O LORD, my strength.
18:1. Unto the end. For David, the servant of the Lord, who spoke the words of this canticle to the Lord, in the day that the Lord delivered him from the hand of all his enemies and from the hand of Saul. And he said: I will love you, O Lord my strength.
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:1: The heavens declare the glory of God - Literally, The heavens number out the glory of the strong God. A first view of the starry heavens strikes every beholder with astonishment at the power by which they were made, and by which they are supported. To find out the wisdom and skill displayed in their contrivance requires a measure of science: but when the vast magnitude of the celestial bodies is considered, we feel increasing astonishment at these works of the strong God.
The firmament - The whole visible expanse; not only containing the celestial bodies above referred to, but also the atr, light, rains, dews, etc., etc. And when the composition of these principles is examined, and their great utility to the earth and its inhabitants properly understood, they afford matter of astonishment to the wisest mind, and of adoration and gratitude even to the most unfeeling heart.
Albert Barnes: Notes on the Bible - 1834
19:1: The heavens declare the glory of God - They announce, proclaim, make known his glory. The word heavens here refers to the material heavens as they appear to the eye - the region of the sun, moon, and stars. The Hebrew word is used in the Scriptures uniformly in the plural number, though in our common translation the singular number is often used. Gen 1:1, Gen 1:8-9, Gen 1:14, Gen 1:17, Gen 1:20; Gen 6:17; Gen 7:11, Gen 7:19, Gen 7:23; et soepe. The plural, however, is often retained, but without any special reason why it should be retained in one place rather than in another. Gen 2:1, Gen 2:4; Deu 10:14; Ezr 9:6; Psa 2:4; Psa 8:1, Psa 8:3; Psa 18:13. The original idea may have been that there was one heaven above another - one in which the sun was placed, another in which the moon was placed, then the planets, the fixed stars, etc. Above all was supposed to be the place where God dwells. The word glory here means that which constitutes the glory or honor of God - his wisdom, power, skill, faithfulness, benevolence, as seen in the starry worlds above us, the silent, but solemn movements by day and by night. The idea is, that these convey to the mind a true impression of the greatness and majesty of God. The reference here is to these heavens as they appear to the naked eye, and as they are observed by all men. It may be added that the impression is far more solemn and grand when we take into the estimate the disclosures of the modern astronomy, and when we look at the heavens, not merely by the naked eye, but through the Rev_elations of the telescope.
And the firmament - See the note at Dan 12:3. The word rendered firmament - רקיע râ qı̂ ya‛, means properly "an expanse" - that which is spread out - and is applied to the heavens as they appear to be spread out or expanded above us. The word occurs elsewhere in the following places, and is always rendered "firmament" in our common version, Gen 1:6, Gen 1:7 (twice), Gen 1:8, Gen 1:14, Gen 1:15, Gen 1:17, Gen 1:20; Psa 150:1; Eze 1:22-23, Eze 1:25-26; Eze 10:1; Dan 12:3. The word "firmament" - that which is firm or fixed - is taken from the word used by the translators of the Septuagint, στερέωμα stereō ma, from the idea that the heavens above us are a solid concave. In the Scriptures the stars are represented as placed in that expanse, so that if it should be rolled together as a tent is rolled up, they would fall down to the earth. See the note at Isa 34:4. The reference in the passage before us is to the heavens as they appear to be spread out over our heads, and in which the stars are fixed.
Showeth his handywork - The heavens make known the work of his hands. The idea is that God had made those heavens by his own hands, and that the firmament, thus adorned with sun, and moon, and stars, showed the wisdom and skill with which it was done. Compare Psa 8:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:1: The heavens: Psa 8:3, Psa 33:6, Psa 115:16, Psa 148:3, Psa 148:4; Isa 40:22-26; Jer 10:11, Jer 10:12; Rom 1:19, Rom 1:20
the firmament: Rakeea, from raka, to stretch out, the expanse, not only containing the celestial bodies, but also the air, light, rain, dews, etc., all of which display the infinite power and wisdom of their Almighty Creator. Psa 150:1, Psa 150:2; Gen 1:6-8, Gen 1:14, Gen 1:15; Dan 12:3
Carl Friedrich Keil and Franz Delitzsch
19:1
(Heb.: 19:2-4) The heavens, i.e., the superterrestrial spheres, which, so far as human vision is concerned, are lost in infinite space, declare how glorious is God, and indeed אל, as the Almighty; and what His hands have made, i.e., what He has produced with a superior power to which everything is possible, the firmament, i.e., vault of heaven stretched out far and wide and as a transparency above the earth (Graeco-Veneta τάμα =ἔκταμα, from רקע, root רק, to stretch, τείνειν), distinctly expresses. The sky and firmament are not conceived of as conscious beings which the middle ages, in dependence upon Aristotle (vid., Maimonides, More Nebuchim ii. 5), believed could be proved fro this passage, cf. Neh 9:6; Job 38:7. Moreover, Scripture knows nothing of the "music of the spheres" of the Pythagoreans. What is meant is, as the old expositors correctly say, objectivum vocis non articulatae praeconium. The doxa, which God has conferred upon the creature as the reflection of His own, is reflected back from it, and given back to God as it were in acknowledgment of its origin. The idea of perpetuity, which lies even in the participle, is expanded in Ps 19:3. The words of this discourse of praise are carried forward in an uninterrupted line of transmission. הבּיע (fr. נבע, Arab. nb‛, root נב, to gush forth, nearly allied to which, however, is also the root בע, to spring up) points to the rich fulness with which, as from an inexhaustible spring, the testimony passes on from one day to the next. The parallel word חוּה is an unpictorial, but poetic, word that is more Aramaic than Hebrew (= הגּיד). אמשׁ also belongs to the more elevated style; the γνωστὸν τοῦ Θεοῦ deposited in the creature, although not reflected, is here called דּעת. The poet does not say that the tidings proclaimed by the day, if they gradually die away as the day declines, are taken up by the night, and the tidings of the night by the day; but (since the knowledge proclaimed by the day concerns the visible works of God by day, and that proclaimed by the night, His works by night), that each dawning day continues the speech of that which has declined, and each approaching night takes up the tale of that which has passed away (Psychol. S. 347, tr. p. 408). If Ps 19:4 were to be rendered "there is no speech and there are no words, their voice is inaudible," i.e., they are silent, speechless witnesses, uttering no sound, but yet speaking aloud (Hengst.), only inwardly audible but yet intelligible everywhere (Then.): then, Ps 19:5 ought at least to begin with a Waw adversativum, and, moreover, the poet would then needlessly check his fervour, producing a tame thought and one that interrupts the flow of the hymn. To take Ps 19:4 as a circumstantial clause to Ps 19:5, and made to precede it, as Ewald does, "without loud speech...their sound has resounded through all the earth" (341, d), is impossible, even apart from the fact of אמר not meaning "Loud speech" and קוּם hardly "their sound." Ps 19:4 is in the form of an independent sentence, and there is nothing whatever in it to betray any designed subordination to Ps 19:5. But if it be made independent in the sense "there is no loud, no articulate speech, no audible voice, which proceeds from the heavens," then Ps 19:5 would form an antithesis to it; and this, in like manner, there is nothing to indicate, and it would at least require that the verb יצא should be placed first. Luther's rendering is better: There is no language nor speech, where their voice is not heard, i.e., as Calvin also renders it, the testimony of the heavens to God is understood by the peoples of every language and tongue. But this ought to be אין לשׁון or אין שׂפה ro אין (Gen 11:1). Hofmann's rendering is similar, but more untenable: "There is no speech and there are no words, that their cry is not heard, i.e., the language of the heavens goes forth side by side with all other languages; and men may discourse ever so, still the speech or sound of the heavens is heard therewith, it sounds above them all." But the words are not בּלי נשׁמע (after the analogy of Gen 31:20), or rather בּלי ישּׁמע (as in Job 41:8; Hos 8:7). בּלי with the part. is a poetical expression for the Alpha privat. (2Kings 1:21), consequently כלי נשׁמע is "unheard" or "inaudible," and the opposite of נשׁמע, audible, Jer 31:15. Thus, therefore, the only rendering that remains is that of the lxx., Vitringa, and Hitzig: There is no language and no words, whose voice is unheard, i.e., inaudible. Hupfeld's assertion that this rendering destroys the parallelism is unfounded. The structure of the distich resembles Ps 139:4. The discourse of the heavens and the firmament, of the day (of the sky by day) and of the night (of the sky by night), is not a discourse uttered in a corner, it is a discourse in speech that is everywhere audible, and in words that are understood by all, a φανερόν, Rom 1:19.
Geneva 1599
19:1 "To the chief Musician, A Psalm of David." The (a) heavens declare the glory of God; and the firmament sheweth his handywork.
(a) He reproaches man for his ingratitude, seeing the heavens, which are dumb creatures, set forth God's glory.
John Gill
19:1 The heavens declare the glory of God,.... By which we are to understand not the heavens literally taken, though these with the firmament are the handiworks of God, and do declare the glory of his perfections, especially his wisdom and power; these show that there is a God, and that he is a glorious one: but either Gospel churches, often signified by the kingdom of heaven, in the New Testament; the members of them being heaven-born souls, and the doctrines and ordinances ministered among them being from heaven; and there being a very great resemblance between them and heaven, in the company and communion enjoyed in them; and who declare the glory of the divine perfections, which is very great in the handiwork of their redemption; and who ascribe the glory of their whole salvation to God: or rather the apostles and first preachers of the word, as appears from Rom 10:18; who were set in the highest place in the church; had their commission, doctrine, and success from heaven; and who may be called by this name, because of the purity and solidity of their ministry, and their constancy and steadfastness in it, and because of their heavenly lives and conversations: these declared the glory of the divine perfections; such as those particularly of grace, goodness, and mercy, which are not discoverable by the light of nature or law of Moses, as, they are displayed in the salvation of men by Christ, in the forgiveness of their sins, the justification of their persons, and the gift of eternal life unto them: they taught men to ascribe the glory of salvation to God alone, Father, Son, and Spirit; they set forth in their ministry the glory of Christ, of his person, and of his offices and grace; and they showed that redemption was his handiwork, as follows:
and the firmament showeth his handiwork; for the same persons may be called the firmament, since they that are wise are said to shine as the brightness of it, Dan 12:3. These were like to stars in it, and were the light of the world, and declared that redemption is the work which Christ undertook, and came into this world to perform, and which he has finished; his hands have wrought it, and his own arm has brought salvation to him. The Targum interprets the heavens and the firmament, of such persons as contemplate the heavens, and look upon the firmament or air; and so do some other Jewish writers (w).
(w) Jarchi & Kimchi in loc.
John Wesley
19:1 The heavens - They are as a legible book, wherein he that runs may read it. The glory - His eternal power and Godhead, his infinite wisdom and goodness. Firmament - Or, the expansion, all the vast space extended from the earth to the highest heavens, with all its goodly furniture.
Robert Jamieson, A. R. Fausset and David Brown
19:1 After exhibiting the harmonious revelation of God's perfections made by His works and His word, the Psalmist prays for conformity to the Divine teaching. (Ps 19:1-14)
the glory of God--is the sum of His perfections (Ps 24:7-10; Rom 1:20).
firmament--another word for "heavens" (Gen 1:8).
handywork--old English for "work of His hands."
18:218:2: Երկինք պատմեն զփառս Աստուծոյ, եւ զարարածս ձեռաց նորա պատմէ՛ հաստատութիւն։
2 Երկինքը պատմում է Աստծու փառքը, եւ երկնքի հաստատութիւնը յայտնում է նրա ձեռքի գործերը:
19 Երկինք Աստուծոյ փառքը կը պատմէ Ու երկնքի հաստատութիւնը անոր ձեռքերուն գործերը կը ցուցնէ։
Երկինք պատմեն զփառս Աստուծոյ, եւ զարարածս ձեռաց նորա պատմէ հաստատութիւն:

18:2: Երկինք պատմեն զփառս Աստուծոյ, եւ զարարածս ձեռաց նորա պատմէ՛ հաստատութիւն։
2 Երկինքը պատմում է Աստծու փառքը, եւ երկնքի հաստատութիւնը յայտնում է նրա ձեռքի գործերը:
19 Երկինք Աստուծոյ փառքը կը պատմէ Ու երկնքի հաստատութիւնը անոր ձեռքերուն գործերը կը ցուցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
18:118:2 Небеса проповедуют славу Божию, и о делах рук Его вещает твердь.
18:2 οἱ ο the οὐρανοὶ ουρανος sky; heaven διηγοῦνται διηγεομαι narrate; describe δόξαν δοξα glory θεοῦ θεος God ποίησιν ποιησις doing δὲ δε though; while χειρῶν χειρ hand αὐτοῦ αυτος he; him ἀναγγέλλει αναγγελλω announce τὸ ο the στερέωμα στερεωμα solidity; solid
18:2 יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH סַֽלְעִ֥י sˈalʕˌî סֶלַע rock וּ û וְ and מְצוּדָתִ֗י mᵊṣûḏāṯˈî מְצוּדָה fortification וּ û וְ and מְפַ֫לְטִ֥י mᵊfˈalṭˌî פלט escape אֵלִ֣י ʔēlˈî אֵל god צ֭וּרִי ˈṣûrî צוּר rock אֶֽחֱסֶה־ ʔˈeḥᵉseh- חסה seek refuge בֹּ֑ו bˈô בְּ in מָֽגִנִּ֥י mˈāḡinnˌî מָגֵן shield וְ wᵊ וְ and קֶֽרֶן־ qˈeren- קֶרֶן horn יִ֝שְׁעִ֗י ˈyišʕˈî יֵשַׁע help מִשְׂגַּבִּֽי׃ miśgabbˈî מִשְׂגָּב secure height
18:2. caeli enarrant gloriam Dei et opus manus eius adnuntiat firmamentumThe heavens shew forth the glory of God, and the firmament declareth the work of his hands.
1. The heavens declare the glory of God; and the firmament sheweth his handywork.
18:2. 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.
18:2. The Lord is my firmament, my refuge, and my liberator. My God is my helper, and I hope in him: my protector, and the horn of my salvation, and my support.
The heavens declare the glory of God; and the firmament sheweth his handywork:

18:2 Небеса проповедуют славу Божию, и о делах рук Его вещает твердь.
18:2
οἱ ο the
οὐρανοὶ ουρανος sky; heaven
διηγοῦνται διηγεομαι narrate; describe
δόξαν δοξα glory
θεοῦ θεος God
ποίησιν ποιησις doing
δὲ δε though; while
χειρῶν χειρ hand
αὐτοῦ αυτος he; him
ἀναγγέλλει αναγγελλω announce
τὸ ο the
στερέωμα στερεωμα solidity; solid
18:2
יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH
סַֽלְעִ֥י sˈalʕˌî סֶלַע rock
וּ û וְ and
מְצוּדָתִ֗י mᵊṣûḏāṯˈî מְצוּדָה fortification
וּ û וְ and
מְפַ֫לְטִ֥י mᵊfˈalṭˌî פלט escape
אֵלִ֣י ʔēlˈî אֵל god
צ֭וּרִי ˈṣûrî צוּר rock
אֶֽחֱסֶה־ ʔˈeḥᵉseh- חסה seek refuge
בֹּ֑ו bˈô בְּ in
מָֽגִנִּ֥י mˈāḡinnˌî מָגֵן shield
וְ wᵊ וְ and
קֶֽרֶן־ qˈeren- קֶרֶן horn
יִ֝שְׁעִ֗י ˈyišʕˈî יֵשַׁע help
מִשְׂגַּבִּֽי׃ miśgabbˈî מִשְׂגָּב secure height
18:2. caeli enarrant gloriam Dei et opus manus eius adnuntiat firmamentum
The heavens shew forth the glory of God, and the firmament declareth the work of his hands.
1. The heavens declare the glory of God; and the firmament sheweth his handywork.
18:2. 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.
18:2. The Lord is my firmament, my refuge, and my liberator. My God is my helper, and I hope in him: my protector, and the horn of my salvation, and my support.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Небо, покрытое бесконечным количеством светил, особенно ярких на Востоке, вся эта твердь, находящаяся над головою человека, ясно свидетельствует о необыкновенном величии и силе Творца. Человек знает, что эти светила вне его власти, он видит их необыкновенно стройное течение и красоту. О чем ином, как не о величии творческой славы Бога все это говорит самым фактом своего существования!?
Matthew Henry: Concise Commentary on the Whole Bible - 1706
God's Glory Seen in the Creation.

1 The heavens declare the glory of God; and the firmament showeth his handywork. 2 Day unto day uttereth speech, and night unto night showeth knowledge. 3 There is no speech nor language, where their voice is not heard. 4 Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun, 5 Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. 6 His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof.
From the things that are seen every day by all the world the psalmist, in these verses, leads us to the consideration of the invisible things of God, whose being appears incontestably evident and whose glory shines transcendently bright in the visible heavens, the structure and beauty of them, and the order and influence of the heavenly bodies. This instance of the divine power serves not only to show the folly of atheists, who see there is a heaven and yet say, "There is no God," who see the effect and yet say, "There is no cause," but to show the folly of idolaters also, and the vanity of their imagination, who, though the heavens declare the glory of God, yet gave that glory to the lights of heaven which those very lights directed them to give to God only, the Father of lights. Now observe here,
1. What that is which the creatures notify to us. They are in many ways useful and serviceable to us, but in nothing so much as in this, that they declare the glory of God, by showing his handy-works, v. 1. They plainly speak themselves to be God's handy-works; for they could not exist from eternity; all succession and motion must have had a beginning; they could not make themselves, that is a contradiction; they could not be produced by a casual hit of atoms, that is an absurdity, fit rather to be bantered than reasoned with: therefore they must have a Creator, who can be no other than an eternal mind, infinitely wise, powerful, and good. Thus it appears they are God's works, the works of his fingers (Ps. viii. 3), and therefore they declare his glory. From the excellency of the work we may easily infer the infinite perfection of its great author. From the brightness of the heavens we may collect that the Creator is light; their vastness of extent bespeaks his immensity;, their height his transcendency and sovereignty, their influence upon this earth his dominion, and providence, and universal beneficence: and all declare his almighty power, by which they were at first made, and continue to this day according to the ordinances that were then settled.
II. What are some of those things which notify this? 1. The heavens and the firmament--the vast expanse of air and ether, and the spheres of the planets and fixed stars. Man has this advantage above the beasts, in the structure of his body, that whereas they are made to look downwards, as their spirits must go, he is made erect, to look upwards, because upwards his spirit must shortly go and his thoughts should now rise. 2. The constant and regular succession of day and night (v. 2): Day unto day, and night unto night, speak the glory of that God who first divided between the light and the darkness, and has, from the beginning to this day, preserved that established order without variation, according to God's covenant with Noah (Gen. viii. 22), that, while the earth remains, day and night shall not cease, to which covenant of providence the covenant of grace is compared for its stability, Jer. xxxiii. 20; xxxi. 35. The counterchanging of day and night, in so exact a method, is a great instance of the power of God, and calls us to observe that, as in the kingdom of nature, so in that of providence, he forms the light and creates the darkness (Isa. xlv. 7), and sets the one over-against the other. It is likewise an instance of his goodness to man; for he makes the out-goings of the morning and evening to rejoice, Ps. lxv. 8. He not only glorifies himself, but gratifies us, by this constant revolution; for as the light of the morning befriends the business of the day, so the shadows of the evening befriend the repose of the night; every day and every night speak the goodness of God, and, when they have finished their testimony, leave it to the next day, to the next night, to stay the same. 3. The light and influence of the sun do, in a special manner, declare the glory of God; for of all the heavenly bodies that is the most conspicuous in itself and most useful to this lower world, which would be all dungeon, and all desert, without it. It is not an improbable conjecture that David penned this psalm when he had the rising sun in view, and from the brightness of it took occasion to declare the glory of God. Concerning the sun observe here, (1.) The place appointed him. In the heavens God has set a tabernacle for the sun. The heavenly bodies are called hosts of heaven, and therefore are fitly said to dwell in tents, as soldiers in their encampments. The sun is said to have a tabernacle set him, no only because he is in continual motion and never has a fixed residence, but because the mansion he has will, at the end of time, be taken down like a tent, when the heavens shall be rolled together like a scroll and the sun shall be turned to darkness. (2.) The course assigned him. That glorious creature was not made to be idle, but his going forth (at least as it appears to our eye) is from one point of the heavens, and his circuit thence to the opposite point, and thence (to complete his diurnal revolution) to the same point again; and this with such steadiness and constancy that we can certainly foretel the hour and the minute at which the sun will rise at such a place, any day to come. (3.) The brightness wherein he appears. He is as a bridegroom coming out of his chamber, richly dressed and adorned, as fine as hands can make him, looking pleasantly himself and making all about him pleasant; for the friend of the bridegroom rejoices greatly to hear the bridegroom's voice, John iii. 29. (4.) The cheerfulness wherewith he makes this tour. Though it seems a vast round which he has to walk, and he has not a moment's rest, yet in obedience to the law of this creation, and for the service of man, he not only does it, but does it with a great deal of pleasure and rejoices as a strong man to run a race. With such satisfaction did Christ, the Sun of righteousness, finish the work that was given him to do. (5.) His universal influence on this earth: There is nothing hidden from the heart thereof, no, not metals in the bowels of the earth, which the sun has an influence upon.
III. To whom this declaration is made of the glory of God. It is made to all parts of the world (v. 3, 4): There is no speech nor language (no nation, for the nations were divided after their tongues, Gen. x. 31, 32) where their voice is not heard. Their line has gone through all the earth (the equinoctial line, suppose) and with it their words to the end of the world, proclaiming the eternal power of God of nature, v. 4. The apostle uses this as a reason why the Jews should not be angry with him and others for preaching the gospel to the Gentiles, because God had already made himself known to the Gentile world by the works of creation, and left not himself without witness among them (Rom. x. 18), so that they were without excuse if they were idolaters, Rom. i. 20, 21. And those were without blame, who, by preaching the gospel to them, endeavoured to turn them from their idolatry. If God used these means to prevent their apostasy, and they proved ineffectual, the apostles did well to use other means to recover them from it. They have no speech or language (so some read it) and yet their voice is heard. All people may hear these natural immortal preachers speak to them in their own tongue the wonderful works of God.
In singing these verses we must give God the glory of all the comfort and benefit we have by the lights of the heaven, still looking above and beyond them to the Sun of righteousness.
Adam Clarke: Commentary on the Bible - 1831
19:2: Day unto day uttereth speech - Each day is represented as teaching another relative to some new excellence discovered in these manifold works of God. The nights also, by the same figure, are represented as giving information to each other of the increase of knowledge already gained.
"The labors of these our instructers know no intermission; but they continue incessantly to lecture us in the science of Divine wisdom. There is one glory of the sun, which shines forth by day; and there are other glories of the moon and of the stars, which become visible by night. And because day and night interchangeably divide the world between them, they are therefore represented as transmitting, in succession, each to other, the task enjoined them, like the two parts of a choir, chanting forth alternately the praises ot God." - Bisbop Horne.
Albert Barnes: Notes on the Bible - 1834
19:2: Day unto day - One day to another; or, each successive day. The day that is passing away proclaims the lesson which it had to convey from the movements of the heavens, about God; and thus the knowledge of God is accumulating as the time moves on. Each day has its own lesson in regard to the wisdom, the power, and the goodness of God, and that lesson is conveyed from one day to another. There is a perpetual testimony thus given to the wisdom and power of the Great Creator.
Uttereth speech - The word here rendered uttereth means properly to pour forth; to pour forth copiously as a fountain. Compare Pro 18:4; Pro 1:23; Pro 15:2, Pro 15:28. Hence, the word means to utter; to declare. The word "speech" means properly "a word;" and then, "a lesson;" or "that which speech conveys." The idea is, that the successive days thus impart instruction, or convey lessons about God. The day does this by the returning light, and by the steady and sublime movement of the sun in the heavens, and by all the disclosures which are made by the light of the sun in his journeyings.
And night unto night showeth knowledge - Knowledge respecting God. Each successive night does this. It is done by the stars in their courses; in their order; their numbers; their ranks; their changes of position; their rising and their setting. There are as many lessons conveyed to man about the greatness and majesty of God by the silent movements of each night as there are by the light of the successive days - just as there may be as many lessons conveyed to the soul about God in the dark night of affliction and adversity, as there are when the sun of prosperity shines upon us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:2: Day unto: Psa 24:7-10, Psa 78:3-6, Psa 134:1-3, Psa 148:12; Exo 15:20, Exo 15:21; Isa 38:19
night unto: Psa 74:16, Psa 136:8, Psa 136:9; Gen 1:17, Gen 1:18, Gen 8:22
Geneva 1599
19:2 (b) Day unto day uttereth speech, and night unto night sheweth knowledge.
(b) The continual success of the day and night is sufficient to declare God's power and goodness.
John Gill
19:2 Day untoday uttereth speech,.... This, with the following clause,
and night untonight showeth knowledge, some understand of the constant and continued succession of day and night; which declares the glory of God, and shows him to be possessed of infinite knowledge and wisdom; and which brings a new accession of knowledge to men; others, of the continual declaration of the glory of God, and of the knowledge of him made by the heavens and the firmament, the ordinances of which always continue; the sun for a light by day, and the moon and stars for a light by night; and so night and day constantly and successively proclaim the glory and wisdom of God: but rather this is to be understood of the constancy of the Gospel ministry, and the continuance of the evangelic revelation. The apostles of Christ persevered in their work, and laboured in the word and doctrine night and day: they were in it at all seasons; yea, were instant in season and out of season; and though they are dead, the Gospel continues, and will do as long as day and night remain: and these, like overflowing fountains, sent forth in great abundance, as the word (x) rendered "uttereth" signifies, the streams of divine light and knowledge; they were full of matter, and their tongues were as the pen of a ready writer; they diffused the savour of the knowledge of Christ, in great plenty, in every place where they came. These words express the continuance of the Gospel revelation, as the next do the extent of it.
(x) "eructat", Musculus, Munster, Vatablus, Junius & Tremellius, Piscator; so Ainsworth; "scaturit", Muis; "scaturiendo effundit", Cocceius; "copiose ac constanter instar foecundae cujusdam scaturiginis protrudit, emittit", Gejerus; so Michaelis.
John Wesley
19:2 Day - Every day and night repeats these demonstrations of God's glory. Uttereth - Or, poureth forth, constantly and abundantly, as a fountain doth water; So this Hebrew word signifies. Knowledge - Gives us a clear knowledge or discovery of God their author.
Robert Jamieson, A. R. Fausset and David Brown
19:2 uttereth--pours forth as a stream; a perpetual testimony.
18:318:3: Օր՝ աւո՛ւր բղխէ զբան. եւ գիշեր՝ գիշերի՛ ցուցանէ զգիտութիւն[6688]։ [6688] Ոմանք.Եւ գիշեր գիշերոյ ցու՛՛։
3 Օրը օրուան միտք է հաղորդում, եւ գիշերը գիշերուան գիտութիւն է ցոյց տալիս:
2 Օրը օրին կը յայտնէ խօսքը Ու գիշերը գիշերին կը ցուցնէ գիտութիւնը։
Օր աւուր բղխէ զբան, եւ գիշեր գիշերի ցուցանէ զգիտութիւն:

18:3: Օր՝ աւո՛ւր բղխէ զբան. եւ գիշեր՝ գիշերի՛ ցուցանէ զգիտութիւն[6688]։
[6688] Ոմանք.Եւ գիշեր գիշերոյ ցու՛՛։
3 Օրը օրուան միտք է հաղորդում, եւ գիշերը գիշերուան գիտութիւն է ցոյց տալիս:
2 Օրը օրին կը յայտնէ խօսքը Ու գիշերը գիշերին կը ցուցնէ գիտութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
18:218:3 День дню передает речь, и ночь ночи открывает знание.
18:3 ἡμέρα ημερα day τῇ ο the ἡμέρᾳ ημερα day ἐρεύγεται ερευγομαι eject; blurt out ῥῆμα ρημα statement; phrase καὶ και and; even νὺξ νυξ night νυκτὶ νυξ night ἀναγγέλλει αναγγελλω announce γνῶσιν γνωσις knowledge; knowing
18:3 מְ֭הֻלָּל ˈmhullol הלל praise אֶקְרָ֣א ʔeqrˈā קרא call יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and מִן־ min- מִן from אֹ֝יְבַ֗י ˈʔōyᵊvˈay איב be hostile אִוָּשֵֽׁעַ׃ ʔiwwāšˈēₐʕ ישׁע help
18:3. dies diei eructat verbum et nox nocti indicat scientiamDay to day uttereth speech, and night to night sheweth knowledge.
2. Day unto day uttereth speech, and night unto night sheweth knowledge.
18:3. I will call upon the LORD, [who is worthy] to be praised: so shall I be saved from mine enemies.
18:3. Praising, I will call upon the Lord. And I will be saved from my enemies.
Day unto day uttereth speech, and night unto night sheweth knowledge:

18:3 День дню передает речь, и ночь ночи открывает знание.
18:3
ἡμέρα ημερα day
τῇ ο the
ἡμέρᾳ ημερα day
ἐρεύγεται ερευγομαι eject; blurt out
ῥῆμα ρημα statement; phrase
καὶ και and; even
νὺξ νυξ night
νυκτὶ νυξ night
ἀναγγέλλει αναγγελλω announce
γνῶσιν γνωσις knowledge; knowing
18:3
מְ֭הֻלָּל ˈmhullol הלל praise
אֶקְרָ֣א ʔeqrˈā קרא call
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
מִן־ min- מִן from
אֹ֝יְבַ֗י ˈʔōyᵊvˈay איב be hostile
אִוָּשֵֽׁעַ׃ ʔiwwāšˈēₐʕ ישׁע help
18:3. dies diei eructat verbum et nox nocti indicat scientiam
Day to day uttereth speech, and night to night sheweth knowledge.
2. Day unto day uttereth speech, and night unto night sheweth knowledge.
18:3. I will call upon the LORD, [who is worthy] to be praised: so shall I be saved from mine enemies.
18:3. Praising, I will call upon the Lord. And I will be saved from my enemies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
3. Эти светила и все пространство тверди изо дня в день, из ночи в ночь, постоянно и неумолчно говорят и проповедуют об этом величии Бога.
Adam Clarke: Commentary on the Bible - 1831
19:3: There is no speech nor language where their voice is not heard - Leave out the expletives here, which pervert the sense; and what remains is a tolerable translation of the original: -
אין אמר ואין דברים בלי נשמע קולם
Ein omer veein debarim, beli nishma kolam.
"No speech, and no words; their voice without hearing."
בכל הארץ יצא קום ובקצה תבל מליהם
Bechol haarets yatsa kavvam: Ubiktsey thebel milleyhem.
"Into all the earth hath gone out their sound; and to the extremity of the habitable world, their eloquence."
The word קו kau, which we translate line, is rendered sonus, by the Vulgate, and φθαγγος, sound, by the Septuagint; and St. Paul, Rom 10:18, uses the same term. Perhaps the idea here is taken from a stretched cord, that emits a sound on being struck; and hence both ideas may be included in the same word; and קום kavvam may be either their line, or cord, or their sound. But I rather think that the Hebrew word originally meant sound or noise; for in Arabic the verb kavaha signifies he called out, cried, clamavit. The sense of the whole is this, as Bishop Horne has well expressed it: -
"Although the heavens are thus appointed to teach, yet it is not by articulate sounds that they do it. They are not endowed, like man, with the faculty of speech; but they address themselves to the mind of the intelligent beholder in another way, and that, when understood, a no less forcible way, the way of picture or representation. The instruction which the heavens spread abroad is as universal as their substance, which extends itself in lines, or rays. By this means their words, or rather their significant actions or operations, מליהם, are everywhere present; and thereby they preach to all the nations the power and wisdom, the mercy and lovingkindness, of the Lord."
St. Paul applies this as a prophecy relative to the universal spread of the Gospel of Christ, Rom 10:18; for God designed that the light of the Gospel should be diffused wheresoever the light of the celestial luminaries shone; and be as useful and beneficent, in a moral point of view, as that is in a natural. All the inhabitants of the earth shall benefit by the Gospel of Christ, as they all benefit by the solar, lunar, and stellar light. And, indeed, all have thus benefited, even where the words are not yet come. "Jesus is the true Light that lighteth every man that cometh into the world." His light, and the voice of his Spirit, have already gone through the earth; and his words, and the words of his apostles, are by means of the Bible and missionaries going out to all the extremities of the habitable globe.
On these words I shall conclude with the translation of my old Psalter: -
Rom 10:1 Hevens telles the joy of God; and the werkes of his handes schwis the firmament.
Rom 10:2 Day til day riftes word; and nyght til nyght schewes conying.
Rom 10:3 Na speches er, ne na wordes, of the qwilk the voyces of thaim be noght herd.
Rom 10:4 In al the land yede the soune of tham; and in endes of the wereld thair wordes.
Rom 10:5 In the Soun he sett his tabernacle; and he as a spouse comand forth of his chaumber: he joyed als geaunt at ryn the way.
Rom 10:6 Fra heest heven the gangyng of hym: and his gayne rase til the heest of hym: nane es that hym may hyde fra his hete.
All the versions, except the Chaldee, render the last clause of the fourth verse thus: "In the sun he hath placed his tabernacle;" as the old Psalter likewise does. They supposed that if the Supreme Being had a local dwelling, this must be it; as it was to all human appearances the fittest place. But the Hebrew is, "Among them hath he set a tabernacle for the sun." He is the center of the universe; all the other heavenly bodies appear to serve him. He is like a general in his pavilion, surrounded by his troops, to whom he gives his orders, and by whom he is obeyed. So, the solar influence gives motion, activity, light, and heat to all the planets. To none of the other heavenly bodies does the psalmist assign a tabernacle, none is said to have a fixed dwelling, but the sun.
Albert Barnes: Notes on the Bible - 1834
19:3: There is no speech nor language where their voice is not heard - Margin, Without these their voice is heard. Hebrew, "without their voice heard." The idea in the margin, which is adopted by Prof. Alexander, is, that when the heavens give expression to the majesty and glory of God, it is not by words - by the use of language such as is employed among men. That is, there is a silent but real testimony to the power and glory of their great Author. The same idea is adopted substantially by DeWette. So Rosenmuller renders it, "There is no speech to them, and no words, neither is their voice heard." High as these authorities are, yet it seems to me that the idea conveyed by our common version is probably the correct one. This is the idea in the Septuagint and the Latin Vulgate. According to this interpretation the meaning is, "There is no nation, there are no men, whatever may be their language, to whom the heavens do not speak, declaring the greatness and glory of God. The language which they speak is universal; and however various the languages spoken by men, however impossible it may be for them to understand each other, yet all can understand the language of the heavens, proclaiming the perfections of the Great Creator. That is a universal language which does not need to be expressed in the forms of human speech, but which conveys great truths alike to all mankind."
That the passage cannot mean that there is no speech, that there are no words, or that there is no language in the lessons conveyed by the heavens, seems to me to be clear from the fact that alike in the pRev_ious verse Psa 19:2, and in the following verse Psa 19:4, the psalmist says that they do use speech or language, "Day unto day uttereth speech;" "their words unto the end of the world." The phrase "their voice" refers to the heavens Psa 19:1. They utter a clear and distinct voice to mankind; that is, they convey to people true and just notions of the greatness of the Creator. The meaning, then, it seems to me, is that the same great lessons about God are conveyed by the heavens, in their glory and their Rev_olutions, to all nations; that these lessons are conveyed to them day by day, and night by night; that however great may be the diversities of Speech among men, these convey lessons in a universal language understood by all mankind; and that thus God is making himself constantly known to all the dwellers on the earth. All people can understand the language of the heavens, though they may not be able to understand the language of each other. Of the truth of this no one can doubt; and its beauty is equal to its truth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:3: There: Or, "They have no speech, nor words, nor is their voice heard; yet into all the earth hath gone out their sound, and to the extremity of the world their words." The Hebrew, kav, rendered, line, like the Greek φθογγος, by which the LXX (who are followed by St. Paul), render it, no doubt signifies the sound as well as the cord which emits it. The Vulgate, Jerome, and Symmachus, render it to the same purpose. Deu 4:19
where: or, without these their voice is heard, Heb. without their voice heard
Geneva 1599
19:3 [There is] no speech nor (c) language, [where] their voice is not heard.
(c) The heavens are a schoolmaster to all nations, no matter how barbarous.
John Gill
19:3 There is no speech nor language where their voice is not heard,.... Not the voice of the day and night; as if the sense was, that there is no people, of any speech or language under the sun, but there is something said every day and night of the weather, what it is, or will be, as the face of the heavens appears morning and evening: but of the heavens and firmament; the meaning of which some take to be this; either that though they have no proper speech nor language, yet there is a voice in them which is heard, declaring the glory of God and his handiworks; and the words may very well be rendered, "they have no speech nor words, without these their voice is heard"; or that there is no people, nation, or language under the heavens; see Dan 3:4; though they are ever so different one from another, so as not to be able to understand each other; yet the voice of the heavens, uttering and proclaiming the glory of their Maker, is heard and understood by them all: but rather this is to be interpreted of the extent of the Gospel ministry by the apostles; who, according to their commission, went everywhere preaching the word, to men of all nations, of every speech and language; for which they were qualified, by having the gift of various tongues bestowed upon them; so that there were no nations, of ever so barbarous a speech and language, but they were capable of speaking to and of being understood by them; and though they could not understand one another, they all heard the apostles speak in their own tongues the wonderful works of God, Acts 2:4. Their voice, in the ministration of the Gospel, was heard in every nation externally, and by many internally: faith came by hearing; and they received the word with gladness and readiness. This gives the Gospel revelation a superiority to the legal one; that was only made to one nation, to the nation of the Jews; the voice of that was not heard elsewhere; but the voice of the Gospel is heard in all nations; this revelation is published throughout the world: and this shows that these words belong to the times of the apostles, after they had received a commission from Christ, to go into, all the world, and preach the Gospel to every creature; which was done before the destruction of Jerusalem, Mt 24:14; and which is further confirmed by what follows.
John Wesley
19:3 Heard - Or, understood; there are divers nations in the world, which have several languages, so that one cannot discourse with, or be understood by another, but the heavens are such an universal teacher, that they can speak to all people, and be clearly understood by all.
Robert Jamieson, A. R. Fausset and David Brown
19:3 Though there is no articulate speech or words, yet without these their voice is heard (compare Margin).
18:418:4: Ո՛չ են բանք եւ ո՛չ են խօսք, որոց ո՛չ լսին ձայնք նոցա։
4 Չկան բառեր, ոչ էլ խօսքեր, դրանց հնչիւնները լսելի չեն:
3 Չկայ զրոյց ու չկան խօսքեր. Անոնց ձայնը չի լսուիր։
Ոչ են բանք եւ ոչ են խօսք, որոց ոչ լսին ձայնք նոցա:

18:4: Ո՛չ են բանք եւ ո՛չ են խօսք, որոց ո՛չ լսին ձայնք նոցա։
4 Չկան բառեր, ոչ էլ խօսքեր, դրանց հնչիւնները լսելի չեն:
3 Չկայ զրոյց ու չկան խօսքեր. Անոնց ձայնը չի լսուիր։
zohrab-1805▾ eastern-1994▾ western am▾
18:318:4 Нет языка, и нет наречия, где не слышался бы голос их.
18:4 οὐκ ου not εἰσὶν ειμι be λαλιαὶ λαλια talk οὐδὲ ουδε not even; neither λόγοι λογος word; log ὧν ος who; what οὐχὶ ουχι not; not actually ἀκούονται ακουω hear αἱ ο the φωναὶ φωνη voice; sound αὐτῶν αυτος he; him
18:4 אֲפָפ֥וּנִי ʔᵃfāfˌûnî אפף encompass חֶבְלֵי־ ḥevlê- חֶבֶל cord מָ֑וֶת mˈāweṯ מָוֶת death וְֽ wᵊˈ וְ and נַחֲלֵ֖י naḥᵃlˌê נַחַל wadi בְלִיַּ֣עַל vᵊliyyˈaʕal בְּלִיַּעַל wickedness יְבַֽעֲתֽוּנִי׃ yᵊvˈaʕᵃṯˈûnî בעת terrify
18:4. non est sermo et non sunt verba quibus non audiatur vox eorumThere are no speeches nor languages, where their voices are not heard.
3. There is no speech nor language; their voice cannot be heard.
18:4. The sorrows of death compassed me, and the floods of ungodly men made me afraid.
18:4. The sorrows of death surrounded me, and the torrents of iniquity dismayed me.
There is no speech nor language, [where] their voice is not heard:

18:4 Нет языка, и нет наречия, где не слышался бы голос их.
18:4
οὐκ ου not
εἰσὶν ειμι be
λαλιαὶ λαλια talk
οὐδὲ ουδε not even; neither
λόγοι λογος word; log
ὧν ος who; what
οὐχὶ ουχι not; not actually
ἀκούονται ακουω hear
αἱ ο the
φωναὶ φωνη voice; sound
αὐτῶν αυτος he; him
18:4
אֲפָפ֥וּנִי ʔᵃfāfˌûnî אפף encompass
חֶבְלֵי־ ḥevlê- חֶבֶל cord
מָ֑וֶת mˈāweṯ מָוֶת death
וְֽ wᵊˈ וְ and
נַחֲלֵ֖י naḥᵃlˌê נַחַל wadi
בְלִיַּ֣עַל vᵊliyyˈaʕal בְּלִיַּעַל wickedness
יְבַֽעֲתֽוּנִי׃ yᵊvˈaʕᵃṯˈûnî בעת terrify
18:4. non est sermo et non sunt verba quibus non audiatur vox eorum
There are no speeches nor languages, where their voices are not heard.
3. There is no speech nor language; their voice cannot be heard.
18:4. The sorrows of death compassed me, and the floods of ungodly men made me afraid.
18:4. The sorrows of death surrounded me, and the torrents of iniquity dismayed me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Небесный свод - везде, а потому и везде эта проповедь. Какие бы народы ("языцы") и племена ("наречия") не жили на земле, и где бы они не находились, этот голос всеми ими слышен. Выражение "нет языка, и нет наречия" понимают (Генгстенберг) и в таком смысле: хотя эти явления безмолвны, не обладают даром речи, однако они всюду красноречиво, хотя и немо, проповедуют о славе Творца.
Albert Barnes: Notes on the Bible - 1834
19:4: Their line - That is, of the heavens. The word used here - קו qav - means properly a cord, or line:
(a) a measuring line, Eze 47:3; Job 38:5; Isa 44:13; and then
(b) a cord or string as of a lyre or other instrument of music; and hence, a sound.
So it is rendered here by the Septuagint, φθόγγος phthongos. By Symmachus, ἦχος ē chos. By the Vulgate, sonus. DeWette renders it Klang, sound. Prof. Alexander dogmatically says that this is "entirely at variance with the Hebrew usage." That this sense, however, is demanded in the passage seems to be plain, not only from the sense given to it by the ancient versions, but by the parallelism, where the term "words" corresponds to it:
"Their line is gone out through all the earth;
Their words to the end of the world."
Besides, what could be the sense of saying that their line, in the sense of a measuring line, or cord, had gone through all the earth? The plain meaning is, that sounds conveying instruction, and here connected with the idea of sweet or musical sounds, had gone out from the heavens to all parts of the world, conveying the knowledge of God. There is no allusion to the notion of the "music of the spheres," for this conception was not known to the Hebrews; but the idea is that of sweet or musical sounds, not harsh or grating, as proceeding from the movements of the heavens, and conveying these lessons to man.
And their words - The lessons or truths which they convey.
To the end of the world - To the uttermost parts of the earth. The language here is derived from the idea that the earth was a plane, and had limits. But even with our correct knowledge of the figure of the earth, we use similar language when we speak of the "uttermost parts of the earth."
In them - That is, in the heavens, Psa 19:1. The meaning is, that the sun has his abode or dwelling-place, as it were, in the heavens. The sun is particularly mentioned, doubtless, as being the most prominent object among the heavenly bodies, as illustrating in an eminent manner the glory of God. The sense of the whole passage is, that the heavens in general proclaim the glory of God, and that this is shown in a particular and special manner by the light, the splendor, and the journeyings of the sun.
Hath he set a tabernacle for the sun - A tent; that is, a dwelling-place. He has made a dwelling-place there for the sun. Compare Hab 3:11, "The sun and moon stood still in their habitation."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:4: Their: Psa 98:3; Isa 49:6; Rom 10:18; Co2 10:13-16
line: or, rule, or, direction
In them: Gen 1:14-18; Mal 4:2
Carl Friedrich Keil and Franz Delitzsch
19:4
(Heb.: 19:5-7) Since אמר and דברים are the speech and words of the heavens, which form the ruling principal notion, comprehending within itself both יום and לילה, the suffixes of קוּם and מלּיהם must unmistakeably refer to השׁמים in spite of its being necessary to assign another reference to קולם in Ps 19:4. Jer 31:39 shows how we are to understand קו in connection with יצא. The measuring line of the heavens is gone forth into all the earth, i.e., has taken entire possession of the earth. Ps 19:5 tells us what kind of measuring line is intended, viz., that of their heraldship: their words (from מלּה, which is more Aramaic than Hebrew, and consequently more poetic) reach to the end of the world, they fill it completely, from its extreme boundary inwards. Isaiah's קו, Ps 28:1-9 :10, is inapplicable here, because it does not mean commandment, but rule, and is there used as a word of derision, rhyming with צו. The ὁ φθόγγος αὐτῶν of the lxx (ὁ ἦχος αὐτῶν Symm.) might more readily be justified, inasmuch as קו might mean a harpstring, as being a cord in tension, and then, like τόνος (cf. τοναία), a tone or sound (Gesenius in his Lex., and Ewald), if the reading קולם does not perhaps lie at the foundation of that rendering. But the usage of the language presents with signification of a measuring line for קו when used with יצא (Aq. κανών, cf. 2Cor 10:13); and this gives a new thought, whereas in the other case we should merely have a repetition of what has been already expressed in Ps 19:4. Paul makes use of these first two lines of the strophe in order, with its very words, to testify to the spread of the apostolic message over the whole earth. Hence most of the older expositors have taken the first half of the Psalm to be an allegorical prediction, the heavens being a figure of the church and the sun a figure of the gospel. The apostle does not, however, make a formal citation in the passage referred to, he merely gives a New Testament application to Old Testament language, by taking the all-penetrating praeconium coelorum as figure of the all-penetrating praeconium evangelii; and he is fully justified in so doing by the parallel which the psalmist himself draws between the revelation of God in nature and in the written word.
The reference of בּהם to השׁמים is at once opposed by the tameness of the thought so obtained. The tent, viz., the retreat (אהל, according to its radical meaning a dwelling, from אהל, cogn. אול, to retire from the open country) of the sun is indeed in the sky, but it is more naturally at the spot where the sky and the קצה תבל meet. Accordingly בהם has the neuter signification "there" (cf. Is 30:6); and there is so little ground for reading שׁם instead of שׂם, as Ewald does, that the poet on the contrary has written בהם and not שׁם, because he has just used שׂם (Hitzig). The name of the sun, which is always feminine in Arabic, is predominantly masculine in Hebrew and Aramaic (cf. on the other hand Gen 15:17, Nahum 3:17, Is 45:6, Mal 4:2); just as the Sabians and heathen Arabs had a sun-god (masc.). Accordingly in Ps 19:6 the sun is compared to a bridegroom, who comes forth in the morning out of his חפּה. Joel 2:16 shows that this word means a bride-chamber; properly (from חפף to cover) it means a canopy (Is 4:5), whence in later Hebrew the bridal or portable canopy (Talmud. בּית גּננא), which is supported by four poles and borne by four boys, at the consecration of the bridal pair, and then also the marriage itself, is called chuppa. The morning light has in it a freshness and cheerfulness, as it were a renewed youth. Therefore the morning sun is compared to a bridegroom, the desire of whose heart is satisfied, who stands as it were at the beginning of a new life, and in whose youthful countenance the joy of the wedding-day still shines. And as at its rising it is like a bridegroom, so in its rapid course (Sir. 43:5) it is like a hero (vid., on Ps 18:34), inasmuch as it marches on its way ever anew, light-giving and triumphant, as often as it comes forth, with גּבוּרה (Judg 5:31). From one end of heaven, the extreme east of the horizon, is its going forth, i.e., rising (cf. Hos 6:3; the opposite is מבוא going in = setting), and its circuit (תּקוּפה, from קוּף = נקף, Is 29:1, to revolve) על־קצותם, to their (the heavens') end (= עד Deut 4:32), cf. 1 Esdr. 4:34: ταχὺς τῷ δρόμῳ ὁ ἥλιος, ὅτι στρέφεται ἐν τῷ κύκλῳ τοῦ οὐρανοῦ καὶ πάλιν ἀποτρέχει εἰς τὸν ἑαυτοῦ τόπον ἐν μιᾷ ἡμέρᾳ. On this open way there is not נסתּר, anything hidden, i.e., anything that remains hidden, before its heat. חמּה is the enlightening and warming influence of the sun, which is also itself called חמּה in poetry.
Geneva 1599
19:4 Their (d) line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,
(d) The heavens are as a line of great capital letters to show God's glory to us.
John Gill
19:4 Their line is gone out through all the earth,.... Not the line or writings in the book of the creatures, the heavens, and the earth, which lie open, and are legible, and to be seen and read of all men; nor the line and writings in the book of the Scriptures, called line upon line, and precept upon precept, Is 28:13, which, though first given to the Jews, were written for the instruction of others, and have been communicated to them; but the line of the apostles: everyone had his line or measure; or the course he was to steer was measured out and directed to him; the line of one, where he was to go and preach the Gospel, reached so far one way, and the line of another reached so far another way; and what with one and another, their line reached throughout all the earth; see 2Cor 10:13; the apostle citing these words in Rom 10:18; renders them, "their sound went", &c. the sound of the Gospel, as published by them; which agrees with the next clause;
and their words to the end of the world; to the isles afar off, even to these northern and distant ones of England, Scotland, and Ireland, which were reached and visited with the Gospel, either by the apostles, or at least by some of the first ministers of the word;
in them hath he set a tabernacle for the sun; that is, in the heavens and firmament, where the natural sun is placed; and its habitation is fitly called a tabernacle, because it is always in motion and never stops: or this may have some respect to its setting, when, according to the common appearance, and to common understandings, it seems to be hid as in a tent or tabernacle; to be as it were gone to bed, and at rest; when in the morning it rises gay and cheerful, and comes forth like a bridegroom out of his chamber, as is said in Ps 19:5, but this is all to be understood, spiritually and mystically, of Christ the sun of righteousness, who has his tabernacle among his people, his churches; and particularly has a place, and the chief place, in the ministry of the Gospel, being the sum and substance of it; and this is of God's putting there, who committed to his apostles the word of reconciliation, the sum of which is Christ; and this is what makes the Gospel so glorious a light, so clear a revelation as it is: the nature, continuance, and extent of this revelation, are described in the foregoing verses; the perspicuity and clearness of it is set forth in this clause, and in what follows.
John Wesley
19:4 Line - Their lines, the singular number being put for the plural. And this expression is very proper, because the heavens do not teach men audibly, or by speaking to their ears, but visibly by propounding things to their eyes, which is done in lines or writings. Gone - Is spread abroad. Earth - So as to be seen and read, by all the inhabitants of the earth. Words - Their magnificent structure, their exquisite order, and most regular course, by which they declare their author, no less than men discover their minds by their words. Sun - Which being the most illustrious and useful of all the heavenly bodies, is here particularly mentioned.
Robert Jamieson, A. R. Fausset and David Brown
19:4 Their line--or, "instruction"--the influence exerted by their tacit display of God's perfections. Paul (Rom 10:8), quoting from the Septuagint, uses "sound," which gives the same sense.
18:518:5: Ընդ ամենայն երկիր ե՛լ բարբառ նոցա, մինչեւ ՚ի ծագս աշխարհի ե՛ն խօսք նոցա։
5 Ողջ երկիրն է բռնել ձայնը նրանց, եւ մինչեւ աշխարհի ծայրն են հասել խօսքերը նրանց:
4 Բայց ամէն երկիր ելաւ անոնց հնչիւնը Ու մինչեւ աշխարհի ծայրը՝ անոնց խօսքը։Անոնց մէջ արեւին համար վրան մը կանգնեց.
Ընդ ամենայն երկիր ել բարբառ նոցա, մինչեւ ի ծագս աշխարհի են խօսք նոցա:

18:5: Ընդ ամենայն երկիր ե՛լ բարբառ նոցա, մինչեւ ՚ի ծագս աշխարհի ե՛ն խօսք նոցա։
5 Ողջ երկիրն է բռնել ձայնը նրանց, եւ մինչեւ աշխարհի ծայրն են հասել խօսքերը նրանց:
4 Բայց ամէն երկիր ելաւ անոնց հնչիւնը Ու մինչեւ աշխարհի ծայրը՝ անոնց խօսքը։Անոնց մէջ արեւին համար վրան մը կանգնեց.
zohrab-1805▾ eastern-1994▾ western am▾
18:418:5 По всей земле проходит звук их, и до пределов вселенной слов{а} их. Он поставил в них жилище солнцу,
18:5 εἰς εις into; for πᾶσαν πας all; every τὴν ο the γῆν γη earth; land ἐξῆλθεν εξερχομαι come out; go out ὁ ο the φθόγγος φθογγος enunciation; tone αὐτῶν αυτος he; him καὶ και and; even εἰς εις into; for τὰ ο the πέρατα περας extremity; limit τῆς ο the οἰκουμένης οικουμενη habitat τὰ ο the ῥήματα ρημα statement; phrase αὐτῶν αυτος he; him ἐν εν in τῷ ο the ἡλίῳ ηλιος sun ἔθετο τιθημι put; make τὸ ο the σκήνωμα σκηνωμα camp; tent αὐτοῦ αυτος he; him
18:5 חֶבְלֵ֣י ḥevlˈê חֶבֶל cord שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world סְבָב֑וּנִי sᵊvāvˈûnî סבב turn קִ֝דְּמ֗וּנִי ˈqiddᵊmˈûnî קדם be in front מֹ֣וקְשֵׁי mˈôqᵊšê מֹוקֵשׁ bait מָֽוֶת׃ mˈāweṯ מָוֶת death
18:5. in universam terram exivit sonus eorum et in finibus orbis verba eorumTheir sound hath gone forth into all the earth: and their words unto the ends of the world.
4. Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,
18:5. The sorrows of hell compassed me about: the snares of death prevented me.
18:5. The sorrows of Hell encompassed me, and the snares of death intercepted me.
Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun:

18:5 По всей земле проходит звук их, и до пределов вселенной слов{а} их. Он поставил в них жилище солнцу,
18:5
εἰς εις into; for
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
ἐξῆλθεν εξερχομαι come out; go out
ο the
φθόγγος φθογγος enunciation; tone
αὐτῶν αυτος he; him
καὶ και and; even
εἰς εις into; for
τὰ ο the
πέρατα περας extremity; limit
τῆς ο the
οἰκουμένης οικουμενη habitat
τὰ ο the
ῥήματα ρημα statement; phrase
αὐτῶν αυτος he; him
ἐν εν in
τῷ ο the
ἡλίῳ ηλιος sun
ἔθετο τιθημι put; make
τὸ ο the
σκήνωμα σκηνωμα camp; tent
αὐτοῦ αυτος he; him
18:5
חֶבְלֵ֣י ḥevlˈê חֶבֶל cord
שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world
סְבָב֑וּנִי sᵊvāvˈûnî סבב turn
קִ֝דְּמ֗וּנִי ˈqiddᵊmˈûnî קדם be in front
מֹ֣וקְשֵׁי mˈôqᵊšê מֹוקֵשׁ bait
מָֽוֶת׃ mˈāweṯ מָוֶת death
18:5. in universam terram exivit sonus eorum et in finibus orbis verba eorum
Their sound hath gone forth into all the earth: and their words unto the ends of the world.
4. Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,
18:5. The sorrows of hell compassed me about: the snares of death prevented me.
18:5. The sorrows of Hell encompassed me, and the snares of death intercepted me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:5: Which is as a bridegroom, etc. - This is a reference to the rising of the sun, as the following verse is to the setting. He makes his appearance above the horizon with splendor and majesty; every creature seems to rejoice at his approach; and during the whole of his course, through his whole circuit, his apparent revolution from east to west, and from one tropic to the same again, no part of the earth is deprived of its proper proportion of light and heat. The sun is compared to a bridegroom in his ornaments, because of the glory and splendour of his rays; and to a giant or strong man running a race, because of the power of his light and heat. The apparent motion of the sun, in his diurnal and annual progress, are here both referred to. Yet both of these have been demonstrated to be mere appearances. The sun's diurnal motion arises from the earth's rotation on its axis from west to east in twenty-three hours, fifty-six minutes, and four seconds, the mean or equal time which elapses between the two consecutive meridian-transits of the same fixed star. But on account of the sun's apparent ecliptic motion in the same direction, the earth must make about the three hundred and sixty-fifth part of a second revolution on its axis before any given point of the earth's surface can be again brought into the same direction with the sun as before: so that the length of a natural day is twenty-four hours at a mean rate. The apparent revolution of the sun through the twelve constellations of the zodiac in a sidereal year, is caused by the earth's making one complete revolution in its orbit in the same time. And as the earth's axis makes an angle with the axis of the ecliptic of about twenty-three degrees and twenty eight minutes, and always maintains its parallelism, i.e., is always directed to the same point of the starry firmament; from these circumstances are produced the regular change of the seasons, and continually differing lengths of the days and nights in all parts of the terraqueous globe, except at the poles and on the equator. When we say that the earth's axis is always directed to the same point of the heavens, we mean to be understood only in a general sense; for, owing to a very slow deviation of the terrestrial axis from its parallelism, named the precession of the equinoctial points, which becomes sensible in the lapse of some years, and which did not escape the observation of the ancient astronomers, who clearly perceived that it was occasioned by a slow revolution of the celestial poles around the poles of the ecliptic, the complete revolution of the earth in its orbit is longer than the natural year, or the earth's tropical revolution, by a little more than twenty minutes; so that in twenty-five thousand seven hundred and sixtythree entire terrestrial revolutions round the sun, the seasons will be renewed twenty-five thousand seven hundred and sixty-four times. And in half this period of twelve thousand eight hundred and eighty-two natural years, the points which are now the north and south poles of the heavens, around which the whole starry firmament appears to revolve, will describe circles about the then north and south poles of the heavens, the semi-diameters of which will be upwards of forty-seven degrees.
Coming out of his chamber - מחפתו mechuppatho, from under his veil. It was a sort of canopy erected on four poles, which four Jews held over the bridegroom's head.
Albert Barnes: Notes on the Bible - 1834
19:5: Which is as a bridegroom coming out of his chamber - That is, when he rises in the morning. He rises from the darkness of the night, and comes forth as the bridegroom comes out of the chamber where he has slept. The allusion is to the bright, and joyful, and cheerful aspect of the rising sun. The image of the bridegroom is employed because we associate with a bridegroom the idea of hilarity, cheerfulness, joy. The essential image is that the sun seems to rise from a night of repose, as man does in the morning, and that after such a night of repose he goes forth with cheerfulness and alacrity to the employments of the day. The figure is an obvious but a very beautiful one, though there is a transition from the image employed in the pRev_ious verse, where the sun is represented as dwelling in a tent or tabernacle fitted up for it in the heavens. In the next member of the sentence the figure is again changed, by his being represented as a man prepared to run a race.
And rejoiceth as a strong man to run a race - As a man who is vigorous and powerful, when he enters on a race. He is girded for it; he summons all his strength; he seems to exult in the idea of putting his strength to the test, and starting off on his career. Compare the note at Co1 9:24-27. The same comparison which is employed here occurs in the Zendavesta, ii. 106. DeWette. The idea is that the sun seems to have a long journey before him, and puts forth all his vigour, exulting in the opportunity of manifesting that vigour, and confident of triumphing in the race.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:5: bridegroom: Isa 61:10, Isa 62:5; Joh 3:29
rejoiceth: Ecc 1:5; Co1 9:24-26; Phi 3:13, Phi 3:14; Heb 12:1, Heb 12:2
Geneva 1599
19:5 Which [is] as a bridegroom coming out of his (e) chamber, [and] rejoiceth as a strong man to run a race.
(e) Or vail. The custom was that the bride and bridegroom would stand under a vail together, and after come forward with great solemnity and rejoicing of the assembly.
John Gill
19:5 Which is as a bridegroom coming out of his chamber,.... His nuptial chamber, on which Elias writes (y),
"we call the garment (or canopy) spread over the head of the bridegroom and bride, supported by four pillars, in the time of their espousals, ''
who looks lovely and beautiful in his nuptial robes, cheerful and pleasant in his countenance, creating pleasure and delight in all his friends that see him and hear his voice: and this simile is expressive of the brightness and glory of the sun when it rises; and of the joy and pleasure which it produces in the minds of men when they behold it: all which sets forth the loveliness and beauty of Christ, as he is held forth in the ministration of the Gospel, and the joy unspeakable and full of glory which his presence yields, after a short departure from his people; see Is 61:10;
and rejoiceth as a strong man to run a race; in which he shows his readiness, velocity, and strength; and this denotes the swiftness of the sun in running its course, and its indefatigableness in its constant motion; though it has been employed therein for so many thousands of years, yet every morning rises with the same cheerfulness, pursues its course, and is never weary: all which may point at the readiness of Gospel ministers, their swiftness to run to and fro, and their strength to fulfil the course of their ministry, in which Christ, the sun of righteousness, is held forth in so glorious a manner.
(y) Elias, in his Tishbi, p. 119. The same word is used Isa. iv. 5. and translated "a defence".
John Wesley
19:5 Bridegroom - Gloriously adorned with light as with a beautiful garment, and smiling upon the world with a pleasant countenance. Chamber - In which he is poetically supposed to have rested all night, and thence to break forth as it were on a sudden. Strong man - Conscious and confident of his own strength.
Robert Jamieson, A. R. Fausset and David Brown
19:5 The sun, as the most glorious heavenly body, is specially used to illustrate the sentiment; and his vigorous, cheerful, daily, and extensive course, and his reviving heat (including light), well display the wondrous wisdom of his Maker.
18:618:6: Յարեւու եհար զխորան իւր, եւ ինքն որպէս փեսայ զի ելանէ՛ յառագաստէ իւրմէ, եւ ցնծայ նա որպէս սկայ յընթանալ զճանապարհս իւր[6689]։ [6689] Ոմանք.Ընթանալ ՚ի ճանապարհս իւր։
6 Արեւի մէջ նա վրանն իր խփեց, իսկ ինքն ասես փեսայ լինի, որ ելնում է իր առագաստից. ցնծում է նա որպէս հսկայ՝ ընթանալով իր ճանապարհով:
5 Անիկա* իր առագաստէն ելած փեսայի պէս է, Հզօր մարդու պէս իր ճամբան վազելով կ’ուրախանայ։
[97]Յարեւու եհար զխորան իւր``, եւ ինքն որպէս փեսայ զի ելանէ յառագաստէ իւրմէ, ցնծայ նա որպէս սկայ յընթանալ զճանապարհս իւր:

18:6: Յարեւու եհար զխորան իւր, եւ ինքն որպէս փեսայ զի ելանէ՛ յառագաստէ իւրմէ, եւ ցնծայ նա որպէս սկայ յընթանալ զճանապարհս իւր[6689]։
[6689] Ոմանք.Ընթանալ ՚ի ճանապարհս իւր։
6 Արեւի մէջ նա վրանն իր խփեց, իսկ ինքն ասես փեսայ լինի, որ ելնում է իր առագաստից. ցնծում է նա որպէս հսկայ՝ ընթանալով իր ճանապարհով:
5 Անիկա* իր առագաստէն ելած փեսայի պէս է, Հզօր մարդու պէս իր ճամբան վազելով կ’ուրախանայ։
zohrab-1805▾ eastern-1994▾ western am▾
18:518:6 и оно выходит, как жених из брачного чертога своего, радуется, как исполин, пробежать поприще:
18:6 καὶ και and; even αὐτὸς αυτος he; him ὡς ως.1 as; how νυμφίος νυμφιος groom ἐκπορευόμενος εκπορευομαι emerge; travel out ἐκ εκ from; out of παστοῦ παστος he; him ἀγαλλιάσεται αγαλλιαω jump for joy ὡς ως.1 as; how γίγας γιγας run ὁδὸν οδος way; journey αὐτοῦ αυτος he; him
18:6 בַּ ba בְּ in † הַ the צַּר־ ṣṣar- צַר narrow לִ֤י׀ lˈî לְ to אֶֽקְרָ֣א ʔˈeqrˈā קרא call יְהוָה֮ [yᵊhwāh] יְהוָה YHWH וְ wᵊ וְ and אֶל־ ʔel- אֶל to אֱלֹהַ֪י ʔᵉlōhˈay אֱלֹהִים god(s) אֲשַׁ֫וֵּ֥עַ ʔᵃšˈawwˌēₐʕ שׁוע cry יִשְׁמַ֣ע yišmˈaʕ שׁמע hear מֵ mē מִן from הֵיכָלֹ֣ו hêḵālˈô הֵיכָל palace קֹולִ֑י qôlˈî קֹול sound וְ֝ ˈw וְ and שַׁוְעָתִ֗י šawʕāṯˈî שַׁוְעָה cry לְ lᵊ לְ to פָנָ֤יו׀ fānˈāʸw פָּנֶה face תָּבֹ֬וא tāvˈô בוא come בְ vᵊ בְּ in אָזְנָֽיו׃ ʔoznˈāʸw אֹזֶן ear
18:6. soli posuit tabernaculum in eis et ipse quasi sponsus procedens de thalamo suo exultavit ut fortis ad currendam viamHe hath set his tabernacle in the sun: and he as a bridegroom coming out of his bridechamber, Hath rejoiced as a giant to run the way:
5. Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run his course.
18:6. 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.
18:6. In my tribulation, I called upon the Lord, and I cried out to my God. And he listened to my voice from his holy temple. And my cry in his presence entered into his ears.
Which [is] as a bridegroom coming out of his chamber, [and] rejoiceth as a strong man to run a race:

18:6 и оно выходит, как жених из брачного чертога своего, радуется, как исполин, пробежать поприще:
18:6
καὶ και and; even
αὐτὸς αυτος he; him
ὡς ως.1 as; how
νυμφίος νυμφιος groom
ἐκπορευόμενος εκπορευομαι emerge; travel out
ἐκ εκ from; out of
παστοῦ παστος he; him
ἀγαλλιάσεται αγαλλιαω jump for joy
ὡς ως.1 as; how
γίγας γιγας run
ὁδὸν οδος way; journey
αὐτοῦ αυτος he; him
18:6
בַּ ba בְּ in
הַ the
צַּר־ ṣṣar- צַר narrow
לִ֤י׀ lˈî לְ to
אֶֽקְרָ֣א ʔˈeqrˈā קרא call
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
אֱלֹהַ֪י ʔᵉlōhˈay אֱלֹהִים god(s)
אֲשַׁ֫וֵּ֥עַ ʔᵃšˈawwˌēₐʕ שׁוע cry
יִשְׁמַ֣ע yišmˈaʕ שׁמע hear
מֵ מִן from
הֵיכָלֹ֣ו hêḵālˈô הֵיכָל palace
קֹולִ֑י qôlˈî קֹול sound
וְ֝ ˈw וְ and
שַׁוְעָתִ֗י šawʕāṯˈî שַׁוְעָה cry
לְ lᵊ לְ to
פָנָ֤יו׀ fānˈāʸw פָּנֶה face
תָּבֹ֬וא tāvˈô בוא come
בְ vᵊ בְּ in
אָזְנָֽיו׃ ʔoznˈāʸw אֹזֶן ear
18:6. soli posuit tabernaculum in eis et ipse quasi sponsus procedens de thalamo suo exultavit ut fortis ad currendam viam
He hath set his tabernacle in the sun: and he as a bridegroom coming out of his bridechamber, Hath rejoiced as a giant to run the way:
5. Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run his course.
18:6. 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.
18:6. In my tribulation, I called upon the Lord, and I cried out to my God. And he listened to my voice from his holy temple. And my cry in his presence entered into his ears.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7. Из светил, особенно величественных на звездном небе, выделяется солнце, которое каждый день выходит, "от края небес" - от востока, в необыкновенном сиянии, напоминая жениха в его убранстве, или "исполина", воина идущего на состязание в бегании. Оно обходит всю землю и ничто не укроется от его теплоты и света: оно все согревает и живит.
Albert Barnes: Notes on the Bible - 1834
19:6: His going forth - The psalmist now describes that race which he has to run, as borne over the entire circuit of the heavens, from one end of it to another - sweeping the whole space across the firmament.
Is from the end of the heaven - From one end of the heaven; that is, from the East, where he starts.
And his circuit - The word used here - תקופה teqû phâ h - means properly a coming about, or a return, as of the seasons, or of the year. It is found only in Exo 34:22, "At the year's end;" Sa1 1:20, "When the time was come about" (Margin, in Rev_olution of days); Ch2 24:23, "At the end of the year" (Margin, in the Rev_olution of the year). The word here does not refer to the fact that the sun comes round to the starting-point on the following day, but to the sweep or circuit which he makes in the heavens from one end of it to the other - traveling over the entire heavens.
Unto the ends of it - That is, to the other side of the heavens. The plural term is used here perhaps from the idea of completeness, or to denote that there was nothing beyond. The complete journey was made.
And there is nothing hid from the heat thereof - The rays of the sun penetrate everywhere. Nothing escapes it. It is not a mere march for show and splendor; it is not an idle and useless journey in the heavens; but all things - vegetables, birds, beasts, men - all that lives - feel the effect of his vital warmth, and are animated by his quickening influence. Thus the sun in his goings illustrates the glory of God. The psalmist was fully alive to the splendor, the glory, and the value of this daily march over the heavens, and shows that while, as in the remainder of the psalm, he dwells on the law of the Lord as having another sphere, and in its place more fully illustrating the divine glory, he is not by any means insensible to the grandeur and beauty of the works of God as showing forth the divine perfections.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:6: His going: Psa 139:9; Job 25:3; Ecc 1:5; Col 1:23
circuit: Job 22:14
John Gill
19:6 His going forth is from the end of the heaven,.... From the east, where it rises:
and his circuit to the ends of it; to the west, where it sets; which is expressive of the large compass the Gospel administration took in the times of the apostles; whereby the grace of God appeared to all men, shone out in a very illustrious manner, and Christ became, what the sun is to the earth, the light of the world;
and there is nothing hid from the heat thereof; though things may be hid from the light of it, yet not from its heat, so forcible and penetrating it is Christ, in the administration of the Gospel to all to whom it comes with power, not only enlightens their minds, but quickens their souls, warms their hearts, causes them to burn within them, arises with healing in his wings upon them, and makes his Gospel the savour of life unto life unto them. The psalmist goes on to say more and excellent things of the Gospel, its nature and usefulness.
John Wesley
19:6 The ends - His course is constant from east to west, and thence to the east again. So that there is no part of the earth which doth not one time or other feel the benefit of his light and heat.
18:718:7: ՚Ի ծագաց երկնի՛ց են ելք նորա, հանգիստ նորա մինչեւ ՚ի ծագս նորուն. եւ ո՛չ ոք իցէ որ թաքիցէ ՚ի տապոյ նորա։
7 Երկնքի ծայրերից է նրա ծագումը, իսկ դադարը՝ մինչեւ ծայրերը նրա, ու չկայ մէկը, որ թաքնուի նրա տապից:
6 Անոր ելքը երկնքի ծայրէն է Ու անոր շրջանը մինչեւ անոնց ծայրերը Եւ անոր տաքութենէն բան մը չի ծածկուիր։
Ի ծագաց երկնից են ելք նորա, [98]հանգիստ նորա մինչեւ ի ծագս նորուն. եւ ոչ ոք իցէ որ թաքիցէ ի տապոյ նորա:

18:7: ՚Ի ծագաց երկնի՛ց են ելք նորա, հանգիստ նորա մինչեւ ՚ի ծագս նորուն. եւ ո՛չ ոք իցէ որ թաքիցէ ՚ի տապոյ նորա։
7 Երկնքի ծայրերից է նրա ծագումը, իսկ դադարը՝ մինչեւ ծայրերը նրա, ու չկայ մէկը, որ թաքնուի նրա տապից:
6 Անոր ելքը երկնքի ծայրէն է Ու անոր շրջանը մինչեւ անոնց ծայրերը Եւ անոր տաքութենէն բան մը չի ծածկուիր։
zohrab-1805▾ eastern-1994▾ western am▾
18:618:7 от края небес исход его, и шествие его до края их, и ничто не укрыто от теплоты его.
18:7 ἀπ᾿ απο from; away ἄκρου ακρον top; tip τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἡ ο the ἔξοδος εξοδος exodus αὐτοῦ αυτος he; him καὶ και and; even τὸ ο the κατάντημα καταντημα he; him ἕως εως till; until ἄκρου ακρον top; tip τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even οὐκ ου not ἔστιν ειμι be ὃς ος who; what ἀποκρυβήσεται αποκρυπτω hide away τὴν ο the θέρμην θερμος he; him
18:7 וַ wa וְ and תִּגְעַ֬שׁ ttiḡʕˈaš געשׁ shake וַ wa וְ and תִּרְעַ֨שׁ׀ ttirʕˌaš רעשׁ quake הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and מֹוסְדֵ֣י môsᵊḏˈê מֹוסָד foundation הָרִ֣ים hārˈîm הַר mountain יִרְגָּ֑זוּ yirgˈāzû רגז quake וַ֝ ˈwa וְ and יִּתְגָּֽעֲשׁ֗וּ yyiṯgˈāʕᵃšˈû געשׁ shake כִּי־ kî- כִּי that חָ֥רָה ḥˌārā חרה be hot לֹֽו׃ lˈô לְ to
18:7. a summitate caeli egressus eius et cursus eius usque ad summitatem illius nec est qui se abscondat a calore eiusHis going out is from the end of heaven, And his circuit even to the end thereof: and there is no one that can hide himself from his heat.
6. His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof.
18:7. Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth.
18:7. The earth was shaken, and it trembled. The foundations of the mountains were disturbed, and they were shaken, because he was angry with them.
His going forth [is] from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof:

18:7 от края небес исход его, и шествие его до края их, и ничто не укрыто от теплоты его.
18:7
ἀπ᾿ απο from; away
ἄκρου ακρον top; tip
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ο the
ἔξοδος εξοδος exodus
αὐτοῦ αυτος he; him
καὶ και and; even
τὸ ο the
κατάντημα καταντημα he; him
ἕως εως till; until
ἄκρου ακρον top; tip
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ὃς ος who; what
ἀποκρυβήσεται αποκρυπτω hide away
τὴν ο the
θέρμην θερμος he; him
18:7
וַ wa וְ and
תִּגְעַ֬שׁ ttiḡʕˈaš געשׁ shake
וַ wa וְ and
תִּרְעַ֨שׁ׀ ttirʕˌaš רעשׁ quake
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
מֹוסְדֵ֣י môsᵊḏˈê מֹוסָד foundation
הָרִ֣ים hārˈîm הַר mountain
יִרְגָּ֑זוּ yirgˈāzû רגז quake
וַ֝ ˈwa וְ and
יִּתְגָּֽעֲשׁ֗וּ yyiṯgˈāʕᵃšˈû געשׁ shake
כִּי־ kî- כִּי that
חָ֥רָה ḥˌārā חרה be hot
לֹֽו׃ lˈô לְ to
18:7. a summitate caeli egressus eius et cursus eius usque ad summitatem illius nec est qui se abscondat a calore eius
His going out is from the end of heaven, And his circuit even to the end thereof: and there is no one that can hide himself from his heat.
6. His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof.
18:7. Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth.
18:7. The earth was shaken, and it trembled. The foundations of the mountains were disturbed, and they were shaken, because he was angry with them.
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Adam Clarke: Commentary on the Bible - 1831
19:7: The law of the Lord - And here are two books of Divine Revelation:
1. The visible Heavens, and the works of creation in general.
2. The Bible, or Divinely inspired writings contained in the Old and New Testaments.
These may all be called the Law of the Lord; תורה torah, from ירה yarah, to instruct, direct, put straight, guide. It is God's system of instruction, by which men are taught the knowledge of God and themselves, directed how to walk so as to please God, redeemed from crooked paths, and guided in the way everlasting. Some think that תורה torah means the preceptive part of Revelation. Some of the primitive fathers have mentioned three Laws given by God to man:
1. The law of nature, which teaches the knowledge of God, as to his eternal power and Deity, by the visible creation.
2. The law given to Moses and the prophets, which teaches more perfectly the knowledge of God, his nature, his will and our duty.
3. The law of grace given by Christ Jesus, which shows the doctrine of the atonement, of purification, and of the resurrection of the body.
The first is written in hieroglyphics in the heavens and the earth. The second was written on tables of stone, and in many rites and ceremonies. The third is to be written on the heart by the power of the Holy Ghost.
Is perfect - תמימה temimah, it is perfection, it is perfect in itself as a law, and requires perfection in the hearts and lives of men. This is Its character.
Converting the soul - Turning it back to God. Restoring it to right reason, or to a sound mind; teaching it its own interest in reference to both worlds. This is Its use.
The testimony of the Lord - עדות eduth, from עד ad, beyond, forward. The various types and appointments of the law, which refer to something beyond themselves, and point forward to the Lamb of God who takes away the sin of the world. Some understand, the doctrinal parts of the law.
Is sure - נאמנה neemanah, are faithful; they point out the things beyond them fairly, truly, and fully, and make no vain or false report. They all bear testimony to the great atonement. This is Their character.
Making wise the simple - The simple is he who has but one end in view: who is concerned about his soul, and earnestly inquires, "What shall I do to be saved?" These testimonies point to the atonement, and thus the simple-hearted is made wise unto salvation. This is Their use.
Albert Barnes: Notes on the Bible - 1834
19:7: The law of the Lord - Margin, doctrine. The word used here - תורה tô râ h - is that which is commonly employed in the Old Testament with reference to the law of God, and is usually rendered "law." The word properly means "instruction," "precept," from a verb signifying "to teach." It is then used with reference to instruction or teaching in regard to conduct, and is thus applied to all that God has communicated to guide mankind. It does not here, nor does it commonly, refer exclusively to the commands of God, but it includes all that God has Rev_ealed to teach and guide us. It refers here to Rev_ealed truth as contradistinguished from the truth made known by the works of creation. Compare the note at Psa 1:2. There are six epithets used in these verses Psa 19:7-9 to describe the Rev_ealed truth of God, all referring to the same truths, but with reference to some distinct view of the truths themselves, or of their effect on the soul: to wit, law, testimony, statutes, commandment, fear, and judgments. Of the Rev_ealed truth of God, thus characterized by distinct epithets, a particular statement is first made in each case in regard to the truth itself as viewed in that special aspect, and then the effects of that Rev_ealed truth on the soul are described corresponding with that truth as so viewed. Thus, of the "law of the Lord" it is said:
(a) that it is perfect,
(b) that it converts the soul;
Of the "testimony of the Lord":
(a) that it is sure,
(b) that it makes the simple wise;
Of the "statutes of the Lord":
(a) that they are right,
(b) that they rejoice the heart;
Of the "commandment of the Lord":
(a) that it is pure,
(b) that it enlightens the eyes;
Of the "fear of the Lord":
(a) that it is clean,
(b) that it endures foRev_er;
Of the "judgments of the Lord":
(a) that they are true and righteous,
(b) that they are more to be desired than gold, and that they are sweeter than honey and the honeycomb; that people are warned by them, and that in keeping them there is great reward.
Is perfect - On the meaning of the word used here, see the note at Job 1:1. The meaning is that it lacks nothing in order to its completeness; nothing in order that it might be what it should be. It is complete as a Rev_elation of divine truth; it is complete as a rule of conduct. As explained above, this refers not only to the law of God as the word is commonly employed now, but to the whole of divine truth as Rev_ealed. It is absolutely true; it is adapted with consummate wisdom to the wants of man; it is an unerring guide of conduct. There is nothing there which would lead men into error or sin; there is nothing essential for man to know which may not be found there.
Converting the soul - The particular illustration of the perfection of the law is seen in the fact that it "converts the soul;" that is, that it turns it from the ways of sin to holiness. The glory of the works of God - the heavens, the firmament, the sun, as described in the pRev_ious verses - is, that they convey the knowledge of God around the world, and that the world is filled with light and life under the genial warmth of the sun; the glory of the law, or the Rev_ealed truth of God, is, that it bears directly on the soul of man, turning him from the error of his ways. and leading him to pursue a life of holiness. It is not said of the "law" of God that it does this by its own power, nor can there be any design here to exclude the doctrine of the divine agency on the soul; but the statement is, that when the "law" of God is applied to the heart, or when the truth of God is made to bear on that heart, the legitimate effect is seen in turning the sinner from the error of his ways. This effect of truth is seen everywhere, where it is brought into contact with the heart of man. By placing this first, also, the psalmist may perhaps have intended to intimate that this is the primary design of the Rev_elation which God has given to mankind; that while great and important effects are produced by the knowledge which goes forth from the works of God, converting power goes forth only from the "law" of God, or from Rev_ealed truth. It is observable that none of the effects here Psa 19:7-12 ascribed to the Rev_ealed truth of God, under the various forms in which it is contemplated, are ascribed to the knowledge which goes forth from the contemplation of his works, Psa 19:1-6. It is not scientific truth which converts men, but Rev_ealed truth.
The testimony of the Lord - The word used here - עדות ‛ ê dû th - means properly that which is borne witness to, and is applied to Rev_ealed truth as that which God bears witness to. In reference to the truth of what is stated he is the witness or the voucher; it is that which he declares to be true. Hence, the term is applicable to all that is Rev_ealed as being that which he affirms to be true, and the word may be applied to historical truths; or to precepts or laws; or to statements respecting himself, respecting man, respecting the way of salvation, respecting the fallen world. On all these subjects he has borne witness in his word, pledging his veracity as to the correctness of the statements which are thus made. The word, therefore, refers to the whole of what is Rev_ealed in his word, considered as that to the truth of which he bears witness. The word is often used in this sense: Psa 81:5; Psa 119:14, Psa 119:31, Psa 119:36, Psa 119:88, Psa 119:99, Psa 119:111, Psa 119:129, Psa 119:144, Psa 119:157; Jer 44:23. It is often also applied to the two tables of the law laid up in the ark, which is hence called "the ark of the testimony:" Exo 16:34; Exo 25:16, Exo 25:21-22; Exo 26:33; Exo 30:26, et saepe.
Is sure - Established, firm. That "testimony," or that Rev_ealed truth, is not unsettled, vacillating, uncertain. It is so certain that it may be relied on; so well established, that it cannot be shaken.
Making wise the simple - The word rendered simple - פתי pethı̂ y - means simplicity, folly, Pro 1:22; and then, simple in the sense of being open to persuasion, easily seduced: Pro 7:7; Pro 22:3; Pro 27:12; Psa 116:6. Then it means credulous, Pro 14:15; and inexperienced, Psa 19:7. Gesenius, Lexicon. The meaning here is evidently inexperienced in the sense of being ignorant or untaught. It refers to those who need spiritual guidance and direction, and is applicable to men as they are by nature, as untaught, or needing instruction, but with the idea that their minds are susceptible to impressions, or are open to conviction. Those who are naturally destitute of wisdom, it makes wise. The statement is, that that testimony, or Rev_ealed truth, makes them wise in the knowledge of God, or imparts to them real instruction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:7: law: or, doctrine, Psa 78:1-7, Psa 119:72, Psa 119:96-100, Psa 119:105, Psa 119:127, Psa 119:128, Psa 147:19, Psa 147:20; Deu 6:6-9, Deu 17:18-20; Jos 1:8; Job 23:12; Rom 3:2, Rom 15:4
perfect: Psa 18:30, Psa 111:7; Deu 32:4; Rom 12:2; Jam 1:17
converting: or, restoring, Psa 23:3, Psa 119:9; Jam 1:21-25
testimony: Psa 93:5, Psa 119:14, Psa 119:24, Psa 119:111, Psa 119:152; Isa 8:16, Isa 8:20; Joh 3:32, Joh 3:33, Joh 5:39; Act 10:43; Ti2 1:8; Jo1 5:9-12; Rev 19:10
sure: Psa 111:7; Sa2 23:5; Ti2 2:19; Heb 6:18, Heb 6:19
making: Psa 119:130; Pro 1:4, Pro 1:22, Pro 1:23; Col 3:16; Ti2 3:15-17
Carl Friedrich Keil and Franz Delitzsch
19:7
(Heb.: 19:8-10) No sign is made use of to mark the transition from the one part to the other, but it is indicated by the introduction of the divine name יהוה instead of אל. The word of nature declares אל (God) to us, the word of Scripture יהוה (Jahve); the former God's power and glory, the latter also His counsel and will. Now follow twelve encomiums of the Law, of which every two are related as antecedent and consequent, rising and falling according to the caesural schema, after the manner of waves. One can discern how now the heart of the poet begins to beat with redoubled joy as he comes to speak of God's word, the revelation of His will. תּורה does not in itself mean the law, but a pointing out, instruction, doctrine or teaching, and more particularly such as is divine, and therefore positive; whence it is also used of prophecy, Is 1:10; Is 8:16, and prophetically of the New Testament gospel, Is 2:3. But here no other divine revelation is meant than that given by the mediation of Moses, which is become the law, i.e., the rule of life (νόμος), of Israel; and this law, too, as a whole not merely as to its hortatory and disciplinary character, but also including the promises contained in it. The praises which the poet pronounces upon the Law, are accurate even from the standpoint of the New Testament. Even Paul says, Rom 7:12, Rom 7:14, "The Law is holy and spiritual, and the commandment holy, and just, and good." The Law merits these praises in itself; and to him who is in a state of favour, it is indeed no longer a law bringing a curse with it, but a mirror of the God merciful in holiness, into which he can look without slavish fear, and is a rule for the direction of his free and willing obedience. And how totally different is the affection of the psalmists and prophets for the Law, - an affection based upon the essence and universal morality of the commandments, and upon a spiritual realisation of the letter, and the consolation of the promises, - from the pharisaical rabbinical service of the letter and the ceremonial in the period after the Exile!
The divine Law is called תּמימה, "perfect," i.e., spotless and harmless, as being absolutely well-meaning, and altogether directed towards the well-being of man. And משׁיבת נפשׁ restoring, bringing back, i.e., imparting newness of life, quickening the soul (cf. Pil. שׁובב, Ps 23:3), to him, viz., who obeys the will of God graciously declared therein, and enters upon the divine way or rule of salvation. Then in the place of the word תורה we find עדוּת, - as the tables of the Ten Commandments (לחוּת העדוּת) are called, - from עוּד (העיד), which signifies not merely a corroborative, but also a warning and instructive testimony or attestation. The testimony of Jahve is נאמנה, made firm, sure, faithful, i.e., raised above all doubt in its declarations, and verifying itself in its threatenings and promises; and hence מחכּימת פּתי, making wise simplicity, or the simple, lit., openness, the open (root פת to spread out, open, Indo-Germ. prat, πετ, pat, pad), i.e., easily led astray; to such an one it gives a solid basis and stability, σοφίζει αὐτὸν, Ti2 3:15. The Law divides into פּקּוּדים, precepts or declarations concerning man's obligation; these are ישׁרים, straight or upright, as a norma normata, because they proceed from the upright, absolutely good will of God, and as a norma normans they lead along a straight way in the right track. They are therefore משׂמּחי לב, their educative guidance, taking one as it were by the hand, frees one from all tottering, satisfies a moral want, and preserves a joyous consciousness of being in the right way towards the right goal. מצות יהוה, Jahve's statute (from צוּה statuere), is the tenour of His commandments. The statute is a lamp - it is said in Prov 6:23 -and the law a light. So here: it is בּרה, clear, like the light of the sun (Song 6:10), and its light is imparted to other objects: מאירת עינים, enlightening the eyes, which refers not merely to the enlightening of the understanding, but of one's whole condition; it makes the mind clear, and body as well as mind healthy and fresh, for the darkness of the eyes is sorrow, melancholy, and bewilderment. In this chain of names for the Law, יראת ה is not the fear of God as an act performed, but as a precept, it is what God's revelation demands, effects, and maintains; so that it is the revealed way in which God is to be feared (Ps 34:12) - in short, it is the religion of Jahve (cf. Prov 15:33 with Deut 17:19). This is טהורה, clean, pure, as the word which is like to pure gold, by which it is taught, Ps 12:7, cf. Job 28:19; and therefore עמדת לעד, enduring for ever in opposition to all false forms of reverencing God, which carry their own condemnation in themselves. משׁפּטי ה are the jura of the Law as a corpus juris divini, everything that is right and constitutes right according to the decision of Jahve. These judgments are אמת, truth, which endures and verifies itself; because, in distinction from most others and those outside Israel, they have an unchangeable moral foundation: צדקוּ יחדּו, i.e., they are צדיקים, in accordance with right and appropriate (Deut 4:8), altogether, because no reproach of inappositeness and sanctioned injustice or wrong clings to them. The eternal will of God has attained a relatively perfect form and development in the Law of Jahve according to the standard set up as the law of the nation.
Geneva 1599
19:7 The (f) law of the LORD [is] perfect, converting the soul: the testimony of the LORD [is] sure, making wise the simple.
(f) Though the creatures cannot serve, yet this should be sufficient to lead us to him.
John Gill
19:7 The law of the Lord is perfect,.... By which is meant, not the law of Moses, or the ten commandments, but the "doctrine" of the Lord; as the word "torah", signifies, even the whole word of God, as in Is 8:20. All the Scriptures of truth, which are profitable for doctrine; for setting doctrine in a clear light, and for the vindication and establishment of it, and are the rule of doctrine both to preachers and hearers; and which are "perfect", contain the whole mind and will of God, both with respect to faith and practice; whereby the man of God is made perfect, and thoroughly furnished to all good works, Ti2 3:16; and especially the Gospel part of the word of God may be designed, which both in the Old and New Testament is called "a law" or "doctrine", being eminently so; the doctrine of the Messiah, and of justification by faith in his righteousness, Is 2:3, Rom 3:27. The Gospel is a perfect plan and scheme of spiritual and saving truths: it gives an account of perfect things; as of the perfect righteousness of Christ, and complete justification by it; of the full as well as free pardon of sins by the blood of Christ; and of redemption and salvation from all sin and evils by him: and it also shows where true perfection is; namely, in Christ, in whom the saints are complete, be being made to them wisdom, righteousness, sanctification, and redemption; see Jas 1:25. This character, therefore, suits better with the Gospel than with the moral law; though that, as it is to be gathered out of the whole word of God, contains the good and perfect will of God, with respect to what is to be done or avoided; nor is anything to be added to it; nor did our Lord come to add unto it, or to make it more perfect, but to fulfil it, which men could not do; nor could the law make any man or anything perfect, either perfectly sanctify, or justify, or save; whereas the bringing in of the better hope in the Gospel does, Heb 9:7. The effect, under a divine influence and blessing ascribed to it, is,
converting the soul; which is a further proof that the law of Moses is not intended: for though by it is the knowledge of sin, or conviction of sin, which often falls short of conversion; yet the Spirit of God, as a spirit of regeneration, conversion, and sanctification, is not received through the doctrine or preaching of the law, but through the ministration of the Gospel; which is designed to turn men from darkness to light, and from the powers of Satan to God; and which use it has when it is attended with the demonstration of the Spirit and of power; see Rom 3:20, though the words may be rendered "relieving", that is, refreshing and comforting the "soul" (z) as in Lam 1:11; Through want of bodily food, which is the case in the passage retorted to, the spirits faint and sink, the soul is almost gone, when, by the ministration of proper food, it is as it were brought back again, as the word (a) here used signifies, and the animal spirits are cheered and revived: and of like use is the Gospel; it is the food of the soul, by which it is refreshed and exhilarated, when ready to sink and faint away; hereby it is restored and revived, comforted and nourished;
the testimony of the Lord is sure; this is another name for the word of God, or the Holy Scriptures; so called because they testify of Christ, of his person, office, and grace; of what he is, was to do, and suffer, and perform for his people, and of his glory that should follow thereon, Jn 5:39; and particularly the doctrine of the Gospel is the testimony of our Lord Jesus Christ, both which he himself testified, and which is a testimony concerning him, Ti2 1:8. And this is "sure", or "to be believed" (b); the whole of Scripture is true, coming from the God of truth; having for its principal subject Christ, who is truth itself, and being dictated by the Spirit of truth; and particularly the Gospel part of it, and all the truths therein contained, especially the doctrine of salvation by Christ, which is a faithful saying, and worthy of all acceptation: the Gospel is a testimony of record which God himself has bore concerning his Son, and eternal life by him, and therefore sure and to be depended upon; for if the witness of men is received, the witness of God is greater, 1Jn 5:9. The effect ascribed to the word of God, Or to the Gospel under this character, is,
making wise the simple. The Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, render it "babes" or "children"; and so Apollinarius; and the word here used in the Arabic language, is said to (c) signify such; and here it intends babes and children not in years, but in understanding, to whom God is pleased to reveal the truths of his Gospel, when he hides them from the wise and prudent: these simple ones are such who are sensible of their simplicity and folly, and of their want of understanding; who, with Agur, think themselves more foolish than any man, and have not the understanding of a man; and these, by the word of God, are made wise to know themselves, their folly, sinfulness, imperfections, and impotence; and are made wise unto salvation, to know the right way of salvation by Christ; see Ti2 3:15; where the same phrase is used as here, and seems to be borrowed from hence, and is used of the Scriptures; which also make men wise in the knowledge of Gospel doctrines, the wisdom of God in a mystery, which to know is the greatest wisdom and understanding, and much more so than to be acquainted with the law only, Deut 4:6.
(z) "recreans animam", Vatablus, Schmidt; "refocillat", Piscator. (a) "Restituens animam", Junius & Tremellius, Cocceius; "reducens", Gejerus, Montanus; so Ainsworth. (b) "fidele", V. L. Musculus, Pagninus; "fide dignum", Piscator, Michaelis. (c) Shemot Rabba, s. 3. fol. 93. 2.
John Wesley
19:7 The law - The doctrine delivered to his church, whether by Moses, or by other prophets. Having discoursed hitherto of the glory of God shining forth in, the visible heavens, he now proceeds to another demonstration of God's glory, which he compares with and prefers before the former. Perfect - Completely discovering both the nature and will of God, and the whole duty of man, what he is to believe and practice, and whatsoever is necessary to his present and eternal happiness. Whereas the creation, although it did declare so much of God, as left all men without excuse, yet did not fully manifest the will of God, nor bring men to eternal salvation. Converting - From sin to God, from whom all men are naturally revolted. Testimony - His law, so called because it is a witness between God and man, what God requires of man, and what upon the performance of that condition, he will do for man. Sure - Heb. faithful or true, which is most necessary in a witness: it will not mislead any man, but will infallibly bring him to happiness. Simple - Even persons of the lowest capacities.
Robert Jamieson, A. R. Fausset and David Brown
19:7 The law is described by six names, epithets, and effects. It is a rule, God's testimony for the truth, His special and general prescription of duty, fear (as its cause) and judicial decision. It is distinct and certain, reliable, right, pure, holy, and true. Hence it revives those depressed by doubts, makes wise the unskilled (Ti2 3:15), rejoices the lover of truth, strengthens the desponding (Ps 13:4; Ps 34:6), provides permanent principles of conduct, and by God's grace brings a rich reward.
18:818:8: Օրէնք Տեառն անբի՛ծ են եւ դարձուցանեն զհոգիս. վկայութիւն Տեառն հաւատարիմ, եւ իմաստո՛ւն առնէ զտղայս[6690]։ [6690] Ոսկան.Հաւատարիմ է. եւ ի՛՛։
8 Տիրոջ օրէնքն անբիծ է եւ վերափոխում է հոգիները. Տիրոջ վկայութիւնն ստոյգ է եւ իմաստուն է դարձնում տհասներին:
7 Տէրոջը օրէնքը կատարեալ է, հոգին կը նորոգէ. Տէրոջը վկայութիւնը ճշմարիտ է, տգէտը իմաստուն կ’ընէ։
Օրէնք Տեառն ամբիծ են եւ դարձուցանեն զհոգիս. վկայութիւն Տեառն հաւատարիմ, եւ իմաստուն առնէ զտղայս:

18:8: Օրէնք Տեառն անբի՛ծ են եւ դարձուցանեն զհոգիս. վկայութիւն Տեառն հաւատարիմ, եւ իմաստո՛ւն առնէ զտղայս[6690]։
[6690] Ոսկան.Հաւատարիմ է. եւ ի՛՛։
8 Տիրոջ օրէնքն անբիծ է եւ վերափոխում է հոգիները. Տիրոջ վկայութիւնն ստոյգ է եւ իմաստուն է դարձնում տհասներին:
7 Տէրոջը օրէնքը կատարեալ է, հոգին կը նորոգէ. Տէրոջը վկայութիւնը ճշմարիտ է, տգէտը իմաստուն կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
18:718:8 Закон Господа совершен, укрепляет душу; откровение Господа верно, умудряет простых.
18:8 ὁ ο the νόμος νομος.1 law τοῦ ο the κυρίου κυριος lord; master ἄμωμος αμωμος flawless; blameless ἐπιστρέφων επιστρεφω turn around; return ψυχάς ψυχη soul ἡ ο the μαρτυρία μαρτυρια testimony κυρίου κυριος lord; master πιστή πιστος faithful σοφίζουσα σοφιζω make wise; sophisticated νήπια νηπιος minor
18:8 עָ֘לָ֤ה ʕˈālˈā עלה ascend עָשָׁ֨ן׀ ʕāšˌān עָשָׁן smoke בְּ bᵊ בְּ in אַפֹּ֗ו ʔappˈô אַף nose וְ wᵊ וְ and אֵשׁ־ ʔēš- אֵשׁ fire מִ mi מִן from פִּ֥יו ppˌiʸw פֶּה mouth תֹּאכֵ֑ל tōḵˈēl אכל eat גֶּ֝חָלִ֗ים ˈgeḥālˈîm גֶּחָל charcoals בָּעֲר֥וּ bāʕᵃrˌû בער burn מִמֶּֽנּוּ׃ mimmˈennû מִן from
18:8. lex Domini inmaculata convertens animam testimonium Domini fidele sapientiam praestans parvulisThe law of the Lord is unspotted, converting souls: the testimony of the Lord is faithful, giving wisdom to little ones.
7. The law of the LORD is perfect, restoring the soul: the testimony of the LORD is sure, making wise the simple.
18:8. There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it.
18:8. A smoke ascended by his wrath, and a fire flared up from his face: coals were kindled by it.
The law of the LORD [is] perfect, converting the soul: the testimony of the LORD [is] sure, making wise the simple:

18:8 Закон Господа совершен, укрепляет душу; откровение Господа верно, умудряет простых.
18:8
ο the
νόμος νομος.1 law
τοῦ ο the
κυρίου κυριος lord; master
ἄμωμος αμωμος flawless; blameless
ἐπιστρέφων επιστρεφω turn around; return
ψυχάς ψυχη soul
ο the
μαρτυρία μαρτυρια testimony
κυρίου κυριος lord; master
πιστή πιστος faithful
σοφίζουσα σοφιζω make wise; sophisticated
νήπια νηπιος minor
18:8
עָ֘לָ֤ה ʕˈālˈā עלה ascend
עָשָׁ֨ן׀ ʕāšˌān עָשָׁן smoke
בְּ bᵊ בְּ in
אַפֹּ֗ו ʔappˈô אַף nose
וְ wᵊ וְ and
אֵשׁ־ ʔēš- אֵשׁ fire
מִ mi מִן from
פִּ֥יו ppˌiʸw פֶּה mouth
תֹּאכֵ֑ל tōḵˈēl אכל eat
גֶּ֝חָלִ֗ים ˈgeḥālˈîm גֶּחָל charcoals
בָּעֲר֥וּ bāʕᵃrˌû בער burn
מִמֶּֽנּוּ׃ mimmˈennû מִן from
18:8. lex Domini inmaculata convertens animam testimonium Domini fidele sapientiam praestans parvulis
The law of the Lord is unspotted, converting souls: the testimony of the Lord is faithful, giving wisdom to little ones.
7. The law of the LORD is perfect, restoring the soul: the testimony of the LORD is sure, making wise the simple.
18:8. There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it.
18:8. A smoke ascended by his wrath, and a fire flared up from his face: coals were kindled by it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10. "Закон Господа", "откровение", "повеления Господа", "страх Господень", "суды Господни" - выражения синонимические, обозначающие откровение Божие, даваемое человеку для его блага. В этом откровении человек почерпает "укрепление" души, так как Божественный закон всегда отвечает ее лучшим, идеальным влечениям и авторитетом своего высшего происхождения освящает и подкрепляет человека в следовании им. Как откровение, ниспосылаемое человеку в разных случаях жизни, в которых человеку трудно разобраться самому, оно "умудряет" человека, давая ему истинное знание и понимание предметов и явлений; откровение "веселит сердце", так как говорит о том, что Господь все видит и над всем промышляет, ничто доброе не остается без Его попечения и покровительства. - "Просвещает очи" - синонимично выражено "умудряет". Откровение, как данное и происходящее от Бога, не имеет в себе ничего греховного, а потому оно не подлежит изменению или очищению: оно вечно и неизменно. В откровении заключается "истина"; поэтому оно праведно.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. 8 The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes. 9 The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether. 10 More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. 11 Moreover by them is thy servant warned: and in keeping of them there is great reward. 12 Who can understand his errors? cleanse thou me from secret faults. 13 Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. 14 Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.
God's glory, (that is, his goodness to man) appears much in the works of creation, but much more in and by divine revelation. The holy scripture, as it is a rule both of our duty to God and of our expectation from him, is of much greater use and benefit to us than day or night, than the air we breathe in, or the light of the sun. The discoveries made of God by his works might have served if man had retained his integrity; but, to recover him out of his fallen state, another course must be taken; that must be done by the word of God. And here,
1. The psalmist gives an account of the excellent properties and uses of the word of God, in six sentences (v. 7-9), in each of which the name Jehovah is repeated, and no vain repetition, for the law has its authority and all its excellency from the law-maker. Here are six several titles of the word of God, to take in the whole of divine revelation, precepts and promises, and especially the gospel. Here are several good properties of it, which proves its divine original, which recommend it to our affection, and which extol it above all other laws whatsoever. Here are several good effects of the law upon the minds of men, which show what it is designed for, what use we are to make of it, and how wonderful the efficacy of divine grace is, going along with it, and working by it. 1. The law of the Lord is perfect. It is perfectly free from all corruption, perfectly filled with all good, and perfectly fitted for the end for which it is designed; and it will make the man of God perfect, 2 Tim. iii. 17. Nothing is to be added to it nor taken from it. It is of use to convert the soul, to bring us back to ourselves, to our God, to our duty; for it shows us our sinfulness and misery in our departures from God and the indispensable necessity of our return to him. 2. The testimony of the Lord (which witnesses for him to us) is sure, incontestably and inviolably sure, what we may give credit to, may rely upon, and may be confident it will not deceive us. It is a sure discovery of the divine truth, a sure direction in the way of duty. It is a sure foundation of living comforts and a sure foundation of lasting hopes. It is of use to make us wise, wise to salvation, 2 Tim. iii. 15. It will give us an insight into things divine and a foresight of things to come. It will employ us in the best work and secure to us our true interests. It will make even the simple (poor contrivers as they may be for the present world) wise for their souls and eternity. Those that are humbly simple, sensible of their own folly and willing to be taught, shall be made wise by the word of God, Ps. xxv. 9. 3. The statutes of the Lord (enacted by his authority, and binding on all wherever they come) are right, exactly agreeing with the eternal rules and principles of good and evil, that is, with the right reason of man and the right counsels of God. All God's precepts, concerning all things, are right (Ps. cxix. 128), just as they should be; and they will set us to rights if we receive them and submit to them; and, because they are right, they rejoice the heart. The law, as we see it in the hands of Christ, gives cause for joy; and, when it is written in our hearts, it lays a foundation for everlasting joy, by restoring us to our right mind. 4. The commandment of the Lord is pure; it is clear, without darkness; it is clean, without dross and defilement. It is itself purified from all alloy, and is purifying to those that receive and embrace it. It is the ordinary means which the Spirit uses in enlightening the eyes; it brings us to a sight and sense of our sin and misery, and directs us in the way of duty. 5. The fear of the Lord (true religion and godliness prescribed in the word, reigning in the heart, and practised in the life) is clean, clean itself, and will make us clean (John xv. 3); it will cleanse our way, Ps. cxix. 9. And it endureth for ever; it is of perpetual obligation and can never be repealed. The ceremonial law is long since done away, but the law concerning the fear of God is ever the same. Time will not alter the nature of moral good and evil. 6. The judgments of the Lord (all his precepts, which are framed in infinite wisdom) are true; they are grounded upon the most sacred and unquestionable truths; they are righteous, all consonant to natural equity; and they are so altogether: there is no unrighteousness in any of them, but they are all of a piece.
II. He expresses the great value he had for the word of God, and the great advantage he had, and hoped to have, from it, v. 10, 11.
1. See how highly he prized the commandments of God. It is the character of all good people that they prefer their religion and the word of God, (1.) Far before all the wealth of the world. It is more desirable than gold, than fine gold, than much fine gold. Gold is of the earth, earthly; but grace is the image of the heavenly. Gold is only for the body and the concerns of time; but grace is for the soul and the concerns of eternity. (2.) Far before all pleasures and delights of sense. The word of God, received by faith, is sweet to the soul, sweeter than honey and the honey comb. The pleasures of sense are the delight of brutes, and therefore debase the great soul of man; the pleasures of religion are the delight of angels, and exalt the soul. The pleasures of sense are deceitful, will soon surfeit, and yet never satisfy; but those of religion are substantial and satisfying, and there is no danger of exceeding in them.
2. See what use he made of the precepts of God's word: By them is thy servant warned. The word of God is a word of warning to the children of men; it warns us of the duty we are to do, the dangers we are to avoid, and the deluge we are to prepare for, Ezek. iii. 17; xxxiii. 7. It warns the wicked not to go on in his wicked way, and warns the righteous not to turn from his good way. All that are indeed God's servants take this warning.
3. See what advantage he promised himself by his obedience to God's precepts: In keeping them there is great reward. Those who make conscience of their duty will not only be no losers by it, but unspeakable gainers. There is a reward, not only after keeping, but in keeping, God's commandments, a present great reward of obedience. Religion is health and honour; it is peace and pleasure; it will make our comforts sweet and our crosses easy, life truly valuable and death itself truly desirable.
III. He draws some good inferences from this pious meditation upon the excellency of the word of God. Such thoughts as these should excite in us devout affections, and they are to good purpose.
1. He takes occasion hence to make a penitent reflection upon his sins; for by the law is the knowledge of sin. "Is the commandment thus holy, just, and good? Then who can understand his errors? I cannot, whoever can." From the rectitude of the divine law he learns to call his sins his errors. If the commandment be true and righteous, every transgressions of the commandment is an error, as grounded upon a mistake; every wicked practice takes rise from some corrupt principle; it is a deviation from the rule we are to work by, the way we are to walk in. From the extent, the strictness, and spiritual nature, of the divine law he learns that his sins are so many that he cannot understand the number of them, and so exceedingly sinful that he cannot understand the heinousness and malignity of them. We are guilty of many sins which, through our carelessness and partiality to ourselves, we are not aware of; many we have been guilty of which we have forgotten; so that, when we have been ever so particular in the confession of sin, we must conclude with an et cetera--and such like; for God knows a great deal more evil of us than we do of ourselves. In many things we all offend, and who can tell how often he offends? It is well that we are under grace, and not under the law, else we were undone.
2. He takes occasion hence to pray against sin. All the discoveries of sin made to us by the law should drive us to the throne of grace, there to pray, as David does here, (1.) For mercy to pardon. Finding himself unable to specify all the particulars of his transgressions, he cries out, Lord, cleanse me from my secret faults; not secret to God, so none are, nor only such as were secret to the world, but such as were hidden from his own observation of himself. The best of men have reason to suspect themselves guilty of many secret faults, and to pray to God to cleanse them from that guilt and not to lay it to their charge; for even our sins of infirmity and inadvertency, and our secret sins, would be our ruin if God should deal with us according to the desert of them. Even secret faults are defiling, and render us unfit for communion with God; but, when they are pardoned, we are cleansed from them, 1 John i. 7. (2.) For grace to help in time of need. Having prayed that his sins of infirmity might be pardoned, he prays that presumptuous sins might be prevented, v. 13. All that truly repent of their sins, and have them pardoned, are in care not to relapse into sin, nor to return again to folly, as appears by their prayers, which concur with David's here, where observe, [1.] His petition: "Keep me from ever being guilty of a wilful presumptuous sin." We ought to pray that we may be kept from sins of infirmity, but especially from presumptuous sins, which most offend God and wound conscience, which wither our comforts and shock our hopes. "However, let none such have dominion over me, let me not be at the command of any such sin, nor be enslaved by it." [2.] His plea: "So shall I be upright; I shall appear upright; I shall preserve the evidence and comfort of my uprightness; and I shall be innocent from the great transgression;" so he calls a presumptuous sin, because no sacrifice was accepted for it, Num. xv. 28-30. Note, First, Presumptuous sins are very heinous and dangerous. those that sin against the habitual convictions and actual admonitions of their consciences, in contempt and defiance of the law and its sanctions, that sin with a high hand, sin presumptuously, and it is a great transgression. Secondly, Even good men ought to be jealous of themselves, and afraid of sinning presumptuously, yea, though through the grace of God they have hitherto been kept from them. Let none be high-minded, but fear. Thirdly, Being so much exposed, we have great need to pray to God, when we are pushing forward towards a presumptuous sin, to keep us back from it, either by his providence preventing the temptation or by his grace giving us victory over it.
3. He takes occasion humbly to beg the divine acceptance of those his pious thoughts and affections, v. 14. Observe the connexion of this with what goes before. He prays to God to keep him from sin, and then begs he would accept his performances; for, if we favour our sins, we cannot expect God should favour us or our services, Ps. lxvi. 18. Observe, (1.) What his services were--the words of his mouth and the meditations of his heart, his holy affections offered up to God. The pious meditations of the heart must not be smothered, but expressed in the words of our mouth, for God's glory and the edification of others; and the words of our mouth in prayer and praise must not be formal, but arising from the meditation of the heart, Ps. xlv. 1. (2.) What was his care concerning these services--that they might be acceptable with God; for, if our services be not acceptable to God, what do they avail us? Gracious souls must have all they aim at if they be accepted of God, for that is their bliss. (3.) What encouragement he had to hope for this, because God was his strength and his redeemer. If we seek assistance from God as our strength in our religious duties, we may hope to find acceptance with God in the discharge of our duties; for by his strength we have power with him.
In singing this we should get our hearts much affected with the excellency of the word of God and delivered into it, we should be much affected with the evil of sin, the danger we are in of it and the danger we are in by it, and we should fetch in help from heaven against it.
Adam Clarke: Commentary on the Bible - 1831
19:8: The statutes of the Lord - פקודים pikkudim, from פקד pakad, he visited, cared, took notice of, appointed to a charge. The appointments, or charge delivered by God to man for his regard and observance.
Are right - ישרים yesharim, from ישר yashar, to make straight, smooth, right, upright, opposed to crookedness in mind or conduct; showing what the man should be, both within and without. This is Their character.
Rejoicing the heart - As they show a man what he is to observe and keep in charge, and how he is to please God, and the Divine help he is to receive from the visitations of God, they contribute greatly to the happiness of the upright - they rejoice the heart. This is Their use.
The commandment - מצוה mitsvah, from צוה tsavah, to command, give orders, ordain. What God has ordered man to do, or not to do. What he has commanded, and what he has prohibited.
Is pure - From ברה barah, to clear, cleanse, purify. All God's commandments lead to purity, enjoin purity, and point out that sacrificial offering by which cleansing and purification are acquired. This is Its character.
Enlightening the eyes - Showing men what they should do. and what they should avoid. It is by God's commandments that we see the exceeding sinfulness of sin, and the necessity of redemption, so that we may love the Lord with all our heart, and our neighbor as ourselves. For this is the end of the commandment, and thus to enlighten the eyes is Its use.
Albert Barnes: Notes on the Bible - 1834
19:8: The statutes of the Lord - The word here rendered statutes properly means mandates, precepts - rules given to anyone to guide him, Psa 103:18; Psa 111:7. It refers to the laws of God considered as appointed, or as the result of divine authority. The verb from which this word is derived (Hiphil) means to set over, to give the oversight, to appoint. Hence, the idea of laws, or statutes, as the result of such an appointment, or such an authority.
Are right - Are equal, just, proper. They are such as are founded in wisdom and equity; not such as are the mere result of arbitrary appointment. The idea is that they are not merely appointed, or made binding by authority, but that they are in themselves equitable and just.
Rejoicing the heart - Making the heart glad by the fact that they are equitable and just - and glad as the result of obedience. It is always a source of true happiness when we can feel that we are under just and equal laws; laws in themselves right, and laws administered in righteousness and truth.
The commandment of the Lord - An appellation of the law of God from the idea of setting up, appointing, constituting; hence, of charging, or commanding. The idea here is not so much that the thing is right in itself as that it is appointed or ordered by God; that it is what he requires. The term is one that is often applied to the laws of God, Deu 6:1; Deu 7:11; Lev 4:13; Gen 26:5; Exo 15:26; Exo 16:28; Psa 78:7; Psa 89:31; Psa 119:6, Psa 119:10, Psa 119:19, Psa 119:21, Psa 119:32, Psa 119:35, Psa 119:47-48, Psa 119:60, Psa 119:66, Psa 119:73, Psa 119:86, Psa 119:96, Psa 119:98, Psa 119:115, Psa 119:127, Psa 119:131, Psa 119:143 then I Chapter I then I me me then I out a then I out me day.
Is pure - Free from all stain; from all imperfection; from any corrupt tendency. "Enlightening the eyes." That is, giving us light and knowledge. The eyes are mentioned, as it is by them that we see where to go. The reference here is undoubtedly to the mind or soul as being enlightened by the truth of God. We are made by these commandments to see what is right and proper; to understand what we should do.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:8: statutes: Psa 105:45, Psa 119:12, Psa 119:16, Psa 119:80, Psa 119:171; Gen 26:5; Exo 18:16; Deu 4:5, Deu 4:6; Eze 36:27
right: Psa 119:128; Neh 9:13
rejoicing: Psa 40:8, Psa 119:14, Psa 119:24, Psa 119:54, Psa 119:92, Psa 119:121, Psa 119:143; Deu 12:11, Deu 12:12, Deu 16:11, Deu 16:14; Neh 8:12; Isa 64:5; Jer 15:16; Rom 7:22
is pure: Psa 12:6, Psa 119:40; Pro 30:5; Rom 7:12-14
enlightening: Psa 13:3, Psa 119:98-100, Psa 119:105, Psa 119:130; Pro 2:6, Pro 6:23; Rom 2:17-20, Rom 3:20, Rom 7:7; Gal 2:19, Gal 3:10-13, Gal 3:21
John Gill
19:8 The statutes of the Lord are right,.... The word of God may be called "statutes", or "visitations" (d) because that God will visit, in a way of resentment, such persons as despise its authority, do not act according to it, or add unto it, or detract from it; or the word may be rendered "commissions" (e), things committed to trust, as the Scriptures were to the Jews, Rom 3:1; and as the Gospel is committed to the trust of the ministers of it, who faithfully dispense it, 2Cor 5:19. Now these may be said to be right, as the word of the Lord is, Ps 33:4; since they set men right in their principles, and direct them to right practices; they are the means of making them upright in heart, and in conversation: the doctrines of the word of God have nothing crooked, froward, and perverse in them; are without sophism, and the hidden things of dishonesty; they are all in righteousness, and plain and easy in everything respecting salvation, to those who have a spiritual knowledge and understanding of them, Prov 8:8; they lead into right and straight paths of truth and holiness, in which wayfaring men, though fools, shall not err; and particularly the Gospel directs to the right way of salvation and eternal life by Jesus Christ; the effect of which is
rejoicing the heart. This cannot be understood of the law, which is a voice of terror, pronounces guilty, curses and condemns, is the killing letter, and works wrath; but of the Gospel part of the word, which is a joyful sound; publishes good tidings of good things; and, when applied by the Spirit of God, is found to have this effect, see Jer 15:16;
the commandment of the Lord is pure; not only the Scriptures in general may bear this name, because they deliver out the commands of God to men, as those of a moral and ceremonial kind to the Jews under the former dispensation; so the ordinances of Christ, which are his commands under the Gospel dispensation; yea, the Gospel itself may be so called, though, strictly speaking, it has no command in it; because, according to the commandment of the everlasting God, it is made known to all nations for the obedience of faith, Rom 16:25; besides, the commandment is no other than the word or doctrine, see 1Jn 2:7; and as every commandment of the Lord, of what kind soever it is, is pure and holy, so is every word of God, Prov 30:5; being without any mixture of men's inventions, or the dross of corrupt doctrine, sincere, unadulterated, clear of all chaff and impurity, consistent, uniform, and all of a piece, and which tends to promote purity of heart, life, and conversation;
enlightening the eyes: that is, of the understanding, so as for a man to see his lost state and condition by nature; to see the glory, fulness, and grace of Christ; to behold wondrous things in the doctrine of the Gospel, and to observe the way of duty in which he should walk: this is the eyesalve in Rev_ 3:18; and so the Jewish doctors (f) explaining this text call the law, using the same word as there.
(d) "visitationes", Ainsworth. (e) "Commissiones", Munster; "deposita", so some in Rivetus; "depositum", Gejerus, Michaelis. (f) Vajikra Rabba, s. 12. fol. 155. 3. & Debarim Rabba, s. 8. fol. 243. 3.
John Wesley
19:8 Right - Both in themselves, and in their effect, as guiding men in the ready way to eternal happiness. Rejoicing - By the discoveries of God's love to sinful men, in offers and promises of mercy. Commandment - All his commands. Pure - Without the least mixture of error. The eyes - Of the mind, with a compleat manifestation of God's will and man's duty: both which, the works of nature, and all the writings of men discover but darkly and imperfectly.
18:918:9: Արդարութիւն Տեառն ուղի՛ղ է եւ ուրախ առնէ զսիրտս, պատուիրանք Տեառն լոյս են եւ լո՛յս տան աչաց. երկեւղ Տեառն սուրբ, եւ մնայ յաւիտեան[6691]։ [6691] Ոմանք.Արդարութիւնք Տեառն ուղիղ են, եւ ուրախ առնեն... սուրբ է, եւ մնայ։
9 Տիրոջ արդարութիւնն ուղիղ է եւ զուարճացնում է սրտերը. Տիրոջ պատուիրանները լոյս են ու լոյս են տալիս աչքերին:
8 Տէրոջը կանոնները շիտակ են, սիրտը կ’ուրախացնեն։Տէրոջը պատուիրանքները պայծառ են, աչքերուն լոյս կու տան։
[99]Արդարութիւնք Տեառն ուղիղ են եւ ուրախ առնեն զսիրտս, պատուիրանք Տեառն լոյս են եւ լոյս տան աչաց:

18:9: Արդարութիւն Տեառն ուղի՛ղ է եւ ուրախ առնէ զսիրտս, պատուիրանք Տեառն լոյս են եւ լո՛յս տան աչաց. երկեւղ Տեառն սուրբ, եւ մնայ յաւիտեան[6691]։
[6691] Ոմանք.Արդարութիւնք Տեառն ուղիղ են, եւ ուրախ առնեն... սուրբ է, եւ մնայ։
9 Տիրոջ արդարութիւնն ուղիղ է եւ զուարճացնում է սրտերը. Տիրոջ պատուիրանները լոյս են ու լոյս են տալիս աչքերին:
8 Տէրոջը կանոնները շիտակ են, սիրտը կ’ուրախացնեն։Տէրոջը պատուիրանքները պայծառ են, աչքերուն լոյս կու տան։
zohrab-1805▾ eastern-1994▾ western am▾
18:818:9 Повеления Господа праведны, веселят сердце; заповедь Господа светла, просвещает очи.
18:9 τὰ ο the δικαιώματα δικαιωμα justification κυρίου κυριος lord; master εὐθεῖα ευθυς straight; directly εὐφραίνοντα ευφραινω celebrate; cheer καρδίαν καρδια heart ἡ ο the ἐντολὴ εντολη direction; injunction κυρίου κυριος lord; master τηλαυγής τηλαυγης illuminate; enlighten ὀφθαλμούς οφθαλμος eye; sight
18:9 וַ wa וְ and יֵּ֣ט yyˈēṭ נטה extend שָׁ֭מַיִם ˈšāmayim שָׁמַיִם heavens וַ wa וְ and יֵּרַ֑ד yyērˈaḏ ירד descend וַ֝ ˈwa וְ and עֲרָפֶ֗ל ʕᵃrāfˈel עֲרָפֶל darkness תַּ֣חַת tˈaḥaṯ תַּחַת under part רַגְלָֽיו׃ raḡlˈāʸw רֶגֶל foot
18:9. praecepta Domini recta laetificantia cor mandatum Domini lucidum inluminans oculosThe justices of the Lord are right, rejoicing hearts: the commandment of the Lord is lightsome, enlightening the eyes.
8. The precepts of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes.
18:9. He bowed the heavens also, and came down: and darkness [was] under his feet.
18:9. He bent the heavens, and they descended. And darkness was under his feet.
The statutes of the LORD [are] right, rejoicing the heart: the commandment of the LORD [is] pure, enlightening the eyes:

18:9 Повеления Господа праведны, веселят сердце; заповедь Господа светла, просвещает очи.
18:9
τὰ ο the
δικαιώματα δικαιωμα justification
κυρίου κυριος lord; master
εὐθεῖα ευθυς straight; directly
εὐφραίνοντα ευφραινω celebrate; cheer
καρδίαν καρδια heart
ο the
ἐντολὴ εντολη direction; injunction
κυρίου κυριος lord; master
τηλαυγής τηλαυγης illuminate; enlighten
ὀφθαλμούς οφθαλμος eye; sight
18:9
וַ wa וְ and
יֵּ֣ט yyˈēṭ נטה extend
שָׁ֭מַיִם ˈšāmayim שָׁמַיִם heavens
וַ wa וְ and
יֵּרַ֑ד yyērˈaḏ ירד descend
וַ֝ ˈwa וְ and
עֲרָפֶ֗ל ʕᵃrāfˈel עֲרָפֶל darkness
תַּ֣חַת tˈaḥaṯ תַּחַת under part
רַגְלָֽיו׃ raḡlˈāʸw רֶגֶל foot
18:9. praecepta Domini recta laetificantia cor mandatum Domini lucidum inluminans oculos
The justices of the Lord are right, rejoicing hearts: the commandment of the Lord is lightsome, enlightening the eyes.
8. The precepts of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes.
18:9. He bowed the heavens also, and came down: and darkness [was] under his feet.
18:9. He bent the heavens, and they descended. And darkness was under his feet.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:9: The fear of the Lord - יראה yirah, from ירא yara, to fear, to venerate; often put for the whole of Divine worship. The reverence we owe to the Supreme Being.
Is clean - טהורה tehorah, from טהר tahar, to be pure, clean; not differing much from ברה barah, (see above), to be clean and bright as the heavens; as purified Silver. Its object is to purge away all defilement, to make a spotless character.
Enduring for ever - עומדת לעד omedeth laad, standing up to Perpetuity. The fear that prevents us from offending God, that causes us to reverence him, and is the beginning as it is the safeguard of wisdom, must be carried all through life. No soul is safe for a moment without it. It prevents departure from God, and keeps that clean which God has purified. This is Its use.
The judgments of the Lord - משפטים mishpatim, from שפת shaphat, he judged, regulated, disposed, All God's regulations, all his decisions; what he has pronounced to be right and proper.
Are true - אמת emeth, truth, from אם am, to support, confirm, make stable, and certain. This is the character of God's judgments. They shall all stand. All dispensations in providence and grace confirm them; they are certain, and have a fixed character.
And righteous altogether - They are not only according to truth; but they are righteous, צדקו tsadeku, they give to all their due. They show what belongs to God, to man, and to ourselves. And hence the word altogether, יחדו yachdav, equally, is added; or truth and righteousness united.
Albert Barnes: Notes on the Bible - 1834
19:9: The fear of the Lord - The word rendered fear in this place - יראה yir'â h - means properly fear, terror, Jon 1:10; then, Rev_erence, or holy fear, Psa 2:11; Psa 5:7; and hence, Rev_erence toward God, piety, religion - in which sense it is often used. Compare Pro 1:7; Job 28:28; Isa 11:2. Hence, by metonymy, it means the precepts of piety or religion. It is used evidently in this sense here, as referring to Rev_elation, or to Rev_ealed truth, in the sense that it promotes proper Rev_erence for God, or secures a proper regard for his name and worship.
Is clean - The word used here - טהור ṭ â hô r - means properly clear, pure, in a physical sense, as opposed to filthy, soiled; then, in a ceremonial sense, as opposed to that which is profane or common Lev 13:17, and then, in a moral sense, as a clean heart, etc., Psa 12:6; Psa 51:10. It is also applied to pure gold, Exo 25:11. The sense here is, that there is nothing in it that tends to corrupt the morals, or defile the soul. Everything connected with it is of a pure or holy tendency, adapted to cleanse the soul and to make it holy.
Enduring for ever - Standing to all eternity. Not temporary; not decaying; not destined to pass away. It stands firm now, and it will stand firm for ever. That is, the law of God, considered as adapted to make the heart holy and pure, is eternal. What it is now it will always be. What its teaching is now it will continue to be foRev_er.
The judgments of the Lord - The word here rendered judgments refers also to the Rev_ealed truth of God, with the idea that that has been judged or determined by him to be right and to be best. It is the result of the divine adjudication as to what is true, and what is best for man. The word is often used in this sense. Compare Exo 21:1; Lev 18:5; Lev 26:43; compare Psa 9:7, Psa 9:16; Psa 10:5.
Are true - Margin, truth. So the Hebrew. That is, they accord entirely with the truth, or are a correct representation of the reality of things. They are not arbitrary, but are in accordance with what is right. This supposes that there is such a thing as truth in itself, and the divine law conforms to that; not that God determines a thing by mere will, and that it is, therefore, right. God is infinitely perfect, and what he does will be always right, for that is in, accordance with his nature; but still his judgments are right, not because he makes that to be right which is determined by his will, but because his will is always in accordance with what is right.
And righteous altogether - That is, they are, without exception, just; or, they are altogether or wholly righteous. There is no one of them which is not just and proper. All that God determines, whether in giving or in executing his laws - all in his requirements, and all in the administration of his government - is always and wholly righteous. It is precisely what it should be in the case, and is, therefore, worthy of universal confidence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:9: The fear: Psa 34:11-14, Psa 36:1, Psa 115:13; Gen 22:12, Gen 42:18; Sa1 12:24; Kg1 18:3, Kg1 18:4, Kg1 18:12; Neh 5:15; Pro 8:13; Act 10:22; Rom 3:10-18
enduring: Psa 111:10, Psa 112:1-6
judgments: Psa 10:5, Psa 36:6, Psa 72:1, Psa 72:2, Psa 119:7, Psa 119:39, Psa 119:62, Psa 119:75, Psa 119:106, Psa 119:137, Psa 119:138, Psa 119:142, Psa 119:160, Psa 119:164; Psa 147:19; Exo 21:1; Deu 4:8; Isa 26:8; Rom 2:2, Rom 11:22; Rev 15:3, Rev 16:7, Rev 19:2
true: Heb. truth
Geneva 1599
19:9 The fear of the LORD [is] clean, enduring for ever: the judgments of the LORD [are] (g) true [and] righteous (h) altogether.
(g) So that all man's inventions and intentions are lies.
(h) Everyone without exception.
John Gill
19:9 The fear of the Lord is clean,.... Still the word of God is intended, which teaches men to fear the Lord; gives a full account of the worship of God, which is often meant by the fear of God; it instructs in the matter and manner of worship; and nothing more powerfully engages to serve the Lord with reverence and godly fear than the Gospel does: and this is "clean"; and the doctrines of it direct to the blood of Christ, which cleanses from all sin, and to the righteousness of Christ, the fine linen, clean and white; the promises of it put the saints on cleansing themselves from all filthiness of flesh and spirit; and the whole of it is the word of truth, by which God and Christ sanctify the church and the members of it, Jn 15:2. And this word is
enduring for ever; the law is done away; the ceremonial law entirely, and the moral law, as a covenant of works, and as to the ministration of it by Moses; but the Gospel continues; it is an everlasting one; it endures for ever, notwithstanding all the opposition made to it by open persecution, or false teachers;
the judgments of the Lord are true, and righteous altogether; "the judgments of the Lord" are the same with "the word of God", as appears from Ps 119:25; and these seem to design that part of the word, which contains rules of God's judging and governing his people; or the laws, orders, and ordinances of Christ in his house, which his people should observe, and yield a cheerful obedience to, he being their King, Judge, and Lawgiver: and these are "true", or "truth" (g) itself; being wisely made, according to the truth of things, and agreeable to the holiness and righteousness of God, and so righteous; not at all grievous, but easy, pleasant, and delightful, one and all of them.
(g) "veritas", Pagninus, Montanus, Junius & Tremellius, Piscator, Cocceius, Gejerus, Rivetus.
John Wesley
19:9 The fear - The law and word of God, because it is both the object and the rule, and the cause of holy fear. Clean - Sincere, not adulterated with any mixture. Constant and unchangeable, the same for substance in all ages. Judgments - God's laws are frequently called his judgments, because they are the declarations of his righteous will, and as it were his judicial sentence by which he expects that men should govern themselves, and by which he will judge them at the last day.
18:1018:10: Դատաստանք Տեառն ճշմարիտ են, եւ արդար է նոյն[6692]։ [6692] Ոմանք.Դատաստան Տեառն ճշմարիտ է, եւ արդար է ՚ի նոյն։
10 Տիրոջ երկիւղը սուրբ է եւ սուրբ է մնում յաւիտեան: Տիրոջ դատաստանները ճշմարիտ են եւ ինքնին՝ արդար:
9 Տէրոջը վախը սուրբ է, յաւիտեան կը մնայ։Տէրոջը դատաստանները ճշմարիտ ու բոլորովին արդար են։
Երկեւղ Տեառն սուրբ է եւ մնայ յաւիտեան, դատաստան Տեառն ճշմարիտ է, եւ արդար է նոյն:

18:10: Դատաստանք Տեառն ճշմարիտ են, եւ արդար է նոյն[6692]։
[6692] Ոմանք.Դատաստան Տեառն ճշմարիտ է, եւ արդար է ՚ի նոյն։
10 Տիրոջ երկիւղը սուրբ է եւ սուրբ է մնում յաւիտեան: Տիրոջ դատաստանները ճշմարիտ են եւ ինքնին՝ արդար:
9 Տէրոջը վախը սուրբ է, յաւիտեան կը մնայ։Տէրոջը դատաստանները ճշմարիտ ու բոլորովին արդար են։
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18:918:10 Страх Господень чист, пребывает вовек. Суды Господни истина, все праведны;
18:10 ὁ ο the φόβος φοβος fear; awe κυρίου κυριος lord; master ἁγνός αγνος pure διαμένων διαμενω remain εἰς εις into; for αἰῶνα αιων age; -ever αἰῶνος αιων age; -ever τὰ ο the κρίματα κριμα judgment κυρίου κυριος lord; master ἀληθινά αληθινος truthful; true δεδικαιωμένα δικαιοω justify ἐπὶ επι in; on τὸ ο the αὐτό αυτος he; him
18:10 וַ wa וְ and יִּרְכַּ֣ב yyirkˈav רכב ride עַל־ ʕal- עַל upon כְּ֭רוּב ˈkᵊrûv כְּרוּב cherub וַ wa וְ and יָּעֹ֑ף yyāʕˈōf עוף fly וַ֝ ˈwa וְ and יֵּ֗דֶא yyˈēḏe דאה pounce עַל־ ʕal- עַל upon כַּנְפֵי־ kanᵊfê- כָּנָף wing רֽוּחַ׃ rˈûₐḥ רוּחַ wind
18:10. timor Domini mundus perseverans in saecula iudicia Domini vera iustificata in semet ipsisThe fear of the Lord is holy, enduring for ever and ever: the judgments of the Lord are true, justified in themselves.
9. The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true, righteous altogether.
18:10. And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind.
18:10. And he ascended upon the cherubim, and he flew: he flew upon the feathers of the winds.
The fear of the LORD [is] clean, enduring for ever: the judgments of the LORD [are] true [and] righteous altogether:

18:10 Страх Господень чист, пребывает вовек. Суды Господни истина, все праведны;
18:10
ο the
φόβος φοβος fear; awe
κυρίου κυριος lord; master
ἁγνός αγνος pure
διαμένων διαμενω remain
εἰς εις into; for
αἰῶνα αιων age; -ever
αἰῶνος αιων age; -ever
τὰ ο the
κρίματα κριμα judgment
κυρίου κυριος lord; master
ἀληθινά αληθινος truthful; true
δεδικαιωμένα δικαιοω justify
ἐπὶ επι in; on
τὸ ο the
αὐτό αυτος he; him
18:10
וַ wa וְ and
יִּרְכַּ֣ב yyirkˈav רכב ride
עַל־ ʕal- עַל upon
כְּ֭רוּב ˈkᵊrûv כְּרוּב cherub
וַ wa וְ and
יָּעֹ֑ף yyāʕˈōf עוף fly
וַ֝ ˈwa וְ and
יֵּ֗דֶא yyˈēḏe דאה pounce
עַל־ ʕal- עַל upon
כַּנְפֵי־ kanᵊfê- כָּנָף wing
רֽוּחַ׃ rˈûₐḥ רוּחַ wind
18:10. timor Domini mundus perseverans in saecula iudicia Domini vera iustificata in semet ipsis
The fear of the Lord is holy, enduring for ever and ever: the judgments of the Lord are true, justified in themselves.
9. The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true, righteous altogether.
18:10. And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind.
18:10. And he ascended upon the cherubim, and he flew: he flew upon the feathers of the winds.
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jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:10: More to be desired are they than gold - This is strictly true; but who believes it? By most men gold is preferred both to God and his judgments; and they will barter every heavenly portion for gold and silver!
Sweeter also than honey - To those whose mental taste is rectified, who have a spiritual discernment.
Honey-comb - Honey is sweet; but honey just out of the comb has a sweetness, richness and flavour, far beyond what it has after it becomes exposed to the air. Only those who have eaten of honey from the comb can feel the force of the psalmist's comparison: it is better than gold, yea, than fine gold in the greatest quantity; it is sweeter than honey, yea, than honey from the comb.
Albert Barnes: Notes on the Bible - 1834
19:10: More to be desired are they than gold - That is, his law; or, as in the preceding verse, his judgments. They are more valuable than gold; they are of such a nature that the soul should more desire to be in possession of them than to be in possession of gold, and should value them more. The psalmist here and in the following verses describes his estimate of the worth of Rev_ealed truth as he perceived it. In the pRev_ious verses he had shown its value in the abstract; he here speaks of his own feelings in regard to it, and shows that he esteems it more than he did the objects most prized and valued among men.
Yea, than much fine gold - The word used here - פז pâ z - means properly that which is purified or pure, and thus becomes an epithet of gold, particularly of gold that is purified. It is rendered fine gold here, as in Psa 119:127; Pro 8:19; Sol 5:11, Sol 5:15; Isa 13:12; Lam 4:2; and pure gold in Psa 21:3. The word does not occur elsewhere. Gold is an article of principal value among men; and the object here is to show that to a pious mind the Rev_ealed truth of God is esteemed to be the most valuable of all things - a treasure above all which men can accumulate, and all which men can prize. Every truly pious heart will respond to the sentiment expressed here.
Sweeter also than honey - Honey, the sweetest of all substances, and regarded as an article of luxury, or as most grateful to the taste. It entered largely into the food of the inhabitants of Palestine, as it does now in Switzerland and in some parts of Africa. The idea is that the truth of God, as Rev_ealed, is more grateful to the heart, or affords more pleasure to the soul, than that which is esteemed as the highest luxury to the palate. The meaning is, that it is loved; it is pleasant; it is agreeable; it is not regarded merely as necessary, and admitted to the soul because it is needful, as medicine is, but it is received into the soul because it is delighted in, or is more agreeable and pleasant than the most luscious article of food is to the taste. To this, also, the heart of every one who "has tasted the good word of God" will respond.
And the honeycomb - Margin, dropping of honeycombs. So the Hebrew. The allusion is to honey that drops from the combs, and therefore the most pure honey. That which is pressed from the combs will have almost inevitably a mixture of bee-bread and of the combs themselves. That which naturally flows from the comb will be pure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:10: than gold: Psa 119:72, Psa 119:127; Job 28:15-17; Pro 3:13-15, Pro 8:10, Pro 8:11, Pro 8:19, Pro 16:16
sweeter: Psa 63:5, Psa 119:103; Job 23:12; Pro 24:13
honeycomb: Heb. the dropping of honey-combs, Sa1 14:26-29
Carl Friedrich Keil and Franz Delitzsch
19:10
(Heb.: 19:10-14) With הנּחמדים (for which, preferring a simple Sheb with the gutturals, Ben-Naphtali writes הנּחמּמדים) the poet sums up the characteristics enumerated; the article is summative, as in השּׁשּׁי at the close of the hexahemeron, Gen 1:31. פּז is the finest purified gold, cf. 3Kings 10:18 with 2Chron 9:17. נפת צוּפים "the discharge (from נפת = Arab. nft) of the honeycombs" is the virgin honey, i.e., the honey that flows of itself out of the cells. To be desired are the revealed words of God, to him who possesses them as an outward possession; and to him who has received them inwardly they are sweet. The poet, who is himself conscious of being a servant of God, and of striving to act as such, makes use of these words for the end for which they are revealed: he is נזהר, one who suffers himself to be enlightened, instructed, and warned by them. גּם belongs to נזהר (according to the usual arrangement of the words, e.g., Hos 6:11), just as in Ps 19:14 it belongs to חשׂך. He knows that בּשׁמרם (with a subjective suffix in an objective sense, cf. Prov 25:7, just as we may also say:) in their observance is, or is included, great reward. עקב is that which follows upon one's heels (עקב), or comes immediately after anything, and is used here of the result of conduct. Thus, then, inasmuch as the Law is not only a copy of the divine will, but also a mirror of self-knowledge, in which a man may behold and come to know himself, he prays for forgiveness in respect of the many sins of infirmity, - though for the most part unperceived by him, - to which, even the pardoned one succumbs. שׁניאה (in the terminology of the Law, שׁננה, ἀγνόημα) comprehends the whole province of the peccatum involuntarium, both the peccatum ignoranitiae and the peccatum infirmitatis. The question delicta quis intelligit is equivalent to the negative clause: no one can discern his faults, on account of the heart of man being unfathomable and on account of the disguise, oftentimes so plausible, and the subtlety of sin. Hence, as an inference, follows the prayer: pronounce me free also מנּסתּרות, ab occultis (peccatis, which, however, cannot be supplied on grammatical grounds), equivalent to mee`alumiym (Ps 90:8), i.e., all those sins, which even he, who is most earnestly striving after sanctification, does not discern, although he may desire to know them, by reason of the ever limited nature of his knowledge both of himself and of sin.
(Note: In the Arab proverb, "no sin which is persisted in is small, no sin great for which forgiveness is sought of God," Arab. ṣgı̂rt, directly means a little and Arab. kbı̂rt, a great sin, vid., Allgem. Literar. Zeitschr. 1844, No. 46, p. 363.)
נקּה, δικαιοῦν, is a vox judicialis, to declare innocent, pronounce free from, to let go unpunished. The prayer for justification is followed in Ps 19:14 by the prayer for sanctification, and indeed for preservation against deliberate sins. From זוּד, זיד, to seethe, boil over, Hiph. to sin wilfully, deliberately, insolently, - opp. of sin arising from infirmity, Ex 21:14; Deut 18:22; Deut 17:12, - is formed זד an insolent sinner, one who does not sin בּשׁננה, but בּזדון (cf. 1Kings 17:28, where David's brethren bring this reproach against him), or בּיר רמה, and the neuter collective זדים (cf. סטים, Ps 101:3; Hos 5:2) peccata proaeretica or contra conscientiam, which cast one out of the state of grace or favour, Num 15:27-31. For if זדים had been intended of arrogant and insolent possessors of power (Ewald), the prayer would have taken some other form than that of "keeping back" (חשׂך as in 1Kings 25:39 in the mouth of David). זדים, presumptuous sins, when they are repeated, become dominant sins, which irresistibly enslave the man (משׁל with a non-personal subject, as in Is 3:4, cf. Ps 103:19); hence the last member of the climax (which advances from the peccatum involuntarium to the proaereticum, and from this to the regnans): let them not have dominion over me (בי with Dech in Baer; generally wrongly marked with Munach).
Then (אז), when Thou bestowest this twofold favour upon me, the favour of pardon and the grace of preservation, shall I be blameless (איתם 1 fut. Kal, instead of אתּם, with י as a characteristic of ē) and absolved (ונקּיתי not Piel, as in Ps 19:13, but Niph., to be made pure, absolved) from great transgression. פּשׁע
(Note: The Gaja with מפּשׁע is intended in this instance, where מפשׁע רב are to be read in close connection, to secure distinctness of pronunciation for the unaccented ע, as e.g., is also the case in Ps 78:13, ים בּקע (bāḳa‛jām).)
from פּשׁע (root פש), to spread out, go beyond the bounds, break through, trespass, is a collective name for deliberate and reigning, dominant sin, which breaks through man's relation of favour with God, and consequently casts him out of favour, - in one word, for apostasy. Finally, the psalmist supplicates a gracious acceptance of his prayer, in which both mouth and heart accord, supported by the faithfulness, stable as the rock (צוּרי), and redeeming love (גּואלי redemptor, vindex, root גל, חל, to loose, redeem) of his God. היה לרצון is a standing expression of the sacrificial tra, e.g., Lev 1:3. The לפניך, which, according to Ex 28:38, belongs to לרצון, stands in the second member in accordance with the "parallelism by postponement." Prayer is a sacrifice offered by the inner man. The heart meditates and fashions it; and the mouth presents it, by uttering that which is put into the form of words.
Geneva 1599
19:10 More to be (i) desired [are they] than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.
(i) Unless God's word is esteemed above all worldly things, it is contemned.
John Gill
19:10 More to be desired are they than gold,.... This refers to all the truths in the word of God; to all the doctrines of the Gospel; which, by good men, are more desirable, and by them more prized and valued, than all worldly riches and treasure;
yea, than much fine gold: more than gold, and the best of gold, and a great deal of it, than thousands of gold and silver; see Ps 119:72, Prov 8:10;
sweeter also than honey, and the honeycomb; or "the dropping of the honeycombs" (h), which is the purest and sweetest of the honey; and what honey is to the natural taste of men, that is the Gospel, and the truths of it, to the spiritual taste of believers, Ps 119:103; and when the presence of Christ is enjoyed, his love is shed abroad, and the blessings of his grace are partook of, the ordinances of the Gospel are very delightful, Song 2:3; eloquence, and eloquent orators, are sometimes described by mellifluous words; or by their expressions being like honey, and sweeter than that (i).
(h) "stillatione favorum", Vatablus, Rivetus, Cocceius; so Ainsworth. (i) , Homer. Iliad. 1. v. 249.
18:1118:11: Ցանկալի է նա քան զոսկի՝ եւ քան զակա՛նս պատուականս բազումս, քաղցր է նա քան զմեղու խորիսխ։
11 Ոսկուց ու շատ թանկագին քարերից ցանկալի են դրանք, նոյնպէս եւ քաղցր՝ մեղրից ու խորիսխից աւելի:
10 Ցանկալի են անոնք ոսկիէն ու շատ փորձուած ոսկիէն. Մեղրէն անոյշ են ու խորիսխէ կաթած մեղրէն։
Ցանկալի է նա քան զոսկի եւ քան [100]զականս պատուականս բազումս, քաղցր է նա քան զմեղու խորիսխ:

18:11: Ցանկալի է նա քան զոսկի՝ եւ քան զակա՛նս պատուականս բազումս, քաղցր է նա քան զմեղու խորիսխ։
11 Ոսկուց ու շատ թանկագին քարերից ցանկալի են դրանք, նոյնպէս եւ քաղցր՝ մեղրից ու խորիսխից աւելի:
10 Ցանկալի են անոնք ոսկիէն ու շատ փորձուած ոսկիէն. Մեղրէն անոյշ են ու խորիսխէ կաթած մեղրէն։
zohrab-1805▾ eastern-1994▾ western am▾
18:1018:11 они вожделеннее золота и даже множества золота чистого, слаще меда и капель сота;
18:11 ἐπιθυμητὰ επιθυμητος over; for χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even λίθον λιθος stone τίμιον τιμιος precious πολὺν πολυς much; many καὶ και and; even γλυκύτερα γλυκυς sweet ὑπὲρ υπερ over; for μέλι μελι honey καὶ και and; even κηρίον κηριον honeycomb
18:11 יָ֤שֶׁת yˈāšeṯ שׁית put חֹ֨שֶׁךְ׀ ḥˌōšeḵ חֹשֶׁךְ darkness סִתְרֹ֗ו siṯrˈô סֵתֶר hiding place סְבִֽיבֹותָ֥יו sᵊvˈîvôṯˌāʸw סָבִיב surrounding סֻכָּתֹ֑ו sukkāṯˈô סֻכָּה cover of foliage חֶשְׁכַת־ ḥešᵊḵaṯ- חֲשֵׁכָה darkness מַ֝֗יִם ˈmˈayim מַיִם water עָבֵ֥י ʕāvˌê עָב cloud שְׁחָקִֽים׃ šᵊḥāqˈîm שַׁחַק dust
18:11. desiderabilia super aurum et lapidem pretiosum multum et dulciora super mel et favum redundantemMore to be desired than gold and many precious stones: and sweeter than honey and the honeycomb.
10. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.
18:11. He made darkness his secret place; his pavilion round about him [were] dark waters [and] thick clouds of the skies.
18:11. And he set darkness as his hiding place, with his tabernacle all around him: dark waters in the clouds of the air.
More to be desired [are they] than gold, yea, than much fine gold: sweeter also than honey and the honeycomb:

18:11 они вожделеннее золота и даже множества золота чистого, слаще меда и капель сота;
18:11
ἐπιθυμητὰ επιθυμητος over; for
χρυσίον χρυσιον gold piece; gold leaf
καὶ και and; even
λίθον λιθος stone
τίμιον τιμιος precious
πολὺν πολυς much; many
καὶ και and; even
γλυκύτερα γλυκυς sweet
ὑπὲρ υπερ over; for
μέλι μελι honey
καὶ και and; even
κηρίον κηριον honeycomb
18:11
יָ֤שֶׁת yˈāšeṯ שׁית put
חֹ֨שֶׁךְ׀ ḥˌōšeḵ חֹשֶׁךְ darkness
סִתְרֹ֗ו siṯrˈô סֵתֶר hiding place
סְבִֽיבֹותָ֥יו sᵊvˈîvôṯˌāʸw סָבִיב surrounding
סֻכָּתֹ֑ו sukkāṯˈô סֻכָּה cover of foliage
חֶשְׁכַת־ ḥešᵊḵaṯ- חֲשֵׁכָה darkness
מַ֝֗יִם ˈmˈayim מַיִם water
עָבֵ֥י ʕāvˌê עָב cloud
שְׁחָקִֽים׃ šᵊḥāqˈîm שַׁחַק dust
18:11. desiderabilia super aurum et lapidem pretiosum multum et dulciora super mel et favum redundantem
More to be desired than gold and many precious stones: and sweeter than honey and the honeycomb.
10. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.
18:11. He made darkness his secret place; his pavilion round about him [were] dark waters [and] thick clouds of the skies.
18:11. And he set darkness as his hiding place, with his tabernacle all around him: dark waters in the clouds of the air.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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. Если такова зиждущая и обновляющая сила откровения, понятно, что данность его неизмеримо выше всяких слитков золота и приятнее "меда", выше всех внешних, материальных ценностей.
Adam Clarke: Commentary on the Bible - 1831
19:11: By them is thy servant warned - נזהר nizhar, from זהר zahar, to be clear, pellucid. By these laws, testimonies, etc., thy servant is fully instructed; he sees all clearly; and he discerns that in keeping of them there is great reward: every man is wise, holy, and happy, who observes them. All Christian experience confirms this truth. Reader, what says thine?
Albert Barnes: Notes on the Bible - 1834
19:11: Moreover by them is thy servant warned - The word used here - זהר zâ har - means, properly, to be bright, to shine; then, to cause to shine, to make light; and then, to admonish, to instruct, to warn. The essential idea here is, to throw light on a subject, so as to show it clearly; that is, to make the duty plain, and the consequences plain. Compare Lev 15:31; Eze 3:18; Eze 33:7. The word is rendered admonished in Ecc 4:13; Ecc 12:12; warn, and warned, in Psa 19:11; Kg2 6:10; Ch2 19:10; Eze 3:17-21; Eze 33:3-9; teach, in Exo 18:20; and shine, in Dan 12:3. It does not occur elsewhere.
And in keeping of them there is great reward - Either as the result of keeping them, or in the act of keeping them. In the former sense it would mean that a careful observance of the laws of God will be followed by rewards hereafter; in the other sense, that the act of keeping them will be attended with so much peace and happiness as to constitute of itself an ample reward. In both these senses is the assertion here made a correct one. Both will be found to be true. It is not easy to determine which is the true sense. Perhaps the language implies both. The phrase "thy servant" refers to the author of the psalm, and shows that in this part of the psalm, in speaking of the "sweetness" of the law of God, and of its value as perceived by the soul, and of the effect of keeping that law, he is referring to his own experience.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:11: Moreover: Psa 119:11; Ch2 19:10; Pro 6:22, Pro 6:23; Eze 3:17-21, Eze 33:3-9; Mat 3:7; Act 20:31; Co1 4:14; Th1 5:14; Heb 11:7
keeping: Pro 3:16-18, Pro 11:18, Pro 29:18; Isa 3:10, Isa 3:11; Mat 6:4, Mat 6:6, Mat 6:18; Heb 11:6, Heb 11:26; Jam 1:25; Jo2 1:8; Rev 14:13
Geneva 1599
19:11 Moreover by them is thy servant warned: [and] in keeping of them [there is] great (k) reward.
(k) For God accepts our endeavour though it is far from perfect.
John Gill
19:11 Moreover, by them is thy servant warned,.... By whom the psalmist means himself, who was the servant of the Lord, not only in common with other saints, but as he was a king and prophet, and as such he received advantage from the word of God; all his instructions as a prophet, and all his rules of government as a king; and the whole of that wisdom, prudence, and knowledge, with which the conducted in both offices, were from the Lord by his word: and it may be applied to any servant of the Lord, and especially in an ecclesiastical office, as an apostle of Christ, and minister of the word; who serve God in the Gospel of his Son, and, by means of the Scriptures, are furnished for every good work; and also to believers in Christ in common; who, of whatsoever rank and quality, in whatsoever state and condition of life, whether high or low, rich or poor, bond or free, are Christ's servants; and whatsoever is written is for their instruction, and by the word of God they are "warned"; the Scriptures are a way mark to them, to direct them in a right way, and to caution them against turning to the right or left; either to immoral practices, or the errors and heresies of wicked men: it is a lamp to their feet, and a light to their path, and teaches them to walk circumspectly, and warns them of rocks, gins, and snares in the way; or, as the words may be rendered, "by them is thy servant made clear", or "bright" (k); so the word is used in Dan 12:3; that is, in his understanding: the psalmist confirms, by his own experience, what he had said before of the word, Ps 19:8; that it enlightened the eyes: the light of the glorious Gospel of Christ shining into the heart gives the light of the glory of God in the person of Christ; it illuminates and irradiates the mind, and gives clear ideas of the glory and perfections of God, of his counsels and covenant, of his works of nature and of grace; and makes a bright discovery of the person, offices, and grace of Christ; and of the blessed Spirit, and his operations; and of the blessings of grace, and of eternal glory and happiness;
and in keeping of them there is great reward; which is to be understood, not of keeping the law of Moses, and the precepts of that, which, if a man did keep perfectly and constantly, he should live in them; but of observing the word of God, and by diligent searching into it, reading and learning it, and meditating on it, to get and obtain knowledge of divine things; which carries its own reward with it, and is better than thousands of gold and silver; and of laying up the word of God, and the truths of the Gospel, and keeping them in mind and memory, which is very profitable and serviceable, to promote spiritual peace and comfort, and to preserve from sin, doctrinal and practical; and also of yielding a cheerful obedience to the Gospel, by cordially embracing and professing the doctrines, and submitting to the ordinances of it; from all which arise great profit, and much reward: such come at the knowledge of Jesus Christ, which is preferable to everything else, and is more precious than rubies; and all desirable things; such enjoy the presence of Christ, have much peace and comfort in their souls; they are made wise unto salvation, and are fitted for every good word and work.
(k) "illustratur", Pagninus, Montanus, Rivetus.
18:1218:12: Քանզի ծառայ քո պահեսցէ զայս, ՚ի պահել նմա հատուցումն բազում[6693]։ [6693] Ոմանք.՚Ի պահել նորա հա՛՛։
12 Եւ քանի որ քո ծառան պահպանում է դրանք, պահպանելու վարձը մեծ կը լինի:
11 Քու ծառադ անոնցմով կը խրատուի Ու զանոնք պահելուն վարձքը շատ է։
Քանզի ծառայ քո պահեսցէ զայս, ի պահել նմա հատուցումն բազում:

18:12: Քանզի ծառայ քո պահեսցէ զայս, ՚ի պահել նմա հատուցումն բազում[6693]։
[6693] Ոմանք.՚Ի պահել նորա հա՛՛։
12 Եւ քանի որ քո ծառան պահպանում է դրանք, պահպանելու վարձը մեծ կը լինի:
11 Քու ծառադ անոնցմով կը խրատուի Ու զանոնք պահելուն վարձքը շատ է։
zohrab-1805▾ eastern-1994▾ western am▾
18:1118:12 и раб Твой охраняется ими, в соблюдении их великая награда.
18:12 καὶ και and; even γὰρ γαρ for ὁ ο the δοῦλός δουλος subject σου σου of you; your φυλάσσει φυλασσω guard; keep αὐτά αυτος he; him ἐν εν in τῷ ο the φυλάσσειν φυλασσω guard; keep αὐτὰ αυτος he; him ἀνταπόδοσις ανταποδοσις recompense; rendering πολλή πολυς much; many
18:12 מִ mi מִן from נֹּ֗גַהּ nnˈōḡah נֹגַהּ brightness נֶ֫גְדֹּ֥ו nˈeḡdˌô נֶגֶד counterpart עָבָ֥יו ʕāvˌāʸw עָב cloud עָבְר֑וּ ʕāvᵊrˈû עבר pass בָּ֝רָ֗ד ˈbārˈāḏ בָּרָד hail וְ wᵊ וְ and גַֽחֲלֵי־ ḡˈaḥᵃlê- גַּחַל charcoals אֵֽשׁ׃ ʔˈēš אֵשׁ fire
18:12. unde et servus tuus docebit ea in custodiendis eis fructus multusFor thy servant keepeth them, and in keeping them there is a great reward.
11. Moreover by them is thy servant warned: in keeping of them there is great reward.
18:12. At the brightness [that was] before him his thick clouds passed, hail [stones] and coals of fire.
18:12. At the brightness that was before his sight, the clouds crossed by, with hail and coals of fire.
Moreover by them is thy servant warned: [and] in keeping of them [there is] great reward:

18:12 и раб Твой охраняется ими, в соблюдении их великая награда.
18:12
καὶ και and; even
γὰρ γαρ for
ο the
δοῦλός δουλος subject
σου σου of you; your
φυλάσσει φυλασσω guard; keep
αὐτά αυτος he; him
ἐν εν in
τῷ ο the
φυλάσσειν φυλασσω guard; keep
αὐτὰ αυτος he; him
ἀνταπόδοσις ανταποδοσις recompense; rendering
πολλή πολυς much; many
18:12
מִ mi מִן from
נֹּ֗גַהּ nnˈōḡah נֹגַהּ brightness
נֶ֫גְדֹּ֥ו nˈeḡdˌô נֶגֶד counterpart
עָבָ֥יו ʕāvˌāʸw עָב cloud
עָבְר֑וּ ʕāvᵊrˈû עבר pass
בָּ֝רָ֗ד ˈbārˈāḏ בָּרָד hail
וְ wᵊ וְ and
גַֽחֲלֵי־ ḡˈaḥᵃlê- גַּחַל charcoals
אֵֽשׁ׃ ʔˈēš אֵשׁ fire
18:12. unde et servus tuus docebit ea in custodiendis eis fructus multus
For thy servant keepeth them, and in keeping them there is a great reward.
11. Moreover by them is thy servant warned: in keeping of them there is great reward.
18:12. At the brightness [that was] before him his thick clouds passed, hail [stones] and coals of fire.
18:12. At the brightness that was before his sight, the clouds crossed by, with hail and coals of fire.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
12. "Раб твой" - Давид; "охраняется ими" - старается согласовать свои действия с указаниями откровения и оберечь себя от уклонения к греху.
Adam Clarke: Commentary on the Bible - 1831
19:12: Who can understand his errors? - It is not possible, without much of the Divine light, to understand all our deviations from, not only the letter, but the spirituality, of the Divine law. Frequent self-examination, and walking in the light, are essentially necessary to the requisite degree of spiritual perfection.
Cleanse thou me from secret faults - From those which I have committed, and have forgotten; from those for which I have not repented; from those which have been committed in my heart, but have not been brought to act in my life; from those which I have committed without knowing that they were sins, sins of ignorance; and from those which I have committed in private, for which I should blush and be confounded were they to be made public.
Albert Barnes: Notes on the Bible - 1834
19:12: Who can understand his errors? - The word rendered errors is derived from a verb which means to wander, to go astray; then, to do wrong, to transgress. It refers here to wanderings, or departures from the law of God, and the question seems to have been asked in view of the purity, the strictness, and the extent of the law of God. In view of a law so pure, so holy, so strict in its demands, and so extended in its requirements - asserting jurisdiction over the thoughts, the words, and the whole life - who can recall the number of times that he has departed from such a law? A sentiment somewhat similar is found in Psa 119:96, "I have seen an end of all perfection; thy commandment is exceeding broad." The language is such as every man who has any just sense of the nature and the requirements of the law, and a just view of his own life, must use in reference to himself. The reason why any man is elated with a conviction of his own goodness is that he has no just sense of the requirements of the law of God; and the more anyone studies that law, the more will he be convinced of the extent of his own depravity.
Hence, the importance of preaching the law, that sinners may be brought to conviction of sin; hence the importance of presenting it constantly before the mind of even the believer, that he may be kept from pride, and may walk humbly before God. And who is there that can understand his own errors? Who can number up the sins of a life? Who can make an estimate of the number of impure and unholy thoughts which, in the course of many years, have flitted through, or found a lodgment in the mind? Who can number up the words which have been spoken and should not have been spoken? Who can recall the forgotten sins and follies of a life - the sins of childhood, of youth, of riper years? There is but one Being in the universe that can do this. To Him all this is known. Nothing has escaped His observation; nothing has faded from His memory. Nothing can pRev_ent His making a full disclosure of this if He shall choose to do so. It is in His power at any moment to overwhelm the soul with the recollection of all this guilt; it is in His power to cover us with confusion and shame at the Rev_elation of the judgment-day. Our only hope - our only security - that He will not do this, is in His mercy; and that He may not do it, we should without delay seek His mercy, and pray that our sins may be so blotted out that they shall not be disclosed to us and to assembled worlds when we appear before Him.
Cleanse thou me from secret faults - The word here rendered secret means that which is hidden, covered, concealed. The reference is to those errors and faults which had been hidden from the eye of him who had committed them, as well as from the eye of the world. The sense is, that the law of God is so spiritual, and so pure, and so extended in its claims, that the author of the psalm felt that it must embrace many things which had been hidden even from his own view - errors and faults lying deep in the soul, and which had never been developed or expressed. From these, as well as from those sins which had been manifest to himself and to the world, he prayed that he might be cleansed. These are the things that pollute the soul; from these the soul must be cleansed, or it can never find permanent peace. A man who does not desire to be cleansed from all these "secret faults" cannot be a child of God; he who is a child of God will pray without ceasing that from these pollutions of the soul he may be made pure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:12: can: Psa 40:12; Job 6:24; Isa 64:6; Co1 4:4; Heb 9:7
cleanse: Psa 51:5-10, Psa 65:3; Jo1 1:7
secret: Psa 90:8, Psa 139:2, Psa 139:23, Psa 139:24; Lev. 4:2-35; Jer 17:9
Geneva 1599
19:12 Who can understand [his] (l) errors? cleanse thou me from secret [faults].
(l) Then there is no reward of duty, but of grace: for where sin is, there death is the reward.
John Gill
19:12 Who can understand his errors?.... Sin is an error, a wandering out of the way of God, swerving from the rule of his word; and many mistakes are made by the people of God themselves; even so many that they cannot number them; they are more than the hairs of their head; they cannot understand, find out and express, neither their number, nor their evil nature, nor the many aggravating circumstances which attend them: this the psalmist said, upon a view of the large extent, glory, and excellency of the word of God; and upon comparing himself with it, in which, as in a glass, he saw how far short he came of it, and what a disagreement and want of conformity there was in him unto it; see Ps 119:97; and he suggests, that though the word he had been describing was perfect, pure, and clean, he was not; nor could he expect any reward of debt, but merely of grace, for his observance of it; and that it was best, under a sense of sin, to have recourse, not to works of righteousness done by men; but to the grace and mercy of God in Christ, as follows:
cleanse thou me from secret faults; by which are meant not such sins as are done in secret, and are unknown to men; such as David's sin with Bathsheba, 2Kings 12:12; nor the inward motions of sin in the heart, to which none are privy but God, and a man's own soul; not but that each of these may be properly enough included in such a petition; but sins, which are unknown to a man himself are meant: there are some actions, which, though known when committed, are not known to be sinful ones; and there are some sins which are committed unadvisedly, and through carelessness, and pass unobserved; not only many vain and sinful thoughts pass to and fro uncontrolled, without being taken notice of; but many foolish and idle words are spoken, and many evil actions, through infirmity and inadvertency, are done, which, when a good man, at the close of a day, comes to reflect upon the things that have passed in it, are quite hidden from him, are unknown to him, being unobserved by him; wherefore such a petition is highly proper to be inserted in his address at the throne of grace: and which also supposes the person sensible of the defiling nature of sin, and of his own impotency to cleanse himself from it; and that God only can do it, who does it by the application of the blood of his Son, which cleanses from all sin; for this respects not regenerating and sanctifying grace, but pardoning grace; a manifestation of it, a view of acquittance from sin by Christ, and of freedom from obligation to punishment for it.
John Wesley
19:12 Who - Thy law, O Lord, is holy and just and good. But I fall infinitely short of it. Cleanse - Both by justification, through the blood of thy son; and by sanctification thro' thy holy spirit. Though the first may seem to be principally intended, because he speaks of his past sins. Secret - From the guilt of such sins as were secret either, from others; such as none knows but God and my own conscience: or, from myself; such as I never observed, or did not discern the evil of. Pardon my unknown sins, of which I never repented particularly, as I should have done.
Robert Jamieson, A. R. Fausset and David Brown
19:12 The clearer our view of the law, the more manifest are our sins. Still for its full effect we need divine grace to show us our faults, acquit us, restrain us from the practice, and free us from the power, of sin. Thus only can our conduct be blameless, and our words and thoughts acceptable to God.
18:1318:13: Զյանցուածս իւր ո՞վ կարէ առնուլ ՚ի միտ. ՚ի գաղտնեաց իմոց սո՛ւրբ արա զիս Տէր,
13 Նրա յանցանքներն ո՞վ կարող է մտքում պահել. իմ գաղտնիքներից մաքրի՛ր ինձ, Տէ՜ր:
12 Ո՞վ կրնայ միտք առնել իր յանցանքները։Ծածուկ մեղքերէն զիս մաքրէ
Զյանցուածս իւր ո՞վ կարէ առնուլ ի միտ. ի գաղտնեաց իմոց սուրբ արա զիս, Տէր:

18:13: Զյանցուածս իւր ո՞վ կարէ առնուլ ՚ի միտ. ՚ի գաղտնեաց իմոց սո՛ւրբ արա զիս Տէր,
13 Նրա յանցանքներն ո՞վ կարող է մտքում պահել. իմ գաղտնիքներից մաքրի՛ր ինձ, Տէ՜ր:
12 Ո՞վ կրնայ միտք առնել իր յանցանքները։Ծածուկ մեղքերէն զիս մաքրէ
zohrab-1805▾ eastern-1994▾ western am▾
18:1218:13 Кто усмотрит погрешности свои? От тайных {моих} очисти меня
18:13 παραπτώματα παραπτωμα lapse; setback τίς τις.1 who?; what? συνήσει συνιημι comprehend ἐκ εκ from; out of τῶν ο the κρυφίων κρυφιος of me; mine καθάρισόν καθαριζω cleanse με με me
18:13 וַ wa וְ and יַּרְעֵ֬ם yyarʕˈēm רעם thunder בַּ ba בְּ in † הַ the שָּׁמַ֨יִם׀ ššāmˌayim שָׁמַיִם heavens יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH וְ֭ ˈw וְ and עֶלְיֹון ʕelyôn עֶלְיֹון upper יִתֵּ֣ן yittˈēn נתן give קֹלֹ֑ו qōlˈô קֹול sound בָּ֝רָ֗ד ˈbārˈāḏ בָּרָד hail וְ wᵊ וְ and גַֽחֲלֵי־ ḡˈaḥᵃlê- גַּחַל charcoals אֵֽשׁ׃ ʔˈēš אֵשׁ fire
18:13. errores quis intelleget ab occultis munda meWho can understand sins? from my secret ones cleanse me, O Lord:
12. Who can discern errors? clear thou me from hidden .
18:13. The LORD also thundered in the heavens, and the Highest gave his voice; hail [stones] and coals of fire.
18:13. And the Lord thundered from heaven, and the Most High uttered his voice: hail and coals of fire.
Who can understand [his] errors? cleanse thou me from secret:

18:13 Кто усмотрит погрешности свои? От тайных {моих} очисти меня
18:13
παραπτώματα παραπτωμα lapse; setback
τίς τις.1 who?; what?
συνήσει συνιημι comprehend
ἐκ εκ from; out of
τῶν ο the
κρυφίων κρυφιος of me; mine
καθάρισόν καθαριζω cleanse
με με me
18:13
וַ wa וְ and
יַּרְעֵ֬ם yyarʕˈēm רעם thunder
בַּ ba בְּ in
הַ the
שָּׁמַ֨יִם׀ ššāmˌayim שָׁמַיִם heavens
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
וְ֭ ˈw וְ and
עֶלְיֹון ʕelyôn עֶלְיֹון upper
יִתֵּ֣ן yittˈēn נתן give
קֹלֹ֑ו qōlˈô קֹול sound
בָּ֝רָ֗ד ˈbārˈāḏ בָּרָד hail
וְ wᵊ וְ and
גַֽחֲלֵי־ ḡˈaḥᵃlê- גַּחַל charcoals
אֵֽשׁ׃ ʔˈēš אֵשׁ fire
18:13. errores quis intelleget ab occultis munda me
Who can understand sins? from my secret ones cleanse me, O Lord:
12. Who can discern errors? clear thou me from hidden .
18:13. The LORD also thundered in the heavens, and the Highest gave his voice; hail [stones] and coals of fire.
18:13. And the Lord thundered from heaven, and the Most High uttered his voice: hail and coals of fire.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
13-14. В природе человека, однако, есть скрытые, часто не сознаваемые им греховные влечения, есть греховные "мысли" ("умышленные"). То и другое может перейти в действие и привести к великому "развращению", к отступлению от Бога, если они возобладают над человеком. Своевременное уяснение человеком истинного смысла этих влечений и дум, равно как и гибельности их, предохраняет его от греха. Об этом возможно раннем просвещении Давид и молит Бога, как существо всеведущее, от которого ничто не скрыто.
Adam Clarke: Commentary on the Bible - 1831
19:13: From presumptuous sins - Sins committed not through frailty or surprise, but those which are the offspring of thought, purpose, and deliberation. Sins against judgment, light, and conscience. The words might be translated, Preserve thy servant also from the proud; from tyrannical governors, i.e., from evil spirits - Bishop Horsley. So most of the versions understand the place.
Let them not have dominion over me - Let me never be brought into a habit of sinning. He who sins presumptuously will soon be hardened through the deceitfulness of sin.
Then shall I be upright - Let me be preserved from all the evil that the craft and malice of the devil or man work against me, then shall I continue to walk uprightly, and shall be innocent from the great transgression - from habitual sinning, from apostasy, from my easily-besetting sin. He who would be innocent from the great transgression, must take care that he indulge not himself in any. See Bishop Horne. Most men have committed some particular sin which they ought to deplore as long as they breathe, and on account of the enormity of which they should for ever be humbled.
Albert Barnes: Notes on the Bible - 1834
19:13: Keep back thy servant also - Restrain thy servant; or, do not suffer him to commit those sins.
From presumptuous sins - The word used here is manifestly designed to stand in some respects in contrast with the secret faults mentioned in the pRev_ious verse. The word - זד zê d - means properly that which is boiling, swelling, inflated; then proud, arrogant; with the accessory notion of shameless wickedness or impiety. Gesenius, Lexicon. The word is rendered proud in Psa 86:14; Psa 119:21, Psa 119:51, Psa 119:69, Psa 119:78, Psa 119:85, Psa 119:122; Pro 21:24; Isa 13:11; Jer 43:2; Mal 3:15; Mal 4:1. It does not occur elsewhere. The pRev_ailing thought is that of pride, and the reference is particularly to sins which proceed from self-confidence; from reliance on one's own strength. The word does not mean open sins, or flagrant sins, so much as those which spring from self-reliance or pride. The prayer is substantially that he might have a proper distrust of himself, and might not be left by an improper reliance on his own power to the commission of sin. This also is said in view of the extent and spirituality of the law of God - expressing the earnest desire of the author of the psalm that he might not be left to violate a law so pure and holy.
Let them not have dominion over me - Let them not reign over me; that is, let them not get the mastery or the ascendancy over me. Let me not become the slave of sin; so subject to it that it shall domineer over me. Sin often secures that kind of triumph or mastery over the mind, making a slave of him who yields to it. The pious man alone is a true freeman. He is emancipated from the dominion of sin, and walks in true liberty: see Joh 8:32, Joh 8:36; Gal 5:1.
Then shall I be upright - Hebrew: I shall be perfect. On the meaning of the word used here, see the note at Psa 19:7. It means here that he would be truly a servant of God; or, that he would have this evidence that he was a friend of God, that he was kept from the indulgence of secret faults, and from open transgressions - that is, his piety would have completeness of parts; or, it would be shown to be true and genuine. It cannot be demonstrated from the use of the word that he supposed that he would be absolutely perfect or free from all sin. See the note at Job 1:1.
And I shall be innocent - This does not mean that he would be absolutely innocent, or free from all sin; but it means here, as it is explained in the following phrase, that he would be innocent of the great transgression, or would be free from that.
From the great transgression - Margin, as in Hebrew, much. It does not, refer to any one specific offence, but it means that he would be free from the transgression which would exist if he were not cleansed from secret faults, and if he were not kept back from presumptuous sins. He would be saved from the great guilt which would ensue if he should give unchecked indulgence to secret faults, and if he should be allowed to commit the open sins which were the result of pride and over-weening self-confidence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:13: Keep: Gen 20:6; Sa1 25:32-34, Sa1 25:39
presumptuous: Exo 21:14; Num 15:30, Num 15:31; Deu 17:12, Deu 17:13; Pe2 2:10
let: Psa 119:133; Rom 6:12-14, Rom 6:16-22
upright: Psa 7:10, Psa 11:7, Psa 84:11; Act 24:16
I shall: Psa 18:23; Ch1 10:13, Ch1 10:14
great: Heb. much.
Geneva 1599
19:13 Keep back thy servant also from (m) presumptuous [sins]; let them not have dominion over me: (n) then shall I be upright, and I shall be innocent from the great transgression.
(m) Which are done purposely and from malice.
(n) If you suppress my wicked affections by your Holy Spirit.
John Gill
19:13 Keep back thy servant also from presumptuous sins,.... Some understand these words of persons: the Septuagint, and the versions that follow that, render it "from strangers": such who are strangers to God and godliness; that is, keep from all conversation with them in things sinful, or from others' sins; from having a fellowship with them, being a partaker of them, lest their plagues and punishments should be shared in: others, as the Targum, "from proud men", who are haughty, insolent, and conceited of themselves; lest he should be so corrupted and drawn aside by them: but rather the words are to be understood of sins wilfully, contumaciously, and presumptuously committed; and the petition supposes, that these may be committed by good men, if left to themselves; and that there is a proneness in them to them; and that they would rush into them, were they not kept back and restrained by the powerful and efficacious grace of God: and it also supposes that the saints cannot keep themselves; that God only can keep them from evil; and therefore they pray to him that he would, who does keep them by his power, at least from a final and total falling away
let them not have dominion over me: neither presumptuous sins, nor any other, Ps 119:133; as they shall not, Rom 6:14; as sin has over wicked men; and they yield a ready obedience to the laws and lusts of it; it reigns over them as a king and tyrant, even unto death: it is something very powerful in good men; it prevails over them, and carries them captive; wherefore they pray it may not have a continued dominion, as it shall not; because they are in another kingdom, and under grace as a governing principle, which reigns through righteousness unto eternal life;
then shall I be upright; in heart, and walk uprightly in conversation; being cleansed from secret faults, and kept from notorious crimes, and gross enormities; and shall exercise a conscience void of offence, both to God and man; and be "perfect", as the word is sometimes rendered, at least comparatively; and absolutely so, as washed in Christ's blood, and justified by his righteousness;
and I shall be innocent from the great transgression; which some understand of pride, others of apostasy; perhaps the sin against the Holy Ghost may be intended; though the words may be rendered, "from much transgression" (k); and the sense is, that he should be cleared and acquitted of a multitude of transgressions he had been guilty of; or be preserved from much sin, which otherwise he should have fallen into.
(k) "multa", Montanus, Rivetus, Gejerus, Cocceius; so Ainsworth.
John Wesley
19:13 Presumptuous - From known and evident sins, such as are committed against knowledge, against the checks of conscience, and the motions of God's spirit. Dominion - If I be at any time tempted to such sins, Lord let them not prevail over me, and if I do fall into them, let me speedily rise again.
18:1418:14: եւ յօտարէ պահեա՛ զծառայս քո։ Ապա թէ ո՛չ տիրեսցեն ինձ, յայնժամ անբիծ եղէց, եւ սո՛ւրբ եղէց ՚ի մեղաց մեծաց[6694]։ [6694] Ոմանք.Եւ յօտարէն պահեա՛։
14 Օտարներից պահպանի՛ր քո ծառային, որ նրանք ինձ չտիրեն. այնժամ ես անբիծ կը լինեմ ու կը մաքրուեմ մեծ մեղքերից:
13 Ամբարտաւան մեղքերէն ալ պահէ քու ծառադ, Թող անոնք ինծի չտիրեն։Այն ատեն անմեղ կ’ըլլամ Ու կը մաքրուիմ մեծ անօրէնութենէ։
[101]եւ յօտարէն`` պահեա զծառայս քո. ապա թէ ոչ տիրեսցեն ինձ. յայնժամ ամբիծ եղէց, եւ սուրբ եղէց ի մեղաց մեծաց:

18:14: եւ յօտարէ պահեա՛ զծառայս քո։ Ապա թէ ո՛չ տիրեսցեն ինձ, յայնժամ անբիծ եղէց, եւ սո՛ւրբ եղէց ՚ի մեղաց մեծաց[6694]։
[6694] Ոմանք.Եւ յօտարէն պահեա՛։
14 Օտարներից պահպանի՛ր քո ծառային, որ նրանք ինձ չտիրեն. այնժամ ես անբիծ կը լինեմ ու կը մաքրուեմ մեծ մեղքերից:
13 Ամբարտաւան մեղքերէն ալ պահէ քու ծառադ, Թող անոնք ինծի չտիրեն։Այն ատեն անմեղ կ’ըլլամ Ու կը մաքրուիմ մեծ անօրէնութենէ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1318:14 и от умышленных удержи раба Твоего, чтобы не возобладали мною. Тогда я буду непорочен и чист от великого развращения.
18:14 καὶ και and; even ἀπὸ απο from; away ἀλλοτρίων αλλοτριος another's; stranger φεῖσαι φειδομαι spare; refrain τοῦ ο the δούλου δουλος subject σου σου of you; your ἐὰν εαν and if; unless μή μη not μου μου of me; mine κατακυριεύσωσιν κατακυριευω lord it over; master τότε τοτε at that ἄμωμος αμωμος flawless; blameless ἔσομαι ειμι be καὶ και and; even καθαρισθήσομαι καθαριζω cleanse ἀπὸ απο from; away ἁμαρτίας αμαρτια sin; fault μεγάλης μεγας great; loud
18:14 וַ wa וְ and יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send חִ֭צָּיו ˈḥiṣṣāʸw חֵץ arrow וַ wa וְ and יְפִיצֵ֑ם yᵊfîṣˈēm פוץ disperse וּ û וְ and בְרָקִ֥ים vᵊrāqˌîm בָּרָק lightning רָ֝ב ˈrāv רַב much וַ wa וְ and יְהֻמֵּֽם׃ yᵊhummˈēm המם confuse
18:14. a superbis quoque libera servum tuum si non fuerint dominati mei tunc inmaculatus ero et mundabor a delicto maximoAnd from those of others spare thy servant. If they shall have no dominion over me, then shall I be without spot: and I shall be cleansed form the greatest sin.
13. Keep back thy servant also from presumptuous ; let them not have dominion over me: then shall I be perfect, and I shall be clear from great transgression.
18:14. Yea, he sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them.
18:14. And he sent forth his arrows and scattered them. He multiplied lightnings, and he set them in disarray.
Keep back thy servant also from presumptuous [sins]; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression:

18:14 и от умышленных удержи раба Твоего, чтобы не возобладали мною. Тогда я буду непорочен и чист от великого развращения.
18:14
καὶ και and; even
ἀπὸ απο from; away
ἀλλοτρίων αλλοτριος another's; stranger
φεῖσαι φειδομαι spare; refrain
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
ἐὰν εαν and if; unless
μή μη not
μου μου of me; mine
κατακυριεύσωσιν κατακυριευω lord it over; master
τότε τοτε at that
ἄμωμος αμωμος flawless; blameless
ἔσομαι ειμι be
καὶ και and; even
καθαρισθήσομαι καθαριζω cleanse
ἀπὸ απο from; away
ἁμαρτίας αμαρτια sin; fault
μεγάλης μεγας great; loud
18:14
וַ wa וְ and
יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send
חִ֭צָּיו ˈḥiṣṣāʸw חֵץ arrow
וַ wa וְ and
יְפִיצֵ֑ם yᵊfîṣˈēm פוץ disperse
וּ û וְ and
בְרָקִ֥ים vᵊrāqˌîm בָּרָק lightning
רָ֝ב ˈrāv רַב much
וַ wa וְ and
יְהֻמֵּֽם׃ yᵊhummˈēm המם confuse
18:14. a superbis quoque libera servum tuum si non fuerint dominati mei tunc inmaculatus ero et mundabor a delicto maximo
And from those of others spare thy servant. If they shall have no dominion over me, then shall I be without spot: and I shall be cleansed form the greatest sin.
13. Keep back thy servant also from presumptuous ; let them not have dominion over me: then shall I be perfect, and I shall be clear from great transgression.
18:14. Yea, he sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them.
18:14. And he sent forth his arrows and scattered them. He multiplied lightnings, and he set them in disarray.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:14: Let the words of my mouth - He has prayed against practical sin, the sins of the body; now, against the sins of the mouth and of the heart. Let my mouth speak nothing but what is true, kind, and profitable; and my heart meditate nothing but what is holy, pure, and chaste.
Acceptable in thy sight - Like a sacrifice without spot or blemish, offered up with a perfect heart to God.
O Lord, my strength - צורי tsuri, "my fountain, my origin."
My redeemer - גאלי goali, my kinsman, he whose right it is to redeem the forfeited inheritance; for so was the word used under the old law. This prayer is properly concluded! he was weak, he felt the need of God's strength. He had sinned and lost all title to the heavenly inheritance, and therefore needed the interference of the Divine kinsman; of Him who, because the children were partakers of flesh and blood, also partook of the same. No prayer can be acceptable before God which is not offered up in his strength; through Him who took our nature upon him, that he might redeem us unto God, and restore the long-lost inheritance. Lord my helpar and my byer. - Old Psalter. He who is my only help, and he that bought me with his blood. This prayer is often, with great propriety, uttered by pious people when they enter a place of worship.
Albert Barnes: Notes on the Bible - 1834
19:14: Let the words of my mouth - The words that I speak; all the words that I speak.
And the meditation of my heart - The thoughts of my heart.
Be acceptable in thy sight - Be such as thou wilt approve; or, be such as will be pleasing to thee; such as will give thee delight or satisfaction; such as will be agreeable to thee. Compare Pro 14:35; Isa 56:7; Isa 60:7; Jer 6:20; Exo 28:38; Lev 22:20-21; Lev 19:5. This supposes:
(a) that God has such control over our thoughts and words, that he can cause us to order them aright;
(b) that it is proper to pray to him to exert such an influence on our minds that our words and thoughts may be right and pure;
(c) that it is one of the sincere desires and wishes of true piety that the thoughts and words may be acceptable or pleasing to God.
The great purpose of the truly pious is, not to please themselves, or to please their fellow-men, (compare Gal 1:10), but to please God. The great object is to secure acceptance with him; to have such thoughts, and to utter such words, that He can look upon them with approbation.
O Lord my strength - Margin, as in Hebrew, rock. Compare the note at Psa 18:2.
And my redeemer - On the word used here, see the note at Job 19:25; compare Isa 41:14; Isa 43:14; Isa 44:6, Isa 44:24; Isa 47:4; Isa 63:16. The two things which the psalmist here refers to in regard to God, as the appellations dear to his heart, are
(a) that God is his Rock, or strength; that is, that he was his defense and refuge; and
(b) that he had rescued or redeemed him from sin; or that he looked to him as alone able to redeem him from sin and death.
It is not necessary to inquire here how far the psalmist was acquainted with the plan of salvation as it would be ultimately disclosed through the great Redeemer of mankind; it is sufficient to know that he had an idea of redemption, and that he looked to God as his Redeemer, and believed that he could rescue him from sin. The psalm, therefore, which begins with a contemplation of God in his works, appropriately closes with a contemplation of God in redemption; or brings before us the great thought that it is not by the knowledge of God as we can gain it from his works of creation that we are to be saved, but that the most endearing character in which he can be manifested to us is in the work of redemption, and that wheRev_er we begin in our contemplation of God, it becomes us to end in the contemplation of his character as our Redeemer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:14: Let: Psa 5:1, Psa 5:2, Psa 51:15, Psa 66:18-20, Psa 119:108; Gen 4:4, Gen 4:5; Pro 15:8; Rom 15:16; Heb 11:4, Heb 13:15; Pe1 2:5
strength: Heb. rock, Psa 18:1, Psa 18:2
redeemer: Job 19:25; Isa 43:14, Isa 44:6, Isa 47:4, Isa 54:5; Th1 1:10; Tit 2:14; Pe1 1:18, Pe1 1:19; Rev 5:9
Geneva 1599
19:14 Let the words of my mouth, and the (o) meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.
(o) That I may obey you in thought, word and deed.
John Gill
19:14 Let the words of my mouth,.... Meaning either his speech in common conversation, which should not be filthy and foolish, rotten and corrupt; but such as ministers grace to the hearer: or else his address to God, both in prayer and thanksgiving;
and the meditation of my heart; his inward thoughts continually revolving in his mind; or his meditation on the word of God and divine things; or mental prayer, which is not expressed, only conceived in the mind;
be acceptable in thy sight; as words and thoughts are, when they are according to the word of God; and as the sacrifices of prayer, whether vocal or mental, and of praise, are through Jesus Christ our Lord. The psalmist, in order to strengthen his faith in God, that he should be heard and answered in the petitions he put up, makes use of the following epithets:
O Lord, my strength, or "rock" (l),
and my Redeemer; who had been the strength of his life and of his salvation, the rock on which he was built and established, and the Redeemer who had redeemed his life from destruction, and out of the hands of all his enemies, and from all his iniquities.
(l) "rupes mea", Musculus, Junius & Tremellius, Piscator, Cocceius; "mea petra", Pagninus, Montanus, Rivetus; so Ainsworth.
John Wesley
19:14 Let - Having prayed that God would keep him from sinful actions, he now prays that God would govern, and sanctify his words and thoughts: and this was necessary to preserve him from presumptuous sins, which have their first rise in the thoughts. Redeemer - This expression seems to be added emphatically, and with special respect to Christ, to whom alone this word Goel can properly belong.
18:1518:15: Եղիցին քե՛զ հաճոյ բանք բերանոյ իմոյ, եւ խորհուրդք սրտի իմոյ առաջի քո յամենայն ժամ. Տէր օգնական իմ եւ փրկիչ իմ։ Տունք. ժդ̃։
15 Թող քեզ հաճելի լինեն բերանիս խօսքերը, եւ սրտիս խորհուրդներն յարաժամ քո առջեւ լինեն, Տէ՜ր, օգնակա՛ն իմ եւ փրկի՛չ իմ:
14 Բերնիս խօսքերը ու սրտիս խորհուրդը Քու առջեւդ ընդունելի ըլլան, Ո՛վ Տէր, իմ վէ՛մս ու փրկի՛չս։
Եղիցին քեզ հաճոյ բանք բերանոյ իմոյ, եւ խորհուրդք սրտի իմոյ առաջի քո յամենայն ժամ, Տէր [102]օգնական իմ`` եւ փրկիչ իմ:

18:15: Եղիցին քե՛զ հաճոյ բանք բերանոյ իմոյ, եւ խորհուրդք սրտի իմոյ առաջի քո յամենայն ժամ. Տէր օգնական իմ եւ փրկիչ իմ։ Տունք. ժդ̃։
15 Թող քեզ հաճելի լինեն բերանիս խօսքերը, եւ սրտիս խորհուրդներն յարաժամ քո առջեւ լինեն, Տէ՜ր, օգնակա՛ն իմ եւ փրկի՛չ իմ:
14 Բերնիս խօսքերը ու սրտիս խորհուրդը Քու առջեւդ ընդունելի ըլլան, Ո՛վ Տէր, իմ վէ՛մս ու փրկի՛չս։
zohrab-1805▾ eastern-1994▾ western am▾
18:1418:15 Да будут слова уст моих и помышление сердца моего благоугодны пред Тобою, Господи, твердыня моя и Избавитель мой!
18:15 καὶ και and; even ἔσονται ειμι be εἰς εις into; for εὐδοκίαν ευδοκια benevolence; satisfaction τὰ ο the λόγια λογιον declaration τοῦ ο the στόματός στομα mouth; edge μου μου of me; mine καὶ και and; even ἡ ο the μελέτη μελετη the καρδίας καρδια heart μου μου of me; mine ἐνώπιόν ενωπιος in the face; facing σου σου of you; your διὰ δια through; because of παντός πας all; every κύριε κυριος lord; master βοηθέ βοηθος helper μου μου of me; mine καὶ και and; even λυτρωτά λυτρωτης ransomer; redeemer μου μου of me; mine
18:15 וַ wa וְ and יֵּ֤רָא֨וּ׀ yyˈērāʔˌû ראה see אֲפִ֥יקֵי ʔᵃfˌîqê אָפִיק stream מַ֗יִם mˈayim מַיִם water וַֽ wˈa וְ and יִּגָּלוּ֮ yyiggālˈû גלה uncover מֹוסְדֹ֪ות môsᵊḏˈôṯ מֹוסָדָה foundation תֵּ֫בֵ֥ל tˈēvˌēl תֵּבֵל world מִ mi מִן from גַּעֲרָ֣תְךָ֣ ggaʕᵃrˈāṯᵊḵˈā גְּעָרָה rebuke יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH מִ֝ ˈmi מִן from נִּשְׁמַ֗ת nnišmˈaṯ נְשָׁמָה breath ר֣וּחַ rˈûₐḥ רוּחַ wind אַפֶּֽךָ׃ ʔappˈeḵā אַף nose
18:15. sint placentes sermones oris mei meditatio cordis mei in conspectu tuo Domine fortitudo mea et redemptor meusAnd the words of my mouth shall be such as may please: and the meditation of my heart always in thy sight. O Lord, my helper and my Redeemer.
14. Let the words of my mouth and the meditation of my heart be acceptable in thy sight, O LORD, my rock, and my redeemer.
18:15. 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.
18:15. Then the fountains of waters appeared, and the foundations of the world were revealed, by your rebuke, O Lord, by the inspiration of the Spirit of your wrath.
Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer:

18:15 Да будут слова уст моих и помышление сердца моего благоугодны пред Тобою, Господи, твердыня моя и Избавитель мой!
18:15
καὶ και and; even
ἔσονται ειμι be
εἰς εις into; for
εὐδοκίαν ευδοκια benevolence; satisfaction
τὰ ο the
λόγια λογιον declaration
τοῦ ο the
στόματός στομα mouth; edge
μου μου of me; mine
καὶ και and; even
ο the
μελέτη μελετη the
καρδίας καρδια heart
μου μου of me; mine
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
διὰ δια through; because of
παντός πας all; every
κύριε κυριος lord; master
βοηθέ βοηθος helper
μου μου of me; mine
καὶ και and; even
λυτρωτά λυτρωτης ransomer; redeemer
μου μου of me; mine
18:15
וַ wa וְ and
יֵּ֤רָא֨וּ׀ yyˈērāʔˌû ראה see
אֲפִ֥יקֵי ʔᵃfˌîqê אָפִיק stream
מַ֗יִם mˈayim מַיִם water
וַֽ wˈa וְ and
יִּגָּלוּ֮ yyiggālˈû גלה uncover
מֹוסְדֹ֪ות môsᵊḏˈôṯ מֹוסָדָה foundation
תֵּ֫בֵ֥ל tˈēvˌēl תֵּבֵל world
מִ mi מִן from
גַּעֲרָ֣תְךָ֣ ggaʕᵃrˈāṯᵊḵˈā גְּעָרָה rebuke
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
מִ֝ ˈmi מִן from
נִּשְׁמַ֗ת nnišmˈaṯ נְשָׁמָה breath
ר֣וּחַ rˈûₐḥ רוּחַ wind
אַפֶּֽךָ׃ ʔappˈeḵā אַף nose
18:15. sint placentes sermones oris mei meditatio cordis mei in conspectu tuo Domine fortitudo mea et redemptor meus
And the words of my mouth shall be such as may please: and the meditation of my heart always in thy sight. O Lord, my helper and my Redeemer.
14. Let the words of my mouth and the meditation of my heart be acceptable in thy sight, O LORD, my rock, and my redeemer.
18:15. 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.
18:15. Then the fountains of waters appeared, and the foundations of the world were revealed, by your rebuke, O Lord, by the inspiration of the Spirit of your wrath.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾