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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Псалом принадлежит Давиду и написан во время гонений от Саула. Так, напр., Давид говорит здесь о своей полной невинности пред Богом (7:, 12-15, 19, 20) и незаслуженности преследований; враги искали лишить его жизни (4), строили против него козни (7:, 20). Подобным положение Давида было при Сауле.

Господи! Выступи на мою защиту от врагов, замышляющих против меня зло (1-6). Пусть враги мои погибнут от посланного Тобою Ангела, а я всем существом моим буду восхвалять Тебя (7:-10). За добро мое к ним и сочувствие они платят одним злом и лицемерием (11-16). Не дай восторжествовать надо мною одиноким моим врагам, злоумышляющим против меня (17:-21). Ты видел мои незаслуженные страдания и радость врагов моим бедствиям; подвигнись на мою защиту и дай мне возможность всегда восхвалять Тебя (22-28).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David, in this psalm, appeals to the righteous Judge of heaven and earth against his enemies that hated and persecuted him. It is supposed that Saul and his party are the persons he means, for with them he had the greatest struggles. I. He complains to God of the injuries they did him; they strove with him, fought against him (ver. 1), persecuted him (ver. 3), sought his ruin (ver. 4, 7), accused him falsely (ver. 11), abused him basely (ver. 15, 16), and all his friends (ver. 20), and triumphed over him,, ver. 21, 25, 26. II. He pleads his own innocency, that he never gave them any provocation (ver. 7, 19), but, on the contrary, had studied to oblige them, ver. 12-14. III. He prays to God to protect and deliver him, and appear for him (ver. 1, 2), to comfort him (ver. 3), to be nigh to him and rescue him (ver. 17, 22), to plead his cause (ver. 23, 24), to defeat all the designs of his enemies against him (ver. 3, 4), to disappoint their expectations of his fall (ver. 19, 25, 26), and, lastly, to countenance all his friends, and encourage them (ver. 27. IV. He prophesies the destruction of his persecutors, ver. 4-6, 8. V. He promises himself that he shall yet see better days (ver. 9, 10), and promises God that he will then attend him with his praises, ver. 18, 28. In singing this psalm, and praying over it, we must take heed of applying it to any little peevish quarrels and enmities of our own, and of expressing by it any uncharitable revengeful resentments of injuries done to us; for Christ has taught us to forgive our enemies and not to pray against them, but to pray for them, as he did; but, 1. We may comfort ourselves with the testimony of our consciences concerning our innocency, with reference to those that are any way injurious to us, and with hopes that God will, in his own way and time, right us, and, in the mean time, support us. 2. We ought to apply it to the public enemies of Christ and his kingdom, typified by David and his kingdom, to resent the indignities done to Christ's honour, to pray to God to plead the just and injured cause of Christianity and serious godliness, and to believe that God will, in due time, glorify his own name in the ruin of all the irreconcilable enemies of his church, that will not repent to give him glory.
Adam Clarke: Commentary on the Bible - 1831
The psalmist, in great straits, prays for his personal safety, Psa 35:1-3; and for the confusion of his enemies, Psa 35:4-8; expresses has confidence in God, Psa 35:9, Psa 35:10; mentions his kindness to those who had rewarded him evil for his good, Psa 35:11-16; appeals to God against them, Psa 35:17-26; prays for those who befriended him; and praises God for his goodness, Psa 35:27, Psa 35:28.
There is nothing in the title worthy of remark. The Psalm is simply attributed to David, and was most probably of his composing; and refers to the time of his persecution by Saui and his courtiers. The Syriac says it was composed when the Idumeans attacked David. The Arabic says it is a prophecy concerning the incarnation, and concerning the things practiced against Jeremiah by the people. Some think that our Lord's sufferings are particularly pointed out here; and Bishop Horsley thinks that Psa 35:11-16 apply more literally and exactly to Christ than to any other whomsoever.
Albert Barnes: Notes on the Bible - 1834
35:0: This psalm is ascribed to David. The title in the original, לדוד ledâ vid - "by David" or, "of David" - is without anything to designate the occasion on which it was composed, or anything to mark the character of the psalm, as distinguished from others. Occasionally in the titles of the psalms there is a special reference to the circumstances in which the psalm was composed, as in Psa 3:1-8; Ps. 7; Ps. 18; Psa 30:1-12; Ps. 34; and, much more frequently, there is something added in the title to distinguish the character of the psalm, either in its own nature, or in its adaptedness to music, as in Psa 4:1-8; Psa 5:1-12; Psa 6:1-10; Ps. 9; Psa 16:1-11; Ps. 22. In this case, however, there is nothing in the title that furnishes any information on either of these points.
There is nothing in the psalm itself that will enable us to determine with any accuracy the occasion on which it was written. By some it has been referred to the time of the persecution of David by Saul; by others, to the opposition which he encountered from Ahithophel, or Shimei, or to the ingratitude of Mephibosheth Sa2 16:3; by others it has been referred to the rebellion of Absalom; and others have referred it to the Messiah, as propheticly descriptive of what would occur to him. The psalm can be intelligently interpreted on either of the former suppositions, but there is no evidence that it had any direct reference to the Messiah. The only place in the New Testament in which it could be alleged that any part of it is applied to Christ, is Joh 15:25, where it is said, "But this cometh to pass, that the word might be fulfilled which is written in their law, They hated me without a cause." By those who suppose that the psalm refers to the Messiah, it is said that this is a quotation from Psa 35:19. But it may be remarked in regard to this:
(a) that the language of the psalm in that verse is different from that used in John, the language of the former being, "Neither let them wink with the eye that hate me without a cause;" and
(b) that the language in John is a much more literal quotation from Psa 69:4, "They that hate me without a cause," etc. a psalm which undoubtedly has reference to the Messiah. DeWette supposes that the psalm is not properly ascribed to David, and says that it is not "worthy" of him. He supposes that it was composed after the death of David, by an inferior poet. He furnishes, however, no reason for this opinion, except that which is derived from his own feelings - "nach meinem Gefuhle." The time and occasion on which the psalm was composed are not, however, of material consequence. As it would be appropriate to any of the occasions above referred to, so it is appropriate to numerous occasions which arise in the history of individuals; and it is, therefore, of so general a character that it may be useful in the church at all times.
What is apparent in the psalm - the central idea, and that which makes it so useful - is, that it was composed with reference to the treatment which the author received from those who had been his professed friends: from those to whom he had shown kindness in their troubles; to whom he had been a friend and a brother, but who had now turned against him. In the time of prosperity they had been his professed friends, and had partaken freely and largely of his hospitality; when they were afflicted he had shown them sympathy and kindness; but when Rev_erses came upon him, they forsook him, and joined with his calumniators, persecutors, and accusers. The psalm, therefore, has a special applicability to trials of that nature. It expresses the feelings and views of the author in regard to his own sorrows, as springing from such ingratitude, and his earnest prayer to God to interpose in his behalf - the rolling of the sorrows of his pained and oppressed heart upon the arm of his unchanging Friend, the mighty and merciful God. As occasions similar to those referred to in the psalm not unfrequently occur in the world, it was important that in the vo ume of inspiration an "example" should be furnished of the manner in which piety is to meet such a form of trial.
The psalm consists of the following parts:
I. The prayer, Psa 35:1-10. This is
(a) an earnest appeal to God for his interposition, Psa 35:1-3;
(b) a solemn imprecation of divine vengeance on his enemies, or a prayer that they may receive from the hand of God just retribution for their crimes, Psa 35:4-8;
(c) the expression of a determined purpose on his part to triumph in God, or to ascribe praise to God for his interposition, Psa 35:9-10.
II. The description of the character and conduct of his enemies, Psa 35:11-16. They were:
(a) false witnesses against him, or calumniators, Psa 35:11;
(b) they had rendered to him evil for good, or had been guilty of base ingratitude, Psa 35:12;
(c) in their troubles he had been to them as a brother, Psa 35:13-14; but
(d) they had forgotten all this in his adversity, and had united with the vile and the abandoned - with Rev_ellers and drunkards, in pouring contempt on his name, and in reproaching his character, Psa 35:15-16.
III. An earnest appeal to God, in view of these circumstances, to interpose and deliver him; to show that He was the Patron and Friend of those who were calumniated and injured, Psa 35:17-28. This appeal is founded on such arguments as the following:
(a) That God seemed now to be looking on, and taking no interest in a righteous cause, or in the cause of one who was oppressed and wronged, Psa 35:17;
(b) that His interposition would lead the psalmist to render Him praise, Psa 35:18;
(c) that those who had so much injured and wronged him seemed to enjoy the divine favor, and were at ease, Psa 35:19-20;
(d) that God had seen all this, and still saw it, and that it became Him to interpose on his behalf, Psa 35:21-23;
(e) that it was inconsistent for God to suffer the wicked to triumph over the righteous, or that they should be allowed to exult as if they had swallowed them up, Psa 35:24-26; and
(f) that it was desirable that, under the government of God, they who were truly righteous should receive such tokens of the divine favor and protection that they could rejoice in God, and render Him appropriate praise, Psa 35:27-28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 35:1, David prays for his own safety, and his enemies confusion; Psa 35:11, He complains of their wrongful dealing; Psa 35:22, Thereby he incites God against them.
Carl Friedrich Keil and Franz Delitzsch

Call to Arms against Ungrateful Persecutors, Addressed to God
This Psalms 35 and Ps 34 form a pair. They are the only Psalms in which the name מלאך יהוה is mentioned. The Psalms that belong to the time of David's persecution by Saul are the Psalms which are more especially pervaded by such retrospective references to the Tפra. And in fact this whole Psalm is, as it were, the lyrical expansion of that which David expresses before Saul in 1Kings 24:15. The critical opinion as to the authorship of this Psalm is closely allied with that respecting the author of Ps 40 and 69 to which Ps 35 is nearly related; cf. Ps 35:21, Ps 35:27 with Ps 40:16.; Ps 35:13 with Ps 69:11.; whereas the relation of Ps 71 to Ps 35 is decidedly a secondary one. Hitzig conjectures it to be Jeremiah; but Ps 35:1 are appropriate in the lips of a persecuted king, and not of a persecuted prophet. The points of contact of the writings of Jeremiah with our Psalm (Jer 18:19., Jer 23:12; Lam 2:16), may therefore in this instance be more safely regarded as reminiscences of an earlier writer than in Ps 69. Throughout the whole Psalm there prevails a deep vexation of spirit (to which corresponds the suffix מו-, as in Ps 59; Ps 56:1-13; Ps 11:1-7; Ps 17:1-15; 22; Ps 64:1-10) and strong emotion; it is not until the second part, where the poet describes the base ingratitude of his enemies, that the language becomes more clam and transparent, and a more quiet sadness takes the place of indignation and rage.
Each of the three parts opens with a cry for deliverance; and closes, in the certain assumption that it will take place, with a vow of thanksgiving. The divisions cannot therefore be mistaken, viz., Ps 35:1, Ps 35:11, Ps 35:19. The relative numbers of the stichs in the separate groups is as follows: 6. 6. 5. 5. 7. 7. 5. 6. 6. 6. 5.
There are only a few Psalms of David belonging to the time of Saul's persecution, which, like Ps 22, keep within the limits of deep inward grief; and in scarcely a single instance do we find him confining himself to the expression of the accursed fate of his enemies with prophetic certainty, as that which he confidently expects will be realised (as, e.g., in Ps 7:13-17). But for the most part the objective announcement of punishment is swallowed up by the force of his inmost feelings, and changed into the most importunate prayer (as in Ps 7:7; Ps 17:13, and frequently); and this feverish glow of feeling becomes still more harshly prominent, when the prayer for the revelation of divine judgment in punishment passes over into a wish that it may actually take place. In this respect Ps 7, 35, 69, 109 form a fearful gradation. In Ps 109, the old expositors count as many as thirty anathemas. What explanation can we give of such language coming from the lips and heart of the poet? Perhaps as paroxysms of a desire for revenge? His advance against Nabal shows that even a David was susceptible of such feelings; but 1Kings 25:32. also shows that only a gentle stirring up of his conscience was needed to dissuade him from it. How much more natural-we throw out this consideration in agreement with Kurtz - that the preponderance of that magnanimity peculiar to him should have maintained its ascendancy in the moments of the highest religious consecration in which he composed his Psalms! It is inconceivable that the unholy fire of personal passion could be here mingled with the holy fire of his love to God. It is in fact the Psalms more especially, which are the purest and most faithful mirror of the piety of the Old Testament: the duty of love towards one's enemies, however, is so little alien to the Old Testament (Ex 23:4., Lev 19:18; Prov 20:22; Prov 24:17; Prov 25:21., Job 31:29.), that the very words of the Old Testament are made use of even in the New to inculcate this love. And from Ps 7, in its agreement with the history of his conduct towards Saul, we have seen that David was conscious of having fulfilled this duty. All the imprecatory words in these Psalms come, therefore, from the pure spring of unself-seeking zeal for the honour of God. That this zeal appears in this instance as zeal for his own person or character arises from the fact, that David, as the God-anointed heir of the kingdom, stands in antagonism to Saul, the king alienated from God; and, that to his mind the cause of God, the continuance of the church, and the future of Israel, coincide with his own destiny. The fire of his anger is kindled at this focus (so to speak) of the view which he has of his own position in the course of the history of redemption. It is therefore a holy fire; but the spirit of the New Testament, as Jesus Himself declare sin Lk 9:55, is in this respect, nevertheless, a relatively different spirit from that of the Old. That act of divine love, redemption, out of the open fountain of which there flowed forth the impulse of a love which embraces and conquers the world, was then as yet not completed; and a curtain then still hung before eternity, before heaven and hell, so that imprecations like Ps 69:20 were not understood,even by him who uttered them, in their infinite depth of meaning. Now that this curtain is drawn up, the New Testament faith shrinks back from invoking upon any one a destruction that lasts לעולם; and love seeks, so long as a mere shadow of possibility exists, to rescue everything human from the perdition of an unhappy future-a perdition the full meaning of which cannot be exhausted by human thought.
In connection with all this, however, there still remains one important consideration. The curses, which are contained in the Davidic Psalms of the time of Saul's persecution, are referred to in the New Testament as fulfilled in the enemies of Jesus Christ, Acts 1:20; Rom 11:7-10. One expression found in our Psalm, ἐμίσησάν με δωρεάν (cf. Ps 69:5) is used by Jesus (Jn 15:25) as fulfilled in Him; it therefore appears as though the whole Psalm ought to be, or at least may be, taken typically as the words of Christ. But nowhere in the Gospels do we read an imprecation used by Jesus against His own and the enemies of the kingdom of God; David's imprecations are not suited to the lips of the Saviour, nor do the instances in which they are cited in the New Testament give them the impress of being His direct words: they are treated as the language of prophecy by virtue of the Spirit, whose instrument David was, and whose work the Scriptures are. And it is only in this sense that the Christian adopts them in prayer. For after the pattern of his Lord, who on the cross prayed "Father forgive them," he desires that even his bitterest enemies may not be eternally lost, but, though it be only when in articulo mortis, that they may come to their right mind. Even the anathemas of the apostle against the Judaising false teachers and against Alexander the smith (Gal 1:9; Gal 5:12; Ti2 4:14), refer only to temporal removal and chastisement, not to eternal perdition. They mark the extreme boundary where, in extraordinary instances, the holy zeal of the New Testament comes in contact with the holy fervour of the Old Testament.
John Gill
INTRODUCTION TO PSALM 35
A Psalm of David. This psalm seems to have been written by David, when he was persecuted by Saul; and when many false charges were brought against him by his courtiers; and when he was the scorn and derision of the people; the subject of it is pretty much of the same kind with the seventh psalm, and might be written about the same time that was, and on the same occasion; and it may be applied to the church and people of God in like cases. There is a passage in it, Ps 35:19, which our Lord seems to refer to and apply to himself, Jn 15:25; and some interpret the whole of it concerning him. The Arabic version calls it a prophecy of the incarnation; though there does not appear any thing in it applicable to that.
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34:034:0 Псалом Давида.
34:1 τῷ ο the Δαυιδ δαβιδ Dabid; Thavith δίκασον δικαζω lord; master τοὺς ο the ἀδικοῦντάς αδικεω injure; unjust to με με me πολέμησον πολεμεω battle τοὺς ο the πολεμοῦντάς πολεμεω battle με με me
34:1 לְ lᵊ לְ to דָוִ֗ד ḏāwˈiḏ דָּוִד David בְּ bᵊ בְּ in שַׁנֹּותֹ֣ו šannôṯˈô שׁנה change אֶת־ ʔeṯ- אֵת [object marker] טַ֭עְמֹו ˈṭaʕmô טַעַם taste לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face אֲבִימֶ֑לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech וַֽ֝ ˈwˈa וְ and יְגָרֲשֵׁ֗הוּ yᵊḡārᵃšˈēhû גרשׁ drive out וַ wa וְ and יֵּלַֽךְ׃ yyēlˈaḵ הלך walk אֲבָרֲכָ֣ה ʔᵃvārᵃḵˈā ברך bless אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֵ֑ת ʕˈēṯ עֵת time תָּ֝מִ֗יד ˈtāmˈîḏ תָּמִיד continuity תְּֽהִלָּתֹ֥ו tᵊˈhillāṯˌô תְּהִלָּה praise בְּ bᵊ בְּ in פִֽי׃ fˈî פֶּה mouth
34:1. David iudica Domine adversarios meos pugna contra pugnantes meFor David himself. Judge thou, O Lord, them that wrong me: overthrow them that fight against me.
of David.
34:1. To David, when he changed his appearance in the sight of Abimelech, and so he dismissed him, and he went away. I will bless the Lord at all times. His praise will be ever in my mouth.
34:1. [A Psalm] of David, when he changed his behaviour before Abimelech; who drove him away, and he departed. I will bless the LORD at all times: his praise [shall] continually [be] in my mouth.
[199] KJV Chapter [35] [A Psalm] of David:

34:0 Псалом Давида.
34:1
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
δίκασον δικαζω lord; master
τοὺς ο the
ἀδικοῦντάς αδικεω injure; unjust to
με με me
πολέμησον πολεμεω battle
τοὺς ο the
πολεμοῦντάς πολεμεω battle
με με me
34:1
לְ lᵊ לְ to
דָוִ֗ד ḏāwˈiḏ דָּוִד David
בְּ bᵊ בְּ in
שַׁנֹּותֹ֣ו šannôṯˈô שׁנה change
אֶת־ ʔeṯ- אֵת [object marker]
טַ֭עְמֹו ˈṭaʕmô טַעַם taste
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
אֲבִימֶ֑לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
וַֽ֝ ˈwˈa וְ and
יְגָרֲשֵׁ֗הוּ yᵊḡārᵃšˈēhû גרשׁ drive out
וַ wa וְ and
יֵּלַֽךְ׃ yyēlˈaḵ הלך walk
אֲבָרֲכָ֣ה ʔᵃvārᵃḵˈā ברך bless
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
עֵ֑ת ʕˈēṯ עֵת time
תָּ֝מִ֗יד ˈtāmˈîḏ תָּמִיד continuity
תְּֽהִלָּתֹ֥ו tᵊˈhillāṯˌô תְּהִלָּה praise
בְּ bᵊ בְּ in
פִֽי׃ fˈî פֶּה mouth
34:1. David iudica Domine adversarios meos pugna contra pugnantes me
For David himself. Judge thou, O Lord, them that wrong me: overthrow them that fight against me.
of David.
34:1. To David, when he changed his appearance in the sight of Abimelech, and so he dismissed him, and he went away. I will bless the Lord at all times. His praise will be ever in my mouth.
34:1. [A Psalm] of David, when he changed his behaviour before Abimelech; who drove him away, and he departed. I will bless the LORD at all times: his praise [shall] continually [be] in my mouth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. "Вступись, Господи, в тяжбу с тяжущимися со мною" - образ заимствован из человеческого суда, где каждой стороне предоставлялось право доказывать свою невинность фактами своей деятельности. Давид исповедует, что самый строгий суд не найдет в нем такой вины и не оправдает его врагов.
Adam Clarke: Commentary on the Bible - 1831
35:1: Plead my cause, O Lord - Literally, Contend, Lord, with then that contend with me. The word is often used in a forensic or law sense.
Albert Barnes: Notes on the Bible - 1834
35:1: Plead my cause, O Lord - The word "plead" means, properly, to argue in support of a claim, or against the claim of another; to urge reasons for or against; to attempt to persuade one by argument or supplication; as, to plead for the life of a criminal, that is, to urge reasons why he should be acquitted or pardoned; and then, to supplicate with earnestness in any way. The original word used here - רוב rû b - means to contend, strive, quarrel; and then, to contend before a judge, to manage or plead a cause. The idea here is, that the psalmist desires that God would undertake his cause against those who had risen up against him, as if it were managed before a tribunal, or before a judge, and God should be the advocate. The same word is used, in another form, in the other member of the sentence - "with them that strive - יריבי yâ rı̂ ybā y - against me." The idea is, that they were "pleading" against him, or were urging arguments, as it were, before a tribunal or a judge, why he should be condemned. They were his bitter opponents, engaged in bringing all manner of false accusations against him, and seeking his condemnation. The psalmist felt that he could not manage his own cause against them; and he, therefore, pleads with God that He would interpose, and stand up for him.
Fight against them that fight against me - The same idea substantially occurs here as in the former member of the verse. It is a prayer that God would undertake his cause; that He would exert His power against those who were opposed to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:1: am 2942, bc 1062
Plead: Psa 43:1, Psa 119:154; Sa1 24:15; Pro 22:23, Pro 23:11; Jer 51:36; Lam 3:58; Mic 7:9
fight: Exo 14:25; Jos 10:42; Neh 4:20; Act 5:39, Act 23:9
Carl Friedrich Keil and Franz Delitzsch
35:1
The psalmist begins in a martial and anthropomorphical style such as we have not hitherto met with. On the ultima-accentuation of ריבה, vid., on Ps 3:8. Both את are signs of the accusative. This is a more natural rendering here, where the psalmist implores God to subjugate his foes, than to regard את as equivalent to עם (cf. Is 49:25 with ib. Ps 27:8; Job 10:2); and, moreover, for the very same reason the expression in this instance is לחם, (in the Kal, which otherwise only lends the part. לחם, Ps 56:2., to the Niph. נלחם) instead of the reciprocal form הלּחם. It is usually supposed that לחם means properly vorare, and war is consequently conceived of as a devouring of men; but the Arabic offers another primary meaning: to press close and compact (Niph. to one another), consequently מלחמה means a dense crowd, a dense bustle and tumult (cf. the Homeric κλόνος). The summons to Jahve to arm, and that in a twofold manner, viz., with the מגן for warding off the hostile blow and צנּה (vid., Ps 5:13) which covers the body like a testudo - by which, inasmuch as it is impossible to hold both shields at the same time, the figure is idealised - is meant to express, that He is to make Himself felt by the foes, in every possible way, to their own confounding, as the unapproachable One. The ב of בּעזרתי (in the character of help turned towards me) is the so-called Beth essentiae,
(Note: The Hebrew Beth essentiae is used much more freely and extensively than the Arabic, which is joined exclusively to the predicate of a simple clause, where in our language the verb is "to be," and as a rule only to the predicate of negative clauses: laisa bi-hakı̂mim, he is not wise, or laisa bi-l-hakı̂mi, he is not the wise man. The predicate can accordingly be indeterminate or determinate. Moreover, in Hebrew, where this ב is found with the predicate, with the complement of the subject, or even, though only as a solecism (vid., Gesenius' Thesaurus p. 175), with the subject itself, the word to which it is prefixed may be determinate, whether as an attribute determined by itself (Ex 6:3, בּאל שׁדּי), by a suffix (as above, Ps 35:2, cf. Ps 146:5; Ex 18:4; Prov 3:26), or even by the article. At all events no syntactic objection can be brought against the interpretations of בעשׁן, "in the quality of smoke," Ps 37:20; cf. בּהבל, Ps 78:33, and of בּנּפשׁ, "in the character of the soul," Lev 17:11.)
as in Ex 18:4; Prov 3:26; Is 48:10 (tanquam argentum), and frequently. הריק has the same meaning as in Ex 15:9, cf. Gen 14:14, viz., to bring forth, draw forth, to draw or unsheath (a sword); for as a sword is sheathed when not in use, so a spear is kept in the δουροδόκη (Odyss. i. 128). Even Parchon understands סגר to mean a weapon; and the word σάγαρις, in Herodotus, Xenophon, and Strabo, a northern Asiatic, more especially a Scythian, battle-axe, has been compared here;
(Note: Probably one and the same word with the Armenian sakr, to which are assigned the (Italian) meanings mannaja, scure, brando ferro, in Ciakciak's Armenian Lexicon; cf. Lagarde's Gesammelte Abhandlungen, 1866, S. 203.)
but the battle-axe was not a Hebrew weapon, and סגר, which, thus defectively written, has the look of an imperative, also gives the best sense when so taken (lxx σύγκλεισον, Targ. וּטרוק), viz., close, i.e., cut off, interclude scil. viam. The word has Dech, because לקראת רדפי, "casting Thyself against my persecutors," belongs to both the preceding summonses. Dachselt rightly directs attention to the similar sequence of the accents in Ps 55:19; Ps 66:15. The Mosaic figure of Jahve as a man of war (אישׁ מלחמה, Ex 15:3; Deut 32:41.) is worked out here with brilliant colours, under the impulse of a wrathful spirit. But we see from Ps 35:3 what a spiritual meaning, nevertheless, the whole description is intended to convey. In God's intervention, thus manifested in facts, he would gladly hear His consolatory utterance to himself. The burden of his cry is that God's love may break through the present outward appearance of wrath and make itself felt by him.
Geneva 1599
35:1 "[A Psalm] of David." Plead [my (a) cause], O LORD, with them that strive with me: fight against them that fight against me.
(a) He desires God to undertake his cause against them who persecute him and slander him.
John Gill
35:1 Plead my cause, O Lord, with them that strive with me,.... Meaning Saul and his courtiers; concerning whom he elsewhere desires that the Lord would judge between them, plead his cause, and deliver him; as he accordingly did, and maintained it, and the righteousness of it, 1Kings 24:12. So Christ pleaded not his own cause as man, but committed himself to him that judgeth righteously; and his people leave their cause with him, who is their advocate, and is able to plead it thoroughly; and does plead it against wicked and ungodly men, who unrighteously charge them; against. Satan the accuser of the brethren, who stands at their right hand to resist them; and against their own hearts, and the sins of them, which lust and war against them, and condemn them;
fight against them that fight against me: so the Lord is sometimes represented as a man of war, and Christ as a warrior fighting for the saints; and safe are they on whose side he is; but miserable all such who are found fighters against him and his; for none ever opposed him and prospered.
Robert Jamieson, A. R. Fausset and David Brown
35:1 The Psalmist invokes God's aid, contrasting the hypocrisy, cunning, and malice of his enemies with his integrity and generosity. The imprecations of the first part including a brief notice of their conduct, the fuller exposition of their hypocrisy and malice in the second, and the earnest prayer for deliverance from their scornful triumph in the last, are each closed (Ps 35:9-10, Ps 35:18, Ps 35:27-28) with promises of praise for the desired relief, in which his friends will unite. The historical occasion is probably 1Sa. 24:1-22. (Psa. 35:1-28)
God is invoked in the character of a warrior (Ex 15:3; Deut 32:41).
34:134:1: Դատեա՛ Տէր զայնոսիկ ոյք դատին զիս. մարտի՛ր ընդ այնոսիկ որ մարտնչի՛ն ընդ իս[6811]։ [6811] Ոմանք.Որ դատին զիս... ոյք մարտնչին։
1 Տէ՛ր, դատի՛ր նրանց, ովքեր դատում են ինձ, մարտնչի՛ր նրանց դէմ, ովքեր մարտնչում են իմ դէմ:
35 Ո՛վ Տէր, ինծի հետ հակառակողներուն հետ հակառակէ՛.Ինծի հետ պատերազմողներուն հետ պատերազմէ՛։
Դատեա, Տէր, զայնոսիկ ոյք դատին զիս, մարտիր ընդ այնոսիկ որ մարտնչին ընդ իս:

34:1: Դատեա՛ Տէր զայնոսիկ ոյք դատին զիս. մարտի՛ր ընդ այնոսիկ որ մարտնչի՛ն ընդ իս[6811]։
[6811] Ոմանք.Որ դատին զիս... ոյք մարտնչին։
1 Տէ՛ր, դատի՛ր նրանց, ովքեր դատում են ինձ, մարտնչի՛ր նրանց դէմ, ովքեր մարտնչում են իմ դէմ:
35 Ո՛վ Տէր, ինծի հետ հակառակողներուն հետ հակառակէ՛.Ինծի հետ պատերազմողներուն հետ պատերազմէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
34:134:1 Вступись, Господи, в тяжбу с тяжущимися со мною, побори борющихся со мною;
34:2 ἐπιλαβοῦ επιλαμβανομαι take hold / after ὅπλου οπλον armament; weapon καὶ και and; even θυρεοῦ θυρεος shield καὶ και and; even ἀνάστηθι ανιστημι stand up; resurrect εἰς εις into; for βοήθειάν βοηθεια help μου μου of me; mine
34:2 בַּ֭ ˈba בְּ in יהוָה [yhwˌāh] יְהוָה YHWH תִּתְהַלֵּ֣ל tiṯhallˈēl הלל praise נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul יִשְׁמְע֖וּ yišmᵊʕˌû שׁמע hear עֲנָוִ֣ים ʕᵃnāwˈîm עָנָו humble וְ wᵊ וְ and יִשְׂמָֽחוּ׃ yiśmˈāḥû שׂמח rejoice
34:2. adprehende scutum et hastam et consurge in auxilium meumTake hold of arms and shield: and rise up to help me.
1. Strive thou, O LORD, with them that strive with me: fight thou against them that fight against me.
34:2. In the Lord, my soul will be praised. May the meek listen and rejoice.
34:2. My soul shall make her boast in the LORD: the humble shall hear [thereof], and be glad.
Plead [my cause], O LORD, with them that strive with me: fight against them that fight against me:

34:1 Вступись, Господи, в тяжбу с тяжущимися со мною, побори борющихся со мною;
34:2
ἐπιλαβοῦ επιλαμβανομαι take hold / after
ὅπλου οπλον armament; weapon
καὶ και and; even
θυρεοῦ θυρεος shield
καὶ και and; even
ἀνάστηθι ανιστημι stand up; resurrect
εἰς εις into; for
βοήθειάν βοηθεια help
μου μου of me; mine
34:2
בַּ֭ ˈba בְּ in
יהוָה [yhwˌāh] יְהוָה YHWH
תִּתְהַלֵּ֣ל tiṯhallˈēl הלל praise
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
יִשְׁמְע֖וּ yišmᵊʕˌû שׁמע hear
עֲנָוִ֣ים ʕᵃnāwˈîm עָנָו humble
וְ wᵊ וְ and
יִשְׂמָֽחוּ׃ yiśmˈāḥû שׂמח rejoice
34:2. adprehende scutum et hastam et consurge in auxilium meum
Take hold of arms and shield: and rise up to help me.
34:2. In the Lord, my soul will be praised. May the meek listen and rejoice.
34:2. My soul shall make her boast in the LORD: the humble shall hear [thereof], and be glad.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3. Образы Бога, выступившего на защиту Давида, заимствованы из порядка вооружения воина, идущего на битву.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Prayer for Divine Protection.

1 Plead my cause, O LORD, with them that strive with me: fight against them that fight against me. 2 Take hold of shield and buckler, and stand up for mine help. 3 Draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation. 4 Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt. 5 Let them be as chaff before the wind: and let the angel of the LORD chase them. 6 Let their way be dark and slippery: and let the angel of the LORD persecute them. 7 For without cause have they hid for me their net in a pit, which without cause they have digged for my soul. 8 Let destruction come upon him at unawares; and let his net that he hath hid catch himself: into that very destruction let him fall. 9 And my soul shall be joyful in the LORD: it shall rejoice in his salvation. 10 All my bones shall say, LORD, who is like unto thee, which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him?
In these verses we have,
I. David's representation of his case to God, setting forth the restless rage and malice of his persecutors. He was God's servant, expressly appointed by him to be what he was, followed his guidance, and aimed at his glory in the way of duty, had lived (as St. Paul speaks) in all good conscience before God unto this day; and yet there were those that strove with him, that did their utmost to oppose his advancement, and made all the interest they could against him; they fought against him (v. 1), not only undermined him closely and secretly, but openly avowed their opposition to him and set themselves to do him all the mischief they could. They persecuted him with an unwearied enmity, sought after his soul (v. 4), that is, his life, no less would satisfy their bloody minds; they aimed to disquiet his spirit and put that into disorder. Nor was it a sudden passion against him that they harboured, but inveterate malice: They devised his hurt, laid their heads together, and set their wits on work, not only to do him a mischief, but to find out ways and means to ruin him. They treated him, who was the greatest blessing of his country, as if he had been the curse and plague of it; they hunted him as a dangerous beast of prey; they digged a pit for him and laid a net in it, that they might have him at their mercy, v. 7. They took a great deal of pains in persecuting him, for they digged a pit (Ps. vii. 15); and very close and crafty they were in carrying on their designs; the old serpent taught them subtlety: they hid their net from David and his friends; but in vain, for they could not hide it from God. And, lastly, he found himself an unequal match for them. His enemy, especially Saul, was too strong for him (v. 10), for he had the army at his command, and assumed to himself the sole power of making laws and giving judgment, attainted and condemned whom he pleased, carried not a sceptre, but a javelin, in his hand, to cast at any man that stood in his way; such was the manner of the king, and all about him were compelled to do as he bade them, right or wrong. The king's word is a law, and every thing must be carried with a high hand; he has fields, and vineyards, and preferments, at his disposal, 1 Sam. xxii. 7. But David is poor and needy, has nothing to make friends with, and therefore has none to take his part but men (as we say) of broken fortunes (1 Sam. xxii. 2); and therefore no marvel that Saul spoiled him of what little he had got and the interest he had made. If the kings of the earth set themselves against the Lord and his anointed, who can contend with them? Note, It is no new thing for the most righteous men, and the most righteous cause, to meet with many mighty and malicious enemies: Christ himself is striven with and fought against, and war is made upon the holy seed; and we are not to marvel at the matter: it is a fruit of the old enmity in the seed of the serpent against the seed of the woman.
II. His appeal to God concerning his integrity and the justice of his cause. If a fellow-subject had wronged him, he might have appealed to his prince, as St. Paul did to Cæsar; but, when his prince wronged him, he appealed to his God, who is prince and Judge of the kings of the earth: Plead my cause, O Lord! v. 1. Note, A righteous cause may, with the greatest satisfaction imaginable, he laid before a righteous God, and referred to him to give judgment upon it; for he perfectly knows the merits of it, holds the balance exactly even, and with him there is no respect of persons. God knew that they were, without cause, his enemies, and that they had, without cause, digged pits for him, v. 7. Note, It will be a comfort to us, when men do us wrong, if our consciences can witness for us that we have never done them any. It was so to St. Paul. Acts xxv. 10, To the Jews have I done no wrong. We are apt to justify our uneasiness at the injuries men do us by this, That we never gave them any cause to use us so; whereas this should, more than any thing, make us easy, for then we may the more confidently expect that God will plead our cause.
III. His prayer to God to manifest himself both for him and to him, in this trial. 1. For him. He prays that God would fight against his enemies, so as to disable them to hurt him, and defeat their designs against him (v. 1), that he would take hold of shield and buckler, for the Lord is a man of war (Exod. xv. 3), and that he would stand up for his help (v. 2), for he had few that would stand up for him, and, if he had ever so many, they would stand him in no stead without God. He prays that God would stop their way (v. 3), that they might not overtake him when he fled from them. This prayer we may put up against our persecutors, that God would restrain them and stop their way. 2. To him: "Say unto my soul, I am thy salvation; let me have inward comfort under all these outward troubles, to support my soul which they strike at. Let God be my salvation, not only my Saviour out of my present troubles, but my everlasting bliss. Let me have that salvation not only which he is the author of, but which consists in his favour; and let me know my interest in it; let me have the comfortable assurance of it in my own breast." If God, by his Spirit, witness to our spirits that he is our salvation, we have enough, we need desire no more to make us happy; and this is a powerful support when men persecute us. If God be our friend, no matter who is our enemy.
IV. His prospect of the destruction of his enemies, which he prays for, not in malice or revenge. We find how patiently he bore Shimei's curses (so let him curse, for the Lord has bidden him); and we cannot suppose that he who was so meek in his conversation would give vent to any intemperate heat or passion in his devotion; but, by the spirit of prophecy, he foretels the just judgments of God that would come upon them for their great wickedness, their malice, cruelty, and perfidiousness, and especially the enmity to the counsels of God, the interests of religion, and that reformation which they knew David, if ever he had power in his hand, would be an instrument of. They seemed to be hardened in their sins, and to be of the number of those who have sinned unto death and are not to be prayed for, Jer. vii. 16; xi. 14; xiv. 11; 1 John v. 16. As for Saul himself, David, it is probable, knew that God had rejected him and had forbidden Samuel to mourn for him, 1 Sam. xvi. 1. And these predictions look further, and read the doom of the enemies of Christ and his kingdom, as appears by comparing Rom. xi. 9, 10. David here prays, 1. Against his many enemies (v. 4-6): Let them be confounded, &c. Or, as Dr. Hammond reads it, They shall be confounded, they shall be turned back. This may be taken as a prayer for their repentance, for all penitents are put to shame for their sins and turned back from them. Or, if they were not brought to repentance, David prays that they might be defeated and disappointed in their designs against him and so put to shame. Though they should in some degree prevail, yet he foresees that it would be to their own ruin at last: They shall be as chaff before the wind, so unable will wicked men be to stand before the judgments of God and so certainly will they be driven away by them, Ps. i. 4. Their way shall be dark and slippery, darkness and slipperiness (so the margin reads it); the way of sinners is so, for they walk in darkness and in continual danger of falling into sin, into hell; and it will prove so at last, for their foot shall slide in due time, Deut. xxxii. 35. But this is not the worst of it. Even chaff before the wind may perhaps be stopped, and find a place of rest, and, though the way be dark and slippery, it is possible that a man may keep his footing; but it is here foretold that the angel of the Lord shall chase them (v. 5) so that they shall find no rest, shall persecute them (v. 6) so that they cannot possibly escape the pit of destruction. As God's angels encamp against those that fight against him. They are the ministers of his justice, as well as of his mercy. Those that make God their enemy make all the holy angels their enemies. 2. Against his one mighty enemy (v. 8): Let destruction come upon him. It is probable that he means Saul, who laid snares for him and aimed at his destruction. David vowed that his hand should not be upon him; he would not be judge in his own cause. But, at the same time, he foretold that the Lord would smite him (1 Sam. xxvi. 10), and here that the net he had hidden should catch himself, and into that very destruction he should fall. This was remarkably fulfilled in the ruin of Saul; for he had laid a plot to make David fall by the hand of the Philistines (1 Sam. xviii. 25), that was the net which he hid for him under pretence of doing him honour, and in that very net was he himself taken, for he fell by the hand of the Philistines when his day came to fall.
V. His prospect of his own deliverance, which, having committed his cause to God, he did not doubt of, v. 9, 10. 1. He hoped that he should have the comfort of it: "My soul shall be joyful, not in my own ease and safety, but in the Lord and in his favour, in his promise and in his salvation according to the promise." Joy in God and in his salvation is the only true, solid, satisfying joy. Those whose souls are sorrowful in the Lord, who sow in tears and sorrow after a godly sort, need not question but that in due time their souls shall be joyful in the Lord; for gladness is sown for them, and they shall at last enter into the joy of their Lord. 2. He promised that then God should have the glory of it (v. 10): All my bones shall say, Lord, who is like unto thee? (1.) He will praise God with the whole man, with all that is within him, and with all the strength and vigour of his soul, intimated by his bones, which are within the body and are the strength of it. (2.) He will praise him as one of peerless and unparalleled perfection. We cannot express how great and good God is, and therefore must praise him by acknowledging him to be a non-such. Lord, who is like unto thee? No such patron of oppressed innocency, no such punisher of triumphant tyranny. The formation of our bones so wonderfully, so curiously (Eccl. xi. 5; Ps. cxxxix. 16), the serviceableness of our bones, and the preservation of them, and especially the life which, at the resurrection, shall be breathed upon the dry bones and make them flourish as a herb, oblige every bone in our bodies, if it could speak, to say, Lord, who is like unto thee? and willingly to undergo any services or sufferings for him.
Adam Clarke: Commentary on the Bible - 1831
35:2: Take hold of shield and buckler - Let them be discomfited in battle who are striving to destroy my life. It is by the shield and buckler of others, not any of his own that God overthrows the enemies of his people. This is spoken merely after the manner of men.
Albert Barnes: Notes on the Bible - 1834
35:2: Take hold of shield and buckler - That is, Arm thyself as if for the contest. It is a prayer, in a new form, that God would interpose, and that he would go forth as a warrior against the enemies of the psalmist. On the word "shield," see the notes at Psa 5:12. Compare the notes at Eph 6:16. On the word "buckler," see the notes at Psa 18:2. These terms are derived from the armor of a warrior, and the prayer here is that God would appear in that character for his defense.
And stand up for my help - As a warrior stands up, or stands firm, to arrest the attack of an enemy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:2: Psa 7:12, Psa 7:13; Exo 15:3; Deu 32:41, Deu 32:42; Isa 13:5, Isa 42:13
Geneva 1599
35:2 (b) Take hold of shield and buckler, and stand up for mine help.
(b) Even though God can with his breath destroy all his enemies, yet the Holy Spirit attributes to him these outward weapons to assure us of his patient power.
John Gill
35:2 Take hold of shield and buckler,.... Defensive weapons; not that the Lord stands in need of any of these to defend himself with: but the sense is, that he would be as these to David; as he was to him, and is to all his people; namely, their shield and buckler: he gives unto them the shield of salvation; he encompasses them about with his favour as with a shield, and keeps them by his power safe from all their enemies;
and stand up for mine help; for which the Lord arises, and stands by his people, and against their enemies, delivering them out of their hands.
34:234:2: Ա՛ռ զզէն եւ զասպար քո, եւ արի՛ յօգնել ինձ.
2 Ա՛ռ զէնքն ու զրահը քո եւ հասի՛ր ինձ օգնութեան:
2 Ասպարը ու վահանը ա՛ռՈւ ելի՛ր ինծի օգնութիւն ընելու։
Առ զզէն եւ զասպար քո, եւ արի յօգնել ինձ:

34:2: Ա՛ռ զզէն եւ զասպար քո, եւ արի՛ յօգնել ինձ.
2 Ա՛ռ զէնքն ու զրահը քո եւ հասի՛ր ինձ օգնութեան:
2 Ասպարը ու վահանը ա՛ռՈւ ելի՛ր ինծի օգնութիւն ընելու։
zohrab-1805▾ eastern-1994▾ western am▾
34:234:2 возьми щит и латы и восстань на помощь мне;
34:3 ἔκχεον εκχεω pour out; drained ῥομφαίαν ρομφαια broadsword καὶ και and; even σύγκλεισον συγκλειω confine; catch ἐξ εκ from; out of ἐναντίας εναντιος contrary; opposite τῶν ο the καταδιωκόντων καταδιωκω hunt down; drive hard με με me εἰπὸν επω say; speak τῇ ο the ψυχῇ ψυχη soul μου μου of me; mine σωτηρία σωτηρια safety σου σου of you; your ἐγώ εγω I εἰμι ειμι be
34:3 גַּדְּל֣וּ gaddᵊlˈû גדל be strong לַ la לְ to יהוָ֣ה [yhwˈāh] יְהוָה YHWH אִתִּ֑י ʔittˈî אֵת together with וּ û וְ and נְרֹומְמָ֖ה nᵊrômᵊmˌā רום be high שְׁמֹ֣ו šᵊmˈô שֵׁם name יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
34:3. evagina gladium et praeoccupa ex adverso persequentem me dic animae meae salus tua ego sumBring out the sword, and shut up the way against them that persecute me: say to my soul: I am thy salvation.
2. Take hold of shield and buckler, and stand up for mine help.
34:3. Magnify the Lord with me, and let us extol his name in itself.
34:3. O magnify the LORD with me, and let us exalt his name together.
Take hold of shield and buckler, and stand up for mine help:

34:2 возьми щит и латы и восстань на помощь мне;
34:3
ἔκχεον εκχεω pour out; drained
ῥομφαίαν ρομφαια broadsword
καὶ και and; even
σύγκλεισον συγκλειω confine; catch
ἐξ εκ from; out of
ἐναντίας εναντιος contrary; opposite
τῶν ο the
καταδιωκόντων καταδιωκω hunt down; drive hard
με με me
εἰπὸν επω say; speak
τῇ ο the
ψυχῇ ψυχη soul
μου μου of me; mine
σωτηρία σωτηρια safety
σου σου of you; your
ἐγώ εγω I
εἰμι ειμι be
34:3
גַּדְּל֣וּ gaddᵊlˈû גדל be strong
לַ la לְ to
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
אִתִּ֑י ʔittˈî אֵת together with
וּ û וְ and
נְרֹומְמָ֖ה nᵊrômᵊmˌā רום be high
שְׁמֹ֣ו šᵊmˈô שֵׁם name
יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
34:3. evagina gladium et praeoccupa ex adverso persequentem me dic animae meae salus tua ego sum
Bring out the sword, and shut up the way against them that persecute me: say to my soul: I am thy salvation.
34:3. Magnify the Lord with me, and let us extol his name in itself.
34:3. O magnify the LORD with me, and let us exalt his name together.
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
35:3: Say unto my soul, I am thy salvation - Give me an assurance that thou wilt defend both body and soul against my adversaries.
Albert Barnes: Notes on the Bible - 1834
35:3: Draw out also the spear - The word here rendered "draw out" means properly to pour out; to empty; and it is applied to the act of emptying sacks, Gen 42:35; to emptying bottles, Jer 48:12; to drawing a sword from a sheath, Exo 15:9; Lev 26:33; Eze 5:12. It is applied to a "spear" either as drawing it out of the place where it was kept, or as stretching it out for the purposes of attack. The former probably is the meaning, and the idea is, that David prayed God to "arm himself" - as a warrior does - in order to defend him. The spear was a common weapon in ancient warfare. It was sometimes so short that it could be brandished as a sword in the hand, or hurled at an enemy, Sa1 18:11; Sa1 19:10; Sa1 20:33; but it was usually made as long as it could be to be handled conveniently. The spear was a weapon of "attack." The parts of armor referred to in Psa 35:2 were designed for defense. The idea of the psalmist is that of a warrior prepared alike for attack or defense.
And stop the way against them that persecute me - The words "the way" are not in the original. The word rendered "stop" - סגר sâ gar - means properly to shut, to close, as a door or gate, Job 3:10; Sa1 1:5; Gen 19:6, Gen 19:10. The idea here, according to the usage of the word, is, Shut or close up the way against those that persecute me. So Gesenius renders it. Grotius, Michaelis, DeWette, and others, however, regard the word as a noun, signifying the same as the Greek - σάγαρις sagaris - a two-edged sword, such as was used by the Scythians, Persians, and Amazons. Herod. vii. 64. See Rosenmuller in loc. It is not so rendered, however, in any of the ancient versions. The Septuagint render it: "And shut up against those that persecute me;" the Vulgate, "Pre-occupy against those that persecute me;" the Aramaic has: "Shut up against those that persecute me." The correct idea probably is that which is given in the common version. The psalmist prays that God would go forth to meet his enemies; that he would arrest and check them in their march; that he would hedge up their way, and that he would thus pRev_ent them from attacking him.
Say unto my soul, I am thy salvation - Say to "me," I will save you. That is, Give me some assurance that thou wilt interpose, and that thou wilt guard me from my enemies. Man only wants this assurance to be calm in respect to any danger. When God says to us that he will be our salvation; that he will protect us; that he will deliver us from sin, from danger, from hell, the mind may and will be perfectly calm. To a believer he gives this assurance; to all he is willing to give it. The whole plan of salvation is arranged with a view to furnish such an assurance, and to give a pledge to the soul that God "will" save. Death loses its terrors then; the redeemed man moves on calmly - for in all the future - in all worlds - he has nothing now to fear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:3: stop: Psa 27:2, Psa 76:10; Sa1 23:26, Sa1 23:27; Job 1:10; Isa 8:9, Isa 8:10, Isa 10:12; Act 4:28
say: Psa 51:12, Psa 62:7, Psa 91:16; Gen 49:18; Isa 12:2; Luk 2:30
Geneva 1599
35:3 Draw out also the spear, and stop [the way] against them that persecute me: say unto my (c) soul, I [am] thy salvation.
(c) Assure me against these temptations, that you are the author of my salvation.
John Gill
35:3 Draw out also the spear,.... An offensive weapon; expressive of the vengeance which God sometimes takes of the enemies of his people, when he bends his bow, shoots his arrows, whets his glittering sword, and his hand takes hold of judgment;
and stop the way against them that persecute me; that they might not overtake him; God can hinder, and he sometimes does hinder persecutors from overtaking his people in their straits; and as he hedges up their way with thorns, that they cannot proceed as they have begun, so he hedges up the way of their enemies; interposes himself and his power, and is a wall of fire about them; a wall for the defence and security of his saints, and a wall of fire for the consumption of those that rise up against them. The words may be rendered, "draw out the spear and sword, to meet those that persecute me" (p); for is a noun, and signifies a sword shut up in its scabbard; from whence "sagaris" comes, which is kind of a sword;
say unto my soul, I am thy salvation; Christ is the salvation of his people; he is the only person appointed, provided, promised, and sent to be the Saviour; and he is the alone author of salvation it is wrought out by him, and it is in him, and in him only; and therefore he is called their salvation, and the salvation of God: and they are interested in the salvation which is in him; it was designed, prepared, and wrought out for them, and for them only; and is applied unto them by the Spirit, and they shall perfectly enjoy it to all eternity: find yet sometimes they are at a loss about their interest in it, and desire might be made known unto them, which was the case of the psalmist here; they, as he, see their necessity it, and that there is no comfort nor safety without it they are wonderfully delighted with the excellency of it, that it is so great in itself, so suitable to them, so complete and perfect, and of an everlasting duration yet, what through the hidings of God's face, the temptations of Satan, the greatness of their sins, and the prevalence of unbelief, they cannot tell how to believe their interest in it; yet most earnestly desire the Lord would show it to them, and assure them of it; which favour, when granted, is by the witnessings of the Spirit to their spirits, that they are the children of God, and the redeemed of the Lamb: and this is said particularly to them; it is not a discovery of salvation by Christ in general; that they have before; but it is a saying to their souls, that it is theirs; and when this is spoken bathe to the soul by the Spirit of God, it is effectual; and removes unbelief at once, and fills with joy unspeakable and full of glory.
(p) So Grotius, Amama, Ainsworth, and some in Mollerus.
John Wesley
35:3 Say - By thy spirit assuring me of it: and by thy providence effecting it.
Robert Jamieson, A. R. Fausset and David Brown
35:3 fight against--literally, "devour my devourers."
stop the way against--literally, "shut up" (the way), to meet or oppose, &c.
I . . . thy salvation--who saves thee.
34:334:3: հա՛ն զսուր քո ընդդէմ հալածչաց իմոց, արգե՛լ զնոսա. եւ ասա՛ դու ցանձն իմ թէ փրկութիւն քո ես եմ[6812]։ [6812] Ոմանք.Եւ արգել զնոսա։
3 Սուրդ հանի՛ր ընդդէմ իմ հալածիչների, վանի՛ր նրանց եւ ասա՛ ինձ, թէ՝ «Քո փրկութիւնը ես եմ»:
3 Նաեւ նիզակը քաշէ՛ ու ճամբան գոցէ՛ զիս հալածողներուն դէմ. Ըսէ՛ անձիս. «Քու փրկութիւնդ ես եմ»։
Հան զսուր քո ընդդէմ հալածչաց իմոց, արգել զնոսա. եւ ասա դու ցանձն իմ թէ` Փրկութիւն քո ես եմ:

34:3: հա՛ն զսուր քո ընդդէմ հալածչաց իմոց, արգե՛լ զնոսա. եւ ասա՛ դու ցանձն իմ թէ փրկութիւն քո ես եմ[6812]։
[6812] Ոմանք.Եւ արգել զնոսա։
3 Սուրդ հանի՛ր ընդդէմ իմ հալածիչների, վանի՛ր նրանց եւ ասա՛ ինձ, թէ՝ «Քո փրկութիւնը ես եմ»:
3 Նաեւ նիզակը քաշէ՛ ու ճամբան գոցէ՛ զիս հալածողներուն դէմ. Ըսէ՛ անձիս. «Քու փրկութիւնդ ես եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
34:334:3 обнажи меч и прегради {путь} преследующим меня; скажи душе моей: >
34:4 αἰσχυνθήτωσαν αισχυνω shame; ashamed καὶ και and; even ἐντραπήτωσαν εντρεπω defer; humiliate οἱ ο the ζητοῦντες ζητεω seek; desire τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἀποστραφήτωσαν αποστρεφω turn away; alienate εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after καὶ και and; even καταισχυνθήτωσαν καταισχυνω shame; put to shame οἱ ο the λογιζόμενοί λογιζομαι account; count μοι μοι me κακά κακος bad; ugly
34:4 דָּרַ֣שְׁתִּי dārˈaštî דרשׁ inquire אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and עָנָ֑נִי ʕānˈānî ענה answer וּ û וְ and מִ mi מִן from כָּל־ kkol- כֹּל whole מְ֝גוּרֹותַ֗י ˈmᵊḡûrôṯˈay מְגֹורָה horror הִצִּילָֽנִי׃ hiṣṣîlˈānî נצל deliver
34:4. confundantur et revereantur qui quaerunt animam meam convertantur retrorsum et confundantur qui cogitant malum mihiLet them be confounded and ashamed that seek after my soul. Let them be turned back and be confounded that devise evil against me.
3. Draw out also the spear, and stop the way against them that pursue me: say unto my soul, I am thy salvation.
34:4. I sought the Lord, and he heeded me, and he carried me away from all my tribulations.
34:4. I sought the LORD, and he heard me, and delivered me from all my fears.
Draw out also the spear, and stop [the way] against them that persecute me: say unto my soul, I [am] thy salvation:

34:3 обнажи меч и прегради {путь} преследующим меня; скажи душе моей: <<Я спасение твое!>>
34:4
αἰσχυνθήτωσαν αισχυνω shame; ashamed
καὶ και and; even
ἐντραπήτωσαν εντρεπω defer; humiliate
οἱ ο the
ζητοῦντες ζητεω seek; desire
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
ἀποστραφήτωσαν αποστρεφω turn away; alienate
εἰς εις into; for
τὰ ο the
ὀπίσω οπισω in back; after
καὶ και and; even
καταισχυνθήτωσαν καταισχυνω shame; put to shame
οἱ ο the
λογιζόμενοί λογιζομαι account; count
μοι μοι me
κακά κακος bad; ugly
34:4
דָּרַ֣שְׁתִּי dārˈaštî דרשׁ inquire
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
עָנָ֑נִי ʕānˈānî ענה answer
וּ û וְ and
מִ mi מִן from
כָּל־ kkol- כֹּל whole
מְ֝גוּרֹותַ֗י ˈmᵊḡûrôṯˈay מְגֹורָה horror
הִצִּילָֽנִי׃ hiṣṣîlˈānî נצל deliver
34:4. confundantur et revereantur qui quaerunt animam meam convertantur retrorsum et confundantur qui cogitant malum mihi
Let them be confounded and ashamed that seek after my soul. Let them be turned back and be confounded that devise evil against me.
34:4. I sought the Lord, and he heeded me, and he carried me away from all my tribulations.
34:4. I sought the LORD, and he heard me, and delivered me from all my fears.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
35:4: Let then be confounded - Let none of their projects or devices against me succeed. Blast all their designs.
The imprecations in these verses against enemies are all legitimate. They are not against the souls or eternal welfare of those sinners, but against their schemes and plans for destroying the life of an innocent man; and the holiest Christian may offer up such prayers against his adversaries. If a man aim a blow at another with a design to take away his life, and the blow would infallibly be mortal if it took place, and the person about to be slain see that by breaking the arm of his adversary he may prevent his own death, and thus save his enemy from actual murder; it is his duty to prevent this double evil by breaking the arm of the blood-thirsty man. It is on this principle that David prays against his adversaries in the first eight verses of this Psalm.
Albert Barnes: Notes on the Bible - 1834
35:4: Let them be confounded - That is, Let them, through Thy gracious interposition in my behalf, be so entirely overcome and subdued that they shall be "ashamed" that they ever made the effort to destroy me; let them see so manifestly that God is on my side that they will be covered with confusion for having opposed one who was so entirely the object of the divine protection and care. See Psa 6:10, note; Psa 25:2-3, notes. Compare the notes at Job 6:20.
That seek after my soul - My life. That seek to destroy me.
Let them be turned back - In their attempts to pursue me. Do thou interpose and turn them back.
And brought to confusion - Put to shame; or made ashamed - as they are who are disappointed and thwarted in their schemes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:4: confounded: Psa 35:26, Psa 31:17, Psa 31:18, Psa 40:14, Psa 40:15, Psa 70:2, Psa 70:3, Psa 71:24
that: Psa 38:12; Sa1 23:23; Kg1 19:10; Eze 13:19; Mat 27:1
turned: Psa 129:5; Isa 37:29; Jer 46:5; Joh 18:6
Carl Friedrich Keil and Franz Delitzsch
35:4
Throughout the next two strophes follow terrible imprecations. According to Frst and others the relation of בּושׁ and חפר is like that of erblassen, to turn pale (cf. Is 29:22 with Ps 34:6), and errצthen, to turn red, to blush. בושׁ has, however, no connection with בוץ, nor has חפר, Arab. chfr, chmr, any connection with Arab. hmr, to be red; but, according to its radical notion, בּושׁ means disturbari (vid., Ps 6:11), and חפר, obtegere, abscondere (vid., Ps 34:6). יסּגוּ, properly "let them be made to fall back" (cf. e.g., Is 42:17). On the figure on Ps 35:5 cf. Ps 83:14. The clauses respecting the Angel of Jahve, Ps 35:5 and Ps 35:6, are circumstantial clauses, viz., clauses defining the manner. דּחה (giving, viz., them, the push that shall cause their downfall, equivalent to דּחם or דּחם, Ps 68:28) is closely connected with the figure in Ps 35:6, and רדפם, with the figure in Ps 35:5; consequently it seems as though the original position of these two clauses respecting the Angel of Jahve had been disturbed; just as in Ps 34, the ע strophe and the פ strophe have changed their original places. It is the Angel, who took off Pharaoh's chariot wheels so that they drave them heavily (Ex 14:25) that is intended here. The fact that this Angel is concerned here, where the point at issue is whether the kingship of the promise shall be destroyed at its very beginning or not, harmonises with the appearing of the מלאך ה at all critical junctures in the course of the history of redemption. חלקלקּות, loca passim lubrica, is an intensive form of expression for חלקות rof noisserp, Ps 73:18. Just as דּחה recalls to mind Ex 15, so רדפם recalls Judg 5. In this latter passage the Angel of Jahve also appears in the midst of the conquerors who are pursuing the smitten foe, incarnate as it were in Deborah.
John Gill
35:4 Let them be confounded, and put to shame, that seek after my soul,.... This petition, and what follows, which seem to be by way of imprecation, are to be considered as prophecies of what would be, and as expressions of faith that so it should be; and are not to be drawn into examples, and to be imitated by private persons; nor are they contrary to those evangelical rules, which require men to love their enemies, and pray for them; to give place to wrath, and not meditate vengeance, nor take it: and so it was with David's enemies. Saul, who hunted after his soul or life, to take it away, was filled with shame and confusion, when David, having cut off the skirt of his garment, held it up to him; by which he was convinced that his life was in his hands, and he did not take it away, though he was seeking after his: and so it will fare with the enemies of Christ, the Jews; who sought to take away his life and did take it away, when they shall see him come in the clouds of heaven, whom they have pierced; and in like manner will it be with the enemies of all his people, whom nothing will content but their lives, when they shall see the lambs they have worried and butchered on Christ's right hand, and they on the left; and to the sheep said, Come, ye blessed; and to them, Go, ye cursed, Mt 25:34;
let them be turned back and brought to confusion that devise my hurt; as Saul did David's, even when he made the most specious show of affection and respect unto him, as well as when he more openly persecuted him; and more than once was he turned back with shame, and departed home; see 1Kings 24:22. The Jews, that came to apprehend Christ, together with the Roman soldiers, and who had devised and intended his hurt, went backward, and fell to the ground with shame and confusion, when, having asked them who they sought, and they had replied, told them he was the person; and how often has it been, that when wicked men have devised, deceitful matters against the members of Christ, that their counsel has been carried headlong, they have not been able to perform their enterprises; a hook has been put into their nose, and a bridle in their jaws, and they have been turned back the way they came, with shame and disgrace.
Robert Jamieson, A. R. Fausset and David Brown
35:4 (Compare Ps 9:17).
devise my hurt--purpose for evil to me.
34:434:4: Ամաչեսցեն եւ յամօթ լիցին ոյք խնդրէին զանձն իմ. դարձցին յետս եւ ամաչեսցեն, ոյք խորհէին ինձ չար[6813]։ [6813] Ոմանք.Ոյք խնդրեն զանձն... որ խնդրէին ինձ չար։
4 Թող խայտառակուեն ու ամօթով մնան ինձ հետապնդողները, թող ընկրկեն եւ ամօթահար լինեն ինձ չար կամեցողները:
4 Իմ անձս փնտռողները թող ամչնան ու խայտառակ ըլլան։Թող ետ դառնան ու ամչնան Անոնք, որ ինծի համար չարութիւն կը խորհին։
Ամաչեսցեն եւ յամօթ լիցին ոյք խնդրէին զանձն իմ. դարձցին յետս եւ ամաչեսցեն ոյք խորհէին ինձ չար:

34:4: Ամաչեսցեն եւ յամօթ լիցին ոյք խնդրէին զանձն իմ. դարձցին յետս եւ ամաչեսցեն, ոյք խորհէին ինձ չար[6813]։
[6813] Ոմանք.Ոյք խնդրեն զանձն... որ խնդրէին ինձ չար։
4 Թող խայտառակուեն ու ամօթով մնան ինձ հետապնդողները, թող ընկրկեն եւ ամօթահար լինեն ինձ չար կամեցողները:
4 Իմ անձս փնտռողները թող ամչնան ու խայտառակ ըլլան։Թող ետ դառնան ու ամչնան Անոնք, որ ինծի համար չարութիւն կը խորհին։
zohrab-1805▾ eastern-1994▾ western am▾
34:434:4 Да постыдятся и посрамятся ищущие души моей; да обратятся назад и покроются бесчестием умышляющие мне зло;
34:5 γενηθήτωσαν γινομαι happen; become ὡσεὶ ωσει as if; about χνοῦς χνους down; by πρόσωπον προσωπον face; ahead of ἀνέμου ανεμος gale καὶ και and; even ἄγγελος αγγελος messenger κυρίου κυριος lord; master ἐκθλίβων εκθλιβω he; him
34:5 הִבִּ֣יטוּ hibbˈîṭû נבט look at אֵלָ֣יו ʔēlˈāʸw אֶל to וְ wᵊ וְ and נָהָ֑רוּ nāhˈārû נהר beam וּ֝ ˈû וְ and פְנֵיהֶ֗ם fᵊnêhˈem פָּנֶה face אַל־ ʔal- אַל not יֶחְפָּֽרוּ׃ yeḥpˈārû חפר be ashamed
34:5. fiant sicut pulvis ante faciem venti et angelus Domini inpellatLet them become as dust before the wind: and let the angel of the Lord straiten them.
4. Let them be ashamed and brought to dishonour that seek after my soul: let them be turned back and confounded that devise my hurt.
34:5. Approach him and be enlightened, and your faces will not be confounded.
34:5. They looked unto him, and were lightened: and their faces were not ashamed.
Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt:

34:4 Да постыдятся и посрамятся ищущие души моей; да обратятся назад и покроются бесчестием умышляющие мне зло;
34:5
γενηθήτωσαν γινομαι happen; become
ὡσεὶ ωσει as if; about
χνοῦς χνους down; by
πρόσωπον προσωπον face; ahead of
ἀνέμου ανεμος gale
καὶ και and; even
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
ἐκθλίβων εκθλιβω he; him
34:5
הִבִּ֣יטוּ hibbˈîṭû נבט look at
אֵלָ֣יו ʔēlˈāʸw אֶל to
וְ wᵊ וְ and
נָהָ֑רוּ nāhˈārû נהר beam
וּ֝ ˈû וְ and
פְנֵיהֶ֗ם fᵊnêhˈem פָּנֶה face
אַל־ ʔal- אַל not
יֶחְפָּֽרוּ׃ yeḥpˈārû חפר be ashamed
34:5. fiant sicut pulvis ante faciem venti et angelus Domini inpellat
Let them become as dust before the wind: and let the angel of the Lord straiten them.
34:5. Approach him and be enlightened, and your faces will not be confounded.
34:5. They looked unto him, and were lightened: and their faces were not ashamed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6. "Ангел Господень да прогоняет и преследует их" - указание одной стороны деятельности Ангела-хранителя: он изгоняет и преследует людей нечестивых, оберегая таким способом праведника от их нападений. - "Путь их темен и скользок" - их предприятия против праведника да будут неудачны, да встретят препятствия, подобно тому, как встречает их путешественник в темную ночь на скользком пути.
Adam Clarke: Commentary on the Bible - 1831
35:5: Let the angel of the Lord chase them - By angel we may either understand one of those spirits, whether good or bad, commonly thus denominated, or any thing used by God himself as the instrument of their confusion.
Albert Barnes: Notes on the Bible - 1834
35:5: Let them be as chaff before the wind - As chaff is driven away in winnowing grain. See the notes at Psa 1:4.
And let the angel of the Lord chase them - Drive them away, or scatter them. Angels are often represented in the Scriptures as agents employed by God in bringing punishment on wicked people. See Kg2 19:35; Isa 37:36; Ch1 21:12, Ch1 21:30; Sa2 24:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:5: as chaff: Psa 1:4, Psa 83:13-17; Job 21:18; Isa 17:13, Isa 29:5; Hos 13:3
and: Exo 14:19; Isa 37:36; Act 12:23; Heb 11:28
Geneva 1599
35:5 Let them be as chaff before the wind: and let the angel of the LORD (d) chase [them].
(d) Smite them with the spirit of giddiness that their enterprises may be foolish, and they received just reward.
John Gill
35:5 Let them be as chaff before the wind,.... As they are; see Ps 1:4;
and let the angel of the Lord chase them; either a good angel, who is the Lord's, his creature that ministers unto him, and is ready to obey his orders; and who, as he encamps about the saints and protects them, so he is able to destroy their enemies; as one angel in a night destroyed all the firstborn in Egypt, and another the whole army of the Assyrians, Ex 12:29; an angel of the Lord, who is swift to fly, and so to chase and overtake, and able to execute whatever is the will of the Lord; or else an evil angel, who is the Lord's, being made by him, though not made evil by him; and who is under his restraints, and can do nothing but by his permission; and who sometimes is employed by the Lord, as the executioner of his wrath upon wicked men; is suffered to distress and torture their consciences in this life, and hereafter drag them into everlasting burnings, prepared for the devil and his angels.
Robert Jamieson, A. R. Fausset and David Brown
35:5 (Compare Ps 1:4) --a terrible fate; driven by wind on a slippery path in darkness, and hotly pursued by supernatural violence (2Kings 24:16; Acts 12:23).
34:534:5: Եղիցին նոքա որպէս փոշի՛ առաջի հողմոյ. եւ հրեշտակ Տեառն նեղեսցէ զնոսա։
5 Նրանք թող վերածուեն հողմից քշուող փոշու, եւ թող Տիրոջ հրեշտակը չարչարի նրանց:
5 Հովին առջեւ եղած մղեղին պէս թող ըլլան անոնք Եւ Տէրոջը հրեշտակը փախցնէ զանոնք։
Եղիցին նոքա որպէս փոշի առաջի հողմոյ, եւ հրեշտակ Տեառն նեղեսցէ զնոսա:

34:5: Եղիցին նոքա որպէս փոշի՛ առաջի հողմոյ. եւ հրեշտակ Տեառն նեղեսցէ զնոսա։
5 Նրանք թող վերածուեն հողմից քշուող փոշու, եւ թող Տիրոջ հրեշտակը չարչարի նրանց:
5 Հովին առջեւ եղած մղեղին պէս թող ըլլան անոնք Եւ Տէրոջը հրեշտակը փախցնէ զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
34:534:5 да будут они, как прах пред лицем ветра, и Ангел Господень да прогоняет {их};
34:6 γενηθήτω γινομαι happen; become ἡ ο the ὁδὸς οδος way; journey αὐτῶν αυτος he; him σκότος σκοτος dark καὶ και and; even ὀλίσθημα ολισθημα and; even ἄγγελος αγγελος messenger κυρίου κυριος lord; master καταδιώκων καταδιωκω hunt down; drive hard αὐτούς αυτος he; him
34:6 זֶ֤ה zˈeh זֶה this עָנִ֣י ʕānˈî עָנִי humble קָ֭רָא ˈqārā קרא call וַ wa וְ and יהוָ֣ה [yhwˈāh] יְהוָה YHWH שָׁמֵ֑עַ šāmˈēₐʕ שׁמע hear וּ û וְ and מִ mi מִן from כָּל־ kkol- כֹּל whole צָ֝רֹותָ֗יו ˈṣārôṯˈāʸw צָרָה distress הֹושִׁיעֹֽו׃ hôšîʕˈô ישׁע help
34:6. sit via eorum tenebrae et lubricum et angelus Domini persequatur eosLet their way become dark and slippery; and let the angel of the Lord pursue them.
5. Let them be as chaff before the wind, and the angel of the LORD driving on.
34:6. This poor one cried out, and the Lord heeded him, and he saved him from all his tribulations.
34:6. This poor man cried, and the LORD heard [him], and saved him out of all his troubles.
Let them be as chaff before the wind: and let the angel of the LORD chase:

34:5 да будут они, как прах пред лицем ветра, и Ангел Господень да прогоняет {их};
34:6
γενηθήτω γινομαι happen; become
ο the
ὁδὸς οδος way; journey
αὐτῶν αυτος he; him
σκότος σκοτος dark
καὶ και and; even
ὀλίσθημα ολισθημα and; even
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
καταδιώκων καταδιωκω hunt down; drive hard
αὐτούς αυτος he; him
34:6
זֶ֤ה zˈeh זֶה this
עָנִ֣י ʕānˈî עָנִי humble
קָ֭רָא ˈqārā קרא call
וַ wa וְ and
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
שָׁמֵ֑עַ šāmˈēₐʕ שׁמע hear
וּ û וְ and
מִ mi מִן from
כָּל־ kkol- כֹּל whole
צָ֝רֹותָ֗יו ˈṣārôṯˈāʸw צָרָה distress
הֹושִׁיעֹֽו׃ hôšîʕˈô ישׁע help
34:6. sit via eorum tenebrae et lubricum et angelus Domini persequatur eos
Let their way become dark and slippery; and let the angel of the Lord pursue them.
34:6. This poor one cried out, and the Lord heeded him, and he saved him from all his tribulations.
34:6. This poor man cried, and the LORD heard [him], and saved him out of all his troubles.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
35:6: Let their way be dark - Let them lose their way, be entangled in morasses and thickets, and be confounded in all their attempts to injure me. All these phrases are military; and relate to ambushes, hidden snares, forced marches in order to surprise, and stratagems of different kinds.
Albert Barnes: Notes on the Bible - 1834
35:6: Let their way be dark - Margin, as in Hebrew: "darkness." That is, let them not be able to see where they go; what danger they incur; what is before them. The idea is that of persons who wander in the night, not knowing what is before them, or what danger may be near. The succession of images and figures here is terrific. The representation is that of persons scattered as the chaff is before the wind; pursued by the angel seeking vengeance; and driven along a dark and slippery path, with no guide, and no knowledge as to the precipices which may be before them, or the enemies that may be pressing upon them.
And slippery - Margin, as in Hebrew: "slipperiness." This is a circumstance which adds increased terror to the image. It is not only a dark road, but a road made slippery by rains; a road where they are in danger every moment of sliding down a precipice where they will be destroyed.
And let the angel of the Lord persecute them - Pursue or follow them. The word "persecute" we use now in the sense of subjecting one to pain, torture, or privation, on account of his religious opinions. This is not the meaning of the word used here. It is simply to "follow" or "pursue." The image is that of the avenging angel following on, or pursuing them in this dark and slippery way; a flight in a dark and dangerous path, with a destroying angel close in the rear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:6: their: Psa 73:18; Pro 4:19; Jer 13:16, Jer 23:12
dark and slippery: Heb. darkness and slipperiness
John Gill
35:6 Let their way be dark and slippery,.... In which they run before the angel, chasing and pursuing them; so that they know not where they are, at what they stumble, whither to flee, nor how to stand; the ways of wicked men are as darkness, they know not in what condition they are, and whither they are going; and utter darkness, even blackness of darkness, is reserved for them: but here it means a calamitous, uncomfortable, fickle, and unstable situation in this life; see Jer 23:11. The allusion is to some of the valleys in the land of Palestine, which were dark, and the roads in them very smooth and slippery, as travellers in those parts have observed (q);
and let the angel of God persecute them; See Gill on Ps 35:5.
(q) See Maundrell's Travel's, p. 7.
John Wesley
35:6 Their way - By which they flee, being chased.
34:634:6: Եղիցին ճանապարհք նոցա ՚ի խաւար եւ ՚ի գայթագղութիւն. եւ հրեշտակ Աստուծոյ հալածեսցէ զնոսա։
6 Նրանց ճանապարհը թող խաւար լինի ու սայթաքուն, եւ Աստծու հրեշտակը թող հալածի նրանց:
6 Անոնց ճամբան թող խաւար ու սահուն ըլլայ Եւ Տէրոջը հրեշտակը թող հալածէ զանոնք։
Եղիցին ճանապարհք նոցա ի խաւար եւ ի գայթակղութիւն, եւ հրեշտակ Աստուծոյ հալածեսցէ զնոսա:

34:6: Եղիցին ճանապարհք նոցա ՚ի խաւար եւ ՚ի գայթագղութիւն. եւ հրեշտակ Աստուծոյ հալածեսցէ զնոսա։
6 Նրանց ճանապարհը թող խաւար լինի ու սայթաքուն, եւ Աստծու հրեշտակը թող հալածի նրանց:
6 Անոնց ճամբան թող խաւար ու սահուն ըլլայ Եւ Տէրոջը հրեշտակը թող հալածէ զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
34:634:6 да будет путь их темен и скользок, и Ангел Господень да преследует их,
34:7 ὅτι οτι since; that δωρεὰν δωρεα present ἔκρυψάν κρυπτω hide μοι μοι me διαφθορὰν διαφθορα decay παγίδος παγις trap αὐτῶν αυτος he; him μάτην ματην groundlessly; in vain ὠνείδισαν ονειδιζω disparage; reproach τὴν ο the ψυχήν ψυχη soul μου μου of me; mine
34:7 חֹנֶ֤ה ḥōnˈeh חנה encamp מַלְאַךְ־ malʔaḵ- מַלְאָךְ messenger יְהוָ֓ה [yᵊhwˈāh] יְהוָה YHWH סָ֘בִ֤יב sˈāvˈîv סָבִיב surrounding לִֽ lˈi לְ to ירֵאָ֗יו yrēʔˈāʸw יָרֵא afraid וַֽ wˈa וְ and יְחַלְּצֵֽם׃ yᵊḥallᵊṣˈēm חלץ draw off
34:7. quia frustra absconderunt mihi insidias retis sui sine causa foderunt animae meaeFor without cause they have hidden their net for me unto destruction: without cause they have upbraided my soul.
6. Let their way be dark and slippery, and the angel of the LORD pursuing them.
34:7. The Angel of the Lord will encamp around those who fear him, and he will rescue them.
34:7. The angel of the LORD encampeth round about them that fear him, and delivereth them.
Let their way be dark and slippery: and let the angel of the LORD persecute them:

34:6 да будет путь их темен и скользок, и Ангел Господень да преследует их,
34:7
ὅτι οτι since; that
δωρεὰν δωρεα present
ἔκρυψάν κρυπτω hide
μοι μοι me
διαφθορὰν διαφθορα decay
παγίδος παγις trap
αὐτῶν αυτος he; him
μάτην ματην groundlessly; in vain
ὠνείδισαν ονειδιζω disparage; reproach
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
34:7
חֹנֶ֤ה ḥōnˈeh חנה encamp
מַלְאַךְ־ malʔaḵ- מַלְאָךְ messenger
יְהוָ֓ה [yᵊhwˈāh] יְהוָה YHWH
סָ֘בִ֤יב sˈāvˈîv סָבִיב surrounding
לִֽ lˈi לְ to
ירֵאָ֗יו yrēʔˈāʸw יָרֵא afraid
וַֽ wˈa וְ and
יְחַלְּצֵֽם׃ yᵊḥallᵊṣˈēm חלץ draw off
34:7. quia frustra absconderunt mihi insidias retis sui sine causa foderunt animae meae
For without cause they have hidden their net for me unto destruction: without cause they have upbraided my soul.
34:7. The Angel of the Lord will encamp around those who fear him, and he will rescue them.
34:7. The angel of the LORD encampeth round about them that fear him, and delivereth them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
35:7: For without cause have they hid for me their net in a pit - The word שחת shachath, a pit, belongs to the second member of this verse, and the whole should be read thus: For without a cause they have hidden for me their net, without a cause they have digged a pit for my life. They have used every degree and species of cunning and deceit to ruin me.
Albert Barnes: Notes on the Bible - 1834
35:7: For without cause have they hid for me their net in a pit - See Psa 7:15, note; Psa 9:15, note. This figure is derived from hunting. The idea is that of digging a pit or hole for a wild beast to fall into, with a net so concealed that the animal could not see it, and that might be suddenly drawn over him so as to secure him. The reference here is to plans that are laid to entrap and ruin others: plots that are concocted so as to secure destruction before one is aware. The psalmist says that, in his case, they had done this without "cause," or without any sufficient reason. He had done them no wrong; he had given them no show of excuse for their conduct.
Which without cause they have digged for my soul - For my life. That is, they have digged a pit into which I might fall, and into which they designed that I should fall, though I have never done anything to give them occasion thus to seek my destruction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:7: without: Psa 7:3-5, Psa 25:3, Psa 64:4; Joh 15:25
hid: Psa 9:15, Psa 119:85, Psa 140:5; Job 18:8
Carl Friedrich Keil and Franz Delitzsch
35:7
Ps 35:7 also needs re-organising, just as in Ps 35:5. the original positions of דחה and רדפס are exchanged. שׁחת רשׁתּם would be a pit deceptively covered over with a net concealed below; but, as even some of the older critics have felt, שׁחת is without doubt to be brought down from Ps 35:7 into Ps 35:7: without cause, i.e., without any provocation on my part, have they secretly laid their net for me (as in Ps 9:16; Ps 31:5), without cause have they digged a pit for my soul. In Ps 35:8 the foes are treated of collectively. לא ידע is a negative circumstantial clause (Ew. 341, b): improviso, as in Prov 5:6; Is 47:11 extrem. Instead of תּלכּדנּוּ the expression is תּלכּדוּ, as in Hos 8:3; the sharper form is better adapted to depict the suddenness and certainty of the capture. According to Hupfeld, the verb שׁאה signifies a wild, dreary, confused noise or crash, then devastation and destruction, a transition of meaning which - as follows from שׁואה (cf. תּהוּ) as a name of the desolate steppe, from שׁוא, a waste, emptiness, and from other indications - is solely brought about by transferring the idea of a desolate confusion of tones to a desolate confusion of things, without any intermediate notion of the crashing in of ruins. But it may be asked whether the reverse is not rather the case, viz., that the signification of a waste, desert, emptiness or void is the primary one, and the meaning that has reference to sound (cf. Arab. hwâ, to gape, be empty; to drive along, fall down headlong, then also: to make a dull sound as of something falling, just like rumor from ruere, fragor (from frangi) the derived one. Both etymology (cf. תּהה, whence תּהוּ) and the preponderance of other meanings, favour this latter view. Here the two significations are found side by side, inasmuch as שׁואה in the first instance means a waste = devastation, desolation, and in the second a waste = a heavy, dull sound, a rumbling (δουπεῖν). In the Syriac version it is rendered: "into the pit which he has digged let him fall," as though it were שׁחת in the second instance instead of שׁואה; and from his Hupfeld, with J. H. Michaelis, Stier, and others, is of opinion, that it must be rendered: "into the destruction which he himself has prepared let him fall." But this quam ipse paravit is not found in the text, and to mould the text accordingly would be a very arbitrary proceeding.
Geneva 1599
35:7 For (e) without cause have they hid for me their net [in] a pit, [which] without cause they have digged for my soul.
(e) Showing that we may not call God to be a revenger but only for his glory, and when our cause is just.
John Gill
35:7 For without cause have they hid for me their net in a pit,.... This is said in allusion to the custom of digging pits, and putting nets into them, for the catching of wild beasts; and covering them with straw or dust, or such like things, as Jarchi observes, that they might not be discerned; and which intends the secret and crafty methods taken by David's enemies to ensnare him and destroy him; though he had given them no cause to use him in such a manner; which is an aggravation of their sins, and a reason of the above imprecations, as well as of what follows: and in the same manner, and without any just cause, Christ and his members have been treated by wicked men, and therefore their damnation is just, and will be inevitable:
which without cause they have digged for my soul; which is added for further explanation's sake, and to aggravate their sin, and to show the justness of their punishment.
John Wesley
35:7 For - Out of mere malice.
Robert Jamieson, A. R. Fausset and David Brown
35:7 net in a pit--or, "pit of their net"--or, "net-pit," as "holy hill" for "hill of holiness" (Ps 2:6); a figure from hunting (Ps 7:15). Their imprecations on impenitent rebels against God need no vindication; His justice and wrath are for such; His mercy for penitents. Compare Ps 7:16; Ps 11:5, on the peculiar fate of the wicked here noticed.
34:734:7: ՚Ի նանիր թաքուցին ինձ որոգա՛յթ յապականութեան իւրեանց, եւ ՚ի նանիր նախատեցին զանձն իմ։
7 Իզուր որոգայթ լարեցին իմ դէմ իրենց ապականութեամբ, եւ իզուր նախատեցին ինձ:
7 Վասն զի զո՜ւր տեղը իրենց որոգայթը փոսի մէջ ինծի համար ծածկեցին Ու զո՜ւր տեղը փոս փորեցին անձիս համար։
Ի նանիր թաքուցին ինձ [193]որոգայթ յապականութեան իւրեանց, եւ ի նանիր նախատեցին զանձն իմ:

34:7: ՚Ի նանիր թաքուցին ինձ որոգա՛յթ յապականութեան իւրեանց, եւ ՚ի նանիր նախատեցին զանձն իմ։
7 Իզուր որոգայթ լարեցին իմ դէմ իրենց ապականութեամբ, եւ իզուր նախատեցին ինձ:
7 Վասն զի զո՜ւր տեղը իրենց որոգայթը փոսի մէջ ինծի համար ծածկեցին Ու զո՜ւր տեղը փոս փորեցին անձիս համար։
zohrab-1805▾ eastern-1994▾ western am▾
34:734:7 ибо они без вины скрыли для меня яму сеть свою, без вины выкопали {ее} для души моей.
34:8 ἐλθέτω ερχομαι come; go αὐτοῖς αυτος he; him παγίς παγις trap ἣν ος who; what οὐ ου not γινώσκουσιν γινωσκω know καὶ και and; even ἡ ο the θήρα θηρα hunt; game ἣν ος who; what ἔκρυψαν κρυπτω hide συλλαβέτω συλλαμβανω take hold of; conceive αὐτούς αυτος he; him καὶ και and; even ἐν εν in τῇ ο the παγίδι παγις trap πεσοῦνται πιπτω fall ἐν εν in αὐτῇ αυτος he; him
34:8 טַעֲמ֣וּ ṭaʕᵃmˈû טעם taste וּ֭ ˈû וְ and רְאוּ rᵊʔˌû ראה see כִּי־ kî- כִּי that טֹ֣וב ṭˈôv טוב be good יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אַֽשְׁרֵ֥י ʔˈašrˌê אֶשֶׁר happiness הַ֝ ˈha הַ the גֶּ֗בֶר ggˈever גֶּבֶר vigorous man יֶחֱסֶה־ yeḥᵉseh- חסה seek refuge בֹּֽו׃ bˈô בְּ in
34:8. veniat ei calamitas quam ignorat et rete suum quod abscondit conprehendat eum et cadat in laqueumLet the snare which he knoweth not come upon him: and let the net which he hath hidden catch him: and into that very snare let them fall.
7. For without cause have they hid for me their net a pit, without cause have they digged for my soul.
34:8. Taste and see that the Lord is sweet. Blessed is the man who hopes in him.
34:8. O taste and see that the LORD [is] good: blessed [is] the man [that] trusteth in him.
For without cause have they hid for me their net [in] a pit, [which] without cause they have digged for my soul:

34:7 ибо они без вины скрыли для меня яму сеть свою, без вины выкопали {ее} для души моей.
34:8
ἐλθέτω ερχομαι come; go
αὐτοῖς αυτος he; him
παγίς παγις trap
ἣν ος who; what
οὐ ου not
γινώσκουσιν γινωσκω know
καὶ και and; even
ο the
θήρα θηρα hunt; game
ἣν ος who; what
ἔκρυψαν κρυπτω hide
συλλαβέτω συλλαμβανω take hold of; conceive
αὐτούς αυτος he; him
καὶ και and; even
ἐν εν in
τῇ ο the
παγίδι παγις trap
πεσοῦνται πιπτω fall
ἐν εν in
αὐτῇ αυτος he; him
34:8
טַעֲמ֣וּ ṭaʕᵃmˈû טעם taste
וּ֭ ˈû וְ and
רְאוּ rᵊʔˌû ראה see
כִּי־ kî- כִּי that
טֹ֣וב ṭˈôv טוב be good
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אַֽשְׁרֵ֥י ʔˈašrˌê אֶשֶׁר happiness
הַ֝ ˈha הַ the
גֶּ֗בֶר ggˈever גֶּבֶר vigorous man
יֶחֱסֶה־ yeḥᵉseh- חסה seek refuge
בֹּֽו׃ bˈô בְּ in
34:8. veniat ei calamitas quam ignorat et rete suum quod abscondit conprehendat eum et cadat in laqueum
Let the snare which he knoweth not come upon him: and let the net which he hath hidden catch him: and into that very snare let them fall.
34:8. Taste and see that the Lord is sweet. Blessed is the man who hopes in him.
34:8. O taste and see that the LORD [is] good: blessed [is] the man [that] trusteth in him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
35:8: Let his net that he hath hid - See the notes on Psa 7:15, Psa 7:16.
Albert Barnes: Notes on the Bible - 1834
35:8: Let destruction come upon him at unawares - Margin, which "he knoweth not of." So the Hebrew. The meaning is, Let destruction come upon him when he is not looking for it, or expecting it.
And let his net that he hath hid catch himself - See the notes at Psa 7:15-16. The psalmist prays here that the same thing may occur to his enemy which his enemy had designed for him. It is simply a prayer that they might be treated as they purposed to treat him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:8: Let destruction: All the verbs in these verses (Psa 35:4-8), in the original, are in the future tense, as a prediction, and should probably be so rendered; though as that tense is frequently used in Hebrew for the imperative, most translators, both ancient and modern, have considered them as an imprecation. Psa 64:7, Psa 73:18-20; Pro 29:1; Luk 21:34; Th1 5:3
at unawares: Heb. which he knoweth not of
net: Psa 7:15, Psa 7:16, Psa 57:6, Psa 141:9, Psa 141:10; Pro 5:22
into: Sa1 18:17, Sa1 31:2-4; Sa2 17:2-4, Sa2 17:23, Sa2 18:14, Sa2 18:15; Est 7:10; Mat 27:3-5
Geneva 1599
35:8 Let destruction come upon (f) him at unawares; and let his net that he hath hid catch himself: into (g) that very destruction let him fall.
(f) When he promises peace to himself.
(g) Which he prepared against the children of God.
John Gill
35:8 Let destruction come upon him at unawares,.... Or a "storm" (r), such as is caused in the eastern countries by a south wind, very sudden, violent, and destructive (s): the singular number being here used, some Jewish commentators, as Kimchi, have thought Saul is particularly meant; and some Christian interpreters have been of opinion that Judas is intended: the imprecations here may be compared with those which respect him, Ps 109:6. Though this may regard every one of the enemies of David, or of Christ and his people, whose ruin and destruction will come upon them unawares; see Th1 5:3;
and let his net that he hath laid catch himself; a figurative expression, agreeable to the allusion before made, and which is explained in the next clause;
into that very destruction let him fall, which he had designed and contrived for others; so Haman was hanged on the same gallows he had prepared for Mordecai; and so it often is in the course of Providence, that the wicked fall into the same calamity they have intended and endeavoured to bring others into; see Ps 7:15.
(r) "tumultuosa calamitas", Cocceius; so Ainsworth; "tumultus", Vatablus. (s) See Thevenot, Tavernier, &c.
34:834:8: Հասցէ ՚ի վերայ նոցա որոգայթ զոր ո՛չ գիտացին. եւ որս զոր թաքուցին՝ առցէ՛ զոտս նոցա, եւ յորոգայթ ՚ի նոյն անկցին[6814]։ [6814] Ոմանք.Որոգայթ զոր ո՛չ գիտասցեն. եւ որսն զոր թաքու՛՛։
8 Նրանց վրայ կը հասնի մի որոգայթ, որի մասին չգիտեն նրանք. իրենց թաքցրած թակարդը կը բռնի ոտքը նրանց, եւ նրանք կ’ընկնեն այդ որոգայթի մէջ:
8 Թող անոր վրայ յանկարծ աւերում գայ Եւ իր ծածկած որոգայթը զինք բռնէ, Նոյն աւերման մէջ իյնայ։
Հասցէ ի վերայ նոցա որոգայթ զոր ոչ գիտացին, եւ որս զոր թաքուցին` առցէ զոտս նոցա, եւ յորոգայթ ի նոյն անկցին:

34:8: Հասցէ ՚ի վերայ նոցա որոգայթ զոր ո՛չ գիտացին. եւ որս զոր թաքուցին՝ առցէ՛ զոտս նոցա, եւ յորոգայթ ՚ի նոյն անկցին[6814]։
[6814] Ոմանք.Որոգայթ զոր ո՛չ գիտասցեն. եւ որսն զոր թաքու՛՛։
8 Նրանց վրայ կը հասնի մի որոգայթ, որի մասին չգիտեն նրանք. իրենց թաքցրած թակարդը կը բռնի ոտքը նրանց, եւ նրանք կ’ընկնեն այդ որոգայթի մէջ:
8 Թող անոր վրայ յանկարծ աւերում գայ Եւ իր ծածկած որոգայթը զինք բռնէ, Նոյն աւերման մէջ իյնայ։
zohrab-1805▾ eastern-1994▾ western am▾
34:834:8 Да придет на него гибель неожиданная, и сеть его, которую он скрыл {для меня}, да уловит его самого; да впадет в нее на погибель.
34:9 ἡ ο the δὲ δε though; while ψυχή ψυχη soul μου μου of me; mine ἀγαλλιάσεται αγαλλιαω jump for joy ἐπὶ επι in; on τῷ ο the κυρίῳ κυριος lord; master τερφθήσεται τερπω in; on τῷ ο the σωτηρίῳ σωτηριος salvation; saving αὐτοῦ αυτος he; him
34:9 יְר֣אוּ yᵊrˈʔû ירא fear אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH קְדֹשָׁ֑יו qᵊḏōšˈāʸw קָדֹושׁ holy כִּי־ kî- כִּי that אֵ֥ין ʔˌên אַיִן [NEG] מַ֝חְסֹ֗ור ˈmaḥsˈôr מַחְסֹור need לִ li לְ to ירֵאָֽיו׃ yrēʔˈāʸw יָרֵא afraid
34:9. anima autem mea exultabit in Domino et laetabitur in salute suaBut my soul shall rejoice in the Lord; and shall be delighted in his salvation.
8. Let destruction come upon him at unawares; and let his net that he hath hid catch himself: with destruction let him fall therein.
34:9. Fear the Lord, all you his saints. For there is no destitution for those who fear him.
34:9. O fear the LORD, ye his saints: for [there is] no want to them that fear him.
Let destruction come upon him at unawares; and let his net that he hath hid catch himself: into that very destruction let him fall:

34:8 Да придет на него гибель неожиданная, и сеть его, которую он скрыл {для меня}, да уловит его самого; да впадет в нее на погибель.
34:9
ο the
δὲ δε though; while
ψυχή ψυχη soul
μου μου of me; mine
ἀγαλλιάσεται αγαλλιαω jump for joy
ἐπὶ επι in; on
τῷ ο the
κυρίῳ κυριος lord; master
τερφθήσεται τερπω in; on
τῷ ο the
σωτηρίῳ σωτηριος salvation; saving
αὐτοῦ αυτος he; him
34:9
יְר֣אוּ yᵊrˈʔû ירא fear
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
קְדֹשָׁ֑יו qᵊḏōšˈāʸw קָדֹושׁ holy
כִּי־ kî- כִּי that
אֵ֥ין ʔˌên אַיִן [NEG]
מַ֝חְסֹ֗ור ˈmaḥsˈôr מַחְסֹור need
לִ li לְ to
ירֵאָֽיו׃ yrēʔˈāʸw יָרֵא afraid
34:9. anima autem mea exultabit in Domino et laetabitur in salute sua
But my soul shall rejoice in the Lord; and shall be delighted in his salvation.
34:9. Fear the Lord, all you his saints. For there is no destitution for those who fear him.
34:9. O fear the LORD, ye his saints: for [there is] no want to them that fear him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
35:9: My soul - My life, thus saved: -
Shall be joyful in the Lord - I am so circumstanced at present as to be in the utmost danger of being destroyed by my foes; if I escape, it must be by the strong arm of the Lord; and to him shall the glory be given.
Albert Barnes: Notes on the Bible - 1834
35:9: And my soul shall be joyful in the Lord - That is, I shall be joyful, or will rejoice. This is said in anticipation of the interposition of God in destroying his enemies, and in delivering him from danger. It is not joy in the destruction of others; it is joy that he himself would be delivered. Our own deliverance from the hand of our enemies may involve the necessity of their being cut off. What we rejoice in, in such a case, is not their ruin, but our own deliverance; and for this it can never be improper to give thanks. The psalmist says that he would rejoice "in the Lord." It would not be in his own skill or valor, but in what God had done to save him. See the notes at Psa 34:2.
It shall rejoice in his salvation - For the salvation or deliverance that he brings to me.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:9: Psa 13:5, Psa 21:1, Psa 33:21, Psa 48:11, Psa 58:10, Psa 58:11, Psa 68:1-3; Sa1 2:1; Isa 61:10; Hab 3:18; Luk 1:46, Luk 1:47; Gal 5:22; Phi 3:1-3
Carl Friedrich Keil and Franz Delitzsch
35:9
This strophe, with which the first part of the song closes, contains the logical apodosis of those imprecatory jussives. The downfall of the power that is opposed to God will be followed by the joy of triumph. The bones of the body, which elsewhere are mentioned as sharing only in the anguish of the soul (Ps 6:3; Ps 31:11; Ps 32:3; Ps 51:10), are here made to share (as also in Ps 51:10) in the joy, into which the anxiety, that agitated even the marrow of the bones, is changed. The joy which he experiences in his soul shall throb through every member of his body and multiply itself, as it were, into a choir of praiseful voices. כּל with a conjunctive accent and without Makkeph, as also in Prov 19:7 (not כּל־, vid., the Masora in Baer's Psalterium p. 133), is to be read cāl (with קמץ רחב, opp. קמץ חטוף) according to Kimchi. According to Lonzano, however, it is to be read col, the conjunctive accent having an equal power with Makkeph; but this view is false, since an accent can never be placed against Kametz chatuph. The exclamation מי כמוך is taken from Ex 15:11, where, according to the Masora, it is to be pointed מי כמוך, as Ben Naphtali also points it in the passage before us. The Dagesh, which is found in the former passage and is wanting here, sharpens and hardens at the same time; it requires that the expression should be emphatically pronounced (without there being any danger in this instance of its being slurred over); it does not serve to denote the closer connection, but to give it especial prominence. חזק ממּנוּ, stronger than he, is equivalent to: strong, whereas the other is weak, just as in Jer 31:11, cf. Hab 1:13, צדּיק ממּנוּ, righteous, whereas he is ungodly. The repetition of ועני is meant to say: He rescues the עני, who is אביון (poor) enough already, from him who would take even the few goods that he possesses.
John Gill
35:9 And my soul shall be joyful in the Lord,.... Not in the destruction of his enemies, but in the God of his salvation; the Targum is, "in the Word of the Lord"; the essential Word of God, the promised Messiah, Saviour, and Redeemer. Christ is the object of a believer's joy; he rejoices in his person, as he is the mighty God, able to save him, and to keep what he has committed to him, and to preserve him from falling; as he is God and man in one person, and so fit to be a Mediator between God and man; and as he is a Prophet to instruct him, a Priest to expiate his sin and make intercession for him, and as a King to rule over, protect, and defend him; and as he stands in the relations of a father, husband, brother, and friend: he rejoices in what he has done and is doing; in that this Word is made flesh, and has obtained eternal redemption, and now appears in the presence of God, as an advocate and intercessor: it follows,
Tit shall rejoice in his salvation; that which Jehovah the Father has determined upon, provided for, and has formed the scheme of; that which Jehovah the Son undertook to accomplish, and now has finished; and that which Jehovah the Spirit had made a discovery and application of unto the psalmist, in answer to his request in Ps 35:3. This filled him with so much joy, as it does every believer that has a view of interest in it; seeing hereby the law is fulfilled, justice is satisfied, sin is atoned for, the pardon of it is procured, an everlasting righteousness is brought in, and a solid foundation laid for hope of eternal glory and happiness.
34:934:9: Այլ անձն իմ ցնծասցէ ՚ի Տէր, ուրախ եղիցի ՚ի փրկութեան նորա.
9 Իսկ հոգիս կը ցնծայ Տիրոջով, ուրախ կը լինի նրա տուած փրկութեամբ:
9 Սակայն իմ անձս Տէրոջմով պիտի ցնծայ, Անոր փրկութիւնովը ուրախ պիտի ըլլայ։
Այլ անձն իմ ցնծասցէ ի Տէր, ուրախ եղիցի ի փրկութեան նորա:

34:9: Այլ անձն իմ ցնծասցէ ՚ի Տէր, ուրախ եղիցի ՚ի փրկութեան նորա.
9 Իսկ հոգիս կը ցնծայ Տիրոջով, ուրախ կը լինի նրա տուած փրկութեամբ:
9 Սակայն իմ անձս Տէրոջմով պիտի ցնծայ, Անոր փրկութիւնովը ուրախ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
34:934:9 А моя душа будет радоваться о Господе, будет веселиться о спасении от Него.
34:10 πάντα πας all; every τὰ ο the ὀστᾶ οστεον bone μου μου of me; mine ἐροῦσιν ερεω.1 state; mentioned κύριε κυριος lord; master τίς τις.1 who?; what? ὅμοιός ομοιος like; similar to σοι σοι you ῥυόμενος ρυομαι rescue πτωχὸν πτωχος bankrupt; beggarly ἐκ εκ from; out of χειρὸς χειρ hand στερεωτέρων στερεος solid αὐτοῦ αυτος he; him καὶ και and; even πτωχὸν πτωχος bankrupt; beggarly καὶ και and; even πένητα πενης poor ἀπὸ απο from; away τῶν ο the διαρπαζόντων διαρπαζω ransack αὐτόν αυτος he; him
34:10 כְּ֭פִירִים ˈkᵊfîrîm כְּפִיר young lion רָשׁ֣וּ rāšˈû רושׁ be poor וְ wᵊ וְ and רָעֵ֑בוּ rāʕˈēvû רעב be hungry וְ wᵊ וְ and דֹרְשֵׁ֥י ḏōrᵊšˌê דרשׁ inquire יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH לֹא־ lō- לֹא not יַחְסְר֥וּ yaḥsᵊrˌû חסר diminish כָל־ ḵol- כֹּל whole טֹֽוב׃ ṭˈôv טֹוב good
34:10. omnia ossa mea dicent Domine quis similis tui eruens inopem a validiore et pauperem et mendicum a violentoAll my bones shall say: Lord, who is like to thee? Who deliverest the poor from the hand of them that are stronger than he; the needy and the poor from them that strip him.
9. And my soul shall be joyful in the LORD: it shall rejoice in his salvation.
34:10. The rich have been needy and hungry, but those who seek the Lord will not be deprived of any good thing.
34:10. The young lions do lack, and suffer hunger: but they that seek the LORD shall not want any good [thing].
And my soul shall be joyful in the LORD: it shall rejoice in his salvation:

34:9 А моя душа будет радоваться о Господе, будет веселиться о спасении от Него.
34:10
πάντα πας all; every
τὰ ο the
ὀστᾶ οστεον bone
μου μου of me; mine
ἐροῦσιν ερεω.1 state; mentioned
κύριε κυριος lord; master
τίς τις.1 who?; what?
ὅμοιός ομοιος like; similar to
σοι σοι you
ῥυόμενος ρυομαι rescue
πτωχὸν πτωχος bankrupt; beggarly
ἐκ εκ from; out of
χειρὸς χειρ hand
στερεωτέρων στερεος solid
αὐτοῦ αυτος he; him
καὶ και and; even
πτωχὸν πτωχος bankrupt; beggarly
καὶ και and; even
πένητα πενης poor
ἀπὸ απο from; away
τῶν ο the
διαρπαζόντων διαρπαζω ransack
αὐτόν αυτος he; him
34:10
כְּ֭פִירִים ˈkᵊfîrîm כְּפִיר young lion
רָשׁ֣וּ rāšˈû רושׁ be poor
וְ wᵊ וְ and
רָעֵ֑בוּ rāʕˈēvû רעב be hungry
וְ wᵊ וְ and
דֹרְשֵׁ֥י ḏōrᵊšˌê דרשׁ inquire
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
לֹא־ lō- לֹא not
יַחְסְר֥וּ yaḥsᵊrˌû חסר diminish
כָל־ ḵol- כֹּל whole
טֹֽוב׃ ṭˈôv טֹוב good
34:10. omnia ossa mea dicent Domine quis similis tui eruens inopem a validiore et pauperem et mendicum a violento
All my bones shall say: Lord, who is like to thee? Who deliverest the poor from the hand of them that are stronger than he; the needy and the poor from them that strip him.
34:10. The rich have been needy and hungry, but those who seek the Lord will not be deprived of any good thing.
34:10. The young lions do lack, and suffer hunger: but they that seek the LORD shall not want any good [thing].
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
10. "Все кости мои скажут". Кости, как самая твердая часть организма и носительница всего тела, скрытая внутри, означает глубину благодарного чувства, наполняющего все существо спасенного.
Adam Clarke: Commentary on the Bible - 1831
35:10: All my bones shall say - My life being preserved, all the members of my body shall magnify thy saving mercy.
Deliverest the poor - This is a general maxim: God is peculiarly mindful of the poor. Where secular advantages are withheld, there is the more need for spiritual help. God considers this, and his kind providence works accordingly.
Albert Barnes: Notes on the Bible - 1834
35:10: All my bones shall say - A similar expression occurs in Psa 51:8 : "That the bones which thou hast broken may rejoice." The "bones" are here put for the frame; the whole man. See the notes at Psa 32:3. The idea is, that he had been crushed and overborne with trouble and danger, so that his very frame - that which sustained him - had given way. He says now that if God would interpose in the manner which he prays for, he would be relieved of the insupportable burden, and his whole nature would rejoice.
Who is like unto thee - Who can bring deliverance like God. Compare the notes at Isa 40:18. "Which deliverest the poor," etc. Who rescues the poor from the hand of the mighty. That is,
(a) Who is there that would interpose as God does in behalf of the poor and the downtrodden?
(b) Who is there that could save them as He does? In His power, and in His willingness to aid, there is no one like God. The word rendered poor here rather means one who is afflicted, or crushed by trial.
Yea, the poor and the needy - The word here rendered poor is the same as that which occurs in the former member of the sentence. The word rendered "needy" is that which is commonly used to denote the poor in the usual sense of the term - one who is in need. The reference is to David, who was afflicted by persecution, and at the same thee was in want of the comforts of life.
From him that spoileth him - From him that would plunder and rob him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:10: All: Psa 22:14, Psa 32:3, Psa 34:20, Psa 38:3, Psa 51:8, Psa 102:3; Job 33:19-25
who: Psa 71:19, Psa 86:8, Psa 89:6-8; Exo 15:11; Isa 40:18, Isa 40:25; Jer 10:7
which: Psa 10:14, Psa 22:24, Psa 34:6, Psa 69:33, Psa 102:17-20, Psa 109:31, Psa 140:12; Job 5:15, Job 5:16; Pro 22:22, Pro 22:23
too: Psa 18:17
Geneva 1599
35:10 All my (h) bones shall say, LORD, who [is] like unto thee, which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him?
(h) He attributes his deliverance only to God, praising him therefore both in soul and body.
John Gill
35:10 All my bones shall say,.... So, in a figurative sense, vexation and disquietude are ascribed to the bones, Ps 6:2; and sometimes joy and gladness, Ps 51:8. His soul is said to rejoice in Ps 35:9; and here his bones are said to show forth the praises of the Lord; and both together design the whole man, as heart and flesh in Ps 84:2; and the bones being the strength of the body may denote his saying what follows, with all his might, and with all his strength, and with the utmost fervency of spirit:
Lord, who is like unto thee; on account of the perfections of his nature, which appear in the salvation and deliverance of his people: there is none like unto him for his wisdom, holiness, power, grace, and mercy; for his foreknowledge, wisdom, and counsel, in forming the scheme of salvation; for his holiness and justice, which are glorified by it; for his might and power in effecting it; and for his grace, mercy, goodness, and faithfulness shown in keeping covenant with his people, in pardoning and passing by their iniquity and transgression, and in condescending to take notice of his poor and needy, to deliver them, as follows; see Ps 113:5;
which deliverest the poor from him that is too strong for him: yea,
the poor and the needy from him that spoileth him? in which words the psalmist doubtless respects himself and his own case, who was poor and afflicted, and stood in need of help when he was persecuted by Saul, who was his enemy, too strong for him, and who sought to spoil and ruin him, but the Lord delivered him out of his hands; see Ps 18:17. They agree with the case of all the Lord's poor and needy, who are so not only in a temporal sense, as they commonly be; and in such sense as all mankind are, though everyone is not sensible of his spiritual poverty through sin; having neither food nor raiment, nor anything to procure them with, and yet think themselves rich and increased with goods; but in the best sense, being poor in spirit and rich in faith; these have enemies stronger than they. Sin is sometimes represented as a person, their antagonist that fights against them, wars with them, prevails over them sometimes, and carries them captive: sin is too strong for a man without the grace of God; nay, it was too strong for Adam in innocence, and spoiled him of the image of God, stripped him of his righteousness, and marred all the glory and honour in which he was; and it is too strong for a man that has the grace of God, when left to himself: but the Lord delivers his people from it; they; are redeemed from it, and saved from punishment for it by the blood of Christ; and they are freed from the power and dominion of it, by the Spirit and grace of Christ at conversion, and at death they are delivered from the being of it. Satan is the strong man armed, and is more than a match for the poor and needy; but Christ the mighty God is stronger than he, and has ransomed them out of the hands of him that was stronger than they; and the prey, or they that were made a spoil by him, are taken out of the hands of the mighty, and the lawful captive is delivered: they are, indeed, assaulted by his temptations, in which he would be too many for them, but that they are strengthened against him by the Lord, and are enabled to withstand him; who, in the issue, flees from them; nor can he do as he pleases with them, nor reassume his power over them he once had, nor lead them captive at his will as he once did: God is on their side, Christ is their patron and defender, that pleads their cause against him; the Spirit that is within them is greater than he that is in the world; angels are all around them, and in a little while these poor and needy will be in heaven, and out of his reach, and so of every oppressor and persecutor; now they are the weak things of this world, and their enemies are the mighty ones, and too strong for them, who spoil them of their good name and character, and sometimes of their goods and property; but the Lord does and will deliver them out of their hands, and enter them into rest, where the wicked cease from troubling.
John Wesley
35:10 My bones - My whole body, as well as my soul.
Robert Jamieson, A. R. Fausset and David Brown
35:10 All my bones--every part.
him that spoileth him--(Compare Ps 10:2).
34:1034:10: եւ ամենայն ոսկերք իմ ասասցեն. Տէր՝ ո՞վ նման է քեզ։ Զի փրկեաց զաղքատն ՚ի ձեռաց հզօրի, զաղքատն եւ զտնանկ յայնցանէ որ յափշտակեն զնա[6815]։ [6815] Ոմանք.Տէր ո՛ նմանէ քեզ. փրկել զաղքատն ՚ի ձեռաց հզօրին։
10 Իմ բոլոր ոսկորները կ’ասեն. «Տէ՛ր, ո՞վ է քեզ նման»: Նա փրկեց աղքատին բռնակալի ձեռքից, եւ խեղճին ու տնանկին՝ իրենց յափշտակողներից:
10 Իմ բոլոր ոսկորներս պիտի ըսեն.«Տէ՛ր, ո՞վ քեզի նման է, Որ աղքատը կ’ազատես անկէ, որ կը բռնանայ անոր վրայ Ու աղքատը եւ տնանկը՝ իրենց յափշտակողէն»։
Եւ ամենայն ոսկերք իմ ասասցեն. Տէր, ո՞ նման է քեզ. զի փրկեաց զաղքատն ի ձեռաց հզօրի, զաղքատն եւ զտնանկն յայնցանէ որ յափշտակեն զնա:

34:10: եւ ամենայն ոսկերք իմ ասասցեն. Տէր՝ ո՞վ նման է քեզ։ Զի փրկեաց զաղքատն ՚ի ձեռաց հզօրի, զաղքատն եւ զտնանկ յայնցանէ որ յափշտակեն զնա[6815]։
[6815] Ոմանք.Տէր ո՛ նմանէ քեզ. փրկել զաղքատն ՚ի ձեռաց հզօրին։
10 Իմ բոլոր ոսկորները կ’ասեն. «Տէ՛ր, ո՞վ է քեզ նման»: Նա փրկեց աղքատին բռնակալի ձեռքից, եւ խեղճին ու տնանկին՝ իրենց յափշտակողներից:
10 Իմ բոլոր ոսկորներս պիտի ըսեն.«Տէ՛ր, ո՞վ քեզի նման է, Որ աղքատը կ’ազատես անկէ, որ կը բռնանայ անոր վրայ Ու աղքատը եւ տնանկը՝ իրենց յափշտակողէն»։
zohrab-1805▾ eastern-1994▾ western am▾
34:1034:10 Все кости мои скажут: >
34:11 ἀναστάντες ανιστημι stand up; resurrect μάρτυρες μαρτυς witness ἄδικοι αδικος injurious; unjust ἃ ος who; what οὐκ ου not ἐγίνωσκον γινωσκω know ἠρώτων ερως me
34:11 לְֽכוּ־ lᵊˈḵû- הלך walk בָ֭נִים ˈvānîm בֵּן son שִׁמְעוּ־ šimʕû- שׁמע hear לִ֑י lˈî לְ to יִֽרְאַ֥ת yˈirʔˌaṯ יִרְאָה fear יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH אֲלַמֶּדְכֶֽם׃ ʔᵃlammeḏᵊḵˈem למד learn
34:11. surgentes testes iniqui quae nesciebam interrogabant meUnjust witnesses rising up have asked me things I knew not.
10. All my bones shall say, LORD, who is like unto thee, which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him?
34:11. Come forward, sons. Listen to me. I will teach you the fear of the Lord.
34:11. Come, ye children, hearken unto me: I will teach you the fear of the LORD.
All my bones shall say, LORD, who [is] like unto thee, which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him:

34:10 Все кости мои скажут: <<Господи! кто подобен Тебе, избавляющему слабого от сильного, бедного и нищего от грабителя его?>>
34:11
ἀναστάντες ανιστημι stand up; resurrect
μάρτυρες μαρτυς witness
ἄδικοι αδικος injurious; unjust
ος who; what
οὐκ ου not
ἐγίνωσκον γινωσκω know
ἠρώτων ερως me
34:11
לְֽכוּ־ lᵊˈḵû- הלך walk
בָ֭נִים ˈvānîm בֵּן son
שִׁמְעוּ־ šimʕû- שׁמע hear
לִ֑י lˈî לְ to
יִֽרְאַ֥ת yˈirʔˌaṯ יִרְאָה fear
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
אֲלַמֶּדְכֶֽם׃ ʔᵃlammeḏᵊḵˈem למד learn
34:11. surgentes testes iniqui quae nesciebam interrogabant me
Unjust witnesses rising up have asked me things I knew not.
34:11. Come forward, sons. Listen to me. I will teach you the fear of the Lord.
34:11. Come, ye children, hearken unto me: I will teach you the fear of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
11. На Давида возводились пред Саулом несправедливые обвинения, как видно из 1: Цар XXIV:8-10.
Adam Clarke: Commentary on the Bible - 1831
35:11: False witnesses did rise up - There is no doubt that several of this kind were found to depose against the life of David; and we know that the wicked Jews employed such against the life of Christ. See Mat 26:59, Mat 26:60.
They laid to my charge things that I knew not - They produced the most unfounded charges; things of which I had never before heard.
Albert Barnes: Notes on the Bible - 1834
35:11: False witnesses did rise up - Margin, "witnesses of wrong." The Hebrew is, "witnesses of "violence,"" חמס châ mâ s. That is, they were persons who, in what they said of me, were guilty of injustice and wrong. Their conduct was injurious to me as an act of "violence" would be.
They laid to my charge - Margin, as in Hebrew: "they asked me." The word "asked" here seems to be used in the sense of "demand;" that is, they demanded an "answer" to what was said. The usage appears to have been derived from courts, where the forms of trial may have been in the way of question and answer - the mode of accusation having been in the form of "asking" how a thing was, or whether it was so; and the defense being regarded as an "answer" to such an inquiry. Hence, it is synonymous with our expression of laying to the charge of anyone; or of accusing anyone.
Things that I knew not - Of which I had no knowledge; which never came into my mind. What those charges were the psalmist does not specify; but it is not uncommon for a good man to be falsely accused, and we are certain that such things occurred in the life of David.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:11: False witnesses: Heb. Witnesses of wrong, Psa 27:12; Sa1 24:9, Sa1 25:10; Mat 26:59, Mat 26:60; Act 6:13, Act 24:5, Act 24:6, Act 24:12, Act 24:13
laid: etc. Heb. asked me
Carl Friedrich Keil and Franz Delitzsch
35:11
The second part begins with two strophes of sorrowful description of the wickedness of the enemy. The futures in Ps 35:11, Ps 35:12 describe that which at present takes place. עדי חמס are μάρτυρες ἄδικοι (lxx). They demand from him a confession of acts and things which lie entirely outside his consciousness and his way of acting (cf. Ps 69:5): they would gladly brand him as a perjurer, as an usurper, and as a plunderer. What David complains of in Ps 35:12, we hear Saul confess in 1Kings 24:18; the charge of ingratitude is therefore well-grounded. שׁכול לנפשׁי is not dependent on ישׁלּמוּני, in which case one would have looked for כּשׁול rather than שׁכול, but a substantival clause: "bereavement is to my soul," its condition is that of being forsaken by all those who formerly showed me marks of affection; all these have, as it were, died off so far as I am concerned. Not only had David been obliged to save his parents by causing them to flee to Moab, but Michal was also torn from him, Jonathan removed, and all those at the court of Saul, who had hitherto sought the favour and friendship of the highly-gifted and highly-honoured son-in-law of the king, were alienated from him. And how sincerely and sympathisingly had he reciprocated their leanings towards himself! By ואני in Ps 35:13, he contrasts himself with the ungrateful and unfeeling ones. Instead of לבשׁתּי שׁק, the expression is לבוּשׁי שׁק; the tendency of poetry for the use of the substantival clause is closely allied to its fondness for well-conceived brevity and pictorial definition. He manifested towards them a love which knew no distinction between the ego and tu, which regarded their sorrow and their guilt as his own, and joined with them in their expiation for it; his head was lowered upon his breast, or he cowered, like Elijah (3Kings 18:42), upon the ground with his head hanging down upon his breast even to his knees, so that that which came forth from the inmost depths of his nature returned again as it were in broken accents into his bosom. Riehm's rendering, "at their ungodliness and hostility my prayer for things not executed came back," is contrary to the connection, and makes one look for אלי instead of אל־חיקי. Perret-Gentil correctly renders it, Je priai la tte penche sur la poitrine.
The Psalmist goes on to say in Ps 35:14, I went about as for a friend, for a brother to me, i.e., as if the sufferer had been such to me. With התחלּך, used of the solemn slowness of gait, which corresponds to the sacredness of pain, alternates שׁחח used of the being bowed down very low, in which the heavy weight of pain finds expression. כּאבל־אם, not: like the mourning (from אבל, like הבל from הבל) of a mother (Hitzig), but, since a personal אבל is more natural, and next to the mourning for an only child the loss of a mother (cf. Gen 24:67) strikes the deepest wound: like one who mourns (אבל־,
(Note: According to the old Babylonian reading (belonging to a period when Pathach and Segol were as yet not distinguished from one another), כּאבל (with the sign of Pathach and the stroke for Raphe below = ); vid., Pinsker, Zur Geschichte des Karaismus, S. 141, and Einleitung, S. 118.)
like לבן־, Gen 49:12, from אבל, construct state, like טמא) for a mother (the objective genitive, as in Gen 27:41; Deut 34:8; Amos 8:10; Jer 6:26). קדר signifies the colours, outward appearance, and attire of mourning: with dark clothes, with tearful unwashed face, and with neglected beard. But as for them - how do they act at the present time, when he finds himself in צלע (Ps 38:17; Job 18:12), a sideway direction, i.e., likely to fall (from צלע, Arab. ḍl‛, to incline towards the side)? They rejoice and gather themselves together, and this assemblage of ungrateful friends rejoicing over another's misfortune, is augmented by the lowest rabble that attach themselves to them. The verb נכה means to smite; Niph. נכּא, Job 30:6, to be driven forth with a whip, after which the lxx renders it μάστιγες, Symm. πλῆκται, and the Targum conterentes me verbis suis; cf. הכּה בּלשׂון, Jer 18:18. But נכים cannot by itself mean smiters with the tongue. The adjective נכה signifies elsewhere with רגלים, one who is smitten in the feet, i.e., one who limps or halts, and with רוּח, but also without any addition, in Is 16:7, one smitten in spirit, i.e., one deeply troubled or sorrowful. Thus, therefore, נכים from נכה, like גּאים from גּאה, may mean smitten, men, i.e., men who are brought low or reduced (Hengstenberg). It might also, after the Arabic nawika, to be injured in mind, anwak, stupid, silly (from the same root נך, to prick, smite, wound, cf. ichtalla, to be pierced through = mad), be understood as those mentally deranged, enraged at nothing or without cause. But the former definition of the notion of the word is favoured by the continuation of the idea of the verbal adjective נכים by ולא ידעתּי, persons of whom I have hitherto taken no notice because they were far removed from me, i.e., men belonging to the dregs of the people (cf. Job 19:18; Job 30:1). The addition of ולא ידעתי certainly makes Olshausen's conjecture that we should read נכרים somewhat natural; but the expression then becomes tautological, and there are other instances also in which psalm-poesy goes beyond the ordinary range of words, in order to find language to describe that which is loathsome, in the most glaring way. פרע, to tear, rend in pieces, viz., with abusive and slanderous words (like Arab. qr‛ II) also does not occur anywhere else.
And what remarkable language we now meet with in Ps 35:16! מעוג does not mean scorn or buffoonery, as Bttcher and Hitzig imagine,
(Note: The Talmudic עגה (לשׁון), B. Sanhedrin 101b, which is said to mean "a jesting way of speaking," has all the less place here, as the reading wavers between עגה (עגא) and אגא.)
but according to 3Kings 17:12, a cake of a round formation (like the Talmudic עגּה, a circle); לעג, jeering, jesting. Therefore לעגי מעוג means: mockers for a cake, i.e., those who for a delicate morsel, for the sake of dainty fare, make scornful jokes, viz., about me, the persecuted one, vile parasites; German Tellerlecker, Bratenriecher, Greek κνισσοκόλακες, ψωμοκόλακες, Mediaeval Latin buccellarii. This לעגי מלוג, which even Rashi interprets in substantially the same manner, stands either in a logical co-ordinate relation (vid., on Is 19:11) or in a logical as well as grammatical subordinate relation to its regens חנפי. In the former case, it would be equivalent to: the profane, viz., the cake-jesters; in the latter, which is the more natural, and quite suitable: the profane (= the profanest, vid., Ps 45:13; Is 29:19; Ezek 7:24) among cake-jesters. The בּ is not the Beth of companionship or fellowship, to express which עם or את (Hos 7:5) would have been used, but Beth essentiae or the Beth of characterisation: in the character of the most abject examples of this class of men do they gnash upon him with their teeth. The gerund חרק (of the noise of the teeth being pressed together, like Arab. ḥrq, of the crackling of a fire and the grating of a file), which is used according to Ges. 131, 4, b, carries its subject in itself. They gnash upon him with their teeth after the manner of the profanest among those, by whom their neighbour's honour is sold for a delicate morsel.
Geneva 1599
35:11 (i) False witnesses did rise up; they laid to my charge [things] that I knew not.
(i) That would not permit me to purge myself.
John Gill
35:11 False witnesses did rise up,.... Against David, saying he sought the hurt of Saul, 1Kings 24:9, as did against David's antitype, the Lord Jesus Christ, Mt 26:59; and against his apostles, Acts 24:5; and very frequently do they rise up and bear false witness against his people, which is a very heinous crime;
they laid to my charge things that I knew not: such as David was not conscious of, never thought of doing, much less attempted to do; as the taking away of Saul's life, the contrary of which appeared by his cutting off his skirt only when he was in his hands, and taking away his spear from his bolster when he could have taken off his head; and such were the things laid to the charge of the Messiah, David's son, who knew no sin, nor did any; and the like are exhibited against his members, who go through good report and bad report, and whose good conversation is falsely accused by malicious men.
Robert Jamieson, A. R. Fausset and David Brown
35:11 False witnesses--literally, "Witnesses of injustice and cruelty" (compare Ps 11:5; Ps 25:19).
34:1134:11: Յարեան ՚ի վերայ իմ վկայք չարեաց. զոր ինչ ո՛չ գիտէի հարցանէին զիս[6816]։ [6816] Բազումք.Հարցանէին ցիս։
11 Իմ դէմ բարձրացան վկաները չար, հարցաքննեցին ինձ մինչ ես անտեղեակ էի:
11 Սուտ վկաներ ելան, Չգիտցածներս կը հարցնէին ինծի։
Յարեան ի վերայ իմ վկայք չարեաց, զոր ինչ ոչ գիտէի հարցանէին զիս:

34:11: Յարեան ՚ի վերայ իմ վկայք չարեաց. զոր ինչ ո՛չ գիտէի հարցանէին զիս[6816]։
[6816] Բազումք.Հարցանէին ցիս։
11 Իմ դէմ բարձրացան վկաները չար, հարցաքննեցին ինձ մինչ ես անտեղեակ էի:
11 Սուտ վկաներ ելան, Չգիտցածներս կը հարցնէին ինծի։
zohrab-1805▾ eastern-1994▾ western am▾
34:1134:11 Восстали на меня свидетели неправедные: чего я не знаю, о том допрашивают меня;
34:12 ἀνταπεδίδοσάν ανταποδιδωμι repay μοι μοι me πονηρὰ πονηρος harmful; malignant ἀντὶ αντι against; instead of καλῶν καλος fine; fair καὶ και and; even ἀτεκνίαν ατεκνια the ψυχῇ ψυχη soul μου μου of me; mine
34:12 מִֽי־ mˈî- מִי who הָ֭ ˈhā הַ the אִישׁ ʔîš אִישׁ man הֶ he הַ the חָפֵ֣ץ ḥāfˈēṣ חפץ desire חַיִּ֑ים ḥayyˈîm חַיִּים life אֹהֵ֥ב ʔōhˌēv אהב love יָ֝מִ֗ים ˈyāmˈîm יֹום day לִ li לְ to רְאֹ֥ות rᵊʔˌôṯ ראה see טֹֽוב׃ ṭˈôv טֹוב good
34:12. reddebant mihi mala pro bono sterilitatem animae meaeThey repaid me evil for good: to the depriving me of my soul.
11. Unrighteous witnesses rise up; they ask me of things that I know not.
34:12. Which is the man who wills life, who chooses to see good days?
34:12. What man [is he that] desireth life, [and] loveth [many] days, that he may see good?
False witnesses did rise up; they laid to my charge [things] that I knew not:

34:11 Восстали на меня свидетели неправедные: чего я не знаю, о том допрашивают меня;
34:12
ἀνταπεδίδοσάν ανταποδιδωμι repay
μοι μοι me
πονηρὰ πονηρος harmful; malignant
ἀντὶ αντι against; instead of
καλῶν καλος fine; fair
καὶ και and; even
ἀτεκνίαν ατεκνια the
ψυχῇ ψυχη soul
μου μου of me; mine
34:12
מִֽי־ mˈî- מִי who
הָ֭ ˈhā הַ the
אִישׁ ʔîš אִישׁ man
הֶ he הַ the
חָפֵ֣ץ ḥāfˈēṣ חפץ desire
חַיִּ֑ים ḥayyˈîm חַיִּים life
אֹהֵ֥ב ʔōhˌēv אהב love
יָ֝מִ֗ים ˈyāmˈîm יֹום day
לִ li לְ to
רְאֹ֥ות rᵊʔˌôṯ ראה see
טֹֽוב׃ ṭˈôv טֹוב good
34:12. reddebant mihi mala pro bono sterilitatem animae meae
They repaid me evil for good: to the depriving me of my soul.
34:12. Which is the man who wills life, who chooses to see good days?
34:12. What man [is he that] desireth life, [and] loveth [many] days, that he may see good?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. "Сиротством душе моей" - оставленность Давида со стороны близких ему людей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 False witnesses did rise up; they laid to my charge things that I knew not. 12 They rewarded me evil for good to the spoiling of my soul. 13 But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom. 14 I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother. 15 But in mine adversity they rejoiced, and gathered themselves together: yea, the abjects gathered themselves together against me, and I knew it not; they did tear me, and ceased not: 16 With hypocritical mockers in feasts, they gnashed upon me with their teeth.
Two very wicked things David here lays to the charge of his enemies, to make good his appeal to God against them--perjury and ingratitude.
I. Perjury, v. 11. When Saul would have David attainted of treason, in order to his being outlawed, perhaps he did it with the formalities of a legal prosecution, produced witnesses who swore some treasonable words or overt acts against him, and he being not present to clear himself (or, if he was, it was all the same), Saul adjudged him a traitor. This he complains of here as the highest piece of injustice imaginable: False witnesses did rise up, who would swear anything; they laid to my charge things that I knew not, nor ever thought of. See how much the honours, estates, liberties, and lives, even of the best men, lie at the mercy of the worst, against whose false oaths innocency itself is no fence; and what reason we have to acknowledge with thankfulness the hold God has of the consciences even of bad men, to which it is owing that there is not more mischief done in that way than is. This instance of the wrong done to David was typical, and had its accomplishment in the Son of David, against whom false witnesses did arise, Matt. xxvi. 60. If we be at any time charged with what we are innocent of let us not think it strange, as though some new thing happened to us; so persecuted they the prophets, even the great prophet.
II. Ingratitude. Call a man ungrateful and you can call him no worse. This was the character of David's enemies (v. 12): They rewarded me evil for good. A great deal of good service he had done to his king, witness his harp, witness Goliath's sword, witness the foreskins of the Philistines; and yet his king vowed his death, and his country was made too hot for him. This is to the spoiling of his soul; this base unkind usage robs him of his comfort, and cuts him to the heart, more than anything else. Nay, he had deserved well not only of the public in general, but of those particular persons that were now most bitter against him. Probably it was then well known whom he meant; it may be Saul himself for one, whom he was sent for to attend upon when he was melancholy and ill, and to whom he was serviceable to drive away the evil spirit, not with his harp, but with his prayers; to others of the courtiers, it is likely, he had shown this respect, while he lived at court, who now were, of all others, most abusive to him. Herein he was a type of Christ, to whom this wicked world was very ungrateful. John x. 32. Many good works have I shown you from my Father; for which of those do you stone me? David here shows,
1. How tenderly, and with what a cordial affection, he had behaved towards them in their afflictions (v. 13, 14): They were sick. Note, Even the palaces and courts of princes are not exempt from the jurisdiction of death and the visitation of sickness. Now when these people were sick, (1.) David mourned for them and sympathized with them in their grief. They were not related to him; he was under no obligations to them; he would lose nothing by their death, but perhaps be a gainer by it; and yet he behaved himself as though they had been his nearest relations, purely from a principle of compassion and humanity. David was a man of war, and of a bold stout spirit, and yet was thus susceptible of the impressions of sympathy, forgot the bravery of the hero, and seemed wholly made up of love and pity; it was a rare composition of hardiness and tenderness, courage and compassion, in the same breast. Observe, He mourned as for a brother or mother, which intimates that it is our duty, and well becomes us, to lay to heart the sickness, and sorrow, and death of our near relations. Those that do not are justly stigmatized as without natural affection. (2.) He prayed for them. He discovered not only the tender affection of a man, but the pious affection of a saint. He was concerned for their precious souls, and, since he helped them with his prayers to God for mercy and grace; and the prayers of one who had so great an interest in heaven were of more value than perhaps they knew or considered. With his prayers he joined humiliation and self-affliction, both in his diet (he fasted, at least from pleasant bread) and in his dress; he clothed himself with sackcloth, thus expressing his grief, not only for their affliction, but for their sin; for this was the guise and practice of a penitent. We ought to mourn for the sins of those that do not mourn for them themselves. His fasting also put an edge upon his praying, and was an expression of the fervour of it; he was so intent in his devotions that he had no appetite to meat, nor would allow himself time for eating: "My prayer returned into my own bosom; I had the comfort of having done my duty, and of having approved myself a loving neighbour, though I could not thereby win upon them nor make them my friends." We shall not lose by the good offices we have done to any, how ungrateful soever they are; for our rejoicing will be this, the testimony of our conscience.
2. How basely and insolently and with what a brutish enmity, and worse than brutish, they had behaved towards him (v. 15, 16); In my adversity they rejoiced. When he fell under the frowns of Saul, was banished the court, and persecuted as a criminal, they were pleased, were glad at his calamities, and got together in their drunken clubs to make themselves and one another merry with the disgrace of this great favourite. Well, might he call them abjects, for nothing could be more vile and sordid than to triumph in the fall of a man of such unstained honour and consummate virtue. But this was not all. (1.) They tore him, rent his good name without mercy, said all the ill they could of him and fastened upon him all the reproach their cursed wit and malice could reach to. (2.) They gnashed upon him with their teeth; they never spoke of him but with the greatest indignation imaginable, as those that would have eaten him up if they could. David was the fool in the play, and his disappointment all the table-talk of the hypocritical mockers at feasts; it was the song of the drunkards. The comedians, who may fitly be called hypocritical mockers (for which does a hypocrite signify but a stage-player?) and whose comedies, it is likely, were acted at feasts and balls, chose David for their subject, bantered and abused him, while the auditory, in token of their agreement with the plot, hummed, and gnashed upon him with their teeth. Such has often been the hard fate of the best of men. The apostles were made a spectacle to the world. David was looked upon with ill-will for no other reason than because he was caressed by the people. It is a vexation of spirit which attends even a right work that for this a man is envied of his neighbour, Eccl. iv. 4. And who can stand before envy? Prov. xxvii. 4.
Adam Clarke: Commentary on the Bible - 1831
35:12: To the spoiling of my soul - To destroy my life; so נפש nephesh should be translated in a multitude of places, where our translators have used the word soul.
Albert Barnes: Notes on the Bible - 1834
35:12: They rewarded me evil for good - They recompensed, or returned evil instead of good. The manner in which they did it he states in the following verses.
To the spoiling of my soul - Margin, "depriving." The Hebrew word means "the being forsaken," or "abandoned." The idea is, that owing to this conduct he was forsaken or abandoned by all in whom he might have put confidence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:12: They: Psa 38:20, Psa 109:3-5; Sa1 19:4, Sa1 19:5, Sa1 19:15, Sa1 22:13, Sa1 22:14; Pro 17:13; Jer 18:20; Joh 10:32
spoiling: Heb. depriving, Sa1 20:31-33; Luk 23:21-23
my soul: Or, "my life," as the word nephesh frequently denotes.
Geneva 1599
35:12 They rewarded me evil for good [to] the (k) spoiling of my soul.
(k) To have taken from me all comfort and brought me into despair.
John Gill
35:12 They rewarded me evil for good,.... For the good David did in killing Goliath, and slaying his ten thousands of the Philistines, and thereby saving his king and country, Saul and his courtiers envied him, and sought to slay him: so our Lord Jesus Christ, for all the good he did to the Jews, by healing their bodies of diseases, and preaching the Gospel to them for the benefit of their souls, was rewarded with reproaches and persecutions, and at last with the shameful death of the cross; and in like manner are his people used; but this is an evil that shall not go unpunished; see Prov 17:13. It is added,
to the spoiling of my soul; or "to the bereaving of it" (t); causing it to be fatherless; that is, to the bereaving it of its joy, peace, and comfort; so fatherless is put for comfortless, Jn 14:18; or to the taking away of his soul, which being separated from the body, its companion is left alone, as one that is fatherless.
(t) "orbitatem", Montanus, Vatablus, Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
35:12 Though they rendered evil for good, he showed a tender sympathy in their affliction.
spoiling--literally, "bereavement." The usual modes of showing grief are made, as figures, to express his sorrow.
34:1234:12: Հատուցին ինձ չար փոխանակ ընդ բարւոյ. անժառանգե՛լ զանձն իմ խորհեցան յորդւոց ՚ի մարդկանէ[6817]։ [6817] Ոսկան.Փոխանակ բարւոյ... յորդւոց մարդկանէ։
12 Բարու փոխարէն չար հատուցեցին ինձ, խորհուրդ արին ինձ անժառանգ թողնել մարդկանց մէջ:
12 Աղէկութեան փոխարէն ինծի գէշութիւն ըրին։Հոգիս անօգնական է։
Հատուցին ինձ չար փոխանակ ընդ բարւոյ, անժառանգել զանձն [194]իմ խորհեցան յորդւոց ի մարդկանէ:

34:12: Հատուցին ինձ չար փոխանակ ընդ բարւոյ. անժառանգե՛լ զանձն իմ խորհեցան յորդւոց ՚ի մարդկանէ[6817]։
[6817] Ոսկան.Փոխանակ բարւոյ... յորդւոց մարդկանէ։
12 Բարու փոխարէն չար հատուցեցին ինձ, խորհուրդ արին ինձ անժառանգ թողնել մարդկանց մէջ:
12 Աղէկութեան փոխարէն ինծի գէշութիւն ըրին։Հոգիս անօգնական է։
zohrab-1805▾ eastern-1994▾ western am▾
34:1234:12 воздают мне злом за добро, сиротством душе моей.
34:13 ἐγὼ εγω I δὲ δε though; while ἐν εν in τῷ ο the αὐτοὺς αυτος he; him παρενοχλεῖν παρενοχλεω further annoy μοι μοι me ἐνεδυόμην ενδυω dress in; wear σάκκον σακκος sackcloth; sack καὶ και and; even ἐταπείνουν ταπεινοω humble; bring low ἐν εν in νηστείᾳ νηστεια fast τὴν ο the ψυχήν ψυχη soul μου μου of me; mine καὶ και and; even ἡ ο the προσευχή προσευχη prayer μου μου of me; mine εἰς εις into; for κόλπον κολπος bosom; bay μου μου of me; mine ἀποστραφήσεται αποστρεφω turn away; alienate
34:13 נְצֹ֣ר nᵊṣˈōr נצר watch לְשֹׁונְךָ֣ lᵊšônᵊḵˈā לָשֹׁון tongue מֵ mē מִן from רָ֑ע rˈāʕ רַע evil וּ֝ ˈû וְ and שְׂפָתֶ֗יךָ śᵊfāṯˈeʸḵā שָׂפָה lip מִ mi מִן from דַּבֵּ֥ר ddabbˌēr דבר speak מִרְמָֽה׃ mirmˈā מִרְמָה deceit
34:13. ego autem cum infirmarer ab eis induebar cilicio humiliabam in ieiunio animam meam et oratio mea ad sinum meum reverteturBut as for me, when they were troublesome to me, I was clothed with haircloth. I humbled my soul with fasting; and my prayer shall be turned into my bosom.
12. They reward me evil for good, the bereaving of my soul.
34:13. Prohibit your tongue from evil and your lips from speaking deceit.
34:13. Keep thy tongue from evil, and thy lips from speaking guile.
They rewarded me evil for good [to] the spoiling of my soul:

34:12 воздают мне злом за добро, сиротством душе моей.
34:13
ἐγὼ εγω I
δὲ δε though; while
ἐν εν in
τῷ ο the
αὐτοὺς αυτος he; him
παρενοχλεῖν παρενοχλεω further annoy
μοι μοι me
ἐνεδυόμην ενδυω dress in; wear
σάκκον σακκος sackcloth; sack
καὶ και and; even
ἐταπείνουν ταπεινοω humble; bring low
ἐν εν in
νηστείᾳ νηστεια fast
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
καὶ και and; even
ο the
προσευχή προσευχη prayer
μου μου of me; mine
εἰς εις into; for
κόλπον κολπος bosom; bay
μου μου of me; mine
ἀποστραφήσεται αποστρεφω turn away; alienate
34:13
נְצֹ֣ר nᵊṣˈōr נצר watch
לְשֹׁונְךָ֣ lᵊšônᵊḵˈā לָשֹׁון tongue
מֵ מִן from
רָ֑ע rˈāʕ רַע evil
וּ֝ ˈû וְ and
שְׂפָתֶ֗יךָ śᵊfāṯˈeʸḵā שָׂפָה lip
מִ mi מִן from
דַּבֵּ֥ר ddabbˌēr דבר speak
מִרְמָֽה׃ mirmˈā מִרְמָה deceit
34:13. ego autem cum infirmarer ab eis induebar cilicio humiliabam in ieiunio animam meam et oratio mea ad sinum meum revertetur
But as for me, when they were troublesome to me, I was clothed with haircloth. I humbled my soul with fasting; and my prayer shall be turned into my bosom.
34:13. Prohibit your tongue from evil and your lips from speaking deceit.
34:13. Keep thy tongue from evil, and thy lips from speaking guile.
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
13-14. Изображение Давидом того сочувствия, которое ранее находили в нем теперешние его враги и, конечно, Саул. Он всегда болел их бедствиями. - "Молитва моя возвращалась в недро мое" - выражение не ясное. Можно понимать, как внешний прием молитвы с наклоненной на грудь ("недро") головою, или в смысле - моя молитва выходила из недр и возвращалась в недра, т. е. была хотя и молчаливой, но глубокой и внутренней.
Adam Clarke: Commentary on the Bible - 1831
35:13: When they were sick - This might refer to the case of Absalom, who was much beloved of his father, and for whose life and prosperity he no doubt often prayed, wept, and fasted.
My prayer returned into mine own bosom - Though from the wayward and profligate life they led, they did not profit by my prayers, yet God did not permit me to pray in vain. They were like alms given to the miserable for God's sake, who takes care to return to the merciful man tenfold into his bosom. The bosom is not only the place where the Asiatics carry their purses, but also where they carry any thing that is given to them.
Albert Barnes: Notes on the Bible - 1834
35:13: But as for me - The psalmist now contrasts their conduct with his own. He refers to the recollections of his past life, and to the acts of kindness which he had shown to them in thees of trouble, as more deeply marking the evils of their own conduct now.
When they were sick - Compare the notes at Job 30:25. It would seem from this that the persons referred to, who now treated him with so much ingratitude, were those with whom he had been formerly intimately associated, or whom he had regarded as his personal friends, since it cannot be supposed that this deep sympathy would have been shown for those who were altogether strangers to him.
My clothing was sackcloth - Compare the notes at Psa 30:11. The meaning is, that he showed the deepest sympathy in their distress by putting on the emblems of humiliation or mourning. It was also with reference to prayer in their behalf; and to fasting, that he put on these marks of grief. The idea is, that he did all that was understood to be connected with the deepest humiliation before God, and that would fit the mind for earnest prayer in their behalf. He felt that their restoration to health - that the preservation of their lives - depended on God, and he most earnestly and fervently pleaded in their behalf.
I humbled my soul with fasting - Margin, "afflicted;" so the Hebrew properly means. The word "soul" here is equivalent to "self;" I afflicted myself. He subjected himself to the pains of hunger, that he might be better prepared to offer fervent and acceptable prayer. Among the Hebrews fasting and prayer were much more closely connected than they are with Christians. See Dan 9:3; Mat 17:21; Luk 2:37.
And my prayer returned into mine own bosom - DeWette explains this as meaning, "I prayed with my head sunk on my bosom;" that is, with the head bowed down, so that the prayer which went out of Iris lips seemed to return again to his own bosom - that earnest prayer which one offers when the head is bowed with sorrow. A posture somewhat similar to this is referred to in the case of Elijah, Kg1 18:42 : "And he cast himself down upon the earth, and put his face between his knees." The posture of prayer with the head reclining toward the bosom is common among the Muslims, "Reland" de Religione Mohammetica, p. 87. Jarchi explains this as meaning that he sought the same for those who were now his enemies which he would for himself, or that he desired that that should come into his own bosom which he sought for them. Prof. Alexander supposes that this means, according to a traditional interpretation of the Jews, that he desired that the prayer which he offered might redound to his own advantage: "My prayer shall not be lost, it shall return in blessings to the heart which prompted it." There can be no reason to doubt that this is true "in fact;" and that prayer offered for others "does" bring back blessings to those who offer it. But to suppose that this was the "motive" in the case is to suppose that the psalmist was wholly selfish, and would take away the very point of his observation about his prayer - that it was dictated by the sincerest love for them and true sympathy for their sufferings. The most simple interpretation, therefore, is that which supposes that the prayer was offered under such a burden of grief on account of their sufferings, that his head sank on his bosom; or, in other words, that the prayer which was offered was such as is presented when the heart is most burdened and most sad.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:13: when: Psa 69:10, Psa 69:11; Job 30:25; Mat 5:44; Rom 12:14, Rom 12:15
humbled: or, afflicted, Lev 16:29, Lev 16:31; Kg1 21:27-29; Isa 58:3, Isa 58:5; Mat 9:14, Mat 9:15
my prayer: Mat 10:13; Luk 10:6
Geneva 1599
35:13 But as for me, when they were sick, my clothing [was] sackcloth: I humbled my soul with fasting; and (l) my prayer returned into mine own bosom.
(l) I prayed for them with inward affection, as I would have done for myself: or, I declared my affection with bowing down my head.
John Gill
35:13 But as for me, when they were sick,.... Or under any disorder or distress of body or mind, when any misfortune or infirmity attended them; meaning Saul and his courtiers, before David was persecuted by them;
my clothing was sackcloth; that is, he was grieved, and mourned for them, it being usual to put on sackcloth in time of mourning; see Gen 37:34;
I humbled my soul with fasting; on the account of them, giving up himself to prayer for them, as follows:
and my prayer returned into mine own bosom; that is, he prayed privately and heartily for them, as for himself; he was constant in it, his heart was in it, and he took delight in it, and he was heard and answered; unless the sense should be, that his prayer was slighted by them, and so returned back to himself, as a present despised is returned; but however it was not without its effect, the good for which he prayed for them was returned by the Lord unto him.
John Wesley
35:13 Returned - Although my fastings and prayers did them no good.
Robert Jamieson, A. R. Fausset and David Brown
35:13 prayer . . . bosom--may denote either the posture--the head bowed--(compare 3Kings 18:42) --or, that the prayer was in secret. Some think there is a reference to the result--the prayer would benefit him if not them.
34:1334:13: Ես ՚ի նեղել նոցա քո՛ւրձ զգենուի, խոնա՛րհ առնէի պահօք զանձն իմ, եւ աղօթք իմ ՚ի ծոց իմ դարձցին։
13 Նրանց հալածանքի ժամանակ ես քուրձ էի հագնում, ծոմով խղճալի էի դարձնում ինձ, եւ իմ աղօթքներն ինձ վերադարձան:
13 Բայց ես անոնց հիւանդութեան ատեն քուրձ կը հագնէի. Իմ անձս ծոմով կը չարչարէի Ու իմ աղօթքս իմ ծոցս պիտի դառնայ*։
Ես ի նեղել`` նոցա քուրձ զգենուի, խոնարհ առնէի պահօք զանձն իմ, եւ աղօթք իմ ի ծոց իմ դարձցին:

34:13: Ես ՚ի նեղել նոցա քո՛ւրձ զգենուի, խոնա՛րհ առնէի պահօք զանձն իմ, եւ աղօթք իմ ՚ի ծոց իմ դարձցին։
13 Նրանց հալածանքի ժամանակ ես քուրձ էի հագնում, ծոմով խղճալի էի դարձնում ինձ, եւ իմ աղօթքներն ինձ վերադարձան:
13 Բայց ես անոնց հիւանդութեան ատեն քուրձ կը հագնէի. Իմ անձս ծոմով կը չարչարէի Ու իմ աղօթքս իմ ծոցս պիտի դառնայ*։
zohrab-1805▾ eastern-1994▾ western am▾
34:1334:13 Я во время болезни их одевался во вретище, изнурял постом душу мою, и молитва моя возвращалась в недро мое.
34:14 ὡς ως.1 as; how πλησίον πλησιον near; neighbor ὡς ως.1 as; how ἀδελφὸν αδελφος brother ἡμέτερον ημετερος our own οὕτως ουτως so; this way εὐηρέστουν ευαρεστεω delight ὡς ως.1 as; how πενθῶν πενθεω sad καὶ και and; even σκυθρωπάζων σκυθρωπαζω so; this way ἐταπεινούμην ταπεινοω humble; bring low
34:14 ס֣וּר sˈûr סור turn aside מֵ֭ ˈmē מִן from רָע rˌāʕ רַע evil וַ wa וְ and עֲשֵׂה־ ʕᵃśē- עשׂה make טֹ֑וב ṭˈôv טֹוב good בַּקֵּ֖שׁ baqqˌēš בקשׁ seek שָׁלֹ֣ום šālˈôm שָׁלֹום peace וְ wᵊ וְ and רָדְפֵֽהוּ׃ rāḏᵊfˈēhû רדף pursue
34:14. quasi ad amicum quasi ad fratrem meum sic ambulabam quasi lugens mater tristis incurvabarAs a neighbour and as an own brother, so did I please: as one mourning and sorrowful so was I humbled.
13. But as for me, when they were sick, my clothing was sackcloth: I afflicted my soul with fasting; and my prayer returned into mine own bosom.
34:14. Turn away from evil, and do good. Inquire about peace, and pursue it.
34:14. Depart from evil, and do good; seek peace, and pursue it.
But as for me, when they were sick, my clothing [was] sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom:

34:13 Я во время болезни их одевался во вретище, изнурял постом душу мою, и молитва моя возвращалась в недро мое.
34:14
ὡς ως.1 as; how
πλησίον πλησιον near; neighbor
ὡς ως.1 as; how
ἀδελφὸν αδελφος brother
ἡμέτερον ημετερος our own
οὕτως ουτως so; this way
εὐηρέστουν ευαρεστεω delight
ὡς ως.1 as; how
πενθῶν πενθεω sad
καὶ και and; even
σκυθρωπάζων σκυθρωπαζω so; this way
ἐταπεινούμην ταπεινοω humble; bring low
34:14
ס֣וּר sˈûr סור turn aside
מֵ֭ ˈmē מִן from
רָע rˌāʕ רַע evil
וַ wa וְ and
עֲשֵׂה־ ʕᵃśē- עשׂה make
טֹ֑וב ṭˈôv טֹוב good
בַּקֵּ֖שׁ baqqˌēš בקשׁ seek
שָׁלֹ֣ום šālˈôm שָׁלֹום peace
וְ wᵊ וְ and
רָדְפֵֽהוּ׃ rāḏᵊfˈēhû רדף pursue
34:14. quasi ad amicum quasi ad fratrem meum sic ambulabam quasi lugens mater tristis incurvabar
As a neighbour and as an own brother, so did I please: as one mourning and sorrowful so was I humbled.
34:14. Turn away from evil, and do good. Inquire about peace, and pursue it.
34:14. Depart from evil, and do good; seek peace, and pursue it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
35:14: Mourneth for his mother - כאבל אם caabel em, as a mourning mother. How expressive is this word!
Albert Barnes: Notes on the Bible - 1834
35:14: I behaved myself - Margin, as in Hebrew: "I walked." The word "walk," in the Scriptures, is often used to denote a course of conduct; the way in which a man lives and acts: Phi 3:18; Gal 2:14; Th1 4:12; Th2 3:11. It is not improperly rendered here, "I behaved myself."
As though he had been my friend or brother - Margin, as in Hebrew: "as a friend, as a brother to me." This shows that these persons were not his near "relations," but that they were his intheate friends, or were supposed to be so. He felt and acted toward them as though they had been his nearest relations.
I bowed down heavily - Prof. Alexander renders this, "Squalid I bowed down." The word rendered "I bowed down" refers to the condition of one who is oppressed with grief, or who sinks under it. All have felt this effect of grief, when the head is bowed; when the frame is bent; when one under the pressure throws himself on a couch or on the ground. The word rendered heavily - קדר qodē r - is derived from a word - קדר qâ dar - which means to be turbid or foul, as a torrent: Job 6:16; and then, to mourn, or to go about in filthy garments or sackcloth as mourners: Job 5:11; Jer 14:2; Psa 38:6; Psa 42:9; and then, to be of a dirty, dusky color, as the skin is that is scorched by the sun: Job 30:28. It is rendered "black" in Jer 4:28; Jer 8:21; Kg1 18:45; Jer 14:2; "blackish," Job 6:16; "dark," Joe 2:10; Mic 3:6; Eze 32:7-8; "darkened," Joe 3:15; "mourn and mourning." Job 5:11; Job 30:28; Psa 38:6; Psa 42:9; Psa 43:2; Eze 31:15; and "heavily" only in this place. The "idea" here is that of one appearing in the usual aspect and habiliments of mourning. He had a sad countenance; he had put on the garments that were indicative of grief; and thus he "walked about."
As one that mourneth for his mother - The psalmist here evidently designs to illustrate the depth of his own sorrow by a reference to the deepest kind of grief which we ever experience. The sorrow for a mother is special, and there is no grief which a man feels more deeply or keenly than this. We have but one mother to lose, and thousands of most tender recollections come into the memory when she dies. While she lived we had always one friend to whom we could tell everything - to whom we could communicate all our joys, and of whose sympathy we were certain in all our sorrows, however trivial in their own nature they might be. Whoever might be indifferent to us, whoever might turn away from us in our troubles, whoever might feel that our affairs were not worth regarding, we were sure that she would not be the one; we were always certain that she would feel an interest in whatever concerned us. Even those things which we felt could be scarcely worth a father's attention we could freely communicate to her, for we were sure there was nothing that pertained to us that was too insignificant for her to regard, and we went and freely told all to her. And then, how much has a mother done for us! All the ideas that we have of tenderness, affection, self-denial, patience, and gentleness, are closely connected with the recollection of a mother, for we have, in our early years, seen more of these tilings in her than in perhaps all other persons together. Though, therefore, we weep when a father dies, and though, in the formation of our character, we may have been more indebted to him than to her, yet our grief for him when he dies is different from that which we feel when a mother dies. We, indeed, Rev_erence and honor and love him, but we are conscious of quite a different feeling from that which we have when a mother is removed by death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:14: I behaved: etc. Heb. I walked as a friend, as brother to me, I bowed. Sa2 1:11, Sa2 1:12, Sa2 1:17-27; Luk 19:41, Luk 19:42
as one: Or, "as a mourning mother," kaavel aim. Gen 24:67
John Gill
35:14 I behaved myself as though he had been my friend or brother,.... Meaning either Saul or Doeg the Edomite, or some such evil man; somewhat like this he says of Ahithophel, Ps 41:9; and Arama thinks he is meant here; as Christ of Judas, whom he called friend, when he came to betray him; and who not only ate with him at table of his bread, but was steward of his family, and carried the bag, Mt 26:50;
I bowed down heavily, as one that mourneth for his mother; or as a mother that mourneth for her son, as Jarchi interprets it, whose affections are very strong; and thus Christ wept over Jerusalem, and had a tender concern for and sympathy with the Jews, his implacable enemies, and wept over them, and prayed for them, Lk 19:41.
Robert Jamieson, A. R. Fausset and David Brown
35:14 behaved--literally, "went on"--denoting his habit.
heavily--or, "squalidly," his sorrowing occasioning neglect of his person. Altogether, his grief was that of one for a dearly loved relative.
34:1434:14: Որպէս զեղբայր եւ զընկեր այնպէս հաճոյ լինէի, որպէս սգաւո՛ր եւ տրտում այնպէս խոնարհ առնէի[6818]։ [6818] Ոմանք.Այսպէս հաճոյ լինէի։
14 Եղբօր ու ընկերոջ նման սիրալիր էի, սգաւորի ու վշտացեալի պէս՝ խոնարհ:
14 Ինչպէս իմ ընկերիս կամ եղբօրս հետ՝ այնպէս ալ անոնց հետ կը վարուէի, Իր մօրը համար սուգ ունեցողի մը պէս տրտմութեամբ կը խոնարհէի։
Որպէս զեղբայր եւ զընկեր` այնպէս [195]հաճոյ լինէի, որպէս սգաւոր եւ տրտում այնպէս խոնարհ առնէի:

34:14: Որպէս զեղբայր եւ զընկեր այնպէս հաճոյ լինէի, որպէս սգաւո՛ր եւ տրտում այնպէս խոնարհ առնէի[6818]։
[6818] Ոմանք.Այսպէս հաճոյ լինէի։
14 Եղբօր ու ընկերոջ նման սիրալիր էի, սգաւորի ու վշտացեալի պէս՝ խոնարհ:
14 Ինչպէս իմ ընկերիս կամ եղբօրս հետ՝ այնպէս ալ անոնց հետ կը վարուէի, Իր մօրը համար սուգ ունեցողի մը պէս տրտմութեամբ կը խոնարհէի։
zohrab-1805▾ eastern-1994▾ western am▾
34:1434:14 Я поступал, как бы это был друг мой, брат мой; я ходил скорбный, с поникшею головою, как бы оплакивающий мать.
34:15 καὶ και and; even κατ᾿ κατα down; by ἐμοῦ εμου my ηὐφράνθησαν ευφραινω celebrate; cheer καὶ και and; even συνήχθησαν συναγω gather συνήχθησαν συναγω gather ἐπ᾿ επι in; on ἐμὲ εμε me μάστιγες μαστιξ scourge καὶ και and; even οὐκ ου not ἔγνων γινωσκω know διεσχίσθησαν διασχιζω and; even οὐ ου not κατενύγησαν κατανυσσω pierce to
34:15 עֵינֵ֣י ʕênˈê עַיִן eye יְ֭הוָה [ˈyhwāh] יְהוָה YHWH אֶל־ ʔel- אֶל to צַדִּיקִ֑ים ṣaddîqˈîm צַדִּיק just וְ֝ ˈw וְ and אָזְנָ֗יו ʔoznˈāʸw אֹזֶן ear אֶל־ ʔel- אֶל to שַׁוְעָתָֽם׃ šawʕāṯˈām שַׁוְעָה cry
34:15. et in infirmitate mea laetabantur et congregabantur collecti sunt adversum me percutientes et nesciebamBut they rejoiced against me, and came together: scourges were gathered together upon me, and I knew not.
14. I behaved myself as though it had been my friend or my brother: I bowed down mourning, as one that bewaileth his mother.
34:15. The eyes of the Lord are on the just, and his ears are with their prayers.
34:15. The eyes of the LORD [are] upon the righteous, and his ears [are open] unto their cry.
I behaved myself as though [he had been] my friend [or] brother: I bowed down heavily, as one that mourneth [for his] mother:

34:14 Я поступал, как бы это был друг мой, брат мой; я ходил скорбный, с поникшею головою, как бы оплакивающий мать.
34:15
καὶ και and; even
κατ᾿ κατα down; by
ἐμοῦ εμου my
ηὐφράνθησαν ευφραινω celebrate; cheer
καὶ και and; even
συνήχθησαν συναγω gather
συνήχθησαν συναγω gather
ἐπ᾿ επι in; on
ἐμὲ εμε me
μάστιγες μαστιξ scourge
καὶ και and; even
οὐκ ου not
ἔγνων γινωσκω know
διεσχίσθησαν διασχιζω and; even
οὐ ου not
κατενύγησαν κατανυσσω pierce to
34:15
עֵינֵ֣י ʕênˈê עַיִן eye
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
צַדִּיקִ֑ים ṣaddîqˈîm צַדִּיק just
וְ֝ ˈw וְ and
אָזְנָ֗יו ʔoznˈāʸw אֹזֶן ear
אֶל־ ʔel- אֶל to
שַׁוְעָתָֽם׃ šawʕāṯˈām שַׁוְעָה cry
34:15. et in infirmitate mea laetabantur et congregabantur collecti sunt adversum me percutientes et nesciebam
But they rejoiced against me, and came together: scourges were gathered together upon me, and I knew not.
34:15. The eyes of the Lord are on the just, and his ears are with their prayers.
34:15. The eyes of the LORD [are] upon the righteous, and his ears [are open] unto their cry.
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
15-16. Совершенно обратным по отношению к Давиду были поступки его врагов: они радовались его бедствию и лицемерили пред ним.
Adam Clarke: Commentary on the Bible - 1831
35:15: But in mine adversity they reioiced - How David was mocked and insulted in the case of Absalom's rebellion by Shimei and others, is well known.
The abjects - נכים nechim, the smiters, probably hired assassins. They were everywhere lying in wait, to take away my life.
Albert Barnes: Notes on the Bible - 1834
35:15: But in mine adversity they rejoiced - Margin, as in Hebrew, "halting." That is, when Rev_erses and troubles came upon me; when, in my journey of life, I seemed to stumble.
And gathered themselves together - Not to help me, but to oppose me, and to deride me.
Yea, the abjects gathered themselves together against me - The word rendered "abjects" - נכים nē kiym - has been very variously rendered. The Septuagint renders it: μάστιγις mastiges, "scourges;" so the Vulgate, "flagella." Our translators evidently regarded it as meaning the low, the vile, the outcasts of society; but this idea is not necessarily implied in the Hebrew word. The word used here is derived from a verb - נכה nâ kâ h - which means to smite, to strike, to beat; and it would be correctly rendered in this place, "those smiting," or "beating:" - "the smiters." But probably the allusion is to the "tongue" - to those who, as it were, smite or beat with the tongue; that is, who rail or Rev_ile: those who are slanderous. Compare Jer 18:18; Gesenius (Lexicon). Others have supposed that it means "lame;" that is, those who limp or halt - meaning that all classes of persons gathered themselves together. But probably the true idea is that which is expressed above, that he was surrounded by slanderers and Rev_ilers.
And I knew it not - Hebrew, "I knew not;" that is, I knew nothing of what they accused me of; I was wholly ignorant of the charges brought against me. See the notes at Psa 35:11.
They did tear me - See the notes at Job 16:9. The idea here is that they "tore" or "rent" with words; or, as we say in English, they "tore him in pieces;" that is, they railed at, or Rev_iled him, tearing his character in pieces.
And ceased not - It was not one act only; it was continuous and unceasing. They did it when alone; and they gathered themselves together to do it; they countenanced and encouraged one another.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:15: in mine: Psa 35:25, Psa 35:26, Psa 41:8, Psa 71:10, Psa 71:11; Job 31:29; Pro 17:5, Pro 24:17, Pro 24:18
adversity: Heb. halting, Psa 38:17; Jer 20:10; Co1 13:6
the abjects: Psa 22:16, Psa 69:12; Job 30:1-12; Mat 27:27-30, Mat 27:39-44; Mar 14:65; Act 17:5
I knew: Psa 35:8 *marg.
they: Psa 7:2, Psa 57:4; Job 16:9
Geneva 1599
35:15 But in mine (m) adversity they rejoiced, and gathered themselves together: [yea], the abjects gathered themselves together against me, and I knew [it] not; they did tear (n) [me], and ceased not:
(m) When they thought me ready to slip and as one that limped for infirmity.
(n) With their railing words.
John Gill
35:15 But in mine adversity they rejoiced,.... Or "at my halting" (u), either by means of falling into sin; good men are subject to slips and falls, and that to the dislocating or breaking of their bones, which cause them to go halting all their days; wicked men watch for their halting, as Jeremiah's familiars did for his, Jer 20:10; and rejoice at it; see Ps 38:16; or by falling into some misfortune or calamity; hence we render it "adversity", and may design some affliction or other, as in Mic 4:6, at which wicked men rejoice; see Ezek 35:15; so David's enemies rejoiced at his afflictions; and the enemies of his son and antitype, the Lord Jesus Christ, were glad when Judas offered to betray him to them; more so when they had got him into their hands; and most of all when he was condemned and crucified: and so do the enemies of his people, as the Philistines sported with Samson when he was in his adversity, and as the antichristian party will rejoice and send gifts one to another when the two witnesses are slain; but the saints have a gracious God, who knows their souls in adversity; a sympathizing high priest, who is touched with a feeling of their infirmities; and fellow saints that are afflicted with them in all their afflictions, and bear a part of their burdens;
and gathered themselves together; not to pity him, but to insult him; not to help him in his distress, but to add to it;
yea, the abjects gathered themselves together against me; mean persons, the refuse and scum of the earth; such as Job describes, Job 30:1; the word may be rendered "smitten" (w), either in spirit, as in Is 66:2; they pretending sorrow of heart for his troubles; or rather smitten in body, in their feet, as Mephibosheth was; yet as lame as they were, and notwithstanding their lameness, they got together to rejoice at David's halting: or it may be best of all to understand it of their being smitten of God and afflicted; and the sense may be, that though the hand of God was upon them, this did not deter them from gathering together to insult David in his afflictions; some render the word "smiters" (x), that is, with their tongues, and so the Targum, "the wicked who smite with their words"; see Jer 18:18; and such sort of persons were they that gathered together against Christ: it is true indeed that some of them were men of rank and figure, were the princes of this world, as Herod and Pontius Pilate, and the Jewish rulers, Acts 4:27, compared with Ps 2:1; but the greater part of them were the meaner sort of people; particularly the Roman soldiers that gathered about him, and sported with him in Pilate's hall, and that surrounded him with scoffs when upon the cross; these also were literally "smiters" of him, both with words and with their hands, and are so called, Is 50:6;
and I knew it not; David knew his enemies, or he could not have shown so much concern for them, as he did in the preceding verses; but either he knew not of their gathering together against him; until he saw them in great numbers about him; or he was not conscious to himself of any evil he had done them, that should be the reason of it; and this was the case of his son the Messiah, he who they were that gathered about him, even those that blindfolded him, and bid him prophesy who smote him; but he knew no sin he had done why he should be treated in the manner he was;
they did tear me, and ceased not; not their own garments, as some supply it, pretending great grief of heart for him; nor their mouth with laughing at him, as others; see Ps 35:21; but either his character and reputation, with hard sayings and reproachful words, or his flesh with blows; and this they did incessantly; and which was literally true of Christ, whose enemies tore his flesh, by plucking off the hair, by buffeting and scourging him, and by piercing his hands and his feet with nails, when they crucified him; and they ceased not, even after death, to pierce his side with a spear.
(u) "in claudicatione mea", Pagninus, Montanus, Vatablus, Gejerus, Michaelis; so Ainsworth. (w) "percussi", Pagninus, Montanus, Vatablus, Cocceius. (x) So Ainsworth.
John Wesley
35:15 Gathered - They were so full of joy, that they could not contain it in their own breasts, but sought to communicate it to others. Abjects - Or, vile persons, either for the meanness of their condition, or for their wickedness. Knew not - While I had no suspicion of them. Tear me - My good name with calumnies, and reproaches and curses.
Robert Jamieson, A. R. Fausset and David Brown
35:15 On the contrary, they rejoiced in his affliction. Halting, or, "lameness," as in Ps 38:17 for any distress.
abjects--either as cripples (compare 2Kings 4:4), contemptible; or, degraded persons, such as had been beaten (compare Job 30:1-8).
I knew it not--either the persons, or, reasons of such conduct.
tear me, and ceased not--literally, "were not silent"--showing that the tearing meant slandering.
34:1534:15: ՚Ի վերայ իմ ուրախ եղեն եւ ժողովեցան, ժողովեցան յիս տանջանք եւ ես ո՛չ ծանեայ.
15 Հաւաքուեցին ու չարախնդացին ինձ վրայ. տանջանքներ կուտակուեցին իմ դէմ, եւ ես չիմացայ. նրանք ցրուեցին, բայց չզղջացին.
15 Բայց անոնք իմ ինկած ատենս միասնաբար խնդացին։Զարնողները իմ դէմ հաւաքուեցան, բայց ես բան մը չէի գիտեր։Պատառեցին զիս, առանց դադարի
Ի վերայ իմ`` ուրախ եղեն եւ ժողովեցան, ժողովեցան յիս տանջանք եւ ես ոչ ծանեայ. [196]ցրուեցան եւ ոչ զղջացան:

34:15: ՚Ի վերայ իմ ուրախ եղեն եւ ժողովեցան, ժողովեցան յիս տանջանք եւ ես ո՛չ ծանեայ.
15 Հաւաքուեցին ու չարախնդացին ինձ վրայ. տանջանքներ կուտակուեցին իմ դէմ, եւ ես չիմացայ. նրանք ցրուեցին, բայց չզղջացին.
15 Բայց անոնք իմ ինկած ատենս միասնաբար խնդացին։Զարնողները իմ դէմ հաւաքուեցան, բայց ես բան մը չէի գիտեր։Պատառեցին զիս, առանց դադարի
zohrab-1805▾ eastern-1994▾ western am▾
34:1534:15 А когда я претыкался, они радовались и собирались; собирались ругатели против меня, не знаю за что, поносили и не переставали;
34:16 ἐπείρασάν πειραζω try; test με με me ἐξεμυκτήρισάν εκμυκτηριζω sneer με με me μυκτηρισμόν μυκτηρισμος grind ἐπ᾿ επι in; on ἐμὲ εμε me τοὺς ο the ὀδόντας οδους tooth αὐτῶν αυτος he; him
34:16 פְּנֵ֣י pᵊnˈê פָּנֶה face יְ֭הוָה [ˈyhwāh] יְהוָה YHWH בְּ bᵊ בְּ in עֹ֣שֵׂי ʕˈōśê עשׂה make רָ֑ע rˈāʕ רַע evil לְ lᵊ לְ to הַכְרִ֖ית haḵrˌîṯ כרת cut מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth זִכְרָֽם׃ ziḵrˈām זֵכֶר mention
34:16. scindentes et non tacentes in simulatione verborum fictorum frendebant contra me dentibus suisThey were separated, and repented not: they tempted me, they scoffed at me with scorn: they gnashed upon me with their teeth.
15. But when I halted they rejoiced, and gathered themselves together: the abjects gathered themselves together against me, and I knew not; they did tear me, and ceased not:
34:16. But the countenance of the Lord is upon those who do evil, to perish the remembrance of them from the earth.
34:16. The face of the LORD [is] against them that do evil, to cut off the remembrance of them from the earth.
But in mine adversity they rejoiced, and gathered themselves together: [yea], the abjects gathered themselves together against me, and I knew [it] not; they did tear [me], and ceased not:

34:15 А когда я претыкался, они радовались и собирались; собирались ругатели против меня, не знаю за что, поносили и не переставали;
34:16
ἐπείρασάν πειραζω try; test
με με me
ἐξεμυκτήρισάν εκμυκτηριζω sneer
με με me
μυκτηρισμόν μυκτηρισμος grind
ἐπ᾿ επι in; on
ἐμὲ εμε me
τοὺς ο the
ὀδόντας οδους tooth
αὐτῶν αυτος he; him
34:16
פְּנֵ֣י pᵊnˈê פָּנֶה face
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
בְּ bᵊ בְּ in
עֹ֣שֵׂי ʕˈōśê עשׂה make
רָ֑ע rˈāʕ רַע evil
לְ lᵊ לְ to
הַכְרִ֖ית haḵrˌîṯ כרת cut
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
זִכְרָֽם׃ ziḵrˈām זֵכֶר mention
34:16. scindentes et non tacentes in simulatione verborum fictorum frendebant contra me dentibus suis
They were separated, and repented not: they tempted me, they scoffed at me with scorn: they gnashed upon me with their teeth.
34:16. But the countenance of the Lord is upon those who do evil, to perish the remembrance of them from the earth.
34:16. The face of the LORD [is] against them that do evil, to cut off the remembrance of them from the earth.
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
35:16: With hypocritical mockers in feasts - These verses seem to be prophetic of the treatment of Christ. They did tear me, and I knew it not. They blindfolded and buffeted him; they placed him in such circumstances as not to be able to discern who insulted him, except by a supernatural knowledge. With hypocritical mockers in feasts may also relate prophetically to our Lord's sufferings. Herod clothed him in a purple robe, put a reed in his hand for a scepter, bowed the knee before him, and set him at naught. Here their hypocritical conduct (pretending one thing while they meant another) was manifest, and possibly; this occurred at one of Herod's feasts.
Albert Barnes: Notes on the Bible - 1834
35:16: With hypocritical mockers in feasts - The word rendered hypocritical here - חנף châ nê ph - properly means people "profane, impious, abandoned." It refers to such persons as are commonly found in scenes of Rev_elry. The words rendered "mockers at feasts," it is scarcely possible to render literally. The word translated, "mockers," - לעג lâ‛ ê g - means properly one who stammers, or who speaks a foreign language; then, a jester, mocker, buffoon. The word rendered "feasts" - מעוג mâ‛ ô g - means "a cake of bread;" and the whole phrase would denote "cake-jesters;" "table-buffoons" - those, perhaps, who act the part of jesters at the tables of the rich for the sake of good eating. "Gesenius." - The meaning is, that he was exposed to the ribaldry or jesting of that low class of people; that those with whom he had formerly been on friendly terms, and whom he had admitted to his own table, and for whom he had wept in their troubles, now drew around themselves that low and common class of parasites and buffoons for the purpose of ridiculing or deriding him.
They gnashed upon me with their teeth - The act of gnashing with the teeth is expressive of anger or wrath. See the notes at Job 16:9; compare Mat 8:12; Mat 13:42, Mat 13:50; Mat 22:13; Mat 24:51; Mat 25:30; Luk 13:28. The meaning here is that they connected the expressions of auger or wrath with those of derision and scorn. The one is commonly not far from the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:16: hypocritical: 1Sam. 20:24-42; Isa 1:14, Isa 1:15; Joh 18:28; Co1 5:8
gnashed: Psa 37:12; Job 16:9; Lam 2:16; Act 7:54
Geneva 1599
35:16 With hypocritical mockers in (o) feasts, they gnashed upon me with their teeth.
(o) The word signifies cakes: meaning that the proud courtiers at their dainty feasts scoff, rail, and conspire his death.
John Gill
35:16 With hypocritical mockers in feasts,.... That is, the abjects gathered, themselves together with such; these may design Saul's courtiers, his parasites and flatterers, and who were hypocrites in religion also, and made it their business at Saul's table, and in their banquetings and revellings, to mock at David; and who were "hypocritical mockers of" or "for a piece of bread" (y), as it may be rendered; the same word is used for a pastry, or cake, and for flatterers; and they used at their feasts to throw a pastry baked with honey to parasites (z), for the word signifies a cake, or a piece of bread, 3Kings 17:12; and the sense may be, that they mocked at David as wanting a piece of bread, and that he had brought himself to one; or else those, and they that gathered with them especially, mocked at David for the sake of a meal; or for a piece of bread; see Prov 28:27; and such sort of men were the enemies of Christ, the Scribes and Pharisees, hypocrites to God, flatterers of men, who loved feasts, and the uppermost places there, and whose god was their belly; and who were mockers of Christ, derided his doctrine, and scoffed at his person, especially when he hung upon the cross;
they gnashed upon me with their teeth; in indignation and contempt; as Stephen's enemies did on him, Acts 7:54.
(y) "subsannatoribus subcineritii panis", Vatablus; "subsanmantes propter placentam", Piscator; "scoffers for a cake of bread", Ainsworth; hence a "parasite", a "table companion", or "trencher friend", is used for a "flatterer", vid. Suidam in voce (z) Weemse's Christ. Synag. l. 1. c. 6. s. 8. p. 209. of the Moral Law, l. 2. c. 9. p. 310.
John Wesley
35:16 Mockers - They made themselves buffoons and jesters, and accustomed themselves to mock and deride David, that thereby they might gain admittance to the tables of great men, which was all they sought for.
Robert Jamieson, A. R. Fausset and David Brown
35:16 mockers--who were hired to make sport at feasts (Prov 28:21).
34:1634:16: ցրուեցան եւ ո՛չ զղջացան։ Փորձեցին զիս եւ արհամարհեցին, արհամարհանօք կրճտեցին ՚ի վերայ իմ զատամունս իւրեանց,
16 Փորձեցին ինձ ու անարգեցին, ատամներն իրենց արհամարհանքով կրճտեցրին իմ դէմ:
16 Խնճոյքի կեղծաւոր խեղկատակներու հետ Ակռանին իմ վրաս կը կրճտէին։
Փորձեցին զիս եւ արհամարհեցին արհամարհանօք, կրճտեցին ի վերայ իմ զատամունս իւրեանց:

34:16: ցրուեցան եւ ո՛չ զղջացան։ Փորձեցին զիս եւ արհամարհեցին, արհամարհանօք կրճտեցին ՚ի վերայ իմ զատամունս իւրեանց,
16 Փորձեցին ինձ ու անարգեցին, ատամներն իրենց արհամարհանքով կրճտեցրին իմ դէմ:
16 Խնճոյքի կեղծաւոր խեղկատակներու հետ Ակռանին իմ վրաս կը կրճտէին։
zohrab-1805▾ eastern-1994▾ western am▾
34:1634:16 с лицемерными насмешниками скрежетали на меня зубами своими.
34:17 κύριε κυριος lord; master πότε ποτε.1 when? ἐπόψῃ επειδον look on; have regard ἀποκατάστησον αποκαθιστημι restore; pay τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἀπὸ απο from; away τῆς ο the κακουργίας κακουργια he; him ἀπὸ απο from; away λεόντων λεων lion τὴν ο the μονογενῆ μονογενης only child μου μου of me; mine
34:17 צָעֲק֣וּ ṣāʕᵃqˈû צעק cry וַ wa וְ and יהוָ֣ה [yhwˈāh] יְהוָה YHWH שָׁמֵ֑עַ šāmˈēₐʕ שׁמע hear וּ û וְ and מִ mi מִן from כָּל־ kkol- כֹּל whole צָ֝רֹותָ֗ם ˈṣārôṯˈām צָרָה distress הִצִּילָֽם׃ hiṣṣîlˈām נצל deliver
34:17. Domine quanta aspicies converte animam meam a calamitatibus suis a leonibus solitariam meamLord, when wilt thou look upon me? rescue thou my soul from their malice: my only one from the lions.
16. Like the profane mockers in feasts, they gnashed upon me with their teeth.
34:17. The just cried out, and the Lord heard them, and he freed them from all their tribulations.
34:17. [The righteous] cry, and the LORD heareth, and delivereth them out of all their troubles.
With hypocritical mockers in feasts, they gnashed upon me with their teeth:

34:16 с лицемерными насмешниками скрежетали на меня зубами своими.
34:17
κύριε κυριος lord; master
πότε ποτε.1 when?
ἐπόψῃ επειδον look on; have regard
ἀποκατάστησον αποκαθιστημι restore; pay
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
ἀπὸ απο from; away
τῆς ο the
κακουργίας κακουργια he; him
ἀπὸ απο from; away
λεόντων λεων lion
τὴν ο the
μονογενῆ μονογενης only child
μου μου of me; mine
34:17
צָעֲק֣וּ ṣāʕᵃqˈû צעק cry
וַ wa וְ and
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
שָׁמֵ֑עַ šāmˈēₐʕ שׁמע hear
וּ û וְ and
מִ mi מִן from
כָּל־ kkol- כֹּל whole
צָ֝רֹותָ֗ם ˈṣārôṯˈām צָרָה distress
הִצִּילָֽם׃ hiṣṣîlˈām נצל deliver
34:17. Domine quanta aspicies converte animam meam a calamitatibus suis a leonibus solitariam meam
Lord, when wilt thou look upon me? rescue thou my soul from their malice: my only one from the lions.
34:17. The just cried out, and the Lord heard them, and he freed them from all their tribulations.
34:17. [The righteous] cry, and the LORD heareth, and delivereth them out of all their troubles.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. "Львы" - изображение кровожадности врагов, "одинокую мою" душу - меня одинокого.
Adam Clarke: Commentary on the Bible - 1831
35:17: My darling - יחידתי yechidathi, my only one, Psa 22:20. My united one, or He that is alone. Perhaps this may relate to Christ. See the note on Psa 22:20.
Albert Barnes: Notes on the Bible - 1834
35:17: Lord, how long wilt thou look on? - How long wilt thou witness this without interposing to deliver me, and to punish those who treat me thus? God saw it all. He was able to save him that was thus persecuted and opposed. And yet he did not interpose. He seemed to pay no attention to it. He appeared to be indifferent to it. The psalmist, therefore, asks "how long" this was to continue. did not doubt that God would, at some thee, interpose and save him; but what was so mysterious to him was the fact that he looked so calmly on - that he saw it all, and that he did not interpose when he could so easily do it. The same question we may now ask, and may constantly ask, in regard to the wickedness in the world - "and no one can answer it." No one can tell why God, when he sees the state of things on earth, is so calm (compare the notes at Isa 18:4), and apparently so indifferent; why he does not hasten to deliver his people, and to punish the wicked. "Even so, Father, for so it seemeth good in thy sight," is all the answer that can be given to this inquiry. Yet it should have occurred to the psalmist, and it should be observed now, that the fact that God seems to be indifferent to the state of things, does riot proves that he is indifferent. There is an eternity to come, in which there will be ample thee to adjust human affairs, and to develop fully the divine character and counsels.
Rescue my soul from their destructions - My life from the destruction which they are aiming to accomplish.
My darling - Margin, "my only one." See the notes at Psa 22:20. The reference here is to "his own soul" or life. It is the language of tenderness addressed to himself. He had but one soul or life, and that was dear to him, as an only child is dear to its parent.
From the lions - Enemies, described as lions; having the fierceness and savage fury of lions. In Psa 22:20 it is, "from the power of the dog." The idea is the same in both places. Compare the notes at Psa 22:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:17: how: Psa 6:3, Psa 13:1, Psa 13:2, Psa 74:9, Psa 74:10, Psa 89:46, Psa 94:3, Psa 94:4
look: Psa 10:14; Hab 1:13
rescue: Psa 22:20, Psa 22:21, Psa 57:4, Psa 69:14, Psa 69:15, Psa 142:6, Psa 142:7
darling: Heb. only one
Carl Friedrich Keil and Franz Delitzsch
35:17
Just as the first part of the Psalm closed with wishes, and thanksgiving for their fulfilment, so the second part also closes with a prayer and thanksgiving. כּמּה (compounded of כּ, instar, and the interrogative מה which is drawn into the genitive by it; Aramaic כּמא, Arabic kam, Hebrew, like בּמּה, with Dag. forte conjunct., properly: the total of what?), which elsewhere means quot, here has the signification of quousque, as in Job 7:19. משּׁאיהם from שׁאה, the plural of which may be both שׁאים and שׁאות (this latter, however, does not occur), like the plural of אימה, terror, אימים and אימות. The suffix, which refers to the enemies as the authors of the destructions (Prov 3:25), shows that it is not to be rendered "from their destroyers" (Hitzig). If God continues thus to look on instead of acting, then the destructions, which are passing over David's soul, will utterly destroy it. Hence the prayer: lead it back, bring that back, which is already well night borne away to destruction. On יהידה vid., Ps 22:21. The כּפירים, which is intended literally in Ps 34:11, is here emblematical. אודך is the cohortative. עצוּם as a parallel word to רב always refers, according to the context, to strength of numbers or to strength of power.
John Gill
35:17 Lord, how long wilt thou look on?.... And behold these injuries and insults, and not arise to help and save? The psalmist firmly believed the omniscience of God, and was well assured he saw all that was done; but he was ready to consider him only as a spectator; or, however, seems impatient until he arose and showed himself strong on his behalf; see Ps 35:22;
rescue my soul from their destructions, my darling from the lions; his "soul" and his "darling" mean the same; either his life, than which nothing is dearer to a man; or his soul, his more noble part, and which was now "alone", or solitary, as the word (a) used signifies; being forsaken of God and men, and was desolate and afflicted, as it is rendered Ps 25:16; or his whole person, which was among men comparable to lions, for their strength and savageness, who breathed out nothing but cruelty and destruction; from which he desires he might be rescued, or returned to the quiet possession of his own house, and the house of God: the words are much the same with those of the Messiah; see Gill on Ps 22:20 and See Gill on Ps 22:21.
(a) "solitariam meam", Piscator, Gejerus, Schmidt, Michaelis; so Ainsworth.
John Wesley
35:17 Look on - Without affording me pity or help. Darling - My soul, Heb. my only one; which is now left alone and forsaken by my friends, and hath none to trust in but God.
Robert Jamieson, A. R. Fausset and David Brown
35:17 darling--(Compare Ps 22:20-21).
34:1734:17: Տէր ե՞րբ տեսցես։ ՚Ի բա՛ց արա զանձն իմ ՚ի խորամանկութենէ նոցա, եւ յառիւծուց զմիամօրութիւն իմ։
17 Տէ՛ր, մինչեւ ե՞րբ պիտի տեսնես: Հեռո՛ւ պահիր ինձ նրանց խորամանկութիւնից, եւ միամօրիկիս՝ առիւծներից:
17 Ո՛վ Տէր, մինչեւ ե՞րբ պիտի նայիս։Ազատէ՛ իմ անձս անոնց աւերումներէն, Իմ կեանքս՝ առիւծի կորիւններէն։
Տէր, ե՞րբ տեսցես. ի բաց արա զանձն իմ ի խորամանկութենէ նոցա, եւ յառիւծուց զմիամօրութիւն իմ:

34:17: Տէր ե՞րբ տեսցես։ ՚Ի բա՛ց արա զանձն իմ ՚ի խորամանկութենէ նոցա, եւ յառիւծուց զմիամօրութիւն իմ։
17 Տէ՛ր, մինչեւ ե՞րբ պիտի տեսնես: Հեռո՛ւ պահիր ինձ նրանց խորամանկութիւնից, եւ միամօրիկիս՝ առիւծներից:
17 Ո՛վ Տէր, մինչեւ ե՞րբ պիտի նայիս։Ազատէ՛ իմ անձս անոնց աւերումներէն, Իմ կեանքս՝ առիւծի կորիւններէն։
zohrab-1805▾ eastern-1994▾ western am▾
34:1734:17 Господи! долго ли будешь смотреть {на это}? Отведи душу мою от злодейств их, от львов одинокую мою.
34:18 ἐξομολογήσομαί εξομολογεω concede; confess σοι σοι you κύριε κυριος lord; master ἐν εν in ἐκκλησίᾳ εκκλησια assembly πολλῇ πολυς much; many ἐν εν in λαῷ λαος populace; population βαρεῖ βαρυς weighty; heavy αἰνέσω αινεω sing praise σε σε.1 you
34:18 קָרֹ֣וב qārˈôv קָרֹוב near יְ֭הוָה [ˈyhwāh] יְהוָה YHWH לְ lᵊ לְ to נִשְׁבְּרֵי־ nišbᵊrê- שׁבר break לֵ֑ב lˈēv לֵב heart וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] דַּכְּאֵי־ dakkᵊʔê- דַּכָּא crushed ר֥וּחַ rˌûₐḥ רוּחַ wind יֹושִֽׁיעַ׃ yôšˈîₐʕ ישׁע help
34:18. confitebor tibi in ecclesia grandi in populo forti laudabo teI will give thanks to thee in a great church; I will praise thee in a strong people.
17. Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the lions.
34:18. The Lord is near to those who are troubled in heart, and he will save the humble in spirit.
34:18. The LORD [is] nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.
Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the lions:

34:17 Господи! долго ли будешь смотреть {на это}? Отведи душу мою от злодейств их, от львов одинокую мою.
34:18
ἐξομολογήσομαί εξομολογεω concede; confess
σοι σοι you
κύριε κυριος lord; master
ἐν εν in
ἐκκλησίᾳ εκκλησια assembly
πολλῇ πολυς much; many
ἐν εν in
λαῷ λαος populace; population
βαρεῖ βαρυς weighty; heavy
αἰνέσω αινεω sing praise
σε σε.1 you
34:18
קָרֹ֣וב qārˈôv קָרֹוב near
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
לְ lᵊ לְ to
נִשְׁבְּרֵי־ nišbᵊrê- שׁבר break
לֵ֑ב lˈēv לֵב heart
וְֽ wᵊˈ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
דַּכְּאֵי־ dakkᵊʔê- דַּכָּא crushed
ר֥וּחַ rˌûₐḥ רוּחַ wind
יֹושִֽׁיעַ׃ yôšˈîₐʕ ישׁע help
34:18. confitebor tibi in ecclesia grandi in populo forti laudabo te
I will give thanks to thee in a great church; I will praise thee in a strong people.
34:18. The Lord is near to those who are troubled in heart, and he will save the humble in spirit.
34:18. The LORD [is] nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the lions. 18 I will give thee thanks in the great congregation: I will praise thee among much people. 19 Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause. 20 For they speak not peace: but they devise deceitful matters against them that are quiet in the land. 21 Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it. 22 This thou hast seen, O LORD: keep not silence: O Lord, be not far from me. 23 Stir up thyself, and awake to my judgment, even unto my cause, my God and my Lord. 24 Judge me, O LORD my God, according to thy righteousness; and let them not rejoice over me. 25 Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up. 26 Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me. 27 Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, Let the LORD be magnified, which hath pleasure in the prosperity of his servant. 28 And my tongue shall speak of thy righteousness and of thy praise all the day long.
In these verses, as before,
I. David describes the great injustice, malice, and insolence, of his persecutors, pleading this with God as a reason why he should protect him from them and appear against them. 1. They were very unrighteous; they were his enemies wrongfully, for he never gave them any provocation: They hated him without a cause; nay, for that for which they ought rather to have loved and honoured him. This is quoted, with application to Christ, and is said to be fulfilled in him. John xv. 25, They hated me without cause. 2. They were very rude; they could not find in their hearts to show him common civility: They speak not peace; if they met him, they had not the good manners to give him the time of day; like Joseph's brethren, that could not speak peaceably to him, Gen. xxxvii. 4. 3. They were very proud and scornful (v. 21): They opened their mouth wide against me; they shouted and huzzaed when they saw his fall; they bawled after him when he was forced to quit the court, "Aha! aha! this is the day we longed to see." 4. They were very barbarous and base, for they trampled upon him when he was down, rejoiced at his hurt, and magnified themselves against him, v. 26. Turba Remi sequitur fortunam, ut semper, et odit damnatos--The Roman crowd, varying their opinions with every turn of fortune, are sure to execrate the fallen. Thus, when the Son of David was run upon by the rulers, the people cried, Crucify him, crucify him. 5. They set themselves against all the sober good people that adhered to David (v. 20): They devised deceitful matters, to trepan and ruin those that were quiet in the land. Note, (1.) It is the character of the godly in the land that they are the quiet in the land, that they live in all dutiful subjection to government and governors, in the Lord, and endeavour, as much as in them lies, to live peaceably with all men, however they may have been misrepresented as enemies to Cæsar and hurtful to kings and provinces. I am for peace, Ps. cxx. 7. (2.) Though the people of God are, and study to be, a quiet people, yet it has been the common practice of their enemies to devise deceitful matters against them. All the hellish arts of malice and falsehood are made use of to render them odious or despicable; their words and actions are misconstrued, even that which they abhor is fathered upon them, laws are made to ensnare them (Dan. vi. 4, &c.), and all to ruin them and root them out. Those that hated David thought scorn, like Haman, to lay hands on him alone, but contrived to involve all the religious people of the land in the same ruin with him.
II. He appeals to God against them, the God to whom vengeance belongs, appeals to his knowledge (v. 22): This thou hast seen. They had falsely accused him, but God, who knows all things, knew that he did not falsely accuse them, nor make them worse than really they were. They had carried on their plots against him with a great degree of secresy (v. 15): "I knew it not, till long after, when they themselves gloried in it; but thy eye was upon them in their close cabals and thou art a witness of all they have said and done against me and thy people." He appeals to God's justice: Awake to my judgment, even to my cause, and let it have a hearing at thy bar, v. 23. "Judge me, O Lord my God! pass sentence upon this appeal, according to the righteousness of thy nature and government," v. 24. See this explained by Solomon, 1 Kings vii. 31, 32. When thou art appealed to, hear in heaven, and judge, by condemning the wicked and justifying the righteous.
III. He prays earnestly to God to appear graciously for him and his friends, against his and their enemies, that by his providence the struggle might issue to the honour and comfort of David and to the conviction and confusion of his persecutors. 1. He prays that God would act for him, and not stand by as a spectator (v. 17): "Lord, how long wilt thou look on? How long wilt thou connive at the wickedness of the wicked? Rescue my soul from the destructions they are plotting against it; rescue my darling, my only one, from the lions. My soul is my only one, and therefore the greater is the shame if I neglect it and the greater the loss if I lose it: it is my only one, and therefore ought to be my darling, ought to be carefully protected and provided for. It is my soul that is in danger; Lord, rescue it. It does, in a peculiar manner, belong to the Father of spirits, therefore claim thy own; it is thine, save it. Lord, keep not silence, as if thou didst consent to what is done against me! Lord, be not far from me (v. 22), as if I were a stranger that thou wert not concerned for; let not me beheld afar off, as the proud are." 2. He prays that his enemies might not have cause to rejoice (v. 19): Let them not rejoice over me (and again, v. 24); not so much because it would be a mortification to him to be trampled upon the abjects, as because it would turn to the dishonour of God and the reproach of his confidence in God. It would harden the hearts of his enemies in their wickedness and confirm them in their enmity to him, and would be a great discouragement to all the pious Jews that were friends to his righteous cause. He prays that he might never be in such imminent danger as that they should say in their hearts, Ah! so would we have it (v. 25), much more that he might not be reduced to such extremity that they should say, We have swallowed him up; for then they will reflect upon God himself. But, on the contrary, that they might be ashamed and brought to confusion together (v. 26, as before, v. 4); he desires that his innocency might be so cleared that they might be ashamed of the calumnies with which they had loaded him, that his interest might be so confirmed that they might be ashamed of their designs against him and their expectations of his ruin, that they might either be brought to that shame which would be a step towards their reformation or that that might be their portion which would be their everlasting misery. 3. He prays that his friends might have cause to rejoice and give glory to God, v. 27. Notwithstanding the arts that were used to blacken David, and make him odious, and to frighten people from owning him, there were some that favoured his righteous cause, that knew he was wronged and bore a good affection to him; and he prays for them, (1.) That they might rejoice with him in his joys. It is a great pleasure to all that are good to see an honest man, and an honest cause, prevail and prosper; and those that heartily espouse the interests of God's people, and are willing to take their lot with them even when they are run down and trampled upon, shall in due time shout for joy and be glad, for the righteous cause will at length be a victorious cause. (2.) That they might join with him in his praises: Let them say continually, The Lord be magnified, by us and others, who hath pleasure in the prosperity of his servant. Note, [1.] The great God has pleasure in this prosperity of good people, not only of his family, the church in general, but of every particular servant in his family. He has pleasure in the prosperity both of their temporal and of their spiritual affairs, and delights not in their griefs; for he does not afflict willingly; and we ought therefore to have pleasure in their prosperity, and not to envy it. [2.] When God in his providence shows his good-will to the prosperity of his servants, and the pleasure he takes in it, we ought to acknowledge it with thankfulness, to his praise, and to say, The Lord be magnified.
IV. The mercy he hoped to win by prayer he promises to wear with praise: "I will give thee thanks, as the author of my deliverance (v. 18), and my tongue shall speak of thy righteousness, the justice of thy judgments and the equity of all thy dispensations;" and this, 1. Publicly, as one that took a pleasure in owning his obligations to his God, so far was he from being ashamed of them. He will do it in the great congregation, and among much people, that God might be honoured and many edified. 2. Constantly. He will speak God's praise every day (so it may be read) and all the day long; for it is a subject that will never be exhausted, no, not by the endless praises of saints and angels.
Adam Clarke: Commentary on the Bible - 1831
35:18: I will give thee thanks in the great congregation - I hope to be able to attend at the tabernacle with thy followers, and there publicly express my gratitude for the deliverance thou hast given me.
Albert Barnes: Notes on the Bible - 1834
35:18: I will give thee thanks ... - That is, When I am delivered I will publicly express my gratitude and joy. Compare Psa 22:25; Psa 18:49.
I will praise thee among much people - Margin, "strong." So the Hebrew. The idea here is, "strong in respect to numbers;" that is, when a large body of people should be assembled together.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:18: give: Psa 22:22-25, Psa 22:31, Psa 40:9, Psa 40:10, Psa 69:30-34, Psa 111:1, Psa 116:14, Psa 116:18; Heb 2:12
praise: Psa 67:1-4, Psa 117:1, Psa 117:2, Psa 138:4, Psa 138:5; Rom 15:9
much: Heb. strong, Isa 25:3
John Gill
35:18 I will give thee thanks in the great congregation,.... This is the resolution the psalmist came unto; the promise he made, that should he be delivered from his enemies, he would give God thanks in the most public manner; that is, he would acknowledge God to be the author of the mercy, and himself unworthy of it; and would ascribe glory, honour, blessing, and thanksgiving to him, in the midst of the church and people of God; they joining with him in it, when he should be restored to an attendance with them he before prays for;
I will praise thee among much people; meaning the same as before, the people of God meeting together for solemn worship; the great congregation of all, and the much people, will be the saints in heaven, when they shall be gathered together, and sing the song of Moses and the Lamb. The words will bear to be applied to the Messiah, see Ps 22:22.
John Wesley
35:18 I will - When I shall be restored to the liberty of the publick assemblies.
Robert Jamieson, A. R. Fausset and David Brown
35:18 (Compare Ps 22:22).
34:1834:18: Խոստովան եղէց քեզ Տէր յեկեղեցի՛ս մեծս, եւ ՚ի ժողովս բազմաց օրհնեցի՛ց զքեզ։
18 Գոհութիւն պիտի մատուցեմ քեզ, Տէ՛ր, մեծ հաւաքներում եւ ժողովրդի բազմութեան մէջ պիտի օրհներգեմ քեզ:
18 Այն ատեն մեծ ժողովին մէջ քեզ պիտի գովեմ, Մեծ բազմութեան մէջ քեզ պիտի օրհնեմ։
Խոստովան եղէց քեզ, Տէր, յեկեղեցիս մեծս, եւ ի ժողովս բազմաց օրհնեցից զքեզ:

34:18: Խոստովան եղէց քեզ Տէր յեկեղեցի՛ս մեծս, եւ ՚ի ժողովս բազմաց օրհնեցի՛ց զքեզ։
18 Գոհութիւն պիտի մատուցեմ քեզ, Տէ՛ր, մեծ հաւաքներում եւ ժողովրդի բազմութեան մէջ պիտի օրհներգեմ քեզ:
18 Այն ատեն մեծ ժողովին մէջ քեզ պիտի գովեմ, Մեծ բազմութեան մէջ քեզ պիտի օրհնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
34:1834:18 Я прославлю Тебя в собрании великом, среди народа многочисленного восхвалю Тебя,
34:19 μὴ μη not ἐπιχαρείησάν επιχαιρω me οἱ ο the ἐχθραίνοντές εχθραινω me ἀδίκως αδικως injuriously; unjustly οἱ ο the μισοῦντές μισεω hate με με me δωρεὰν δωρεα present καὶ και and; even διανεύοντες διανευω nod ὀφθαλμοῖς οφθαλμος eye; sight
34:19 רַ֭בֹּות ˈrabbôṯ רַב much רָעֹ֣ות rāʕˈôṯ רָעָה evil צַדִּ֑יק ṣaddˈîq צַדִּיק just וּ֝ ˈû וְ and מִ mi מִן from כֻּלָּ֗ם kkullˈām כֹּל whole יַצִּילֶ֥נּוּ yaṣṣîlˌennû נצל deliver יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
34:19. non laetentur super me inimici mei mendaces odientes me frustra coniventes oculoLet not them that are my enemies wrongfully rejoice over me: who have hated me without cause, and wink with the eyes.
18. I will give thee thanks in the great congregation: I will praise thee among much people.
34:19. Many are the afflictions of the just, but from them all the Lord will free them.
34:19. Many [are] the afflictions of the righteous: but the LORD delivereth him out of them all.
I will give thee thanks in the great congregation: I will praise thee among much people:

34:18 Я прославлю Тебя в собрании великом, среди народа многочисленного восхвалю Тебя,
34:19
μὴ μη not
ἐπιχαρείησάν επιχαιρω me
οἱ ο the
ἐχθραίνοντές εχθραινω me
ἀδίκως αδικως injuriously; unjustly
οἱ ο the
μισοῦντές μισεω hate
με με me
δωρεὰν δωρεα present
καὶ και and; even
διανεύοντες διανευω nod
ὀφθαλμοῖς οφθαλμος eye; sight
34:19
רַ֭בֹּות ˈrabbôṯ רַב much
רָעֹ֣ות rāʕˈôṯ רָעָה evil
צַדִּ֑יק ṣaddˈîq צַדִּיק just
וּ֝ ˈû וְ and
מִ mi מִן from
כֻּלָּ֗ם kkullˈām כֹּל whole
יַצִּילֶ֥נּוּ yaṣṣîlˌennû נצל deliver
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
34:19. non laetentur super me inimici mei mendaces odientes me frustra coniventes oculo
Let not them that are my enemies wrongfully rejoice over me: who have hated me without cause, and wink with the eyes.
34:19. Many are the afflictions of the just, but from them all the Lord will free them.
34:19. Many [are] the afflictions of the righteous: but the LORD delivereth him out of them all.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
35:19: That are mine enemies - Saul and his courtiers.
Albert Barnes: Notes on the Bible - 1834
35:19: Let not them that are mine enemies wrongfully rejoice over me - Margin, "falsely." Literally, "My enemies of falsehood;" that is, who are "falsely" my foes; who have no just cause for being opposed to me. Compare Mat 5:11. David was conscious that he had done them no wrong, or that he had given no occasion for their conduct toward him, and hence, his prayer is simply a request that justice might be done.
Neither let them wink with the eye - Compare the notes at Job 15:12. See also Pro 6:13; Pro 10:10. The word rendered "wink" means properly to tear or cut asunder; and then, to cut with the teeth, to bite; and hence, the phrase "to bite the lips," as an expression of malice, or mischief-making: Pro 16:30; and to bite or pinch the eyes, that is, to press the eyelids together in the manner of biting the lips - also a gesture of malice or mischief. So Gesenius, Lexicon. But perhaps the more probable meaning is that of "winking" literally; or giving a significant wink of the eyes as an expression of triumph over anyone. In this sense the term is often used now.
That hate me without a cause - To whom I have given no occasion for opposition. In the case under consideration the psalmist regarded himself as entirely innocent in this respect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:19: Let: Psa 35:15, Psa 13:4, Psa 25:2, Psa 38:16; Joh 16:20-22; Rev 11:7-10
wrongfully: Heb. falsely, Psa 38:19
wink: Job 15:12; Pro 6:13, Pro 10:10
that hate: Psa 69:4, Psa 109:3, Psa 119:161; Sa1 24:11, Sa1 24:12; Lam 3:52; Joh 15:25
Carl Friedrich Keil and Franz Delitzsch
35:19
I the third part, Ps 35:19 the description of the godlessness of his enemies is renewed; but the soul of the praying psalmist has become more tranquil, and accordingly the language also is more clear and moves on with its accustomed calmness. שׁקר and חנּם are genitives, having an attributive sense (vid., on 2Kings 22:23). The verb קרץ signifies both to pinch = nip, Job 33:6 (cf. the Arabic karada, to cut off), and to pinch together, compress = to wink, generally used of the eyes, but also of the lips, Prov 16:30, and always as an insidiously malicious gesture. אל rules over both members of the verse as in Ps 75:6, and frequently. שׁלום in Ps 35:20 is the word for whatever proceeds from good intentions and aims at the promotion or restoration of a harmonious relationship. רגעי־ארץ (from רגע, cf. ענוי־ארץ, Ps 76:10, Zeph 2:3, צפוּניך, Ps 83:4) are those who quietly and unostentatiously walk in the ways of God. Against such they devise mischievous, lying slanders and accusations. And with wide-opened mouth, i.e., haughty scorn, they cry, as they carouse in sight of the misfortune of those they have persecuted: now we have that which we have longed to see. האח (composed of ההּ and אח) is a cry of joy, and more especially of malignant joy at another's hurt (cf. Ezek 25:3).
Geneva 1599
35:19 Let not them that are mine enemies wrongfully rejoice over me: [neither] let them (p) wink with the eye that hate me without a cause.
(p) In token of contempt and mocking.
John Gill
35:19 Let not them that are mine enemies wrongfully rejoice over me,.... The word "wrongfully" is to be joined not to the word "rejoice", but to the word "enemies"; and the sense is, that they were his enemies wrongfully, for false reasons, unjust causes, or without any cause that was just; as follows;
neither let them wink with the eye that hate me without a cause; such were David's enemies, particularly Saul, Ps 7:4; and such were the enemies of Christ: this last clause is thought to be referred to by him, and applied to himself, Jn 15:25; and the whole of this is said him and by him, Ps 69:4; see also Ps 109:3. These were the Jews, of whom he came, among whom he was, and who had no reason to be his enemies, and to hate him; since he was harmless and inoffensive in his life and conversation among them; went about doing a great deal of good to them, both for soul and body, and always expressed the most tender concern for them: they had reasons for their hatred and rejection of him, but not justifiable ones; such as the meanness of his person and state in their view, the doctrines he preached relating to his deity, divine sonship, and the distinguishing grace of God; and his inveighing against the sins and vices which prevailed among them; and such are the enemies of his people, who hate them, though they are the quiet in the land, as is said in Ps 35:20; and are harmless and inoffensive in their behaviour towards men: these are hated for Christ's sake; and because he has chosen and called them out of the world; and because of their principles, which are distinguishing, and their practices, which are good: now the psalmist entreats that such might not be suffered to go on rejoicing over him, and at his calamities, but that he might be delivered out of all troubles, and out of their hands; and that they might not have any reason to wink with their eyes in a scornful and deriding way to him, and as expressing their pleasure to one an other at his distresses; see Prov 1:12.
Robert Jamieson, A. R. Fausset and David Brown
35:19 enemies wrongfully--by false and slanderous imputations.
wink with the eye--an insulting gesture (Prov 6:13).
without a cause--manifests more malice than having a wrong cause.
34:1934:19: Մի՛ ուրախ եղիցին յիս թշնամիք իմ ոյք ատէին զիս տարապարտուց. ակնարկի՛ առնէին յիս աչօք իւրեանց[6819]։ [6819] Ոմանք.Ատէին զիս ՚ի տարապարտուց, ակնարկի առնէին զիս։
19 Թշնամիներն իմ թող վրաս չխնդան, նրանք, որ ատում էին ինձ առանց պատճառի եւ իրար աչք էին անում ինձ համար:
19 Զուր տեղը ինծի թշնամի եղողները՝ թող իմ վրաս չխնդան, Առանց պատճառի զիս ատողները աչքով նշան թող չընեն։
Մի՛ ուրախ եղիցին յիս թշնամիք իմ ոյք ատէին զիս ի տարապարտուց. ակնարկի առնէին յիս աչօք իւրեանց:

34:19: Մի՛ ուրախ եղիցին յիս թշնամիք իմ ոյք ատէին զիս տարապարտուց. ակնարկի՛ առնէին յիս աչօք իւրեանց[6819]։
[6819] Ոմանք.Ատէին զիս ՚ի տարապարտուց, ակնարկի առնէին զիս։
19 Թշնամիներն իմ թող վրաս չխնդան, նրանք, որ ատում էին ինձ առանց պատճառի եւ իրար աչք էին անում ինձ համար:
19 Զուր տեղը ինծի թշնամի եղողները՝ թող իմ վրաս չխնդան, Առանց պատճառի զիս ատողները աչքով նշան թող չընեն։
zohrab-1805▾ eastern-1994▾ western am▾
34:1934:19 чтобы не торжествовали надо мною враждующие против меня неправедно, и не перемигивались глазами ненавидящие меня безвинно;
34:20 ὅτι οτι since; that ἐμοὶ εμοι me μὲν μεν first of all εἰρηνικὰ ειρηνικος peaceful ἐλάλουν λαλεω talk; speak καὶ και and; even ἐπ᾿ επι in; on ὀργὴν οργη passion; temperament δόλους δολος cunning; treachery διελογίζοντο διαλογιζομαι reason; argue
34:20 שֹׁמֵ֥ר šōmˌēr שׁמר keep כָּל־ kol- כֹּל whole עַצְמֹותָ֑יו ʕaṣmôṯˈāʸw עֶצֶם bone אַחַ֥ת ʔaḥˌaṯ אֶחָד one מֵ֝ ˈmē מִן from הֵ֗נָּה hˈēnnā הֵנָּה they לֹ֣א lˈō לֹא not נִשְׁבָּֽרָה׃ nišbˈārā שׁבר break
34:20. non enim pacem loquuntur sed in rapina terrae verba fraudulenta concinnantFor they spoke indeed peaceably to me; and speaking in the anger of the earth they devised guile.
19. Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.
34:20. The Lord preserves all of their bones, not one of them shall be broken.
34:20. He keepeth all his bones: not one of them is broken.
Let not them that are mine enemies wrongfully rejoice over me: [neither] let them wink with the eye that hate me without a cause:

34:19 чтобы не торжествовали надо мною враждующие против меня неправедно, и не перемигивались глазами ненавидящие меня безвинно;
34:20
ὅτι οτι since; that
ἐμοὶ εμοι me
μὲν μεν first of all
εἰρηνικὰ ειρηνικος peaceful
ἐλάλουν λαλεω talk; speak
καὶ και and; even
ἐπ᾿ επι in; on
ὀργὴν οργη passion; temperament
δόλους δολος cunning; treachery
διελογίζοντο διαλογιζομαι reason; argue
34:20
שֹׁמֵ֥ר šōmˌēr שׁמר keep
כָּל־ kol- כֹּל whole
עַצְמֹותָ֑יו ʕaṣmôṯˈāʸw עֶצֶם bone
אַחַ֥ת ʔaḥˌaṯ אֶחָד one
מֵ֝ ˈmē מִן from
הֵ֗נָּה hˈēnnā הֵנָּה they
לֹ֣א lˈō לֹא not
נִשְׁבָּֽרָה׃ nišbˈārā שׁבר break
34:20. non enim pacem loquuntur sed in rapina terrae verba fraudulenta concinnant
For they spoke indeed peaceably to me; and speaking in the anger of the earth they devised guile.
34:20. The Lord preserves all of their bones, not one of them shall be broken.
34:20. He keepeth all his bones: not one of them is broken.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. "Мирные земли", это Давид и немногие его приверженцы, они - мирные, ни на кого не злоумышляющие и не поднимающие волнений среди народа.
Albert Barnes: Notes on the Bible - 1834
35:20: For they speak not peace - They seek a quarrel. They are unwilling to be on good terms with others, or to live in peace with them. The idea is that they were "disposed" or "inclined" to quarrel. Thus we speak now of persons who are "quarrelsome.
They devise deceitful matters - literally, "they think of words of deceit." That is, they set their hearts on misrepresentation, and they study such misrepresentations as occasions for strife with others. They falsely represent my character; they attribute conduct to me of which I am not guilty; they pervert my words; they state that to be true which never occurred, and thus they attempt to justify their own conduct. Almost all the quarrels in the world, whether pertaining to nations, to neighborhoods, to families, or to individuals, are based on some "misrepresentation" of facts, designed or undesigned, and could have been avoided if men had been willing to look at facts as they are, or perfectly understood each other.
Against them that are quiet in the land - That are disposed to be quiet, or that are inclined to live in peace with those around them. The word rendered "quiet" means literally those who are "timid;" then, those who shrink back, and gather together from fear; then, those in general who are disposed to be peaceful and quiet, or who are indisposed to contention and strife. David implicitly asserts himself to be one of that class; a man who preferred peace to war, and who had no disposition to keep up a strife with his neighbors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:20: For: Psa 120:5-7
but: Psa 31:13, Psa 36:3, Psa 36:4, Psa 38:12, Psa 52:2, Psa 64:4-6, Psa 140:2-5; Jer 11:19; Dan 6:5; Mat 26:4; Act 23:15, Act 25:3
quiet: Mat 12:19, Mat 12:24; Pe1 2:22, Pe1 2:23
John Gill
35:20 For they speak not peace,.... Meaning to himself, or any good man; as Joseph's brethren could not to him, Gen 37:4; such were the men David had to do with, Ps 120:6; and such were the enemies of Christ, who could not give him a good word, nor speak one to him, Jn 10:20; and such are the enemies of his people, who breathe out nothing but threatenings and slaughter, and not anything that tends to peace, to promote and maintain it. Some versions, as the Septuagint, and they that follow that, render it, "they do speak peace to me"; but then it was in an hypocritical way, as in Ps 28:3; and as the Jews did to Christ, Mt 22:16; for it follows:
but they devise deceitful matters against them that are quiet in the land; meaning not the wicked, as Kimchi thinks; the rich, who live at ease and in quietness, having as much as heart can wish, "with" whom, as he renders it, David's enemies devised mischief in a deceitful way; but the righteous of the earth, as the Targum; such as David and his men were, who desired to live peaceable and quiet lives under Saul's government; and had no intention to disturb his government, or wrest the crown from him; and as the Messiah, David's son, was, "the humble one in the earth"; as the Arabic version renders it in the singular number; a character that well agrees with Christ, who showed great humility in coming into this world, and during his stay in it; it was a state of humiliation with him, and in which he behaved in the most lowly and humble manner; he was the quiet one in the land; he strove not, nor cried, nor was his voice heard in the street; he was not noisy and clamorous, quarrelsome and litigious; but all the reverse; he bore all insults, reproaches, and sufferings, patiently and quietly: and such are his people, so far as they are influenced by his grace and Spirit; they are quiet and peaceable in kingdoms, cities, and neighbourhoods, and in the churches of God; and yet the wicked are continually plotting against them, and devising things, to their hurt.
John Wesley
35:20 For - They breathe out nothing but threatenings and war; they use not open violence but subtile artifices, against me and my followers, who desire nothing more than to live quietly and peaceably.
Robert Jamieson, A. R. Fausset and David Brown
35:20 deceitful matters--or, "words of deceit."
quiet in the land--the pious lovers of peace.
34:2034:20: Ընդ իս զխաղաղութիւն խօսէին, եւ ինքեանք բարկութեամբ զնենգութիւն խորհէին։
20 Հետս խաղաղութիւնից էին խօսում, բայց իրենք զայրացած՝ նենգութիւն էին խորհում:
20 Վասն զի խաղաղութիւն չեն խօսիր, Հապա երկրի մէջ հանդարտներուն դէմ նենգութիւն կը խորհին
[197]Ընդ իս զխաղաղութիւն խօսէին, եւ ինքեանք բարկութեամբ զնենգութիւն խորհէին:

34:20: Ընդ իս զխաղաղութիւն խօսէին, եւ ինքեանք բարկութեամբ զնենգութիւն խորհէին։
20 Հետս խաղաղութիւնից էին խօսում, բայց իրենք զայրացած՝ նենգութիւն էին խորհում:
20 Վասն զի խաղաղութիւն չեն խօսիր, Հապա երկրի մէջ հանդարտներուն դէմ նենգութիւն կը խորհին
zohrab-1805▾ eastern-1994▾ western am▾
34:2034:20 ибо не о мире говорят они, но против мирных земли составляют лукавые замыслы;
34:21 καὶ και and; even ἐπλάτυναν πλατυνω broaden ἐπ᾿ επι in; on ἐμὲ εμε me τὸ ο the στόμα στομα mouth; edge αὐτῶν αυτος he; him εἶπαν επω say; speak εὖγε ευγε well; rightly εὖγε ευγε well; rightly εἶδαν οραω view; see οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight ἡμῶν ημων our
34:21 תְּמֹותֵ֣ת tᵊmôṯˈēṯ מות die רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty רָעָ֑ה rāʕˈā רָעָה evil וְ wᵊ וְ and שֹׂנְאֵ֖י śōnᵊʔˌê שׂנא hate צַדִּ֣יק ṣaddˈîq צַדִּיק just יֶאְשָֽׁמוּ׃ yešˈāmû אשׁם do wrong
34:21. et dilataverunt super me os suum dixerunt va va vidit oculus nosterAnd they opened their mouth wide against me; they said: Well done, well done, our eyes have seen it.
20. For they speak not peace: but they devise deceitful words against them that are quiet in the land.
34:21. The death of a sinner is very harmful, and those who hate the just will fare badly.
34:21. Evil shall slay the wicked: and they that hate the righteous shall be desolate.
For they speak not peace: but they devise deceitful matters against [them that are] quiet in the land:

34:20 ибо не о мире говорят они, но против мирных земли составляют лукавые замыслы;
34:21
καὶ και and; even
ἐπλάτυναν πλατυνω broaden
ἐπ᾿ επι in; on
ἐμὲ εμε me
τὸ ο the
στόμα στομα mouth; edge
αὐτῶν αυτος he; him
εἶπαν επω say; speak
εὖγε ευγε well; rightly
εὖγε ευγε well; rightly
εἶδαν οραω view; see
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
ἡμῶν ημων our
34:21
תְּמֹותֵ֣ת tᵊmôṯˈēṯ מות die
רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty
רָעָ֑ה rāʕˈā רָעָה evil
וְ wᵊ וְ and
שֹׂנְאֵ֖י śōnᵊʔˌê שׂנא hate
צַדִּ֣יק ṣaddˈîq צַדִּיק just
יֶאְשָֽׁמוּ׃ yešˈāmû אשׁם do wrong
34:21. et dilataverunt super me os suum dixerunt va va vidit oculus noster
And they opened their mouth wide against me; they said: Well done, well done, our eyes have seen it.
34:21. The death of a sinner is very harmful, and those who hate the just will fare badly.
34:21. Evil shall slay the wicked: and they that hate the righteous shall be desolate.
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
21. "Расширяют... уста" - широко улыбаются при виде моих бедствий.
Adam Clarke: Commentary on the Bible - 1831
35:21: They opened their mouth wide - Gaped upon me to express their contempt.
And said, Aha, aha, our eye hath seen it - They said, האח האח heach, heach, the last syllable in each word being a protracted strongly guttural sound, marking insult and triumph at the same time. It is the word which we translate Ah, Psa 35:25.
Albert Barnes: Notes on the Bible - 1834
35:21: Yea, they opened their mouth wide against me - See the notes at Psa 22:13.
And said, Aha, aha! - See Psa 40:15; Psa 70:3. The language is that which we use when we "detect" another in doing wrong - in doing what he meant to conceal.
Our eye hath seen it - We are not dependent on the reports of others. We have seen it with our own eyes. We have found you out. We cannot be mistaken in regard to it. The reference is to some supposed "detection" of misconduct on the part of David, and the joy and triumph of such a supposed detection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:21: Yea: Psa 22:13; Isa 9:12; Luk 11:53, Luk 11:54
Aha: Psa 40:15, Psa 54:7, Psa 70:3
Geneva 1599
35:21 Yea, they opened their mouth wide against me, [and] said, Aha, aha, (q) our eye hath seen [it].
(q) They rejoiced as though they had now seen David overthrown.
John Gill
35:21 Yea, they opened their mouth wide against me,.... In laughter, scorn, and derision; see Ps 22:7;
and said, Aha, aha: a word expressive of joy; and the doubling it shows the greatness of it;
our eye hath seen it; what their heart wished for; namely, the distress of him, whose enemies they were.
John Wesley
35:21 Wide - To pour forth whole floods of scoffs and slanders. ha - An expression of joy and triumph. Our eye - What we have long desired and hoped for.
Robert Jamieson, A. R. Fausset and David Brown
35:21 On the gesture compare Ps 22:7; and on the expressions of malicious triumph, compare Ps 10:13; Ps 28:3.
34:2134:21: Բացին ՚ի վերայ իմ զբերանս իւրեանց, եւ ասացին. Այո՛ այո՛ տեսին աչք մեր[6820]։ [6820] Ոմանք.Այոյ այոյ տեսին աչք մեր։
21 Բացին ինձ վրայ բերաններն իրենց եւ ասացին. «Այո՛, այո՛, մեր աչքերը տեսան»:
21 Իրենց բերանը ինծի դէմ կը լայնցնեն՝ ըսելով.«Վա՛շ, վա՛շ, մեր աչքերը տեսան»։
Բացին ի վերայ իմ զբերանս իւրեանց, եւ ասացին. Այո, այո, տեսին աչք մեր:

34:21: Բացին ՚ի վերայ իմ զբերանս իւրեանց, եւ ասացին. Այո՛ այո՛ տեսին աչք մեր[6820]։
[6820] Ոմանք.Այոյ այոյ տեսին աչք մեր։
21 Բացին ինձ վրայ բերաններն իրենց եւ ասացին. «Այո՛, այո՛, մեր աչքերը տեսան»:
21 Իրենց բերանը ինծի դէմ կը լայնցնեն՝ ըսելով.«Վա՛շ, վա՛շ, մեր աչքերը տեսան»։
zohrab-1805▾ eastern-1994▾ western am▾
34:2134:21 расширяют на меня уста свои; говорят: >.
34:22 εἶδες οραω view; see κύριε κυριος lord; master μὴ μη not παρασιωπήσῃς παρασιωπαω lord; master μὴ μη not ἀποστῇς αφιστημι distance; keep distance ἀπ᾿ απο from; away ἐμοῦ εμου my
34:22 פֹּודֶ֣ה pôḏˈeh פדה buy off יְ֭הוָה [ˈyhwāh] יְהוָה YHWH נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul עֲבָדָ֑יו ʕᵃvāḏˈāʸw עֶבֶד servant וְ wᵊ וְ and לֹ֥א lˌō לֹא not יֶ֝אְשְׁמ֗וּ ˈyešᵊmˈû אשׁם do wrong כָּֽל־ kˈol- כֹּל whole הַ ha הַ the חֹסִ֥ים ḥōsˌîm חסה seek refuge בֹּֽו׃ bˈô בְּ in
34:22. vidisti Domine ne taceas Domine ne elongeris a meThou hast seen, O Lord, be not thou silent: O Lord, depart not from me.
21. Yea, they opened their mouth wide against me; they said, Aha, aha, our eye hath seen it.
34:22. The Lord will redeem the souls of his servants, and none of those who hope in him will fare badly.
34:22. The LORD redeemeth the soul of his servants: and none of them that trust in him shall be desolate.
Yea, they opened their mouth wide against me, [and] said, Aha, aha, our eye hath seen:

34:21 расширяют на меня уста свои; говорят: <<хорошо! хорошо! видел глаз наш>>.
34:22
εἶδες οραω view; see
κύριε κυριος lord; master
μὴ μη not
παρασιωπήσῃς παρασιωπαω lord; master
μὴ μη not
ἀποστῇς αφιστημι distance; keep distance
ἀπ᾿ απο from; away
ἐμοῦ εμου my
34:22
פֹּודֶ֣ה pôḏˈeh פדה buy off
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
עֲבָדָ֑יו ʕᵃvāḏˈāʸw עֶבֶד servant
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יֶ֝אְשְׁמ֗וּ ˈyešᵊmˈû אשׁם do wrong
כָּֽל־ kˈol- כֹּל whole
הַ ha הַ the
חֹסִ֥ים ḥōsˌîm חסה seek refuge
בֹּֽו׃ bˈô בְּ in
34:22. vidisti Domine ne taceas Domine ne elongeris a me
Thou hast seen, O Lord, be not thou silent: O Lord, depart not from me.
34:22. The Lord will redeem the souls of his servants, and none of those who hope in him will fare badly.
34:22. The LORD redeemeth the soul of his servants: and none of them that trust in him shall be desolate.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
35:22: This thou hast seen - I have no need to adduce evidences of these wrongs; thou, to whom I appeal, hast seen them. Therefore,
Albert Barnes: Notes on the Bible - 1834
35:22: This thou hast seen, O Lord - Thou hast seen what they have done, as they profess to have seen what I have done Psa 35:21. Thine eye has been upon all their movements, as they say that theirs has been upon mine. Compare the notes at Psa 35:17.
Keep not silence - That is, Speak; rebuke them; punish them. God seemed to look on with unconcern. As we express it, he "said nothing." He appeared to pay no attention to what was done, but suffered them to do as they pleased without interposing to rebuke or check them. Compare the notes at Psa 28:1.
O Lord, be not far from me - Compare the notes at Psa 10:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:22: This: Exo 3:7; Act 7:34
keep: Psa 28:1, Psa 39:12, Psa 50:21, Psa 83:1
be: Psa 10:1, Psa 22:11, Psa 22:19, Psa 38:21, Psa 71:12; Isa 65:6
Carl Friedrich Keil and Franz Delitzsch
35:22
The poet takes up this malignant "now our eye sees it" and gives another turn to it. With יהוה, alternates in Ps 35:22, Ps 35:23, cf. Ps 35:17, אדני, the pronominal force of which is revived in the combination אלחי ואדני (vid., Ps 16:2). חעיר, carrying its object within itself, signifies to stir, rouse up, and הקיץ, to break off, tear one's self away, gather one's self up from, sleep. "To my right," viz., to prove it by facts; "to my cause," to carry it on in my defence.
John Gill
35:22 This thou hast seen, O Lord,.... The insults and derisions of these men, and the injuries they did to him, whom they hated. God is omniscient, and sees all things, all the evil wicked men do to him; and he will requite them in his own time; see Ps 10:14;
keep not silence; meaning at his prayers; that he would not be as one deaf and dumb, turning his ears from his cries, and giving no answer to his requests; see Ps 28:1;
O Lord, be not far from me; meaning not as to his general presence, in which sense he is not far from any, Acts 17:07; but with respect to his gracious presence and appearance to him for help and deliverance; see Ps 22:1.
John Wesley
35:22 This - Thou also hast seen, all their plots and threats, and all my distresses and calamities. Keep not - Be not deaf, to my prayers. The same word signifies, both to be silent, and to be deaf.
34:2234:22: Տեսեր Տէր եւ մի՛ լռեր, Տէր՝ մի՛ ՚ի բացեայ առնիր յինէն[6821]։ [6821] Ոմանք.Մի՛ ՚ի բացէ առնիր։
22 Տէ՛ր, ինքդ տեսար, մի՛ լռիր. Տէ՛ր, մի հեռացի՛ր ինձանից:
22 Ո՛վ Տէր, դուն տեսար, լուռ մի՛ կենար. Ո՛վ Տէր, ինձմէ մի՛ հեռանար։
Տեսեր, Տէր, եւ մի՛ լռեր, Տէր, մի՛ ի բացեայ առնիր յինէն:

34:22: Տեսեր Տէր եւ մի՛ լռեր, Տէր՝ մի՛ ՚ի բացեայ առնիր յինէն[6821]։
[6821] Ոմանք.Մի՛ ՚ի բացէ առնիր։
22 Տէ՛ր, ինքդ տեսար, մի՛ լռիր. Տէ՛ր, մի հեռացի՛ր ինձանից:
22 Ո՛վ Տէր, դուն տեսար, լուռ մի՛ կենար. Ո՛վ Տէր, ինձմէ մի՛ հեռանար։
zohrab-1805▾ eastern-1994▾ western am▾
34:2234:22 Ты видел, Господи, не умолчи; Господи! не удаляйся от меня.
34:23 ἐξεγέρθητι εξεγειρω raise up; awakened κύριε κυριος lord; master καὶ και and; even πρόσχες προσεχω pay attention; beware τῇ ο the κρίσει κρισις decision; judgment μου μου of me; mine ὁ ο the θεός θεος God μου μου of me; mine καὶ και and; even ὁ ο the κύριός κυριος lord; master μου μου of me; mine εἰς εις into; for τὴν ο the δίκην δικη justice μου μου of me; mine
34:23. consurge et evigila in iudicium meum Deus meus et Domine in causam meamArise, and be attentive to my judgment: to my cause, my God, and my Lord.
22. Thou hast seen it, O LORD; keep not silence: O Lord, be not far from me.
This thou hast seen, O LORD: keep not silence: O Lord, be not far from me:

34:22 Ты видел, Господи, не умолчи; Господи! не удаляйся от меня.
34:23
ἐξεγέρθητι εξεγειρω raise up; awakened
κύριε κυριος lord; master
καὶ και and; even
πρόσχες προσεχω pay attention; beware
τῇ ο the
κρίσει κρισις decision; judgment
μου μου of me; mine
ο the
θεός θεος God
μου μου of me; mine
καὶ και and; even
ο the
κύριός κυριος lord; master
μου μου of me; mine
εἰς εις into; for
τὴν ο the
δίκην δικη justice
μου μου of me; mine
34:23. consurge et evigila in iudicium meum Deus meus et Domine in causam meam
Arise, and be attentive to my judgment: to my cause, my God, and my Lord.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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
23. "Пробудись для суда моего" - восстань на мою защиту и на осуждение моих врагов.
Adam Clarke: Commentary on the Bible - 1831
35:23: Stir up thyself, and awake to my judgment - I have delivered my cause into thy hand, and appeal to thee as my Judge; and by thy decision I am most willing to abide.
Albert Barnes: Notes on the Bible - 1834
35:23: Stir up thyself - Arouse thyself as if from sleep. See Psa 44:23.
And awake to my judgment - To execute judgment for me, or to render me justice. A similar petition (almost in the same words) occurs in Psa 7:6. See the notes at that passage.
Even unto my cause - In my behalf; or, in the cause which so nearly pertains to me.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:23: Stir: Psa 7:6, Psa 44:23, Psa 80:2; Isa 51:9
my God: Psa 89:26, Psa 142:5; Joh 20:28
John Gill
35:23 Stir up thyself and awake,.... Who seemed to be asleep in the apprehensions of the psalmist, and to take no notice of his distresses, and the insults of his enemies; see Ps 44:23; he adds,
to my judgment, even to my cause; that is, to plead it and maintain it, and avenge him of his enemies, as in Ps 35:1; making use of his covenant interest in him as a plea for it to engage him to do it, saying,
my God, and my Lord; see Ps 22:1.
John Wesley
35:23 Awake - To plead my cause against mine adversaries.
Robert Jamieson, A. R. Fausset and David Brown
35:23 (Compare Ps 7:6; Ps 26:1; Th2 1:6). God's righteous government is the hope of the pious and terror of the wicked.
34:2334:23: Զարթի՛ր եւ հայեա՛ց Տէր յիրաւունս իմ, Աստուած իմ եւ Տէր իմ ՚ի դատաստանս իմ.
23 Զարթնի՛ր, Տէ՛ր, նայի՛ր իմ իրաւունքին ու արդարութեանը, Աստուա՛ծ իմ եւ Տէ՛ր իմ:
23 Արթնցի՛ր, ո՛վ իմ Աստուածս ու Տէրս Ու իմ դատաստանիս ու դատիս հսկէ։
Զարթիր եւ հայեաց, Տէր, յիրաւունս իմ, Աստուած իմ եւ Տէր իմ, ի դատաստանս իմ:

34:23: Զարթի՛ր եւ հայեա՛ց Տէր յիրաւունս իմ, Աստուած իմ եւ Տէր իմ ՚ի դատաստանս իմ.
23 Զարթնի՛ր, Տէ՛ր, նայի՛ր իմ իրաւունքին ու արդարութեանը, Աստուա՛ծ իմ եւ Տէ՛ր իմ:
23 Արթնցի՛ր, ո՛վ իմ Աստուածս ու Տէրս Ու իմ դատաստանիս ու դատիս հսկէ։
zohrab-1805▾ eastern-1994▾ western am▾
34:2334:23 Подвигнись, пробудись для суда моего, для тяжбы моей, Боже мой и Господи мой!
34:24 κρῖνόν κρινω judge; decide με με me κατὰ κατα down; by τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing σου σου of you; your κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine καὶ και and; even μὴ μη not ἐπιχαρείησάν επιχαιρω me
34:24. iudica me secundum iustitiam meam Domine Deus meus et ne insultent mihiJudge me, O Lord my God according to thy justice, and let them not rejoice over me.
23. Stir up thyself, and awake to my judgment, unto my cause, my God and my Lord.
Stir up thyself, and awake to my judgment, [even] unto my cause, my God and my Lord:

34:23 Подвигнись, пробудись для суда моего, для тяжбы моей, Боже мой и Господи мой!
34:24
κρῖνόν κρινω judge; decide
με με me
κατὰ κατα down; by
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
σου σου of you; your
κύριε κυριος lord; master
ο the
θεός θεος God
μου μου of me; mine
καὶ και and; even
μὴ μη not
ἐπιχαρείησάν επιχαιρω me
34:24. iudica me secundum iustitiam meam Domine Deus meus et ne insultent mihi
Judge me, O Lord my God according to thy justice, and let them not rejoice over me.
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. "Суди меня по правде Твоей" - по всей справедливости Твоей. Давид смело взывает к суду Божьему, так как сознает свою полную невиновность пред Ним.
Adam Clarke: Commentary on the Bible - 1831
35:24: Judge me, O Lord my God - The manner of his appeal shows the strong confidence he had in his own innocence.
Albert Barnes: Notes on the Bible - 1834
35:24: Judge me, O Lord my God - Pronounce judgment, or judge between me and my enemies. Compare the notes at Psa 26:1.
According to thy righteousness - That is, "rightly." Let there be a righteous judgment. The character of God, or the righteousness of God, is the highest standard of equity and justice, and the psalmist asks that he would manifest his real character as judge in interposing in behalf of an injured and oppressed man, and doing justice to him. When we are right in our own cause we may ask a just God to interpose and determine between us and our enemies according to his own nature. As between ourselves and our fellow-men we may bring our cause with this plea before a righteous God; as between ourselves and God, we can make no appeal to his "justice," but our only hope is in his "mercy."
And let them not rejoice over me - Let them not carry out their purposes; let them not be successful, so that they can appeal to the result as if they were right, and thus obtain a triumph over me. Compare Psa 35:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:24: Judge: Psa 7:8, Psa 18:20-24, Psa 26:1, Psa 43:1; Th2 1:6; Pe1 2:22
and let: Psa 35:19; Job 20:5
Geneva 1599
35:24 Judge me, O LORD my God, according to thy (r) righteousness; and let them not rejoice over me.
(r) It is the justice of God to give to the oppressors affliction and torment, and to the oppressed aid and relief, (Th2 1:6).
John Gill
35:24 Judge me, O Lord my God, according to thy righteousness,.... Either that righteousness of his, by which he justifies his people, which Christ has wrought out, God has accepted of, and imputes; and which, though revealed in the Gospel, was witnessed to by the law and prophets, and was known to the saints under the Old Testament, and particularly to David; see Rom 4:6; or the perfection of his justice, his essential righteousness displayed in all his works and actions, and in the government of the world; according to this the psalmist desired to be judged; not with respect to his person before God, but with respect to his cause before men, by delivering him from his enemies, and taking vengeance on them: thus Christ also was judged according to the strict justice or righteousness of God; for as sin was righteously condemned in his flesh, being imputed to him, and found upon him; so he was, according to the justice of God, acquitted, discharged, and justified in the Spirit, when he arose from the dead; and afterwards righteous judgment was executed on his enemies the Jews, when wrath came upon them to the uttermost: and his people are also dealt with according to the righteousness of God; who acts as a righteous God, as just and faithful in forgiving their sins, on account of the blood of Christ being shed for it; and in justifying their persons by his righteousness, and by giving them the crown of righteousness laid up for them; and at last by rendering tribulation to them that have troubled them;
and let them not rejoice over me; meaning his enemies, as in Ps 35:15; that is, let them not go on to rejoice; let them have no occasion for it, but deliver me out of their hands.
34:2434:24: եւ իրա՛ւ արա ինձ ըստ արդարութեան քում Տէր Աստուած իմ։ Մի՛ ուրախ եղիցին յիս թշնամիք իմ,
24 Իմ դատն արա՛, արդարացրո՛ւ ինձ ըստ քո արդարութեան, ո՛վ Տէր իմ Աստուած: Թշնամիներն իմ թող չուրախանան ինձանով:
24 Քու արդարութեանդ համեմատ իրաւունք ըրէ ինծի, ո՛վ իմ Տէր Աստուածս, Որպէս զի վրաս չխնդան
Եւ իրաւ արա ինձ ըստ արդարութեան քում, Տէր Աստուած իմ. մի՛ ուրախ եղիցին յիս թշնամիք իմ:

34:24: եւ իրա՛ւ արա ինձ ըստ արդարութեան քում Տէր Աստուած իմ։ Մի՛ ուրախ եղիցին յիս թշնամիք իմ,
24 Իմ դատն արա՛, արդարացրո՛ւ ինձ ըստ քո արդարութեան, ո՛վ Տէր իմ Աստուած: Թշնամիներն իմ թող չուրախանան ինձանով:
24 Քու արդարութեանդ համեմատ իրաւունք ըրէ ինծի, ո՛վ իմ Տէր Աստուածս, Որպէս զի վրաս չխնդան
zohrab-1805▾ eastern-1994▾ western am▾
34:2434:24 Суди меня по правде Твоей, Господи, Боже мой, и да не торжествуют они надо мною;
34:25 μὴ μη not εἴπαισαν ερεω.1 state; mentioned ἐν εν in καρδίαις καρδια heart αὐτῶν αυτος he; him εὖγε ευγε well; rightly εὖγε ευγε well; rightly τῇ ο the ψυχῇ ψυχη soul ἡμῶν ημων our μηδὲ μηδε while not; nor εἴπαισαν ερεω.1 state; mentioned κατεπίομεν καταπινω swallow; consume αὐτόν αυτος he; him
34:25. ne dicant in corde suo va va va animae nostrae ne dicant absorbuimus eumLet them not say in their hearts: It is well, it is well, to our mind: neither let them say: We have swallowed him up.
24. Judge me, O LORD my God, according to thy righteousness; and let them not rejoice over me.
Judge me, O LORD my God, according to thy righteousness; and let them not rejoice over me:

34:24 Суди меня по правде Твоей, Господи, Боже мой, и да не торжествуют они надо мною;
34:25
μὴ μη not
εἴπαισαν ερεω.1 state; mentioned
ἐν εν in
καρδίαις καρδια heart
αὐτῶν αυτος he; him
εὖγε ευγε well; rightly
εὖγε ευγε well; rightly
τῇ ο the
ψυχῇ ψυχη soul
ἡμῶν ημων our
μηδὲ μηδε while not; nor
εἴπαισαν ερεω.1 state; mentioned
κατεπίομεν καταπινω swallow; consume
αὐτόν αυτος he; him
34:25. ne dicant in corde suo va va va animae nostrae ne dicant absorbuimus eum
Let them not say in their hearts: It is well, it is well, to our mind: neither let them say: We have swallowed him up.
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
25. Не дай восторжествовать надо мною тем, которые стараются поглотить меня и для которых моя гибель была бы полным удовлетворением их злого желания ("по душе нашей" - по нашему желанию).
Adam Clarke: Commentary on the Bible - 1831
35:25: Swallowed him up - בלענוהו billaanuhu, we have gulped him down.
Albert Barnes: Notes on the Bible - 1834
35:25: Let them not say in their hearts - Let them not congratulate themselves on the result; let them not feel that they have triumphed; let them not, under thy government, come off victorious in doing wrong.
Ah, so would we have it - Margin, as in Hebrew, "Ah, our soul." That is, It is just as we thought it was; just as we desired it should be; that is exactly our mind in the case. God has permitted us to triumph, and he has showed that we are right in the matter. He has decided the thing in our favor, and it is just as it should be.
Let them not say, We have swallowed him up - See the notes at Psa 21:9. The meaning is, We have entirely destroyed him - as Korah, Dathan, and Abiram were destroyed by being swallowed up in the earth, Num 16:31-35. Compare Lam 2:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:25: say: Psa 27:12, Psa 28:3, Psa 70:3, Psa 74:8; Job 1:5; Mar 2:6, Mar 2:8
Ah: Heb. Ah, ah, our soul
so: Psa 140:8; Exo 15:9; Mat 27:43
We have: Psa 56:1, Psa 56:2, Psa 57:3, Psa 124:3; Sa2 20:19; Lam 2:16; Co1 15:54
Carl Friedrich Keil and Franz Delitzsch
35:25
On the metonymical use of נפשׁ, like τὸ ὀρεκτικόν for ὄρεξις, vid., Psychol. S. 203 tr. p. 239. The climax of desire is to swallow David up, i.e., to overpower him and clear him out of the way so that there is not a trace of him left. בּלּענוּהוּ with ע before נ, as in Ps 132:6, and frequently; on the law of the vowels which applies to this, vid., Ewald, ֗60, a. שׂמחי רעתי is a short form of expression for רעתי שׂמחים (בּ) על. To put on shame and dishonour (Ps 109:29, cf. Ps 18), so that these entirely cover them, and their public external appearance corresponds with their innermost nature.
Geneva 1599
35:25 Let them not say in their hearts, (s) Ah, so would we have it: let them not say, We have swallowed him up.
(s) Because we have that which we sought for, seeing he is destroyed.
John Gill
35:25 Let them not say in their hearts, ah, so would we have it,.... Or we have what our souls wished for and desired: the sense of the petition is the same with Ps 27:12;
let them not say, we have swallowed him up; as roaring lions swallow down their prey, to which he had compared them, Ps 35:17; and as wicked men eat up the Lord's people as they eat bread, Ps 14:4.
Robert Jamieson, A. R. Fausset and David Brown
35:25 swallowed him up--utterly destroyed him (Ps 21:9; Lam 2:16).
34:2534:25: եւ մի՛ ասասցեն ՚ի սիրտս իւրեանց թէ վաշվա՛շ անձանց մերոց զի ընկլուզաք զնա։
25 Եւ չասեն իրենց մտքում. «Երնէ՜կ, երնէ՜կ մեզ, քանզի խորտակեցինք նրան»:
25 Իրենց սրտին մէջ թող չըսեն թէ «Ահա մեր փափաքածը եղաւ»։Ու թող չըսեն թէ «Կլլեցինք զանիկա»։
եւ մի՛ ասասցեն ի սիրտս իւրեանց թէ` Վաշ վաշ անձանց մերոց զի ընկլուզաք զնա:

34:25: եւ մի՛ ասասցեն ՚ի սիրտս իւրեանց թէ վաշվա՛շ անձանց մերոց զի ընկլուզաք զնա։
25 Եւ չասեն իրենց մտքում. «Երնէ՜կ, երնէ՜կ մեզ, քանզի խորտակեցինք նրան»:
25 Իրենց սրտին մէջ թող չըսեն թէ «Ահա մեր փափաքածը եղաւ»։Ու թող չըսեն թէ «Կլլեցինք զանիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
34:2534:25 да не говорят в сердце своем: > Да не говорят: >.
34:26 αἰσχυνθείησαν αισχυνω shame; ashamed καὶ και and; even ἐντραπείησαν εντρεπω defer; humiliate ἅμα αμα at once; together οἱ ο the ἐπιχαίροντες επιχαιρω the κακοῖς κακος bad; ugly μου μου of me; mine ἐνδυσάσθωσαν ενδυω dress in; wear αἰσχύνην αισχυνη shame καὶ και and; even ἐντροπὴν εντροπη reproach οἱ ο the μεγαλορρημονοῦντες μεγαλορρημονεω in; on ἐμέ εμε me
34:26. confundantur et revereantur pariter qui laetantur in adflictione mea induantur confusione et verecundia qui magnificantur super meLet them blush: and be ashamed together, who rejoice at my evils. Let them be clothed with confusion and shame, who speak great things against me.
25. Let them not say in their heart, Aha, so would we have it: let them not say, We have swallowed him up.
Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up:

34:25 да не говорят в сердце своем: <<хорошо! [хорошо!] по душе нашей!>> Да не говорят: <<мы поглотили его>>.
34:26
αἰσχυνθείησαν αισχυνω shame; ashamed
καὶ και and; even
ἐντραπείησαν εντρεπω defer; humiliate
ἅμα αμα at once; together
οἱ ο the
ἐπιχαίροντες επιχαιρω the
κακοῖς κακος bad; ugly
μου μου of me; mine
ἐνδυσάσθωσαν ενδυω dress in; wear
αἰσχύνην αισχυνη shame
καὶ και and; even
ἐντροπὴν εντροπη reproach
οἱ ο the
μεγαλορρημονοῦντες μεγαλορρημονεω in; on
ἐμέ εμε me
34:26. confundantur et revereantur pariter qui laetantur in adflictione mea induantur confusione et verecundia qui magnificantur super me
Let them blush: and be ashamed together, who rejoice at my evils. Let them be clothed with confusion and shame, who speak great things against me.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
35:26: Let them be ashamed - This may be a prophetic declaration against Saul and his courtiers. They were ashamed, confounded, clothed with shame, and dishonored. All these took place in Saul's last battle with the Philistines, where he lost his crown and his life, and came to a most dishonorable end.
Albert Barnes: Notes on the Bible - 1834
35:26: Let them be ashamed ... - See the notes at Psa 35:4.
That magnify themselves against me - Who seek to exalt themselves over me; to make themselves great by humbling and destroying me. They hope to rise on my ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:26: ashamed: Psa 35:4, Psa 40:14, Psa 40:15, Psa 71:13, Psa 129:5, Psa 132:18; Isa 41:11, Isa 65:13-15
clothed: Psa 109:28, Psa 109:29, Psa 132:18; Job 8:22; Pe1 5:5
magnify: Psa 38:16, Psa 55:12; Job 19:5; Jer 48:26; Dan 11:36
Geneva 1599
35:26 Let them be ashamed and brought to confusion (t) together that rejoice at mine hurt: let them be clothed (u) with shame and dishonour that magnify [themselves] against me.
(t) That is, at once, were they never so many or mighty.
(u) This prayer will always be verified against them who persecute the faithful.
John Gill
35:26 Let them be ashamed and brought to confusion together,.... In a body, as one man; as they gathered together against him, Ps 35:15; so he entreats they might together be brought to shame and confusion, they not being able to execute their designs; their schemes being broken, their counsels defeated, and they exposed to contempt;
that rejoice at mine hurt; the same with his adversity, or halting, Ps 35:15;
let them be clothed with shame and dishonour that magnify themselves against me; let them be covered with it, as a man is with a garment; who magnified themselves, opened their mouths in great swelling words of vanity against him, vaunted and bragged over him, as in their power, and at their will.
Robert Jamieson, A. R. Fausset and David Brown
35:26 clothed--covered wholly (Job 8:22).
34:2634:26: Ամաչեսցեն եւ յամօթ լիցին ոյք խնդային ընդ չար իմ. զգեցցին զամօթ եւ զանարգանս ոյք մեծաբանէին ՚ի վերայ իմ[6822]։ [6822] Ոսկան.Ոյք խնդան ընդ չար... ոյք մեծաբանեն ՚ի վերայ իմ։
26 Թող խայտառակուեն ու ամօթով մնան ինձ հասած չարիքի համար ուրախացողները. թող նախատինք ու անարգանք կրեն իմ դէմ մեծախօսողները:
26 Թող ամչնան ու մէկտեղ խայտառակ ըլլան Անոնք, որ իմ չարիքիս վրայ կը խնդան. Իմ վրաս հպարտացողները Թող ամօթ եւ խայտառակութիւն հագնին։
Ամաչեսցեն եւ յամօթ լիցին ոյք խնդային ընդ չար իմ. զգեցցին զամօթ եւ զանարգանս ոյք մեծաբանէին ի վերայ իմ:

34:26: Ամաչեսցեն եւ յամօթ լիցին ոյք խնդային ընդ չար իմ. զգեցցին զամօթ եւ զանարգանս ոյք մեծաբանէին ՚ի վերայ իմ[6822]։
[6822] Ոսկան.Ոյք խնդան ընդ չար... ոյք մեծաբանեն ՚ի վերայ իմ։
26 Թող խայտառակուեն ու ամօթով մնան ինձ հասած չարիքի համար ուրախացողները. թող նախատինք ու անարգանք կրեն իմ դէմ մեծախօսողները:
26 Թող ամչնան ու մէկտեղ խայտառակ ըլլան Անոնք, որ իմ չարիքիս վրայ կը խնդան. Իմ վրաս հպարտացողները Թող ամօթ եւ խայտառակութիւն հագնին։
zohrab-1805▾ eastern-1994▾ western am▾
34:2634:26 Да постыдятся и посрамятся все, радующиеся моему несчастью; да облекутся в стыд и позор величающиеся надо мною.
34:27 ἀγαλλιάσαιντο αγαλλιαω jump for joy καὶ και and; even εὐφρανθείησαν ευφραινω celebrate; cheer οἱ ο the θέλοντες θελω determine; will τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing μου μου of me; mine καὶ και and; even εἰπάτωσαν επω say; speak διὰ δια through; because of παντός πας all; every μεγαλυνθήτω μεγαλυνω enlarge; magnify ὁ ο the κύριος κυριος lord; master οἱ ο the θέλοντες θελω determine; will τὴν ο the εἰρήνην ειρηνη peace τοῦ ο the δούλου δουλος subject αὐτοῦ αυτος he; him
34:27. laudent et laetentur qui volunt iustitiam meam et dicant semper magnificetur Dominus qui vult pacem servi suiLet them rejoice and be glad, who are well pleased with my justice, and let them say always: The Lord be magnified, who delights in the peace of his servant.
26. Let them be ashamed and confounded together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me.
Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify [themselves] against me:

34:26 Да постыдятся и посрамятся все, радующиеся моему несчастью; да облекутся в стыд и позор величающиеся надо мною.
34:27
ἀγαλλιάσαιντο αγαλλιαω jump for joy
καὶ και and; even
εὐφρανθείησαν ευφραινω celebrate; cheer
οἱ ο the
θέλοντες θελω determine; will
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
μου μου of me; mine
καὶ και and; even
εἰπάτωσαν επω say; speak
διὰ δια through; because of
παντός πας all; every
μεγαλυνθήτω μεγαλυνω enlarge; magnify
ο the
κύριος κυριος lord; master
οἱ ο the
θέλοντες θελω determine; will
τὴν ο the
εἰρήνην ειρηνη peace
τοῦ ο the
δούλου δουλος subject
αὐτοῦ αυτος he; him
34:27. laudent et laetentur qui volunt iustitiam meam et dicant semper magnificetur Dominus qui vult pacem servi sui
Let them rejoice and be glad, who are well pleased with my justice, and let them say always: The Lord be magnified, who delights in the peace of his servant.
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
27. "Да радуются и веселятся желающие правоты моей" - спаси меня от врагов, чтобы доставить радость тем, кто желает, чтобы моя правда восторжествовала над неправдой врагов.
Adam Clarke: Commentary on the Bible - 1831
35:27: Let them shout for joy and be glad - While my enemies are confounded, let my friends exult in the Lord; and let them all praise him for his marvellous kindness to me.
Albert Barnes: Notes on the Bible - 1834
35:27: Let them shout for joy - That is, Let me be delivered; let my friends see that God is on my side, and that they have occasion to rejoice in his merciful interposition in my behalf.
That favor my righteous cause - Margin, as in Hebrew, "my righteousness." The reference is to those who considered his cause a just one, and who were his friends.
Yea, let them say continually - Let this be a constant subject of grateful reflection - a perpetual source of joy to them - that God has interposed in my behalf, and has shown that my cause was a just one.
Let the Lord be magnified - Be regarded as great, exalted, glorious. Let the effect be to elevate their conceptions of the character of God by the fact that he has thus interposed in a righteous cause, and has shown that he is the friend of the wronged and the oppressed.
Which hath pleasure in the prosperity of his servant - Who delights to make his friends prosperous and happy, Let them see that this is the character of God, and let them thus be led to rejoice in him evermore.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:27: shout: Psa 40:16, Psa 68:3, Psa 132:9, Psa 132:16, Psa 142:7; Isa 66:10, Isa 66:11; Joh 16:22; Rom 12:15; Co1 12:26
righteous cause: Heb. righteousness, Pro 8:18
say: Psa 70:4
which: Psa 149:4; Jer 32:40, Jer 32:41; Zep 3:14, Zep 3:17
Carl Friedrich Keil and Franz Delitzsch
35:27
Those who wish that David's righteousness may be made manifest and be avenged are said to take delight in it. When this takes place, Jahve's righteousness is proved. יגדּל, let Him be acknowledged and praised as great, i.e., let Him be magnified! David desires that all who remain true to him may thus speak; and he, on his part, is determined to stir up the revelation of God's righteousness in his heart, and to speak of that of which his heart is full (Ps 71:24).
Geneva 1599
35:27 Let them shout for joy, and be glad, (x) that favour my righteous cause: yea, let them say continually, Let the LORD be magnified, which hath pleasure in the (y) prosperity of his servant.
(x) That at least favour my right, though they are not able to help me.
(y) He exhorts the Church to praise God for the deliverance of his servants, and for the destruction of his adversaries.
John Gill
35:27 Let them shout for joy, and be glad, that favour my righteous cause,.... The cause of David was a righteous cause, he having done no iniquity, or anything criminal against Saul his enemy, who persecuted him; and there were some that favoured his cause, as Jonathan, Saul's son, and a few others of rank and figure; but the greatest part were mean and despicable, 1Kings 22:2; and so the cause of Christ and of his people, which is one, is a righteous cause, which no one need to be ashamed of, and is worth suffering for; though those that favour it are for the most part the poor and base and weak things of the world: but when this cause prospers they rejoice and are glad, as they do at the happiness of every particular saint; for if one member is honoured, all the rest rejoice with it;
yea, let them say continually, the Lord be magnified; let them continually ascribe greatness, give honour and glory, to him,
which hath pleasure in the prosperity of his servant; meaning either himself, who was a servant of the Lord, not only by creation, but by grace; and who had his times both of temporal and spiritual prosperity; which were owing to the good will and pleasure of God, and to the delight and complacency he had in him, being a man after his own heart, raised up to fulfil his will; and since this prosperity did not arise from any desert of his, he would have all the glory of it given to God: or else he intends the Messiah, his antitype, who, as Mediator, is the servant of the Lord; of his choosing, calling, and sending; whose commands he diligently and faithfully obeyed; from whom he had his work, and also his reward: his prosperity lies in the work of redemption succeeding in his hands; in his exaltation at the right hand of God; and in the spread of his Gospel in the world, and the efficacy of it to the conviction of sinners; and in the establishment and increase of his kingdom and interest; on which account the Lord's name is to be magnified and glorified, who delights in him as his servant, and in his prosperity; and the rather this is to be done, since the saints have an interest in him as a Prince and a Saviour: or anyone of the servants of the Lord may be understood; or however it is applicable to anyone of them, who, through the power of divine grace upon them, are made willing to serve the Lord with reverence and godly fear; who are his Hephzibah, in whom is all his delight and pleasure, Is 62:4; who rejoices over them to do them good: and hence flows all the spiritual prosperity they enjoy, on account of which glory is to be given to God by them and all the saints that know it, Ps 34:1.
Robert Jamieson, A. R. Fausset and David Brown
35:27 favour . . . cause--delight in it, as vindicated by Thee.
Let the Lord, &c.--Let Him be greatly praised for His care of the just.
34:2734:27: Ցնծասցեն եւ ուրա՛խ լիցին ՚ի քեզ ամենեքեան, ոյք կամին ընդ արդարութիւն իմ։ Ասասցեն յամենայն ժամ մե՛ծ է Աստուած. եւ ոյք կամին զխաղաղութիւն ծառայի քոյ[6823]։ [6823] Ոմանք.Եւ ոյք կամէին խաղաղութիւն ընդ ծառայի քո։
27 Բոլոր նրանք, ովքեր իմ արդարութիւնն են կամենում եւ քո ծառային խաղաղութիւն ցանկանում, թող ուրախութեամբ ցնծան քեզնով եւ միշտ ասեն՝ «Մեծ է Աստուած»:
27 Թող ցնծան եւ ուրախանան Անոնք, որ իմ արդարութիւնս կ’ուզեն Ու միշտ թող ըսեն. «Աստուած թող մեծնայ, Որ իր ծառային խաղաղութիւն կ’ուզէ»։
Ցնծասցեն եւ ուրախ լիցին ի քեզ ամենեքեան, ոյք կամին ընդ արդարութիւն իմ. ասասցեն յամենայն ժամ. [198]Մեծ է Աստուած, եւ ոյք կամին զխաղաղութիւն ծառայի քո:

34:27: Ցնծասցեն եւ ուրա՛խ լիցին ՚ի քեզ ամենեքեան, ոյք կամին ընդ արդարութիւն իմ։ Ասասցեն յամենայն ժամ մե՛ծ է Աստուած. եւ ոյք կամին զխաղաղութիւն ծառայի քոյ[6823]։
[6823] Ոմանք.Եւ ոյք կամէին խաղաղութիւն ընդ ծառայի քո։
27 Բոլոր նրանք, ովքեր իմ արդարութիւնն են կամենում եւ քո ծառային խաղաղութիւն ցանկանում, թող ուրախութեամբ ցնծան քեզնով եւ միշտ ասեն՝ «Մեծ է Աստուած»:
27 Թող ցնծան եւ ուրախանան Անոնք, որ իմ արդարութիւնս կ’ուզեն Ու միշտ թող ըսեն. «Աստուած թող մեծնայ, Որ իր ծառային խաղաղութիւն կ’ուզէ»։
zohrab-1805▾ eastern-1994▾ western am▾
34:2734:27 Да радуются и веселятся желающие правоты моей и говорят непрестанно: >
34:28 καὶ και and; even ἡ ο the γλῶσσά γλωσσα tongue μου μου of me; mine μελετήσει μελεταω concerned with τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing σου σου of you; your ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day τὸν ο the ἔπαινόν επαινος applause σου σου of you; your
34:28. et lingua mea meditabitur iustitiam tuam tota die laudem tuamAnd my tongue shall meditate thy justice, thy praise all the day long.
27. Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, The LORD be magnified, which hath pleasure in the prosperity of his servant.
Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, Let the LORD be magnified, which hath pleasure in the prosperity of his servant:

34:27 Да радуются и веселятся желающие правоты моей и говорят непрестанно: <<да возвеличится Господь, желающий мира рабу Своему!>>
34:28
καὶ και and; even
ο the
γλῶσσά γλωσσα tongue
μου μου of me; mine
μελετήσει μελεταω concerned with
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
σου σου of you; your
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
τὸν ο the
ἔπαινόν επαινος applause
σου σου of you; your
34:28. et lingua mea meditabitur iustitiam tuam tota die laudem tuam
And my tongue shall meditate thy justice, thy praise all the day long.
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Adam Clarke: Commentary on the Bible - 1831
35:28: And my tongue shall speak - I, who am chiefly concerned, and who have received most, am under the greatest obligation; and it will require the constant gratitude and obedience of my whole life to discharge the mighty debt I owe.
Albert Barnes: Notes on the Bible - 1834
35:28: And my tongue shall speak of thy righteousness - That is, I will praise thee as a righteous God.
And of thy praise - Of that which is a ground or reason for praise. I will speak continually of that in God and in his doings which make it proper that he should be praised.
All the day long - Continually; constantly. Every new proof of the kindness of God to him would lead to new acts of praise; and his life, as ours should be, would be a continual expression of thanksgiving.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:28: Psa 34:1, Psa 50:15, Psa 51:14, Psa 51:15, Psa 71:24, Psa 104:33, Psa 104:34, Psa 145:1, Psa 145:2, Psa 145:5, Psa 145:21
John Gill
35:28 And my tongue shall speak of thy righteousness,.... In vindicating his cause, and bringing his enemies to shame and confusion, as well as of the glory and excellency of that righteousness of his, by which he was justified in his sight, and from whence his inward peace and prosperity flowed:
and of thy praise all the day long; for the many mercies, temporal and spiritual, he was every day favoured with.
Robert Jamieson, A. R. Fausset and David Brown
35:28 In this praise of God's equitable government (Ps 5:8) the writer promises ever to engage.
34:2834:28: Լեզու իմ խօսեսցի զարդարութիւնս քո, զօրհանապազ զգովութիւնս քո[6824]։ Տունք. իէ̃։[6824] Ոմանք.Զօրհանապազ զգոհութիւնս քո։
28 Լեզուս պիտի քո արդարութիւնը պատմի եւ հանապազ քեզ գովաբանի:
28 Իմ լեզուս քու արդարութիւնդ պիտի պատմէ Ու ամէն օր՝ քու գովութիւնդ։
Լեզու իմ խօսեսցի զարդարութիւնս քո, զօրհանապազ զգովութիւնս քո:

34:28: Լեզու իմ խօսեսցի զարդարութիւնս քո, զօրհանապազ զգովութիւնս քո[6824]։ Տունք. իէ̃։
[6824] Ոմանք.Զօրհանապազ զգոհութիւնս քո։
28 Լեզուս պիտի քո արդարութիւնը պատմի եւ հանապազ քեզ գովաբանի:
28 Իմ լեզուս քու արդարութիւնդ պիտի պատմէ Ու ամէն օր՝ քու գովութիւնդ։
zohrab-1805▾ eastern-1994▾ western am▾
34:2834:28 И язык мой будет проповедовать правду Твою и хвалу Твою всякий день.
28. And my tongue shall talk of thy righteousness, of thy praise all the day long.
And my tongue shall speak of thy righteousness [and] of thy praise all the day long:

34:28 И язык мой будет проповедовать правду Твою и хвалу Твою всякий день.
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