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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Содержание псалма отвечает положению Давида во время гонений от Саула. Давид говорит о своей невинности (2, 6, 19), унижении и преследовании со стороны врагов (5-11), об унижении со стороны народа (12, 14). Давид скрывается в укрепленном городе (22), но несмотря на пребывание в последнем, он ненавидит "почитателей суетных идолов" (7). Последние два выражения указывают на факт спасения Давида в Секелаге филистимском (см. XV Пс).

Дополнение в русской Библии "во время смятения" - взято на основании 23: ст. То же дополнение находится в Вульгате, у 7:0-ти и в слав. Библии.

Так как Ты, Господи, Бог истины, то я надеюсь на Тебя одного и молю освободить меня от всех опасностей и сетей, которыми меня окружили враги (2-5). Я свою жизнь вверяю Тебе, ненавижу идолов и за оказанные мне милости буду воспевать Тебя (6-9). Настоящие мои бедствия тяжелы; мои силы истощились, меня все избегают, кругом слышу злоречие и попытки лишить меня жизни (10-14). Я жду защиты от Тебя одного: не дай врагам восторжествовать надо мною (15-19). Благословен Господь за ту милость, которою Он награждает преданных Ему и которую Он излил на меня в моем смятении. Да мужаются и укрепляются все, надеющиеся на Господа (20-25)!
Matthew Henry: Concise Commentary on the Whole Bible - 1706
It is probable that David penned this psalm when he was persecuted by Saul; some passages in it agree particularly to the narrow escapes he had, at Keilah (1 Sam. xxiii. 13), then in the wilderness of Maon, when Saul marched on one side of the hill and he on the other, and, soon after, in the cave in the wilderness of En-gedi; but that it was penned upon any of those occasions we are not told. It is a mixture of prayers, and praises, and professions of confidence in God, all which do well together and are helpful to one another. I. David professes his cheerful confidence in God, and, in that confidence, prays for deliverance out of his present troubles, ver. 1-8. II. He complains of the very deplorable condition he was in, and, in the sense of his calamities, still prays that God would graciously appear for him against his persecutors, ver. 9-18. III. He concludes the psalm with praise and triumph, giving glory to God, and encouraging himself and others to trust in him, ver. 19-24.
Adam Clarke: Commentary on the Bible - 1831
The psalmist, with strong confidence in God, in a time of distress prays earnestly for deliverance, Psa 31:1-5. He expresses his abhorrence of evil, Psa 31:6; gratefully mentions former interpositions of God, Psa 31:7, Psa 31:8; continues to detail the miseries of his case, Psa 31:9-18; points out the privileges of them that fear God, Psa 31:19, Psa 31:20; shows that God had heard his prayers, notwithstanding he had given himself over for lost, Psa 31:21, Psa 31:22; calls on the saints to love God, and to have confidence in him, because he preserves the faithful, and plentifully rewards the proud doer, Psa 31:23, Psa 31:24.
This Psalm contains no notes of time or place, to help us to ascertain when, where, or on what account it was written. Nor have we any certain evidence relative to the author: it might have been written by David during his persecution by Saul. Some think Jeremiah to have been the author: the thirteenth verse begins exactly with the same words as Jer 20:10. There are several other apparent references to passages in the book of Jeremiah, which shall be produced in the notes.
Albert Barnes: Notes on the Bible - 1834
31:0: This psalm is addressed to "the chief Musician," and purports to be a psalm of David. On the meaning of the phrase "To the chief Musician," see the notes at the title to Psa 4:1-8. There can be no doubt that the inscription which ascribes it to David is correct, and that he was the author. The occasion, however, on which it was composed is unknown, and cannot now be ascertained. Most of the Jewish and many Christian interpreters have supposed that it was written when David was in the wilderness of Maon, and when, having been betrayed (as to the place of his retreat) by the Ziphites, he was hotly pursued by Saul and his host, Sa1 23:19-26. There is, however, no particular reason for referring it to this period of his life, for there were many occasions to which it would be equally applicable.
Its general purpose is to inspire confidence in God in other hearts - from the experience of the psalmist - from that manifested favor by which he had been brought through his troubles. See Psa 31:23-24. The psalm refers to the dangers which surrounded its author at the time referred to; his fears and apprehensions in those dangers; his calm confidence in God amid his dangers; the deliverance from trouble which was vouchsafed to him; his joy and gratitude for deliverance; and the lessons which others might learn in their trials from the divine dealings toward him in his. That the psalmist was in trouble or danger when he penned this psalm there can be no reason to doubt; that he prayed earnestly at that time for deliverance is clear; but it is also plain that in the psalm he refers to former troubles, and to the deliverance which God had granted to him in those troubles, and that he seeks and derives consolation and assurance from the dealings of God with him then. In some parts of the psalm he refers to his present afflictions; in other parts to the trials of other days, and to his deliverances in those trials; in the entire psalm he inculcates the duty of confiding in God, from his own experience of His mercy, and from his own reliance upon Him.
The contents of the psalm are as follows:
I. Prayer to God for deliverance from his sufferings and his enemies, on the ground of his confidence in Him, and his pRev_ious experience of His mercy, Psa 31:1-8.
II. Description of his troubles and of the calamities under which he was oppressed; or an enumeration of his present distresses, Psa 31:9-13. He says that he is in trouble, and that his eye is consumed with grief, Psa 31:9; that his life is spent with grief, and his years with sighing, that his strength failed, and that his bones were consumed, Psa 31:10; that he is a reproach among his neighbors and an object of dread to his acquaintances, or that they fled from him, he was so abject, forsaken, and afflicted, Psa 31:11; that he was forsaken and forgotten like a dead man who had passed away from the recollection of mankind, Psa 31:12; that he was slandered, and that people conspired together to take away his life, Psa 31:13.
III. Calm confidence in God in these times of trouble; or a calm committing of all into His hands, under an assurance which he felt that all would be well, Psa 31:14-20. He says that he trusted in God, Psa 31:14; and that his times were in the hand of God, Psa 31:15; he prays that God would deliver him, Psa 31:15-18; he finds comfort and peace in the assurance of the divine goodness and mercy, Psa 31:19; and in the assurance that God would hide them that trusted in Him from the pride of man, and would keep them safely in His pavilion, Psa 31:20.
IV. Thanks for deliverance, Psa 31:21-22. He seems to have found the deliverance, even while he prayed, or to have had such an assurance of it that he could speak of it as if it were already his. He felt that he had been hasty in supposing that he would be cut off; and seems to have reproached himself for even a momentary doubt in regard to the goodness of God, Psa 31:22.
V. The lesson furnished to others by his experience, Psa 31:23-24. It is a lesson of encouragement to all in similar circumstances, prompting them to be of good courage; to be cheered by his example and experience; never to despond; never to cease to trust God. Because He had found God to be a refuge and strength, he calls upon all others to believe that they would also find him such if they likewise trusted in Him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 31:1, David, shewing his confidence in God, craves his help; Psa 31:7, He rejoices in his mercy; Psa 31:9, He prays in his calamity; Psa 31:19, He praises God for his goodness.
Carl Friedrich Keil and Franz Delitzsch

Surrender of One Sorely Persecuted into the Hand of God
In Ps 31 the poet also, in ואני אמרתּי (Ps 31:23), looks back upon a previous state of mind, viz., that of conflict, just as in Ps 30:7 upon that of security. And here, also, he makes all the חסידים partakers with him of the healthful fruit of his deliverance (cf. Ps 31:24 with Ps 30:5). But in other respects the situation of the two Psalms is very different. They are both Davidic. Hitzig, however, regards them both as composed by Jeremiah. With reference to Ps 31, which Ewald also ascribes to "Jremj," this view is well worthy of notice. Not only do we find Ps 31:14 recurring in Jeremiah, Jer 20:10, but the whole Psalm, in its language (cf. e.g., Jer 20:10 with Lam 1:20; Ps 31:11 with Jer 20:18; Ps 31:18 with Jer 17:18; Ps 31:23 with Lam 3:54) and its plaintive tenderness, reminds one of Jeremiah. But this relationship does not decide the question. The passage Jer 20:10, like many other passages of this prophet, whose language is so strongly imbued with that of the Psalter, may be just as much a reminiscence as Jon 2:5, Jon 2:9; and as regards its plaintive tenderness there are no two characters more closely allied naturally and in spirit than David and Jeremiah; both are servants of Jahve, whose noble, tender spirits were capable of strong feeling, who cherished earnest longings, and abounded in tribulations. We abide, though not without some degree of hesitation, by the testimony of the inscription; and regard the Psalm as a song springing from the outward and inward conflict (lxx ἐκστάσεως, probably by a combination of Ps 31:23, ἐν ἐκστάσει, בחפזי, with 1Kings 23:26) of the time of Saul. While Ps 31:12 is not suited to the mouth of the captive Jeremiah (Hitzig), the Psalm has much that is common not only to Ps 69 (more especially Ps 69:9, Ps 69:33), a Psalm that sounds much like Jeremiah's, but also to others, which we regard as Davidic; viz., the figures corresponding to the life of warfare which David then lived among the rocks and caves of the wilderness; the cheering call, Jer 31:25, cf. Ps 22:27; Ps 27:14; the rare use of the Hiph. הפליא Ps 31:22; Ps 17:7; the desire to be hidden by God, Ps 31:21, cf. Ps 17:8; Ps 64:3; etc. In common with Ps 22 this may be noted, that the crucified Christ takes His last word from this Psalm, just as He takes His last utterance but three from that Psalm. But in Ps 31:10-14, the prefigurement of the Passion is confined within the limits of the type and does not undergo the same prophetical enhancement as it does in that unique Ps 22, to which only Ps 69 is in any degree comparable. The opening, Ps 31:2, is repeated in the centonic Ps 71, the work of a later anonymous poet, just as Ps 31:23 is in part repeated in Ps 116:11. The arrangement of the strophes is not very clear.
John Gill
INTRODUCTION TO PSALM 31
To the chief Musician, a Psalm of David. This psalm, according to Arama, was composed by David when in Keilah; but, according to Kimchi and others, when the Ziphites proposed to deliver him up into the hands of Saul; and who, upon their solicitations, came down and surrounded him with his army, from whom in haste he made his escape, and to which he is thought to refer in Ps 31:22. Theodoret supposes it was written by David when he fled from Absalom, and that it has some respect in it to his sin against Uriah, in that verse.
30:130:1: ՚Ի կատարած. նահատակութիւն գովութեան. Սաղմոս ՚ի Դաւիթ. Լ[6765]։[6765] Ոմանք.՚Ի կատարած սաղմոս Դաւթի, վասն զարմացման։ Իսկ Ոսկան.Սաղմոս Դաւթի օրհնութիւն նահատակութեան։
1 Այսուհետեւ՝ Դաւթի հերոսութեան գովքի սաղմոսը
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
Ի կատարած. օրհնութիւն նահատակութեան:`` Սաղմոս Դաւթի:

30:1: ՚Ի կատարած. նահատակութիւն գովութեան. Սաղմոս ՚ի Դաւիթ. Լ[6765]։
[6765] Ոմանք.՚Ի կատարած սաղմոս Դաւթի, վասն զարմացման։ Իսկ Ոսկան.Սաղմոս Դաւթի օրհնութիւն նահատակութեան։
1 Այսուհետեւ՝ Դաւթի հերոսութեան գովքի սաղմոսը
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
zohrab-1805▾ eastern-1994▾ western am▾
30:030:1 Начальнику хора. Псалом Давида. [Во время смятения.]
30:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ἐκστάσεως εκστασις ecstasy; trance
30:1 מִזְמֹ֡ור mizmˈôr מִזְמֹור psalm שִׁיר־ šîr- שִׁיר song חֲנֻכַּ֖ת ḥᵃnukkˌaṯ חֲנֻכָּה dedication הַ ha הַ the בַּ֣יִת bbˈayiṯ בַּיִת house לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David אֲרֹומִמְךָ֣ ʔᵃrômimᵊḵˈā רום be high יְ֭הוָה [ˈyhwāh] יְהוָה YHWH כִּ֣י kˈî כִּי that דִלִּיתָ֑נִי ḏillîṯˈānî דלה draw water וְ wᵊ וְ and לֹא־ lō- לֹא not שִׂמַּ֖חְתָּ śimmˌaḥtā שׂמח rejoice אֹיְבַ֣י ʔōyᵊvˈay איב be hostile לִֽי׃ lˈî לְ to
30:1. victori canticum DavidUnto the end, a psalm for David, in an ecstasy.
For the Chief Musician. A Psalm of David.
30:1. A Canticle Psalm. In dedication to the house of David. I will extol you, Lord, for you have sustained me, and you have not allowed my enemies to delight over me.
30:1. A Psalm [and] Song [at] the dedication of the house of David. I will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me.
KJV Chapter [31] To the chief Musician, A Psalm of David:

30:1 Начальнику хора. Псалом Давида. [Во время смятения.]
30:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ἐκστάσεως εκστασις ecstasy; trance
30:1
מִזְמֹ֡ור mizmˈôr מִזְמֹור psalm
שִׁיר־ šîr- שִׁיר song
חֲנֻכַּ֖ת ḥᵃnukkˌaṯ חֲנֻכָּה dedication
הַ ha הַ the
בַּ֣יִת bbˈayiṯ בַּיִת house
לְ lᵊ לְ to
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
אֲרֹומִמְךָ֣ ʔᵃrômimᵊḵˈā רום be high
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
כִּ֣י kˈî כִּי that
דִלִּיתָ֑נִי ḏillîṯˈānî דלה draw water
וְ wᵊ וְ and
לֹא־ lō- לֹא not
שִׂמַּ֖חְתָּ śimmˌaḥtā שׂמח rejoice
אֹיְבַ֣י ʔōyᵊvˈay איב be hostile
לִֽי׃ lˈî לְ to
30:1. victori canticum David
Unto the end, a psalm for David, in an ecstasy.
For the Chief Musician. A Psalm of David.
30:1. A Canticle Psalm. In dedication to the house of David. I will extol you, Lord, for you have sustained me, and you have not allowed my enemies to delight over me.
30:1. A Psalm [and] Song [at] the dedication of the house of David. I will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me.
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:1: In thee, O Lord, do I put my trust - I confide in thee for every good I need: let me not be confounded by not receiving the end of my faith, the supply of my wants, and the salvation of my soul.
Albert Barnes: Notes on the Bible - 1834
31:1: In thee, O Lord, do I put my trust - This is the ground of the petitions which follow; or the reason why the psalmist thus appeals to God. It was his firm confidence in Him; in His character; in His promises; in His ability to deliver Him in the time of danger. Compare the notes at Psa 7:1.
Let me never be ashamed - That is, let me never have occasion to be ashamed for having put this confidence in Thee. Let Thy dealings toward me be such as to show that my confidence was well founded. The word is not used here in the sense of being unwilling to confess his faith in God, or his love for Him, as it is often now (compare Rom 1:16; Rom 5:5; Ti2 1:12), but in the sense of being so "disappointed" as to make one ashamed that he had thus relied on that which was unworthy of confidence. See the notes at Job 6:20; compare also Isa 30:5; Jer 2:26; Jer 14:3-4. The psalmist prays that God would interpose in his behalf in answer to his prayers, and that he would show that He was worthy of the confidence which he had reposed in him, or that He was a God who might be trusted in the time of trial; in other words, that he might not be subjected to the reproach of the wicked for having in his troubles relied upon such a God.
Deliver me in thy righteousness - In the manifestation of Thy righteous character; in the exhibition of that character as righteous; as doing justice between man and man; as pronouncing a just sentence between me and my enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:1: am 2943, bc 1061
thee: Psa 22:4, Psa 22:5, Psa 25:2, Psa 71:1, Psa 71:2; Isa 49:23; Rom 5:5, Rom 10:11
deliver: Psa 7:8, Psa 7:9, Psa 43:1, Psa 143:1, Psa 143:11, Psa 143:12; Dan 9:16
Carl Friedrich Keil and Franz Delitzsch
31:1
(Heb.: 31:2-9) The poet begins with the prayer for deliverance, based upon the trust which Jahve, to whom he surrenders himself, cannot possibly disappoint; and rejoices beforehand in the protection which he assumes will, without any doubt, be granted. Out of his confident security in God (הסיתי) springs the prayer: may it never come to this with me, that I am put to confusion by the disappointment of my hope. This prayer in the form of intense desire is followed by prayers in the direct form of supplication. The supplicatory פלּטני is based upon God's righteousness, which cannot refrain from repaying conduct consistent with the order of redemption, though after prolonged trial, with the longed for tokens of deliverance. In the second paragraph, the prayer is moulded in accordance with the circumstances of him who is chased by Saul hither and thither among the mountains and in the desert, homeless and defenceless. In the expression צוּר מעוז, מעוז is genit. appositionis: a rock of defence (מעוז from עזז, as in Ps 27:1), or rather: of refuge (מעוז = Arab. m‛âd, from עוּז, עוז = Arab. 'âd, as in Ps 37:39; Ps 52:9, and probably also in Is 30:2 and elsewhere);
(Note: It can hardly be doubted, that, in opposition to the pointing as we have it, which only recognises one מעוז (מעז) from עזז, to be strong, there are two different substantives having this principal form, viz., מעז a fortress, secure place, bulwark, which according to its derivation is inflected מעזּי, etc., and מעוז equivalent to the Arabic ma‛âdh, a hiding-place, defence, refuge, which ought to have been declined מעוזי or מעוּזי like the synonymous מנוּסי (Olshausen 201, 202). Moreover עוּז, Arab. 'âd, like חסה, of which it is the parallel word in Is 30:2, means to hide one's self anywhere (Piel and Hiph., Hebrew העיז, according to the Kamus, Zamachshari and Neshwn: to hide any one, e.g., Koran 3:31); hence Arab. 'â‛d, a plant that grows among bushes (bên esh-shôk according to the Kamus) or in the crevices of the rocks (fi-l-hazn according to Neshwn) and is thus inaccessible to the herds; Arab. 'wwad, gazelles that are invisible, i.e., keep hidden, for seven days after giving birth, also used of pieces of flesh of which part is hidden among the bones; Arab. 'ûdat, an amulet with which a man covers himself (protegit), and so forth. - Wetzstein.
Consequently מעוז (formed like Arab. m‛âd, according to Neshwn equivalent to Arab. ma'wad) is prop. a place in which to hide one's self, synonymous with מחסה, מנוס, Arab. mlâd, malja‛, and the like. True, the two substantives from עזז and עוז meet in their meanings like praesidium and asylum, and according to passages like Jer 16:19 appear to be blended in the genius of the language, but they are radically distinct.)
a rock-castle, i.e., a castle upon a rock, would be called מעוז צוּר, reversing the order of the words. צוּר מעוז in Ps 71:3, a rock of habitation, i.e., of safe sojourn, fully warrants this interpretation. מצוּדה, prop. specula, signifies a mountain height or the summit of a mountain; a house on the mountain height is one that is situated on some high mountain top and affords a safe asylum (vid., on Ps 18:3). The thought "show me Thy salvation, for Thou art my Saviour," underlies the connection expressed by כּי in Ps 31:4 and Ps 31:5. Lster considers it to be illogical, but it is the logic of every believing prayer. The poet prays that God would become to him, actu reflexo, that which to the actus directus of his faith He is even now. The futures in Ps 31:4, Ps 31:5 express hopes which necessarily arise out of that which Jahve is to the poet. The interchangeable notions הנחה and נהל, with which we are familiar from Ps 23:1-6, stand side by side, in order to give urgency to the utterance of the longing for God's gentle and safe guidance. Instead of translating it "out of the net, which etc.," according to the accents (cf. Ps 10:2; Ps 12:8) it should be rendered "out of the net there," so that טמנוּ לּי is a relative clause without the relative.
Into the hand of this God, who is and will be all this to him, he commends his spirit; he gives it over into His hand as a trust or deposit (פּקּדון); for whatsoever is deposited there is safely kept, and freed from all danger and all distress. The word used is not נפשׁי, which Theodotion substitutes when he renders it τὴν ἐμαυτοῦ ψυχὴν τῇ σῇ παρατίθημι προμηθείᾳ but רוּחי; and this is used designedly. The language of the prayer lays hold of life at its root, as springing directly from God and as also living in the believer from God and in God; and this life it places under His protection, who is the true life of all spirit-life (Is 38:16) and of all life. It is the language of prayer with which the dying Christ breathed forth His life, Lk 23:46. The period of David's persecution by Saul is the most prolific in types of the Passion; and this language of prayer, which proceeded from the furnace of affliction through which David at that time passed, denotes, in the mouth of Christ a crisis in the history of redemption in which the Old Testament receives its fulfilment. Like David, He commends His spirit to God; but not, that He may not die, but that dying He may not die, i.e., that He may receive back again His spirit-corporeal life, which is hidden in the hand of God, in imperishable power and glory. That which is so ardently desired and hoped for is regarded by him, who thus in faith commends himself to God, as having already taken place, "Thou hast redeemed me, Jahve, God of truth." The perfect פּדיתה is not used here, as in Ps 4:2, of that which is past, but of that which is already as good as past; it is not precative (Ew. 223, b), but, like the perfects in Ps 31:8, Ps 31:9, an expression of believing anticipation of redemption. It is the praet. confidentiae which is closely related to the praet. prophet.; for the spirit of faith, like the spirit of the prophets, speaks of the future with historic certainty. In the notion of אל אמת it is impossible to exclude the reference to false gods which is contained in אלהי אמת, 2Chron 15:3, since, in Ps 31:7, "vain illusions" are used as an antithesis. הבלים, ever since Deut 32:21, has become a favourite name for idols, and more particularly in Jeremiah (e.g., Ps 8:1-9 :19). On the other hand, according to the context, it may also not differ very greatly from אל אמוּנה, Deut 32:4; since the idea of God as a depositary or trustee still influences the thought, and אמת and אמוּנה are used interchangeably in other passages as personal attributes. We may say that אמת is being that lasts and verifies itself, and אמונה is sentiment that lasts and verifies itself. Therefore אל אמת is the God, who as the true God, maintains the truth of His revelation, and more especially of His promises, by a living authority or rule.
In Ps 31:7, David appeals to his entire and simple surrender to this true and faithful God: hateful to him are those, who worship vain images, whilst he, on the other hand, cleaves to Jahve. It is the false gods, which are called הבלי־שׁוא, as beings without being, which are of no service to their worshippers and only disappoint their expectations. Probably (as in Ps 5:6) it is to be read שׂנאת with the lxx, Vulgate, Syriac, and Arabic versions (Hitzig, Ewald, Olshausen, and others). In the text before us, which gives us no corrective Ker as in 2Kings 14:21; Ruth 4:5, ואני is not an antithesis to the preceding clause, but to the member of that clause which immediately precedes it. In Jonah's psalm, Ps 2:9, this is expressed by משׁמּרים הבלי־שׁוא; in the present instance the Kal is used in the signification observare, colere, as in Hos 4:10, and even in Prov 27:18. In the waiting of service is included, according to Ps 59:10, the waiting of trust. The word בּטח which denotes the fiducia fidei is usually construed with בּ of adhering to, or על of resting upon; but here it is combined with אל of hanging on. The cohortatives in Ps 31:8 express intentions. Olshausen and Hitzig translate them as optatives: may I be able to rejoice; but this, as a continuation of Ps 31:7, seems less appropriate. Certain that he will be heard, he determines to manifest thankful joy for Jahve's mercy, that (אשׁר as in Gen 34:27) He has regarded (ἐπέβλεψε, Lk 1:48) his affliction, that He has known and exerted Himself about his soul's distresses. The construction ידע בּ, in the presence of Gen 19:33, Gen 19:35; Job 12:9; Job 35:15, cannot be doubted (Hupfeld); it is more significant than the expression "to know of anything;" בּ is like ἐπὶ in ἐπιγιγνώσκειν used of the perception or comprehensive knowledge, which grasps an object and takes possession of it, or makes itself master of it. הסגּיר, Ps 31:9, συγκλείειν, as in 1Kings 23:11 (in the mouth of David) is so to abandon, that the hand of another closes upon that which is abandoned to it, i.e., has it completely in its power. מרחב, as in Ps 18:20, cf. Ps 26:12. The language is David's, in which the language of the Tra, and more especially of Deuteronomy (Deut 32:30; Deut 23:16), is re-echoed.
Geneva 1599
31:1 "To the chief Musician, A Psalm of David." In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy (a) righteousness.
(a) For then God declares himself just, when he preserves his as he has promised.
John Gill
31:1 In thee, O Lord, do I put my trust,.... Not in any creature, but in the Lord Jehovah; the Targum, "in thy Word"; the essential Logos, or Word, which was in the beginning with God, and was God, and so an equal object of faith, trust, and confidence, as Jehovah the Father: this act includes a trusting all with God, body and soul, and the welfare of them, in time, and to eternity; and a trusting him for all things, both of providence and grace, and for both grace and glory, and is a continued act; for the psalmist does not say, "I have trusted", or "I will trust", but "I do"; and this was a very consider able thing to do in this time of his distress: the Lord is to be trusted in at all times;
let me never be ashamed; neither in this world, nor in that to come. The believer has no reason to be ashamed of anything in this life but sin, and the imperfection of his own righteousness, and his trust in it; not of the Lord, in whom he trusts; nor of his Word, or Son, the Lord Jesus Christ, in whom he believes as his Saviour and Redeemer; nor of the Spirit, and his work of grace upon him; nor of his faith, hope, trust, and confidence in them; nor of the Gospel, the means of faith, and of the support of it; nor of, the reproaches, afflictions, and sufferings, he endures for the sake of Christ and his Gospel; nor of his ordinances and his people; nor will he be ashamed hereafter at the coming of Christ, when he will appear in his righteousness, be clothed with white robes, have palms in his hands, and shall stand at his right hand, and be received into glory;
deliver me in thy righteousness; not in his own, by which he knew there was no acceptance with God, no justification before him, nor any deliverance and salvation from sin and death; but by the righteousness of God, which the Son of God has wrought out, God the Father accepts of and imputes, and the Spirit of God reveals and applies; by this there is deliverance from sin, its guilt, and damning power, and from the curses and condemnation of the law, and from wrath to come, and from the second death.
John Wesley
31:1 Ashamed - Of my confidence in thy promise. Deliver me - According to thy faithfulness and goodness.
Robert Jamieson, A. R. Fausset and David Brown
31:1 The prayer of a believer in time of deep distress. In the first part, cries for help are mingled with expressions of confidence. Then the detail of griefs engrosses his attention, till, in the assurance of strong but submissive faith, he rises to the language of unmingled joyful trust and exhorts others to like love and confidence towards God. (Psa. 31:1-24)
Expresses the general tone of feeling of the Psalm.
30:230:2: ՚Ի քեզ Տէր յուսացայ մի՛ ամաչեցից յաւիտեան, յարդարութեան քում փրկեա՛ զիս եւ ապրեցո՛ զիս[6766]։ [6766] Ոմանք.Փրկեա՛ եւ ապրեցո՛ զիս։
2 Յոյսս դրի քեզ վրայ, Տէ՛ր, թող յաւէտ ամօթով չմնամ. քո արդարութեամբ փրկի՛ր եւ ազատի՛ր ինձ:
31 Ո՛վ Տէր, քեզի յուսացի, Յաւիտեան պիտի չամչնամ. Քու արդարութիւնովդ զիս ազատէ։
Ի քեզ, Տէր, յուսացայ, մի՛ ամաչեցից յաւիտեան. յարդարութեան քում փրկեա եւ ապրեցո զիս:

30:2: ՚Ի քեզ Տէր յուսացայ մի՛ ամաչեցից յաւիտեան, յարդարութեան քում փրկեա՛ զիս եւ ապրեցո՛ զիս[6766]։
[6766] Ոմանք.Փրկեա՛ եւ ապրեցո՛ զիս։
2 Յոյսս դրի քեզ վրայ, Տէ՛ր, թող յաւէտ ամօթով չմնամ. քո արդարութեամբ փրկի՛ր եւ ազատի՛ր ինձ:
31 Ո՛վ Տէր, քեզի յուսացի, Յաւիտեան պիտի չամչնամ. Քու արդարութիւնովդ զիս ազատէ։
zohrab-1805▾ eastern-1994▾ western am▾
30:130:2 На Тебя, Господи, уповаю, да не постыжусь вовек; по правде Твоей избавь меня;
30:2 ἐπὶ επι in; on σοί σοι you κύριε κυριος lord; master ἤλπισα ελπιζω hope μὴ μη not καταισχυνθείην καταισχυνω shame; put to shame εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ἐν εν in τῇ ο the δικαιοσύνῃ δικαιοσυνη rightness; right standing σου σου of you; your ῥῦσαί ρυομαι rescue με με me καὶ και and; even ἐξελοῦ εξαιρεω extract; take out με με me
30:2 יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהָ֑י ʔᵉlōhˈāy אֱלֹהִים god(s) שִׁוַּ֥עְתִּי šiwwˌaʕtî שׁוע cry אֵ֝לֶ֗יךָ ˈʔēlˈeʸḵā אֶל to וַ wa וְ and תִּרְפָּאֵֽנִי׃ ttirpāʔˈēnî רפא heal
30:2. in te Domine speravi non confundar in aeternum in iustitia tua salva meIn thee, O Lord, have I hoped, let me never be confounded: deliver me in thy justice.
1. In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness.
30:2. O Lord my God, I have cried out to you, and you have healed me.
30:2. O LORD my God, I cried unto thee, and thou hast healed me.
In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness:

30:2 На Тебя, Господи, уповаю, да не постыжусь вовек; по правде Твоей избавь меня;
30:2
ἐπὶ επι in; on
σοί σοι you
κύριε κυριος lord; master
ἤλπισα ελπιζω hope
μὴ μη not
καταισχυνθείην καταισχυνω shame; put to shame
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ἐν εν in
τῇ ο the
δικαιοσύνῃ δικαιοσυνη rightness; right standing
σου σου of you; your
ῥῦσαί ρυομαι rescue
με με me
καὶ και and; even
ἐξελοῦ εξαιρεω extract; take out
με με me
30:2
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהָ֑י ʔᵉlōhˈāy אֱלֹהִים god(s)
שִׁוַּ֥עְתִּי šiwwˌaʕtî שׁוע cry
אֵ֝לֶ֗יךָ ˈʔēlˈeʸḵā אֶל to
וַ wa וְ and
תִּרְפָּאֵֽנִי׃ ttirpāʔˈēnî רפא heal
30:2. in te Domine speravi non confundar in aeternum in iustitia tua salva me
In thee, O Lord, have I hoped, let me never be confounded: deliver me in thy justice.
1. In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness.
30:2. O Lord my God, I have cried out to you, and you have healed me.
30:2. O LORD my God, I cried unto thee, and thou hast healed me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
2. "По правде Твоей избавь меня" - потому что Ты, Господи, любишь правду, избавь меня от врагов. Здесь исповедание Давидом своей полной невинности пред Богом, на чем основана его уверенность и просьба о защите.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Prayer for Deliverance; Profession of Confidence in God.

1 In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness. 2 Bow down thine ear to me; deliver me speedily: be thou my strong rock, for a house of defence to save me. 3 For thou art my rock and my fortress; therefore for thy name's sake lead me, and guide me. 4 Pull me out of the net that they have laid privily for me: for thou art my strength. 5 Into thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth. 6 I have hated them that regard lying vanities: but I trust in the LORD. 7 I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities; 8 And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room.
Faith and prayer must go together. He that believes, let his pray--I believe, therefore I have spoken: and he that prays, let him believe, for the prayer of faith is the prevailing prayer. We have both here.
I. David, in distress, is very earnest with God in prayer for succour and relief. This eases a burdened spirit, fetches in promised mercies, and wonderfully supports and comforts the soul in the expectation of them. He prays, 1. That God would deliver him (v. 1), that his life might be preserved from the malice of his enemies, and that an end might be put to their persecutions of him, that God, not only in his mercy, but in righteousness, would deliver him, as a righteous Judge betwixt him and his unrighteous persecutors, that he would bow down his ear to his petitions, to his appeals, and deliver him, v. 2. It is condescension in God to take cognizance of the case of the greatest and best of men; he humbles himself to do it. The psalmist prays also that he would deliver him speedily, lest, if the deliverance were long deferred, his faith should fail. 2. That if he did not immediately deliver him out of his troubles, yet he would protect and shelter him in his troubles; "Be thou my strong rock, immovable, impregnable, as a fastness framed by nature, and my house of defence, a fortress framed by art, and all to save me." Thus we may pray that God's providence would secure to us our lives and comforts, and that by his grace we may be enabled to think ourselves safe in him, Prov. xviii. 10. 3. That his case having much in it of difficulty, both in respect of duty and in respect of prudence, he might be under the divine guidance: "Lord, lead me and guide me (v. 3), so order my steps, so order my spirit, that I may never do any thing unlawful and unjustifiable--against my conscience, nor unwise and indiscreet--against my interest." Those that resolve to follow God's direction may in faith pray for it. 4. That his enemies being very crafty, as well as very spiteful, God would frustrate and baffle their designs against him (v. 4): "Pull me out of the net that they have laid privily for me, and keep me from the sin, the trouble, the death, they aim to entrap me in."
II. In this prayer he gives glory to God by a repeated profession of his confidence in him and dependence on him. This encouraged his prayers and qualified him for the mercies he prayed for (v. 1): "In thee, O Lord! do I put my trust, and not in myself, or any sufficiency of my own, or in any creature; let me never be ashamed, let me not be disappointed of any of that good which thou hast promised me and which therefore I have promised myself in thee." 1. He had chosen God for his protector, and God had, by his promise, undertaken to be so (v. 3): "Thou art my rock and my fortress, by thy covenant with me and my believing consent to that covenant; therefore be my strong rock," v. 2. Those that have in sincerity avouched the Lord for theirs may expect the benefit of his being so; for God's relations to us carry with them both name and thing. Thou art my strength, v. 4. If God be our strength, we may hope that he will both put his strength in us and put forth his strength for us. 2. He gave up his soul in a special manner to him (v. 5): Into thy hands I commit my spirit. (1.) If David here looks upon himself as a dying man, by these words he resigns his departing soul to God who gave it, and to whom, at death, the spirit returns. "Men can but kill the body, but I trust in God to redeem my soul from the power of the grave," Ps. xlix. 15. He is willing to die if God will have it so; but let my soul fall into the hands of the Lord, for his mercies are great. With these words our Lord Jesus yielded up the ghost upon the cross, and made his soul an offering, a free-will offering for sin, voluntarily laying down his life a ransom. By Stephen's example we are taught in, our dying moment, to eye Christ at God's right hand, and to commit our spirits to him: Lord Jesus, receive my spirit. But, 2. David is here to be looked upon as a man in distress and trouble. And, [1.] His great care is about his soul, his spirit, his better part. Note, Our outward afflictions should increase our concern for our souls. Many think that while they are perplexed about their worldly affairs, and Providence multiplies their cares about them, they may be excused if they neglect their souls; whereas the greater hazard our lives and secular interests lie at the more we are concerned to look to our souls, that, though the outward man perish, the inward man may suffer no damage (2 Cor. iv. 16), and that we may keep possession of our souls when we can keep possession of nothing else, Luke xxi. 19. [2.] He thinks the best he can do for the soul is to commit it into the hand of God, and lodge that great trust with him. He had prayed (v. 4) to be plucked out of the net of outward trouble, but, as not insisting upon that (God's will be done), he immediately lets fall that petition, and commits the spirit, the inward man, into God's hand. "Lord, however it goes with me, as to my body, let it go well with my soul." Note, It is the wisdom and duty of every one of us solemnly to commit our spirits into the hands of God, to be sanctified by his grace, devoted to his honour, employed in his service, and fitted for his kingdom. That which encourages us to commit our spirits into the hand of God is that he has not only created, but redeemed, them; the particular redemptions of the Old-Testament church and the Old-Testament saints were typical of our redemption by Jesus Christ, Gen. xlviii. 16. The redemption of the soul is so precious that it must have ceased for ever if Christ had not undertaken it; but, by redeeming our souls, he has not only acquired an additional right and title to them, which obliges us to commit them to him as his own, but has shown the extraordinary kindness and concern he has for them, which encourages us to commit them to him, to be preserved to his heavenly kingdom (2 Tim. i. 12): "Thou hast redeemed me, O Lord God of truth! redeem me according to a promise which thou wilt be true to."
III. He disclaimed all confederacy with those that made an arm of flesh their confidence (v. 6): I have hated those that regard lying vanities--idolaters (to some), who expect aid from false gods, which are vanity and a lie--astrologers, and those that give heed to them, so others. David abhorred the use of enchantments and divinations; he consulted not, nor even took notice of, the flight of birds or entrails of beasts, good omens or bad omens; they are lying vanities, and he not only did not regard them himself, but hated the wickedness of those that did. He trusted in God only, and not in any creature. His interest in the court or country, his retreats or strongholds, even Goliath's sword itself--these were lying vanities, which he could not depend upon, but trusted in the Lord only. See Ps. xl. 4; Jer. xvii. 5.
IV. He comforted himself with his hope in God, and made himself, not only easy, but cheerful, with it, v. 7. Having relied on God's mercy, he will be glad and rejoice in it; and those know not how to value their hope in God who cannot find joy enough in that hope to counterbalance their grievances and silence their griefs.
V. He encouraged himself in this hope with the experiences he had had of late, and formerly, of God's goodness to him, which he mentions to the glory of God; he that has delivered doth and will. 1. God had taken notice of his afflictions and all the circumstances of them: "Thou hast considered my trouble, with wisdom to suit relief to it, with condescension and compassion regarding the low estate of they servant." 2. He had observed the temper of his spirit and the workings of his heart under his afflictions: "Thou hast known my soul in adversities, with a tender concern and care for it." God's eye is upon our souls when we are in trouble, to see whether they be humbled for sin, submissive to the will of God, and bettered by the affliction. If the soul, when cast down under affliction, has been lifted up to him in true devotion, he knows it. 3. He had rescued him out of the hands of Saul when he had him safe enough in Keilah (1 Sam. xxiii. 7): "Thou hast not shut me up into the hand of the enemy, but set me at liberty, in a large room, where I may shift for my own safety," v. 8. Christ's using those words (v. 5) upon the cross may warrant us to apply all this to Christ, who trusted in his Father and was supported and delivered by him, and (because he humbled himself) highly exalted, which it is proper to think of when we sing these verses, as also therein to acknowledge the experience we have had of God's gracious presence with us in our troubles and to encourage ourselves to trust in him for the future.
Adam Clarke: Commentary on the Bible - 1831
31:2: Bow down thine ear - Listen to my complaint. Put thy ear to my lips, that thou mayest hear all that my feebleness is capable of uttering. We generally put our ear near to the lips of the sick and dying, that we may hear what they say. To this the text appears to allude.
Strong rock - Rocks, rocky places, or caves in the rocks, were often strong places in the land of Judea. To such natural fortifications allusions are repeatedly made by the Hebrew poetic writers.
Albert Barnes: Notes on the Bible - 1834
31:2: Bow down thine ear to me - As He does who inclines His ear toward one whom He is willing to hear, or whom He is desirous of hearing. See the notes at Psa 17:6.
Deliver me speedily - Without delay. Or, hasten to deliver me. It is right to pray to be delivered from all evil; equally right to pray to be delivered immediately.
Be thou my strong rock - Margin: "to me for a rock of strength." See Psa 18:1-2, note; Psa 18:46, note.
For an house of defense to save me - A fortified house; a house made safe and strong. It is equivalent to praying that he might have a secure abode or dwelling-place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:2: Bow: Psa 71:2, Psa 86:1, Psa 130:2; Pro 22:17
deliver: Psa 40:17, Psa 69:17, Psa 79:1, Psa 102:2, Psa 143:7; Job 7:21; Luk 18:8
my strong rock: Heb. to me for a rock of strength, Psa 18:1, Psa 18:2, Psa 62:7, Psa 94:22; Deu 32:31; Sa2 22:3
an house: Psa 71:3, Psa 90:1, Psa 91:9; Isa 33:16; Joh 6:56; Jo1 4:12, Jo1 4:15, Jo1 4:16
John Gill
31:2 Bow down thine ear to me,.... Which is said after the manner of men, who, when they give attention, and listen to anything, stoop, and incline the ear; and this for God to do, as he sometimes does, is wonderful condescending grace!
deliver me speedily; which shows that he was in great danger, and his case required haste: the Lord does help right early, and is sometimes a present help in time of need, and delivers at once, as soon as the mercy is asked for;
be thou my strong rock: for shelter and security from enemies, as well as to build his everlasting salvation on, and to stand firmly upon, and out of danger;
for an house of defence to save me; both for an house to dwell in, Lord being the dwelling place of his people in all generations, and a strong habitation to which they may continually resort; and for protection and safety, their place of defence in him being the munition of rocks, a strong hold, and a strong tower from the enemy.
Robert Jamieson, A. R. Fausset and David Brown
31:2 He seeks help in God's righteous government (Ps 5:8), and begs for an attentive hearing, and speedy and effectual aid. With no other help and no claim of merit, he relies solely on God's regard to His own perfections for a safe guidance and release from the snares of his enemies. On the terms "rock," &c., (compare Ps 17:2; Ps 18:2, Ps 18:50; Ps 20:6; Ps 23:3; Ps 25:21).
30:330:3: Խոնարհեցո՛ առ իս զունկն քո, վաղվաղեա՛ կեցուցանել զիս։ Լե՛ր իմ Աստուած պաշտպան եւ տո՛ւն ապաւինի ապրեցուցանել զիս[6767][6767] Ոմանք.՚Ի կեցուցանել զիս։
3 Դէպի ի՛նձ խոնարհիր ականջը քո, փութա՛ ինձ պաշտպանելու: Եղի՛ր իմ պահապանը, Աստուա՛ծ, եւ իմ փրկութեան ապաստարանը, քանզի իմ ուժն ու ապաւէնն ես դու:
2 Քու ականջդ ինծի խոնարհեցուր, Շուտով զիս ազատէ։Ինծի ամրութեան վէմ մը եղիր Եւ զիս ապրեցնելու համար՝ ապաստանի տուն մը։
Խոնարհեցո առ իս զունկն քո, վաղվաղեա կեցուցանել զիս. լեր [162]իմ, Աստուած, պաշտպան`` եւ տուն ապաւինի ապրեցուցանել զիս:

30:3: Խոնարհեցո՛ առ իս զունկն քո, վաղվաղեա՛ կեցուցանել զիս։ Լե՛ր իմ Աստուած պաշտպան եւ տո՛ւն ապաւինի ապրեցուցանել զիս[6767]
[6767] Ոմանք.՚Ի կեցուցանել զիս։
3 Դէպի ի՛նձ խոնարհիր ականջը քո, փութա՛ ինձ պաշտպանելու: Եղի՛ր իմ պահապանը, Աստուա՛ծ, եւ իմ փրկութեան ապաստարանը, քանզի իմ ուժն ու ապաւէնն ես դու:
2 Քու ականջդ ինծի խոնարհեցուր, Շուտով զիս ազատէ։Ինծի ամրութեան վէմ մը եղիր Եւ զիս ապրեցնելու համար՝ ապաստանի տուն մը։
zohrab-1805▾ eastern-1994▾ western am▾
30:230:3 приклони ко мне ухо Твое, поспеши избавить меня. Будь мне каменною твердынею, домом прибежища, чтобы спасти меня,
30:3 κλῖνον κλινω bend; tip over πρός προς to; toward με με me τὸ ο the οὖς ους ear σου σου of you; your τάχυνον ταχυνω the ἐξελέσθαι εξαιρεω extract; take out με με me γενοῦ γινομαι happen; become μοι μοι me εἰς εις into; for θεὸν θεος God ὑπερασπιστὴν υπερασπιστης and; even εἰς εις into; for οἶκον οικος home; household καταφυγῆς καταφυγη the σῶσαί σωζω save με με me
30:3 יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH הֶֽעֱלִ֣יתָ hˈeʕᵉlˈîṯā עלה ascend מִן־ min- מִן from שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul חִ֝יִּיתַ֗נִי ˈḥiyyîṯˈanî חיה be alive מִמ *mi מִן from יָּֽרְדִייורדי־ *yyˈārᵊḏî- ירד descend בֹֽור׃ vˈôr בֹּור cistern
30:3. inclina ad me aurem tuam velociter libera me esto mihi in lapidem fortissimum et in domum munitam ut salves meBow down thy ear to me: make haste to deliver me. Be thou unto me a God, a protector, and a house of refuge, to save me.
2. Bow down thine ear unto me; deliver me speedily: be thou to me a strong rock, an house of defence to save me.
30:3. Lord, you led my soul away from Hell. You have saved me from those who descend into the pit.
30:3. O LORD, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit.
Bow down thine ear to me; deliver me speedily: be thou my strong rock, for an house of defence to save me:

30:3 приклони ко мне ухо Твое, поспеши избавить меня. Будь мне каменною твердынею, домом прибежища, чтобы спасти меня,
30:3
κλῖνον κλινω bend; tip over
πρός προς to; toward
με με me
τὸ ο the
οὖς ους ear
σου σου of you; your
τάχυνον ταχυνω the
ἐξελέσθαι εξαιρεω extract; take out
με με me
γενοῦ γινομαι happen; become
μοι μοι me
εἰς εις into; for
θεὸν θεος God
ὑπερασπιστὴν υπερασπιστης and; even
εἰς εις into; for
οἶκον οικος home; household
καταφυγῆς καταφυγη the
σῶσαί σωζω save
με με me
30:3
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
הֶֽעֱלִ֣יתָ hˈeʕᵉlˈîṯā עלה ascend
מִן־ min- מִן from
שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
חִ֝יִּיתַ֗נִי ˈḥiyyîṯˈanî חיה be alive
מִמ
*mi מִן from
יָּֽרְדִייורדי־
*yyˈārᵊḏî- ירד descend
בֹֽור׃ vˈôr בֹּור cistern
30:3. inclina ad me aurem tuam velociter libera me esto mihi in lapidem fortissimum et in domum munitam ut salves me
Bow down thy ear to me: make haste to deliver me. Be thou unto me a God, a protector, and a house of refuge, to save me.
2. Bow down thine ear unto me; deliver me speedily: be thou to me a strong rock, an house of defence to save me.
30:3. Lord, you led my soul away from Hell. You have saved me from those who descend into the pit.
30:3. O LORD, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit.
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jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
31:3: For thou art my rock and my fortress - See the notes at Psa 18:2.
Therefore for thy name's sake - For the sake of thine own honor, or for the glory of thy name. See the notes at Psa 23:3. That is, since thou art my rock and my defense - since I put my trust in thee - show, by leading and guiding me, that my trust is well founded, or that this is Thy character, and that Thou wilt be true and faithful to those who commit their all to thee. See the notes at Psa 31:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:3: for thy: Psa 23:2, Psa 23:3, Psa 25:11, Psa 79:9; Jos 7:9; Jer 14:7; Eze 36:21, Eze 36:22; Eph 1:12
lead: Psa 25:5, Psa 25:9, Psa 43:3, Psa 139:24, Psa 143:10, Psa 143:11; Neh 9:12, Neh 9:19; Isa 49:10; Luk 1:79; Joh 16:13
John Gill
31:3 For thou art my rock and my fortress,.... What he prayed for he knew him to be, and to have been in times past, and could claim his interest in him; and therefore entreats that he would appear to be to him what he was in himself, and what he had been to him;
therefore for thy name's sake lead me, and guide me; either as a shepherd does his flock, gently, as they are able to bear it; into the green pastures of the word and ordinances, and beside the still waters of divine love, and to the overflowing fountain, and fulness of grace in himself; or as a general leads and guides his army; Christ being a Leader and Commander of the people, and the great Captain of their salvation, and who being at the head of them, they fear no enemy; or as a guide leads and directs such as are ignorant, and out of the way. The psalmist desires the Lord would lead him in the way of truth and paths of righteousness, according to his word; and guide him with his counsel, and by his Spirit, that so he might walk in the way in which he should go; and this he entreats he would do "for his name's sake"; not for any merit or worthiness in him; but for the glory of his own name, and for the honour of his free grace and mercy, for which the Lord often does many things; he defers his anger, he purges away the sins of his people, he forgives their transgressions, and remembers their sins no more, for his name's sake.
30:430:4: զի հզօրիչ իմ եւ ապաւէն իմ դու ես։ Վասն անուան քոյ առաջնորդեցե՛ր ինձ, եւ սնուցեր զիս[6768][6768] Ոմանք.Վասն անուան քո Տէր առաջնորդեսցես ինձ, եւ սնուսցես։
4 Քո անուան համար ինձ առաջնորդ եղար եւ սնուցեցիր ինձ:
3 Վասն զի իմ Վէմս ու բերդս դուն ես Եւ քու անուանդ համար ինծի առաջնորդէ ու զիս կառավարէ։
զի [163]հզօրիչ իմ եւ ապաւէն իմ դու ես. վասն անուան քո առաջնորդեցեր ինձ, եւ սնուցեր զիս:

30:4: զի հզօրիչ իմ եւ ապաւէն իմ դու ես։ Վասն անուան քոյ առաջնորդեցե՛ր ինձ, եւ սնուցեր զիս[6768]
[6768] Ոմանք.Վասն անուան քո Տէր առաջնորդեսցես ինձ, եւ սնուսցես։
4 Քո անուան համար ինձ առաջնորդ եղար եւ սնուցեցիր ինձ:
3 Վասն զի իմ Վէմս ու բերդս դուն ես Եւ քու անուանդ համար ինծի առաջնորդէ ու զիս կառավարէ։
zohrab-1805▾ eastern-1994▾ western am▾
30:330:4 ибо Ты каменная гора моя и ограда моя; ради имени Твоего води меня и управляй мною.
30:4 ὅτι οτι since; that κραταίωμά κραταιωμα of me; mine καὶ και and; even καταφυγή καταφυγη of me; mine εἶ ειμι be σὺ συ you καὶ και and; even ἕνεκεν ενεκα for the sake of; on account of τοῦ ο the ὀνόματός ονομα name; notable σου σου of you; your ὁδηγήσεις οδηγεω guide με με me καὶ και and; even διαθρέψεις διατρεφω me
30:4 זַמְּר֣וּ zammᵊrˈû זמר sing לַ la לְ to יהוָ֣ה [yhwˈāh] יְהוָה YHWH חֲסִידָ֑יו ḥᵃsîḏˈāʸw חָסִיד loyal וְ֝ ˈw וְ and הֹוד֗וּ hôḏˈû ידה praise לְ lᵊ לְ to זֵ֣כֶר zˈēḵer זֵכֶר mention קָדְשֹֽׁו׃ qoḏšˈô קֹדֶשׁ holiness
30:4. quia petra mea et munitio mea tu es et propter nomen tuum dux meus eris et enutries meFor thou art my strength and my refuge; and for thy name's sake thou wilt lead me, and nourish me.
3. For thou art my rock and my fortress; therefore for thy name’s sake lead me and guide me.
30:4. Sing a psalm to the Lord, you his saints, and confess with remembrance of his holiness.
30:4. Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness.
For thou [art] my rock and my fortress; therefore for thy name' s sake lead me, and guide me:

30:4 ибо Ты каменная гора моя и ограда моя; ради имени Твоего води меня и управляй мною.
30:4
ὅτι οτι since; that
κραταίωμά κραταιωμα of me; mine
καὶ και and; even
καταφυγή καταφυγη of me; mine
εἶ ειμι be
σὺ συ you
καὶ και and; even
ἕνεκεν ενεκα for the sake of; on account of
τοῦ ο the
ὀνόματός ονομα name; notable
σου σου of you; your
ὁδηγήσεις οδηγεω guide
με με me
καὶ και and; even
διαθρέψεις διατρεφω me
30:4
זַמְּר֣וּ zammᵊrˈû זמר sing
לַ la לְ to
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
חֲסִידָ֑יו ḥᵃsîḏˈāʸw חָסִיד loyal
וְ֝ ˈw וְ and
הֹוד֗וּ hôḏˈû ידה praise
לְ lᵊ לְ to
זֵ֣כֶר zˈēḵer זֵכֶר mention
קָדְשֹֽׁו׃ qoḏšˈô קֹדֶשׁ holiness
30:4. quia petra mea et munitio mea tu es et propter nomen tuum dux meus eris et enutries me
For thou art my strength and my refuge; and for thy name's sake thou wilt lead me, and nourish me.
30:4. Sing a psalm to the Lord, you his saints, and confess with remembrance of his holiness.
30:4. Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. "Ради имени Твоего води меня и управляй мною". Имя Божие - Бог истины. Давид пред Ним чист. Чтобы имя Божие не подвергалось осуждению и осмеянию со стороны врагов, Давид молит "водить его", т. е. спасти от бедствий, так как гибель в последних могла быть истолкована врагами в смысле указания на бессилие Бога спасти преданных Ему (6: ст.). - "В Твою руку предаю дух мой" - Тебе вверяю свою жизнь.
Adam Clarke: Commentary on the Bible - 1831
31:4: Pull me out of the net - They have hemmed me in on every side, and I cannot escape but by miracle.
Albert Barnes: Notes on the Bible - 1834
31:4: Pull me out of the net - See the notes at Psa 9:15.
That they have laid privily for me - That my enemies have laid for me. The phrase "laid privily" refers to the custom of "hiding" or "concealing" a net or gin, so that the wild beast that was to be taken could not see it, or would fall into it unawares. Thus, his enemies designed to overcome him, by springing a net upon him at a moment when he was not aware of it, and at a place where he did not suspect it.
For thou art my strength - My stronghold. My hope of defense is in thee, and thee alone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:4: Pull: Psa 25:15, Psa 35:7, Psa 57:6, Psa 124:7, Psa 140:5; Pro 29:5; Ti2 2:26
my strength: Psa 19:14; Co2 12:9
Geneva 1599
31:4 Pull me out of the (b) net that they have laid privily for me: for thou [art] my strength.
(b) Preserve me from the crafty counsels and subtle practise of my enemies.
John Gill
31:4 Pull me out of the net that they have laid privily for me,.... The Ziphites, and Saul, and his men; the former intending treacherously to betray him, and the latter encompassing him about in order to take him; and such was his danger and difficulty, that he saw none but God could deliver him; and he it is that breaks the nets of men, and the snares of the devil, which they secretly lay for the people of God, that they may stumble, and fall, and be taken, and delivers them out of them;
for thou art my strength; the author, giver, and maintainer, both of his natural and spiritual strength; and who was able, and was only able, to pull him out of the net, and extricate him out of the difficulties in which he was.
30:530:5: եւ հանցես զիս յորոգայթէ յայսմանէ որ թաքուցաւ ինձ։ Դու ես պաշտպան իմ Տէր[6769], [6769] Ոմանք.Զոր թաքուցին ինձ։
5 Ինձ կը հանես այն որոգայթից, որ լարեցին իմ դէմ:
4 Որոգայթէն զիս հանէ, որ ինծի համար գաղտուկ լարած են։Վասն զի իմ զօրութիւնս դուն ես։
եւ հանցես զիս յորոգայթէ յայսմանէ որ թաքուցաւ ինձ. դու ես պաշտպան իմ, Տէր:

30:5: եւ հանցես զիս յորոգայթէ յայսմանէ որ թաքուցաւ ինձ։ Դու ես պաշտպան իմ Տէր[6769],
[6769] Ոմանք.Զոր թաքուցին ինձ։
5 Ինձ կը հանես այն որոգայթից, որ լարեցին իմ դէմ:
4 Որոգայթէն զիս հանէ, որ ինծի համար գաղտուկ լարած են։Վասն զի իմ զօրութիւնս դուն ես։
zohrab-1805▾ eastern-1994▾ western am▾
30:430:5 Выведи меня из сети, которую тайно поставили мне, ибо Ты крепость моя.
30:5 ἐξάξεις εξαγω lead out; bring out με με me ἐκ εκ from; out of παγίδος παγις trap ταύτης ουτος this; he ἧς ος who; what ἔκρυψάν κρυπτω hide μοι μοι me ὅτι οτι since; that σὺ συ you εἶ ειμι be ὁ ο the ὑπερασπιστής υπερασπιστης of me; mine
30:5 כִּ֤י kˈî כִּי that רֶ֨גַע׀ rˌeḡaʕ רֶגַע moment בְּ bᵊ בְּ in אַפֹּו֮ ʔappˈô אַף nose חַיִּ֪ים ḥayyˈîm חַיִּים life בִּ bi בְּ in רְצֹ֫ונֹ֥ו rᵊṣˈônˌô רָצֹון pleasure בָּ֭ ˈbā בְּ in † הַ the עֶרֶב ʕerˌev עֶרֶב evening יָלִ֥ין yālˌîn לין lodge בֶּ֗כִי bˈeḵî בְּכִי weeping וְ wᵊ וְ and לַ la לְ to † הַ the בֹּ֥קֶר bbˌōqer בֹּקֶר morning רִנָּֽה׃ rinnˈā רִנָּה cry of joy
30:5. educes me de rete quod absconderunt mihi quia tu fortitudo mea esThou wilt bring me out of this snare, which they have hidden for me: for thou art my protector.
4. Pluck me out of the net that they have laid privily for me; for thou art my strong hold.
30:5. For wrath is in his indignation, and life is in his will. Toward evening, weeping will linger, and toward morning, gladness.
30:5. For his anger [endureth but] a moment; in his favour [is] life: weeping may endure for a night, but joy [cometh] in the morning.
Pull me out of the net that they have laid privily for me: for thou [art] my strength:

30:5 Выведи меня из сети, которую тайно поставили мне, ибо Ты крепость моя.
30:5
ἐξάξεις εξαγω lead out; bring out
με με me
ἐκ εκ from; out of
παγίδος παγις trap
ταύτης ουτος this; he
ἧς ος who; what
ἔκρυψάν κρυπτω hide
μοι μοι me
ὅτι οτι since; that
σὺ συ you
εἶ ειμι be
ο the
ὑπερασπιστής υπερασπιστης of me; mine
30:5
כִּ֤י kˈî כִּי that
רֶ֨גַע׀ rˌeḡaʕ רֶגַע moment
בְּ bᵊ בְּ in
אַפֹּו֮ ʔappˈô אַף nose
חַיִּ֪ים ḥayyˈîm חַיִּים life
בִּ bi בְּ in
רְצֹ֫ונֹ֥ו rᵊṣˈônˌô רָצֹון pleasure
בָּ֭ ˈbā בְּ in
הַ the
עֶרֶב ʕerˌev עֶרֶב evening
יָלִ֥ין yālˌîn לין lodge
בֶּ֗כִי bˈeḵî בְּכִי weeping
וְ wᵊ וְ and
לַ la לְ to
הַ the
בֹּ֥קֶר bbˌōqer בֹּקֶר morning
רִנָּֽה׃ rinnˈā רִנָּה cry of joy
30:5. educes me de rete quod absconderunt mihi quia tu fortitudo mea es
Thou wilt bring me out of this snare, which they have hidden for me: for thou art my protector.
4. Pluck me out of the net that they have laid privily for me; for thou art my strong hold.
30:5. For wrath is in his indignation, and life is in his will. Toward evening, weeping will linger, and toward morning, gladness.
30:5. For his anger [endureth but] a moment; in his favour [is] life: weeping may endure for a night, but joy [cometh] in the morning.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:5: Into thine hand I commit my spirit - These words, as they stand in the Vulgate, were in the highest credit among our ancestors; by whom they were used in all dangers, difficulties, and in the article of death. In manus tuas, Domine, commendo spiritum meum, was used by the sick when about to expire, if they were sensible; and if not, the priest said it in their behalf. In forms of prayer for sick and dying persons, these words were frequently inserted in Latin, though all the rest of the prayer was English; for it was supposed there was something sovereign in the language itself. But let not the abuse of such words hinder their usefullness. For an ejaculation nothing can be better; and when the pious or the tempted with confidence use them, nothing can exceed their effect. "Into thy hands I commend my spirit; for thou hast redeemed me, O Lord God of truth." I give my soul to thee, for it is thine: thou hast redeemed it by thy blood; it is safe nowhere but in thy hand. Thou hast promised to save them that trust in thee; thou art the God of truth, and canst not deny thyself. But these words are particularly sanctified, or set apart for this purpose, by the use made of them by our blessed Lord just before he expired on the cross. "And when Jesus had cried with a loud voice, he said, Πατερ, εις χειρας σου παρατιθεμαι το πνευμα μου· 'Father, into thy hands I commend my spirit,'" Luk 23:46. The rest of the verse was not suitable to the Savior of the world, and therefore he omits it; but it is suitable to us who have been redeemed by that sacrificial death. St. Stephen uses nearly the same words, and they were the last that he uttered. Act 7:59.
Albert Barnes: Notes on the Bible - 1834
31:5: Into thine hand I commit my spirit - The Saviour used this expression when on the cross, and when about to die: Luk 23:46. But this does not prove that the psalm had originally a reference to him, or that he meant to intimate that the words originally were a prophecy. The language was appropriate for him, as it is for all others in the hour of death; and his use of the words furnished the highest illustration of their being appropriate in that hour. The act of the psalmist was an act of strong confidence in God in the midst of dangers and troubles; the act of the Saviour was of the same nature, commending his spirit to God in the solemn hour of death. The same act of faith is proper for all the people of God, alike in trouble and in death. Compare Act 7:59. The word "spirit" may mean either "life," considered as the animating principle, equivalent to the word "myself;" or it may mean more specifically the "soul," as distinguished from the body. The sense is not materially varied by either interpretation.
Thou hast redeemed me - This was the ground or reason why the "psalmist" commended himself to God; this reason was not urged, and could not have been by the Saviour, in his dying moments. He committed his departing spirit to God as his Father, and in virtue of the work which he had been appointed to do, and which he was now about finishing, as a Redeemer; we commit our souls to Him in virtue of having been redeemed. This is proper for us:
(a) because he has redeemed us;
(b) because we have been redeemed for him, and we may ask Him to take His own;
(c) because this is a ground of safety, for if we have been redeemed, we may be certain that God will keep us; and
(d) because this is the only ground of our security in reference to the future world.
What "David" may have understood by this word it may not be easy to determine with certainty; but there is no reason to doubt that he may have used it as expressive of the idea that he had been recovered from the ruin of the fall, and from the dominion of sin, and had been made a child of God. Nor do we need to doubt that he had such views of the way of salvation that he would feel that he was redeemed only by an atonement, or by the shedding of blood for his sins. To all who are Christians it is enough to authorize them to use this language in the midst of troubles and dangers, and in the hour of death, that they have been redeemed by the blood of the Saviour; to none of us is there any other safe ground of trust and confidence in the hour of death than the fact that Christ has died for sin, and that we have evidence that we are interested in his blood.
O Lord God of truth - True to thy promises and to thy covenant-engagements. As thou hast promised life and salvation to those who are redeemed, they may safely confide in thee. See the notes at Co2 1:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:5: Into: Luk 23:46; Act 7:59; Ti2 1:12
thou: Psa 71:23, Psa 130:8; Gen 48:16; Lev 25:48; Isa 50:2; Tit 2:14; Pe1 1:18, Pe1 1:19; Rev 5:9
God: Deu 32:4; Ti2 2:13; Tit 1:2; Heb 6:18
Geneva 1599
31:5 Into thine (c) hand I commit my spirit: thou hast redeemed me, O LORD God of truth.
(c) He desires God not only to take care of him in this life, but that his soul may be saved after this life.
John Gill
31:5 Into thine hand I commit my spirit,.... Either his life, as to a faithful Creator and Preserver, who was the God of his life, gave him it, and upheld his soul in it; or his soul, and the eternal salvation of it, which he committed into the hand of the Lord his Redeemer, where he knew it would be safe, and out of whose hands none can pluck; or this he might say, as apprehensive of immediate death, through the danger he was in; and therefore commits his spirit into the hands of God, to whom he knew it belonged, and to whom it returns at death, and dies not with the body, but exists in a separate state, and would be immediately with him. Our Lord Jesus Christ used the same words when he was expiring on the cross, and seems to have taken them from hence, or to refer to these, Lk 23:46;
thou hast redeemed me, O Lord God of truth; which may be understood, either of the temporal redemption of his life from destruction in times past, which encouraged him to commit his life into the hands of God now, who was the same, and changed not; or of spiritual and eternal redemption from sin by the blood of Christ, and which the psalmist speaks of as if it was past, though it was to come, because of the certainty of it; just as Isaiah speaks of the incarnation and sufferings of Christ, Is 9:6; and of which he was assured, because the Lord, who had provided, appointed, and promised the Redeemer, was the God of truth, and was faithful to every word of promise; and Christ, who had engaged to be the Redeemer, was faithful to him that appointed him; and having an interest therefore in this plenteous redemption, by virtue of which he was the Lord's, he committed himself into his hands.
John Wesley
31:5 My spirit - My soul or life; to preserve it from the malice of mine enemies. For - Thou hast delivered me formerly, and therefore I commit myself to thee for the future. O Lord, &c. - Who hast shewed thyself so, in making good thy promise.
Robert Jamieson, A. R. Fausset and David Brown
31:5 commit my spirit--my life, or myself. Our Saviour used the words on the Cross [Lk 23:46], not as prophetical, but, as many pious men have done, as expressive of His unshaken confidence in God. The Psalmist rests on God's faithfulness to His promises to His people, and hence avows himself one of them, detesting all who revere objects of idolatry (compare Deut 32:21; 1Cor 8:4).
30:630:6: եւ ՚ի ձե՛ռս քո յանձն առնեմ զհոգի իմ։ Փրկեցեր զիս Տէր Աստուած ճշմարտութեամբ քով.
6 Դու ես պաշտպանն իմ, Տէ՛ր, եւ քո ձեռքն եմ յանձնում իմ հոգին: Տէ՛ր Աստուած, փրկեցիր ինձ քո ճշմարտութեամբ:
5 Իմ հոգիս քու ձեռքդ կը յանձնեմ։Ո՜վ Եհովա՝ Աստուա՛ծ ճշմարտութեան՝ դուն զիս փրկեցիր։
Ի ձեռս քո յանձն առնեմ զհոգի իմ. փրկեցեր զիս, Տէր [164]Աստուած, ճշմարտութեամբ քով:

30:6: եւ ՚ի ձե՛ռս քո յանձն առնեմ զհոգի իմ։ Փրկեցեր զիս Տէր Աստուած ճշմարտութեամբ քով.
6 Դու ես պաշտպանն իմ, Տէ՛ր, եւ քո ձեռքն եմ յանձնում իմ հոգին: Տէ՛ր Աստուած, փրկեցիր ինձ քո ճշմարտութեամբ:
5 Իմ հոգիս քու ձեռքդ կը յանձնեմ։Ո՜վ Եհովա՝ Աստուա՛ծ ճշմարտութեան՝ դուն զիս փրկեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
30:530:6 В Твою руку предаю дух мой; Ты избавлял меня, Господи, Боже истины.
30:6 εἰς εις into; for χεῖράς χειρ hand σου σου of you; your παραθήσομαι παρατιθημι pose; serve τὸ ο the πνεῦμά πνευμα spirit; wind μου μου of me; mine ἐλυτρώσω λυτροω ransom με με me κύριε κυριος lord; master ὁ ο the θεὸς θεος God τῆς ο the ἀληθείας αληθεια truth
30:6 וַ֭ ˈwa וְ and אֲנִי ʔᵃnˌî אֲנִי i אָמַ֣רְתִּי ʔāmˈartî אמר say בְ vᵊ בְּ in שַׁלְוִ֑י šalwˈî שָׁלוּ quiet בַּל־ bal- בַּל not אֶמֹּ֥וט ʔemmˌôṭ מוט totter לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity
30:6. in manu tua commendabo spiritum meum redemisti me Domine Deus veritatisInto thy hands I commend my spirit: thou hast redeemed me, O Lord, the God of truth.
5. Into thine hand I commend my spirit: thou hast redeemed me, O LORD, thou God of truth.
30:6. But I have said in my abundance: “I will never be disturbed.”
30:6. And in my prosperity I said, I shall never be moved.
Into thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth:

30:6 В Твою руку предаю дух мой; Ты избавлял меня, Господи, Боже истины.
30:6
εἰς εις into; for
χεῖράς χειρ hand
σου σου of you; your
παραθήσομαι παρατιθημι pose; serve
τὸ ο the
πνεῦμά πνευμα spirit; wind
μου μου of me; mine
ἐλυτρώσω λυτροω ransom
με με me
κύριε κυριος lord; master
ο the
θεὸς θεος God
τῆς ο the
ἀληθείας αληθεια truth
30:6
וַ֭ ˈwa וְ and
אֲנִי ʔᵃnˌî אֲנִי i
אָמַ֣רְתִּי ʔāmˈartî אמר say
בְ vᵊ בְּ in
שַׁלְוִ֑י šalwˈî שָׁלוּ quiet
בַּל־ bal- בַּל not
אֶמֹּ֥וט ʔemmˌôṭ מוט totter
לְ lᵊ לְ to
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
30:6. in manu tua commendabo spiritum meum redemisti me Domine Deus veritatis
Into thy hands I commend my spirit: thou hast redeemed me, O Lord, the God of truth.
5. Into thine hand I commend my spirit: thou hast redeemed me, O LORD, thou God of truth.
30:6. But I have said in my abundance: “I will never be disturbed.”
30:6. And in my prosperity I said, I shall never be moved.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:6: I have hated them - That is, I have abominated their ways. Idolaters are the persons of whom David speaks.
I trust in the Lord - While they trust in vanities vain things; (for an idol is nothing in the worid); and in lying vanities; (for much is promised and nothing given); I trust in Jehovah, who is God all-sufficient, and is my Shepherd, and therefore I shall lack no good thing.
Albert Barnes: Notes on the Bible - 1834
31:6: I have hated them that regard lying vanities - This is evidently stated as a reason for the prayer offered in the pRev_ious verses. It is a reference by the psalmist to his own past life; to his general aim and conduct. The meaning is, that he had been a friend of God; that he had separated himself from wicked men; and he now prays in return for His protection and interposition. The sentiment is similar to that which occurs in Psa 26:3-5. See the notes at that passage. The word rendered "regard" here means to observe, to keep, to attend upon; and the reference is to those who show honor to what is here called "lying vanities;" that is, those who attend upon them, or who show them favor. The "lying vanities" are probably "idols," and the allusion is to those who attended on the worship of idols as distinguished from those who worshipped the true God. Idols are often represented as false - as vain, or vanity, - as a lie - in contradistinction from that which is true and real. See the notes at Co1 8:4. There is special emphasis in the language used here as denoting the "utter" worthlessness and vanity of idols. The language means "vanities of emptiness;" denoting that they were "utterly" vain and worthless.
But I trust in the Lord - In Yahweh, the true God, as distinguished from idols.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:6: hated: Psa 26:5, Psa 139:2
lying: Psa 24:4, Psa 96:7-9; Ch1 16:28, Ch1 16:29; Jer 10:8, Jer 10:15; Joh 2:8; Rom 1:21; Co1 8:4; Co1 10:20
Geneva 1599
31:6 I have hated them that regard lying vanities: but I (d) trust in the LORD.
(d) This affection should be in all God's children to hate whatever is not grounded on a sure trust in God, as deceitful and vain.
John Gill
31:6 I have hated them that regard lying vanities,.... Soothsaying and divination, as Aben Ezra and others think; made use of by kings, and generals of armies, to know when it was proper to go out to war, and what success they should have; see Ezek 21:21; but such men and their practices David abhorred; he took no such methods when in distress, but applied to the Lord, and trusted in him; or rather idol gods, as Jarchi, and others, who are vanity, and the work of errors, and are nothing in the world; see Jon 2:8; all will worship and superstition may be included in this phrase, which being not according to the will and word of God, is worshipping in vain, and carries off from true spiritual worship; and so is a lying vanity, and to be detested, and the abettors of it: as also all errors and heresies; these are great swelling words of vanity, and are lies in hypocrisy; and likewise all immorality and wickedness, which spring from the vanity of the mind, and promise much liberty and pleasure, but deceive, and therefore lying; yea, all worldly enjoyments are vanity and vexation of spirit, and are fallacious and deceitful when trusted in; and indeed every false trust and confidence may come under this name; such as trust in riches, in wisdom and knowledge, in carnal descent, and privileges, in a moral and legal righteousness, and even in a bare profession of true religion, and a subjection to Gospel ordinances; for there is no true object of trust, no Redeemer and Saviour, but the Lord: now such as regard those lying vanities are they that look to them, love them, embrace them, and put their confidence in them; and such are to be "hated"; not their persons, but their principles and practices, and they themselves are to be shunned and abstained from;
but I trust in the Lord; the God of truth, that cannot lie, deny himself, nor deceive; who is unchangeable, and without any variableness, or shadow of turning.
John Wesley
31:6 Vanities - Idols, which are often called Vanities, as Deut 32:21. Or, curious arts, and all sorts of divinations.
30:730:7: ատեցեր զայնոսիկ որ պահեն զերկեւղ ՚ի սնոտիս[6770]։ [6770] Ոմանք.Որ պահեն զերկիւղ սնոտի։
7 Ատեցիր նրանց, ովքեր երկիւղ են կրում սնոտիաբար:
6 Սնոտի ունայնութիւններ պահողները ատեցիր, Բայց ես Տէրոջը յուսացի։
Ատեցեր`` զայնոսիկ որ պահեն զերկեւղ ի սնոտիս. ես ի Տէր յուսացայ:

30:7: ատեցեր զայնոսիկ որ պահեն զերկեւղ ՚ի սնոտիս[6770]։
[6770] Ոմանք.Որ պահեն զերկիւղ սնոտի։
7 Ատեցիր նրանց, ովքեր երկիւղ են կրում սնոտիաբար:
6 Սնոտի ունայնութիւններ պահողները ատեցիր, Բայց ես Տէրոջը յուսացի։
zohrab-1805▾ eastern-1994▾ western am▾
30:630:7 Ненавижу почитателей суетных идолов, но на Господа уповаю.
30:7 ἐμίσησας μισεω hate τοὺς ο the διαφυλάσσοντας διαφυλασσω guard thoroughly / carefully ματαιότητας ματαιοτης superficiality διὰ δια through; because of κενῆς κενος hollow; empty ἐγὼ εγω I δὲ δε though; while ἐπὶ επι in; on τῷ ο the κυρίῳ κυριος lord; master ἤλπισα ελπιζω hope
30:7 יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH בִּ bi בְּ in רְצֹונְךָ֮ rᵊṣônᵊḵˈā רָצֹון pleasure הֶעֱמַ֪דְתָּה heʕᵉmˈaḏtā עמד stand לְֽ lᵊˈ לְ to הַרְרִ֫י harrˈî הַר mountain עֹ֥ז ʕˌōz עֹז power הִסְתַּ֥רְתָּ histˌartā סתר hide פָנֶ֗יךָ fānˈeʸḵā פָּנֶה face הָיִ֥יתִי hāyˌîṯî היה be נִבְהָֽל׃ nivhˈāl בהל disturb
30:7. odisti custodientes vanitates frustra ego autem in Domino confisus sumThou hast hated them that regard vanities, to no purpose. But I have hoped in the Lord:
6. I hate them that regard lying vanities: but I trust in the LORD.
30:7. O Lord, in your will, you made virtue preferable to beauty for me. You turned your face away from me, and I became disturbed.
30:7. LORD, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, [and] I was troubled.
I have hated them that regard lying vanities: but I trust in the LORD:

30:7 Ненавижу почитателей суетных идолов, но на Господа уповаю.
30:7
ἐμίσησας μισεω hate
τοὺς ο the
διαφυλάσσοντας διαφυλασσω guard thoroughly / carefully
ματαιότητας ματαιοτης superficiality
διὰ δια through; because of
κενῆς κενος hollow; empty
ἐγὼ εγω I
δὲ δε though; while
ἐπὶ επι in; on
τῷ ο the
κυρίῳ κυριος lord; master
ἤλπισα ελπιζω hope
30:7
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
בִּ bi בְּ in
רְצֹונְךָ֮ rᵊṣônᵊḵˈā רָצֹון pleasure
הֶעֱמַ֪דְתָּה heʕᵉmˈaḏtā עמד stand
לְֽ lᵊˈ לְ to
הַרְרִ֫י harrˈî הַר mountain
עֹ֥ז ʕˌōz עֹז power
הִסְתַּ֥רְתָּ histˌartā סתר hide
פָנֶ֗יךָ fānˈeʸḵā פָּנֶה face
הָיִ֥יתִי hāyˌîṯî היה be
נִבְהָֽל׃ nivhˈāl בהל disturb
30:7. odisti custodientes vanitates frustra ego autem in Domino confisus sum
Thou hast hated them that regard vanities, to no purpose. But I have hoped in the Lord:
6. I hate them that regard lying vanities: but I trust in the LORD.
30:7. O Lord, in your will, you made virtue preferable to beauty for me. You turned your face away from me, and I became disturbed.
30:7. LORD, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, [and] I was troubled.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Давид спасался в Секелаге, под защитой царя Анхуса и язычников. Но эта защита, не лишая Давида благодарного чувства к своим покровителям, не могла привязать его к ним по религиозным побуждениям: они почитают идолов, ложных богов и тем оскорбляют единого истинного Бога - Иегову. Эти-то верования Давид и ненавидит, и они-то не могут сблизить его с язычниками и вселить в него любовь и уважение к ним.
Adam Clarke: Commentary on the Bible - 1831
31:7: Thou hast known my soul in adversities - When all forsook me; when none could help me; when I could not save my own life; when my enemies were sure that I could not escape; then I found thee to be my Friend and Supporter. When friend, so called, finds it convenient not to know his friend in affliction and poverty, then thou didst acknowledge me as thine own, all worthless as I was. Human friendships may fail; but the Friend of sinners never fails. Cicero defines a real friend, Amicus certus in re incerta cernitor: "A friend in need is a friend indeed." Reader, such a Friend is the Lord.
Albert Barnes: Notes on the Bible - 1834
31:7: I will be glad and rejoice in thy mercy - I will triumph and joy in thy mercy; that is, in the mercy which he had already experienced, and in that which he still hoped to enjoy. He had had abundant proofs of that mercy; he hoped for still further proofs of it; and he says that he would find his joy in that, and not in what idols could give.
For thou hast considered my trouble - In times past and now. He felt assured that his prayer would be regarded, and that God would relieve and deliver him.
Thou hast known my soul in adversities - In the troubles that have come upon me. That is, God had seen and known all the feelings of his heart in the time of adversity; his sorrow and anxiety; his hope and trust; his uncomplaining spirit; his feeling of entire dependence on God, and his belief that He would interpose to save him. God had not turned away from him, but had shown that he regarded with interest all his feelings, his desires, his hopes. It is much, in the time of trouble, to know that all our feelings are understood by God, that He sees all our sorrows, and that He will not be regardless of them. There are no states of mind more interesting than those which occur in adversities; there is no one who can fully understand the soul in adversities but God; there is no one but God who can entirely meet the needs of the soul in such seasons.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:7: I will: Psa 13:5; Isa 49:13; Jer 33:11
for: Psa 9:13, Psa 25:18, Psa 71:20, Psa 119:153; Neh 9:32; Job 10:9; Lam 3:50, Lam 5:1
known: Psa 1:6, Psa 142:3; Job 23:10; Isa 43:2, Isa 63:9, Isa 63:16; Joh 10:27-30; Co1 8:3; Gal 4:9; Ti2 2:19
John Gill
31:7 I will be glad, and rejoice in thy mercy,.... Both because of the nature of it, which is large and abundant, free and sovereign, from everlasting to everlasting, and is communicated in and through Christ, and is a good ground of hope and trust; and because of the effects of it, or what it has produced; for to it are owing the covenant of grace, and all the sure mercies of it; the mission of Christ, and redemption by him; regeneration, and the forgiveness of sins, and even eternal life and glory; besides a multitude of blessings, deliverances, and salvations in Providence; on account of all which there is great reason for joy and gladness; of which the following are particulars;
for thou hast considered my trouble; inward, arising from indwelling sin, doubts and fears, desertions and darkness, and Satan's temptations; and outward, from the world, and the men of it, and by reason of bodily afflictions: now the Lord looks upon the troubles of his people, and upon them in them, with an eye of pity and compassion; he sympathizes with them; he considers the nature of their trouble, their weakness to bear it, and the best way, in tans, and time to deliver out of it; he working all things after the counsel of his own will; see Ex 3:7;
thou hast known my soul in adversities; that is, the Lord had took notice of him, approved of him, loved him, had visited him, and made known his love to him, and owned him for his own, and had chosen him in the furnace of affliction; a time and season when oftentimes friends and acquaintance are shy, and will not look upon men, know them, and own them; but the Lord does otherwise, and which is another reason of joy and gladness in his mercy.
John Wesley
31:7 Known - Loved me, and cared for me.
Robert Jamieson, A. R. Fausset and David Brown
31:7 hast known my soul, &c.--had regard to me in trouble.
30:830:8: Ես ՚ի Տէր յուսացայ, ցնծացայց եւ ուրախ եղէց ՚ի փրկութեան քում։ Հայեցար ՚ի խոնարհութիւն իմ, եւ փրկեցե՛ր ՚ի վշտաց զանձն իմ[6771]. [6771] Ոմանք.Զի հայեցար ՚ի խոնար՛՛։
8 Ես յոյսս դրի Տիրոջ վրայ, պիտի ցնծամ եւ ուրախանամ քո տուած փրկութեամբ: Տեսար իմ նուաստացումն ու ինձ փրկեցիր վշտերից:
7 Քու ողորմութիւնովդ պիտի ցնծամ եւ ուրախ ըլլամ. Վասն զի իմ թշուառութիւնս տեսար Ու իմ տառապանքներս գիտցար։
Ցնծացայց եւ ուրախ եղէց [165]ի փրկութեան քում. հայեցար ի խոնարհութիւն իմ, եւ փրկեցեր ի վշտաց զանձն իմ:

30:8: Ես ՚ի Տէր յուսացայ, ցնծացայց եւ ուրախ եղէց ՚ի փրկութեան քում։ Հայեցար ՚ի խոնարհութիւն իմ, եւ փրկեցե՛ր ՚ի վշտաց զանձն իմ[6771].
[6771] Ոմանք.Զի հայեցար ՚ի խոնար՛՛։
8 Ես յոյսս դրի Տիրոջ վրայ, պիտի ցնծամ եւ ուրախանամ քո տուած փրկութեամբ: Տեսար իմ նուաստացումն ու ինձ փրկեցիր վշտերից:
7 Քու ողորմութիւնովդ պիտի ցնծամ եւ ուրախ ըլլամ. Վասն զի իմ թշուառութիւնս տեսար Ու իմ տառապանքներս գիտցար։
zohrab-1805▾ eastern-1994▾ western am▾
30:730:8 Буду радоваться и веселиться о милости Твоей, потому что Ты призрел на бедствие мое, узнал горесть души моей
30:8 ἀγαλλιάσομαι αγαλλιαω jump for joy καὶ και and; even εὐφρανθήσομαι ευφραινω celebrate; cheer ἐπὶ επι in; on τῷ ο the ἐλέει ελεος mercy σου σου of you; your ὅτι οτι since; that ἐπεῖδες επειδον look on; have regard τὴν ο the ταπείνωσίν ταπεινωσις humiliation μου μου of me; mine ἔσωσας σωζω save ἐκ εκ from; out of τῶν ο the ἀναγκῶν αναγκη compulsion; necessity τὴν ο the ψυχήν ψυχη soul μου μου of me; mine
30:8 אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֶקְרָ֑א ʔeqrˈā קרא call וְ wᵊ וְ and אֶל־ ʔel- אֶל to אֲ֝דֹנָ֗י ˈʔᵃḏōnˈāy אֲדֹנָי Lord אֶתְחַנָּֽן׃ ʔeṯḥannˈān חנן favour
30:8. exultabo et laetabor in misericordia tua quia vidisti adflictionem meam cognovisti tribulationes animae meaeI will be glad and rejoice in thy mercy. For thou hast regarded my humility, thou hast saved my soul out of distresses.
7. I will be glad and rejoice in thy mercy: for thou hast seen my affliction; thou hast known my soul in adversities:
30:8. To you, Lord, I will cry out. And I will make supplication to my God.
30:8. I cried to thee, O LORD; and unto the LORD I made supplication.
I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities:

30:8 Буду радоваться и веселиться о милости Твоей, потому что Ты призрел на бедствие мое, узнал горесть души моей
30:8
ἀγαλλιάσομαι αγαλλιαω jump for joy
καὶ και and; even
εὐφρανθήσομαι ευφραινω celebrate; cheer
ἐπὶ επι in; on
τῷ ο the
ἐλέει ελεος mercy
σου σου of you; your
ὅτι οτι since; that
ἐπεῖδες επειδον look on; have regard
τὴν ο the
ταπείνωσίν ταπεινωσις humiliation
μου μου of me; mine
ἔσωσας σωζω save
ἐκ εκ from; out of
τῶν ο the
ἀναγκῶν αναγκη compulsion; necessity
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
30:8
אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֶקְרָ֑א ʔeqrˈā קרא call
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
אֲ֝דֹנָ֗י ˈʔᵃḏōnˈāy אֲדֹנָי Lord
אֶתְחַנָּֽן׃ ʔeṯḥannˈān חנן favour
30:8. exultabo et laetabor in misericordia tua quia vidisti adflictionem meam cognovisti tribulationes animae meae
I will be glad and rejoice in thy mercy. For thou hast regarded my humility, thou hast saved my soul out of distresses.
7. I will be glad and rejoice in thy mercy: for thou hast seen my affliction; thou hast known my soul in adversities:
30:8. To you, Lord, I will cry out. And I will make supplication to my God.
30:8. I cried to thee, O LORD; and unto the LORD I made supplication.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:8: Thou hast set my foot in a large room - Many hair-breadth escapes David had for his life; at that time especially when, playing before Saul, the furious king took a spear and endeavored to pierce him through the body, but he escaped and got to the deserts. Here God, who had saved his life, set his feet in a large room. The seventh and eighth verses speak of what God had done previously for him.
Albert Barnes: Notes on the Bible - 1834
31:8: And hast not shut me up into the hand of the enemy - Hast not delivered me into his hand, or into his power. See the margin Sa1 17:46; Sa1 24:18; Sa1 26:8.
Thou hast set my feet in a large room - In a large place. Thou hast made me free, or set me at liberty. See Psa 4:1, note; Psa 18:19, note; Psa 18:36, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:8: shut me: Psa 88:8; Deu 32:30; Sa1 17:46, Sa1 24:18, Sa1 26:8; Job 16:11; Isa 19:4 *marg.
set: Psa 4:1, Psa 18:19; Job 36:16
Geneva 1599
31:8 And hast not shut me up into the hand of the enemy: thou hast set my feet in a (e) large room.
(e) Largeness signifies comfort, as straitness, sorrow and peril.
John Gill
31:8 And hast not shut me up into the hand of the enemy,.... When in Keilah, in the wilderness of Ziph, and Maon, and encompassed about by Saul and his army, 1Kings 23:7; nor does the Lord suffer his people to be shut up under the power of sin and Satan, so that they cannot come forth in the exercise of grace, and the discharge of duty: but he brings their souls out of prison, that they may praise his name;
thou hast set my feet in a large room; at full liberty from his enemies; Saul and his army being called off from pursuing him, by tidings of an invasion by the Philistines, 1Kings 23:27; and this is the case of the saints when they are brought to Christ, to walk by faith at large on him; when grace is drawn forth into exercise, and spiritual knowledge is increased, and they are delivered from their enemies; or, however, can look upon them as conquered ones, and are sure of victory over them, and at last of an entire deliverance from them; see Ps 4:1.
John Wesley
31:8 Room - Made way for me to escape, when I was encompassed by them.
Robert Jamieson, A. R. Fausset and David Brown
31:8 shut me up . . . enemy--abandon to (1Kings 23:11).
large room--place of safety (compare Ps 18:19).
30:930:9: եւ ո՛չ մատնեցեր զիս ՚ի ձեռս նեղչաց իմոց, եւ կացուցեր յանդորրո՛ւ զոտս իմ։
9 Ինձ չմատնեցիր նեղիչներիս ձեռքը եւ ոտքերս լայնարձակ վայրում հաստատեցիր:
8 Զիս թշնամիին ձեռքը չմատնեցիր, Հապա իմ ոտքերս լայնարձակ տեղ մը կանգնեցուցիր։
եւ ոչ մատնեցեր զիս ի ձեռս նեղչաց իմոց, եւ կացուցեր յանդորրու զոտս իմ:

30:9: եւ ո՛չ մատնեցեր զիս ՚ի ձեռս նեղչաց իմոց, եւ կացուցեր յանդորրո՛ւ զոտս իմ։
9 Ինձ չմատնեցիր նեղիչներիս ձեռքը եւ ոտքերս լայնարձակ վայրում հաստատեցիր:
8 Զիս թշնամիին ձեռքը չմատնեցիր, Հապա իմ ոտքերս լայնարձակ տեղ մը կանգնեցուցիր։
zohrab-1805▾ eastern-1994▾ western am▾
30:830:9 и не предал меня в руки врага; поставил ноги мои на пространном месте.
30:9 καὶ και and; even οὐ ου not συνέκλεισάς συγκλειω confine; catch με με me εἰς εις into; for χεῖρας χειρ hand ἐχθροῦ εχθρος hostile; enemy ἔστησας ιστημι stand; establish ἐν εν in εὐρυχώρῳ ευρυχωρος spacious τοὺς ο the πόδας πους foot; pace μου μου of me; mine
30:9 מַה־ mah- מָה what בֶּ֥צַע bˌeṣaʕ בֶּצַע profit בְּ bᵊ בְּ in דָמִי֮ ḏāmˈî דָּם blood בְּ bᵊ בְּ in רִדְתִּ֪י riḏtˈî ירד descend אֶ֫ל־ ʔˈel- אֶל to שָׁ֥חַת šˌāḥaṯ שַׁחַת pit הֲ hᵃ הֲ [interrogative] יֹודְךָ֥ yôḏᵊḵˌā ידה praise עָפָ֑ר ʕāfˈār עָפָר dust הֲ hᵃ הֲ [interrogative] יַגִּ֥יד yaggˌîḏ נגד report אֲמִתֶּֽךָ׃ ʔᵃmittˈeḵā אֶמֶת trustworthiness
30:9. et non conclusisti me in manibus inimici posuisti in latitudine pedes meosAnd thou hast not shut me up in the hands of the enemy: thou hast set my feet in a spacious place.
8. And thou hast not shut me up into the hand of the enemy; thou hast set my feet in a large place.
30:9. What use would there be in my blood, if I descend into corruption? Will dust confess to you or announce your truth?
30:9. What profit [is there] in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth?
And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room:

30:9 и не предал меня в руки врага; поставил ноги мои на пространном месте.
30:9
καὶ και and; even
οὐ ου not
συνέκλεισάς συγκλειω confine; catch
με με me
εἰς εις into; for
χεῖρας χειρ hand
ἐχθροῦ εχθρος hostile; enemy
ἔστησας ιστημι stand; establish
ἐν εν in
εὐρυχώρῳ ευρυχωρος spacious
τοὺς ο the
πόδας πους foot; pace
μου μου of me; mine
30:9
מַה־ mah- מָה what
בֶּ֥צַע bˌeṣaʕ בֶּצַע profit
בְּ bᵊ בְּ in
דָמִי֮ ḏāmˈî דָּם blood
בְּ bᵊ בְּ in
רִדְתִּ֪י riḏtˈî ירד descend
אֶ֫ל־ ʔˈel- אֶל to
שָׁ֥חַת šˌāḥaṯ שַׁחַת pit
הֲ hᵃ הֲ [interrogative]
יֹודְךָ֥ yôḏᵊḵˌā ידה praise
עָפָ֑ר ʕāfˈār עָפָר dust
הֲ hᵃ הֲ [interrogative]
יַגִּ֥יד yaggˌîḏ נגד report
אֲמִתֶּֽךָ׃ ʔᵃmittˈeḵā אֶמֶת trustworthiness
30:9. et non conclusisti me in manibus inimici posuisti in latitudine pedes meos
And thou hast not shut me up in the hands of the enemy: thou hast set my feet in a spacious place.
8. And thou hast not shut me up into the hand of the enemy; thou hast set my feet in a large place.
30:9. What use would there be in my blood, if I descend into corruption? Will dust confess to you or announce your truth?
30:9. What profit [is there] in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. "Поставил ноги мои на пространном месте" - вывел меня из стесненного положения на относительно свободное и безопасное место, именно в Секелаг.
Adam Clarke: Commentary on the Bible - 1831
31:9: Mine eye is consumed - He now returns, and speaks of his present situation. Grief had brought many tears from his eyes, many agonies into his soul, and many distressful feelings into his whole frame.
My soul and my belly - The belly is often taken for the whole body. But the term belly or bowels, in such as case as this, may be the most proper; for in distress and misery, the bowels being the most tender part, and in fact the very seat of compassion, they are often most affected. In Greek the word σπλαγχνον signifies a bowel, and σπλαγχνιζομαι signifies to be moved with compassion; to feel misery in the bowels at the sight of a person in pain and distress.
Albert Barnes: Notes on the Bible - 1834
31:9: Have mercy upon me, O Lord, for I am in trouble - The nature and sources of his trouble are specified in the verses following. He seems to have regarded all his trouble as the result of sin, either the sin of his heart, of which he alone was conscious, or of some open act of sin, that had been the means of bringing this affliction upon him, Psa 31:10. As a consequence of this, he says that he was subjected to the reproach of his enemies, and shunned by his neighbors and his acquaintances; that he was forgotten by them like a dead man out of mind; that he was exposed to the slander of others, and that they conspired against his life, Psa 31:11-13. In view of all this he calls earnestly upon God to save him in his troubles, and to be his helper and friend.
Mine eye is consumed with grief - That is, with weeping. See the notes at Psa 6:7.
Yea, my soul - That is, my spirit, my life, my mind. My powers are weakened and exhausted by excessive grief.
And my belly - My bowels: regarded as the seat of the affections. See the notes at Isa 16:11; compare Psa 22:14. The effect of his grief was to exhaust his strength, and to make his heart sink within him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:9: mine: Psa 6:7, Psa 88:9; Job 17:7; Lam 4:17, Lam 5:17
my soul: Psa 6:1, Psa 6:2, Psa 22:14, Psa 22:15, Psa 38:1-10, Psa 44:25, Psa 73:14, Psa 73:26, Psa 88:3-5, Psa 102:3-5, Psa 107:10; Job 33:19-22
Carl Friedrich Keil and Franz Delitzsch
31:9
(Heb.: 31:10-14) After the paean before victory, which he has sung in the fulness of his faith, in this second part of the Psalm (with groups, or strophes, of diminishing compass: 6. 5. 4) there again breaks forth the petition, based upon the greatness of the suffering which the psalmist, after having strengthened himself in his trust in God, now all the more vividly sets before Him. צר־לּי, angustum est mihi, as in Ps 69:18, cf. Ps 18:7. Ps 31:10 is word for word like Ps 6:8, except that in this passage to עיני, the eye which mirrors the state of suffering in which the sensuous perception and objective receptivity of the man are concentrated, are added נפשׁ, the soul forming the nexus of the spirit and the body, and בּטן, the inward parts of the body reflecting the energies and feelings of the spirit and the soul. חיּים, with which is combined the idea of the organic intermingling of the powers of soul and body, has the predicate in the plural, as in Ps 88:4. The fact that the poet makes mention of his iniquity as that by which his physical strength has become tottering (כּשׁל as in Neh 4:4), is nothing surprising even in a Psalm that belongs to the time of his persecution by Saul; for the longer this persecution continued, the more deeply must David have felt that he needed this furnace of affliction.
The text of Ps 31:12 upon which the lxx rendering is based, was just the same as ours: παρὰ πάντας τοὺς ἐχθρούς μου ἐγενήθην ὄνειδος καὶ τοῖς γείτοσί μου σφόδρα καὶ φόβος τοῖς γνωστοῖς μου. But this σφδόρα (Jerome nimis) would certainly only be tolerable, if it could be rendered, "I am become a reproach even to my neighbours exceedingly" - in favour of this position of מאד we might compare Judg 12:2, - and this rendering is not really an impossible one; for not only has ו frequently the sense of "even" as in 2Kings 1:23, but (independently of passages, in which it may even be explained as "and that," an expression which takes up what has been omitted, as in Amos 4:10) it sometimes has this meaning direct (like καὶ, et -etiam), Is 32:7; Hos 8:6 (according to the accents), 2Chron 27:5; Eccles 5:5 (cf. Ew. @a7352, b). Inasmuch, however, as this usage, in Hebrew, was not definitely developed, but was only as it were just developing, it may be asked whether it is not possible to find a suitable explanation without having recourse to this rendering of the ו as equivalent to גּם, a rendering which is always hazardous. Olshausen places ולשׁכני after למידעי, a change which certainly gets rid of all difficulty. Hitzig alters מאד into מנּד, frightened, scared. But one naturally looks for a parallel substantive to חרפּה, somewhat like "terror" (Syriac) or "burden." Still מגור (dread) and משּׂאת (a burden) do not look as though מאד could be a corruption of either of those words. Is it not perhaps possible for מאד itself to be equivalent in meaning to משׂאת? Since in the signification σφόδρα it is so unsuited to this passage, the expression would not be ambiguous, if it were here used in a special sense. J. D. Michaelis has even compared the Arabic awd (awdat) in the sense of onus. We can, without the hesitation felt by Maurer and Hupfeld, suppose that מאד has indeed this meaning in this passage, and without any necessity for its being pointed מאד; for even the adverb מאד is originally a substantive derived from אוּד, Arab. âd (after the form מצד from צוּד) gravitas, firmitas, which is then used in the sense of graviter, firmiter (cf. the French ferme). אוּד, Arab. âd, however, has the radical signification to be compressed, compact, firm, and solid, from which proceed the significations, which are divided between âda, jaı̂du, and âda, jaûdu, to be strong, powerful, and to press upon, to burden, both of which meanings Arab. 'dd unites within itself (cf. on Ps 20:9).
The number of opponents that David had, at length made him a reproach even in the eyes of the better disposed of his people, as being a revolter and usurper. Those among whom he found friendly shelter began to feel themselves burdened by his presence because they were thereby imperilled; and we see from the sad fate of Abimelech and the other priests of Nob what cause, humanly speaking, they, who were not merely slightly, but even intimately acquainted with him (מידּעים as inn Ps 55:14; Ps 88:9, 19), had for avoiding all intercourse with him. Thus, then, he is like one dead, whom as soon as he is borne out of his home to the grave, men are wont, in general, to put out of mind also (נשׁכּח מלּא, oblivione extingui ex corde; cf. מפּה, Deut 31:21). All intimate connection with him is as it were sundered, he is become כּכלי אבד, - a phrase, which, as we consider the confirmation which follows in Ps 31:14, has the sense of vas periens (not vas perditum), a vessel that is in the act of אבד, i.e., one that is set aside or thrown away, being abandoned to utter destruction and no more cared for (cf. Hos 8:8, together with Jer 48:38, and Jer 22:28). With כּי he gives the ground for his comparison of himself to a household vessel that has become worthless. The insinuations and slanders of many brand him as a transgressor, dread surrounds him on every side (this is word for word the same as in Jer 20:10, where the prophet, with whom in other passages also מגור מסּביב is a frequent and standing formula, under similar circumstances uses the language of the psalmist); when they come together to take counsel concerning him (according to the accents the second half of the verse begins with בּהוּסדם), they think only how they may get rid of him. If the construction of ב with its infinitive were intended to be continued in Ps 31:14, it would have been וזממוּ לקחת נפשׁי or לקחת נפשׁי יזמּוּ.
Geneva 1599
31:9 Have mercy upon me, O LORD, for I am in trouble: mine (f) eye is consumed with grief, [yea], my soul and my belly.
(f) Meaning, that his sorrow and torment had continued a great while.
John Gill
31:9 Have mercy upon me, O Lord, for I am in trouble,.... A sudden change of case and frame this! and so it is with the people of God; as soon as, out of one trouble, they are in another; these are what are appointed for them, and lie in their pathway to heaven, and are necessary; and under them it is quite right to betake themselves to the Lord, who is a merciful God; and it is best to cast themselves upon his mercy, having no merit of their own to plead with him; and they may freely tell him all their distresses, as the psalmist here does, and hope for grace and mercy to help them in time of need;
mine eye, is consumed with grief; expressed by tears; through the multitude of which, by reason of trouble, his sight was greatly harmed; according to Jarchi, the word signifies, that his sight was so dim as is a man's when he puts a glass before his eyes, to see what is beyond the glass: this shows that the invention of spectacles was before the year 1105; for in that year Jarchi died; and proves it more early than any other writer has pretended to (a); for the commonly received opinion is, that they were invented at the latter end of the thirteenth or beginning of the fourteenth century; but the apostle, as A-Lapide thinks, respects them, in 1Cor 13:12; and they are mentioned by Plautus (b), who lived almost two hundred years before the birth of Christ: the same Jarchi observes on Ps 6:7;
yea, my soul and my belly; perhaps he could not eat his food, or digest it, which brought upon him internal disorders, and even brought his soul or life into danger.
(a) See Chambers's Dictionary on the word "Spectacles". (b) Vid. Ainsworth's Lat. Dict. in voce "Conspicill". & Panciroll. Rer. Memorab. par. 2. tit. 15. & Salmath. in ib. p. 268.
John Wesley
31:9 Grief - With continual weeping.
Robert Jamieson, A. R. Fausset and David Brown
31:9 mine eye, &c.--denotes extreme weakness (compare Ps 6:7).
grief--mingled sorrow and indignation (Ps 6:7).
soul and . . . belly--the whole person.
30:1030:10: Ողորմեա՛ ինձ Տէր զի նեղեալ եմ ես. խռովեցաւ ՚ի սրտմտութենէ ա՛կն իմ՝ անձն իմ եւ փոր իմ[6772]։ [6772] Ոմանք.՚Ի սրտմտութենէ քումմէ ակն իմ։
10 Ողորմի՛ր ինձ, Տէ՛ր, քանզի ճնշուած եմ ես. սրտնեղութիւնից խռոված են իմ աչքը, հոգին ու որովայնը:
9 Ո՛վ Տէր, ողորմէ՛ ինծի, վասն զի նեղութեան մէջ եմ. Սրտնեղութենէ մաշեցան իմ աչքս, իմ անձս ու իմ մարմինս։
Ողորմեա ինձ, Տէր, զի նեղեալ եմ ես. խռովեցաւ ի սրտմտութենէ ակն իմ` անձն իմ եւ փոր իմ:

30:10: Ողորմեա՛ ինձ Տէր զի նեղեալ եմ ես. խռովեցաւ ՚ի սրտմտութենէ ա՛կն իմ՝ անձն իմ եւ փոր իմ[6772]։
[6772] Ոմանք.՚Ի սրտմտութենէ քումմէ ակն իմ։
10 Ողորմի՛ր ինձ, Տէ՛ր, քանզի ճնշուած եմ ես. սրտնեղութիւնից խռոված են իմ աչքը, հոգին ու որովայնը:
9 Ո՛վ Տէր, ողորմէ՛ ինծի, վասն զի նեղութեան մէջ եմ. Սրտնեղութենէ մաշեցան իմ աչքս, իմ անձս ու իմ մարմինս։
zohrab-1805▾ eastern-1994▾ western am▾
30:930:10 Помилуй меня, Господи, ибо тесно мне; иссохло от горести око мое, душа моя и утроба моя.
30:10 ἐλέησόν ελεεω show mercy; have mercy on με με me κύριε κυριος lord; master ὅτι οτι since; that θλίβομαι θλιβω pressure; press against ἐταράχθη ταρασσω stir up; trouble ἐν εν in θυμῷ θυμος provocation; temper ὁ ο the ὀφθαλμός οφθαλμος eye; sight μου μου of me; mine ἡ ο the ψυχή ψυχη soul μου μου of me; mine καὶ και and; even ἡ ο the γαστήρ γαστηρ stomach; pregnant μου μου of me; mine
30:10 שְׁמַע־ šᵊmaʕ- שׁמע hear יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and חָנֵּ֑נִי ḥonnˈēnî חנן favour יְ֝הוָה [ˈyhwāh] יְהוָה YHWH הֱֽיֵה־ hˈᵉʸē- היה be עֹזֵ֥ר ʕōzˌēr עזר help לִֽי׃ lˈî לְ to
30:10. miserere mei Domine quoniam tribulor caligavit in furore oculus meus anima mea et venter meusHave mercy on me, O Lord, for I am afflicted: my eye is troubled with wrath, my soul, and my belly:
9. Have mercy upon me, O LORD, for I am in distress: mine eye wasteth away with grief, , my soul and my body.
30:10. The Lord has heard, and he has been merciful to me. The Lord has become my helper.
30:10. Hear, O LORD, and have mercy upon me: LORD, be thou my helper.
Have mercy upon me, O LORD, for I am in trouble: mine eye is consumed with grief, [yea], my soul and my belly:

30:10 Помилуй меня, Господи, ибо тесно мне; иссохло от горести око мое, душа моя и утроба моя.
30:10
ἐλέησόν ελεεω show mercy; have mercy on
με με me
κύριε κυριος lord; master
ὅτι οτι since; that
θλίβομαι θλιβω pressure; press against
ἐταράχθη ταρασσω stir up; trouble
ἐν εν in
θυμῷ θυμος provocation; temper
ο the
ὀφθαλμός οφθαλμος eye; sight
μου μου of me; mine
ο the
ψυχή ψυχη soul
μου μου of me; mine
καὶ και and; even
ο the
γαστήρ γαστηρ stomach; pregnant
μου μου of me; mine
30:10
שְׁמַע־ šᵊmaʕ- שׁמע hear
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
חָנֵּ֑נִי ḥonnˈēnî חנן favour
יְ֝הוָה [ˈyhwāh] יְהוָה YHWH
הֱֽיֵה־ hˈᵉʸē- היה be
עֹזֵ֥ר ʕōzˌēr עזר help
לִֽי׃ lˈî לְ to
30:10. miserere mei Domine quoniam tribulor caligavit in furore oculus meus anima mea et venter meus
Have mercy on me, O Lord, for I am afflicted: my eye is troubled with wrath, my soul, and my belly:
9. Have mercy upon me, O LORD, for I am in distress: mine eye wasteth away with grief, , my soul and my body.
30:10. The Lord has heard, and he has been merciful to me. The Lord has become my helper.
30:10. Hear, O LORD, and have mercy upon me: LORD, be thou my helper.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 Have mercy upon me, O LORD, for I am in trouble: mine eye is consumed with grief, yea, my soul and my belly. 10 For my life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed. 11 I was a reproach among all mine enemies, but especially among my neighbours, and a fear to mine acquaintance: they that did see me without fled from me. 12 I am forgotten as a dead man out of mind: I am like a broken vessel. 13 For I have heard the slander of many: fear was on every side: while they took counsel together against me, they devised to take away my life. 14 But I trusted in thee, O LORD: I said, Thou art my God. 15 My times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me. 16 Make thy face to shine upon thy servant: save me for thy mercies' sake. 17 Let me not be ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave. 18 Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous.
In the foregoing verses David had appealed to God's righteousness, and pleaded his relation to him and dependence on him; here he appeals to his mercy, and pleads the greatness of his own misery, which made his case the proper object of that mercy. Observe,
I. The complaint he makes of his trouble and distress (v. 9): "Have mercy upon me, O Lord! for I am in trouble, and need thy mercy." The remembrance he makes of his condition is not much unlike some even of Job's complaints. 1. His troubles had fixed a very deep impression upon his mind and made him a man of sorrows. So great was his grief that his very soul was consumed with it, and his life spent with it, and he was continually sighing, v. 9, 10. Herein he was a type of Christ,--who was intimately acquainted with grief and often in tears. We may guess by David's complexion, which was ruddy and sanguine, by his genius for music, and by his daring enterprises in his early days, that his natural disposition was both cheerful and firm, that he was apt to be cheerful, and not to lay trouble to his heart; yet here we see what he is brought to: he has almost wept out his eyes, and sighed away his breath. Let those that are airy and gay take heed of running into extremes, and never set sorrow at defiance; God can find out ways to make them melancholy if they will not otherwise learn to be serious. 2. His body was afflicted with the sorrows of his mind (v. 10): My strength fails, my bones are consumed, and all because of my iniquity. As to Saul, and the quarrel he had with him, he could confidently insist upon his righteousness; but, as it was an affliction God laid upon him, he owns he had deserved it, and freely confesses his iniquity to have been the procuring cause of all his trouble; and the sense of sin touched him to the quick and wasted him more than all his calamities. 3. His friends were unkind and became shy of him. He was a fear to his acquaintance, when they saw him they fled from him, v. 11. They durst not harbour him nor give him any assistance, durst not show him any countenance, nor so much as be seen in his company, for fear of being brought into trouble by it, now that Saul had proclaimed him a traitor and outlawed him. They saw how dearly Ahimelech the priest had paid for aiding and abetting him, though ignorantly; and therefore, though they could not but own he had a great deal of wrong done him, yet they had not the courage to appear for him. He was forgotten by them, as a dead man out of mind (v. 12), and looked upon with contempt as a broken vessel. Those that showed him all possible respect when he was in honour at court, now that he had fallen into disgrace, though unjustly, were strange to him. Such swallow-friends the world is full of, that are gone in winter. Let those that fall on the losing side not think it strange if they be thus deserted, but make sure a friend in heaven, that will not fail them, and make use of him. 4. His enemies were unjust in their censures of him. They would not have persecuted him as they did if they had not first represented him as a bad man; he was a reproach among all his enemies, but especially among his neighbours, v. 11. Those that had been the witnesses of his integrity, and could not but be convinced in their consciences that he was an honest man, were the most forward to represent him quite otherwise, that they might curry favour with Saul. Thus he heard the slander of many; every one had a stone to throw at him, because fear was in every side; that is, they durst not do otherwise, for he that would not join with his neighbours to accuse David was looked upon as disaffected to Saul. Thus the best of men have been represented under the worst characters by those that resolved to give them the worst treatment. 5. His life was aimed at and he went in continual peril of it. Fear was on every side, and he knew that, whatever counsel his enemies took against him, the design was not to take away his liberty, but to take away his life (v. 13), a life so valuable, so useful, to the good services of which all Israel owed so much, and which was never forfeited. Thus, in all the plots of the Pharisees and Herodians against Christ, still the design was to take away his life, such are the enmity and cruelty of the serpent's seed.
II. His confidence in God in the midst of these troubles. Every thing looked black and dismal round about him, and threatened to drive him to despair: "But I trusted in thee, O Lord! (v. 14) and was thereby kept from sinking." His enemies robbed him of his reputation among men, but they could not rob him of his comfort in God, because they could not drive him from his confidence in God. Two things he comforted himself with in his straits, and he went to God and pleaded them with him:-- 1. "Thou art my God; I have chosen thee for mine, and thou hast promised to be mine;" and, if he be ours and we can by faith call him so, it is enough, when we can call nothing else ours. "Thou art my God; and therefore to whom shall I go for relief but to thee?" Those need not be straitened in their prayers who can plead this; for, if God undertake to be our God, he will do that for us which will answer the compass and vast extent of the engagement. 2. My times are in thy hand. Join this with the former and it makes the comfort complete. If God have our times in his hand, he can help us; and, if he be our God, he will help us; and then what can discourage us? It is a great support to those who have God for their God that their times are in his hand and he will be sure to order and dispose of them for the best, to all those who commit their spirits also into his hand, to suit them to their times, as David here, v. 5. The time of life is in God's hands, to lengthen or shorten, embitter or sweeten, as he pleases, according to the counsel of his will. Our times (all events that concern us, and the timing of them) are at God's disposal; they are not in our own hands, for the way of man is not in himself, not in our friends' hands, nor in our enemies' hands, but in God's; every man's judgment proceedeth from him. David does not, in his prayers, prescribe to God, but subscribe to him. "Lord, my times are in thy hand, and I am well pleased that they are so; they could not be in a better hand. Thy will be done."
III. His petitions to God, in this faith and confidence, 1. He prays that God would deliver him out of the hand of his enemies (v. 15), and save him (v. 16), and this for his mercies' sake, and not for any merit of his own. Our opportunities are in God's hand (so some read it), and therefore he knows how to choose the best and fittest time for our deliverance, and we must be willing to wait that time. When David had Saul at his mercy in the cave those about him said, "This is the time in which God will deliver thee," 1 Sam. xxiv. 4. "No," says David, "the time has not come for my deliverance till it can be wrought without sin; and I will wait for that time; for it is God's time, and that is the best time." 2. That God would give him the comfort of his favour in the mean time (v. 16): "Make they face to shine upon thy servant; let me have the comfortable tokens and evidences of thy favour to me, and that shall put gladness in my heart in the midst of all my griefs." 3. That his prayers to God might be answered and his hopes in God accomplished (v. 17): "Let me not be ashamed of my hopes and prayers, for I have called upon thee, who never saidst to thy people, Seek in vain, and hope in vain." 4. That shame and silence might be the portion of wicked people, and particularly of his enemies. They were confident of their success against David, and that they should run him down and ruin him. "Lord," says he, "let them be made ashamed of that confidence by the disappointment of their expectations," as those that opposed the building of the wall about Jerusalem, when it was finished, were much cast down in their own eye, Neh. vi. 16. Let them be silent in the grave. Note, Death will silence the rage and clamour of cruel persecutors, whom reason would not silence. In the grave the wicked cease from troubling. Particularly, he prays for (that is, he prophesies) the silencing of those that reproach and calumniate the people of God (v. 18): Let lying lips be put to silence, that speak grievous things proudly and contemptuously against the righteous. This is a very good prayer which, (1.) We have often occasion to put up to God; for those that set their mouth against the heavens commonly revile the heirs of heaven. Religion, in the strict and serious professors of it, are every where spoken against, [1.] With a great deal of malice: They speak grievous things, on purpose to vex them, and hoping, with what they say, to do them a real mischief. They speak hard things (so the word is), which bear hard upon them, and by which they hope to fasten indelible characters of infamy upon them. [2.] With a great deal of falsehood: They are lying lips, taught by the father of lies and serving his interest. [3.] With a great deal of scorn and disdain: They speak proudly and contemptuously, as if the righteous, whom God has honoured, were the most despicable people in the world, and not worthy to be set with the dogs of their flock. One would think they thought it no sin to tell a deliberate lie if it might but serve to expose a good man either to hatred or contempt. Hear, O our God! for we are despised. (2.) We may pray in faith; for these lying lips shall be put to silence. God has many ways of doing it. Sometimes he convinces the consciences of those that reproach his people, and turns their hearts. Sometimes by his providence he visibly confutes their calumnies, and brings forth the righteousness of his people as the light. However, there is a day coming when God will convince ungodly sinners of the falsehood of all the hard speeches that have spoken against his people and will execute judgment upon them, Jude 14, 15. Then shall this prayer be fully answered, and to that day we should have an eye in the singing of it, engaging ourselves likewise by well-doing, if possible, to silence the ignorance of foolish men, 1 Pet. ii. 15.
Adam Clarke: Commentary on the Bible - 1831
31:10: My life is spent with grief - My life is a life of suffering and distress, and by grief my days are shortened. Grief disturbs the functions of life, prevents the due concoction of food, injures the digestive organs, destroys appetite, impairs the nervous system, relaxes the muscles, induces morbid action in the animal economy, and hastens death. These effects are well expressed in the verse itself.
My years with sighing - אנחה anachah. This is a mere natural expression of grief; the very sounds which proceed from a distressed mind; an-ach-ah! common, with little variation, to all nations, and nearly the same in all languages. The och-och-on of the Irish is precisely the same sound, and the same sense. Thousands of beauties or this kind are to be found in the sacred language.
Albert Barnes: Notes on the Bible - 1834
31:10: For my life is spent with grief - The word here rendered "spent" does not mean merely "passed," as it is commonly now used, as when we say we "spent" our time at such a place, or in such a manner, but in the more proper meaning of the word, as denoting "consumed, wasted away," or "destroyed." See the word כלה kâ lâ h as used in Jer 16:4; Lam 2:11; Psa 84:2 (Heb. 3); Psa 143:7; Psa 69:3 Heb. 4; Job 11:20.
And my years with sighing - That is, my years are wasted or consumed with sighing. Instead of being devoted to active toil and to useful effort, they are exhausted or wasted away with a grief which wholly occupies and preys upon me.
My strength faileth because of mine iniquity - Because of the trouble that has come upon me for my sin. He regarded all this trouble - from whatever quarter it came, whether directly from the hand of God, or from man - as the fruit of "sin." Whether he refers to any particular sin as the cause of this trouble, or to the sin of his nature as the source of all evil, it is impossible now to determine. Since, however, no particular sin is specified, it seems most probable that the reference is to the sin of his heart - to his corrupt nature. It is common, and it is not improper, when we are afflicted, to regard all our trials as fruits of sin; as coming upon us as the result of the fall, and as an evidence that we are depraved. It is certain that there is no suffering in heaven, and that there never would be any in a perfectly holy world. It is equally certain that all the woes of earth are the consequence of man's apostasy; and it is proper, therefore, when we are afflicted, even though we cannot trace the affliction to any "particular" offence, to trace it all to the existence of evil, and to regard it as among the proofs of the divine displeasure against sin.
And my bones are consumed - That is, are decayed, worn out, or wasted away. Even the solid framework of my body gives way under excessive grief, and all my strength is gone. See Psa 32:3; Psa 102:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:10: my life: Psa 78:33, Psa 88:15, Psa 102:3-28; Job 3:24; Rom 9:2
strength: Psa 71:9
bones: Psa 32:3, Psa 32:4, Psa 102:3-5
John Gill
31:10 For my life is spent with grief, and my years with sighing,.... Which shows the continuance of his troubles, and that his whole life had been, as it were, an uninterrupted series of sorrows;
my strength faileth because of mine iniquity; this opens the source and spring of all his grief and trouble; his sin, and the sin of his nature, in which he was conceived and born; indwelling sin, which remained and worked in him; and it may be also the sin of unbelief, which beset him, and prevailed in him, notwithstanding the instances of divine goodness, the declarations of grace, the discoveries of love, and the exceeding great and precious promises he had made to him; as also his daily sins and infirmities, and very likely some great backslidings, which had brought grief of soul upon aim, and which grief affected the several parts of his body. Sin was the cause of the failure of natural strength in Adam and his posterity; of diseases and death, by which their strength is weakened in the way; and was the cause of impairing moral strength in men to do that which is good, and has a very great influence on the spiritual strength of the Lord's people, in the exercise of grace;
and my bones are consumed; which are the firmest and strongest parts of the human body, and the support of it.
John Wesley
31:10 Iniquity - For the punishment of mine iniquity. Consumed - The juice and marrow of them bring almost dried up with grief.
Robert Jamieson, A. R. Fausset and David Brown
31:10 Though the effects ascribed to grief are not mere figures of speech--
spent . . . consumed--must be taken in the modified sense of wasted and decayed.
iniquity--or, suffering by it (see on Ps 40:12).
30:1130:11: Պակասեցան ՚ի ցաւոց կեանք իմ, եւ ամք իմ յոգւոց ելանելոյ։ Աղքատացա՛ւ ՚ի տկարութենէ զօրութիւն իմ, եւ ոսկերք իմ խռովեցան[6773]։ [6773] Ոմանք.Պակասեցան ՚ի ցաւոց։
11 Կեանքս սպառուեց վիշտ ու ցաւերով, եւ տարիներս՝ հոգոց հանելով: Թշուառութիւնից տկարացաւ ուժն իմ, եւ ոսկորներս մաշուեցին:
10 Վասն զի իմ կեանքս՝ տրտմութենէ Ու տարիներս հառաչանք ընելէ սպառեցան. Իմ ոյժս թշուառութենէս տկարացաւ, Ոսկորներս ալ մաշեցան։
Պակասեցան ի ցաւոց կեանք իմ, եւ ամք իմ յոգւոց ելանելոյ. աղքատացաւ ի տկարութենէ զօրութիւն իմ, եւ ոսկերք իմ խռովեցան:

30:11: Պակասեցան ՚ի ցաւոց կեանք իմ, եւ ամք իմ յոգւոց ելանելոյ։ Աղքատացա՛ւ ՚ի տկարութենէ զօրութիւն իմ, եւ ոսկերք իմ խռովեցան[6773]։
[6773] Ոմանք.Պակասեցան ՚ի ցաւոց։
11 Կեանքս սպառուեց վիշտ ու ցաւերով, եւ տարիներս՝ հոգոց հանելով: Թշուառութիւնից տկարացաւ ուժն իմ, եւ ոսկորներս մաշուեցին:
10 Վասն զի իմ կեանքս՝ տրտմութենէ Ու տարիներս հառաչանք ընելէ սպառեցան. Իմ ոյժս թշուառութենէս տկարացաւ, Ոսկորներս ալ մաշեցան։
zohrab-1805▾ eastern-1994▾ western am▾
30:1030:11 Истощилась в печали жизнь моя и лета мои в стенаниях; изнемогла от грехов моих сила моя, и кости мои иссохли.
30:11 ὅτι οτι since; that ἐξέλιπεν εκλειπω leave off; cease ἐν εν in ὀδύνῃ οδυνη pain ἡ ο the ζωή ζωη life; vitality μου μου of me; mine καὶ και and; even τὰ ο the ἔτη ετος year μου μου of me; mine ἐν εν in στεναγμοῖς στεναγμος groaning ἠσθένησεν ασθενεω infirm; ail ἐν εν in πτωχείᾳ πτωχεια bankruptcy ἡ ο the ἰσχύς ισχυς force μου μου of me; mine καὶ και and; even τὰ ο the ὀστᾶ οστεον bone μου μου of me; mine ἐταράχθησαν ταρασσω stir up; trouble
30:11 הָפַ֣כְתָּ hāfˈaḵtā הפך turn מִסְפְּדִי֮ mispᵊḏˈî מִסְפֵּד wailing לְ lᵊ לְ to מָחֹ֪ול māḥˈôl מָחֹול round dance לִ֥י lˌî לְ to פִּתַּ֥חְתָּ pittˌaḥtā פתח open שַׂקִּ֑י śaqqˈî שַׂק sack וַֽ wˈa וְ and תְּאַזְּרֵ֥נִי ttᵊʔazzᵊrˌēnî אזר put on שִׂמְחָֽה׃ śimḥˈā שִׂמְחָה joy
30:11. quia consumptae sunt in maerore vitae meae et anni mei in gemitu infirmata est in iniquitate fortitudo mea et ossa mea contabueruntFor my life is wasted with grief: and my years in sighs. My strength is weakened through poverty and my bones are disturbed.
10. For my life is spent with sorrow, and my years with sighing: my strength faileth because of mine iniquity, and my bones are wasted away.
30:11. You have turned my mourning into gladness for me. You have cut off my sackcloth, and you have surrounded me with joy.
30:11. Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness;
For my life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed:

30:11 Истощилась в печали жизнь моя и лета мои в стенаниях; изнемогла от грехов моих сила моя, и кости мои иссохли.
30:11
ὅτι οτι since; that
ἐξέλιπεν εκλειπω leave off; cease
ἐν εν in
ὀδύνῃ οδυνη pain
ο the
ζωή ζωη life; vitality
μου μου of me; mine
καὶ και and; even
τὰ ο the
ἔτη ετος year
μου μου of me; mine
ἐν εν in
στεναγμοῖς στεναγμος groaning
ἠσθένησεν ασθενεω infirm; ail
ἐν εν in
πτωχείᾳ πτωχεια bankruptcy
ο the
ἰσχύς ισχυς force
μου μου of me; mine
καὶ και and; even
τὰ ο the
ὀστᾶ οστεον bone
μου μου of me; mine
ἐταράχθησαν ταρασσω stir up; trouble
30:11
הָפַ֣כְתָּ hāfˈaḵtā הפך turn
מִסְפְּדִי֮ mispᵊḏˈî מִסְפֵּד wailing
לְ lᵊ לְ to
מָחֹ֪ול māḥˈôl מָחֹול round dance
לִ֥י lˌî לְ to
פִּתַּ֥חְתָּ pittˌaḥtā פתח open
שַׂקִּ֑י śaqqˈî שַׂק sack
וַֽ wˈa וְ and
תְּאַזְּרֵ֥נִי ttᵊʔazzᵊrˌēnî אזר put on
שִׂמְחָֽה׃ śimḥˈā שִׂמְחָה joy
30:11. quia consumptae sunt in maerore vitae meae et anni mei in gemitu infirmata est in iniquitate fortitudo mea et ossa mea contabuerunt
For my life is wasted with grief: and my years in sighs. My strength is weakened through poverty and my bones are disturbed.
30:11. You have turned my mourning into gladness for me. You have cut off my sackcloth, and you have surrounded me with joy.
30:11. Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Давид молит Бога и в последующее время гонений, по оставлении им Секелага, спасти его от врагов. - "Изнемогла от грехов моих сила моя" - неточный перевод с еврейского, нужно бы сказать от "бедствий", или как в Вульгате "in paupertate", и у 7:0-ти - en ptwceia.
Adam Clarke: Commentary on the Bible - 1831
31:11: I was a reproach - When proscribed at the court of Saul, my enemies triumphed, and loaded me with execrations; my neighbors considered me as a dangerous man, now deservedlJr driven from society; my acquaintance, who knew me best, were afraid to hold any communication with me; and they who saw me in my exile avoided me as if affected with a contagious disorder,
Albert Barnes: Notes on the Bible - 1834
31:11: I was a reproach among all mine enemies - That is, he was subjected to their reproaches, or was calumniated and Rev_iled by them. See the notes at Psa 22:6.
But especially among my neighbors - I was reproached by none more than by my neighbors. They showed special distrust of me, and manifested special unkindness, even more than my enemies did. They turned away from me. They abandoned me. They would not associate with me. They regarded me as a disgrace to them, and forsook me. Compare Job 19:13-15, and the notes at that passage.
And a fear to mine acquaintance - An object of dread or terror, so that they fled from me.
They that did see me without - In the streets, or in public - out of my own house. Not only those in my own dwelling - the members of my family - regarded me in this manner, but passers in the streets - those whom I accidentally met - turned from me and fled in disgust and horror. It is not possible now to determine at what time in the life of the psalmist this occurred, or to ascertain the exact circumstances. There were, doubtless, times when with the saddest feelings he could say that all this was true of him. His troubles in the time of his persecutions by Saul, and still more probably his trials in the time when Absalom rebelled against him, and when he was driven away from his throne and his capital, would furnish an occasion when this would be true. If the latter was the occasion, then we can see how naturally he would connect all this with his "iniquity," and regard it as the consequence of his sin in the matter of Uriah - a sin which would probably be always in his recollection, and which he would ever onward regard as lying at the foundation of all his afflictions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:11: I was: Psa 22:6, Psa 69:19, Psa 69:20, Psa 89:50, Psa 89:51; Isa 49:7, Isa 53:4, Isa 53:5; Mat 27:39-44; Rom 15:3; Heb 11:36, Heb 13:13; Pe1 4:14
especially: Psa 38:11, Psa 41:8, Psa 41:9, Psa 88:8, Psa 88:18; Job 19:13, Job 19:14; Jer 12:6; Mic 7:6; Mat 10:21, Mat 10:22
a fear: Psa 64:8; Job 6:21-23; Mat 26:56, Mat 26:74; Ti2 4:16
Geneva 1599
31:11 I was a (g) reproach among all mine enemies, but especially among my neighbours, and a fear to mine acquaintance: they that did see me without fled from me.
(g) My enemies had drawn all men to their part against me, even my chief friends.
John Gill
31:11 I was a reproach among all mine enemies,.... This is a common case of the people of God; and though it may be the least of their afflictions, yet it is not grateful to the flesh; and it is as it is made: under divine supports saints rejoice, and take pleasure in reproaches, that they are counted worthy to bear them, and esteem them as great riches; at other times they seize and feed upon their spirits, and are ready to break their hearts;
but especially among my neighbours; who knew him, and knew he did not deserve to be so treated; and who ought, as neighbours, to have loved him, and done all good offices to him; so that this is an aggravation both of their sin and his distress;
and a fear to mine acquaintance; not that they were afraid that he should do them any mischief; but they were afraid to own him, and to do him any service; unless the sense is, that they were afraid that evil would befall him, that he should not escape with his life; which, though it may express the affectionate concern of his friends, yet shows the danger he was exposed to;
they that did see me without fled from me; as if he had something very pestilential and infectious about him.
John Wesley
31:11 A fear - They were afraid to give me any countenance or assistance. Fled - To prevent their own danger and ruin.
Robert Jamieson, A. R. Fausset and David Brown
31:11 among--or, literally, "from," or, "by" my enemies. The latter clauses describe the progress of his disgrace to the lowest degree, till,
30:1230:12: Քան զամենայն թշնամիս իմ եղէ ես նախատ դրացեաց իմոց՝ յոյժ ա՛հ եւ երկեւղ ծանօթից իմոց։ Ամենեքեան ոյք տեսանէին զիս, արտա՛քս փախչէին յինէն[6774]։ [6774] Յօրինակին.Նախատ դրացաց ի՛՛։
12 Իմ բոլոր թշնամիներից աւելի ես դրացիների՛ս համար նախատինք եղայ եւ ծանօթներիս համար՝ սոսկալի ահ ու սարսափ: Բոլոր նրանք, ովքեր տեսնում էին ինձ, հեռու էին փախչում ինձնից:
11 Իմ բոլոր թշնամիներուս, մանաւանդ դրացիներուս առջեւ նախատուեցայ Ու իմ ծանօթներուս երկիւղ եղայ. Զիս դուրսը տեսնողները ինձմէ կը փախչէին։
Քան զամենայն թշնամիս իմ եղէ ես նախատ դրացեաց իմոց յոյժ, ահ եւ երկեւղ ծանօթից իմոց. ամենեքեան ոյք տեսանէին զիս արտաքս, փախչէին յինէն:

30:12: Քան զամենայն թշնամիս իմ եղէ ես նախատ դրացեաց իմոց՝ յոյժ ա՛հ եւ երկեւղ ծանօթից իմոց։ Ամենեքեան ոյք տեսանէին զիս, արտա՛քս փախչէին յինէն[6774]։
[6774] Յօրինակին.Նախատ դրացաց ի՛՛։
12 Իմ բոլոր թշնամիներից աւելի ես դրացիների՛ս համար նախատինք եղայ եւ ծանօթներիս համար՝ սոսկալի ահ ու սարսափ: Բոլոր նրանք, ովքեր տեսնում էին ինձ, հեռու էին փախչում ինձնից:
11 Իմ բոլոր թշնամիներուս, մանաւանդ դրացիներուս առջեւ նախատուեցայ Ու իմ ծանօթներուս երկիւղ եղայ. Զիս դուրսը տեսնողները ինձմէ կը փախչէին։
zohrab-1805▾ eastern-1994▾ western am▾
30:1130:12 От всех врагов моих я сделался поношением даже у соседей моих и страшилищем для знакомых моих; видящие меня на улице бегут от меня.
30:12 παρὰ παρα from; by πάντας πας all; every τοὺς ο the ἐχθρούς εχθρος hostile; enemy μου μου of me; mine ἐγενήθην γινομαι happen; become ὄνειδος ονειδος disgrace καὶ και and; even τοῖς ο the γείτοσίν γειτων countryman; neighborhood women μου μου of me; mine σφόδρα σφοδρα vehemently; tremendously καὶ και and; even φόβος φοβος fear; awe τοῖς ο the γνωστοῖς γνωστος known; what can be known μου μου of me; mine οἱ ο the θεωροῦντές θεωρεω observe με με me ἔξω εξω outside ἔφυγον φευγω flee ἀπ᾿ απο from; away ἐμοῦ εμου my
30:12 לְמַ֤עַן׀ lᵊmˈaʕan לְמַעַן because of יְזַמֶּרְךָ֣ yᵊzammerᵊḵˈā זמר sing כָ֭בֹוד ˈḵāvôḏ כָּבֹוד weight וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִדֹּ֑ם yiddˈōm דמם rest יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱ֝לֹהַ֗י ˈʔᵉlōhˈay אֱלֹהִים god(s) לְ lᵊ לְ to עֹולָ֥ם ʕôlˌām עֹולָם eternity אֹודֶֽךָּ׃ ʔôḏˈekkā ידה praise
30:12. apud omnes hostes meos factus sum obprobrium et vicinis meis nimis et timor notis meis qui videbant me in plateis fugiebant meI am become a reproach among all my enemies, and very much to my neighbours; and a fear to my acquaintance. They that saw me without fled from me.
11. Because of all mine adversaries I am become a reproach, yea, unto my neighbours exceedingly, and a fear to mine acquaintance: they that did see me without fled from me.
30:12. So then, may my glory sing to you, and may I not regret it. O Lord, my God, I will confess to you for eternity.
30:12. To the end that [my] glory may sing praise to thee, and not be silent. O LORD my God, I will give thanks unto thee for ever.
I was a reproach among all mine enemies, but especially among my neighbours, and a fear to mine acquaintance: they that did see me without fled from me:

30:12 От всех врагов моих я сделался поношением даже у соседей моих и страшилищем для знакомых моих; видящие меня на улице бегут от меня.
30:12
παρὰ παρα from; by
πάντας πας all; every
τοὺς ο the
ἐχθρούς εχθρος hostile; enemy
μου μου of me; mine
ἐγενήθην γινομαι happen; become
ὄνειδος ονειδος disgrace
καὶ και and; even
τοῖς ο the
γείτοσίν γειτων countryman; neighborhood women
μου μου of me; mine
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
φόβος φοβος fear; awe
τοῖς ο the
γνωστοῖς γνωστος known; what can be known
μου μου of me; mine
οἱ ο the
θεωροῦντές θεωρεω observe
με με me
ἔξω εξω outside
ἔφυγον φευγω flee
ἀπ᾿ απο from; away
ἐμοῦ εμου my
30:12
לְמַ֤עַן׀ lᵊmˈaʕan לְמַעַן because of
יְזַמֶּרְךָ֣ yᵊzammerᵊḵˈā זמר sing
כָ֭בֹוד ˈḵāvôḏ כָּבֹוד weight
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִדֹּ֑ם yiddˈōm דמם rest
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱ֝לֹהַ֗י ˈʔᵉlōhˈay אֱלֹהִים god(s)
לְ lᵊ לְ to
עֹולָ֥ם ʕôlˌām עֹולָם eternity
אֹודֶֽךָּ׃ ʔôḏˈekkā ידה praise
30:12. apud omnes hostes meos factus sum obprobrium et vicinis meis nimis et timor notis meis qui videbant me in plateis fugiebant me
I am become a reproach among all my enemies, and very much to my neighbours; and a fear to my acquaintance. They that saw me without fled from me.
11. Because of all mine adversaries I am become a reproach, yea, unto my neighbours exceedingly, and a fear to mine acquaintance: they that did see me without fled from me.
30:12. So then, may my glory sing to you, and may I not regret it. O Lord, my God, I will confess to you for eternity.
30:12. To the end that [my] glory may sing praise to thee, and not be silent. O LORD my God, I will give thanks unto thee for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Давида избегали знающие его. Это понятно: его преследовал Саул, как своего личного врага, и близкие отношения к Давиду, и сношения с ним кого-либо из евреев могли бы вызвать подозрения со стороны Саула в покровительстве ему и тем навлечь гнев царя.
Adam Clarke: Commentary on the Bible - 1831
31:12: I am forgotten as a dead man - I am considered as a person adjudged to death. I am like a broken vessel-like a thing totally useless.
Albert Barnes: Notes on the Bible - 1834
31:12: I am forgotten as a dead man out of mind - Like the man who is dead, and who has passed away from the recollection of mankind. Compare Psa 88:4-5. The Hebrew is, "as a dead man from the heart;" that is, from the memory or recollection of men, so as to be no more remembered; no more regarded. The expression is nearly the same in meaning as our common English proverb: "out of sight, out of mind." The allusion is to the fact that a man who is dead is soon forgotten. He is missed at first by a few friends, while the rest of the world knows little about him, or cares little for him. He is no longer seen where he has been accustomed to be seen, at the place of business, in the social circle, in the scenes of amusement, in the streets, or in public assemblies. For a short period a vacancy is created which attracts attention and causes regret. But the world moves on. Another comes to fill his place, and soon his absence ceases to be a subject of remark, or a cause of regret; the world says little about him, and soon he altogether ceases to be remembered. At no distant time the rude board with his name written on it, or the marble sculptured with all the skill of art, falls down. The passing traveler casts an eye upon the "name" of him who slept his last sleep there, and neither knows nor cares who he was.
"The gay will laugh
When thou art gone, the solemn brood of care
Plod on, and each one as before will chase
His favorite phantom"
- Bryant
"On my grassy grave
The men of future times will careless tread,
And read my name upon the sculptured stone;
Nor will the sound, familiar to their ears,
Recall my vanish'd memory."
- Henry Kirke White
It is sad to reflect that this is to be our lot; but so it is. It would cast a most gloomy shade over life if this was to be the end of man, and if he passed from existence as soon as he passes from the recollection of the living. The idea of the psalmist here is, that, in the circumstances to which he referred, he had been forgotten by mankind, and he uses the most striking image which could be employed to convey that idea.
I am like a broken vessel - Margin, as in Hebrew, "like a vessel that perisheth." That is, like a vessel made of clay - a piece of pottery - that is easily broken and rendered worthless. This is a favorite comparison with Jeremiah. See Jer 22:28; Jer 48:38; Lam 4:2. Compare also Psa 2:9; Isa 30:14; Hos 8:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:12: forgotten: Psa 88:4, Psa 88:5; Isa 38:11, Isa 38:12
a broken vessel: Heb. a vessel that perisheth, Psa 2:9, Psa 119:83; Isa 30:14; Rom 9:21, Rom 9:22; Rev 2:27
John Gill
31:12 I am forgotten as a dead man out of mind,.... Either by his friends, being out of sight, out of mind; as even the nearest relations and acquaintance are, in process of time, when dead, Eccles 9:5; or by the Lord; which shows the weakness of his faith, the uncomfortable frame he was in, through darkness and desertion; see Ps 88:5;
I am like a broken vessel; or a "perishing vessel" (c); or "a vessel of perdition" (d): the Septuagint version renders it "a lost vessel" (e); one entirely useless, wholly lost, and irrecoverably so; like a broken vessel, which can never be put together again, Is 30:14; a most sad apprehension he had of himself, as if his case was desperate, and he a vessel of wrath; compare with this, Rom 9:22.
(c) "sicut vas periens", Montanus, Cocceius, Gejerus. (d) So Ainsworth. (e) V. L. Pagninus, Musculus, Piscator.
John Wesley
31:12 A broken vessel - Which is irreparable, and useless, and therefore despised by all.
Robert Jamieson, A. R. Fausset and David Brown
31:12 he is forgotten as one dead, and contemned as a useless broken vessel.
30:1330:13: Մոռացեալ եղէ ես որպէս մեռեալ ՚ի սրտէ. եւ եղէ ես որպէս զանօթ կորուսեալ։
13 Սրտերից մոռացուեցի ես ինչպէս մեռեալ եւ նմանուեցի անպէտք անօթի,
12 Մեռածի պէս սրտէ մոռցուեցայ, Կորսուած ամանի նմանեցայ։
Մոռացեալ եղէ ես որպէս մեռեալ ի սրտէ, եւ եղէ ես որպէս զանօթ կորուսեալ:

30:13: Մոռացեալ եղէ ես որպէս մեռեալ ՚ի սրտէ. եւ եղէ ես որպէս զանօթ կորուսեալ։
13 Սրտերից մոռացուեցի ես ինչպէս մեռեալ եւ նմանուեցի անպէտք անօթի,
12 Մեռածի պէս սրտէ մոռցուեցայ, Կորսուած ամանի նմանեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
30:1230:13 Я забыт в сердцах, как мертвый; я как сосуд разбитый,
30:13 ἐπελήσθην επιλανθανομαι forget ὡσεὶ ωσει as if; about νεκρὸς νεκρος dead ἀπὸ απο from; away καρδίας καρδια heart ἐγενήθην γινομαι happen; become ὡσεὶ ωσει as if; about σκεῦος σκευος vessel; jar ἀπολωλός απολλυμι destroy; lose
30:13. oblivioni traditus sum quasi mortuus a corde factus sum quasi vas perditumI am forgotten as one dead from the heart. I am become as a vessel that is destroyed.
12. I am forgotten as a dead man out of mind: I am like a broken vessel.
I am forgotten as a dead man out of mind: I am like a broken vessel:

30:13 Я забыт в сердцах, как мертвый; я как сосуд разбитый,
30:13
ἐπελήσθην επιλανθανομαι forget
ὡσεὶ ωσει as if; about
νεκρὸς νεκρος dead
ἀπὸ απο from; away
καρδίας καρδια heart
ἐγενήθην γινομαι happen; become
ὡσεὶ ωσει as if; about
σκεῦος σκευος vessel; jar
ἀπολωλός απολλυμι destroy; lose
30:13. oblivioni traditus sum quasi mortuus a corde factus sum quasi vas perditum
I am forgotten as one dead from the heart. I am become as a vessel that is destroyed.
12. I am forgotten as a dead man out of mind: I am like a broken vessel.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. "Я забыт в сердцах, как мертвый" - обо мне, как о мертвом, никто не вспоминает с сердечным, деятельным сочувствием.
Adam Clarke: Commentary on the Bible - 1831
31:13: I have heard the slander of many - To this and the two foregoing verses the reader may find several parallels; Jer 18:18 to the end of Jer 19:1-15., and ten first verses of chapter 20: This has caused several to suppose that Jeremiah was the author of this Psalm.
Albert Barnes: Notes on the Bible - 1834
31:13: For I have heard the slander of many - The reproach; the false accusations; the unjust aspersions. We are here more definitely informed as to another of the sources of the trouble that came upon him. It was "slander." He had already referred to "two" sources of trouble; one Psa 31:11 that he was "reproached" by his friends and neighbors, and that his society was shunned by them; a second, that he was "forgotten" by those who ought to have remembered him, and that they treated him as though he were dead, Psa 31:12. The third is referred to now; to wit, that he was the subject of "slander," or of false reports. What was the "nature" of those false charges we are not informed. But it is not needful that we should know precisely what they were. It is enough, in order to see the depth and aggravation of his trouble, to know that he "was" exposed to this; and that, to all that he had to endure from other sources, there was this added - that his name was reproached and cast out as evil - that he was subjected to "slander,"
"Whose edge is sharper than the sword; whose tongue
Outvenoms all the worms of Nile; whose breath
Rides on the posting winds; and doth belie
All corners of the world."
Cymbeline, Act iii., Sc. iv.
Fear was on every side - From the causes already specified. He knew not whom to trust. He seemed to have no friend. He was afraid, therefore, of every one that he met.
While they took counsel together against me - See the notes at Psa 2:2. They entered into a conspiracy or combination.
They devised to take away my life - They devised measures, or they laid a plot, thus to kill me. These are the grounds of the earnest prayer which he urges in Psa 31:9 : "Have mercy upon me, O Lord, for I am in trouble."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:13: I have: Psa 55:10, Psa 101:5; Sa1 22:8-10, Sa1 24:9; Jer 20:10; Luk 23:1, Luk 23:2, Luk 23:5
fear: Psa 56:1-3, Psa 57:4; Jer 6:25, Jer 20:3, Jer 20:4 *marg. Lam 2:22
while: Sa1 19:10-17, Sa1 20:33, Sa1 23:19, Sa1 23:20; Sa2 17:1-4; Jer 11:19; Mat 26:3, Mat 26:4, Mat 26:59; Mat 27:1
Geneva 1599
31:13 For I have heard the slander of (i) many: fear [was] on every side: while they took counsel together against me, they devised to take away my life.
(i) They who were in authority condemned me as a wicked doer.
John Gill
31:13 For I have heard the slander of many,.... Both enemies and neighbours;
fear was on every side; his enemies were a "Magormissabib" to him, Jer 20:3; encompassed him around, so that he was in fear from every quarter;
while they took counsel together against me; how to apprehend him, and what to do with him;
they devised to take away my life; nothing short of that would satisfy; but life is in the hand of God; men may devise, but God disappoints, and his counsel stands; hence the psalmist was encouraged, after all, to trust in him, in this time of imminent danger, as follows.
John Wesley
31:13 Fear - Just cause of fear.
Robert Jamieson, A. R. Fausset and David Brown
31:13 For--introduces further reasons for his prayer, the unjust, deliberate, and murderous purposes of his foes.
30:1430:14: Զի լուայ ես զբամբասանս բազմաց՝ ոյք շո՛ւրջ էին զինեւ, ՚ի ժողովել նոցա ՚ի միասին առնուլ զանձն իմ խորհեցան[6775]. [6775] Ոմանք.Լուայ ես զբամբա՛՛... զինեւ, ժողովել նոցա։
14 քանզի բամբասանք լսեցի շատերից, որոնք իմ շուրջն էին: Հաւաքուած իրար գլխի՝ նրանք ուզում էին առնել իմ հոգին:
13 Շատերու բամբասանքը լսեցի։Չորս կողմս վախ կար։Երբ անոնք ինծի համար մէկտեղ հաւաքուեցան, Խորհուրդ կ’ընէին, որ հոգիս առնեն։
Զի լուայ ես զբամբասանս բազմաց` ոյք շուրջ էին զինեւ, ի ժողովել նոցա ի միասին` առնուլ զանձն իմ խորհեցան:

30:14: Զի լուայ ես զբամբասանս բազմաց՝ ոյք շո՛ւրջ էին զինեւ, ՚ի ժողովել նոցա ՚ի միասին առնուլ զանձն իմ խորհեցան[6775].
[6775] Ոմանք.Լուայ ես զբամբա՛՛... զինեւ, ժողովել նոցա։
14 քանզի բամբասանք լսեցի շատերից, որոնք իմ շուրջն էին: Հաւաքուած իրար գլխի՝ նրանք ուզում էին առնել իմ հոգին:
13 Շատերու բամբասանքը լսեցի։Չորս կողմս վախ կար։Երբ անոնք ինծի համար մէկտեղ հաւաքուեցան, Խորհուրդ կ’ընէին, որ հոգիս առնեն։
zohrab-1805▾ eastern-1994▾ western am▾
30:1330:14 ибо слышу злоречие многих; отвсюду ужас, когда они сговариваются против меня, умышляют исторгнуть душу мою.
30:14 ὅτι οτι since; that ἤκουσα ακουω hear ψόγον ψογος much; many παροικούντων παροικεω reside κυκλόθεν κυκλοθεν circling; from all around ἐν εν in τῷ ο the ἐπισυναχθῆναι επισυναγω gather together; bring in αὐτοὺς αυτος he; him ἅμα αμα at once; together ἐπ᾿ επι in; on ἐμὲ εμε me τοῦ ο the λαβεῖν λαμβανω take; get τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἐβουλεύσαντο βουλευω intend; deliberate
30:14. audivi enim obprobrium multorum congregationem in circuitu cum inirent consilium adversum me et ut auferrent animam meam cogitarentFor I have heard the blame of many that dwell round about. While they assembled together against me, they consulted to take away my life.
13. For I have heard the defaming of many, terror on every side: while they took counsel together against me, they devised to take away my life.
For I have heard the slander of many: fear [was] on every side: while they took counsel together against me, they devised to take away my life:

30:14 ибо слышу злоречие многих; отвсюду ужас, когда они сговариваются против меня, умышляют исторгнуть душу мою.
30:14
ὅτι οτι since; that
ἤκουσα ακουω hear
ψόγον ψογος much; many
παροικούντων παροικεω reside
κυκλόθεν κυκλοθεν circling; from all around
ἐν εν in
τῷ ο the
ἐπισυναχθῆναι επισυναγω gather together; bring in
αὐτοὺς αυτος he; him
ἅμα αμα at once; together
ἐπ᾿ επι in; on
ἐμὲ εμε me
τοῦ ο the
λαβεῖν λαμβανω take; get
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
ἐβουλεύσαντο βουλευω intend; deliberate
30:14. audivi enim obprobrium multorum congregationem in circuitu cum inirent consilium adversum me et ut auferrent animam meam cogitarent
For I have heard the blame of many that dwell round about. While they assembled together against me, they consulted to take away my life.
13. For I have heard the defaming of many, terror on every side: while they took counsel together against me, they devised to take away my life.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. "Исторгнуть душу" - лишить жизни.
Adam Clarke: Commentary on the Bible - 1831
31:14: But I trusted in thee - Hitherto thou hast been my Helper, and thou art my God; I have taken thee for my eternal portion.
Albert Barnes: Notes on the Bible - 1834
31:14: But I trust in thee, O Lord - In these times of trial - when Psa 31:9 his eye was consumed with grief; when Psa 31:10 his years were spent with sighing, his strength failed, and his bones were consumed; when Psa 31:11 he was a reproach among his neighbors, and dreaded by his acquaintances; when Psa 31:12 he was forgotten as a dead man; and when Psa 31:13 he was surrounded with causes of alarm. Then he trusted in God. His confidence did not fail. He believed that God was his Father and Friend; that He was on the throne; that He could protect and defend him; and he left himself and his cause with Him. In such circumstances as these there is no other sure refuge but God; at such times the strength of faith is shown, and then is seen pre-eminently the power and value of religion.
I said, Thou art my God - Thou art all that is implied in the name "God;" and thou art mine. He felt assured that God would not forsake him, though men did; that he might confide in Him, though his earthly friends all turned away. There is always one (God) who will not leave or forsake us; and the friendship and favor of that One is of more value to us than that of all other beings in the universe combined.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:14: Thou: Psa 16:1, Psa 16:2, Psa 18:2, Psa 22:1, Psa 22:2, Psa 43:5, Psa 56:3, Psa 56:4, Psa 63:1, Psa 71:12, Psa 71:22; Mat 26:39, Mat 26:42; Mat 27:46; Joh 20:17
Carl Friedrich Keil and Franz Delitzsch
31:14
(Heb.: 31:15-19) But, although a curse of the world and an offscouring of all people, he is confident in God, his Deliverer and Avenger. By ואני prominence is given to the subject by way of contrast, as in Ps 31:7. It appears as though Jahve had given him up in His anger; but he confides in Him, and in spite of this appearance, he even confides in Him with the prayer of appropriating faith. עתּות or אתּים (1Chron 29:30) are the appointed events and circumstances, the vicissitudes of human life; like the Arabic 'idât (like עת from ועד), the appointed rewards and punishments. The times, with whatsoever they bring with them, are in the Lord's hand, every lot is of His appointment or sending. The Vulgate follows the lxx, in manibus tuis sortes meae. The petitions of Ps 31:16, Ps 31:17, spring from this consciousness that the almighty and faithful hand of God has mould his life. There are three petitions; the middle one is an echo of the Aaronitish blessing in Num 6:25. כּי קראתיך, which gives the ground of his hope that he shall not be put to shame (cf. Ps 31:2), is to be understood like אמרתּי in Ps 31:15, according to Ges. 126, 3. The expression of the ground for אל־אבושׁה, favours the explanation of it not so much as the language of petition (let me not be ashamed) of as hope. The futures which follow might be none the less regarded as optatives, but the order of the words does not require this. And we prefer to take them as expressing hope, so that the three petitions in Ps 31:16, Ps 31:17, correspond to the three hopes in Ps 31:18, Ps 31:19. He will not be ashamed, but the wicked shall be ashamed and silenced for ever. The form ידּמוּ, from דּמם, is, as in Jer 8:14, the plural of the fut. Kal ידּם, with the doubling of the first radical, which is customary in Aramaic (other examples of which we have in יקּד, ישּׁם, יתּם), not of the fut. Niph. ידּם, the plural of which would be ידּמּוּ, as in 1Kings 2:9; conticescere in orcum is equivalent to: to be silent, i.e., being made powerless to fall a prey to hades. It is only in accordance with the connection, that in this instance נאלם, Ps 31:19, just like דּמם, denotes that which is forcibly laid upon them by the judicial intervention of God: all lying lips shall be dumb, i.e., made dumb. עתק prop. that which is unrestrained, free, insolent (cf. Arabic 'âtik, 'atı̂k, unrestrained, free
(Note: But these Arabic words do not pass over into the signification "insolent."))
is the accusative of the object, as in Ps 94:4, and as it is the nominative of the subject in 1Kings 2:3.
Geneva 1599
31:14 But I trusted in thee, O LORD: I said, (k) Thou [art] my God.
(k) I had this testimony of conscience, that you would defend my innocence.
John Gill
31:14 But I trusted in thee, O Lord,.... His faith revived again under all the discouraging views he had of things, and was exercised upon the Lord; he committed himself to him, believing he was able to help him in his time of trouble, and deliver him;
I said, thou art my God; he claimed his covenant interest in him, and used it as an argument with him to have regard unto him, and as a support to his faith in his present distress; See Gill on Ps 7:1.
Robert Jamieson, A. R. Fausset and David Brown
31:14 In his profession of trust he includes the terms of the prayer expressing it.
30:1530:15: այլ ես ՚ի քեզ Տէր յուսացայ։ Ասացի դո՛ւ ես Աստուած իմ,
15 Բայց ես, Տէ՛ր, յոյսս դրի քե՛զ վրայ՝ ասելով. «Դո՛ւ ես Աստուածն իմ,
14 Բայց ես քեզի՛ յուսացի, ո՛վ Տէր. Ըսի թէ՝ «Դուն ես իմ Աստուածս»
Այլ ես ի քեզ, Տէր, յուսացայ, ասացի. Դու ես Աստուած իմ:

30:15: այլ ես ՚ի քեզ Տէր յուսացայ։ Ասացի դո՛ւ ես Աստուած իմ,
15 Բայց ես, Տէ՛ր, յոյսս դրի քե՛զ վրայ՝ ասելով. «Դո՛ւ ես Աստուածն իմ,
14 Բայց ես քեզի՛ յուսացի, ո՛վ Տէր. Ըսի թէ՝ «Դուն ես իմ Աստուածս»
zohrab-1805▾ eastern-1994▾ western am▾
30:1430:15 А я на Тебя, Господи, уповаю; я говорю: Ты мой Бог.
30:15 ἐγὼ εγω I δὲ δε though; while ἐπὶ επι in; on σὲ σε.1 you ἤλπισα ελπιζω hope κύριε κυριος lord; master εἶπα επω say; speak σὺ συ you εἶ ειμι be ὁ ο the θεός θεος God μου μου of me; mine
30:15. ego autem in te speravi Domine dixi Deus meus es tuBut I have put my trust in thee, O Lord: I said: Thou art my God.
14. But I trusted in thee, O LORD: I said, Thou art my God.
But I trusted in thee, O LORD: I said, Thou [art] my God:

30:15 А я на Тебя, Господи, уповаю; я говорю: Ты мой Бог.
30:15
ἐγὼ εγω I
δὲ δε though; while
ἐπὶ επι in; on
σὲ σε.1 you
ἤλπισα ελπιζω hope
κύριε κυριος lord; master
εἶπα επω say; speak
σὺ συ you
εἶ ειμι be
ο the
θεός θεος God
μου μου of me; mine
30:15. ego autem in te speravi Domine dixi Deus meus es tu
But I have put my trust in thee, O Lord: I said: Thou art my God.
14. But I trusted in thee, O LORD: I said, Thou art my God.
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Adam Clarke: Commentary on the Bible - 1831
31:15: My times are in thy hand - The events of my life are under thy control. No danger can happen to me without thy foresight; thou seest what is prepared for or meditated against me; thou canst therefore deliver me from mine enemies.
Albert Barnes: Notes on the Bible - 1834
31:15: My times are in thy hand - That is, I said this in my trouble; when my friends forsook me, and when my enemies came around me and threatened my life. The meaning is, that all that pertained to him was under the control and at the disposal of God. He would "live" as long as God should please. It was His to give life; His to preserve it; His to take it away. All in relation to life - its origin - its continuance - its changes - its seasons - childhood, youth, middle age, old age - all was in the hand of God. No one, therefore, could take his life before the time that had been appointed by God, and he might calmly commit the whole to him. This we may feel in all seasons of life and in all times of danger; of sickness; of feebleness. We shall live as long as God has appointed; we shall pass through such changes as he directs; we shall die when and where and how he chooses. In the faithful discharge of our duty, therefore, we may commit all these things to him, and leave all at his disposal.
Deliver me from the hand of mine enemies - That is, since all these things are under thy control; since thou hast power over my life and over all that pertains to me, I pray that thy power may be exerted in my behalf, and that my life may be rescued from danger. This was his prayer in the midst of his troubles, and this prayer was heard.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:15: My times: Psa 116:15; Sa1 26:10; Sa2 7:12; Job 24:1; Ecc 3:1-8; Luk 9:51; Joh 7:6, Joh 7:30, Joh 12:27, Joh 13:1, Joh 17:1; Act 1:7, Act 23:11, Act 27:24; Ti2 4:6; Pe2 1:14
deliver: Psa 17:8, Psa 17:9, Psa 17:13, Psa 71:10-12, Psa 142:6, Psa 143:3, Psa 143:12; Jer 15:20, Jer 15:21
Geneva 1599
31:15 My (l) times [are] in thy hand: deliver me from the hand of mine enemies, and from them that persecute me.
(l) Whatever changes come, you govern them by your providence.
John Gill
31:15 My times are in thy hand,.... And not in the hand of his enemies; as his time of life and death, which was only by the direction and appointment of God, was in his power, and fixed by him; nor could his enemies take away his life before his time, and without the will of his covenant God: the time of his coming to the throne, and what was gone over him during his reign hitherto, 1Chron 29:30; and all his times of trouble in it; times of prosperity and of adversity; of darkness, desertion, and temptation; and of joy, peace, and comfort; these were all in the hands of the Lord, at his disposal, and ordered by him for the good of his servant, and for the glory of his own name; and this was a quieting consideration to the psalmist under his present trials and exercises; the Targum is, "the times of my redemption"
deliver me from the hand of mine enemies, and from them that persecute me; a good man has many enemies, and even his very goodness creates him such; for wicked men are enemies to all that is good; and those are persecuting ones, in one way or other; either by words or deeds; and deliverance out of their hands is by the Lord, who sometimes gives his people rest from adversity, and suffers not the rod of the wicked to continue on them; and therefore it is best to apply to him for it.
John Wesley
31:15 My times - All the affairs and events of my life, are wholly in thy power.
Robert Jamieson, A. R. Fausset and David Brown
31:15 times--course of life.
deliver . . . hand--opposed to "shut me up," &c., of Ps 31:8.
30:1630:16: եւ ՚ի ձեռս քո է ժառանգութիւն իմ։ Փրկեա՛ զիս ՚ի ձեռա՛ց թշնամեաց իմոց, եւ ՚ի հալածչաց իմոց։
16 եւ քո ձեռքում է իմ ժառանգութիւնը: Փրկի՛ր ինձ թշնամիներիս ձեռքից եւ իմ հալածիչներից:
15 Իմ ժամանակներս քու ձեռքդ են. Փրկէ՛ զիս թշնամիներուս ձեռքէն ու զիս հալածողներէն։
եւ ի ձեռս քո [166]է ժառանգութիւն`` իմ. փրկեա զիս ի ձեռաց թշնամեաց իմոց եւ ի հալածչաց իմոց:

30:16: եւ ՚ի ձեռս քո է ժառանգութիւն իմ։ Փրկեա՛ զիս ՚ի ձեռա՛ց թշնամեաց իմոց, եւ ՚ի հալածչաց իմոց։
16 եւ քո ձեռքում է իմ ժառանգութիւնը: Փրկի՛ր ինձ թշնամիներիս ձեռքից եւ իմ հալածիչներից:
15 Իմ ժամանակներս քու ձեռքդ են. Փրկէ՛ զիս թշնամիներուս ձեռքէն ու զիս հալածողներէն։
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30:1530:16 В Твоей руке дни мои; избавь меня от руки врагов моих и от гонителей моих.
30:16 ἐν εν in ταῖς ο the χερσίν χειρ hand σου σου of you; your οἱ ο the καιροί καιρος season; opportunity μου μου of me; mine ῥῦσαί ρυομαι rescue με με me ἐκ εκ from; out of χειρὸς χειρ hand ἐχθρῶν εχθρος hostile; enemy μου μου of me; mine καὶ και and; even ἐκ εκ from; out of τῶν ο the καταδιωκόντων καταδιωκω hunt down; drive hard με με me
30:16. in manu tua tempora mea libera me de manu inimicorum meorum et persequentium meMy lots are in thy hands. Deliver me out of the hands of my enemies; and from them that persecute me.
15. My times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me.
My times [are] in thy hand: deliver me from the hand of mine enemies, and from them that persecute me:

30:16 В Твоей руке дни мои; избавь меня от руки врагов моих и от гонителей моих.
30:16
ἐν εν in
ταῖς ο the
χερσίν χειρ hand
σου σου of you; your
οἱ ο the
καιροί καιρος season; opportunity
μου μου of me; mine
ῥῦσαί ρυομαι rescue
με με me
ἐκ εκ from; out of
χειρὸς χειρ hand
ἐχθρῶν εχθρος hostile; enemy
μου μου of me; mine
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
καταδιωκόντων καταδιωκω hunt down; drive hard
με με me
30:16. in manu tua tempora mea libera me de manu inimicorum meorum et persequentium me
My lots are in thy hands. Deliver me out of the hands of my enemies; and from them that persecute me.
15. My times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me.
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Adam Clarke: Commentary on the Bible - 1831
31:16: Make thy face to shine upon thy servant - Only let me know that thou art reconciled to and pleased with me, and then, come what will, all must be well.
Save me for thy mercies' sake - Literally, Save me in thy mercy.
Albert Barnes: Notes on the Bible - 1834
31:16: Make thy face to shine upon thy servant - That is, show me thy favor, or be kind and merciful to me. See the notes at Psa 4:6.
Save me for thy mercies' sake - On account of thy mercy; or that thy mercy may be manifested. This is always a just ground of appeal to God by a sinner or a sufferer, that God would make our sins and trials an "occasion" for displaying his own character. There are, indeed, other grounds of appeal; but there is no one that is more pure or exalted than this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:16: Make: Psa 4:6, Psa 30:7, Psa 67:1, Psa 80:3, Psa 80:7, Psa 80:19; Num 6:25, Num 6:26; Dan 9:17
save: Psa 6:4, Psa 51:1, Psa 106:45; Dan 9:9, Dan 9:18; Rom 9:15, Rom 9:23; Eph 1:6, Eph 1:7, Eph 2:4-7
John Gill
31:16 Make thy face to shine upon thy servant,.... In which he prays for the gracious presence of God, the manifestations of himself unto him, the discoveries of his love, the enjoyment of him in Christ, communion with him, the comforts of his Spirit, and joys of his salvation; see Num 6:25;
save me for thy mercies' sake; not for any merit and righteousness of his own, but for the sake of the grace and goodness of the Lord; which is putting salvation, whether temporal or spiritual, upon its right foot and foundation; which is never wrought out by, or is for works of righteousness done by men, but according to the grace and mercy of God.
Robert Jamieson, A. R. Fausset and David Brown
31:16 Make . . . shine--(Compare Num 6:25; Ps 4:6). Deprecating from himself, he imprecates on the wicked God's displeasure, and prays that their virulent persecution of him may be stopped.
30:1730:17: Երեւեցո՛ զերեսս քո ՚ի ծառայս քո. ապրեցո՛ զիս Տէր ըստ ողորմութեան քում.
17 Ցո՛յց տուր երեսդ քո այս ծառային, պահպանի՛ր ինձ, Տէ՛ր, քո ողորմութեամբ»:
16 Քու ծառայիդ վրայ երեսդ փայլեցուր, Քու ողորմութիւնովդ զիս փրկէ։
Երեւեցո զերեսս քո ի ծառայս քո, ապրեցո զիս, Տէր, ըստ ողորմութեան քում:

30:17: Երեւեցո՛ զերեսս քո ՚ի ծառայս քո. ապրեցո՛ զիս Տէր ըստ ողորմութեան քում.
17 Ցո՛յց տուր երեսդ քո այս ծառային, պահպանի՛ր ինձ, Տէ՛ր, քո ողորմութեամբ»:
16 Քու ծառայիդ վրայ երեսդ փայլեցուր, Քու ողորմութիւնովդ զիս փրկէ։
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30:1630:17 Яви светлое лице Твое рабу Твоему; спаси меня милостью Твоею.
30:17 ἐπίφανον επιφαινω manifest τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your ἐπὶ επι in; on τὸν ο the δοῦλόν δουλος subject σου σου of you; your σῶσόν σωζω save με με me ἐν εν in τῷ ο the ἐλέει ελεος mercy σου σου of you; your
30:17. ostende faciem tuam super servum tuum salva me in misericordia tuaMake thy face to shine upon thy servant; save me in thy mercy.
16. Make thy face to shine upon thy servant: save me in thy lovingkindness.
Make thy face to shine upon thy servant: save me for thy mercies' sake:

30:17 Яви светлое лице Твое рабу Твоему; спаси меня милостью Твоею.
30:17
ἐπίφανον επιφαινω manifest
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
ἐπὶ επι in; on
τὸν ο the
δοῦλόν δουλος subject
σου σου of you; your
σῶσόν σωζω save
με με me
ἐν εν in
τῷ ο the
ἐλέει ελεος mercy
σου σου of you; your
30:17. ostende faciem tuam super servum tuum salva me in misericordia tua
Make thy face to shine upon thy servant; save me in thy mercy.
16. Make thy face to shine upon thy servant: save me in thy lovingkindness.
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Adam Clarke: Commentary on the Bible - 1831
31:17: Let the wicked be ashamed - Those who traduce my character and lay snares for my life; let them be confounded.
Albert Barnes: Notes on the Bible - 1834
31:17: Let me not be ashamed, O Lord, for I have called upon thee - That is, I have reposed entire confidence in thee, and in thy promises, in the time of trial; let now the result be such as to show that I had reason thus to trust in thee; that thy character is such that the persecuted and the afflicted may always find thee to be a safe and secure refuge. In other words, Let me not be disappointed, and thus be made "ashamed" before men, as if I had put my trust where no relief was to be found, or where there was nothing to authorize an act of unreserved confidence. See the notes at Psa 25:2-3.
Let the wicked be ashamed - Let them be disappointed in that on which they had put their trust; let it be seen that they, in their wicked plans, had no safe ground of confidence. They rely on their strength; their skill; their courage; their resources; and not on God. Let it now be seen that these things constitute no safe ground of trust, and let not others be encouraged to follow their example by any success that shall attend them in their designs.
And let them be silent in the grave - Margin, "let them be cut off for the grave." Hebrew: "for Sheol." The more correct translation is that which is in the text, "Let them be silent." That is, let them go down to the grave - to "Sheol" - to the "underworld" - to the "land of silence." On the meaning of the word used here - "Sheol," the grave - see the notes at Isa 14:9; compare the notes at Job 10:21-22; and the notes at Psa 16:10. This is represented as a land of "silence." This idea is derived from "the grave," where the dead repose in silence; and the meaning here is, let them be cut off and consigned to that land of silence. It is a prayer that the wicked may not triumph.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:17: Let me: Psa 31:1, Psa 25:2, Psa 25:3, Psa 34:5, Psa 69:6, Psa 69:7; Isa 50:6, Isa 50:7; Joe 2:26, Joe 2:27
wicked: Psa 6:10, Psa 35:4, Psa 35:26, Psa 40:14, Psa 40:15, Psa 70:2, Psa 70:3, Psa 71:24, Psa 83:16, Psa 83:17; Isa 41:11, Isa 41:12; Isa 45:16, Isa 45:17, Isa 65:13, Isa 65:14; Jer 20:11; Dan 12:2
them: Psa 115:17; Sa1 2:9; Mat 22:12, Mat 22:13
silent in the grave: or, cut off for the grave
Geneva 1599
31:17 Let me not be ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, [and] let them be (m) silent in the grave.
(m) Let death destroy them to the intent that they may hurt no more.
John Gill
31:17 Let me not be ashamed, O Lord,.... The same petition as in Ps 31:1;
for I have called upon thee; who is nigh unto all that call upon him in truth, and is rich unto them, and has promised to help and save them; which should he not do, not only he would be made ashamed, but the promise of God would seem to fail: for the psalmist does not plead any duty of his, nor make a merit of his prayers; but has respect to the promise and faithfulness of God;
let the wicked be ashamed; as they will be, sooner or later, of their wickedness, and of their false trust and confidence; of their being incensed against Christ, and their rage against his people, and persecution of them;
and let them be silent in the grave; as all are that are there; and the sense is, let them be brought to the grave, where they will be silent, or cease (f); that is, from their evil words and works, and particularly from troubling the saints, Job 3:17.
(f) "Verbum est" "quod significat cessare ab aliquo opere, vel sermone", Psal. iv. 5. Gejerus.
30:1830:18: Տէր մի՛ յամօթ եղէց զի կարդացի առ քեզ։ Ամաչեսցեն ամպարիշտք եւ իջցեն ՚ի դժոխս.
18 Տէ՛ր, ամօթով թող չմնամ, որ քեզ դիմեցի. թող ամբարիշտնե՛րն ամաչեն ու դժոխք իջնեն:
17 Ո՛վ Տէր, չամչնամ, Վասն զի քեզի կանչեցի։Ամբարիշտները թող ամչնան Ու գերեզմանին մէջ թող լուռ կենան։
Տէր, մի՛ յամօթ եղէց զի կարդացի առ քեզ. ամաչեսցեն ամպարիշտք եւ իջցեն ի դժոխս:

30:18: Տէր մի՛ յամօթ եղէց զի կարդացի առ քեզ։ Ամաչեսցեն ամպարիշտք եւ իջցեն ՚ի դժոխս.
18 Տէ՛ր, ամօթով թող չմնամ, որ քեզ դիմեցի. թող ամբարիշտնե՛րն ամաչեն ու դժոխք իջնեն:
17 Ո՛վ Տէր, չամչնամ, Վասն զի քեզի կանչեցի։Ամբարիշտները թող ամչնան Ու գերեզմանին մէջ թող լուռ կենան։
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30:1730:18 Господи! да не постыжусь, что я к Тебе взываю; нечестивые же да посрамятся, да умолкнут в аде.
30:18 κύριε κυριος lord; master μὴ μη not καταισχυνθείην καταισχυνω shame; put to shame ὅτι οτι since; that ἐπεκαλεσάμην επικαλεω invoke; nickname σε σε.1 you αἰσχυνθείησαν αισχυνω shame; ashamed οἱ ο the ἀσεβεῖς ασεβης irreverent καὶ και and; even καταχθείησαν καταγω lead down; draw up εἰς εις into; for ᾅδου αδης Hades
30:18. Domine ne confundar quia invocavi te confundantur impii taceant in infernoLet me not be confounded, O Lord, for I have called upon thee. Let the wicked be ashamed, and be brought down to hell.
17. Let me not he ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, let them be silent in Sheol.
Let me not be ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, [and] let them be silent in the grave:

30:18 Господи! да не постыжусь, что я к Тебе взываю; нечестивые же да посрамятся, да умолкнут в аде.
30:18
κύριε κυριος lord; master
μὴ μη not
καταισχυνθείην καταισχυνω shame; put to shame
ὅτι οτι since; that
ἐπεκαλεσάμην επικαλεω invoke; nickname
σε σε.1 you
αἰσχυνθείησαν αισχυνω shame; ashamed
οἱ ο the
ἀσεβεῖς ασεβης irreverent
καὶ και and; even
καταχθείησαν καταγω lead down; draw up
εἰς εις into; for
ᾅδου αδης Hades
30:18. Domine ne confundar quia invocavi te confundantur impii taceant in inferno
Let me not be confounded, O Lord, for I have called upon thee. Let the wicked be ashamed, and be brought down to hell.
17. Let me not he ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, let them be silent in Sheol.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. "Да не постыжусь, что я к Тебе взываю" - синонимично ст. 4.
Adam Clarke: Commentary on the Bible - 1831
31:18: Let the lying lips be put to silence - As to my enemies, persecutors, and slanderers, abate their pride, assuage their malice, and confound their devices. See Jer 18:18.
Albert Barnes: Notes on the Bible - 1834
31:18: Let the lying lips be put to silence - See the notes at Psa 12:2-3. The lips which speak lies. The reference here is especially to those who had spoken in this manner against the psalmist himself, though he makes the language general, or prays in general that God would silence all liars: a prayer certainly in which all persons may properly join.
Which speak grievous things - Margin, "a hard thing." The Hebrew word - עתק ‛ â thâ q - means "bold, impudent, wicked." Gesenius, Lexicon. The phrase here means, therefore, to speak wickedly, or to speak in a bold, reckless, impudent manner; that is, without regard to the truth of what is said.
Proudly and contemptuously - Hebrew, in pride and contempt: that is, in a manner which shows that they are proud of themselves and despise others. Slander always perhaps implies this. People are secretly proud of themselves; or they "desire" to cherish an exalted opinion of themselves, and to have others entertain the same opinion of them; and hence, if they cannot exalt themselves by their own merit, as they wish, they endeavor to humble others below their real merit, and to a level lower than themselves, by detraction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:18: the lying: Psa 12:3, Psa 59:12, Psa 63:11, Psa 140:9-11; Pro 12:19; Isa 54:17; Joh 8:44; Rev 21:8; Rev 22:15
speak: Psa 64:3, Psa 64:4, Psa 123:3, Psa 123:4; Sa1 2:3; Ch2 32:16; Isa 37:22-24; Mat 10:25, Mat 12:24; Joh 8:48; Act 25:7
grievous things: Heb. a hard thing, Psa 94:4; Jde 1:15
John Gill
31:18 Let the lying lips be put to silence,.... Being convicted of the lies told by them, and so silenced and confounded; or being cut off and destroyed, as all such will be in the Lord's own time, Ps 12:3. It is very likely the psalmist may have respect either to Doeg the Edomite, who loved lying rather than righteousness; or to others that were about Saul, who lying said to him that David sought his harm, even to take away his kingdom and his life, Ps 52:3;
which speak grievous things proudly and contemptuously against the righteous; meaning himself; not that he thought himself righteous in the sight of God by any righteousness of his own, but by the righteousness of Christ imputed to him; see Ps 143:2. Though he may have regard here to the righteousness of his cause before men, and assert himself righteous, as he might with respect to the "grievous things", the hard and lying speeches, which were spoken against him, in a proud, haughty, and contemptuous manner. And it is no unusual thing for such false charges to be brought against righteous men; nay, such hard speeches were spoken by ungodly men against Jesus Christ the righteous himself, Jude 1:15. The Targum interprets it of "reproaches".
30:1930:19: եւ հա՛մր եղիցին շրթունք նենգաւորք ոյք խօսէին զարդարոյ զանիրաւութիւն, յամբարտաւանութեան եւ յանկոսնել իւրեանց[6776]։ [6776] Ոմանք.Ոյք խօսին զարդարոյն... յամբարտաւանել եւ յանգոսնել։
19 Եւ թող պապանձուեն նենգ շրթունքները, որոնք ամբարտաւանութեամբ եւ արհամարհանքով չարախօսում են արդարի մասին:
18 Թող պապանձին ստախօս շրթունքները, Որոնք հպարտութեամբ եւ նախատինքով Ամբարտաւանութիւն կը խօսին արդարին դէմ։
եւ համր եղիցին շրթունք նենգաւորք` ոյք խօսէին զարդարոյ զանիրաւութիւն յամբարտաւանութեան եւ յանգոսնել իւրեանց:

30:19: եւ հա՛մր եղիցին շրթունք նենգաւորք ոյք խօսէին զարդարոյ զանիրաւութիւն, յամբարտաւանութեան եւ յանկոսնել իւրեանց[6776]։
[6776] Ոմանք.Ոյք խօսին զարդարոյն... յամբարտաւանել եւ յանգոսնել։
19 Եւ թող պապանձուեն նենգ շրթունքները, որոնք ամբարտաւանութեամբ եւ արհամարհանքով չարախօսում են արդարի մասին:
18 Թող պապանձին ստախօս շրթունքները, Որոնք հպարտութեամբ եւ նախատինքով Ամբարտաւանութիւն կը խօսին արդարին դէմ։
zohrab-1805▾ eastern-1994▾ western am▾
30:1830:19 Да онемеют уста лживые, которые против праведника говорят злое с гордостью и презреньем.
30:19 ἄλαλα αλαλος speechless; dumb γενηθήτω γινομαι happen; become τὰ ο the χείλη χειλος lip; shore τὰ ο the δόλια δολιος cunning; deceitful τὰ ο the λαλοῦντα λαλεω talk; speak κατὰ κατα down; by τοῦ ο the δικαίου δικαιος right; just ἀνομίαν ανομια lawlessness ἐν εν in ὑπερηφανίᾳ υπερηφανια pride καὶ και and; even ἐξουδενώσει εξουδενωσις contempt; scorn
30:19. muta fiant labia mendacii quae loquuntur contra iustum vetera in superbia et despectioneLet deceitful lips be made dumb. Which speak iniquity against the just, with pride and abuse.
18. Let the lying lips be dumb; which speak against the righteous insolently, with pride and contempt.
Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous:

30:19 Да онемеют уста лживые, которые против праведника говорят злое с гордостью и презреньем.
30:19
ἄλαλα αλαλος speechless; dumb
γενηθήτω γινομαι happen; become
τὰ ο the
χείλη χειλος lip; shore
τὰ ο the
δόλια δολιος cunning; deceitful
τὰ ο the
λαλοῦντα λαλεω talk; speak
κατὰ κατα down; by
τοῦ ο the
δικαίου δικαιος right; just
ἀνομίαν ανομια lawlessness
ἐν εν in
ὑπερηφανίᾳ υπερηφανια pride
καὶ και and; even
ἐξουδενώσει εξουδενωσις contempt; scorn
30:19. muta fiant labia mendacii quae loquuntur contra iustum vetera in superbia et despectione
Let deceitful lips be made dumb. Which speak iniquity against the just, with pride and abuse.
18. Let the lying lips be dumb; which speak against the righteous insolently, with pride and contempt.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:19: O how great is thy goodness - God's goodness is infinite; there is enough for all. enough for each, enough for evermore. It is laid up where neither devils nor men can reach it, and it is laid up for them that fear the Lord; therefore every one who trembles at his word, may expect all he needs from this Fountain that can never be dried ufp.
Which thou hast wrought - Thou hast already prepared it; it is the work of thy own hands; thou hast provided it and proportioned it to the necessities of men, and all who trust in thee shall have it. And for them especially it is prepared who trust in thee before men - who boldly confess thee amidst a crooked and perverse generation.
Albert Barnes: Notes on the Bible - 1834
31:19: Oh how great is thy goodness - That is, in view of the divine protection and favor in such cases, or when thus assailed. The psalmist seems to have felt that it was an inexpressible privilege thus to be permitted to appeal to God with the assurance of the divine protection. In few circumstances do people feel more grateful for the opportunity of appealing to God than when they are Rev_iled and calumniated. As there is nothing which we feel more keenly than calumny and reproach, so there can be no circumstances when we more appreciate the privilege of having such a Refuge and Friend as God.
Which thou hast laid up - Which thou hast "treasured" up, for so the Hebrew word means. That is, goodness and mercy had been, as it were, "treasured up" for such an emergency - as a man treasures up food in autumn for the wants of winter, or wealth for the wants of old age. The goodness of God is thus a treasure garnered up for the needs of His people - a treasure always accessible; a treasure that can never be exhausted.
For them that fear thee - Or "Rev_erence" thee - fear or Rev_erence being often used to denote friendship with God, or religion. See the notes at Psa 5:7.
Which thou hast wrought for them - Which thou hast "made" for them (Hebrew); or, which thou hast secured as if by labor; that is, by plan and arrangement. It was not by chance that that goodness had been provided; God had done it in a manner resembling the act of a man who lays up treasure for his future use by plan and by toil. The idea is, that all this was the "work" of a benevolent God; a God who had carefully anticipated the wants of his people.
For them that trust in thee - who rely upon Thee in trouble, in danger, and in want; who feel that their only reliance is upon Thee, and who do actually trust in Thee.
Before the sons of men - That is, Thou hast performed this in the presence of the sons of men, or in the presence of mankind. God had not only laid it up in secret, making provision for the wants of His people, but he had worked out this deliverance before people, or had shown His goodness to them openly. The acts of benevolence or goodness in the case were - "first," that he had "treasured up" the resources of His goodness by pRev_ious arrangement, or by anticipation, for them; and "second," that he had "wrought out" deliverance, or had "manifested" his goodness by interposing to save, and by doing it openly that it might be seen by mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:19: Oh: Psa 36:7-10, Psa 73:1, Psa 73:24-26, Psa 145:7-9; Isa 64:4; Lam 3:23-25; Co1 2:9; Jo1 3:1, Jo1 3:2
laid up: Psa 16:11; Isa 35:10; Col 3:2-4; Heb 10:34; Jam 2:5; Pe1 1:4, Pe1 1:5
wrought: Psa 68:28, Psa 126:2, Psa 126:3; Num 23:23; Isa 26:12; Joh 3:21; Act 15:12; Co2 5:5
Carl Friedrich Keil and Franz Delitzsch
31:19
(Heb.: 31:20-25) In this part well-grounded hope expands to triumphant certainty; and this breaks forth into grateful praise of the goodness of God to His own, and an exhortation to all to wait with steadfast faith on Jahve. The thought: how gracious hath Jahve been to me, takes a more universal form in Ps 31:20. It is an exclamation (מה, as in Ps 36:8) of adoring admiration. טוּב יהוה is the sum of the good which God has treasured up for the constant and ever increasing use and enjoyment of His saints. צפן is used in the same sense as in Ps 17:14; cf. τὸ μάννα τὸ κεκρυμμένον, Rev_ 2:17. Instead of פּעלתּ it ought strictly to be נתתּ; for we can say פּעל טּוב, but not פּעל טוּב. What is meant is, the doing or manifesting of טּוב springing from this טוּב, which is the treasure of grace. Jahve thus makes Himself known to His saints for the confounding of their enemies and in defiance of all the world besides, Ps 23:5. He takes those who are His under His protection from the רכסי אישׁ, confederations of men (from רכס, Arab. rks, magna copia), from the wrangling, i.e., the slanderous scourging, of tongues. Elsewhere it is said, that God hides one in סתר אהלו (Ps 27:5), or in סתר כּנפיו (Ps 61:5), or in His shadow (צל, Ps 91:1); in this passage it is: in the defence and protection of His countenance, i.e., in the region of the unapproachable light that emanates from His presence. The סכּה is the safe and comfortable protection of the Almighty which spans over the persecuted one like an arbour or rich foliage. With בּרוּך ה David again passes over to his own personal experience. The unity of the Psalm requires us to refer the praise to the fact of the deliverance which is anticipated by faith. Jahve has shown him wondrous favour, inasmuch as He has given him a עיר מצור as a place of abode. מצור, from צוּר to shut in (Arabic misr with the denominative verb maṣṣara, to found a fortified city), signifies both a siege, i.e., a shutting in by siege-works, and a fortifying (cf. Ps 60:11 with Ps 108:11), i.e., a shutting in by fortified works against the attack of the enemy, 2Chron 8:5. The fenced city is mostly interpreted as God Himself and His powerful and gracious protection. We might then compare Is 33:21 and other passages. But why may not an actual city be intended, viz., Ziklag? The fact, that after long and troublous days David there found a strong and sure resting-place, he here celebrates beforehand, and unconsciously prophetically, as a wondrous token of divine favour. To him Ziklag was indeed the turning-point between his degradation and exaltation. He had already said in his trepidation (חפז, trepidare), cf. Ps 116:11 : I am cut away from the range of Thine eyes. נגרזתּי is explained according to גּרזן, an axe; Lam 3:54, נגרזתּי, and Jon 2:5, נגרשׁתּי, favour this interpretation. He thought in his fear and despair, that God would never more care about him. אכן, verum enim vero, but Jahve heard the cry of his entreaty, when he cried unto Him (the same words as in Ps 28:2). On the ground of these experiences he calls upon all the godly to love the God who has done such gracious things, i.e., to love Love itself. On the one hand, He preserves the faithful (אמוּנים, from אמוּן = אמוּן, πιστοί, as in Ps 12:2), who keep faith with Him, by also proving to them His faithfulness by protection in every danger; on the other hand, not scantily, but plentifully (על as in Is 60:7; Jer 6:14 : κατὰ περισσείαν) He rewardeth those that practise pride-in the sight of God, the Lord, the sin of sins. An animating appeal to the godly (metamorphosed out of the usual form of the expression חזק ואמץ, macte esto), resembling the animating call to his own heart in Ps 27:14, closes the Psalm. The godly and faithful are here called "those who wait upon Jahve." They are to wait patiently, for this waiting has a glorious end; the bright, spring sun at length breaks through the dark, angry aspect of the heavens, and the esto mihi is changed into halleluja. This eye of hope patiently directed towards Jahve is the characteristic of the Old Testament faith. The substantial unity, however, of the Old Testament order of grace, or mercy, with that of the New Testament, is set before us in Ps 32:1-11, which, in its New Testament and Pauline character, is the counterpart of Ps 19:1-14.
Geneva 1599
31:19 [Oh] how great [is] thy goodness, which thou (n) hast laid up for them that fear thee; [which] thou hast wrought for them that trust in thee before the sons of men!
(n) The treasures of God's mercy are always laid up in store for his children, even at all times they do not enjoy them.
John Gill
31:19 O how great is thy goodness,.... Not the natural and essential goodness of God; for though that is large and abundant, yea, infinite, as every perfection of his is, yet it cannot with propriety be said to be laid up and wrought out; but rather the effects of his goodness, and not those which appear in Providence, for they, though very large and plenteous, are common to all, and are not restrained to them that fear the Lord, and trust in him; but such as are displayed in a way of special grace and favour to his own people, and which the psalmist saw his interest in and was affected with; and which supported his faith under his present troubles, and appeared to be so great, both for quality and quantity, that he could not well say how great the blessings of his goodness were;
which thou hast laid up for them that fear thee; both grace and glory; the blessings of grace were laid up in God's heart, in his thoughts and purposes, from everlasting; and in Christ, in whom the fulness of all grace dwells; he was loaded with the blessings of goodness, and his people were blessed in him with all spiritual blessings, and had all grace given them in him before the world was; and these were likewise laid up in the covenant of grace, ordered in all things, and sure; eternal glory is the hope and crown of righteousness laid up in heaven, where it is reserved for the saints, who are heirs of it: and the laying up of all this goodness shows it to be a treasure, riches of grace, and riches of glory; and that it is an hidden treasure, and riches of secret places, which are out of the view of carnal men, and not perfectly seen and enjoyed by the people of God themselves as yet; and also that it is safe and secure for them, and can never be lost; and it expresses the paternal care of God, his great love and affection for them, to lay up so early so much goodness for them: and this is said to be "for them that fear him"; not naturally, but by his grace; for the fear of God is not in man naturally, but is put there by the grace of God; and such who have it are those who are brought to a true sight and sense of sin, so as to loathe it and forsake it; for the fear of the Lord is to hate evil, and by it men depart from it, and because of it cannot sin as others do; such have an humble sense of themselves, their own insufficiency and weakness, and trust in the grace of God and righteousness of Christ; they have a filial reverence of God, and worship him in spirit and in truth: but now this fear of the Lord is not the cause of goodness being laid up for them, for that only is the will of God; and besides the fear of God is a part of the goodness which is laid up in promise in the covenant of grace, Jer 32:39; and it is the goodness of God displayed in the blessings of it, such as pardon of sin, &c. which influences, promotes, and increases the fear of God, Hos 3:5; but, goodness being manifested to and bestowed upon them that fear the Lord, it appears eventually to be laid up for them;
which thou hast wrought for them that trust in thee before the sons of men! by which may be meant the work of redemption, in which the goodness of God greatly appears; in calling and appointing Christ unto it, in sending him to effect it, in strengthening him as man and Mediator to do it; and in the work itself, in which many things are wrought, the law is fulfilled, justice satisfied, a righteousness brought in, peace made, pardon procured, and everlasting salvation obtained. And whereas this is said to be "wrought for them that trust in" the Lord, it is not to be understood as if trusting in the Lord was the cause of this work being wrought out, which is the love of God and grace of Christ; but inasmuch as those that trust in the Lord have openly an interest in redemption, and they that believe in Christ shall be saved; therefore it clearly appears in the issue of things to be wrought out for them. The phrase "before the sons of men", may be connected either with the goodness wrought, and so signifies that the work of redemption was done in a most public manner, openly before men, even the enemies of God's people; nor was it in the power of men and devils to hinder it; or else with trusting in the Lord, and so is expressive of a public profession of faith and confidence in the Lord before men, which ought to be done: moreover this goodness wrought may include the good work of grace upon the soul; and the Lord's fulfilling the good pleasure of his goodness in the hearts of his people, and the work of faith with power on them; and also the many deliverances of them out of afflictions and temptations, and the many salvations from their enemies he works for them in the earth, before the sons of men.
John Wesley
31:19 Laid up - His favour is not always manifested, to them, but it is laid up for them in his treasure, whence it shall be drawn forth when they need it, and he sees it fit. Before - Publickly and in the view of the world.
Robert Jamieson, A. R. Fausset and David Brown
31:19 God displays openly His purposed goodness to His people.
30:2030:20: Որպէս զի բազում է ողորմութիւն քաղցրութեան քո, Տէր, զոր պահեցեր երկիւղածաց քոց։ Արարեր դու այնոցիկ ոյք յուսացեալ են ՚ի քեզ, առաջի որդւոց մարդկան[6777]։ [6777] Ոմանք.Բազում արարեր զողորմութիւն քաղց՛՛։ Յօրինակին պակասէր.Ոյք յուսացեալ են՚ի քեզ։
20 Որքա՜ն շատ է քո ողորմութեան քաղցրութիւնը, Տէ՛ր, որ պահեցիր երկիւղածներիդ համար: Դու այն շնորհեցիր նրանց, որոնք իրենց յոյսը դրել են քեզ վրայ մարդկանց որդիների առջեւ:
19 Ո՜րչափ մեծ է քու բարութիւնդ՝ Որ քեզմէ վախցողներուն համար պահեցիր Ու քեզի յուսացողներուն համար ըրիր՝ Մարդոց որդիներուն առջեւ։
Որպէս զի՜ բազում է ողորմութիւն քաղցրութեան քո, Տէր, զոր պահեցեր երկիւղածաց քոց. արարեր դու այնոցիկ ոյք յուսացեալ են ի քեզ, առաջի որդւոց մարդկան:

30:20: Որպէս զի բազում է ողորմութիւն քաղցրութեան քո, Տէր, զոր պահեցեր երկիւղածաց քոց։ Արարեր դու այնոցիկ ոյք յուսացեալ են ՚ի քեզ, առաջի որդւոց մարդկան[6777]։
[6777] Ոմանք.Բազում արարեր զողորմութիւն քաղց՛՛։ Յօրինակին պակասէր.Ոյք յուսացեալ են՚ի քեզ։
20 Որքա՜ն շատ է քո ողորմութեան քաղցրութիւնը, Տէ՛ր, որ պահեցիր երկիւղածներիդ համար: Դու այն շնորհեցիր նրանց, որոնք իրենց յոյսը դրել են քեզ վրայ մարդկանց որդիների առջեւ:
19 Ո՜րչափ մեծ է քու բարութիւնդ՝ Որ քեզմէ վախցողներուն համար պահեցիր Ու քեզի յուսացողներուն համար ըրիր՝ Մարդոց որդիներուն առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
30:1930:20 Как много у Тебя благ, которые Ты хранишь для боящихся Тебя и которые приготовил уповающим на Тебя пред сынами человеческими!
30:20 ὡς ως.1 as; how πολὺ πολυς much; many τὸ ο the πλῆθος πληθος multitude; quantity τῆς ο the χρηστότητός χρηστοτης kindness σου σου of you; your κύριε κυριος lord; master ἧς ος who; what ἔκρυψας κρυπτω hide τοῖς ο the φοβουμένοις φοβεω afraid; fear σε σε.1 you ἐξειργάσω εξεργαζομαι the ἐλπίζουσιν ελπιζω hope ἐπὶ επι in; on σὲ σε.1 you ἐναντίον εναντιον next to; before τῶν ο the υἱῶν υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human
30:20. quam multa est bonitas tua quam abscondisti timentibus te operatus es sperantibus in te in conspectu filiorum hominumO how great is the multitude of thy sweetness, O Lord, which thou hast hidden for them that fear thee! Which thou hast wrougth for them that hope in thee, in the sight of the sons of men.
19. Oh how great is thy goodness, which thou hast laid up for them that fear thee, which thou hast wrought for them that put their trust in thee, before the sons of men!
Oh how great [is] thy goodness, which thou hast laid up for them that fear thee; [which] thou hast wrought for them that trust in thee before the sons of men:

30:20 Как много у Тебя благ, которые Ты хранишь для боящихся Тебя и которые приготовил уповающим на Тебя пред сынами человеческими!
30:20
ὡς ως.1 as; how
πολὺ πολυς much; many
τὸ ο the
πλῆθος πληθος multitude; quantity
τῆς ο the
χρηστότητός χρηστοτης kindness
σου σου of you; your
κύριε κυριος lord; master
ἧς ος who; what
ἔκρυψας κρυπτω hide
τοῖς ο the
φοβουμένοις φοβεω afraid; fear
σε σε.1 you
ἐξειργάσω εξεργαζομαι the
ἐλπίζουσιν ελπιζω hope
ἐπὶ επι in; on
σὲ σε.1 you
ἐναντίον εναντιον next to; before
τῶν ο the
υἱῶν υιος son
τῶν ο the
ἀνθρώπων ανθρωπος person; human
30:20. quam multa est bonitas tua quam abscondisti timentibus te operatus es sperantibus in te in conspectu filiorum hominum
O how great is the multitude of thy sweetness, O Lord, which thou hast hidden for them that fear thee! Which thou hast wrougth for them that hope in thee, in the sight of the sons of men.
19. Oh how great is thy goodness, which thou hast laid up for them that fear thee, which thou hast wrought for them that put their trust in thee, before the sons of men!
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men! 20 Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues. 21 Blessed be the LORD: for he hath showed me his marvellous kindness in a strong city. 22 For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee. 23 O love the LORD, all ye his saints: for the LORD preserveth the faithful, and plentifully rewardeth the proud doer. 24 Be of good courage, and he shall strengthen your heart, all ye that hope in the LORD.
We have three things in these verses:--
I. The believing acknowledgment which David makes of God's goodness to his people in general, v. 19, 20.
1. God is good to all, but he is, in a special manner, good to Israel. His goodness to them is wonderful, and will be, to eternity, matter of admiration: O how great is thy goodness! How profound are the counsels of it! how rich are the treasures of it! how free and extensive are the communications of it! Those very persons whom men load with slanders God loads with benefits and honours. Those who are interested in this goodness are described to be such as fear God and trust in him, as stand in awe of his greatness and rely on his grace. This goodness is said to be laid up for them and wrought for them. (1.) There is a goodness laid up for them in the other world, an inheritance reserved in heaven (1 Pet. i. 4), and there is a goodness wrought for them in this world, goodness wrought in them. There is enough in God's goodness both for the portion and inheritance of all his children when they come to their full age, and for their maintenance and education during their minority. There is enough in bank and enough in hand. (2.) This goodness is laid up in his promise for all that fear God, to whom assurance is given that they shall want no good thing. But it is wrought, in the actual performance of the promise, for those that trust in him--that by faith take hold of the promise, put it in suit, and draw out to themselves the benefit and comfort of it. If what is laid up for us in the treasures of the everlasting covenant be not wrought for us, it is our own fault, because we do not believe. But those that trust in God, as they have the comfort of his goodness in their own bosoms, so they have the credit of it (and the credit of an estate goes far with some); it is wrought for them before the sons of men. God's goodness to them puts an honour upon them and rolls away their reproach; for all that see them shall acknowledge them, that they are the seed which the Lord hath blessed, Isa. lxi. 9.
2. God preserves man and beast; but he is, in a special manner, the protector of his own people (v. 20): Thou shalt hide them. As his goodness is hid and reserved for them, so they are hid and preserved for it. The saints are God's hidden ones. See here, (1.) The danger they are in, which arises from the pride of man and from the strife of tongues; proud men insult over them and would trample on them and tread them down; contentious men pick quarrels with them; and, when tongues are at strife, good people often go by the worst. The pride of men endangers their liberty; the strife of tongues in perverse disputings endangers truth. But, (2.) See the defence they are under: Thou shalt hide them in the secret of thy presence, in a pavilion. God's providence shall keep them safe form the malice of their enemies. He has many ways of sheltering them. When Baruch and Jeremiah were sought for the Lord hid them, Jer. xxxvi. 26. God's grace shall keep them safe from the evil of the judgments that are abroad; to them they have no sting; and they shall hidden in the day of the Lord's anger, for there is no anger at them. His comforts shall keep them easy and cheerful; his sanctuary, where they have communion with him, shelters then from the fiery darts of terror and temptation; and the mansions in his house above shall be shortly, shall be eternally, their hiding-place from all danger and fear.
II. The thankful returns which David makes for God's goodness to him in particular, v. 21, 22. Having admired God's goodness to all the saints, he here owns how good he had found him. 1. Without were fightings; but God had wonderfully preserved his life: "He has shown me his marvellous loving-kindness, he has given me an instance of his care for me and favour to me, beyond what I could have expected." God's loving-kindness to his people, all things considered, is wonderful; but some instances of it, even in this world, are in a special manner marvelous in their eyes; as this here, when God preserved David from the sword of Saul, in caves and woods, as safe as if he had been in a strong city. In Keilah, that strong city, God showed him great mercy, both in making him an instrument to rescue the inhabitants out of the hands of the Philistines and then in rescuing him from the same men who would have ungratefully delivered him up into the hand of Saul, 1 Sam. xxiii. 5, 12. This was marvellous loving-kindness indeed, upon which he writes, with wonder and thankfulness, Blessed be the Lord. Special preservations call for particular thanksgivings. 2. Within were fears; but God was better to him than his fears, v. 22. He here keeps an account, (1.) Of his own folly, in distrusting God, which he acknowledges, to his shame. Though he had express promises to build upon, and great experience of God's care concerning him in many straits, yet he had entertained this hard and jealous thought of God, and could not forbear telling it him to his face. "I am cut off before thy eyes; thou hast quite forsaken me, and I must not expect to be looked upon or regarded by thee any more. I shall one day perish by the hand of Saul, and so be cut off before thy eyes, be ruined while thou lookest on," 1 Sam. xxvii. 1. This he said in his flight (so some read it), which denotes the distress of his affairs. Saul was just at his back, and ready to seize him, which made the temptation strong. In my haste (so we read it), which denotes the disturbance and discomposure of his mind, which made the temptation surprising, so that it found him off his guard. Note, It is a common thing to speak amiss when we speak in haste and without consideration; but what we speak amiss in haste we must repent of at leisure, particularly that which we have spoken distrustfully of God. (2.) Of God's wonderful goodness to him notwithstanding. Though his faith failed, God's promise did not: Thou hearest the voice of my supplication, for all this. He mentions his own unbelief as a foil to God's fidelity, serving to make his loving-kindness the more marvellous, the more illustrious. When we have thus distrusted God he might justly take us at our word, and bring our fears upon us, as he did on Israel, Num. xiv. 28; Isa. lxvi. 4. But he has pitied and pardoned us, and our unbelief has not made his promise and grace of no effect; for he knows our frame.
III. The exhortation and encouragement which he hereupon gives to all the saints, v. 23, 24. 1. He would have them set their love on God (v. 23): O love the Lord! all you his saints. Those that have their own hearts full of love to God cannot but desire that others also may be in love with him; for in his favour there is no need to fear a rival. It is the character of the saints that they do love God; and yet they must still be called upon to love him, to love him more and love him better, and give proofs of their love. We must love him, not only for his goodness, because he preserves the faithful, but for his justice, because he plentifully rewards the proud doer (who would ruin those whom he preserves), according to their pride. Some take it in a good sense; he plentifully rewards the magnificent (or excellent) doer, that is daringly good, whose heart, like Jehoshaphat's, is lifted up in the ways of the Lord. He rewards him that does well, but plentifully rewards him that does excellently well. 2. He would have them set their hope in God ( v. 24): "Be of good courage; have a good heart on it; whatever difficulties or dangers you may meet with, the God you trust in shall by that trust strengthen your heart." Those that hope in God have reason to be of good courage, and let their hearts be strong, for, as nothing truly evil can befal them, so nothing truly good for them shall be wanting to them.
In singing this we should animate ourselves and one another to proceed and persevere in our Christian course, whatever threatens us, and whoever frowns upon us.
Adam Clarke: Commentary on the Bible - 1831
31:20: Thou shalt hide them in the secret of thy presence - בסתר פניך besether paneycha, "With the covering of thy countenance." Their life shall be so hidden with Christ in God, that their enemies shall not be able to find them out. To such a hiding-place Satan himself dare not approach. There the pride of man cannot come.
Thou shalt keep them secretly in a pavilion - Thou shalt put them in the innermost part of thy tent. This implies that they shall have much communion and union with God; that they shall be transformed into his likeness, and have his highest approbation.
Albert Barnes: Notes on the Bible - 1834
31:20: Thou shalt hide them in the secret of thy presence - See the notes at Psa 27:5. The phrase "secret of thy presence" means thy "secret presence." The Hebrew is: "the secret of thy face;" and the idea is, that He would hide them, or withdraw them from public view, or from the view of their enemies, into the very place where He Himself dwelt, so that they would be before Him and near Him; so that His eye would be upon them, and that they would be certain of His protection. The language here is the same as in Psa 27:5, except that the word "face" or "presence" is used here instead of the word "tabernacle." The idea is the same.
From the pride of man - The Hebrew word here rendered "pride" - רכס rô kes - means properly "league" or "conspiracy;" then, "snares" or "plots." It occurs nowhere else in the Scriptures, though the corresponding verb - רכס râ kas - occurs twice, meaning to "bind on" or "to," Exo 28:28; Exo 39:21. The word here means "league" or "conspiracy," and the idea is, that when the wicked form a conspiracy, or enter into a league against the righteous, God will take them, as it were, into His own immediate presence, and will protect them.
Thou shalt keep them secretly - Thou wilt "hide" them as with Thyself.
In a pavilion - In Thy tent, or dwelling-place. See the notes at Psa 27:5.
From the strife of tongues - Slander; reproach; calumny. This does not mean the strife of tongues among themselves, or their contentions with each other, but the united clamors of the whole against Himself. God would guard the righteous from their reproaches, or their efforts to ruin them by slander. Compare Psa 37:5-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:20: hide: Psa 27:5, Psa 32:7, Psa 64:2, Psa 91:1-4
from: Psa 10:2, Psa 36:11, Psa 40:4, Psa 86:14, Psa 124:5, Psa 140:5; Exo 18:11; Jam 4:6
the strife: Psa 64:2-4, Psa 140:3; Job 5:21; Rom 13:13; Co2 12:20; Gal 5:20; Ti1 6:4; Jam 3:5, Jam 3:6, Jam 3:14-16
Geneva 1599
31:20 Thou shalt hide them in the (o) secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues.
(o) That is, in a place where they will have your comfort, and be hid safely from the enemies pride.
John Gill
31:20 Thou shall hide them in the secret of thy presence,.... That is, those that fear the Lord and trust in him; and therefore they are called his "hidden ones", Ps 83:3; these the Lord preserves in times of trouble and danger, and when his indignation is out against others; and so the Targum is, "in the time of thine anger"; see Is 26:20; the presence of God is their protection, he himself is a wall of fire round about them, his favour compasses them as a shield, and they are kept as in a garrison by his power; see Ps 91:1; and that "from the pride of man", which otherwise would at once oppress, bear them down, and destroy them, Ps 124:1;
thou shall keep them secretly in a pavilion from the strife of tongues; which areas a sharp sword, and from whence proceed devouring words, such contradiction of sinners as Christ endured; not that the saints are kept free from the reproaches of men, from the lash of their tongues, but from being harmed by them; and sometimes, through the strivings and contentions of men with one another, they privately escape and are preserved, as the Apostle Paul was, Acts 23:9.
John Wesley
31:20 The secret - Or, as in the secret of thy presence: either, As if they were in thy presence chamber, where thine own eye and hand girdeth them, from all the assaults of their enemies; called his secret, partly, because the greatest part of the world are strangers to God and his presence: and partly, because it is a safe and secure place, such as secret and unknown places are. Or, As if they were in the secret of God's tabernacle, as it is called, Ps 27:5, the place of God's special presence, where none might enter save the high - priest. With thy secret favour and providence, which saves them by hidden and unknown methods. From - From their vain - glorious boasting and threats, and from their bad and insolent attempts. Pavilion - Or, tabernacle. Strife - From contentious and slandering tongues.
Robert Jamieson, A. R. Fausset and David Brown
31:20 the secret of thy presence--or, covering of Thy countenance; the protection He thus affords; compare Ps 27:5 for a similar figure; "dwelling" used there for "presence" here. The idea of security further presented by the figure of a tent and a fortified city [Ps 31:21].
30:2130:21: Ամրացուցեր զնոսա ՚ի ծածկոյթ երեսաց քոց, ՚ի խռովութենէ մարդկան։ Ծածկեցեր զնոսա ՚ի խորանի քում, ՚ի հակառակութենէ լեզուաց[6778]։ [6778] Ոմանք.Ամրացուսցես զնոսա ի... ծածկեսցես զնոսա ՚ի խորա՛՛։
21 Մարդկանց խռովութիւնից պաշտպանեցիր նրանց քո երեսի ծածկոյթով, լեզուների հակառակութիւնից թաքցրիր նրանց քո վրանում:
20 Զանոնք քու երեսիդ ծածկոցովը պիտի ծածկես, Մարդոց դաւաճանութիւններէն. Խորանի մէջ պիտի ծածկես զանոնք Լեզուներուն հակառակութենէն։
Ամրացուցեր զնոսա ի ծածկոյթ երեսաց քոց ի խռովութենէ մարդկան. ծածկեցեր զնոսա ի խորանի քում ի հակառակութենէ լեզուաց:

30:21: Ամրացուցեր զնոսա ՚ի ծածկոյթ երեսաց քոց, ՚ի խռովութենէ մարդկան։ Ծածկեցեր զնոսա ՚ի խորանի քում, ՚ի հակառակութենէ լեզուաց[6778]։
[6778] Ոմանք.Ամրացուսցես զնոսա ի... ծածկեսցես զնոսա ՚ի խորա՛՛։
21 Մարդկանց խռովութիւնից պաշտպանեցիր նրանց քո երեսի ծածկոյթով, լեզուների հակառակութիւնից թաքցրիր նրանց քո վրանում:
20 Զանոնք քու երեսիդ ծածկոցովը պիտի ծածկես, Մարդոց դաւաճանութիւններէն. Խորանի մէջ պիտի ծածկես զանոնք Լեզուներուն հակառակութենէն։
zohrab-1805▾ eastern-1994▾ western am▾
30:2030:21 Ты укрываешь их под покровом лица Твоего от мятежей людских, скрываешь их под сенью от пререкания языков.
30:21 κατακρύψεις κατακρυπτω he; him ἐν εν in ἀποκρύφῳ αποκρυφος hidden away τοῦ ο the προσώπου προσωπον face; ahead of σου σου of you; your ἀπὸ απο from; away ταραχῆς ταραχη stirring ἀνθρώπων ανθρωπος person; human σκεπάσεις σκεπαζω he; him ἐν εν in σκηνῇ σκηνη tent ἀπὸ απο from; away ἀντιλογίας αντιλογια controversy γλωσσῶν γλωσσα tongue
30:21. abscondes eos in protectione vultus tui a duritia viri abscondes eos in umbra a contradictione linguarumThou shalt hide them in the secret of thy face, from the disturbance of men. Thou shalt protect them in thy tabernacle form the contradiction of tongues.
20. In the covert of thy presence shalt thou hide them from the plottings of man: thou shalt keep them secretly in a pavilion from the strife of tongues.
Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues:

30:21 Ты укрываешь их под покровом лица Твоего от мятежей людских, скрываешь их под сенью от пререкания языков.
30:21
κατακρύψεις κατακρυπτω he; him
ἐν εν in
ἀποκρύφῳ αποκρυφος hidden away
τοῦ ο the
προσώπου προσωπον face; ahead of
σου σου of you; your
ἀπὸ απο from; away
ταραχῆς ταραχη stirring
ἀνθρώπων ανθρωπος person; human
σκεπάσεις σκεπαζω he; him
ἐν εν in
σκηνῇ σκηνη tent
ἀπὸ απο from; away
ἀντιλογίας αντιλογια controversy
γλωσσῶν γλωσσα tongue
30:21. abscondes eos in protectione vultus tui a duritia viri abscondes eos in umbra a contradictione linguarum
Thou shalt hide them in the secret of thy face, from the disturbance of men. Thou shalt protect them in thy tabernacle form the contradiction of tongues.
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Adam Clarke: Commentary on the Bible - 1831
31:21: In a strong city - If this Psalm was written by David, this must refer to his taking refuge with achish, king of Gath, who gave him Ziklag, a fortified city, to secure himself and followers in. See Sa1 27:6. This is more likely than that it was Keilah, where he only had intimation of the traitorous design of the inhabitants to deliver him up to Saul; so that the place was no refuge to him, howsoever fortified. Perhaps the passage may mean that, under the protection of God, he was as safe as if he had been in a fortified city.
Albert Barnes: Notes on the Bible - 1834
31:21: Blessed be the Lord - An expression of thanksgiving for the evidence that God had heard him in his troubles, and had answered him.
For he hath showed me his marvelous kindness - literally, "He has made his mercy wonderful;" that is, he has showed me such mercy as to be an object of admiration and astonishment. It was not ordinary kindness, such as is shown to people every day; it was so uncommon - so far beyond all expectation - so separate from second causes and the agency of man - so marked in its character - as to fill the mind with wonder.
In a strong city - Margin, "fenced city." This may mean either that he had thus placed him literally in a strongly fortified city where he was safe from the fear of his enemies; or, that he had interposed in his behalf, and had given him protection as if he had brought him into such a strongly fortified place. Jarchi supposes that the city of "Keilah" Sa1 23:7 is here intended. But this is improbable. All that the passage necessarily implies is, that God had given him protection as if he had been placed in a strongly fortified town where he would be safe from danger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:21: marvellous: Psa 17:7, Psa 98:1, Psa 118:23; Pe1 2:9
strong city: or, fenced city, Sa1 23:7-13; Jer 1:18
Geneva 1599
31:21 Blessed [be] the LORD: for he hath shewed me his marvellous kindness in a (p) strong city.
(p) Meaning, there was no city strong enough to preserve him, as the defence of God's favour.
John Gill
31:21 Blessed be the Lord,.... A form of thanksgiving, in which the psalmist calls upon himself and others to bless and praise the Lord for the singular mercy granted him, expressed in the next clause; See Gill on Ps 18:46;
for he hath showed me his marvellous kindness in a strong city; either in the city Keilah, so Jarchi; a city which had gates and bars, where Saul thought he had David safe, and he could not escape his hands; but notwithstanding that, and though the inhabitants of that place intended to deliver him up, yet he was marvellously saved; as he also was from the Ziphites; and when Saul and his army had encompassed him about, by a surprising incident, a messenger coming to Saul just as he was about to seize him, informing him that the Philistines had invaded the land, 1Kings 23:7. Or the city of Jerusalem, which was fortified both by nature and art, whither he was brought and placed as king, and enjoyed rest from all his enemies round about him, 2Kings 5:6. Or this may spiritually design the church of God, which is called a strong city, being built on Christ the Rock, and having salvation for walls and bulwarks, Is 26:1, where the Lord displays his banner of love, makes discoveries of his marvellous kindness, and commands his blessing for evermore. Some render it "as in a strong city" (g), and take the sense to be, that he was safe, through the kindness of God showed to him in the salvation of him, as if he was in a fortified city (h), and this was marvellous in his eyes, as every instance of providential goodness is to the people of God; especially his lovingkindness showed in spiritual things, in choosing them in Christ, saving them by him, regenerating them by his Spirit, and taking them into his family; which love is free and sovereign, distinguishing, unchangeable, from everlasting to everlasting; and so wonderful and astonishing; and which was hid in God until revealed; and sometimes the manifestations of it are withdrawn, and then it is showed again, and fresh discoveries of it are made, and effects of it applied, and the blessings of it bestowed, which occasion thankfulness.
(g) "ut in civitate munita", Junius & Tremellius, Piscator; Michaelis. (h) Aben Ezra, Kimchi, & Ben Melech in loc.
John Wesley
31:21 City - In Keilah: where God wonderfully preserved me.
30:2230:22: Օրհնեալ է Տէր, զի սքանչելիս արար զողորմութիւն իւր ՚ի քաղաք ամուր։
22 Օրհնեալ է Տէրը, քանզի ողորմութիւնն իր հրաշագործեց ամուր քաղաքում:
21 Օրհնեա՛լ ըլլայ Տէրը, Վասն զի իր զարմանալի ողորմութիւնը ցուցուց ինծի Պարսպաւոր քաղաքի մէջ։
Օրհնեալ է Տէր, զի սքանչելի արար զողորմութիւն իւր ինձ ի քաղաք ամուր:

30:22: Օրհնեալ է Տէր, զի սքանչելիս արար զողորմութիւն իւր ՚ի քաղաք ամուր։
22 Օրհնեալ է Տէրը, քանզի ողորմութիւնն իր հրաշագործեց ամուր քաղաքում:
21 Օրհնեա՛լ ըլլայ Տէրը, Վասն զի իր զարմանալի ողորմութիւնը ցուցուց ինծի Պարսպաւոր քաղաքի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
30:2130:22 Благословен Господь, что явил мне дивную милость Свою в укрепленном городе!
30:22 εὐλογητὸς ευλογητος commended; commendable κύριος κυριος lord; master ὅτι οτι since; that ἐθαυμάστωσεν θυαμαστοω the ἔλεος ελεος mercy αὐτοῦ αυτος he; him ἐν εν in πόλει πολις city περιοχῆς περιοχη content; enclosing
30:22. benedictus Dominus qui mirabilem fecit misericordiam suam mihi in civitate munitaBlessed be the Lord, for he hath shewn his wonderful mercy to me in a fortified city.
21. Blessed be the LORD: for he hath shewed me his marvelous lovingkindness in a strong city.
Blessed [be] the LORD: for he hath shewed me his marvellous kindness in a strong city:

30:22 Благословен Господь, что явил мне дивную милость Свою в укрепленном городе!
30:22
εὐλογητὸς ευλογητος commended; commendable
κύριος κυριος lord; master
ὅτι οτι since; that
ἐθαυμάστωσεν θυαμαστοω the
ἔλεος ελεος mercy
αὐτοῦ αυτος he; him
ἐν εν in
πόλει πολις city
περιοχῆς περιοχη content; enclosing
30:22. benedictus Dominus qui mirabilem fecit misericordiam suam mihi in civitate munita
Blessed be the Lord, for he hath shewn his wonderful mercy to me in a fortified city.
21. Blessed be the LORD: for he hath shewed me his marvelous lovingkindness in a strong city.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:22: I said in my haste - Not duly adverting to the promise of God, I was led to conclude that my enemies were so strong, so numerous, and had so many advantages against me, that I must necessarily fall into and by their hands; however, I continued to pray, and thou didst hear the voice of my supplication.
Albert Barnes: Notes on the Bible - 1834
31:22: For I said in my haste - In my fear; my apprehension. The word rendered "haste" means properly that terror or alarm which causes one to flee, or to endeavor to escape. It is not "haste" in the sense of an opinion formed too quickly, or formed rashly; it is "haste" in the sense of terror leading to sudden flight, or an effort to escape. See an illustration of this idea in the case of David himself, in Sa1 23:26.
I am cut off - That is, I shall certainly be cut off or destroyed.
From before thine eyes - Either, in thy very presence; or, so that I shall not be admitted into thy presence. I shall be cut down, and suffered no more to come before thee to worship thee. Compare the notes at Psa 6:5.
Nevertheless thou heardest ... - Contrary to my apprehensions, I was heard and delivered. God's mercy went beyond the psalmist's faith - as it often does to His people now, far beyond what they hope for; far beyond what they even pray for; far beyond what they believe to be possible; so far beyond all this, as to make the result, as in the case of David Psa 31:21, a matter of wonder and astonishment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:22: I said: Psa 116:11; Sa1 23:26, Sa1 27:1
I am: Psa 31:17 *marg. Psa 88:16; Isa 6:5 *marg Psa 38:10-12, Psa 49:14; Job 35:14; Lam 3:54, Lam 3:55; Eze 37:11; Jon 2:4
nevertheless: Psa 6:9; Ch2 33:11-13; Jon 2:7-9; Heb 5:7
Geneva 1599
31:22 For I said in my (q) haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee.
(q) And so by my rashness and infidelity deserved to have been forsaken.
John Gill
31:22 For I said in my haste,.... When he made haste to get away for fear of Saul, 1Kings 23:26; and so the Targum renders it, "I said when I sought to flee away"; or else he said this hastily and rashly, in the hurry of his mind, being in the utmost confusion and distress, as in Ps 116:11;
I am cut off from before thine eyes; his case was very bad, he was reduced to the utmost extremity, and his faith was as low; he thought it was all over with him, and there was no way of escape, nor hope of it; and that he was like a branch cut off, ready to be cast into the fire; that he was cut off from the house of God, and from communion with him; that he would never look upon him more, and he should never enjoy his presence: this instance of weakness and unbelief is mentioned to illustrate the goodness of God, and to make his kindness appear to be the more marvellous in the salvation of him; so sometimes the Lord suffers his people to be in the utmost distress, and their faith to be at the lowest ebb, when he appears to their help, and makes it manifest that their salvation is by his own arm, and of his own good will, and not by them, or for any goodness of theirs;
nevertheless, thou heardest the voice of my supplications when I cried unto thee; for though faith was very low, and unbelief strongly prevailed, yet he was not so far gone as to stop praying; for though he saw no rational way of escape, and feared the Lord would take no notice of him; yet he knew that nothing was impossible with him, and therefore he still looked up to him, as Jonah did when he thought himself in a like condition, Jon 2:4; and such was the grace and goodness of God, that he did not despise but regard his prayer, though attended with so much weakness and unbelief.
John Wesley
31:22 Haste - When my passion took away my consideration, and weakened my faith. Cut off - Cast out of thy sight, and out of the care of thy gracious providence.
Robert Jamieson, A. R. Fausset and David Brown
31:22 For I said--literally, "And I said," in an adversative sense. I, thus favored, was despondent.
in my haste--in my terror.
cut off . . . eyes--from all the protection of Thy presence.
30:2330:23: Ես ասացի ՚ի զարմանալ իմում, թէ ընկեցա՛յ ուրեմն յերեսաց աչաց քոց։ Վասն այսորիկ լուա՛ր ձայնի աղօթից իմոց, յաղաղակե՛լ իմում առ քեզ[6779]։ [6779] Ոմանք.Յաղաղակել ինձ առ քեզ։
23 Շփոթութեան մէջ ես ասացի, թէ այլեւս հեռու մնացի աչքերիդ առջեւից: Սակայն դու լսեցիր ձայնն իմ աղօթքի, երբ աղաղակեցի քեզ:
22 Իմ շփոթութեանս մէջ ըսի թէ՝«Ես քու աչքերէդ ինկայ».Սակայն դուն իմ աղօթքիս ձայնը լսեցիր, Երբ քեզի աղաղակեցի։
Ես ասացի ի զարմանալ իմում, թէ` Ընկեցայ ուրեմն յերեսաց աչաց քոց. [167]վասն այսորիկ`` լուար ձայնի աղօթից իմոց` յաղաղակել իմում առ քեզ:

30:23: Ես ասացի ՚ի զարմանալ իմում, թէ ընկեցա՛յ ուրեմն յերեսաց աչաց քոց։ Վասն այսորիկ լուա՛ր ձայնի աղօթից իմոց, յաղաղակե՛լ իմում առ քեզ[6779]։
[6779] Ոմանք.Յաղաղակել ինձ առ քեզ։
23 Շփոթութեան մէջ ես ասացի, թէ այլեւս հեռու մնացի աչքերիդ առջեւից: Սակայն դու լսեցիր ձայնն իմ աղօթքի, երբ աղաղակեցի քեզ:
22 Իմ շփոթութեանս մէջ ըսի թէ՝«Ես քու աչքերէդ ինկայ».Սակայն դուն իմ աղօթքիս ձայնը լսեցիր, Երբ քեզի աղաղակեցի։
zohrab-1805▾ eastern-1994▾ western am▾
30:2230:23 В смятении моем я думал: >; но Ты услышал голос молитвы моей, когда я воззвал к Тебе.
30:23 ἐγὼ εγω I δὲ δε though; while εἶπα επω say; speak ἐν εν in τῇ ο the ἐκστάσει εκστασις ecstasy; trance μου μου of me; mine ἀπέρριμμαι απορριπτω toss away ἄρα αρα.2 it follows ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῶν ο the ὀφθαλμῶν οφθαλμος eye; sight σου σου of you; your διὰ δια through; because of τοῦτο ουτος this; he εἰσήκουσας εισακουω heed; listen to τῆς ο the φωνῆς φωνη voice; sound τῆς ο the δεήσεώς δεησις petition μου μου of me; mine ἐν εν in τῷ ο the κεκραγέναι κραζω cry με με me πρὸς προς to; toward σέ σε.1 you
30:23. ego autem dixi in stupore meo proiectus sum de conspectu oculorum eius ergone audisti vocem deprecationis meae cum clamarem ad teBut I said in the excess of my mind: I am cast away from before thy eyes. Therefore thou hast heard the voice of my prayer, when I cried to thee.
22. As for me, I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee.
For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee:

30:23 В смятении моем я думал: <<отвержен я от очей Твоих>>; но Ты услышал голос молитвы моей, когда я воззвал к Тебе.
30:23
ἐγὼ εγω I
δὲ δε though; while
εἶπα επω say; speak
ἐν εν in
τῇ ο the
ἐκστάσει εκστασις ecstasy; trance
μου μου of me; mine
ἀπέρριμμαι απορριπτω toss away
ἄρα αρα.2 it follows
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῶν ο the
ὀφθαλμῶν οφθαλμος eye; sight
σου σου of you; your
διὰ δια through; because of
τοῦτο ουτος this; he
εἰσήκουσας εισακουω heed; listen to
τῆς ο the
φωνῆς φωνη voice; sound
τῆς ο the
δεήσεώς δεησις petition
μου μου of me; mine
ἐν εν in
τῷ ο the
κεκραγέναι κραζω cry
με με me
πρὸς προς to; toward
σέ σε.1 you
30:23. ego autem dixi in stupore meo proiectus sum de conspectu oculorum eius ergone audisti vocem deprecationis meae cum clamarem ad te
But I said in the excess of my mind: I am cast away from before thy eyes. Therefore thou hast heard the voice of my prayer, when I cried to thee.
22. As for me, I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. "В смятении моем" - в тяжелом, смятенном состоянии, когда Давид нигде не видел и не находил защиты от людей.
Adam Clarke: Commentary on the Bible - 1831
31:23: O love the Lord, all ye his saints - It is only the saints that can love God, as they only are made partakers of the Divine nature. Holy spirits can love God, who is the fountain of their holiness; and the saints should love him.
Preserveth the faithful - Those who, being filled with the love of God, bring forth the fruits of that love - universal obedience to the will of God; for to such persons his commands are not grievous, their duty is their delight; while a man is faithful to the grace he has received, that is, uses and improves the talents with which God has intrusted him, God's service is perfect freedom.
The proud doer - The man of the proud heart, haughty and supercilious carriage, and insulting and outrageous conduct. A proud man is peculiarly odious in the sight of God; and in the sight of reason how absurd! A sinner, a fallen spirit, an heir of wretchedness and corruption-proud!
Proud of what? Of an indwelling devil! Well; such persons shall be plentifully rewarded. They shall get their due, their whole due, and nothing but their due.
Albert Barnes: Notes on the Bible - 1834
31:23: O love the Lord, all ye his saints - This is the "application" of all the truths suggested in the psalm. The experience of the psalmist had shown the wisdom of trusting in God in times of danger and trouble, and had laid the foundation for a proper exhortation to others to imitate his example; an argument why all the people of God should love him, and should be of good courage. The reason here assigned for their loving the Lord is, that he preserves those who are faithful to him, and "rewards the proud doer." This is a reason for loving God, or for putting our trust in him, though the psalmist does not say that this is the only reason for doing it. The meaning here is, that the dealings of God toward the psalmist had established this truth in regard to the character of God, that he does preserve the faithful, and does punish the proud, and that this fact constitutes a reason why all his people should confide in him.
For the Lord preserveth the faithful - The faithful; those who put their trust in him; those who do not give up in despondency and despair in time of danger and trouble; those who do not forsake him even though for a time he seems to forsake them. What God looks for mainly in his people is confidence; faithfulness; trust; fidelity.
And plentifully rewardeth - "Abundantly" rewards. Literally, "in plenty." That is, his punishment does not fall short of the desert of the wicked man. It is ample or full. He does full justice.
The proud doer - "The man working pride." The reference is to the man who is confident in himself; who seeks to aggrandize himself, and who in doing this is regardless of the rights of others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:23: O love: Psa 34:9, Psa 97:10; Deu 10:12, Deu 30:16; Isa 56:6; Mar 12:23; Th1 4:1
saints: Psa 30:4, Psa 89:7, Psa 97:10, Psa 145:10; Rev 19:5, Rev 19:6
for the: Deu 33:3; Sa1 2:9; Joh 10:27-30; Jde 1:1
plentifully: Psa 54:5, Psa 94:2; Rev 18:6
John Gill
31:23 O love the Lord, all ye his saints,.... To whom his goodness extends; who are favoured with the blessings of his grace, as pardon, peace, and righteousness; and who particularly are sanctified by his Spirit, and have principles of grace and holiness wrought in their hearts: these, even all of them, are called upon to love the Lord, having that grace implanted in their souls; that is, to express it, not by words, but by deeds, under a sense of the love and kindness of God to them; and to join with the psalmist in an affectionate reverence of him, trust in him, and thankfulness to him, on account of his marvellous kindness showed him;
for the Lord preserveth the faithful; such as trust in him, believe in Christ, and are faithful to his word and ordinances, abide by them, and stays near his people; these he not only preserves in a providential way, but he preserves them in a way of special grace; he keeps them "from evil", as the Targum; from the evil of sin; from a total and final falling away by it; from the evil of the world, so as not to be drawn off from Christ and his ways, either by its frowns or flatteries; and from the evil one, Satan, from being destroyed by him and his temptations; and these are preserved safe to the kingdom and glory of Christ, by the mighty power of God: some render the words, "the Lord keepeth faithfulness" (i); he will never suffer his own faithfulness to fail; he is a covenant keeping God, and is always true to his word and promise;
and plentifully rewardeth the proud doer; such as all self-righteous persons are, and all that speak grievous things proudly and contemptuously against the truly righteous, Ps 31:18; who bear hard upon them, and oppress them; and such as antichrist and his party, who exalts himself above all that is called God; but in what those deal proudly, God is above them, an more than a match for them, and he sets himself against them; he resists them, and will reward them according to their works.
(i) "fidelitatem", Gejerus; or "fidelitles", Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
31:23 the Lord . . . proud doer--literally, "the Lord is keeping faith," that is, with His people, and is repaying, &c. Then let none despair, but take courage; their hopes shall not be in vain.
30:2430:24: Սիրեցէ՛ք զՏէր ամենայն սուրբք նորա, զի ստուգութիւն խնդրէ Տէր, եւ հատուցանէ այնոցիկ որ առաւել առնեն զամբարտաւանութիւն։
24 Սիրեցէ՛ք Տիրոջը, բոլոր սրբե՛րդ նրա, քանզի Տէրը ճշմարտութիւն է փնտռում եւ խստութեամբ հատուցում նրանց, ովքեր շատ են ամբարտաւանանում:
23 Տէ՛րը սիրեցէք, ո՛վ անոր բոլոր սուրբեր, Վասն զի Տէրը հաւատացեալները կը պահէ Ու ամբարտաւանութիւն ընողներուն առատօրէն հատուցում կ’ընէ։
Սիրեցէք զՏէր, ամենայն սուրբք նորա, [168]զի ստուգութիւն խնդրէ Տէր, եւ հատուցանէ այնոցիկ որ առաւել`` առնեն զամբարտաւանութիւն:

30:24: Սիրեցէ՛ք զՏէր ամենայն սուրբք նորա, զի ստուգութիւն խնդրէ Տէր, եւ հատուցանէ այնոցիկ որ առաւել առնեն զամբարտաւանութիւն։
24 Սիրեցէ՛ք Տիրոջը, բոլոր սրբե՛րդ նրա, քանզի Տէրը ճշմարտութիւն է փնտռում եւ խստութեամբ հատուցում նրանց, ովքեր շատ են ամբարտաւանանում:
23 Տէ՛րը սիրեցէք, ո՛վ անոր բոլոր սուրբեր, Վասն զի Տէրը հաւատացեալները կը պահէ Ու ամբարտաւանութիւն ընողներուն առատօրէն հատուցում կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
30:2330:24 Любите Господа, все праведные Его; Господь хранит верных и поступающим надменно воздает с избытком.
30:24 ἀγαπήσατε αγαπαω love τὸν ο the κύριον κυριος lord; master πάντες πας all; every οἱ ο the ὅσιοι οσιος responsible; devout αὐτοῦ αυτος he; him ὅτι οτι since; that ἀληθείας αληθεια truth ἐκζητεῖ εκζητεω seek out / thoroughly κύριος κυριος lord; master καὶ και and; even ἀνταποδίδωσιν ανταποδιδωμι repay τοῖς ο the περισσῶς περισσως overflowingly; extravagantly ποιοῦσιν ποιεω do; make ὑπερηφανίαν υπερηφανια pride
30:24. diligite Dominum omnes sancti eius fideles servat Dominus et retribuet his qui satis operantur superbiamO love the Lord, all ye his saints: for the Lord will require truth, and will repay them abundantly that act proudly.
23. O love the LORD, all ye his saints: the LORD preserveth the faithful, and plentifully rewardeth the proud doer.
O love the LORD, all ye his saints: [for] the LORD preserveth the faithful, and plentifully rewardeth the proud doer:

30:24 Любите Господа, все праведные Его; Господь хранит верных и поступающим надменно воздает с избытком.
30:24
ἀγαπήσατε αγαπαω love
τὸν ο the
κύριον κυριος lord; master
πάντες πας all; every
οἱ ο the
ὅσιοι οσιος responsible; devout
αὐτοῦ αυτος he; him
ὅτι οτι since; that
ἀληθείας αληθεια truth
ἐκζητεῖ εκζητεω seek out / thoroughly
κύριος κυριος lord; master
καὶ και and; even
ἀνταποδίδωσιν ανταποδιδωμι repay
τοῖς ο the
περισσῶς περισσως overflowingly; extravagantly
ποιοῦσιν ποιεω do; make
ὑπερηφανίαν υπερηφανια pride
30:24. diligite Dominum omnes sancti eius fideles servat Dominus et retribuet his qui satis operantur superbiam
O love the Lord, all ye his saints: for the Lord will require truth, and will repay them abundantly that act proudly.
23. O love the LORD, all ye his saints: the LORD preserveth the faithful, and plentifully rewardeth the proud doer.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. Помощь, полученная Давидом от Господа, наполняет его чувством благодарения к Нему. В этом факте он видит и утешительное указание для всех праведных, что Господь сохранит их, а поступающих "надменно", руководящихся в своих действиях не указаниями Бога, но своими личными соображениями, карает "с избытком", обильно, т. е. тяжко, как тяжек самый проступок неповиновения и отвержения руководства Бога.
Adam Clarke: Commentary on the Bible - 1831
31:24: Be of good courage, and he shall strengthen your heart - In Co1 16:13, St. Paul says, "Watch ye, stand fast in the faith; quit you like men; be strong:" Γρηγορειτε, στηκετε εν τῃ πιστει, ανδριζεσθε, κραταιουσθε. The latter words he seems to have borrowed from the Septuagint, who translate, "Be of good courage, and he shall strengthen your heart," by Ανδριζεσθε και κραταιουσθω ἡ καρδια ὑμων "Act like men, and your hearts shall be strengthened." They that hope in God, and are endeavoring to walk carefully before him, may take courage at all times, and expect the fullness of the blessing of the Gospel of peace.
Albert Barnes: Notes on the Bible - 1834
31:24: Be of good courage - See a similar exhortation at the close of a psalm, in Psa 27:14. Compare the notes at that verse. As the result of all his own experience of the goodness of God, and of His gracious interposition in the time of danger, the psalmist exhorts others to be encouraged, and to feel assured that God would not leave or forsake them.
And he shall strengthen your heart - He will animate you; he will enable you to meet trial and opposition; he will keep you from becoming faint and disheartened.
All ye that hope in the Lord - All that put their trust in him, or all whose expectation is from him. It is a characteristic of true piety that all hope centers in God, or that the soul feels that there is no other ground of hope.
(a) The truly pious man despairs of success in anything else, or from any other quarter, for he feels that God alone can give success.
(b) He does hope in God - in reference to all that is needful for himself as an individual; all that will be for the good of his family; all that will tend to bless the world; all that he desires in heaven. Hope in God cheers him, sustains him, comforts him; makes life happy and prosperous; and makes death calm, serene, triumphant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:24: Be of: Psa 27:14; Isa 35:3, Isa 35:4; Luk 22:31, Luk 22:32; Heb 12:12, Heb 12:13; Jam 5:10, Jam 5:11
shall: Psa 29:11, Psa 138:3; Col 1:11
all ye: Psa 146:5; Rom 15:12, Rom 15:13; Pe1 1:21
Geneva 1599
31:24 Be of good courage, and he shall (r) strengthen your heart, all ye that hope in the LORD.
(r) Be constant in your calling, and God will confirm you with heavenly strength.
John Gill
31:24 Be of good courage, and he shall strengthen your heart,.... See Gill on Ps 27:14; by this instance of God's wonderful kindness to the psalmist, he would have the saints take heart, and be of good cheer, even in the greatest distresses, since their case cannot be worse than his was; and yet he had deliverance out of it;
all ye that hope in the Lord; for the eye of the Lord is on such, and he takes delight in them, Ps 33:18. The Targum is, "who hope for", or "trust in the word of the Lord"; the essential Word, the promised Messiah.
30:2530:25: Քաջալերեցարո՛ւք եւ զօրասցին սիրտք ձեր, ամենեքեան որ յուսացեալ էք ՚ի Տէր[6780]։ Տունք. իը̃։[6780] Ոմանք.Ոյք յուսացեալ էք ՚ի։
25 Քաջալերուեցէ՛ք ամէքդ, որ յոյս էք դրել Տիրոջ վրայ, եւ ձեր սրտերը թող զօրանան:
24 Կտրի՛ճ եղէք ու ձեր սիրտը թող զօրանայ, Դուք ամէնքդ, որ Տէրոջը կը յուսաք։
Քաջալերեցարուք եւ զօրասցին սիրտք ձեր, ամենեքեան ոյք յուսացեալ էք ի Տէր:

30:25: Քաջալերեցարո՛ւք եւ զօրասցին սիրտք ձեր, ամենեքեան որ յուսացեալ էք ՚ի Տէր[6780]։ Տունք. իը̃։
[6780] Ոմանք.Ոյք յուսացեալ էք ՚ի։
25 Քաջալերուեցէ՛ք ամէքդ, որ յոյս էք դրել Տիրոջ վրայ, եւ ձեր սրտերը թող զօրանան:
24 Կտրի՛ճ եղէք ու ձեր սիրտը թող զօրանայ, Դուք ամէնքդ, որ Տէրոջը կը յուսաք։
zohrab-1805▾ eastern-1994▾ western am▾
30:2430:25 Мужайтесь, и да укрепляется сердце ваше, все надеющиеся на Господа!
30:25 ἀνδρίζεσθε ανδριζομαι man; valiant καὶ και and; even κραταιούσθω κραταιοω have dominion ἡ ο the καρδία καρδια heart ὑμῶν υμων your πάντες πας all; every οἱ ο the ἐλπίζοντες ελπιζω hope ἐπὶ επι in; on κύριον κυριος lord; master
30:25. confortamini et roboretur cor vestrum omnes qui expectatis DominumDo ye manfully, and let your heart be strengthened, all ye that hope in the Lord.
24. Be strong, and let your heart take courage, all ye that hope in the LORD.
Be of good courage, and he shall strengthen your heart, all ye that hope in the LORD:

30:25 Мужайтесь, и да укрепляется сердце ваше, все надеющиеся на Господа!
30:25
ἀνδρίζεσθε ανδριζομαι man; valiant
καὶ και and; even
κραταιούσθω κραταιοω have dominion
ο the
καρδία καρδια heart
ὑμῶν υμων your
πάντες πας all; every
οἱ ο the
ἐλπίζοντες ελπιζω hope
ἐπὶ επι in; on
κύριον κυριος lord; master
30:25. confortamini et roboretur cor vestrum omnes qui expectatis Dominum
Do ye manfully, and let your heart be strengthened, all ye that hope in the Lord.
24. Be strong, and let your heart take courage, all ye that hope in the LORD.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾