Սաղմոս / Psalms - 3 |

Text:
< PreviousՍաղմոս - 3 Psalms - 3Next >


jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Кроме указания на автора псалма, в надписании говорится о поводе и времени написания последнего, именно - во время бегства Давида от Авессалома.

Изображаемое в псалме внешнее и внутреннее состояние Давида настолько отвечает его положению во время гонений от Авессалома, что вполне отвечает и согласуется с приведенным в надписании указанием времени происхождения псалма. Точно указать, в какой момент был написан этот псалом нельзя, но можно думать, что уже после бегства его из Иерусалима, когда с Давидом была только небольшая группа преданных ему лиц, на стороне же врагов была громадная масса, энергично преследовавшая Давида, так что, по-видимому, нельзя было ожидать спасения для него (3: ст.), и он сам опасался за свою жизнь (6).

В первой части псалма Давид (2-3) говорит о степени опасности для него от множества врагов, во второй (4-9) выражает свою веру в Бога и уверенность в получении спасения для себя и достойной кары врагов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
As the foregoing psalm, in the type of David in preferment, showed us the royal dignity of the Redeemer, so this, by the example of David in distress, shows us the peace and holy security of the redeemed, how safe they really are, and think themselves to be, under the divine protection. David, being now driven out from his palace, from the royal city, from the holy city, by his rebellious son Absalom, I. Complains to God of his enemies, ver. 1, 2. II. Confides in God, and encourages himself in him as his God, notwithstanding, ver. 3. III. Recollects the satisfaction he had in the gracious answers God gave to his prayers, and his experience of his goodness to him, ver. 4, 5. IV. Triumphs over his fears (ver. 6) and over his enemies, whom he prays against,, ver. 7. V. Gives God the glory and takes to himself the comfort of the divine blessing and salvation which are sure to all the people of God, ver. 8. Those speak best of the truths of God who speak experimentally; so David here speaks of the power and goodness of God, and of the safety and tranquility of the godly.
Adam Clarke: Commentary on the Bible - 1831
David complains, in great distress, of the number of his enemies, and the reproaches they cast on him, as one forsaken of God, Psa 3:1, Psa 3:2; is confident, notwithstanding, that God will be his protector, Psa 3:3; mentions his prayers and supplications, and how God heard him, Psa 3:4, Psa 3:5; derides the impotent malice of has adversaries, and foretells their destruction, Psa 3:6, Psa 3:7; and ascribes salvation to God, Psa 3:8.
This is said to be A Psalm of David, when he fled from Absalom his son - See the account, Sa2 15:1 (note), etc. And David is supposed to have composed it when obliged to leave Jerusalem, passing by the mount of Olives, weeping, with his clothes rent, and with dust upon his head. This Psalm is suitable enough to these circumstances; and they mutually cast light on each other. If the inscription be correct, this Psalm is a proof that the Psalms are not placed in any chronological order.
The word Psalm, מזמור mizmor, comes from זמר zamar, to cut, whether that means to cut into syllables, for the purpose of its being adapted to musical tones, or whether its being cut on wood, etc., for the direction of the singers; what we would call a Psalm in score. This last opinion, however, seems too technical.
Albert Barnes: Notes on the Bible - 1834
3:0: Section 1. The author. This psalm purports in the title to be "A Psalm of David," and is the first one to which a title indicating authorship, or the occasion on which a psalm was composed, is prefixed. The title is found in the Aramaic Paraphrase, the Latin Vulgate, the Septuagint, the Syriac, the Arabic, and the Ethiopic versions. It is not, indeed, certain by whom the title was prefixed, but there is no reason to doubt its correctness. The sentiments in the psalm accord with the circumstances in which David was more than once placed, and are such as we may suppose he would express in those circumstances.
Section 2. The occasion on which the psalm was composed. The psalm, according to the title, purports to have been written by David, "when he fled from Absalom his son." That is, it was composed at the time when he fled from Absalom - or in view of that event, and as expressive of his feelings on that occasion, though it might have been penned afterward. Neither of these suppositions has any intrinsic improbability in it, for though at the time when he fled there was, of course, much tumult, agitation, and anxiety, yet there is no improbability in supposing that these thoughts passed through his mind, and that while these events were going forward, during some moments taken for rest, or in the nightwatches, he may have given vent to these deep feelings in this poetic form. Kimchi says that it was the opinion of the ancient rabbis that this psalm was actually composed when David, with naked feet, and with his head covered, ascended the Mount of Olives, as he fled from Jerusalem, Sa2 15:30.
It is not necessary, however, to suppose that in these circumstances he would actually give himself to the task of a poetic composition; yet nothing is more probable than that such thoughts passed through his mind, and nothing would be more natural than that he should seize the first moment of peace and calmness - when the agitation of the scene should be in some measure over - to embody these thoughts in verse. Indeed, there is evidence in the psalm itself that it was actually penned on some such occasion. There is Psa 3:1-2 an allusion to the great number of his foes, and to those who had risen up against him, and an expression of his agitation and anxiety in view of that; and there is then a statement that he had, in these circumstances, cried unto the Lord, and that God had heard him out of his holy hill, and that, notwithstanding these alarms, he had been permitted to lie down and sleep, for the Lord had sustained him Psa 3:4-5. In these circumstances - after preservation and peace during what he had apprehended would be a dreadful night - what was more proper, or more natural, than the composition of such a psalm as the one before us?
If the psalm was composed by David, it was most probably at the time supposed in the title - the time when he fled from Absalom his son. There is no other period of his life to which it could be regarded as fitted, unless it were the time of Saul, and the persecutions which he waged against him. Hitzig indeed supposes that the latter was the occasion on which it was written; but to this it may be replied:
(a) That there is no direct evidence of this.
(b) That the title should be regarded as good evidence, unless it can be set aside by some clear proofs.
(c) That the contents of the psalm are no more applicable to the time of Saul than to the time of Absalom.
(d) That in the time of the persecutions of Saul, David had not been in such circumstances as are implied in Psa 3:4, "he heard me out of his holy hill." This, according to the fair construction of the language, must be understood as referring to Mount Zion (compare the notes at Psa 2:6), and implies that David at the time referred to was the established king, and had made that the seat of his authority. This had not occurred in the time of Saul; and there can be no reason for supposing, as Hitzig does, that Mount Horeb is intended.
The flight of David, which is supposed to be referred to here, is described in 2 Sam. 15-18. Absalom rebelled against his father; gathered together a great number of the disaffected in the kingdom; and under pretence of performing a vow which he had made, obtained permission to go to Hebron, having given instructions to his followers to meet him, and having made arrangements to be proclaimed king there. So artful had he been, so numerous were his followers, so extensive seemed to be the defection, and so little prepared was David to meet it, that the only prospect of safety seemed to be in flight. With a few attendants David left Jerusalem, and passed over the Mount of Olives, designing to seek a place of refuge. This was to him the great trial of his life, for there is no greater trial than the ingratitude of a son when he seeks the life of his father. All the circumstances of this case are such that we should suppose that David would cry to God in some such language as is found in this psalm.
It is indeed objected by Horsley that there is "nothing in the psalm that had any particular reference to this event," and hence, he supposes that the title should be, "Prayer of a Believer for Deliverance from the Atheistical Conspiracy." But there is nothing in the original title that corresponds with this; and there is no need for departing from the common supposition. It is true that there is in the psalm no express mention of Absalom; but the same remark may be made of nearly all the psalms. A considerable portion of David's psalms were doubtless composed in view of the circumstances in which the writer was placed, and were designed to be expressive of his own feelings on the occasion, but they were also designed for the Church at large, and were intended to be used in the Church in all times to come, and hence, a general form is given to the sentiments, and the local allusion is barely referred to, or omitted altogether. It is, perhaps, also an indication of the nature of true devotion, that it will turn away from, or forget, for the time, the personal and local circumstances of distress, and give utterance to sentiments of piety that will express the feelings of the children of God in all ages and in all circumstances. The psalm thus becomes one of general use; and the language is such as is adapted to the use of the Church in all generations.
It is also objected by DeWette that the psalm is devoid of all the tender feelings which we should suppose the heart of a father would pour out on such an occasion. But to this it may be replied, that this was not the occasion to pour out such feelings. The thoughts are fixed on his own danger; on the nnmber of his enemies; on the suddenness of the peril; on the great ingratitude and crime of those who had risen up against him. It is a time to look to God for help; not a time to express affection for an ungrateful and rebellious son. When this son died - when he was put to death in violation of the commands and entreaties of himself as a king and a father Sa2 18:5, Sa2 18:12, Sa2 18:14 - he poured forth all his heart in language such as had never been used before, and has never been equalled since, Sa2 18:33.
Section 3. Analysis of the psalm. The psalm is naturally and regularly divided into four strophes or parts, each one embracing two verses; and in three of them closed by the word Selah, indicating a pause either in the sense, in the melody, or in both. See the notes at Psa 3:2.
I. The first is expressive of the anxiety of the psalmist from the fact that many enemies had risen up against him, Psa 3:1-2.
II. The second expresses his confidence in God in the midst of his troubles, Psa 3:3-4. He was his shield and his helper, and he heard his prayer out of his holy hill.
III. The third refers to the fact that in his troubles he had, contrary to what there had been reason to apprehend, been permitted to lie down calmly and to sleep, and to arise again in the morning. In view of this, refreshed and invigorated by rest, and having this new proof of the divine favor and protection, he says that he would not be afraid though ten thousands of people should set themselves against him round about, Psa 3:5-6.
IV. In the fourth part, the psalmist calls upon God to arise and save him for in other times he had smitten his enemies upon their cheek bone, and had broken the teeth of the ungodly, and salvation belonged only unto him, Psa 3:7-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 3:1, The security of God's protection.
Carl Friedrich Keil and Franz Delitzsch

(In the Hebrew, v.1 is the designation 'A Psalm of David, when he fled before Absolom, his son.'; from then on v.1-8 in English translation corresponds to v.2-9 in the Hebrew)
Morning Hymn of One in Distress, but Confident in God
The two Psalms forming the prologue, which treat of cognate themes, the one ethical, from the standpoint of the חכמה, and the other related to the history of redemption from the standpoint of the נבואה, are now followed by a morning prayer; for morning and evening prayers are surely the first that one expects to find in a prayer-and hymn-book. The morning hymn, Ps 3:1-8, which has the mention of the "holy hill" in common with Ps 2:1-12, naturally precedes the evening hymn Ps 4:1-8; for that Ps 3:1-8 is an evening hymn as some are of opinion, rests on grammatical misconception.
With Ps 3:1-8, begin, as already stated, the hymns arranged for music. By מזמור לדוד, a Psalm of David, the hymn which follows is marked as one designed for musical accompaniment. Since מזמור occurs exclusively in the inscriptions of the Psalms, it is no doubt a technical expression coined by David. זמר (root זם) is an onomatopoetic word, which in Kal signifies to cut off, and in fact to prune or lop (the vine) (cf. Arabic zbr, to write, from the buzzing noise of the style or reed on the writing material). The signification of singing and playing proper to the Piel are not connected with the signification "to nip." For neither the rhythmical division (Schultens) nor the articulated speaking (Hitz.) furnish a probable explanation, since the caesura and syllable are not natural but artificial notions, nor also the nipping of the strings (Bttch., Ges.), for which the language has coined the word נגּן (of like root with נגע). Moreover, the earliest passages in which זמרה and זמּר occur (Gen 43:11; Ex 15:2; Judg 5:3), speak rather of song than music and both words frequently denote song in distinction from music, e.g., Ps 98:5; Ps 81:3, cf. Song 2:12. Also, if זמּר originally means, like ψάλλειν, carpere (pulsare) fides, such names of instruments as Arab. zemr the hautboy and zummâra the pipe would not be formed. But זמּר means, as Hupfeld has shown, as indirect an onomatope as canere, "to make music" in the widest sense; the more accurate usage of the language, however, distinguishes זמּר and שׁיר as to play and to sing. With בּ of the instrument זמּר denotes song with musical accompaniment (like the Aethiopic זמר instrumento canere) and זמרה (Aram. זמר) is sometimes, as in Amos 5:23, absolutely: music. Accordingly מזמור signifies technically the music and שׁיר the words. And therefore we translate the former by "Psalm," for ὁ ψαλμός ἐστιν - says Gregory of Nyssa - ἡ διὰ τοῦ ὀργάνου τοῦ μουσικοῦ μελωδία ᾠδὴ δὲ ἡ διὰ στόματος γενομένου τοῦ μέλους μετὰ ῥημάτων ἐκφώνησις.
That Ps 3:1-8 is a hymn arranged for music is also manifest from the סלה which occurs here 3 times. It is found in the Psalter, as Bruno has correctly calculated, 71 times (17 times in the 1st book, 30 in the 2nd, 20 in the 3rd, 4 in the 4th) and, with the exception of the anonymous Ps 66, Ps 67:1-7, always in those that are inscribed by the name of David and of the psalmists famed from the time of David. That it is a marginal note referring to the Davidic Temple-music is clearly seen from the fact, that all the Psalms with סלה have the למנצּח which relates to the musical execution, with the exception of eight (Ps 32:1-11, Ps 48:1-14, 50, Ps 82:1-8, 83, Ps 87:1-7, 89, Ps 143:1-12) which, however, from the designation מזמור are at least manifestly designed for music. The Tephilla of Habbakuk, Hab 3, the only portion of Scripture in which סלה occurs out of the Psalter, as an exception has the למנצח at the end. Including the three סלה of this tephilla, the word does not occur less than 74 times in the Old Testament.
Now as to the meaning of this musical nota bene, 1st, every explanation as an abbreviation, - the best of which is = סב למעלה השּׁר (turn thyself towards above i.e., towards the front, O Singer! therefore: da capo) - is to be rejected, because such abbreviations fail of any further support in the Old Testament. Also 2ndly, the derivation from שׁלה = סלה silere, according to which it denotes a pause, or orders the singers to be silent while the music strikes up, is inadmissible, because סלה in this sense is neither Hebrew nor Aramaic and moreover in Hebrew itself the interchange of שׁ with ס (שׁריון, סריון) is extremely rare. There is but one verbal stem with which סלה can be combined, viz., סלל or סלה (סלא). The primary notion of this verbal stem is that of lifting up, from which, with reference to the derivatives סלּם a ladder and מסלּה in the signification an ascent, or steps, 2Chron 9:11, comes the general meaning for סלה, of a musical rise. When the tradition of the Mishna explains the word as a synonym of נצח and the Targum, the Quinta, and the Sexta (and although variously Aquila and sometimes the Syriac version) render it in accordance therewith "for ever (always)," - in favour of which Jerome also at last decides, Ep. ad Marcellam "quid sit Sela", - the original musical signification is converted into a corresponding logical or lexical one. But it is apparent from the διάψαλμα of the lxx (adopted by Symm., Theod., and the Syr.), that the musical meaning amounts to a strengthening of some kind or other; for διάψαλμα signifies, according to its formation (-μα = -μενον), not the pause as Gregory of Nyssa defines it: ἡ μεταξὺ τῆς ψαλμῳδιάς γενμένη κατὰ τὸ ἀθρόον ἐπηρέμησις πρὸς ὑποδοχὴν τοῦ θεόθεν ἐπικρινομένου νοήματος, but either the interlude, especially of the stringed instruments, (like διαύλιον [διαύλειον], according to Hesychius the interlude of the flutes between the choruses), or an intensified playing (as διαψάλλειν τριγώνοις is found in a fragment of the comedian Eupolis in Athenaeus of the strong play of triangular harps).
(Note: On the explanations of διάψαλμα in the Fathers and the old lexicographers. Vid., Suicer's Thes. Eccl. and Augusti's Christl. Archologie, Th. ii.)
According to the pointing of the word as we now have it, it ought apparently to be regarded as a noun סל with the ah of direction (synonymous with גּוה, up! Job 22:29); for the omission of the Dagesh beside the ah of direction is not without example (cf. 3Kings 2:40 גּתה which is the proper reading, instead of גּתּה, and referred to by Ewald) and the -, with Dag. forte implicitum, is usual before liquids instead of -, as, פּדּנהּ Gen 28:2, הרה Gen 14:10 instead of paddannah, harrah, as also כּרמלה 1Kings 25:5 instead of כּרמלּה. But the present pointing of this word, which is uniformly included in the accentuation of the Masoretic verse, is scarcely the genuine pointing: it looks like an imitation of נצח. The word may originally have been pronounced סלּה (elevatio after the form בּתּה, דּלּה). The combination סלה הגּיון Ps 9:17, in which הגיון refers to the playing of the stringed instruments (Ps 92:4) leads one to infer that סלה is a note which refers not to the singing but to the instrumental accompaniment. But to understand by this a heaping up of weighty expressive accords and powerful harmonies in general, would be to confound ancient with modern music. What is meant is the joining in of the orchestra, or a reinforcement of the instruments, or even a transition from piano to forte.
Three times in this Psalm we meet with this Hebrew forte. In sixteen Psalms (7, 10, 21, 44, 47, 48, 50, 54, 60, 61, 75, 81, 82, 83, 85, 143) we find it only once; in fifteen Psalms (4, 9, 24, 39, 49, 52, 55, 57, 59, 62, 67, 76, 84, 87, 88), twice; in but seven Psalms (3, 32, 46, 56, 68, 77, 140 and also Hab), three times; and only in one (Ps 89), four times. It never stands at the beginning of a Psalm, for the ancient music was not as yet so fully developed, that סלה should absolutely correspond to the ritornello. Moreover, it does not always stand at the close of a strophe so as to be the sign of a regular interlude, but it is always placed where the instruments are to join in simultaneously and take up the melody - a thing which frequently happens in the midst of the strophe. In the Psalm before us it stands at the close of the 1st, 2nd, and 4th strophes. The reason of its omission after the third is evident.
Not a few of the Psalms bear the date of the time of the persecution under Saul, but only this and probably Ps 63:1-11 have that of Absolom. The Psalter however contains other Psalms which reflect this second time of persecution. It is therefore all the more easy to accept as tradition the inscription: when he fled before Absolom, his son. And what is there in the contents of the Psalm against this statement? All the leading features of the Psalm accord with it, viz., the mockery of one who is rejected of God 2Kings 16:7., the danger by night 2Kings 17:1, the multitudes of the people 2Kings 15:13; 2Kings 17:11, and the high position of honour held by the psalmist. Hitzig prefers to refer this and the following Psalm to the surprize by the Amalekites during David's settlement in Ziklag. But since at that time Zion and Jerusalem were not free some different interpretation of Ps 3:5 becomes necessary. And the fact that the Psalm does not contain any reference to Absalom does not militate against the inscription. It is explained by the tone of 2Kings 19:1 [2Kings 18:33 Engl.]. And if Psalms belonging to the time of Absalom's rebellion required any such reference to make them known, then we should have none at all.
John Gill
INTRODUCTION TO PSALM 3
A Psalm of David, when he fled from Absalom his son. This is the first of the psalms that has a title, and is called a Psalm; the word for which, "mizmor", comes from one which signifies to "cut" or "prune" (r), as trees are lopped of their superfluous branches; showing this to be a composition of even feet, in proper metre, formed for the modulation of the voice, to some tune or musical instrument; and it is said to be "a psalm of David", which may be rendered "a psalm for" or "to David" (s), as if it was wrote by another for his use, and inscribed to him; or rather that it was given to him by the Holy Spirit, who was the author of it, though he was the penman. It is observed by some, that wherever the dative case is used in the title of the psalm, as it most frequently is, as such a psalm to David, or to Asaph, it may signify that it came from the Lord to him, or was divinely inspired; just as it is said, the word of the Lord came to the prophets; though some render it "a psalm concerning David" (t), his troubles, his faith and security in God, his victory over his enemies, and salvation from the Lord. However, David was the composer of this psalm, under the inspiration of the Holy Ghost, occasioned by his flight from Absalom; who, having stolen away the hearts of the people of Israel, entered into a conspiracy with them to dethrone his father and place himself in his stead; and the people so increased continually with him, that David thought it advisable to flee from Jerusalem, 2Kings 15:12; and at the time of his flight, or after it, he penned this psalm on account of it, and as suitable to it. And now was fulfilled what God had said, by Nathan the prophet, should befall him, because of the affair of Bathsheba and Uriah; see 2Kings 12:11. David was an eminent type of Christ, and so he was in his troubles, and in these; as one of his sons conspired against him to dethrone him, and take away his life; so Judas, one of Christ's disciples or children, for disciples were called children, his familiar friend, that did eat of his bread, lifted up his heel against him, and sought to betray him, and did; and who, though he knew the designs of Judas against him, and did not flee from him, but rather went to meet him, yet it is easy to observe that he took the same route from Jerusalem as David did. At this time he went over the brook Kidron, and to the mount of Olives; see Jn 18:1; compared with 2Kings 15:23; And indeed the whole psalm may be applied to Christ; and so as the second psalm sets forth the dignity of Christ's person, as the Son of God, and the stability and enlargement of his kingdom, notwithstanding the opposition made to him; this expresses his troubles from his enemies, his death and resurrection from the dead, his victory over his enemies, and the salvation he wrought out for his people. In short, it may be understood of David as the type, of Christ as the antitype, and of the people of God, being suited to their experiences, more or less, in all ages; and in this large and extensive way I shall choose to interpret it.
(r) "a radice" "praescidit", Gejerus. (s) "psalmus Davidi", "sub. datus", Genebrardus. (t) "De Davide, vel in Davidem"; so some in Mariana.
3:13:1: Սաղմոս ՚ի Դաւիթ. ՚ի ժամանակի զի փախուցեալ էր նա յերեսաց Աբիսողոմայ որդւոյ իւրոյ։ Գ[6563]։[6563] Ոմանք աստի սկսեալ ՚ի վերնագիրս բազում անգամ փոխանակ. Սաղմոս ՚ի Դաւիթ,դնենՍաղմոս Դաւթի։
1 Սաղմոս Դաւթի, երբ նա փախել էր իր որդու՝ Աբիսողոմի երեսից
Սաղմոս Դաւիթի, իր որդիին Աբիսողոմին երեսէն փախած ժամանակը
Սաղմոս Դաւթի. ի ժամանակի զի փախուցեալ էր նա յերեսաց Աբիսողոմայ որդւոյ իւրոյ:

3:1: Սաղմոս ՚ի Դաւիթ. ՚ի ժամանակի զի փախուցեալ էր նա յերեսաց Աբիսողոմայ որդւոյ իւրոյ։ Գ[6563]։
[6563] Ոմանք աստի սկսեալ ՚ի վերնագիրս բազում անգամ փոխանակ. Սաղմոս ՚ի Դաւիթ,դնենՍաղմոս Դաւթի։
1 Սաղմոս Դաւթի, երբ նա փախել էր իր որդու՝ Աբիսողոմի երեսից
Սաղմոս Դաւիթի, իր որդիին Աբիսողոմին երեսէն փախած ժամանակը
zohrab-1805▾ eastern-1994▾ western am▾
3:03:1 Псалом Давида, когда он бежал от Авессалома, сына своего.
3:1 ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ὁπότε οποτε when ἀπεδίδρασκεν αποδιδρασκω from; away προσώπου προσωπον face; ahead of Αβεσσαλωμ αβεσσαλωμ the υἱοῦ υιος son αὐτοῦ αυτος he; him
3:1 מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִ֑ד ḏāwˈiḏ דָּוִד David בְּ֝ ˈbᵊ בְּ in בָרְחֹ֗ו vorḥˈô ברח run away מִ mi מִן from פְּנֵ֤י׀ ppᵊnˈê פָּנֶה face אַבְשָׁלֹ֬ום ʔavšālˈôm אַבְשָׁלֹום Absalom בְּנֹֽו׃ bᵊnˈô בֵּן son יְ֭הוָה [ˈyhwāh] יְהוָה YHWH מָֽה־ mˈā- מָה what רַבּ֣וּ rabbˈû רבב be much צָרָ֑י ṣārˈāy צַר adversary רַ֝בִּ֗ים ˈrabbˈîm רַב much קָמִ֥ים qāmˌîm קום arise עָלָֽי׃ ʕālˈāy עַל upon
3:1. canticum David cum fugeret a facie Abessalon filii suiThe psalm of David when he fled from the face of his son Absalom.
A Psalm of David, when he fled from Absalom his son.
A Psalm of David, when he fled from Absalom his son:

3:1 Псалом Давида, когда он бежал от Авессалома, сына своего.
3:1
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ὁπότε οποτε when
ἀπεδίδρασκεν αποδιδρασκω from; away
προσώπου προσωπον face; ahead of
Αβεσσαλωμ αβεσσαλωμ the
υἱοῦ υιος son
αὐτοῦ αυτος he; him
3:1
מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm
לְ lᵊ לְ to
דָוִ֑ד ḏāwˈiḏ דָּוִד David
בְּ֝ ˈbᵊ בְּ in
בָרְחֹ֗ו vorḥˈô ברח run away
מִ mi מִן from
פְּנֵ֤י׀ ppᵊnˈê פָּנֶה face
אַבְשָׁלֹ֬ום ʔavšālˈôm אַבְשָׁלֹום Absalom
בְּנֹֽו׃ bᵊnˈô בֵּן son
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
מָֽה־ mˈā- מָה what
רַבּ֣וּ rabbˈû רבב be much
צָרָ֑י ṣārˈāy צַר adversary
רַ֝בִּ֗ים ˈrabbˈîm רַב much
קָמִ֥ים qāmˌîm קום arise
עָלָֽי׃ ʕālˈāy עַל upon
3:1. canticum David cum fugeret a facie Abessalon filii sui
The psalm of David when he fled from the face of his son Absalom.
A Psalm of David, when he fled from Absalom his son.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Distress and Confidence.

1 LORD, how are they increased that trouble me! many are they that rise up against me. 2 Many there be which say of my soul, There is no help for him in God. Selah. 3 But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head.
The title of this psalm and many others is as a key hung ready at the door, to open it, and let us into the entertainments of it; when we know upon what occasion a psalm was penned we know the better how to expound it. This was composed, or at least the substance of it was meditated and digested in David's thought, and offered up to God, when he fled from Absalom his son, who formed a conspiracy against him, to take away, not his crown only, but his life; we have the story, 2 Sam. xv., &c. 1. David was now in great grief; when, in his flight, he went up the Mount of Olives, he wept greatly, with his head covered, and marching bare-foot; yet then he composed this comfortable psalm. He wept and prayed, wept and sung, wept and believed; this was sowing in tears. Is any afflicted? Let him pray; nay, let him sing psalms, let him sing this psalm. Is any afflicted with undutiful disobedient children? David was; and yet that did not hinder his joy in God, nor put him out of tune for holy songs. 2. He was now in great danger; the plot against him was laid deep, the party that sought his ruin was very formidable, and his own son at the head of them, so that his affairs seemed to be at the last extremity; yet then he kept hold of his interest in God and improved that. Perils and frights should drive us to God, not drive us from him. 3. He had now a great deal of provocation given him by those from whom he had reason to expect better things, from his son, whom he had been indulgent of, from his subjects, whom he had been so great a blessing to; this he could not but resent, and it was enough to break in upon any man's temper; yet he was so far from any indecent expressions of passion and indignation that he had calmness enough for those acts of devotion which require the greatest fixedness and freedom of thought. The sedateness of his mind was evinced by the Spirit's coming upon him; for the Spirit chooses to move upon the still waters. Let no unkindness, no, not of a child or a friend, ever be laid so much to heart as to disfit us for communion with God. 4. He was now suffering for his sin in the matter of Uriah; this was the evil which, for that sin, God threatened to raise up against him out of his own house (2 Sam. xii. 11), which, no doubt, he observed, and took occasion thence to renew his repentance for it. Yet he did not therefore cast away his confidence in the divine power and goodness, nor despair of succour. Even our sorrow for sin must not hinder either our joy in God or our hope in God. 5. He seemed cowardly in fleeing from Absalom, and quitting his royal city, before he had had one struggle for it; and yet, by this psalm, it appears he was full of true courage arising from his faith in God. True Christian fortitude consists more in a gracious security and serenity of mind, in patiently bearing and patiently waiting, than in daring enterprises with sword in hand.
In these three verses he applies to God. Whither else should we go but to him when any thing grieves us or frightens us? David was now at a distance from his own closet, and from the courts of God's house, where he used to pray; and yet he could find away open heaven-ward. Wherever we are we may have access to God, and may draw nigh to him whithersoever we are driven. David, in his flight, attends his God,
I. With a representation of his distress, v. 1, 2. He looks round, and as it were takes a view of his enemies' camp, or receives information of their designs against him, which he brings to God, not to his own council-board. Two things he complains of, concerning his enemies:-- 1. That they were very many: Lord, how are they increased! beyond what they were at first, and beyond whatever he thought they would have been. Absalom's faction, like a snow-ball, strangely gathered in its motion. He speaks of it as one amazed, and well he might, that a people he had so many ways obliged should almost generally revolt from him, rebel against him, and choose for their head such a foolish and giddy young man as Absalom was. How slippery and deceitful are the many! And how little fidelity and constancy are to be found among men! David had had the hearts of his subjects as much as ever any king had, and yet now, of a sudden, he had lost them. As people must not trust too much to princes (Ps. cxlvi. 3), so princes must not build too much upon their interest in the people. Christ, the Son of David, had many enemies. When a great multitude came to seize him, when the crowd cried, Crucify him, Crucify him, how were those then increased that troubled him! Even good people must not think it strange if the stream be against them and the powers that threaten them grow more and more formidable. 2. That they were very malicious. They rose up against him; they aimed to trouble him; but that was not all: they said of his soul, There is no help for him in God. That is, (1.) They put a spiteful and invidious construction upon his troubles, as Job's friends did upon him, concluding that, because his servants and subjects forsook him thus and did not help him, God had deserted him and abandoned his cause, and he was therefore to be looked on, or rather to be looked off, as a hypocrite and a wicked man. (2.) They blasphemously reflected upon God as unable to relieve him: "His danger is so great that God himself cannot help him." It is strange that so great unbelief should be found in any, especially in many, in Israel, as to think any party of men too strong for Omnipotence to deal with. (3.) They endeavoured to shake his confidence in God and drive him to despair of relief from him: "They have said it to my soul;" so it may be read; compare Ps. xi. 1; xlii. 10. This grieved him worst of all, that they had so bad an opinion of him as to think it possible to take him off from that foundation. The mere temptation was a buffeting to him, a thorn in his flesh, nay, a sword in his bones. Note, A child of God startles at the very thought of despairing of help in God; you cannot vex him with any thing so much as if you offer to persuade him that there is no help for him in God. David comes to God, and tells him what his enemies said of him, as Hezekiah spread Rabshakeh's blasphemous letter before the Lord. "They say, There is no help for me in thee; but, Lord, if it be so, I am undone. They say to my soul, There is no salvation" (for so the word is) "for him in God; but, Lord, do thou say unto my soul, I am thy salvation (Ps. xxxv. 3) and that shall satisfy me, and in due time silence them." To this complaint he adds Selah, which occurs about seventy times in the book of Psalms. Some refer it to the music with which, in David's time, the psalms were sung; others to the sense, and that it is a note commanding a solemn pause. Selah--Mark that, or, "Stop there, and consider a little." As here, they say, There is no help for him in God, Selah. "Take time for such a thought as this. Get thee behind me, Satan. The Lord rebuke thee! Away with such a vile suggestion!"
II. With a profession of his dependence upon God, v. 3. An active believer, the more he is beaten off from God, either by the rebukes of Providence or the reproaches of enemies, the faster hold he will take of him and the closer will he cleave to him; so David here, when his enemies said, There is no help for him in God, cries out with so much the more assurance, "But thou, O Lord! art a shield for me; let them say what they will, I am sure thou wilt never desert me, and I am resolved I will never distrust thee." See what God is to his people, what he will be, what they have found him, what David found in him. 1. Safety: "Thou art a shield for me, a shield about me" (so some), "to secure me on all sides, since my enemies surrounded me." Not only my shield (Gen. xv. 1), which denotes an interest in the divine protection, but a shield for me, which denotes the present benefit and advantage of that protection. 2. Honour: Thou art my glory. Those whom God owns for his are not safe and easy, but really look great, and have true honour put upon them, far above that which the great ones of the earth are proud of. David was now in disgrace; the crown had fallen from his head; but he will not think the worse of himself while he has God for his glory, Isa. lx. 19. "Thou art my glory; thy glory I reckon mine" (so some); "this is what I aim at, and am ambitious of, whatever my lot is, and whatever becomes of my honour--that I may be to my God for a name and a praise." 3. Joy and deliverance: "Thou art the lifter up of my head; thou wilt lift up my head out of my troubles, and restore me to my dignity again, in due time; or, at least, thou wilt lift up my head under my troubles, so that I shall not droop nor be discouraged, nor shall my spirits fail." If, in the worst of times, God's people can lift up their heads with joy, knowing that all shall work for good to them, they will own it is God that is the lifter up of their head, that gives them both cause to rejoice and hearts to rejoice.
In singing this, and praying it over, we should possess ourselves with an apprehension of the danger we are in from the multitude and malice of our spiritual enemies, who seek the ruin of our souls by driving us from our God, and we should concern ourselves in the distresses and dangers of the church of God, which is every where spoken again, every where fought against; but, in reference to both, we should encourage ourselves in our God, who owns and protects and will in due time crown his own interest both in the world and in the hearts of his people.
Adam Clarke: Commentary on the Bible - 1831
3:1: Lord, how are they increased that trouble me? - We are told that the hearts of all Israel went after Absalom, Sa2 15:13; and David is astonished to find such a sudden and general revolt. Not only the common people, but his counsellors also, and many of his chief captains. How publicly does God take vengeance for the sins which David committed so privately! In the horrible rebellion of Absalom we see the adultery of Bath-sheba, and the murder of Uriah. Now the words of Nathan begin to be fulfilled: "The sword shall not depart from thy house."
Albert Barnes: Notes on the Bible - 1834
3:1 :Title
A Psalm of David - literally, belonging to David; that is, belonging to him as the author. This is marked in the Hebrew as the first verse, and so in the Syriac version, the Latin Vulgate, and the Septuagint, making in the Hebrew, and in each of these versions, nine verses in the psalm instead of eight, as in our translation. This may have been prefixed to the psalm by the author himself, for it was not uncommon in ancient times for an author to prefix his name to his own composition, as is commonly done by the apostle Paul in his epistles. It is not absolutely certain, however, that this was done in the Psalms by the authors themselves, but it may have been done by him who collected and arranged the Psalms, indicating the pRev_alent belief in regard to the authorship, and under the Spirit of inspiration.
When he fled - On the occasion of his fleeing. That is, it was composed at that time, or was subsequently composed in remembrance of it. See Introduction, Section 2.
From Absalom his son - See the introduction, Section 2.
Lord, how are they increased - How are they multiplied; or, how numerous they are. Perhaps the idea is, that at first they seemed to be comparatively few in number, but had now so multiplied as to endanger his crown and life. This is an appropriate expression on the supposition that it refers to Absalom. At first the number of those who adhered to Absalom was not so great as to excite much alarm; but by the arts of a demagogue, by complaining of the government, by saying that if he were made a judge in tim land, every man would have justice done him Sa2 15:4-5, he won the hearts of the people, and gathered so many under his standard as to make it necessary that the king should flee from Jerusalem to a place of safety.
That trouble me - literally, my enemies. The allusion is to those who were now enlisted under Absalom, and who were engaged in endeavoring to overthrow the government.
Many are they that rise up against me - That is, that have become my enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: am 2983, bc 1021 (Title), Psalm, Mizmor, from the verb to cut, prune, sing, a poem cut into short sentences, divided into syllables, pruned from every redundancy, and thus adapted for singing.
when: 2Sam. 15:1-18:33
how: Sa2 15:12, Sa2 16:15, Sa2 17:11-13; Mat 27:25
many: Psa 17:7; Mat 10:21
Carl Friedrich Keil and Franz Delitzsch
3:1
(Heb.: 3:2-3) The first strophe contains the lament concerning the existing distress. From its combination with the exclamative מה, רבּוּ is accented on the ultima (and also in Ps 104:24); the accentuation of the perf. of verbs עע very frequently (even without the Waw consec.) follows the example of the strong verb, Ges. ֗67 rem. 12. A declaration then takes the place of the summons and the רבּים implied in the predicate רבּוּ now becomes the subject of participial predicates, which more minutely describe the continuing condition of affairs. The ל of לנפשׁי signifies "in the direction of," followed by an address in Ps 11:1 (= "to"), or, as here and frequently (e.g., Gen 21:7) followed by narration (= "of," concerning). לנפשׁי instead of לי implies that the words of the adversaries pronounce a judgment upon his inmost life, or upon his personal relationship to God. ישׁוּעתה is an intensive form for ישׁוּעה, whether it be with a double feminine termination (Ges., Ew., Olsh.), or, with an original (accusative) ah of the direction: we regard this latter view, with Hupfeld, as more in accordance with the usage and analogy of the language (comp. Ps 44:27 with Ps 80:3, and לילה prop. νύκτα, then as common Greek ἡ νύκτα νύχθα). God is the ground of help; to have no more help in Him is equivalent to being rooted out of favour with God. Open enemies as well as disconcerted friends look upon him as one henceforth cast away. David had plunged himself into the deepest abyss of wretchedness by his adultery with Bathsheba, at the beginning of the very year in which, by the renewal of the Syro-Ammonitish war, he had reached the pinnacle of worldly power. The rebellion of Absolom belonged to the series of dire calamities which began to come upon him from that time. Plausible reasons were not wanting for such words as these which give up his cause as lost.
Geneva 1599
3:1 "A Psalm of David, when he fled from Absalom his son." LORD, how are they (a) increased that trouble me! many [are] they that rise up against me.
(a) This was a token of his stable faith, that for all his troubles he turned to God.
John Gill
3:1 Lord, how are they increased that trouble me?.... David's enemies increased in the conspiracy against him, 2Kings 15:12; the hearts of the men of Israel were after Absalom, and against him. Christ's enemies increased when Judas with a multitude came to take him; when the body of the common people cried out, Crucify him; when the assembly of the wicked enclosed him, and pierced his hands and his feet. And the enemies of God's people are many; the men of this world are against them; legions of devils oppose them; and they have swarms of sins in their own hearts; and all these give trouble. David's enemies troubled him; he wept as he went up the hill, to think that his own son should seek to destroy him; that his subjects, whom he had ruled so long with clemency, and had hazarded his person in war for their defence, and to protect them in their civil and religious rights, should rebel against him. Christ's enemies troubled him, when they bound and led him away as a malefactor; when they spit upon him, smote and buffeted him; when they scourged and crucified him, and mocked at him. The enemies of the saints are troublers of them; in the world, and from the men of it, they have tribulation; Satan's temptations give them much uneasiness and distress; and their indwelling sins cause them to cry out, "Oh wretched men that we are!" This address is made to the Lord, as the Lord God omniscient, who knew the case to be as it was, and who had a concern in it not being without his will, but according to it, he having foretold it, and as he who only could help out of it: and the psalmist delivers it in a complaining way, and in an expostulatory manner; reasoning the case why it should be so, what should be the reason of it, for what end and purpose it was; and as wondering at it, suggesting his own innocence, and how undeserving he was to be treated in such a way;
many are they that rise up against me; many in quantity, and great in quality, great in the law, in wisdom, in riches, and in stature, as Jarchi interprets it; such as Ahithophel and others, who rose up against David in an hostile manner, to dispossess him of his kingdom, and to destroy his life. And many were they that rose up against Christ; the multitude came against him as a thief, with clubs and staves: the men of this world rise up against the saints with their tongues, and sometimes with open force and violence; Satan, like a roaring lion, seeks to devour them, and their own fleshly lusts war against them.
Robert Jamieson, A. R. Fausset and David Brown
3:1 For the historical occasion mentioned, compare 2Sa. 15:1-17:29. David, in the midst of great distress, with filial confidence, implores God's aid, and, anticipating relief, offers praise. (Ps 3:1-8)
Lord . . . increased--The extent of the rebellion (2Kings 15:13) surprises and grieves him.
3:23:2: Տէր՝ զի բազո՛ւմ եղեն նեղիչք իմ, բազումք յարեան ՚ի վերայ իմ[6564]։ [6564] Ոմանք.Եւ բազումք յար՛՛։
2 Տէ՛ր, ինչո՞ւ բազմացան ինձ հալածողները, եւ շատերը ելան իմ դէմ:
3 Ո՛վ Տէր, իմ թշնամիներս որչա՜փ շատցան։Իմ վրաս ելլողները շատուոր են։
Տէր, զի՜ բազում եղեն նեղիչք իմ. բազումք յարեան ի վերայ իմ:

3:2: Տէր՝ զի բազո՛ւմ եղեն նեղիչք իմ, բազումք յարեան ՚ի վերայ իմ[6564]։
[6564] Ոմանք.Եւ բազումք յար՛՛։
2 Տէ՛ր, ինչո՞ւ բազմացան ինձ հալածողները, եւ շատերը ելան իմ դէմ:
3 Ո՛վ Տէր, իմ թշնամիներս որչա՜փ շատցան։Իմ վրաս ելլողները շատուոր են։
zohrab-1805▾ eastern-1994▾ western am▾
3:13:2 Господи! как умножились враги мои! Многие восстают на меня;
3:2 κύριε κυριος lord; master τί τις.1 who?; what? ἐπληθύνθησαν πληθυνω multiply οἱ ο the θλίβοντές θλιβω pressure; press against με με me πολλοὶ πολυς much; many ἐπανίστανται επανιστημι challenge ἐπ᾿ επι in; on ἐμέ εμε me
3:2 רַבִּים֮ rabbîm רַב much אֹמְרִ֪ים ʔōmᵊrˈîm אמר say לְ lᵊ לְ to נַ֫פְשִׁ֥י nˈafšˌî נֶפֶשׁ soul אֵ֤ין ʔˈên אַיִן [NEG] יְֽשׁוּעָ֓תָה yᵊˈšûʕˈāṯā יְשׁוּעָה salvation לֹּ֬ו llˈô לְ to בֵֽ vˈē בְּ in אלֹהִ֬ים ʔlōhˈîm אֱלֹהִים god(s) סֶֽלָה׃ sˈelā סֶלָה sela
3:2. Domine quare multiplicati sunt hostes mei multi consurgunt adversus meWhy, O Lord, are they multiplied that afflict me? many are they who rise up against me.
1. LORD, how are mine adversaries increased! many are they that rise up against me.
LORD, how are they increased that trouble me! many [are] they that rise up against me:

3:2 Господи! как умножились враги мои! Многие восстают на меня;
3:2
κύριε κυριος lord; master
τί τις.1 who?; what?
ἐπληθύνθησαν πληθυνω multiply
οἱ ο the
θλίβοντές θλιβω pressure; press against
με με me
πολλοὶ πολυς much; many
ἐπανίστανται επανιστημι challenge
ἐπ᾿ επι in; on
ἐμέ εμε me
3:2
רַבִּים֮ rabbîm רַב much
אֹמְרִ֪ים ʔōmᵊrˈîm אמר say
לְ lᵊ לְ to
נַ֫פְשִׁ֥י nˈafšˌî נֶפֶשׁ soul
אֵ֤ין ʔˈên אַיִן [NEG]
יְֽשׁוּעָ֓תָה yᵊˈšûʕˈāṯā יְשׁוּעָה salvation
לֹּ֬ו llˈô לְ to
בֵֽ vˈē בְּ in
אלֹהִ֬ים ʔlōhˈîm אֱלֹהִים god(s)
סֶֽלָה׃ sˈelā סֶלָה sela
3:2. Domine quare multiplicati sunt hostes mei multi consurgunt adversus me
Why, O Lord, are they multiplied that afflict me? many are they who rise up against me.
1. LORD, how are mine adversaries increased! many are they that rise up against me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3. "Как умножились враги мои!", выражение страха Давида пред возраставшим количеством его врагов. - "Говорят душе моей" - говорят о моей жизни, судьбе, сомневаются в возможности спасения для Давида, ввиду видимой его беззащитности и безвыходности положения.
Adam Clarke: Commentary on the Bible - 1831
3:2: No help for him in God - These were some of the reproaches of his enemies, Shimei and others: "He is now down, and he shall never be able to rise. God alone can save him from these his enemies; but God has visibly east him off." These reproaches deeply affected his heart; and he mentions them with that note which so frequently occurs in the Psalms, and which occurs here for the first time, סלה selah. Much has been said on the meaning of this word; and we have nothing but conjecture to guide us. The Septuagint always translate it by Διαψαλμα diapsalma, "a pause in the Psalm." The Chaldee sometimes translates it by לעלמין lealmin, "for ever." The rest of the versions leave it unnoticed. It either comes from סל sal, to raise or elevate, and may denote a particular elevation in the voices of the performers, which is very observable in the Jewish singing to the present day; or it may come from סלה salah, to strew or spread out, intimating that the subject to which the word is attached should be spread out, meditated on, and attentively considered by the reader. Fenwick, Parkhurst, and Dodd, contend for this meaning; and think "it confirmed by Psa 9:16, where the word higgaion is put before selah at the end of the verse." Now higgaion certainly signifies meditation, or a fit subject for meditation; and so shows selah to be really a nota bene, attend to or mind this.
Albert Barnes: Notes on the Bible - 1834
3:2: Many there be which say of my soul - Or rather, perhaps, of his "life," for so the word used here - נפשׁ nephesh - frequently means Lev 17:11; Deu 12:23; Gen 9:4; Gen 35:18; Kg1 17:21. The object of their persecution, as here stated, was not his soul, as such, in the sense in which we now understand the word, but his life; and they now said that they were secure of that, and that all things indicated that God would not now interfere to save him. They were perfectly sure of their prey. Compare Sa2 17:1-4.
There is no help for him in God - He is entirely forsaken. He has no power of defending himself, and no hope of escaping from us now, and all the indications are, that God does not intend to interpose and deliver him. Circumstances, in the rebellion of Absalom (Sa2 16:1 ff), were such as to seem to justify this taunt. David had been driven away from his throne and his capital. God had not protected him when he had his armed men and his friends around him, and when he was entrenched in a strong city; and now he was a forsaken fugitive, fleeing almost alone, and seeking a place of safety. If God had not defended him on his throne and in his capital; if he had suffered him to be driven away without interposing to save him, much less was there reason to suppose that he would now interpose in his behalf; and hence, they exultingly said that there was no hope for his life, even in that God in whom he had trusted. It is no uncommon thing in this world for good men to be in similar circumstances of trial, when they seem to be so utterly forsaken by God as well as men, that their foes exultingly say they are entirely abandoned.
Selah - סלה selâ h. Much has been written on this word, and still its meaning does not appear to be wholly determined. It is rendered in the Targum, or Aramaic Paraphrase, לעלמין le‛ alemiyn, foRev_er, or to eternity. In the Latin Vulgate it is omitted, as if it were no part of the text. In the Septuagint it is rendered Διάψαλμα Diapsalma, supposed to refer to some variation or modulation of the voice in singing. Sehleusner, Lexicon. The word occurs seventy-one times in the Psalms, and three times in the Book of Habakkuk, Hab 3:3, Hab 3:9, Hab 3:13. It is never translated in our version, but in all these places the original word "Selah" is retained. It occurs only in poetry, and is supposed to have had some reference to the singing or cantillation of the poetry, and to be probably a musical term. In general, also, it indicates a pause in the sense, as well as in the musical performance. Gesenius (Lexicon) supposes that the most probable meaning of this musical term or note is silence, or pause, and that its use was, in chanting the words of the psalm, to direct the singer to be silent, to pause a little, while the instruments played an interlude or harmony.
Perhaps this is all that can now be known of the meaning of the word, and this is enough to satisfy every reasonable inquiry. It is probable, if this was the use of the term, that it would commonly correspond with the sense of the passage, and be inserted where the sense made a pause suitable; and this will doubtless be found usually to be the fact. But any one acquainted at all with the character of musical notation will perceive at once that we are not to suppose that this would be invariably or necessarily the fact, for the musical pauses by no means always correspond with pauses in the sense. This word, therefore, can furnish very little assistance in determining the meaning of the passages where it is found. Ewald supposes, differing from this view, that it rather indicates that in the places where it occurs the voice is to be raised, and that it is synonymous with up, higher, loud, or distinct, from סל sal, סלה sâ lâ h, to ascend. Those who are disposed to inquire further respecting its meaning, and the uses of musical pauses in general, may be referred to Ugolin, 'Thesau. Antiq. Sacr.,' tom. xxii.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: no: Psa 22:7, Psa 42:3, Psa 42:10, Psa 71:11; Sa2 16:7, Sa2 16:8; Mat 27:42, Mat 27:43
Selah: Psa 3:4, Psa 3:8, Psa 4:2, Psa 4:4; Hab 3:3, Hab 3:9, Hab 3:13
Geneva 1599
3:2 Many [there be] which say of my soul, [There is] no help for him in God. (b) Selah.
(b) Selah here signifies a lifting up of the voice, to cause us to consider the sentence as a thing of great importance.
John Gill
3:2 Many there be which say of my soul,.... Or "to my soul" (u), the following cutting words, which touched to the quick, reached his very heart, and like a sword pierced through it:
there is no help for him in God; or "no salvation" (w): neither in this world, nor in that which is to come, as Kimchi explains it. David's enemies looked upon his case to be desperate; that it was impossible he should ever extricate himself from it; yea, that God himself either could not or would not save him. And in like manner did the enemies of Christ say, when they had put him upon the cross; see Mt 27:43; and how frequent is it for the men of the world to represent the saints as in a damnable state! and to call them a damned set and generation of men, as if there was no salvation for them? and how often does Satan suggest unto them, that there is no hope for them, and they may as well indulge themselves in all sinful lusts and pleasures? and how often do their own unbelieving hearts say to them, that there is no salvation in Christ for them, though there is for others; and that they have no interest in the favour of God, and shall be eternally lost and perish? And this account is concluded with the word
selah, which some take to be a musical note; and so the Septuagint render it which Suidas (x) interprets the change of the song, of the note or tune of it; and the rather it may be thought to be so, since it is only used in this book of Psalms, and in the prayer of Habakkuk, which was set to a tune, and directed to the chief singer. Kimchi derives it from a root which signifies "to lift up", and supposes that it denotes and directs to an elevation, or straining of the voice, at the place where this word stands. Others understand it as a pause, a full stop for a while; and as a note of attention, either to something that is remarkably bad and distressing, as here; or remarkably good, and matter of rejoicing, as in Ps 3:4. Others consider it as an affirmation of the truth of anything, good or bad; and render it "verily", "truly", as, answering to "Amen"; so be it, so it is, or shall be; it is the truth of the thing: to this sense agrees Aben Ezra. But others render it "for ever", as the Chaldee paraphrase; and it is a tradition of the Jews (y), that wherever it is said, "netzach", "selah", and "ed", there is no ceasing, it is for ever and ever; and so then, according to this rule, the sense of David's enemies is, that there was no help for him in God for ever. A very learned man (z) has wrote a dissertation upon this word; in which he endeavours to prove, that it is a name of God, differently used, either in the vocative, genitive, and dative cases; as, O Selah, O God, or of God, or to God, &c. as the sense requires.
(u) , Sept. "animae meae", V. L. Pagninus, Montanus, Musculus, Gejerus, Michaelis; so the Targum. (w) "non est salus", V. L. Pagninus, Montanus; "non ulla salus", Junius & Tremellius, Piscator, Ainsworth. (x) In voce (y) T. Bab. Erubin, fol. 54. 1. Vid. Ben Melech in loc. (z) Paschii Dissertatio de Selah, p. 670. in Thesaur. Theolog. Philolog. par. 1.
John Wesley
3:2 My soul - Of me: the soul being commonly put for the person. In God - God hath utterly forsaken him. Selah - This word is no where used but in this poetical book, and in the song of Habakkuk. Probably it was a musical note, directing the singer either to lift up his voice, to make a pause, or to lengthen the tune. But withal, it is generally placed at some remarkable passage; which gives occasion to think that it served also to quicken the attention of the singer and hearer.
Robert Jamieson, A. R. Fausset and David Brown
3:2 say of my soul--that is, "of me" (compare Ps 25:3). This use of "soul" is common; perhaps it arose from regarding the soul as man's chief part.
no help . . . in God--rejected by Him. This is the bitterest reproach for a pious man, and denotes a spirit of malignant triumph.
Selah--This word is of very obscure meaning. It probably denotes rest or pause, both as to the music and singing, intimating something emphatic in the sentiment (compare Ps 9:16).
3:33:3: Բազումք ասէին զանձնէ իմմէ, թէ չի՛ք փրկութիւն սորա առ Աստուած իւր[6565]։ [6565] Ոմանք.Փրկութիւն նորա առ Աստուած իւր։
3 Շատերն էին ասում իմ մասին՝ «Սա փրկութիւն չունի իր Աստծուց»:
2 Շատերը իմ անձիս համար կ’ըսեն թէ՝«Ասոր փրկութիւն չկայ Աստուծմէն»։ (Սէլա։)
Բազումք ասէին զանձնէ իմմէ, թէ` չիք փրկութիւն սորա առ Աստուած իւր:[9]:

3:3: Բազումք ասէին զանձնէ իմմէ, թէ չի՛ք փրկութիւն սորա առ Աստուած իւր[6565]։
[6565] Ոմանք.Փրկութիւն նորա առ Աստուած իւր։
3 Շատերն էին ասում իմ մասին՝ «Սա փրկութիւն չունի իր Աստծուց»:
2 Շատերը իմ անձիս համար կ’ըսեն թէ՝«Ասոր փրկութիւն չկայ Աստուծմէն»։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
3:23:3 многие говорят душе моей: >.
3:3 πολλοὶ πολυς much; many λέγουσιν λεγω tell; declare τῇ ο the ψυχῇ ψυχη soul μου μου of me; mine οὐκ ου not ἔστιν ειμι be σωτηρία σωτηρια safety αὐτῷ αυτος he; him ἐν εν in τῷ ο the θεῷ θεος God αὐτοῦ αυτος he; him διάψαλμα διαψαλμα interlude; rest
3:3 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you יְ֭הוָה [ˈyhwāh] יְהוָה YHWH מָגֵ֣ן māḡˈēn מָגֵן shield בַּעֲדִ֑י baʕᵃḏˈî בַּעַד distance כְּ֝בֹודִ֗י ˈkᵊvôḏˈî כָּבֹוד weight וּ û וְ and מֵרִ֥ים mērˌîm רום be high רֹאשִֽׁי׃ rōšˈî רֹאשׁ head
3:3. multi dicunt animae meae non est salus huic in Deo semperMany say to my soul: There is no salvation for him in his God.
2. Many there be which say of my soul, There is no help for him in God.
Many [there be] which say of my soul, [There is] no help for him in God. Selah:

3:3 многие говорят душе моей: <<нет ему спасения в Боге>>.
3:3
πολλοὶ πολυς much; many
λέγουσιν λεγω tell; declare
τῇ ο the
ψυχῇ ψυχη soul
μου μου of me; mine
οὐκ ου not
ἔστιν ειμι be
σωτηρία σωτηρια safety
αὐτῷ αυτος he; him
ἐν εν in
τῷ ο the
θεῷ θεος God
αὐτοῦ αυτος he; him
διάψαλμα διαψαλμα interlude; rest
3:3
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
מָגֵ֣ן māḡˈēn מָגֵן shield
בַּעֲדִ֑י baʕᵃḏˈî בַּעַד distance
כְּ֝בֹודִ֗י ˈkᵊvôḏˈî כָּבֹוד weight
וּ û וְ and
מֵרִ֥ים mērˌîm רום be high
רֹאשִֽׁי׃ rōšˈî רֹאשׁ head
3:3. multi dicunt animae meae non est salus huic in Deo semper
Many say to my soul: There is no salvation for him in his God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:3: Thou, O Lord art a shield - As a shield covers and defends the body from the strokes of an adversary, so wilt thou cover and defend me from them that rise up against me.
The lifter up of mine head - Thou wilt restore me to the state from which my enemies have cast me down. This is the meaning of the phrase; and this he speaks prophetically. He was satisfied that the deliverance would take place, hence his confidence in prayer; so that we find him, with comparative unconcern, laying himself down in his bed, expecting the sure protection of the Almighty.
Albert Barnes: Notes on the Bible - 1834
3:3: But thou, O Lord, art a shield for me - Not only in these dangers, but in all dangers. The declaration here has a general form, as if he could trust in him at all times. It shows what his feelings were on the occasion here referred to, when dangers stood thick around him, and what his feelings habitually were in times of peril. The shield was a well-known part of ancient armor, of use, according to the ancient modes of warfare, when swords, and spears, and arrows were employed, but of use only then, since they would constitute no defense against a musket or cannonball. They were usually made of tough and thick hides, fastened to a rim, and so attached to the left arm that they could be readily thrown before the body when attacked, or so that, as they were usually held, the vital parts of the body would be protected. See the notes at Eph 6:14-16. From this use of the shield it was natural to speak of God as the "shield," or the "Protector" of his people - an appellation which is often given to him in the Scriptures (Gen 15:1; Deu 33:29; Sa2 22:3; Psa 28:7; Psa 119:114; Psa 144:2; Psa 33:20; Psa 84:11; Pro 30:5.
My glory - My honor, or the source of my honor. That is, he bestows upon me all the honor that I have, and it is my glory that I may put my trust in him. I regard it as an honor to be permitted, in times of danger and trouble, to rely on him - a sentiment in which every true child of God will unite.
And the lifter up of my head - The head, in time of trouble and sorrow is naturally bowed down, as if overpowered with the weight of affliction. See Psa 35:14 : "I bowed down heavily as one that mourneth for his mother;" Psa 38:6 : "I am bowed down greatly; I go mourning all the day." Compare Psa 42:5; Psa 44:25; Psa 57:6; Joh 19:30. To lift up the head, therefore, or to raise one up, is to relieve his distresses, or to take away his troubles. Such a helper, David says, he had always found God to be, and he looks to him as one who is able to help him still. That is, he feels that God can so entirely take away his present griefs as to reinstate him in his former happy and honorable condition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: a shield: Psa 18:2, Psa 28:7, Psa 84:11, Psa 119:114; Gen 15:1; Deu 33:29
for: or, about
my: Psa 4:3, Psa 62:7; Isa 45:25, Isa 60:19; Luk 2:32; Rev 21:11, Rev 21:23
the: Psa 27:6, Psa 110:7; Gen 40:13; Kg2 25:27
Carl Friedrich Keil and Franz Delitzsch
3:3
(Heb.: 3:4-5) But cleansed by penitence he stands in a totally different relationship to God and God to him from that which men suppose. Every hour he has reason to fear some overwhelming attack but Jahve is the shield which covers him behind and before (בּעד constr. of בּעד = Arab. ba‛da, prop. pone, post). His kingdom is taken from him, but Jahve is his glory. With covered head and dejected countenance he ascended the Mount of Olives (2Kings 15:30), but Jahve is the "lifter up of his head," inasmuch as He comforts and helps him. The primary passage of this believing utterance "God is a shield" is Gen 15:1 (cf. Deut 33:29). Very far from praying in vain, he is assured, that when he prays his prayer will be heard and answered. The rendering "I cried and He answered me" is erroneous here where אקרא does not stand in an historical connection. The future of sequence does not require it, as is evident from Ps 55:17. (comp. on Ps 120:1); it is only an expression of confidence in the answer on God's part, which will follow his prayer. In constructions like קולי אקרא, Hitzig and Hupfeld regard קולי as the narrower subject-notion beside the more general one (as Ps 44:3; Ps 69:11; 83:19): my voice - I cried; but the position of the words is not favourable to this in the passage before us and in Ps 17:10; Ps 27:7; Ps 57:5; Ps 66:17; Ps 142:2, Is 36:9, though it may be in Ps 69:11; Ps 108:2. According to Ew. 281, c, קולי is an accusative of more precise definition, as without doubt in Is 10:30 cf. Ps 60:7; Ps 17:13.; the cry is thereby described as a loud cry.
(Note: Bttcher, Collectanea pp. 166f., also adopts the view, that נפשׁי, פּי, קולי are each appositum vicarium subjecti and therefore nomin. in such passages. But 1) the fact that את never stands beside them is explained by the consideration that it is not suited to an adverbial collateral definition. And 2) that elsewhere the same notions appear as direct subjects, just as 3) that elsewhere they alternate with the verbal subject-notion in the parallel member of the verse (Ps 130:5; Prov 8:4) - these last two admit of no inference. The controverted question of the syntax is, moreover, an old one and has been treated of at length by Kimchi in his Book of Roots s. r. אוה.)
To this cry, as ויּענני as being a pure mood of sequence implies, succeeds the answer, or, which better corresponds to the original meaning of ענה (comp. Arab. ‛nn, to meet, stand opposite) reply;
(Note: Vid., Redslob in his treatise: Die Integritat der Stelle Hos. vii. 4-10 in Frage gestellt S. 7.)
and it comes from the place whither it was directed: מהר קדשוּ. He had removed the ark from Kirjath Jeraim to Zion. He had not taken it with him when he left Jerusalem and fled before Absolom, 2Kings 15:25. He was therefore separated by a hostile power from the resting-place of the divine presence. But his prayer urged its way on to the cherubim-throne; and to the answer of Him who is enthroned there, there is no separating barrier of space or created things.
John Gill
3:3 But thou, O Lord, art a shield for me,.... Or "about me" (a) protecting and defending me. David was a military man, and often alludes to military affairs; and borrows words from thence, expressive of his great security from the Lord; see Ps 18:2. So Jehovah the Father was a shield to Christ, in his infancy, from Herod's rage and fury; and afterwards from the insults of the Pharisees, and their attempts to take away his life before the time; and in his sufferings and death, so as that his faith and confidence in him were kept up, and he got the victory over sin, Satan, and the world; see Ps 22:9. And the Lord is a shield unto all his people, Gen 15:1. They are kept by his power, and encompassed about with his favour, as with a shield; his veracity and his faithfulness in his promises, and his truth, are their shield and buckler: and especially his Son, the Lord Jesus Christ, is the shield which faith makes use of, particularly his blood and righteousness, and salvation by him; which it holds up, and defends itself with, against the charges of the law, the accusations of conscience, and the temptations of Satan; and which are a security from the justice of God, and wrath to come;
my glory; who took David from the sheepfold, and made him king over Israel, and raised him to all the glory he had enjoyed; and in whom he gloried as his covenant God, and of whom he made his boast; and not of his strength, valour, wisdom, riches, and honour. So God the Father is the glory of Christ, the glorifier of him, by supporting him under his sufferings, raising him from the dead, and setting him at his own right hand, where he is crowned with glory and honour: he is the glory of his people, in whom they glory, and by whom they are called to eternal glory; and who will give it to them, and reveal it in them, even an eternal weight of it, which the sufferings of this life are not worthy to be compared unto;
and the lifter up mine head; such as the helmet is: the Lord was lifter up of David's head when he brought him to the throne, and afterwards gave him victory over his enemies; for so the phrase of lifting up the head signifies; see 4Kings 25:27. And he was the lifter up of Christ's head when he raised him from the dead; and exalted him, both with and at his right hand, to be a Prince and a Saviour, and gave him a name above every name. And he is the lifter up of the heads of his people in conversion, when he raises them from a low estate, and sets them among princes to inherit the throne of glory; and when he gives them comfort, peace, and joy, which causes them to lift up their heads; whereas in sorrow, and mourning, and distress, the head is bowed down like a bulrush, Is 58:5; and when he gives them boldness and confidence, as at the throne of grace now, through the sprinkling of the blood of Christ upon them; so at the bar of judgment hereafter, through the righteousness of Christ put upon them, as that they shall not be ashamed nor confounded; see Lk 21:28; and he will be the lifter up of their heads in the resurrection morn, and when they shall appear with Christ in glory.
(a) "circa me", Junius & Tremellius, Piscator, Muis, Ainsworth, Cocceius, Michaelis.
John Wesley
3:3 A shield - My defence. My glory - Thou hast formerly given, and wilt farther give occasion of glorying in thy power and favour. Lifter up - Thou wilt restore me to my former power and dignity.
Robert Jamieson, A. R. Fausset and David Brown
3:3 But--literally, "and" (Ps 2:6). He repels the reproach by avowing his continued trust.
shield--a favorite and often-used figure for protection.
my glory--its source.
lifter up of mine head--one who raises me from despondency.
3:43:4: Այլ դու Տէր՝ օգնակա՛ն իմ ես, փա՛ռք իմ եւ բարձրացուցիչ գլխոյ իմոյ։
4 Բայց դու, Տէ՛ր, իմ օգնականն ես, իմ փառքը եւ գլուխս բարձր պահողը:
3 Բայց, ո՛վ Տէր, դուն ես իմ ասպարս, Իմ փառքս ու իմ գլուխս բարձրացնողը։
Այլ դու, Տէր, [10]օգնական իմ ես, փառք իմ եւ բարձրացուցիչ գլխոյ իմոյ:

3:4: Այլ դու Տէր՝ օգնակա՛ն իմ ես, փա՛ռք իմ եւ բարձրացուցիչ գլխոյ իմոյ։
4 Բայց դու, Տէ՛ր, իմ օգնականն ես, իմ փառքը եւ գլուխս բարձր պահողը:
3 Բայց, ո՛վ Տէր, դուն ես իմ ասպարս, Իմ փառքս ու իմ գլուխս բարձրացնողը։
zohrab-1805▾ eastern-1994▾ western am▾
3:33:4 Но Ты, Господи, щит предо мною, слава моя, и Ты возносишь голову мою.
3:4 σὺ συ you δέ δε though; while κύριε κυριος lord; master ἀντιλήμπτωρ αντιληπτωρ of me; mine εἶ ειμι be δόξα δοξα glory μου μου of me; mine καὶ και and; even ὑψῶν υψοω elevate; lift up τὴν ο the κεφαλήν κεφαλη head; top μου μου of me; mine
3:4 קֹ֭ולִי ˈqôlî קֹול sound אֶל־ ʔel- אֶל to יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֶקְרָ֑א ʔeqrˈā קרא call וַ wa וְ and יַּֽעֲנֵ֨נִי yyˈaʕᵃnˌēnî ענה answer מֵ mē מִן from הַ֖ר hˌar הַר mountain קָדְשֹׁ֣ו qoḏšˈô קֹדֶשׁ holiness סֶֽלָה׃ sˈelā סֶלָה sela
3:4. tu autem Domine clipeus circa me gloria mea et exaltans caput meumBut thou, O Lord, art my protector, my glory, and the lifter up of my head.
3. But thou, O LORD, art a shield about me; my glory, and the lifter up of mine head.
But thou, O LORD, [art] a shield for me; my glory, and the lifter up of mine head:

3:4 Но Ты, Господи, щит предо мною, слава моя, и Ты возносишь голову мою.
3:4
σὺ συ you
δέ δε though; while
κύριε κυριος lord; master
ἀντιλήμπτωρ αντιληπτωρ of me; mine
εἶ ειμι be
δόξα δοξα glory
μου μου of me; mine
καὶ και and; even
ὑψῶν υψοω elevate; lift up
τὴν ο the
κεφαλήν κεφαλη head; top
μου μου of me; mine
3:4
קֹ֭ולִי ˈqôlî קֹול sound
אֶל־ ʔel- אֶל to
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֶקְרָ֑א ʔeqrˈā קרא call
וַ wa וְ and
יַּֽעֲנֵ֨נִי yyˈaʕᵃnˌēnî ענה answer
מֵ מִן from
הַ֖ר hˌar הַר mountain
קָדְשֹׁ֣ו qoḏšˈô קֹדֶשׁ holiness
סֶֽלָה׃ sˈelā סֶלָה sela
3:4. tu autem Domine clipeus circa me gloria mea et exaltans caput meum
But thou, O Lord, art my protector, my glory, and the lifter up of my head.
3. But thou, O LORD, art a shield about me; my glory, and the lifter up of mine head.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ 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
4-5. Предшествующая жизнь Давида, полная превратностей и многочисленных войн, наглядно убеждала его в том, что истинным его заступником, доставившим ему славу и победы, был и есть Бог, к Которому он обращается и в настоящем положении.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah. 5 I laid me down and slept; I awaked; for the LORD sustained me. 6 I will not be afraid of ten thousands of people, that have set themselves against me round about. 7 Arise, O LORD; save me, O my God: for thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the ungodly. 8 Salvation belongeth unto the LORD: thy blessing is upon thy people. Selah.
David, having stirred up himself by the irritations of his enemies to take hold on God as his God, and so gained comfort in looking upward when, if he looked round about him, nothing appeared but what was discouraging, here looks back with pleasing reflections upon the benefit he had derived from trusting in God and looks forward with pleasing expectations of a very bright and happy issue to which the dark dispensation he was now under would shortly be brought.
I. See with what comfort he looks back upon the communion he had had with God, and the communications of his favour to him, either in some former trouble he had been in, and through God's goodness got through, or in this hitherto. David had been exercised with many difficulties, often oppressed and brought very low; but still he had found God all-sufficient. He now remembered with pleasure,
1. That his troubles had always brought him to his knees, and that, in all his difficulties and dangers, he had been enabled to acknowledge God and to lift up his heart to him, and his voice too (this will be comfortable reflection when we are in trouble): I cried unto God with my voice. Care and grief do us good and no hurt when they set us a praying, and engage us, not only to speak to God, but to cry to him, as those that are in earnest. And though God understands the language of the heart, when the voice is not heard (1 Sam. i. 13), and values not the hypocritical prayers of those who cause their voice to be heard on high (Isa. lviii. 4), vox et præterea nihil--mere sound, yet, when the earnestness of the voice comes from the fervency of the heart, it shall be taken notice of, in the account, that we cried unto God with our voice.
2. That he had always found God ready to answer his prayers: He heard me out of his holy hill, from heaven, the high and holy place, from the ark on Mount Sion, whence he used to give answers to those that sought to him. David had ordered Zadok to carry back the ark into the city when he was flying from Absalom (2 Sam. xv. 25), knowing that God was not tied, no, not to the ark of his presence, and that, notwithstanding the distance of place, he could by faith receive answers of peace from the holy hill. No such things can fix a gulf between the communications of God's grace towards us and the operations of his grace in us, between his favour and our faith. The ark of the covenant was in Mount Zion, and all the answers to our prayers come from the promises of that covenant. Christ was set King upon the holy hill of Zion (Ps. ii. 6), and it is through him, whom the Father hears always, that our prayers are heard.
3. That he had always been very safe and very easy under the divine protection (v. 5): "I laid myself down and slept, composed and quiet; and awaked refreshed, for the Lord sustained me." (1.) This is applicable to the common mercies of every night, which we ought to give thanks for alone, and with our families, every morning. Many have not where to lay their head (but wander in deserts), or, if they have, dare not lie down for fear of the enemy; but we have laid ourselves down in peace. Many lie down and cannot sleep, but are full of tossings to and fro till the dawning of the day, through pain of body, or anguish of mind, or the continual alarms of fear in the night; but we lie down and sleep in safety, though incapable of doing any thing then for our own preservation. Many lie down and sleep, and never awake again, they sleep the sleep of death, as the first-born of the Egyptians; but we lie down and sleep, and awake again to the light and comfort of another day; and whence is it, but because the Lord has sustained us with sleep as with food? We have been safe under his protection and easy in the arms of his good providence. (2.) It seems here to be meant of the wonderful quietness and calmness of David's spirit, in the midst of his dangers. Having by prayer committed himself and his cause to God, and being sure of his protection, his heart was fixed, and he was easy. The undutifulness of his son, the disloyalty of his subjects, the treachery of many of his friends, the hazard of his person, the fatigues of his march, and the uncertainty of the event, never deprived him of an hour's sleep, nor gave any disturbance to his repose; for the Lord, by his grace and the consolations of his Spirit, powerfully sustained him and made him easy. It is a great mercy when we are in trouble to have our minds stayed upon God, so as never either to eat or sleep with trembling and astonishment. (3.) Some of the ancients apply it to the resurrection of Christ. In his sufferings he offered up strong cries, and was heard; and therefore, though he laid down and slept the sleep of death, yet he awaked the third day, for the Lord sustained him, that he should not see corruption.
4. That God had often broken the power and restrained the malice of his enemies, had smitten them upon the cheek-bone (v. 7), had silenced them and spoiled their speaking, blemished them and put them to shame, smitten them on the cheek reproachfully, had disabled them to do the mischief they intended; for he had broken their teeth. Saul and the Philistines, who were sometimes ready to swallow him up, could not effect what they designed. The teeth that are gnashed or sharpened against God's people shall be broken. When, at any time, the power of the church's enemies seems threatening, it is good to remember how often God has broken it; and we are sure that his arm is not shortened. He can stop their mouths and tie their hands.
II. See with what confidence he looks forward to the dangers he had yet in prospect. Having put himself under God's protection and often found the benefit of it, 1. His fears were all stilled and silenced, v. 6. With what a holy bravery does he bid defiance to the impotent menaces and attempts of his enemies! "I will not be afraid of ten thousands of people, that either in a foreign invasion or an intestine rebellion set themselves, or encamp, against me round about." No man seemed less safe (his enemies are numerous, ten thousands; they are spiteful and resolute, "They have set themselves against me; nay, they have prevailed far, and seem to have gained their point; for they are against me round about on every side, thousands against one"), and yet no man was more secure: "I will not be afraid, for all this; they cannot hurt me, and therefore they shall not frighten me; whatever prudent methods I take for my own preservation, I will not disquiet myself, distrust my God, nor doubt of a good issue at last." When David, in his flight from Absalom, bade Zadok carry back the ark, he spoke doubtfully of the issue of his present troubles, and concluded, like a humble penitent, Here I am; let him do to me what seemeth to him good, 2 Sam. xv. 26. But now, like a strong believer, he speaks confidently, and has no fear concerning the event. Note, A cheerful resignation to God is the way to obtain a cheerful satisfaction and confidence in God. 2. His prayers were quickened and encouraged, v. 7. He believed God was his Saviour, and yet prays; nay, he therefore prays, Arise, O Lord! save me, O my God! Promises of salvation do not supersede, but engage, our petitions for it. He will for this be enquired of. 3. His faith became triumphant. He began the psalm with complaints of the strength and malice of his enemies, but concludes it with exultation in the power and grace of his God, and now sees more with him than against him, v. 8. Two great truths he here builds his confidence upon and fetches comfort from. (1.) That salvation belongeth unto the Lord; he has power to save, be the danger ever so great; it is his prerogative to save, when all other helps and succours fail; it is his pleasure, it is his property, it is his promise to those that are his, whose salvation is not of themselves, but of the Lord. Therefore all that have the Lord for their God, according to the tenour of the new covenant, are sure of salvation; for he that is their God is the God of salvation. (2.) That his blessing is upon his people; he not only has power to save them, but he has assured them of his kind and gracious intentions towards them. He has, in his word, pronounced a blessing upon his people; and we are bound to believe that that blessing does accordingly rest upon them, though there be not the visible effects of it. Hence we may conclude that God's people, though they may lie under the reproaches and censures of men, are surely blessed of him, who blesses indeed, and therefore can command a blessing.
In singing this, and praying it over, we must own the satisfaction we have had in depending upon God and committing ourselves to him, and encourage ourselves, and one another to continue still hoping and quietly waiting for the salvation of the Lord.
Adam Clarke: Commentary on the Bible - 1831
3:4: I cried unto the Lord with my voice - He was exposed to much danger, and therefore he had need of fervor.
He heard me - Notwithstanding my enemies said, and my friends feared, that there was no help for me in my God; yet he heard me out of his holy hill. Selah: mark this, and take encouragement from it. God never forsakes those who trust in him. He never shuts out the prayer of the distressed.
Albert Barnes: Notes on the Bible - 1834
3:4: I cried unto the Lord - That is, in these troubles, as he had always done in affliction. The form of the verb here is future - "I will cry" or call unto the Lord; probably, however, designed to state a general habit with him, that when troubles came he always called on the Lord. He speaks now of himself as if in the midst of the trouble; gives utterance to the feeling which he has always had in his sorrows; and says, "I will call upon the Lord," thus declaring his purpose to make his appeal confidently to him. Thus, the language is not so much retrospective as it is indicative of the uniform state of his mind in the midst of afflictions.
With my voice - Not merely mentally, but he gave utterance to the deep anguish of his soul in words. So the Saviour did in the garden of Gethsemane Mat 26:39; and so, perhaps, most persons do in deep affliction. It is natural then to cry out for help; and besides the fact that we may hope that any prayer then, though mental only, would bring relief by being answered, there is a measure of relief found by the very act of giving utterance or vent to the deep and, as it were, pent-up feelings of the soul. In calmer times we are satisfied with unuttered aspirations, with gentle ejaculations, with sweet mental communion with God; in overwhelming trials we give utterance to our feelings in the earnest language of pleading.
And he heard me - Or, "then he hears me;" that is, when I call. The psalmist refers to what he had constantly found to be true, that God was a hearer of prayer.
Out of his holy hill - Zion. See the notes at Psa 2:6. That was the place to which David had removed the ark, and which was regarded, therefore, as the special dwelling-place of the Most High. To him, as dwelling in Zion, prayer was accustomed to be offered, and there he was accustomed to answer prayer. To this fact David here refers as one that had been illustrated in his former days. To that God who had thus answered him he felt that he might confidently appeal now.
Selah - Indicating another strophe or musical pause. See the notes at Psa 3:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: I cried: Psa 22:2-5, Psa 34:6, Psa 50:15, Psa 66:17-19, Psa 86:3, Psa 86:4, Psa 91:15, Psa 116:1-4, Psa 130:1, Psa 130:2, Psa 138:3; Psa 142:1-3; Isa 65:24; Jer 29:12, Jer 29:13; Mat 7:7; Jam 5:13
he: Psa 34:4
his: Psa 2:6, Psa 43:3, Psa 99:9, Psa 132:13, Psa 132:14
John Gill
3:4 I cried unto the Lord with my voice,.... The experience which the psalmist had of being heard in prayer, was what gave great encouragement to his faith, as to his interest in God and salvation by him, when his enemies were so increased about him; for crying here is to be understood of prayer, as it is often used in this book of Psalms: and so the Targum renders it, "I prayed"; and this designs vocal prayer. Sometimes there is a crying in prayer and no voice heard, as it is said of Moses, Ex 14:15; and was the case of Hannah, 1Kings 1:13; but this was with a voice, and a loud one, as in Ps 55:17; denoting ardour, fervency, and importunity; and such prayer avails much with God. The object addressed in prayer is the Lord, the God of his life, and who was able to save him, and supply all his wants;
and he heard me out of his holy hill; either out of the church, the holy hill of Zion, Ps 2:6; where David prayed and God granted his presence, and gave an answer to his prayers; or out from the mercy seat and ark, which was a type of the propitiatory, Christ, and which David had brought to his own city, the hill of Zion; or from heaven, the habitation of God's holiness: David was a man of prayer, and he was often heard and answered by God. And this also is true of Christ, he offered up prayers and supplications with strong crying and tears to God Heb 5:7, that was able to save him; and he was heard by him, yea, the Father always heard him: and God is a God hearing and answering the prayers of his people, sooner or later: sometimes before, sometimes at, and sometimes after their crying to him.
Selah; on this word; see Gill on Ps 3:2.
John Wesley
3:4 His hill - Out of heaven, so called, Ps 15:1.
Robert Jamieson, A. R. Fausset and David Brown
3:4 cried . . . heard--Such has been my experience. The latter verb denotes a gracious hearing or answering.
out of--or, "from."
his holy hill--Zion (Ps 2:6). His visible earthly residence.
3:53:5: Ձայնիւ իմով ես առ Տէր կարդացի, լուաւ ինձ ՚ի լեռնէ սրբոյ իւրմէ[6566]։ [6566] Ոմանք.Եւ լուաւ ինձ։
5 Իմ ձայնով ես Տիրոջը դիմեցի, եւ նա լսեց ինձ իր սուրբ լերան վրայից:
4 Իմ ձայնովս Տէրոջը կանչեցի Ու իր սուրբ լեռնէն ինծի պատասխանեց։ (Սէլա։)
Ձայնիւ իմով ես առ Տէր կարդացի, եւ լուաւ ինձ ի լեռնէ սրբոյ իւրմէ:[11]:

3:5: Ձայնիւ իմով ես առ Տէր կարդացի, լուաւ ինձ ՚ի լեռնէ սրբոյ իւրմէ[6566]։
[6566] Ոմանք.Եւ լուաւ ինձ։
5 Իմ ձայնով ես Տիրոջը դիմեցի, եւ նա լսեց ինձ իր սուրբ լերան վրայից:
4 Իմ ձայնովս Տէրոջը կանչեցի Ու իր սուրբ լեռնէն ինծի պատասխանեց։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
3:43:5 Гласом моим взываю к Господу, и Он слышит меня со святой горы Своей.
3:5 φωνῇ φωνη voice; sound μου μου of me; mine πρὸς προς to; toward κύριον κυριος lord; master ἐκέκραξα κραζω cry καὶ και and; even ἐπήκουσέν επακουω hear from μου μου of me; mine ἐξ εκ from; out of ὄρους ορος mountain; mount ἁγίου αγιος holy αὐτοῦ αυτος he; him διάψαλμα διαψαλμα interlude; rest
3:5 אֲנִ֥י ʔᵃnˌî אֲנִי i שָׁכַ֗בְתִּי šāḵˈavtî שׁכב lie down וָֽ wˈā וְ and אִ֫ישָׁ֥נָה ʔˈîšˌānā ישׁן sleep הֱקִיצֹ֑ותִי hᵉqîṣˈôṯî קיץ pass summer כִּ֖י kˌî כִּי that יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH יִסְמְכֵֽנִי׃ yismᵊḵˈēnî סמך support
3:5. voce mea ad Dominum clamabo et exaudiet me de monte sancto suo semperI have cried to the Lord with my voice: and he hath heard me from his holy hill.
4. I cry unto the LORD with my voice, and he answereth me out of his holy hill.
I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah:

3:5 Гласом моим взываю к Господу, и Он слышит меня со святой горы Своей.
3:5
φωνῇ φωνη voice; sound
μου μου of me; mine
πρὸς προς to; toward
κύριον κυριος lord; master
ἐκέκραξα κραζω cry
καὶ και and; even
ἐπήκουσέν επακουω hear from
μου μου of me; mine
ἐξ εκ from; out of
ὄρους ορος mountain; mount
ἁγίου αγιος holy
αὐτοῦ αυτος he; him
διάψαλμα διαψαλμα interlude; rest
3:5
אֲנִ֥י ʔᵃnˌî אֲנִי i
שָׁכַ֗בְתִּי šāḵˈavtî שׁכב lie down
וָֽ wˈā וְ and
אִ֫ישָׁ֥נָה ʔˈîšˌānā ישׁן sleep
הֱקִיצֹ֑ותִי hᵉqîṣˈôṯî קיץ pass summer
כִּ֖י kˌî כִּי that
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
יִסְמְכֵֽנִי׃ yismᵊḵˈēnî סמך support
3:5. voce mea ad Dominum clamabo et exaudiet me de monte sancto suo semper
I have cried to the Lord with my voice: and he hath heard me from his holy hill.
4. I cry unto the LORD with my voice, and he answereth me out of his holy hill.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:5: I laid me down and slept - He who knows that he has God for his Protector may go quietly and confidently to his bed, not fearing the violence of the fire, the edge of the sword, the designs of wicked men, nor the influence of malevolent spirits.
I awaked - Though humanly speaking there was reason to fear I should have been murdered in my bed, as my most confidential servants had been corrupted by my rebellious son; yet God, my shield, protected me. I both slept and awaked; and my life is still whole in me.
Albert Barnes: Notes on the Bible - 1834
3:5: I laid me down and slept - Notwithstanding these troubles and dangers I had such confidence that God hears prayer, and such calm trust in his protection, that I laid me down gently and slept securely. The psalmist mentions this as a remarkable proof of the divine protection and favor. He was driven from his capital, his throne, and his home. He was compelled to wander as a poor fugitive, accompanied by only a few friends. He was pursued by enemies, who were numbered by thousands. He was made an exile, and persecuted by his own son; and with this son there were men of age and of experience in war. The forces of his enemies might come upon him at any moment. In these circumstances, persecuted as he was, and under all the anxiety and distress which he felt in view of the ungrateful conduct of his own son, he regarded it as a singular proof of the divine favor, and as an illustration of the peace which confidence in God gives to those who put their trust in him, that on such a dreadful night he was permitted to lie calmly down and sleep. As such a proof and illustration it may be regarded here: a proof of the unspeakable value of the divine favor, and an illustration of the effect of confidence in God in giving calmness and peace of mind in time of trouble. Psa 127:2.
I awaked - Still safe and secure. He had not been suddenly attacked by his foes, and made to sleep the sleep of death; he had not been crushed by anguish of spirit. That we are "awaked" in the morning after a night's refreshing slumber; that we are raised up again to the enjoyments of life; that we are permitted again to greet our friends and to unite with them in the privileges of devotion, should always be regarded as a new proof of the goodness of God, and should lead to acts of praise. We have no power to awake ourselves; and when we remember how many are taken away from our world each night - how many there are who lie down to sleep to wake no more, we should never rise from a bed of repose without giving our first thoughts in gratitude to our Great Preserver.
For the Lord sustained me - He kept me from danger; he preserved me from death. And it is as true now as it was then, that God is the supporter of life when men sleep. He guards us; he causes the action of the heart to be continued as it propels the blood through our frame; he secures the gentle heaving of the lungs, both when we slumber and when we wake.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: I laid: Psa 4:8, Psa 127:2; Lev 26:6; Job 11:18, Job 11:19; Pro 3:24; Act 12:6
the: Psa 4:8, Psa 66:9; Pro 14:26, Pro 18:10; Isa 26:3
Carl Friedrich Keil and Franz Delitzsch
3:5
(Heb.: 3:6-7) That this God will protect him, His protection during the past night is now a pledge to him in the early morning. It is a violation of the rules of grammar to translate ואישׁנה: I shall go to sleep, or: I am going to sleep. The 1 pers. fut. consec. which is indicated by the ו, is fond of taking an ah of direction, which gives subjective intensity to the idea of sequence: "and thus I then fell asleep," cf. Ps 7:5; Ps 119:55, and frequently, Gen 32:6, and more especially so in the later style, Ezra 9:3; Neh 13:21, vid., Ges. 49, 2, Bttcher, Neue Aehrenlese, No. 412. It is a retrospective glance at the past night. Awaking in health and safety, he feels grateful to Him to whom he owes it: יהוה יסמכני. It is the result of the fact that Jahve supports him, and that God's hand is his pillow.
(Note: Referred to the other David, Ps 3:6 has become an Easter-morning call, vid., Val. Herberger's Paradies-Blmlein aus dem Lustgarten der Psalmen (Neue Ausg. 1857) S. 25.)
Because this loving, almighty hand is beneath his head (Song 2:6) he is inaccessible and therefore also devoid of fear. שׁית (שׁוּת) carries its object in itself: to take up one's position, as in Is 22:7, synon. חנה Ps 28:3 and שׂים 3Kings 20:12, cf. ἐπιτιθέναι τινί. David does not put a merely possible case. All Israel, that is to say ten thousands, myriads, were gone over to Absolom. Here, at the close of the third strophe, סלה is wanting because the לא אירא (I will not fear) is not uttered in a tone of triumph, but is only a quiet, meek expression of believing confidence. If the instruments struck up boldly and suddenly here, then a cry for help, urged forth by the difficulties that still continually surrounded him, would not be able to follow.
John Gill
3:5 I laid me down and slept,.... After the battle was over between Absalom's men and his, says Aben Ezra; but rather this was in the midst of his trouble and distress, since he afterwards prays for salvation: and this sleep was either, as Jarchi observes, through his heart being overwhelmed with grief; for there have been instances of persons sleeping through sorrow, as Elijah, Jonah, and the disciples of Christ, 3Kings 19:4; or rather this is expressive of the calmness and serenity of his mind amidst his troubles; he laid himself down in peace, and slept quietly and comfortably; he did not lose a night's rest, his sleep was sweet unto him; which was a blessing of life from the Lord that everyone does not enjoy; see Ps 127:2;
I awakened; in the morning, alive and cheerful, Some lay themselves down and never awake more, as Sisera the captain of Jabin's army, and Ishbosheth the son of Saul; and this might have been David's case, considering the circumstances he was in: and others, through perplexing thoughts and cares, or pains of body, or uneasy dreams, rise fatigued and distressed; but David arose in good health of body, and tranquillity of mind, and comfortably refreshed;
for the Lord sustained me; the psalmist committed himself to the care and protection of God; he laid himself down in his arms, and there slept in safety; the Lord preserved him, who is Israel's keeper, that neither slumbers nor sleeps: and he rose in health and cheerfulness in the morning, supported by his right hand. This shows, that lying down to sleep, when in such circumstances, and awaking with cheerfulness, were not owing to rashness, stupidity, and insensibility, but to divine supports. These words may be interpreted, as they are by some of the ancients, of the death of Christ, and of his resurrection from the dead by the power of God; death is often expressed by sleep, and the resurrection of the dead by an awaking out of sleep, Dan 12:2; and Christ's death being signified by lying down and sleeping, may denote both the voluntariness of it, that he laid down his life freely and willingly; and his short continuance under the power of death, it was but like a night's sleep; and his resurrection from the dead, being expressed by an awaking through the Lord's sustaining him, shows that it was by the power of God, even the exceeding greatness of his power: and the whole of this may be applied to the case and state of the saints and people of God, who at times have rest and peace amidst their enemies; though they have tribulation in the world, they have peace in Christ; and notwithstanding the temptations of Satan, and the corruptions of their own hearts, they have joy and comfort through believing in Christ; the Lord sustains them with precious promises, and supports them with the discoveries of his love, and upholds them with the right hand of his righteousness.
John Wesley
3:5 Slept - Securely, casting all my cares upon God. Awaked - After a sweet and undisturbed sleep.
Robert Jamieson, A. R. Fausset and David Brown
3:5 the Lord sustained me--literally, "will sustain me," as if his language or thought when he laid down, and the reason of his composure.
3:63:6: Ես ննջեցի եւ ՚ի քուն եղէ, զարթեայ եւ Տէր ընդունելի՛ իմ է[6567]։ [6567] Ոսկան.Եւ Տէր ընդունօղ իմ էր։
6 Ես ննջեցի ու քուն մտայ. զարթնեցի, եւ Տէրն իմ ապաւէնն է:
5 Ես պառկեցայ ու քնացայ. Արթնցայ, վասն զի Տէրը զիս պաշտպանեց։
Ես ննջեցի եւ ի քուն եղէ, զարթեայ [12]եւ Տէր ընդունելի իմ է:

3:6: Ես ննջեցի եւ ՚ի քուն եղէ, զարթեայ եւ Տէր ընդունելի՛ իմ է[6567]։
[6567] Ոսկան.Եւ Տէր ընդունօղ իմ էր։
6 Ես ննջեցի ու քուն մտայ. զարթնեցի, եւ Տէրն իմ ապաւէնն է:
5 Ես պառկեցայ ու քնացայ. Արթնցայ, վասն զի Տէրը զիս պաշտպանեց։
zohrab-1805▾ eastern-1994▾ western am▾
3:53:6 Ложусь я, сплю и встаю, ибо Господь защищает меня.
3:6 ἐγὼ εγω I ἐκοιμήθην κοιμαω doze; fall asleep καὶ και and; even ὕπνωσα υπνοω raise up; awakened ὅτι οτι since; that κύριος κυριος lord; master ἀντιλήμψεταί αντιλαμβανω relieve; lay hold of μου μου of me; mine
3:6 לֹֽא־ lˈō- לֹא not אִ֭ירָא ˈʔîrā ירא fear מֵ mē מִן from רִבְבֹ֥ות rivᵊvˌôṯ רְבָבָה multitude עָ֑ם ʕˈām עַם people אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] סָ֝בִ֗יב ˈsāvˈîv סָבִיב surrounding שָׁ֣תוּ šˈāṯû שׁית put עָלָֽי׃ ʕālˈāy עַל upon
3:6. ego dormivi et soporatus sum evigilavi quia Dominus sustentavit meI have slept and have taken my rest: and I have risen up, because the Lord hath protected me.
5. I laid me down and slept; I awaked; for the LORD sustaineth me.
I laid me down and slept; I awaked; for the LORD sustained me:

3:6 Ложусь я, сплю и встаю, ибо Господь защищает меня.
3:6
ἐγὼ εγω I
ἐκοιμήθην κοιμαω doze; fall asleep
καὶ και and; even
ὕπνωσα υπνοω raise up; awakened
ὅτι οτι since; that
κύριος κυριος lord; master
ἀντιλήμψεταί αντιλαμβανω relieve; lay hold of
μου μου of me; mine
3:6
לֹֽא־ lˈō- לֹא not
אִ֭ירָא ˈʔîrā ירא fear
מֵ מִן from
רִבְבֹ֥ות rivᵊvˌôṯ רְבָבָה multitude
עָ֑ם ʕˈām עַם people
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
סָ֝בִ֗יב ˈsāvˈîv סָבִיב surrounding
שָׁ֣תוּ šˈāṯû שׁית put
עָלָֽי׃ ʕālˈāy עַל upon
3:6. ego dormivi et soporatus sum evigilavi quia Dominus sustentavit me
I have slept and have taken my rest: and I have risen up, because the Lord hath protected me.
5. I laid me down and slept; I awaked; for the LORD sustaineth me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7. В том факте, что Давид, отовсюду окруженный врагами и с минуты на минуту ждавший своей гибели, однако ж "ложится, спит и встает" живым, он видит непосредственную божественную помощь, Его заступничество ("ибо Господь защищает меня"), почему уже перестает бояться преследующих и отовсюду окруживших его врагов, и характер его молитвы к Богу изменяется, из скорбной переходит в торжественный гимн.

Это спасение Давида было следствием отвержения Авессаломом совета Ахитофела, предлагавшего немедленное преследование Давида, и принятия предложения Хусия о медленности и осторожности действий, давшего возможность Давиду переправиться за Иордан и избежать близкой опасности. В этом Давид видит помощь от Бога.
Adam Clarke: Commentary on the Bible - 1831
3:6: I Will not be afraid of ten thousands - Strength and numbers are nothing against the omnipotence of God. He who has made God his refuge certainly has no cause to fear.
Albert Barnes: Notes on the Bible - 1834
3:6: I will not be afraid - As the result of this new proof of the divine protection, and in view of all that God has done and has promised, the psalmist now says that he would not be afraid though any number of foes should rise up against him. Perhaps this confiding and exulting spirit may be regarded in some measure as the "result" of the calm and refreshing slumber which he had enjoyed. The mind as well as the body had been refreshed and invigorated. With the bright light of a new morning he looked with more cheerful views and hopes on the things around him, and felt new strength to meet the dangers to which he was exposed. Who in trouble and sorrow has not felt this? Who has not experienced the influence of the slumbers of a night and of the light of the morning, in giving new vigour and inspiring new hopes, as if the returning day was an emblem of brighter scenes in life, and the passing away of the shades of night a token that all trouble and sorrow would flee away?
Of ten thousands of people - Myriads: Though myriads are arrayed against me. He does not, of course, pretend to any exactness here; but he felt that the number of his enemies was very great. This "was" the case in the rebellion of Absalom. Ahithophel proposed to Absalom to "choose out twelve thousand men" with whom he might pursue after David, implying that the number with him was actually much greater than that, Sa2 17:1)
That have set themselves against me - That have arrayed themselves against me; or that have risen up in rebellion against me.
Round about - Intending to hem me in on every side. Of course this was to be apprehended in such a rebellion; yet David says that he could now look with calmness on all this, for he had confidence in God. Compare Psa 56:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: I will: Psa 27:1-3, Psa 46:2, Psa 46:7, Psa 118:10-12; Kg2 6:15-17; Rom 8:31
ten: Sa2 18:7
set: Psa 2:2
Geneva 1599
3:6 I will not be afraid of (c) ten thousands of people, that have set [themselves] against me round about.
(c) When he considered the truth of God's promise, and tried the same, his faith increased marvellously.
John Gill
3:6 I will not be afraid of ten thousands of the people,.... David was a man of courage from his youth; the instances of his attacking the lion and the bear, when he kept his father's sheep, his engaging with Goliath, and his military exploits, show it; and though there were now many thousands up in arms against him, and his own son at the head of them; all the tribes of Israel were revolting from him, and he was only attended with a few of his friends, yet he was not dismayed; for that he refers to this insurrection appears by what follows,
that have set themselves against me round about; and this was owing not to himself; but to the Lord's sustaining of him; see Ps 27:1; and such courage and greatness of soul did his antitype the Messiah express, and to a greater degree, when Judas, with his band of soldiers, and the multitude with clubs and staves, entered the garden to apprehend him; and when the prince of this world was marching towards him, and when he was engaged with all the powers of darkness, and when the sorrows of death compassed him about, yet he failed not, nor was he discouraged: and something of this spirit appears in true believers, When they are in the exercise of faith, have the presence of God, and the discoveries of his love; they are then not afraid what man can do unto them; nor are they afraid of devils themselves, but wrestle against them; nor of any nor all their enemies, they having victory over them, given by God through Christ.
Robert Jamieson, A. R. Fausset and David Brown
3:6 ten thousands of people--or, "myriads," any very great number (compare 2Kings 16:18).
3:73:7: Ո՛չ երկեայց ես ՚ի բիւրուց զօրաց նոցա. որ շուրջանակի պատեալ պահեալ պաշարէին զիս։ Արի՛ Տէր՝ եւ փրկեա՛ զիս Աստուած իմ[6568]. [6568] Ոմանք.՚Ի բիւրուց զօրացն, ոյք... պատեալ պաշարեալ պահէին զիս։
7 Չեմ սոսկայ ես նրանց բիւրաւոր զօրքերից, որոնք ամէն կողմից պատել ու պաշարել էին ինձ:
6 Ես պիտի չվախնամ բիւրաւոր ժողովուրդներէն, Որոնք իմ չորս կողմս պատեցին։
Ոչ երկեայց ես ի բիւրուց զօրաց նոցա, ոյք շուրջանակի պատեալ պաշարեալ պահէին զիս:

3:7: Ո՛չ երկեայց ես ՚ի բիւրուց զօրաց նոցա. որ շուրջանակի պատեալ պահեալ պաշարէին զիս։ Արի՛ Տէր՝ եւ փրկեա՛ զիս Աստուած իմ[6568].
[6568] Ոմանք.՚Ի բիւրուց զօրացն, ոյք... պատեալ պաշարեալ պահէին զիս։
7 Չեմ սոսկայ ես նրանց բիւրաւոր զօրքերից, որոնք ամէն կողմից պատել ու պաշարել էին ինձ:
6 Ես պիտի չվախնամ բիւրաւոր ժողովուրդներէն, Որոնք իմ չորս կողմս պատեցին։
zohrab-1805▾ eastern-1994▾ western am▾
3:63:7 Не убоюсь тем народа, которые со всех сторон ополчились на меня.
3:7 οὐ ου not φοβηθήσομαι φοβεω afraid; fear ἀπὸ απο from; away μυριάδων μυριας myriad λαοῦ λαος populace; population τῶν ο the κύκλῳ κυκλω circling; in a circle συνεπιτιθεμένων συνεπιτιθημι me
3:7 ק֘וּמָ֤ה qˈûmˈā קום arise יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH הֹושִׁ֘יעֵ֤נִי hôšˈîʕˈēnî ישׁע help אֱלֹהַ֗י ʔᵉlōhˈay אֱלֹהִים god(s) כִּֽי־ kˈî- כִּי that הִכִּ֣יתָ hikkˈîṯā נכה strike אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֹיְבַ֣י ʔōyᵊvˈay איב be hostile לֶ֑חִי lˈeḥî לְחִי jaw שִׁנֵּ֖י šinnˌê שֵׁן tooth רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty שִׁבַּֽרְתָּ׃ šibbˈartā שׁבר break
3:7. non timebo milia populi quae circumdederunt me surge Domine salvum me fac Deus meusI will not fear thousands of the people surrounding me: arise, O Lord; save me, O my God.
6. I will not be afraid of ten thousands of the people, that have set themselves against me round about.
I will not be afraid of ten thousands of people, that have set [themselves] against me round about:

3:7 Не убоюсь тем народа, которые со всех сторон ополчились на меня.
3:7
οὐ ου not
φοβηθήσομαι φοβεω afraid; fear
ἀπὸ απο from; away
μυριάδων μυριας myriad
λαοῦ λαος populace; population
τῶν ο the
κύκλῳ κυκλω circling; in a circle
συνεπιτιθεμένων συνεπιτιθημι me
3:7
ק֘וּמָ֤ה qˈûmˈā קום arise
יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH
הֹושִׁ֘יעֵ֤נִי hôšˈîʕˈēnî ישׁע help
אֱלֹהַ֗י ʔᵉlōhˈay אֱלֹהִים god(s)
כִּֽי־ kˈî- כִּי that
הִכִּ֣יתָ hikkˈîṯā נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֹיְבַ֣י ʔōyᵊvˈay איב be hostile
לֶ֑חִי lˈeḥî לְחִי jaw
שִׁנֵּ֖י šinnˌê שֵׁן tooth
רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty
שִׁבַּֽרְתָּ׃ šibbˈartā שׁבר break
3:7. non timebo milia populi quae circumdederunt me surge Domine salvum me fac Deus meus
I will not fear thousands of the people surrounding me: arise, O Lord; save me, O my God.
6. I will not be afraid of ten thousands of the people, that have set themselves against me round about.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:7: Arise, O Lord - Though he knew that God had undertaken his defense, yet he knew that his continued protection depended on his continual prayer and faith. God never ceases to help as long as we pray. When our hands hang down, and we restrain prayer before him, we may then justly fear that our enemies will prevail.
Those blast smitten - That is, Thou wilt smite. He speaks in full confidence of God's interference; and knows as surely that he shall have the victory, as if he had it already. Breaking the jaws and the teeth are expressions which imply, confounding and destroying an adversary; treating him with extreme contempt; using him like a dog, etc.
Albert Barnes: Notes on the Bible - 1834
3:7: Arise, O Lord - This is a common mode of calling upon God in the Scriptures, as if he had been sitting still, or had been inactive. It is, of course, language taken from human conceptions, for in the intervals of active effort, in labor or in battle, we sit or lie down, and when we engage in toil we arise from our sitting or recumbent posture. So the mind accustoms itself to think of God. The idea is simply that David now calls upon God to interpose in his behalf and to deliver him.
Save me, O my God - He was still surrounded by numerous enemies, and he, therefore, calls earnestly upon God to help him. In accordance with a common usage in the Scriptures, and with what is right for all the people of God, he calls him "his" God: "O my God." That is, he was the God whom he recognized as his God in distinction from all idols, and who had manifested himself as his God by the many mercies which he had conferred on him.
For thou hast smitten all mine enemies - That is, in former exigencies, or on former occasions. In his conflicts with Saul, with the Philistines, and with the surrounding nations, he had done this; and as the result of all he had established him on the throne, and placed him over the realm. In the remembrance of all this he appeals with the full confidence that what God had done for him before He would do now, and that, notwithstanding he was surrounded with numerous foes, He would again interpose. So we may derive comfort and assurance in present trouble or danger from the recollection of what God has done for us in former times. He who has saved us in former perils can still save us; we may believe that he who did not forsake us in those perils will not leave us now.
Upon the cheek-bone - This language seems to be taken from a comparison of his enemies with wild beasts; and the idea is, that God had disarmed them as one would a lion or tiger by breaking out his teeth. The cheek-bone denotes the bone in which the teeth are placed; and to smite that, is to disarm the animal. The idea here is not that of "insult," therefore; but the meaning is simply that he had deprived them of the power of doing him wrong.
Thou hast broken the teeth of the ungodly - The same idea is here expressed under another form, "as if" the teeth of wild animals were broken out, rendering them harmless. As God had thus disarmed his enemies in times past, the psalmist hoped that he would do the same thing now, and he confidently called on him to do it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: Arise: Psa 10:12, Psa 12:5, Psa 35:23, Psa 44:23, Psa 59:5, Psa 74:11, Psa 76:9; Isa 51:9; Hab 2:19
thou: Psa 58:6; Job 16:10, Job 29:17; Lam 3:30
Carl Friedrich Keil and Franz Delitzsch
3:7
(Heb.: 3:8-9) The bold קוּמה is taken from the mouth of Moses, Num 10:35. God is said to arise when He takes a decisive part in what takes place in this world. Instead of kûmah it is accented kumáh as Milra, in order (since the reading קומה אדני is assumed) that the final ah may be sharply cut off from the guttural initial of the next word, and thus render a clear, exact pronunciation of the latter possible (Hitz., Ew. 228, b).
(Note: This is the traditional reason of the accentuation shub h, kûm h, shith h before יהוה: it is intended to prevent the one or other of the two gutturals being swallowed up (יבולעו שׁלא) by too rapid speaking. Hence it is that the same thing takes place even when another word, not the name of God, follows, if it begins with א or the like, and is closely connected with it by meaning and accentuation: e.g., Judg 4:18 סוּרה twice Milra before ;א Ps 57:9 עוּרה, Milra before ;ה למּה, Milra before ;ה Ex 5:22; נחה Is 11:2, and חבאת Gen 26:10, Milra before ;ע and the following fact favours it, viz., that for a similar reason Pasek is placed where two י owt would come together, e.g., Gen 21:14 Adonaj jir'eh with the stroke of separation between the two words, cf. Ex 15:18; Prov 8:21. The fact that in Jer 40:5, ישׁבה remains Milel, is accounted for by its being separated from the following אל־גּליה by Pazer; a real exception, however (Michlol 112 b), - and not as Norzi from misapprehension observes, a controverted one, - is שׁבה, Milel before העיר 2Kings 15:27, but it is by no means sufficient to oppose the purely orthophonic (not rhythmical) ground of this ultima-accentuation. Even the semi-guttural ר sometimes has a like influence over the tone: rı̂báh rı̂bı̂ Ps 43:1; Ps 119:154.)
Beside יהוה we have אלהי evah, with the suff. of appropriating faith. The cry for help is then substantiated by כּי and the retrospective perf. They are not such perff. of prophetically certain hope as in Ps 6:9; Ps 7:7; Ps 9:5., for the logical connection requires an appeal to previous experience in the present passage: they express facts of experience, which are taken from many single events (hence כל) down to the present time. The verb הכּה is construed with a double accusative, as e.g., Iliad xvi. 597 τὸν μὲν ἄρα Γλαῦκος στῆθος μέσον οὔτασε δουρί. The idea of contempt (Job 16:10) is combined with that of rendering harmless in this "smiting upon the cheek." What is meant is a striking in of the jaw-bone and therewith a breaking of the teeth in pieces (שׁבּר). David means, an ignominious end has always come upon the ungodly who rose up against him and against God's order in general, as their punishment. The enemies are conceived of as monsters given to biting, and the picture of their fate is fashioned according to this conception. Jahve has the power and the will to defend His Anointed against their hostility: הישׁוּעה לה penes Jovam est salus. ישׁוּעה (from ישׁע, Arab. wasi‛a, amplum esse) signifies breadth as applied to perfect freedom of motion, removal of all straitness and oppression, prosperity without exposure to danger and unbeclouded. In the ל of possession lies the idea of the exclusiveness of the possession and of perfect freedom of disposal. At Jahve's free disposal stands הישׁוּעה, salvation, in all its fulness (just so in Jon 2:10, Rev 7:10). In connection therewith David first of all thinks of his own need of deliverance. But as a true king he cannot before God think of himself, without connecting himself with his people. Therefore he closes with the intercessory inference: ברכתך על־עמּך Upon Thy people by Thy blessing! We may supply תּהי or תּבא. Instead of cursing his faithless people he implores a blessing upon those who have been piteously led astray and deceived. This "upon Thy people be Thy blessing!" has its counterpart in the "Father forgive them" of the other David, whom His people crucified. The one concluding word of the Psalm - observes Ewald - casts a bright light into the very depths of his noble soul.
John Gill
3:7 Arise, O Lord; save me, O my God,.... God sometimes, in the apprehension of his people, seems to be as if he was asleep: when he does not appear to them and for them, and does not exert his power on their behalf, then they call to him to awake and arise; see Ps 44:23; and it may be some respect is had to the words of Moses when the ark set forward, Num 10:35; and it may be observed, that though David enjoyed so much peace and tranquillity of mind, and was in such high spirits as not to be afraid of ten thousands of men, yet he did not neglect the right means of deliverance and safety, prayer to God, who he knew was his God; and he addresses him as such, and uses his covenant interest in him, as an argument with him to arise and save him from his enemies, who was able to do it, and to whom salvation belongs: so Christ, his antitype, prayed to God as his God to save him, and was heard by him in like manner; so the saints call upon God in a day of trouble, cry to him in their distresses, to be delivered out of them;
for thou hast smitten all mine enemies upon the cheekbone; to smite anyone upon the cheek is reckoned reproachful, and is casting contempt upon them; see Job 16:10 and the sense is, that God had poured contempt upon his enemies in time past, and had brought them to shame and confusion: hence he puts up the above prayer as a prayer of faith for salvation, founded on past experience of God's goodness; he prayed that his God would arise and save him, and he believed he would because he had hitherto appeared for him, and against his enemies;
thou hast broken the teeth of the ungodly; who were like to beasts of prey, whose strength lies in their teeth, whereby they do the mischief they do; and the breaking of their teeth signifies the taking away from them the power of hurting, and refers to the victories which God had given David over the Philistines, Edomites, Syrians, and others; and maybe applied to Christ, and be expressive of sin, Satan, the world, and death, being overcome and abolished by him, and of the victory which the saints have through him over the same enemies.
John Wesley
3:7 Cheek bone - Which implies contempt and reproach. Teeth - Their strength and the instruments of their cruelty. He compares them to wild beasts.
Robert Jamieson, A. R. Fausset and David Brown
3:7 Arise, O Lord--God is figuratively represented as asleep to denote His apparent indifference (Ps 7:6). The use of "cheekbone" and "teeth" represents his enemies as fierce, like wild beasts ready to devour (Ps 27:2), and smiting their cheekbone (3Kings 22:24) denotes violence and insult.
thou hast broken--God took his part, utterly depriving the enemy of power to injure.
3:83:8: զի դու հարե՛ր զամենեսեան ոյք էին ընդ իս թշնամութեամբ ՚ի տարապարտուց. եւ զատամունս մեղաւորաց փշրեսցես[6569]։ [6569] Ոմանք.՚Ի տարապարտուց, զատա՛՛։
8 Արի՛, Տէ՛ր, փրկի՛ր ինձ, Աստուած իմ, քանզի կործանեցիր բոլորին, ովքեր իզուր թշնամացել էին ինձ հետ. դու մեղաւորների ատամները կը փշրես:
7 Ելի՛ր, ո՛վ Տէր, զիս փրկէ, ո՛վ իմ Աստուածս, Վասն զի դուն զարկիր իմ բոլոր թշնամիներուս թուշը։Ամբարիշտներուն ակռաները փշրեցիր։
Արի, Տէր, եւ փրկեա զիս, Աստուած իմ. զի դու հարեր զամենեսեան ոյք էին ընդ իս թշնամութեամբ ի տարապարտուց, եւ զատամունս մեղաւորաց փշրեսցես:

3:8: զի դու հարե՛ր զամենեսեան ոյք էին ընդ իս թշնամութեամբ ՚ի տարապարտուց. եւ զատամունս մեղաւորաց փշրեսցես[6569]։
[6569] Ոմանք.՚Ի տարապարտուց, զատա՛՛։
8 Արի՛, Տէ՛ր, փրկի՛ր ինձ, Աստուած իմ, քանզի կործանեցիր բոլորին, ովքեր իզուր թշնամացել էին ինձ հետ. դու մեղաւորների ատամները կը փշրես:
7 Ելի՛ր, ո՛վ Տէր, զիս փրկէ, ո՛վ իմ Աստուածս, Վասն զի դուն զարկիր իմ բոլոր թշնամիներուս թուշը։Ամբարիշտներուն ակռաները փշրեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
3:73:8 Восстань, Господи! спаси меня, Боже мой! ибо Ты поражаешь в ланиту всех врагов моих; сокрушаешь зубы нечестивых.
3:8 ἀνάστα ανιστημι stand up; resurrect κύριε κυριος lord; master σῶσόν σωζω save με με me ὁ ο the θεός θεος God μου μου of me; mine ὅτι οτι since; that σὺ συ you ἐπάταξας πατασσω pat; impact πάντας πας all; every τοὺς ο the ἐχθραίνοντάς εχθραινω me ματαίως ματαιως tooth ἁμαρτωλῶν αμαρτωλος sinful συνέτριψας συντριβω fracture; smash
3:8 לַ la לְ to יהוָ֥ה [yhwˌāh] יְהוָה YHWH הַ ha הַ the יְשׁוּעָ֑ה yᵊšûʕˈā יְשׁוּעָה salvation עַֽל־ ʕˈal- עַל upon עַמְּךָ֖ ʕammᵊḵˌā עַם people בִרְכָתֶ֣ךָ virᵊḵāṯˈeḵā בְּרָכָה blessing סֶּֽלָה׃ ssˈelā סֶלָה sela
3:8. quia percussisti omnium inimicorum meorum maxillam dentes impiorum confregistiFor thou hast struck all them who are my adversaries without cause: thou hast broken the teeth of sinners.
7. Arise, O LORD; save me, O my God: for thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the wicked.
Arise, O LORD; save me, O my God: for thou hast smitten all mine enemies [upon] the cheek bone; thou hast broken the teeth of the ungodly:

3:8 Восстань, Господи! спаси меня, Боже мой! ибо Ты поражаешь в ланиту всех врагов моих; сокрушаешь зубы нечестивых.
3:8
ἀνάστα ανιστημι stand up; resurrect
κύριε κυριος lord; master
σῶσόν σωζω save
με με me
ο the
θεός θεος God
μου μου of me; mine
ὅτι οτι since; that
σὺ συ you
ἐπάταξας πατασσω pat; impact
πάντας πας all; every
τοὺς ο the
ἐχθραίνοντάς εχθραινω me
ματαίως ματαιως tooth
ἁμαρτωλῶν αμαρτωλος sinful
συνέτριψας συντριβω fracture; smash
3:8
לַ la לְ to
יהוָ֥ה [yhwˌāh] יְהוָה YHWH
הַ ha הַ the
יְשׁוּעָ֑ה yᵊšûʕˈā יְשׁוּעָה salvation
עַֽל־ ʕˈal- עַל upon
עַמְּךָ֖ ʕammᵊḵˌā עַם people
בִרְכָתֶ֣ךָ virᵊḵāṯˈeḵā בְּרָכָה blessing
סֶּֽלָה׃ ssˈelā סֶלָה sela
3:8. quia percussisti omnium inimicorum meorum maxillam dentes impiorum confregisti
For thou hast struck all them who are my adversaries without cause: thou hast broken the teeth of sinners.
7. Arise, O LORD; save me, O my God: for thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the wicked.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. "Восстань". Давид молит Бога не только о своем спасении, но и о каре врагам; "зубы" у животных - их сила; зубы врагов - вся сила врагов. Давид уверен в неизбежной каре врагов, которых он видит как бы уже наказанными, за праведников же он молит о милости пред Богом.

Этот псалом - первый из так называемого шестопсалмия, входящего в состав утрени. Последняя же своим назначением имеет - воздать Богу благодарение за сохранение жизни в истекшую ночь с молитвой о ниспослании благополучия в наступающем дне, с чем в согласии стоит этот псалом ("ложусь я, сплю и встаю..." "Восстань, Господи! спаси меня...").
Adam Clarke: Commentary on the Bible - 1831
3:8: Salvation belongeth unto the Lord - It is God alone who saves. He is the fountain whence help and salvation come; and to him alone the praise of all saved souls is due. His blessing is upon his people. Those who are saved from the power and the guilt of sin are his people. His mercy saved them; and it is by his blessing being continually upon them, that they continue to be saved. David adds his selah here also: mark this!
1. Salvation comes from God.
2. Salvation is continued by God.
These are great truths; mark them!
Albert Barnes: Notes on the Bible - 1834
3:8: Salvation belongeth unto the Lord - That is, it pertains to God alone to save. The psalmist had no expectation of saving himself; he had no confidence in the unaided prowess of his own arm. If he was to be saved he felt that it was to be only by God, and the praise of this was to be given to Him. The particular reference here is to temporal deliverance, or deliverance from the dangers which surrounded him then; but the declaration is as true of spiritual deliverance - of the salvation of the soul - as it is of deliverance from temporal danger. In both cases it is true that God only saves, and that all the praise is due to him.
Thy blessing is upon thy people - Or perhaps, rather, "thy blessing be upon thy people," regarding this as a "prayer" rather than an "affirmation." It is true, indeed, as an affirmation (compare Psa 2:12); but it accords better with the connection here, and is a more appropriate conclusion of the psalm to regard it as a petition, expressing an earnest desire that the blessing of God might ever rest upon his own people. Then the thoughts of the psalmist are turned away from his own perils to the condition of others; from his individual case to that of the Church at large; and he prays that all others may find the same favors from God which he had so richly enjoyed, and which he hoped still to enjoy. It is one of the characteristics of true piety thus to turn from our own condition to that of others, and to desire that what we enjoy may be partaken of by the people of God everywhere.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: Salvation: Psa 37:39, Psa 37:40; Pro 21:31; Isa 43:11, Isa 45:21, Isa 45:22; Jer 3:23; Hos 13:4; Jon 2:9; Act 4:12; Rev 7:10, Rev 19:1
thy blessing: Psa 29:11, Psa 72:17; Act 3:26; Eph 1:3; Heb 6:14; Pe1 3:9
Geneva 1599
3:8 (d) Salvation [belongeth] unto the LORD: thy blessing [is] upon thy people. Selah.
(d) No matter how great or many the dangers may be, yet God always has ways to deliver his.
John Gill
3:8 Salvation belongeth unto the Lord,.... As the author of it; temporal salvation is of him; all the deliverances of the saints out of their troubles are from him; and to him is owing their spiritual and eternal salvation; this belongs to Jehovah, Father, Son, and Spirit: Jehovah the Father resolved upon it, chose men to it from everlasting, contrived the scheme of it in his infinite wisdom, made a covenant with his Son, in which he secured it, and appointed him to be the author of it, and sent him in the fulness of time to effect it; and Christ the Son of God, being qualified for it, being mighty to save, came into this world for that purpose, and is become the author of eternal salvation; his own arm has brought it to him, though there were many difficulties in the way; such as fulfilling the law, satisfying justice, making an end of sin, grappling with all the powers of darkness, and undergoing an accursed death: and the Spirit of God, he makes men sensible of their need of this salvation; he brings it near to them, and works faith in them to lay hold upon it, and shows them their interest in it; and in consequence of all this the glory of salvation belongs to the Lord, Father, Son, and Spirit, and should be given to the Father as the contriver of it, to the Son as the author of it, and to the Spirit as the applier of it; see Rev_ 7:10;
thy blessing is upon thy people; or it may be considered prayer wise, let "thy blessing be upon thy people" (b); either upon those that were on the side of David, or on those, as others interpret it, who had imprudently joined themselves to Absalom; which latter sense, if right, shows in what a divine frame and disposition of mind the psalmist was, to pray for his enemies: or the words are an assertion, that the blessing of the Lord was come upon his covenant people, and does descend upon them as they are called by grace; even all spiritual blessings, the blessings of a justifying righteousness, of pardon of sin, of reconciliation and peace by the blood of Christ, of adoption, and of eternal life; the blessing of grace, and the blessing of glory.
Selah; on this word; see Gill on Ps 3:2.
(b) "sit benedictio tua", Junius & Tremellius, Tarnovius, Gejerus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
3:8 An ascription of praise to a delivering God, whose favor is an efficient benefit.
3:93:9: Տեառն է փրկութիւն. ՚ի վերայ ժողովրդեան քոյ օրհնութիւն քո[6570]։ Տունք. ը̃։ Գոբղայս. իը̃։[6570] Ոմանք.Տեառնդ է փր՛՛։
9 Տիրոջից է փրկութիւնը, Քո օրհնութիւնը ժողովրդիդ վրայ թող լինի:
8 Փրկութիւնը Տէրոջն է։Քու օրհնութիւնդ քու ժողովուրդիդ վրայ է։ (Սէլա։)
Տեառն է փրկութիւն. ի վերայ ժողովրդեան քո օրհնութիւն քո:[13]:

3:9: Տեառն է փրկութիւն. ՚ի վերայ ժողովրդեան քոյ օրհնութիւն քո[6570]։ Տունք. ը̃։ Գոբղայս. իը̃։
[6570] Ոմանք.Տեառնդ է փր՛՛։
9 Տիրոջից է փրկութիւնը, Քո օրհնութիւնը ժողովրդիդ վրայ թող լինի:
8 Փրկութիւնը Տէրոջն է։Քու օրհնութիւնդ քու ժողովուրդիդ վրայ է։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
3:83:9 От Господа спасение. Над народом Твоим благословение Твое.
3:9 τοῦ ο the κυρίου κυριος lord; master ἡ ο the σωτηρία σωτηρια safety καὶ και and; even ἐπὶ επι in; on τὸν ο the λαόν λαος populace; population σου σου of you; your ἡ ο the εὐλογία ευλογια commendation; acclamation σου σου of you; your
3:9. Domini est salus super populum tuum benedictio tua semperSalvation is of the Lord: and thy blessing is upon thy people.
8. Salvation belongeth unto the LORD: thy blessing be upon thy people.
Salvation [belongeth] unto the LORD: thy blessing [is] upon thy people. Selah:

3:9 От Господа спасение. Над народом Твоим благословение Твое.
3:9
τοῦ ο the
κυρίου κυριος lord; master
ο the
σωτηρία σωτηρια safety
καὶ και and; even
ἐπὶ επι in; on
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
ο the
εὐλογία ευλογια commendation; acclamation
σου σου of you; your
3:9. Domini est salus super populum tuum benedictio tua semper
Salvation is of the Lord: and thy blessing is upon thy people.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾