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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Надписание указывает на назначение псалма для общественного употребления на струнных инструментах (евр. негиннот, греч. en umnoiV в слав. "в конец", т. е. для окончательного исполнения; но каким способом не указывается, а выясняется термином "в песнях", т. е. для вокального исполнения). В евр., греч. и латинской Библиях псалом приписывается Давиду. Близкое сходство содержания его с 3: Пс (ср. III:3: и IV:7:), равно также соответствие его содержания с обстоятельствами бегства Давида из Иерусалима в восстание Авессалома подтверждают достоверность надписания. Давид изображает себя "в тесноте", а врагов называет "любящими суету и ищущими ложь" (2: ст.), указывает на недостаток продовольствия бывших с ним людей, на отчаяние последних и получение пропитания (7:-8). В таком положении был Давид во время бегства от Авессалома, когда он находился в пустыне Маханаим и когда недостаток в продовольствии был восполнен даром, принесенным Сови, Махиром и Верзеллием и состоявшим из муки, меда, ячменя, овец и зерен (2: Цар XVII:27:-29).

После обращения к Богу с молитвой о помощи Давид предлагает своим врагам одуматься в мотивах воздвигнутых ими преследований и покаяться пред Богом (2-6). Сам же Давид, уже получивший помощь от Бога, спокойно засыпает. По заключительным словам псалма последний можно назвать вечерней молитвой к Богу, дополняющей третий псалом, как молитву утреннюю (ср. III:6).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David was a preacher, a royal preacher, as well as Solomon; many of his psalms are doctrinal and practical as well as devotional; the greatest part of this psalm is so, in which Wisdom cries to men, to the sons of men (as Prov. viii. 4, 5), to receive instruction. The title does not tell us, as that of the former did, that it was penned on any particular occasion, nor are we to think that all the psalms were occasional, though some were, but that many of them were designed in general for the instruction of the people of God, who attended in the courts of his house, the assisting of their devotions, and the directing of their conversations: such a one I take this psalm to be. Let us not make the prophecy of scripture to be of more private interpretation than needs must, 2 Pet. i. 20. Here I. David begins with a short prayer (ver. 1) and that prayer preaches. II. He directs his speech to the children of men, and, 1. In God's name reproves them for the dishonour they do to God and the damage they do to their own souls, ver. 2. 2. He sets before them the happiness of godly people for their encouragement to be religious, ver. 3. 3. He calls upon them to consider their ways, ver. 4. III. He exhorts them to serve God and trust in him, ver. 5. IV. He gives an account of his own experiences of the grace of God working in him, 1. Enabling him to choose God's favour for his felicity, ver. 6. 2. Filling his heart with joy therein, ver. 7. 3. Quieting his spirit in the assurance of the divine protection he was under, night and day, ver. 8.
Adam Clarke: Commentary on the Bible - 1831
David prays to be heard, Psa 4:1; expostulates with the ungodly, Psa 4:2; exhorts them to turn to God, and make their peace with him, Psa 4:3-5; shows the vain pursuits of men in search of happiness, which he asserts exists only in the approbation of God, Psa 4:6, Psa 4:7; commends himself to the Lord, and then quietly takes his repose, Psa 4:8.
This Psalm seems to have been composed on the same occasion with the preceding, viz., Absalom's rebellion. It appears to have been an evening hymn, sung by David and his company previously to their going to rest. It is inscribed to the chief Musician upon Neginoth, למנצח בנגינות lamnatstseach binginoth. Probably the first word comes from נצח natsach, to be over, or preside; and may refer to the precentor in the choir. Some suppose that it refers to the Lord Jesus, who is the Supreme Governor, or victorious Person; the Giver of victory. Neginoth seems to come from נגן nagan, to strike; and probably may signify some such instruments as the cymbal, drum, etc., and stringed instruments in general. But there is no certainty in these things. What they mean, or what they were, is known to no man.
Albert Barnes: Notes on the Bible - 1834
4:0: 1. "The title of the psalm." - The title of this psalm is "To the chief Musician on Neginoth. A psalm of David." This phrase in the title, "To the chief Musician," occurs at the beginning of 53 psalms, and at the close of the hymn in Hab 3:19. It is uniformly rendered "to the chief Musician," and means that the psalm was intended for him, or was to be given to him, probably to regulate the manner of performing it. In no one instance does the title imply that he was the author. The word rendered "Chief Musician, מנצח menâ tsē cha, is derived from נצח nâ tsach, properly meaning "to shine," but not used in the Qal. In the Piel form it means to be conspicuous; to be over anything; to be chief; to be superintendent Ch2 2:2, Ch2 2:18; Ch2 34:12, and then it means to lead in music. The meaning of the form used here, and in the other places where it occurs as a title to a psalm, is "Chief Musician," or precentor; and the idea is, that the psalm is to be performed under his direction; or that the music is to be directed and adapted by him.
In the case before us there is a particular designation of the "instrument" that was to be employed in the music; which occurs also in Psa 6:1-10; Psa 54:1-7; Ps. 55; Psa 61:1-8; Psa 67:1-7; Psa 76:1-12; where the same instrument is mentioned as here. In Psa 8:1-9; Ps. 81; Psa 84:1-12, another instrument is mentioned; and in Ps. 45; Psa 60:1-12; Ps. 80, another instrument still. It would seem that the author of the psalm frequently adapted his poem to a particular kind of instrument, but left the further arrangement of the music to the precentor himself. The word "Neginoth," plural of "Neginah" - נגינה negı̂ ynâ h - means properly "stringed instruments." It occurs in the title of the following psalms, Psa 4:1-8; Psa 6:1-10; Psa 54:1-7; Ps. 55; Psa 67:1-7; Psa 76:1-12. It means in these cases that the psalm was designed to be sung with the accompaniment of some stringed instrument, or under the direction of the musician, who presided over the department of stringed instruments. It designates nothing as to the kind of stringed instruments which were to be employed.
2. "The author of the psalm." This psalm, like the preceding, purports to be a psalm of David, and there is no reason to doubt the correctness of this opinion. Indeed, there is some internal probability that, if the former psalm was composed by him, this was also, for as that appears to be a "morning" psalm Psa 3:5, so this seems to be its counterpart, and to be designed to be an "evening" psalm, Psa 4:4, Psa 4:8. The general resemblance in the structure, and the reference in the one to the morning, and in the other to the evening, show that the two were designed, probably, to be a kind of "double" psalm, to be used on the same day, the one in the morning, and the other in the evening. If this is so, and if David was the author of the third psalm, then there is the same reason to suppose that he was the author also of this. It may be added there has been a general concurrence of opinion in the belief that the psalm was written by David.
3. "The occasion on which the psalm was composed." There is nothing in the psalm, or in the title, to determine this question, and it is now impossible to settle it with certainty. The Jewish interpreters generally, and most Christian expositors, suppose that it was composed on the same occasion as the preceding, in relation to the rebellion of Absalom. But there is nothing in the psalm itself which will certainly determine this, or which would make it improbable that it might have been composed at some other time in the life of David. It should be said, however, that there is nothing in the psalm which is inconsistent with that supposition, especially as the manifest purpose of the psalm is to make the occasion, whatever it was, one on which to utter great thoughts that would be valuable at all times. There is some internal evidence that this psalm was composed in reference to the same circumstances as the preceding, with this difference, that "that" was when the writer was in the midst of his troubles, and when he thought it a great mercy that he had been permitted to enjoy a night of quiet rest Psa 3:5; "this," when he had obtained deliverance from those troubles, and now felt that he "could" give himself to calm repose without anxiety and fear, Psa 4:8.
4. "The contents of the psalm." The psalm expresses general confidence in God, and a general sense of security. The writer is conscious, indeed, that he has enemies, and that they would "turn" his "glory into shame" if they could; that they are false men who seek his ruin by detractions Psa 4:2, but still he has confidence in God that all will be well. Though he has enemies who are seeking to destroy him, yet his mind is so calm that he feels that he can commit himself confidently to God, and lie down and slumber. The general subject, therefore, of the psalm is the fact that confidence in God will make the mind calm in the midst of troubles, and that reliance on his protecting care will enable us to give ourselves at night to undisturbed repose. The following points occur in the psalm on this general subject.
(a) The writer calls on God to hear him, and makes it the ground of his petition that he had formerly heard him - that he had enlarged him when he was in distress, Psa 4:1.
(b) He addresses directly his enemies, and gives them counsel as to what they ought to do, Psa 4:2-5. He solemnly appeals to them, and asks them how long they would persevere in attempting to turn his glory into shame, Psa 4:2; he conjures them to remember that all their efforts must be in vain, since the Lord had set apart him that was godly for himself, and would protect him, Psa 4:3; he exhorts them to stand in awe, and to fear the consequences of the course which they were pursuing, and exhorts them to take proper time to reflect upon it - to think on it in the night, when alone with God, and when away from the excitements of the day, Psa 4:4; and he entreats them to become themselves true worshippers of God, and to offer to him the sacrifices of righteousness, Psa 4:5.
(c) He contrasts the sources of his own joy and theirs, Psa 4:6-7. They were seeking worldly good, and endeavored to find their happiness in that alone; he desired more than that, and, as the chief source of his joy, asked that God would lift upon him the light of his countenance. He had experienced this, and he says that God "had put gladness into his heart more than in the time that their corn and wine increased." He had more real happiness in the conscious favor of God than the greatest worldly prosperity without that could afford. Religion will, in time of trouble, give more true happiness than all that the world can bestow.
(d) As the result of all, and in view of all these mercies and comforts, he says that he will lie calmly down and sleep. Though he had enemies, his mind is composed and calm; though there may be dangers, he can confide in God; and though he may be less prospered in worldly things than others, he has a joy in religion superior to all that the world can give; and that makes the mind calm as the body is committed to rest in the darkness of the night, Psa 4:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 4:1, David prays for audience; Psa 4:2, He reproves and exhorts his enemies; Psa 4:6, Man's happiness is in God's favour.
Psa 22:1, Psa 42:1, Psa 45:1 *titles Ch1 25:1-6
Carl Friedrich Keil and Franz Delitzsch
(In the Hebrew, v.1 is the designation 'To the leader:...'; from then on v.1-8 in English translation corresponds to v.2-9 in the Hebrew)
Evening Hymn of One Who Is Unmoved before Backbiters and Men of Little Faith
The Davidic morning hymn is now followed by a Davidic evening hymn. It is evident that they belong together from the mutual relation of Ps 4:7 with Ps 3:3, and Ps 3:6 with Ps 4:9. They are the only two Psalms in which the direct words of others are taken up into a prayer with the formula "many say," רבים אמרים. The history and chronological position of the one is explained from the inscription of the other. From the quousque Ps 4:3, and the words of the feeble-faiths Ps 4:7, it follows that Ps 4:1-8 is the later of the two.
Tit is at the head of this Psalm that we are first met by למנצּח (or למנצּח with Gaja, Hab 3:19), which still calls for investigation. It is found fifty five times in the Psalter, not 54 as is usually reckoned: viz., 19 times in book 1, 25 times in book 2, 8 times in book 3, 3 times in book 4. Only two of the Psalms, at the head of which it is found, are anonymous: viz., Ps 66, Ps 67:1-7. All the others bear the names of David and of the psalmists celebrated from David's time, viz., 39 of David, 9 of the Korahites, 5 of Asaph. No fewer than 30 of these Psalms are Elohimic. למנצח is always the first word of the inscription; only in Ps 88, which is easily liable to be overlooked in reckoning, is it otherwise, because there two different inscriptions are put together.
The meaning of the verb נצּח is evident from the Chronicles and the Book of Ezra, which belongs to them. The predilection of the chronicler for the history of religious worship and antiquarian lore is also of use in reference to this word. He uses it in the history of the time of David, of Solomon, of Josiah, of Zerubbabel and Joshua, and always in connection with the accounts of the Temple-service and the building of single parts of the Temple. To discharge the official duties of the Temple-service is called נצּח על־מלאכת בּית־ה 1Chron 23:4 (comp. Ps 28:1), and the expression is used in Ezra 3:8. of the oversight of the work and workmen for the building of the Temple. The same 3300 (3600) overseers, who are called הרדים בּעם העשׂים בּמּלאכה in 3Kings 5:5 are described by the chronicler (2Chron 2:1) as מנצּחים עליהם. In connection with the repair of the Temple under Josiah we read that Levites were appointed לנצּח (2Chron 34:12), namely לכל עשׂה מלאכה (2Chron 34:13), instead of which we find it said in 2Chron 2:17 להעביד, to keep the people at their work. The primary notion of נצח is that of shining, and in fact of the purest and most dazzling brightness; this then passes over to the notion of shining over to outshining, and in fact both of uninterrupted continuance and of excellence and superiority (vid., Ithpa. Dan 6:4, and cf. 1Chron 23:4 with Ps 9:13; 1Cor 15:54 with Is 25:8). Thus, therefore, מנצּח is one who shows eminent ability in any department, and then it gains the general signification of master, director, chief overseer. At the head of the Psalms it is commonly understood of the direct of the Temple-music. מנצּח est dux cantus - Luther says in one place - quem nos dicimus den Kappellenmeister the band-master, qui orditur et gubernat cantum, ἔξαρχος (Opp. lat. xvii. 134 ed. Erl.). But 1st, even the Psalms of Asaph have this למנצח at the beginning, and he was himself a director of the Temple-music, and in fact the chief-director (חראשׁ) 1Chron 16:5, or at any rate he was one of the three (Heman, Asaph, Ethan), to whom the 24 classes of the 4000 Levite singers under the Davidico-Salomonic sanctuary were subordinate; 2ndly, the passage of the chronicler (1Chron 15:17-21) which is most prominent in reference to this question, does not accord with this explanation. According to this passage the three directors of the Temple-music managed the cymbals להשׁמיע, to sound aloud; eight other musicians of high rank the nablas and six others the citherns לנצּח. This expression cannot mean "to direct," for the direction belonged to the three, and the cymbals were also better adapted to it than the citherns. It means "to take the lead in the playing": the cymbals directed and the citherns, better adapted to take the lead in the playing, were related to them, somewhat as the violins to the clarinets now-a-days. Hence מנצּח is not the director of the Temple-music but in general the master of song, and למנצח addresses the Psalm to him whose duty it is to arrange it and to train the Levite choristers; it therefore defines the Psalm as belonging to the songs of the Temple worship that require musical accompaniment. The translation of the Targum (Luther) also corresponds to this general sense of the expression: לשׁבּחא "to be sung liturgically," and the lxx: εἰς τὸ τέλος, if this signifies "to the execution" and does not on the contrary ascribe an eschatological meaning to the Psalm.
(Note: Thus e.g., Eusebius: εἰς τὸ τέλος ὡς ἂν μακροῖς ὕστερον χρόνοις ἐπὶ συντελείᾳ τοῦ αἰῶνος μελλόντων πληροῦαθαι, and Theodoret: σημαίνει τὸ εἰς τὸ τέλος ὅτι μακροῖς ὕστερον χρόνοις πληρωθήσεται τὰ προφητευόμενα, with which accords Pesachim 117a ניצוח ונגון לעתיד לבא, i.e., Psalms with למנצח and בנגינות refer to the last days. Gregory of Nyssa combines the different translations by rendering: εἰς τέλος ὅπερ ἐστὶν ἡ νἰκη. Ewald's view, that τέλος in this formula means consecration, celebration, worship, is improbable; in this signification it is not a Septuagint word.)
The בּנגינות which is added is not governed by it. This can be seen at once from Hab 3:19 : to the chief singer, with an accompaniment of my stringed instruments (vid., my Commentary), which Hitzig renders: to the chief singer of my musical pieces; but נצּח בּ is not a phrase that can be supported, and נגינה does not mean a piece of music. The Piel, נגּן, complete with בּיר, signifies to touch the strings (cogn. נגע), to play a stringed instrument. Whence comes נגיות (Ps 77:7; Is 38:20) which is almost always used as a pluralet.: the play of the stringed instruments, and the superscribed בּנגינות Ps 4:1; Ps 6:1; Ps 54:1; Ps 67:1; Ps 76:1 : with an accompaniment of the stringed instruments; and b is used as in Ps 49:5, Is 30:29, Is 30:32. The hymn is to be sung in company with, probably with the sole accompaniment of, the stringed instruments. The fact of the inscribed words למנצח בנגינות preceding מזמור לדוד probably arises from the fact of their being written originally at the top over the chief title which gave the generic name of the hymn and the author.
John Gill
INTRODUCTION TO PSALM 4
To the chief Musician on Neginoth, a Psalm of David. This psalm is inscribed "to the chief musician", or "conqueror" (d): who excelled others in the art of music, and carried the glory from them; who was very skilful, and instructed others in it, and was the master of the song, as Chenaniah, 1Chron 15:22; who set the tune, led on the psalm, and had the whole direction and management of it; and so the Jewish doctors (d) generally understand it of one that presided over the rest of the musicians and singers; and to such an one was this psalm sent, to be sung in public worship: for the psalms of David were not composed for private use only, but for public service; and were committed into the hands and care of the chief of the singers, as Asaph and others; see 1Chron 16:7; by whom they were preserved and transmitted to future ages for the use of the church, not only in the former but in the present dispensation. The Septuagint interpreters, and after them the Vulgate Latin and Ethiopic versions, render it "unto the end", or for ever; to this agrees the sense of R. Saadiah Gaon (e), who says,
"this is a psalm of David, who gave it to one of the singers to sing it continually,''
as if it was "for ever"; but the former sense is best, to understand it of the chief musician, or precentor, who is said to be "on neginoth": the singular; "neginah", is used in the title of Ps 61:1, and it is sometimes rendered "a song", as in Job 30:9; hence the Vulgate Latin version here renders it "in songs"; and the Septuagint renders it "in psalms"; and then the meaning is, that this person was the chief man that presided over the songs and psalms: though the Jewish writers (f), for the most part, interpret it of a musical instrument so called; not such an one as was blown, as the pipe and trumpet, but what was played upon with the hand; see 1Kings 16:16; a stringed instrument, which was touched with the fingers as an harp, or struck with a quill or bow as a violin. And as there were various instruments of music used in the temple service, so there were persons set over them, some over one sort, and some over another; and this man presided over the instruments that were played with the hand: and it looks as if this psalm was to be sung to such an instrument, by its being inscribed and sent to him. Aben Ezra takes the word to be, "the beginning of a song"; and the Targum renders the whole, "to sing upon the chorus" or "dances". It is called "a Psalm of David", being written by him, under the inspiration of the Spirit of God; the occasion of it was Absalom's rebellion; and it was written when he fled from him, as the preceding, as Kimchi thinks; but, according to Lightfoot and others, it was the rebellion of Sheba, 2Kings 20:1, though others refer it to the time of his distresses and persecutions by Saul; according to the Jewish Rabbins (g), where there are the words , as they are both in this title, the psalm belongs to future time, to the world to come, to the times of the Messiah.
(d) "victori", Pagninus, Montanus, Vatablus; "vincenti", Munster. (d) Jarchi, Aben Ezra, Kimchi, & Ben Melech in loc. (e) Apud Aben Ezra in loc. (f) Kimchi & Ben Melech in loc. and others in Aben Ezra in loc. (g) Kimchi Praefat. in Psalm.
4:14:1: ՚Ի կատարած օրհնութեան. Սաղմոս երգոց ՚ի Դաւիթ. Դ[6571]։[6571] Ոմանք.՚Ի կատարած ընդ օրհնութիւնս սաղմոս ՚ի Դաւիթ։
1 Դպրապետին. Դաւթի օրհնութեան սաղմոսերգութիւնը
Սաղմոս Դաւիթի
Ի կատարած օրհնութեան``. Սաղմոս Դաւթի:

4:1: ՚Ի կատարած օրհնութեան. Սաղմոս երգոց ՚ի Դաւիթ. Դ[6571]։
[6571] Ոմանք.՚Ի կատարած ընդ օրհնութիւնս սաղմոս ՚ի Դաւիթ։
1 Դպրապետին. Դաւթի օրհնութեան սաղմոսերգութիւնը
Սաղմոս Դաւիթի
zohrab-1805▾ eastern-1994▾ western am▾
4:04:1 Начальнику хора. На струнных {орудиях}. Псалом Давида.
4:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ἐν εν in ψαλμοῖς ψαλμος psalm ᾠδὴ ωδη song τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
4:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail בִּ bi בְּ in נְגִינֹ֗ות nᵊḡînˈôṯ נְגִינָה music מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David
4:1. victori in psalmis canticum DavidUnto the end, in verses. A psalm for David.
For the Chief Musician; on stringed instruments. A Psalm of David.
4:1. In parts according to verses. A Psalm of David.
4:1. To the chief Musician on Neginoth, A Psalm of David.
[20] To the chief Musician on Neginoth, A Psalm of David:

4:1 Начальнику хора. На струнных {орудиях}. Псалом Давида.
4:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ἐν εν in
ψαλμοῖς ψαλμος psalm
ᾠδὴ ωδη song
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
4:1
לַ la לְ to
הַ the
מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail
בִּ bi בְּ in
נְגִינֹ֗ות nᵊḡînˈôṯ נְגִינָה music
מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm
לְ lᵊ לְ to
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
4:1. victori in psalmis canticum David
Unto the end, in verses. A psalm for David.
For the Chief Musician; on stringed instruments. A Psalm of David.
4:1. In parts according to verses. A Psalm of David.
4:1. To the chief Musician on Neginoth, A Psalm of David.
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jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Expostulation with Sinners.

1 Hear me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer. 2 O ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after leasing? Selah. 3 But know that the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him. 4 Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah. 5 Offer the sacrifices of righteousness, and put your trust in the LORD.
The title of the psalm acquaints us that David, having penned it by divine inspiration for the use of the church, delivered it to the chief musician, or master of the song, who (according to the divine appointment of psalmody made in his time, which he was chiefly instrumental in the establishment of) presided in that service. We have a particular account of the constitution, the modelling of the several classes of singers, each with a chief, and the share each bore in the work, 1 Chron. xxv. Some prophesied according to the order of the king, v. 2. Others prophesied with a harp, to give thanks, and to praise the Lord, v. 3. Of others it is said that they were to lift up the horn, v. 5. But of them all, that they were for song in the house of the Lord (v. 6) and were instructed in the songs of the Lord, v. 7. This psalm was committed to one of the chiefs, to be sung on neginoth--stringed instruments (Hab. iii. 19), which were played on with the hand; with music of that kind the choristers were to sing this psalm: and it should seem that then they only sung, not the people; but the New-Testament appoints all Christians to sing (Eph. v. 19; Col. iii. 16), from whom it is expected that they do it decently, not artfully; and therefore there is not now so much occasion for musical instruments as there was then: the melody is to be made in the heart. In these verses,
I. David addresses himself to God, v. 1. Whether the sons of men, to whom he is about to speak, will hear, or whether they will forbear, he hopes and prays that God will give him a generous audience, and an answer of peace: "Hear me when I call, and accept my adorations, grant my petitions, and judge upon my appeals; have mercy upon me, and hear me." All the notice God is pleased to take of our prayers, and all the returns he is pleased to make to them, must be ascribed, not to our merit, but purely to his mercy. "Hear me for thy mercy-sake" is our best plea. Two things David here pleads further:-- 1. "Thou art the God of my righteousness; not only a righteous God thyself, but the author of my righteous dispositions, who hast by the grace wrought that good that is in me, hast made me a righteous man; therefore hear men, and so attest thy own work in me; thou art also the patron of my righteous cause, the protector of my wronged innocency, to whom I commit my way, and whom I trust to bring forth my righteousness as the light." When men condemn us unjustly, this is our comfort, It is God that justifies; he is the God of a believer's righteousness. 2. "Thou has formerly enlarged me when I was in distress, enlarged my heart in holy joy and comfort under my distresses, enlarged my condition by bringing me out of my distresses; therefore now, Lord, have mercy upon me, and hear me." The experience we have had of God's goodness to us in enlarging us when we have been in distress is not only a great encouragement to our faith and hope for the future, but a good plea with God in prayer. "Thou hast; wilt thou not? For thou art God, and changest not; thy work is perfect."
II. He addresses himself to the children of men, for the conviction and conversion of those that are yet strangers to God, and that will not have the Messiah, the Son of David, to reign over them.
1. He endeavours to convince them of the folly of their impiety (v. 2). "O you sons of Men" (of great men, so some, men of high degree, understanding it of the partisans of Saul or Absalom), "how long will you oppose me and my government, and continue disaffected to it, under the influence of the false and groundless suggestions of those that wish evil to me?" Or it may be taken more generally. God, by the psalmist, here reasons with sinners to bring them to repentance. "You that go on in the neglect of God and his worship, and in contempt of the kingdom of Christ and his government, consider what you do." (1.) "You debase yourselves, for you are sons of men" (the word signifies man as a noble creature); "consider the dignity of your nature, and the excellency of those powers of reason with which you are endued, and do not act thus irrationally and unbecoming yourselves." Let the sons of men consider and show themselves men. (2.) "You dishonour your Maker, and turn his glory into shame." They may well be taken as God's own words, charging sinners with the wrong they do him in his honour: or, if David's words, the term glory may be understood of God, whom he called his glory, Ps. iii. 3. Idolaters are charged with changing the glory of God into shame, Rom. i. 23. All wilful sinners do so by disobeying the commands of his law, despising the offers of his grace, and giving the affection and service to the creature which are due to God only. Those that profane God's holy name, that ridicule his word and ordinances, and, while they profess to know him, in works deny him, do what in them lies to turn his glory into shame. (3.) "You put a cheat upon yourselves: You love vanity, and seek after leasing, or lying, or that which is a lie. You are yourselves vain and lying, and you love to be so." Or, "You set your hearts upon that which will prove, at last, but vanity and a lie." Those that love the world, and seek the things that are beneath, love vanity, and seek lies; as those also do that please themselves with the delights of sense, and portion themselves with the wealth of this world; for these will deceive them, and so ruin them. "How long will you do this? Will you never be wise for yourselves, never consider your duty and interest? When shall it once be?" Jer. xiii. 27. The God of heaven thinks the time long that sinners persist in dishonouring him and in deceiving and ruining themselves.
2. He shows them the peculiar favour which God has for good people, the special protection they are under, and the singular privileges to which they are entitled, v. 3. This comes in here, (1.) As a reason why they should not oppose or persecute him that is godly, nor think to run him down. It is at their peril if they offend one of these little ones, whom God has set apart for himself, Matt. xviii. 6. God reckons that those who touch them touch the apple of his eye; and he will make their persecutors to know it, sooner or later. They have an interest in heaven, God will hear them, and therefore let none dare to do them any injury, for God will hear their cry and plead their cause, Exod. xxii. 23. It is generally supposed that David speaks of his own designation to the throne; he is the godly man whom the Lord has set apart for that honour, and who does not usurp it or assume it to himself: "The opposition therefore which you give to him and to his advancement is very criminal, for the rein you fight against God, and it will be vain and ineffectual." God has, in like manner, set apart the Lord Jesus for himself, that merciful One; and those that attempt to hinder his advancement will certainly be baffled, for the Father hears him always. Or, (2.) As a reason why they should themselves be good, and walk no longer in the counsel of the ungodly: "You have hitherto sought vanity; be truly religious, and you will be truly happy here and for ever; for," [1.] "God will secure to himself his interest in you." The Lord has set apart him that is godly, every particular godly man, for himself, in his eternal choice, in his effectual calling, in the special disposals of his providence and operations of his grace; his people are purified unto him a peculiar people. Godly men are God's separated, sealed, ones; he knows those that are his, and has set his image and superscription upon them; he distinguishes them with uncommon favours: They shall be mine, saith the Lord, in that day when I make up my jewels. Know this; let godly people know it, and let them never alienate themselves from him to whom they are thus appropriated; let wicked people know it, and take heed how they hurt those whom God protects. [2.] "God will secure to you an interest in himself." This David speaks with application: The Lord will hear when I call unto him. We should think ourselves happy if we had the ear of an earthly prince; and is it not worth while upon any terms, especially such easy ones, to gain the ear of the King of kings? Let us know this, and forsake lying vanities for our own mercies.
3. He warns them against sin, and exhorts them both to frighten and to reason themselves out of it (v. 4): "Stand in awe and sin not" (be angry and sin not, so the LXX., and some think the apostle takes that exhortation from him, Eph. iv. 26); "commune with your own hearts; be converted, and, in order thereunto, consider and fear." Note, (1.) We must not sin, must not miss our way and so miss our aim. (2.) One good remedy against sin is to stand in awe. Be moved (so some), in opposition to carelessness and carnal security. "Always keep up a holy reverence of the glory and majesty of God, and a holy dread of his wrath and curse, and dare not to provoke him." (3.) One good means of preventing sin, and preserving a holy awe, is to be frequent and serious in communing with our own hearts: "Talk with your hearts; you have a great deal to say to them; they may be spoken with at any time; let it not be unsaid." A thinking man is in a fair way to be a wise and a good man. "Commune with your hearts; examine them by serious self-reflection, that you may acquaint yourselves with them and amend what is amiss in them; employ them in solemn pious meditations; let your thoughts fasten upon that which is good and keep closely to it. Consider your ways, and observe the directions here given in order to the doing of this work well and to good purpose." [1.] "Choose a solitary time; do it when you lie awake upon your beds. Before you turn yourself to go to sleep at night" (as some of the heathen moralists have directed) "examine your consciences with respect to what you have done that day, particularly what you have done amiss, that you may repent of it. When you awake in the night meditate upon God, and the things that belong to your peace." David himself practised what he here counsels others to do (Ps. lxiii. 6), I remember thee on my bed. Upon a sick-bed, particularly, we should consider our ways and commune with our own hearts about them. [2.] "Compose yourselves into a serious frame: Be still. When you have asked conscience a question be silent, and wait for an answer; even in unquiet times keep you spirits calm and quiet."
4. He counsels them to make conscience of their duty (v. 5): Offer to God the sacrifice of righteousness. We must not only cease to do evil, but learn to do well. Those that were disaffected to David and his government would soon come to a better temper, and return to their allegiance, if they would but worship God aright; and those that know the concerns that lie between them and God will be glad of the Mediator, the Son of David. It is required here from every one of us, (1.) That we serve him: "Offer sacrifices to him, your own selves first, and your best sacrifices." But they must be sacrifices of righteousness, that is, good works, all the fruits of the reigning love of God and our neighbour, and all the instances of a religious conversation, which are better than all burnt-offerings and sacrifices. "Let all your devotions come from an upright heart; let all your alms be sacrifices of righteousness." The sacrifices of the unrighteous God will not accept; they are an abomination, Isa. i. 11, &c. (2.) That we confide in him. "First make conscience of offering the sacrifices of righteousness and then you are welcome to put your trust in the Lord. Serve God without any diffidence of him, or any fear of losing by him. Honour him, by trusting in him only, and not in your wealth nor in an arm of flesh; trust in his providence, and lean not to your own understanding; trust in his grace, and go not about to establish your own righteousness or sufficiency."
In singing these verses we must preach to ourselves the doctrine of the provoking nature of sin, the lying vanity of the world, and the unspeakable happiness of God's people; and we must press upon ourselves the duties of fearing God, conversing with our own hearts, and offering spiritual sacrifices; and in praying over these verses we must beg of God grace thus to think and thus to do.
Adam Clarke: Commentary on the Bible - 1831
4:1: Hear me when I call - No man has a right to expect God to hear him if he do not call. Indeed, how shall he be heard if he speak not? There are multitudes who expect the blessings of God as confidently as if they had prayed for them most fervently; and yet such people pray not at all!
God of my righteousness - Whatever pardon, peace, holiness, or truth I possess, has come entirely from thyself. Thou art the God of my salvation, as thou art the God of my life.
Thou hast enlarged me - I was in prison; and thou hast brought me forth abroad. Have mercy on me - continue to act in the same way. I shall always need thy help; I shall never deserve to have it; let me have it in the way of mere mercy, as thou hast hitherto done.
Albert Barnes: Notes on the Bible - 1834
4:1: Hear me when I call - When I pray. The word "hear" in such cases is always used in the sense of "listen to," "hear favorably," or "attend to;" hence, in the literal sense it is always true that God "hears" all that is said. The meaning is, "hear and answer me," or grant me what I ask.
O God of my righteousness - That is, O my righteous God. This is a common mode of expression in Hebrew. Thus, in Psa 2:6, "hill of my holiness," meaning "my holy hill;" Psa 3:4, "his hill of holiness," meaning "his holy hill." The psalmist here appeals to God as "his" God - the God in whom he trusted; and as a "righteous" God - a God who would do that which was right, and on whom, therefore, he might rely as one who would protect his own people. The appeal to God as a righteous God implies a conviction in the mind of the psalmist of the justice of his cause; and he asks God merely to do "right" in the case. It is not on the ground of his own claim as a righteous man, but it is that, in this particular case, he was wrongfully persecuted; and he asks God to interpose, and to cause justice to be done. This is always a proper ground of appeal to God. A man may be sensible that in a particular case he has justice on his side, though he has a general conviction that he himself is a sinner; and he may pray to God to cause his enemies to do right, or to lead those whose office it is to decide the case, to do what ought to be done to vindicate his name, or to save him from wrong.
Thou hast enlarged me when I was in distress - That is, on some former occasion. When he was "pressed" or "confined," and knew not how to escape, God had interposed and had given him room, so that he felt free. He now implores the same mercy again. He feels that the God who had done it in former troubles could do it again; and he asks him to repeat his mercy. The prayer indicates confidence in the power and the unchangeableness of God, and proves that it is right in our prayers to recall the former instances of the divine interposition, as an argument, or as a ground of hope that God would again interpose.
Have mercy upon me - In my present troubles. That is, Pity me, and have compassion on me, as thou hast done in former times. Who that has felt the assurance that God has heard his prayer in former times, and has delivered him from trouble, will not go to him with the more confident assurance that he will hear him again?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: Neginoth: Psa 6:1, Psa 67:1, Psa 76:1 *titles Hab 3:19 *marg.
O: Psa 11:7, Psa 24:5, Psa 41:12; Isa 45:24; Jer 23:6; Co1 1:30; Co2 5:20, Co2 5:21
thou: Psa 18:18, Psa 18:19, Psa 31:8, Psa 40:1-3, Psa 116:6, Psa 116:16; Sa1 17:37, Sa1 19:11, Sa1 19:12, Sa1 23:26-28; Job 36:16; Co2 1:8, Co2 1:10
have mercy upon me: or, be gracious unto me, Psa 56:1, Psa 57:1, Psa 86:3-5, Psa 119:75-77, Psa 119:132, Psa 143:2; Exo 34:6, Exo 34:7
Carl Friedrich Keil and Franz Delitzsch
4:1
(Heb.: 4:2) Jahve is אלהי צדק, the possessor of righteousness, the author of righteousness, and the vindicator of misjudged and persecuted righteousness. This God of righteousness David believingly calls his God (cf. Ps 24:5; Ps 59:11); for the righteousness he possesses, he possesses in Him, and the righteousness he looks for, he looks for in Him. That this is not in vain, his previous experience assures him: Thou hast made a breadth (space) for me when in a strait. In connection with this confirmatory relation of בּצּר הרהבתּ לּי it is more probable that we have before us an attributive clause (Hitz.), than that we have an independent one, and at any rate it is a retrospective clause. הרחבת is not precative (Bttch.), for the perf. of certainty with a precative colouring is confined to such exclamatory utterances as Job 21:16 (which see). He bases his prayer on two things, viz., on his fellowship with God, the righteous God, and on His justifying grace which he has already experienced. He has been many times in a strait already, and God has made a broad place for him. The idea of the expansion of the breathing (of the stream of air) and of space is attached to the ח, Arab. ḥ, of רחב, root רח (Deutsch. Morgenl. Zeitschr. xii. 657). What is meant is the expansion of the straitened heart, Ps 25:17. Is 60:5, and the widening of a straitened position, Ps 18:20; Ps 118:5. On the Dag. in לּי vid., on Ps 84:4.
Geneva 1599
4:1 "(a) To the chief Musician on Neginoth, A Psalm of David.
John Gill
4:1 Hear me when I call, O God of my righteousness,.... Or, "my righteous God" (h), who is righteous in his nature, ways, and works, the just Judge of the whole earth, who will do right; or "the vindicator of my righteousness", as the Syriac version renders it; that is, of his innocence and uprightness, which the Lord knew and was a witness of: and since he was his covenant God, he doubted not but he would bring it forth as the light, and favour his righteous cause, and do him justice upon his enemies: or the psalmist addresses God in this manner, because he was the author of his righteousness, and was the justifier of him, by imputing the righteousness of his Son unto him. So Christ addresses his Father, Jn 17:26; who he knew would justify him, and by whom he was justified as the surety of his people, when he, rose from the dead: and so the saints can draw nigh to God the Judge of all, through the righteousness of Christ; knowing that he is just, and the justifier of him that believes in Jesus; and that he is just and faithful to forgive their sins, and cleanse them from all unrighteousness, on account of his blood. The petition put up by the psalmist is, to be heard when he called, that is, to hear his prayer, as it is explained in the latter part of the verse: and God is a God hearing prayer; and so David, Christ, and all the saints, have found him to be: and the encouragement to pray to the Lord, in hope of being heard, arose from past experience of divine goodness;
thou hast enlarged me when I was in distress; when he had like to have been killed by Saul casting a javelin at him; and when his house was watched by men that Saul set there, and he was let down through a window and escaped; and when he was shut in at Keilah, where Saul thought he had him safe; and at other times, to which he may here refer, as in Ps 18:19; and this may be applied to the Messiah, when in the garden, beset with sorrows, and an angel strengthened him; and when on the cross, surrounded by various enemies, whom he conquered; and when in death and the grave, from the pains and cords of which he was loosed, and set in a large place. And this agrees also with the experience of the saints; who, when in distress through sin, Satan, and the law, have been set free, through the Gospel proclaiming liberty to the captives to such enemies; and the opening of the prison to them that have been bound by them: and when they have been so shut up and straitened in themselves, that they could not come forth in the discharge of duty, and in the exercise of grace; through the Spirit of the Lord, who is a spirit of liberty, they have been enlarged in the duty of prayer and of praise, and in the exercise of faith and love; and their hearts have been enlarged through the discoveries of the love of God towards them, so that they have run cheerfully in the ways of his commandments; who also gives them largeness of heart, an increase of the knowledge of Christ, and of the love of God, and tills them with joy and peace in believing, and draws out the desires of their souls to his name, and the remembrance of him;
have mercy upon me: the psalmist pleads no merit nor worthiness of his own, but applies to the grace and mercy of God; and sensible of his sin, both original and actual, he entreats a discovery of pardoning grace and mercy. The words may be rendered, "be gracious unto me" (i), or "show me favour"; bestow the blessings of grace, grant larger measures of grace, and fresh supplies of it: and so all sensible sinners apply to God for mercy; and all the saints have recourse to him as the Father of mercies, and the God of all comfort, for every mercy, both temporal and spiritual. Nor is this unsuitable to the Messiah, as man and Mediator; with whom, God keeps his mercy for evermore, as the head and surety of his people, and upon whom, as man, the grace of God was; and who increased, as in stature, so in favour with God and man; and which, no doubt, was desirable by him;
and hear my prayer: the same petition with that in the beginning of the verse; invocation and prayer being the same thing.
(h) . (i) "gratiosus esto mihi", Junius & Tremellius, Piscator, Cocceius.
4:24:2: ՚Ի կարդալ իմում լուա՛ր ինձ Աստուած ըստ արդարութեան. ՚ի նեղութեան ինձ անդո՛րր արարեր. ողորմեա՛ ինձ եւ լո՛ւր աղօթից իմոց[6572]։ [6572] Ոմանք.Լուաւ ինձ Աստուած... ՚ի նեղութենէ ինձ։
2 Երբ ձայն տուի, իմ արդարութեան համար լսեցիր ինձ, Աստուա՛ծ, նեղութեան մէջ ինձ անդորր տուիր. ողորմի՛ր ինձ եւ ակա՛նջ դիր իմ աղօթքին:
1 Կանչելու ատենս ինծի պատասխան տուր, ո՛վ իմ արդարութեանս Աստուածը։Նեղութեան մէջ զիս ընդարձակեցիր. Ողորմէ՛ ինծի ու լսէ՛ իմ աղօթքս։
Ի կարդալ իմում [15]լուար ինձ, Աստուած, ըստ արդարութեան``. ի նեղութեան ինձ անդորր արարեր. ողորմեա ինձ եւ լուր աղօթից իմոց:

4:2: ՚Ի կարդալ իմում լուա՛ր ինձ Աստուած ըստ արդարութեան. ՚ի նեղութեան ինձ անդո՛րր արարեր. ողորմեա՛ ինձ եւ լո՛ւր աղօթից իմոց[6572]։
[6572] Ոմանք.Լուաւ ինձ Աստուած... ՚ի նեղութենէ ինձ։
2 Երբ ձայն տուի, իմ արդարութեան համար լսեցիր ինձ, Աստուա՛ծ, նեղութեան մէջ ինձ անդորր տուիր. ողորմի՛ր ինձ եւ ակա՛նջ դիր իմ աղօթքին:
1 Կանչելու ատենս ինծի պատասխան տուր, ո՛վ իմ արդարութեանս Աստուածը։Նեղութեան մէջ զիս ընդարձակեցիր. Ողորմէ՛ ինծի ու լսէ՛ իմ աղօթքս։
zohrab-1805▾ eastern-1994▾ western am▾
4:14:2 Когда я взываю, услышь меня, Боже правды моей! В тесноте Ты давал мне простор. Помилуй меня и услышь молитву мою.
4:2 ἐν εν in τῷ ο the ἐπικαλεῖσθαί επικαλεω invoke; nickname με με me εἰσήκουσέν εισακουω heed; listen to μου μου of me; mine ὁ ο the θεὸς θεος God τῆς ο the δικαιοσύνης δικαιοσυνη rightness; right standing μου μου of me; mine ἐν εν in θλίψει θλιψις pressure ἐπλάτυνάς πλατυνω broaden μοι μοι me οἰκτίρησόν οικτειρω have compassion με με me καὶ και and; even εἰσάκουσον εισακουω heed; listen to τῆς ο the προσευχῆς προσευχη prayer μου μου of me; mine
[4:1] בְּ bᵊ בְּ in קָרְאִ֡י qārᵊʔˈî קרא call עֲנֵ֤נִי׀ ʕᵃnˈēnî ענה answer אֱלֹ֘הֵ֤י ʔᵉlˈōhˈê אֱלֹהִים god(s) צִדְקִ֗י ṣiḏqˈî צֶדֶק justice בַּ֭ ˈba בְּ in † הַ the צָּר ṣṣˌār צַר narrow הִרְחַ֣בְתָּ hirḥˈavtā רחב be wide לִּ֑י llˈî לְ to חָ֝נֵּ֗נִי ˈḥonnˈēnî חנן favour וּ û וְ and שְׁמַ֥ע šᵊmˌaʕ שׁמע hear תְּפִלָּתִֽי׃ tᵊfillāṯˈî תְּפִלָּה prayer
4:2. invocante me exaudi me Deus iustitiae meae in tribulatione dilatasti mihi miserere mei et exaudi orationem meamWhen I called upon him, the God of my justice heard me: when I was in distress, thou hast enlarged me. Have mercy on me: and hear my prayer.
1. Answer me when I call, O God of my righteousness; thou hast set me at large in distress: have mercy upon me, and hear my prayer.
[4:1]. When I called upon him, the God of my justice heeded me. In tribulation, you have enlarged me. Have mercy on me, and heed my prayer.
[4:1]. Hear me when I call, O God of my righteousness: thou hast enlarged me [when I was] in distress; have mercy upon me, and hear my prayer.
Hear me when I call, O God of my righteousness: thou hast enlarged me [when I was] in distress; have mercy upon me, and hear my prayer:

4:2 Когда я взываю, услышь меня, Боже правды моей! В тесноте Ты давал мне простор. Помилуй меня и услышь молитву мою.
4:2
ἐν εν in
τῷ ο the
ἐπικαλεῖσθαί επικαλεω invoke; nickname
με με me
εἰσήκουσέν εισακουω heed; listen to
μου μου of me; mine
ο the
θεὸς θεος God
τῆς ο the
δικαιοσύνης δικαιοσυνη rightness; right standing
μου μου of me; mine
ἐν εν in
θλίψει θλιψις pressure
ἐπλάτυνάς πλατυνω broaden
μοι μοι me
οἰκτίρησόν οικτειρω have compassion
με με me
καὶ και and; even
εἰσάκουσον εισακουω heed; listen to
τῆς ο the
προσευχῆς προσευχη prayer
μου μου of me; mine
[4:1]
בְּ bᵊ בְּ in
קָרְאִ֡י qārᵊʔˈî קרא call
עֲנֵ֤נִי׀ ʕᵃnˈēnî ענה answer
אֱלֹ֘הֵ֤י ʔᵉlˈōhˈê אֱלֹהִים god(s)
צִדְקִ֗י ṣiḏqˈî צֶדֶק justice
בַּ֭ ˈba בְּ in
הַ the
צָּר ṣṣˌār צַר narrow
הִרְחַ֣בְתָּ hirḥˈavtā רחב be wide
לִּ֑י llˈî לְ to
חָ֝נֵּ֗נִי ˈḥonnˈēnî חנן favour
וּ û וְ and
שְׁמַ֥ע šᵊmˌaʕ שׁמע hear
תְּפִלָּתִֽי׃ tᵊfillāṯˈî תְּפִלָּה prayer
4:2. invocante me exaudi me Deus iustitiae meae in tribulatione dilatasti mihi miserere mei et exaudi orationem meam
When I called upon him, the God of my justice heard me: when I was in distress, thou hast enlarged me. Have mercy on me: and hear my prayer.
1. Answer me when I call, O God of my righteousness; thou hast set me at large in distress: have mercy upon me, and hear my prayer.
[4:1]. When I called upon him, the God of my justice heeded me. In tribulation, you have enlarged me. Have mercy on me, and heed my prayer.
[4:1]. Hear me when I call, O God of my righteousness: thou hast enlarged me [when I was] in distress; have mercy upon me, and hear my prayer.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. В стесненном положении преследуемого Давид просит защиты от "Господа правды своей". Восстание на Давида народа было подготовлено Авессаломом, который выставлял пред ним своего отца как негодного правителя, не любившего свой народ, не радевшего о его благе и как несправедливого судью. Восставший на Давида народ верил этим словам. Давид, сознавая несправедливость этих обвинений, и называет Бога "Богом своей правды", видящим неправоту воздвигнутого на него преследования. Бедствия, испытываемые человеком, являются узами для него, оковами, стесняющими его, поэтому "вывести на простор" значит освободить от бедствий. Давид вспоминает здесь о прежних к нему благодеяниях Бога, напр., во время гонений от Саула, когда Господь спасал его, праведного страдальца. Сейчас Давид страдает также незаслуженно, почему и молит "помилуй и услышь!"
Adam Clarke: Commentary on the Bible - 1831
4:2: O ye sons of men - בני איש beney ish, ye powerful men - ye who are now at the head of affairs, or who are leaders of the multitude.
Love vanity - The poor, empty, shallow-brained, pretty-faced Absalom; whose prospects are all vain, and whose promises are all empty!
Seek after leasing? - This is a Saxon word, from falsehood, from to lie. Cardmarden has adopted this word in his translation, Rouen, 1566. It is in none of the Bibles previously to that time, nor in any after, as far as my own collection affords me evidence; and appears to have been borrowed by King James's translators from the above.
Selah - Mark this! See what the end will be!
Albert Barnes: Notes on the Bible - 1834
4:2: O ye sons of men - Turning from God to men; from Him in whom he hoped for protection to those who were engaged in persecuting him. We are not, of course, to suppose that they were present with him, but this is an earnest, poetic remonstrance, "as if" they were with him. The reference is doubtless to Absalom and his followers; and he calls them "sons of men," as having human feelings, passions, and purposes, in strong distinction from that righteous God to whom he had just made his solemn appeal. God was holy, true, and just, and he might appeal to Him; they were ambitious and wicked, and from them he had nothing to hope. He looked upon God as righteous altogether; he looked upon them as altogether depraved and wicked. God he regarded as his just Protector; them he regarded as seeking only to wrong and crush him.
How long - The phrase used here might refer either to "time" or to "extent." How long in regard to "time," - or to what "degree" or "extent" will you thus persecute me? The former, however, seems to be the true signification.
Will ye turn my glory into shame - My honor, or what becomes my rank and station. If this refers to the rebellion in the time of Absalom, the allusion is to the fact that his enemies were endeavoring to rob him of his scepter and his crown, and to reduce him to the lowest condition of beggary and want; and he asks with earnestness how long they intended to do him so great injustice and wrong.
Will ye love vanity - Compare the notes at Psa 2:1. That is, how long will you act as if you were in love with a vain and impracticable thing; a thing which "must" be hopeless in the end. The idea is, that God had chosen him, and anointed him, and had determined that he should be king Psa 4:3, and therefore, that their efforts "must be" ultimately unsuccessful. The object at which they were aiming could not be accomplished, and he asks how long they would thus engage in what must, from the nature of the case, be fruitless.
And seek after leasing - The word "leasing" is the Old English word for "lie." The idea here is, that they were pursuing a course which would yet prove to be a delusion - the hope of overturning his throne. The same question, in other respects, may be asked now. Men are seeking that which cannot be accomplished, and are acting under the influence of a lie. What else are the promises of permanent happiness in the pursuits of pleasure and ambition? What else are their attempts to overthrow religion and virtue in the world?
Selah - See the notes at Psa 3:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: O: Psa 57:4, Psa 58:1; Ecc 8:11, Ecc 9:3
how: Psa 72:2; Exo 10:3; Num 14:11; Pro 1:22
my glory: Psa 3:3, Psa 14:6, Psa 106:20; Isa 20:5, Isa 45:17; Jer 2:11; Hos 4:7; Co1 1:31
love: Psa 2:1; Sa1 12:21; Isa 59:4; Jer 2:5; Jon 2:8
leasing: Psa 5:6, Psa 58:3, Psa 63:11; Jer 9:3; Eph 4:25
Carl Friedrich Keil and Franz Delitzsch
4:2
(Heb.: 4:3-4) Righteous in his relation to God he turns rebukingly towards those who contemn his whose honour is God's honour, viz., to the partisans of Absolom. In contrast with בּני אדם, men who are lost in the multitude, בּני אישׁ denotes such as stand prominently forward out of the multitude; passages like Ps 49:3; Ps 62:10; Prov 8:4; Is 2:9; Is 5:15, show this distinction. In this and the preceding Psalm David makes as little mention of his degenerate son as he does of the deluded king in the Psalms belonging to the period of his persecution by Saul. The address is directed to the aristocratic party, whose tool Absolom has become. To these he days: till when (עד־מה beside the non-guttural which follows with Segol, without any manifest reason, as in Ps 10:13; Is 1:5; Jer 16:10), i.e., how long shall my honour become a mockery, namely to you and by you, just as we can also say in Latin quousque tandem dignitas mea ludibrio? The two following members are circumstantial clauses subordinate to the principal clause with עד־מה (similar to Is 1:5; Ew. 341, b). The energetic fut. with Nun parag. does not usually stand at the head of independent clauses; it is therefore to be rendered: since ye love ריק, that which is empty - the proper name for their high rank is hollow appearance - how long will ye pursue after כּזב, falsehood?-they seek to find out every possible lying pretext, in order to trail the honour of the legitimate king in the dust. The assertion that the personal honour of David, not his kingly dignity, is meant by כּבודי, separates what is inseparable. They are eager to injure his official at the same time as his personal reputation. Therefore David appeals in opposition to them (Ps 4:4) not only to the divine choice, but also to his personal relationship to God, on which that choice is based. The ו of וּדעוּ is, as in 4Kings 4:41, the ו of sequence: so know then. The Hiph. חפלה (from פּלה = פּלא, cogn. פּלל, prop. to divide) to make a separation, make a distinction Ex 9:4; Ex 11:7, then to distinguish in an extraordinary and remarkable way Ex 8:18, and to show Ps 17:7, cf. Ps 31:22, so that consequently what is meant is not the mere selection (בּחר), but the remarkable selection to a remarkable position of honour (lxx, Vulg. mirificavit, Windberg translation of the Psalms gewunderlichet). לו belongs to the verb, as in Ps 135:4, and the principal accent lies on חסיד: he whom Jahve Himself, not men, has thus remarkably distinguished is a חסיד, a pious man, i.e., either, like the Syriac חסידא = רהימא: God's favourite, or, according to the biblical usage of the language (cf. Ps 12:2 with Is 17:1), in an active signification like פּליט, פּריץ, and the like: a lover of God, from חסד (root חס Arab. ḥs, stringere, whence ḥassa to curry, maḥassa a curry-comb) prop. to feel one's self drawn, i.e., strongly affected (comp. ḥiss is mental impression), in Hebrew, of a strong ardent affection. As a חסיד he does not call upon God in vain, but finds a ready hearing. Their undertaking consequently runs counter to the miraculously evidenced will of God and must fail by reason of the loving relationship in which the dethroned and debased one stands to God.
Geneva 1599
[4:1]" Hear me when I call, (b) O God of my righteousness: thou hast enlarged me [when I was] in (c) distress; have mercy upon me, and hear my prayer.
(a) Among those who were appointed to sing the psalms and to play on instruments, one was appointed chief to set the tune, and to begin: who had the charge because he was most excellent and he began this psalm on the instrument called Neginoth or in a tune so called.
(b) You who are the defender of my just cause.
(c) Both of mind and body.
John Gill
4:2 O ye sons of men,.... Meaning great men, the nobles of Israel; and so the Jewish interpreters (k) generally explain it; such as Ahithophel, and others, who were in the conspiracy with Absalom, 2Kings 15:12, and so they were the kings and princes of the earth, and the rulers of the Jewish sanhedrim, the chief priests and elders, who were the enemies of Christ; and such, generally speaking, have been the persecutors of the saints; these men of power and authority, of dignity and honour, and who were in high places, and boasted of their titles and grandeur, the psalmist addresses by way of expostulation in the following words;
how long will ye turn my glory into shame? Meaning either God, who was his glory, Ps 3:3; whom they reproached when they said there was no help for him in him; or his tongue, the instrument of praise, and the songs of praise he expressed by it, Ps 7:8; which they jeered and scoffed at: or rather his royal glory and majesty, which they attempted to vail by casting him down from his excellency, by dethroning him, and setting up Absalom in his room. So the Jews endeavoured to turn the glory of Christ into shame, which lay in his being the only begotten of the Father; by denying his sonship, by condemning him to death; because he said he was the Son of God; and by mocking at him under that character on the cross; and also by their spitting upon, buffeting, and crucifying the Lord of glory; by reproaching his Gospel, ministers, and people; and by not acknowledging him as the Messiah, and submitting to his righteousness. And wicked men do as much as in them lies to turn the glory of the saints into shame, by aspersing their character, taking away their good name and reputation among men; by reproaching and reviling them, and speaking all manner of evil of them; and by persecuting them in the most violent manner;
how long will ye love vanity; or "a vain thing" (l). Such as the placing of Absalom upon the throne, on which their hearts were set; and such was the vain imagination of the Jews, with which they pleased themselves, that Jesus should die, and his name perish; and such are all the attempts of wicked men to ruin and destroy the people and interest of Christ; for no weapon formed against them shall prosper;
and seek after leasing? Or "a lie" (m); or that which fails and deceives, as a lie does: and such were all the counsels and designs of the great men of Israel against David: and so the Jews may be said to seek after a lie, when they seek after another Messiah besides Jesus of Nazareth: for every other proves a "Bar Cozbi", that is, the son of a lie; as the false Messiah in Adrian's time was called by themselves. And so do all such as seek after and embrace false doctrines, errors, and heresies, and are given up to believe them. Now the psalmist suggests that these great men were obstinate, and continued in these sinful practices; and that in the issue all their efforts would be vain and fruitless; and which he further strengthens by observing to them what follows.
Selah; on this word; see Gill on Ps 3:2.
(k) Jarchi, Aben Ezra, Kimchi, & Ben Melech in loc. (l) "inane", Pagninus, Montanus, Vatablus, Cocceius; "inanem rem", Piscator. (m) "mendacium", Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator, &c.
John Wesley
4:1 O God - The witness and defender of my righteous cause.
Robert Jamieson, A. R. Fausset and David Brown
4:1 On Neginoth, that is, stringed instruments, as the kind of musical accompaniment. On other parts of title, see Introduction., The historical occasion was probably the same as that of the foregoing [see on Ps 3:1]. The writer, praying for further relief, admonishes his enemies of the vanity of attacking God's servant, exhorts them to repentance, and avows his confidence and peace in God's favor. (Ps 4:1-8)
Hear--as in Ps 3:4.
God of my righteousness--or, "my righteous God, as my holy hill" (Ps 2:6), who will act towards me on righteous principles.
thou hast enlarged--expresses relief afforded in opposition to "distress," which is expressed by a word denoting straits or pressure. Past favor is a ground of hope for the future.
4:34:3: Որդի՛ք մարդկան՝ մինչեւ յե՞րբ էք խստասիրտք. ընդէ՞ր սիրէք զնանրութիւն, եւ խնդրէք զստութիւն։
3 Մարդկա՛նց որդիներ, մինչեւ ե՞րբ պիտի խստասիրտ լինէք». ինչո՞ւ էք ունայնութիւն սիրում եւ ստութիւն փնտռում:
2 Մարդո՛ց որդիներ, մինչեւ ե՞րբ իմ փառքս ամօթի պիտի դարձնէք Եւ ունայնութիւն պիտի սիրէք ու ստութիւն փնտռէք։ (Սէլա։)
Որդիք մարդկան, մինչեւ յե՞րբ [16]էք խստասիրտք``, ընդէ՞ր սիրէք զնանրութիւն, եւ խնդրէք զստութիւն:[17]:

4:3: Որդի՛ք մարդկան՝ մինչեւ յե՞րբ էք խստասիրտք. ընդէ՞ր սիրէք զնանրութիւն, եւ խնդրէք զստութիւն։
3 Մարդկա՛նց որդիներ, մինչեւ ե՞րբ պիտի խստասիրտ լինէք». ինչո՞ւ էք ունայնութիւն սիրում եւ ստութիւն փնտռում:
2 Մարդո՛ց որդիներ, մինչեւ ե՞րբ իմ փառքս ամօթի պիտի դարձնէք Եւ ունայնութիւն պիտի սիրէք ու ստութիւն փնտռէք։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
4:24:3 Сыны мужей! доколе слава моя будет в поругании? доколе будете любить суету и искать лжи?
4:3 υἱοὶ υιος son ἀνθρώπων ανθρωπος person; human ἕως εως till; until πότε ποτε.1 when? βαρυκάρδιοι βαρυκαρδιος so; that τί τις.1 who?; what? ἀγαπᾶτε αγαπαω love ματαιότητα ματαιοτης superficiality καὶ και and; even ζητεῖτε ζητεω seek; desire ψεῦδος ψευδος falsehood; fallacy διάψαλμα διαψαλμα interlude; rest
4:2 בְּנֵ֥י bᵊnˌê בֵּן son אִ֡ישׁ ʔˈîš אִישׁ man עַד־ ʕaḏ- עַד unto מֶ֬ה mˈeh מָה what כְבֹודִ֣י ḵᵊvôḏˈî כָּבֹוד weight לִ֭ ˈli לְ to כְלִמָּה ḵᵊlimmˌā כְּלִמָּה insult תֶּאֱהָב֣וּן teʔᵉhāvˈûn אהב love רִ֑יק rˈîq רִיק emptiness תְּבַקְשׁ֖וּ tᵊvaqšˌû בקשׁ seek כָזָ֣ב ḵāzˈāv כָּזָב lie סֶֽלָה׃ sˈelā סֶלָה sela
4:3. filii viri usquequo incliti mei ignominiose diligitis vanitatem quaerentes mendacium semperO ye sons of men, how long will you be dull of heart? why do you love vanity, and seek after lying?
2. O ye sons of men, how long shall my glory be turned into dishonour? will ye love vanity, and seek after falsehood?
4:2. Sons of men, how long will you be dull in heart, so that whatever you love is in vain, and whatever you seek is false?
4:2. O ye sons of men, how long [will ye turn] my glory into shame? [how long] will ye love vanity, [and] seek after leasing? Selah.
O ye sons of men, how long [will ye turn] my glory into shame? [how long] will ye love vanity, [and] seek after leasing? Selah:

4:3 Сыны мужей! доколе слава моя будет в поругании? доколе будете любить суету и искать лжи?
4:3
υἱοὶ υιος son
ἀνθρώπων ανθρωπος person; human
ἕως εως till; until
πότε ποτε.1 when?
βαρυκάρδιοι βαρυκαρδιος so; that
τί τις.1 who?; what?
ἀγαπᾶτε αγαπαω love
ματαιότητα ματαιοτης superficiality
καὶ και and; even
ζητεῖτε ζητεω seek; desire
ψεῦδος ψευδος falsehood; fallacy
διάψαλμα διαψαλμα interlude; rest
4:2
בְּנֵ֥י bᵊnˌê בֵּן son
אִ֡ישׁ ʔˈîš אִישׁ man
עַד־ ʕaḏ- עַד unto
מֶ֬ה mˈeh מָה what
כְבֹודִ֣י ḵᵊvôḏˈî כָּבֹוד weight
לִ֭ ˈli לְ to
כְלִמָּה ḵᵊlimmˌā כְּלִמָּה insult
תֶּאֱהָב֣וּן teʔᵉhāvˈûn אהב love
רִ֑יק rˈîq רִיק emptiness
תְּבַקְשׁ֖וּ tᵊvaqšˌû בקשׁ seek
כָזָ֣ב ḵāzˈāv כָּזָב lie
סֶֽלָה׃ sˈelā סֶלָה sela
4:3. filii viri usquequo incliti mei ignominiose diligitis vanitatem quaerentes mendacium semper
O ye sons of men, how long will you be dull of heart? why do you love vanity, and seek after lying?
2. O ye sons of men, how long shall my glory be turned into dishonour? will ye love vanity, and seek after falsehood?
4:2. Sons of men, how long will you be dull in heart, so that whatever you love is in vain, and whatever you seek is false?
4:2. O ye sons of men, how long [will ye turn] my glory into shame? [how long] will ye love vanity, [and] seek after leasing? Selah.
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
3-4. Сознание своей правоты и проистекающая отсюда уверенность в божественной помощи вызывают в Давиде смелое обращение к врагам и обличение их. - "Сыны мужей" - сыновья из знатного рода, т. е. вельможи. - "Слава моя" - мое царское достоинство. - "Любить суету" - любить мелочное, тщеславное и непрочное. Давид смотрит на знатных, восставших на него, как действовавших по тщеславным, властолюбивым расчетам, в надежде выслужиться пред Авессаломом и занять почетное положение при его воцарении. Их попытки к низложению царя бесплодны, так как Господь "отделил для Себя святаго Своего", которого и защитит. Под "святым" Давид разумеет себя, невинного страдальца в переживаемых им бедствиях.
Adam Clarke: Commentary on the Bible - 1831
4:3: The Lord hath set apart him that is godly - חסיד chasid, the pious, benevolent man. He has marked such, and put them aside as his own property. "This merciful man, this feeling, tender-hearted man, is my own property; touch not a hair of his head!"
Albert Barnes: Notes on the Bible - 1834
4:3: But know - This is addressed to those whom, in the pRev_ious verse, he had called the "sons of men;" that is, his foes. This is designed to show them that their opposition to him must be vain, since God had determined to set him apart for his own service, and would, therefore, hear his prayer for relief and protection.
That the Lord hath set apart - That Yahweh had done this; that is, that he had designated him to accomplish a certain work, or that he regarded him as an instrument to perform it. He would, therefore, protect him whom he had thus appointed; and their efforts were really directed against Yahweh himself, and must be vain.
Him that is godly for himself - For his own purposes, or to accomplish his own designs. The reference is here undoubtedly to the psalmist himself; that is, to David. The word "godly," as applied to himself, is probably used in contrast with his enemies as being engaged in wicked designs, to wit, in rebellion, and in seeking to dispossess him of his lawful throne. The psalmist felt that his cause was a righteous cause, that he had done nothing to deserve this treatment at their hands; and that he had been originally exalted to the throne because God regarded him as a friend of himself and of his cause; and because he knew that he would promote the interests of that cause. The word here rendered "godly," חסיד châ sı̂ yd, is derived from חסד chesed, which means desire, ardor, zeal; and then kindness, benignity, love toward God or man. Here the word properly denotes one who has love to God, or one who is truly pious; and it is correctly rendered "godly." Compare Psa 30:4-5; Psa 31:23; Psa 37:28. The idea is, that as God had appointed him for his own great purposes, the real aim of the rebels was to oppose Yahweh; and the purposes in which they were engaged could not, therefore, be successful.
The Lord will hear when I call unto him - As I am engaged in his service; as I am appointed to accomplish a certain purpose for him, I may confidently believe that he will hear me, and will deliver me out of their hands. Is not this always the true ground of encouragement to pray - that if God has a purpose to accomplish by us he will hear our prayer, and save us from danger, and deliver us out of the hand of our enemies? And should not this be the main design in our prayers - that God "would" thus spare us that we may accomplish the work which he has given us to do?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: that the: Exo 33:16; Eph 2:10; Th2 2:13, Th2 2:14; Ti2 2:19; Pe1 2:9; Pe2 2:9
for: Tit 2:14
the Lord: Psa 34:15, Psa 55:16, Psa 55:17, Psa 56:9, Psa 91:14, Psa 91:15; Joh 15:16
Geneva 1599
4:2 O ye (d) sons of men, how long [will ye turn] my glory into shame? [how long] will ye (e) love vanity, [and] seek after leasing? Selah.
(d) You who think yourselves noble in this world.
(e) Though your enterprises please you, yet God will bring them to nothing.
John Gill
4:3 But know,.... Take notice of it, consider it, be assured of the truth, of it; it may be depended upon as fact,
that the Lord hath set apart him that is godly for himself: which may be understood of David himself, an holy good man; a man after God's own heart; whom the Lord chose, and in a marvellous manner separated from the rest of his brethren; took him from the sheepfold, and set him upon the throne of Israel, for the glory of his great name; and therefore the attempts of his enemies against him would be without success: and also of the Messiah, God's Holy One, whom he has chosen out from among the people to be their Saviour and Redeemer, to the glory of his grace; wherefore the work of the Lord has prospered in his hands: and likewise of all the saints, and of their election; which act is expressed by their being set apart, or separated from others, who are called the rest; and which is a marvellous act of grace: for the word may be rendered, "he hath wonderfully set apart" (n). It is an amazing instance of grace that God should make one to differ from another, and separate them from their mother's womb, and call them by his grace. The object of this act is "him that is godly", or "holy" (o): not that any are set apart or chosen by God for their godliness, or holiness; for they are chosen through sanctification of the Spirit, and not because they were or it was foreseen they would be holy. Holiness, faith, godliness, and good works, are the fruits of election, and not the causes of it: but the word rendered "godly", signifies "good" and "merciful" (p); and designs one, that God is good, and gracious, and merciful unto; who is an object of his free grace and favour; and therefore he chooses and sets him apart of his own grace and mercy, and according to his sovereign will and pleasure: and that "for himself"; for his own use and service, for his praise and honour, and to the glory of his grace; which is his grand end in predestination, election, and in all spiritual blessings. And now all attempts against such persons are in vain; all charges against them are of no avail; all methods, whether by open force of persecutors, or by the cunning of false teachers, that lie in wait to deceive, to prevail against them, prove failures: and God will avenge his elect, that cry unto him day and night; as follows;
the Lord will hear when I call unto him; and deliver out of the hands of enemies, and cut them off: wherefore it is a vain thing for men to set themselves against Christ and his people.
(n) So Ainsworth. "mirificavit", V. L. "mirabilem effecit", Gejerus (o) "sanctum", V. L. Muis, De Dieu. (p) "Eum quem benigne acceperit", Junius & Tremellius; "beneficiarium", Gejerus, Michaelis; "gratia vel favore a Deo affectum", Hammond.
John Wesley
4:2 My glory - By his glory probably he means that honour which God had conferred upon him. Vanity - Wickedness. Lying - Those calumnies which they raised against him, to make him odious to all the people.
Robert Jamieson, A. R. Fausset and David Brown
4:2 sons of men--men of note or prominence (compare 2Chron 21:9).
turn my glory--or, "royal dignity."
into shame--or, "reproach."
vanity--a foolish and hopeless enterprise (Ps 2:1).
leasing--a lie.
4:44:4: Ծաներո՛ւք զի սքանչելիս արար Տէր սրբոյ իւրում. եւ Տէր լուիցէ՛ ինձ ՚ի կարդալ իմում առ նա։
4 Իմացէ՛ք, որ Տէրը զարմանահրաշ գործեր արեց իր սրբի համար, եւ Տէրը կը լսի ինձ, երբ օգնութեան կանչեմ նրան:
3 Բայց գիտցէք թէ Տէրը իրեն նուիրուած մարդը որոշեց*։Տէրը պիտի լսէ իրեն կանչելու ատենս։
Ծաներուք զի սքանչելիս արար Տէր սրբոյ իւրում. եւ Տէր լուիցէ ինձ ի կարդալ իմում առ նա:

4:4: Ծաներո՛ւք զի սքանչելիս արար Տէր սրբոյ իւրում. եւ Տէր լուիցէ՛ ինձ ՚ի կարդալ իմում առ նա։
4 Իմացէ՛ք, որ Տէրը զարմանահրաշ գործեր արեց իր սրբի համար, եւ Տէրը կը լսի ինձ, երբ օգնութեան կանչեմ նրան:
3 Բայց գիտցէք թէ Տէրը իրեն նուիրուած մարդը որոշեց*։Տէրը պիտի լսէ իրեն կանչելու ատենս։
zohrab-1805▾ eastern-1994▾ western am▾
4:34:4 Знайте, что Господь отделил для Себя святаго Своего; Господь слышит, когда я призываю Его.
4:4 καὶ και and; even γνῶτε γινωσκω know ὅτι οτι since; that ἐθαυμάστωσεν θαυμαστοω lord; master τὸν ο the ὅσιον οσιος responsible; devout αὐτοῦ αυτος he; him κύριος κυριος lord; master εἰσακούσεταί εισακουω heed; listen to μου μου of me; mine ἐν εν in τῷ ο the κεκραγέναι κραζω cry με με me πρὸς προς to; toward αὐτόν αυτος he; him
4:3 וּ û וְ and דְע֗וּ ḏᵊʕˈû ידע know כִּֽי־ kˈî- כִּי that הִפְלָ֣ה hiflˈā פלה be special יְ֭הוָה [ˈyhwāh] יְהוָה YHWH חָסִ֣יד ḥāsˈîḏ חָסִיד loyal לֹ֑ו lˈô לְ to יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH יִ֝שְׁמַ֗ע ˈyišmˈaʕ שׁמע hear בְּ bᵊ בְּ in קָרְאִ֥י qārᵊʔˌî קרא call אֵלָֽיו׃ ʔēlˈāʸw אֶל to
4:4. et cognoscite quoniam mirabilem reddidit Dominus sanctum suum Dominus exaudiet cum clamavero ad eumKnow ye also that the Lord hath made his holy one wonderful: the Lord will hear me when I shall cry unto him.
3. But know that the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him.
4:3. And know this: the Lord has made wondrous his holy one. The Lord will heed me when I cry out to him.
4:3. But know that the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him.
But know that the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him:

4:4 Знайте, что Господь отделил для Себя святаго Своего; Господь слышит, когда я призываю Его.
4:4
καὶ και and; even
γνῶτε γινωσκω know
ὅτι οτι since; that
ἐθαυμάστωσεν θαυμαστοω lord; master
τὸν ο the
ὅσιον οσιος responsible; devout
αὐτοῦ αυτος he; him
κύριος κυριος lord; master
εἰσακούσεταί εισακουω heed; listen to
μου μου of me; mine
ἐν εν in
τῷ ο the
κεκραγέναι κραζω cry
με με me
πρὸς προς to; toward
αὐτόν αυτος he; him
4:3
וּ û וְ and
דְע֗וּ ḏᵊʕˈû ידע know
כִּֽי־ kˈî- כִּי that
הִפְלָ֣ה hiflˈā פלה be special
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
חָסִ֣יד ḥāsˈîḏ חָסִיד loyal
לֹ֑ו lˈô לְ to
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
יִ֝שְׁמַ֗ע ˈyišmˈaʕ שׁמע hear
בְּ bᵊ בְּ in
קָרְאִ֥י qārᵊʔˌî קרא call
אֵלָֽיו׃ ʔēlˈāʸw אֶל to
4:4. et cognoscite quoniam mirabilem reddidit Dominus sanctum suum Dominus exaudiet cum clamavero ad eum
Know ye also that the Lord hath made his holy one wonderful: the Lord will hear me when I shall cry unto him.
4:3. And know this: the Lord has made wondrous his holy one. The Lord will heed me when I cry out to him.
4:3. But know that the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him.
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
4:4: Stand in awe, and sin not - The Septuagint, which is copied by St. Paul, Eph 4:26, translate this clause, Οργιζεσθε, και μη ἁμαρτανετε; Be ye angry, and sin not. The Vulgate, Syriac, Ethiopic, and Arabic, give the same reading; and thus the original רגזו rigzu might be translated: If ye be angry, and if ye think ye have cause to be angry; do not let your disaffection carry you to acts of rebellion against both God and your king. Consider the subject deeply before you attempt to act. Do nothing rashly; do not justify one evil act by another: sleep on the business; converse with your oten heart upon your bed; consult your pillow.
And be still - ודמו vedommu, "and be dumb." Hold your peace; fear lest ye be found fighting against God. Selah. Mark this!
Albert Barnes: Notes on the Bible - 1834
4:4: Stand in awe - Still addressed to those who in Psa 4:2 are called "sons of men;" that is, to his enemies. This is rendered by Prof. Alexander, "Rage and sin not." The Aramaic Paraphrase renders it, "Tremble before him, and sin not." The Latin Vulgate, "Irascimini" - "be angry." The Septuagint ὀργίζεσθε καὶ μὴ ἁμαρτάνετε orgizesthe kai mē hamartanete, "Be ye angry, and sin not" - a rendering which Paul seems to have had in his eye in Eph 4:26, where the same language is found. It is not necessary, however, to suppose that, in this case, or by so quoting this language, Paul meant to give his sanction to the Septuagint translation of the passage. The truth doubtless is, that he found this language in that version, and that he quoted it, not as a correct translation, but as exactly expressing an idea which he wished to convey - in the same way as he would have quoted an expression from a Greek classic.
It was made to convey an inspired sentiment by his use of it; whether it was a fair translation of the original Hebrew was another question. For the meaning of the sentiment, see the notes at Eph 4:26. The original word here - רגז râ gaz - means to be moved, disturbed, disquieted, thrown into commotion; and as this may be by anger, fear, or grief, so the word comes to be used with reference to any one of these things. - Gesenius, Lexicon. The connection here would seem to require that it should be understood with reference to "fear" - since we cannot suppose that the writer would counsel them to be moved or agitated by wrath or anger, and since there was no ground for exhorting them to be moved by grief. The true idea is, doubtless, that which is conveyed in our translation - that they were to fear; to stand in awe; to reflect on the course which they were pursuing, and on the consequences of that course, and by so doing to cease from their plans, and to sin no further. God had determined to protect him whom they were engaged in persecuting, and, in prosecuting their plans, they must come into conflict with His power, and be overcome. The counsel, therefore, is just such as may properly be given to all men who are engaged in executing plans of evil.
And sin not - That is, by continuing to prosecute these plans. Your course is one of rebellion against Yahweh, since he has determined to protect him whom you are endeavoring to drive from his throne, and any further prosecution of your schemes must be regarded as additional guilt. They had indeed sinned by what they had already done; they would only sin the more unless they abandoned their undertaking.
Commune with your own heart - Hebrew: "Speak with your own heart;" that is, consult your own "heart" on the subject, and be guided by the result of such a deliberation. The language is similar to what we often use when we say, "Consult your better judgment," or "Consult your feelings," or "Take counsel of your own good sense;" as if a man were divided against himself, and his passions, his ambition, or his avarice, were contrary to his own better judgment. The word "heart" here is used in the sense in which we now use it as denoting the seat of the affections, and especially of right affections; and the meaning is, "Do not take counsel of, or be influenced by, your head, your will, your passions, your evil advisers and counselors; but consult your own better feelings, your generous emotions, your sense of right, and act accordingly." People would frequently be much more likely to do right if they would consult their "hearts" as to what should be done than they are in following the counsels which actually influence them. The secret, silent teachings of the "heart" - the heart when unbiased and uninfluenced by bad counselors - is often our best and safest guide.
Upon your bed - Admirable advice to those who are engaged in plans of wickedness. In the silence of night; in solitary musings on our bed; when withdrawn from the world, and from all the promptings of passion and ambition, and when, if at any time, we cannot but feel that the eye of God is upon us, the mind is most likely to be in a proper state to Rev_iew its plans, and to inquire whether those plans can be expected to meet the divine approbation.
And be still - When you are thus quiet, reflect on your doings. For a most beautiful description of the effect of night and silence in recalling wicked men from their schemes, see Job 33:14-17. Compare the notes at that passage.
Selah - This, as explained in the notes at Psa 3:2, marks a musical pause. The pause here would well accord with the sense, and would most happily occur after the allusion to the quiet communion on the bed, and the exhortation to be still.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: Stand: Psa 2:11, Psa 33:8, Psa 119:161; Jer 5:22
sin: Job 28:28; Pro 3:7, Pro 16:6, Pro 16:17; Eph 4:26
commune: Psa 63:6, Psa 77:6; Co2 13:5
be still: Psa 46:10; Hab 2:20
Selah: Psa 3:2, Psa 3:4
Carl Friedrich Keil and Franz Delitzsch
4:4
(Heb.: 4:5-6) The address is continued: they are to repent and cleave to Jahve instead of allowing themselves to be carried away by arrogance and discontent. The lxx has rendered it correctly: ὀργίζεσθε καὶ μὴ ἁμαρτάνετε (cf. Eph 4:26): if ye will be angry beware of sinning, viz., backbiting and rebellion (cf. the similar paratactic combinations Ps 28:1; Josh 6:18; Is 12:1). In connection with the rendering contremiscite we feel to miss any expression of that before which they are to tremble (viz., the sure punishment which God decrees). He warns his adversaries against blind passion, and counsels them to quiet converse with their own hearts, and solitary meditation, in order that they may not imperil their own salvation. To commune with one's own heart, without the addition of the object, is equivalent to to think alone by one's self, and the bed or resting-place, without requiring to be understood literally, points to a condition of mind that is favourable to quiet contemplation. The heart is the seat of the conscience, and the Spirit of God (as Hamann, Werke i. 98, observes on this subject) disguises itself as our own voice that we may see His exhortation, His counsel, and His wisdom well up out of our own stony heart. The second imper. continues the first: and cease, prop. be still (דּמם from the sound of the closed mouth checking the discourse), i.e., come to your right mind by self-examination, cease your tumult-a warning coming with the semblance of command by reason of the consciousness of innocence on his part; and this impression has to be rendered here by the striking in of the music. The dehortation passes over into exhortation in Ps 4:6. Of course the sacrifices were continued in the sanctuary while David, with his faithful followers, was a fugitive from Jerusalem. Referring to this, David cries out to the Absolomites: offer זבחי־צדק. Here at least these are not offerings consisting of actions which are in accordance with the will of God, instead of slaughtered animals, but sacrifices offered with a right mind, conformed to the will of God, instead of the hypocritical mind with which they consecrate their evil doings and think to flatter God. In Ps 51:21, Deut 33:19 also, "the sacrifices of righteousness" are real sacrifices, not merely symbols of moral acts. Not less full of meaning is the exhortation וּבטחוּ אל־ה. The verb בּטח is construed with אל as in Ps 31:7; Ps 56:4; Ps 86:2, combining with the notion of trusting that of drawing near to, hanging on, attaching one's self to any one. The Arabic word bṭḥ, expandere, has preserved the primary notion of the word, a notion which, as in the synon. Arab. bsṭ, when referred to the effect which is produced on the heart, countenance and whole nature of the man by a joyous cheerful state of mind, passes over to the notion of this state of mind itself, so that בּטח (like the Arab. inbasaṭa to be cheerful, fearless, bold, lit., expanded [cf. רהב Is 60:5] = unstraitened) consequently signifies to be courageous, confident. They are to renounce the self-trust which blinds them in their opposition to the king who is deprived of all human assistance. If they will trustingly submit themselves to God, then at the same time the murmuring and rancorous discontent, from which the rebellion has sprung, will be stilled. Thus far the address to the rebellious magnates goes.
Geneva 1599
4:3 But know that the LORD hath set apart him that is (f) godly for himself: the LORD will hear when I call unto him.
(f) A king who walks in his vocation.
John Gill
4:4 Stand in awe, and sin not,.... That is, stand in awe of God, and his righteous, judgments; be afraid of him, and tremble before him; make him your fear and your dread, and go on no longer and proceed no further in sinning against him. The Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, render it, "be ye angry, and sin not": which are the words of the apostle, Eph 4:26; referring to this place; and which doubtless is the reason of these versions. There is an anger that is sinful, when it is without a cause, or exceeds due bounds, and is not directed to a good end, and is productive of bad effects, by words or deeds; and when it is soon raised, or long continued; and there is an anger that is not sinful; when it arises from a true zeal for God and religion; when it is kindled, not against the persons, but sins, of men; and when it is continued to answer good purposes; as the good of those with whom we are angry, and the glory of God, and the promoting of the kingdom and interest of Christ;
commune with your own heart upon your bed: when retired from men and business, and you are at leisure to think and meditate then reflect upon your actions, seriously consider them; ask your heart some proper and close questions; examine narrowly and thoroughly the principles on which, and the views with which, you act;
and be still; cease from all your rage and fury against me, against the Lord, and against his people; or "say in your own hearts" (q), as follows.
Selah; on this word; see Gill on Ps 3:2.
(q) "dicite in corde vestro", Montanus, Cocceius, Gussetius; "loquimini", Pagninus, Piscator.
John Wesley
4:3 Godly - Me, whom, though you traduce as an hypocrite, God hath pronounced to he a man after his own heart, 1Kings 13:14. For himself - In his stead, or to be his vicegerent, as all kings are, and especially the kings of God's own people.
Robert Jamieson, A. R. Fausset and David Brown
4:3 godly--an object as well as subject of divine favor (compare Ps 105:14-15).
4:54:5: Բարկանայք՝ եւ մի՛ մեղանչէք. զոր ինչ ասէք ՚ի սիրտս ձեր յանկողինս ձեր զղջացարո՛ւք։
5 Եթէ բարկանաք՝ մի՛ մեղանչէք, ձեր անկողնու մէջ ինչ էլ որ ասէք ձեր սրտում՝ զղջացէ՛ք:
4 Դողացէ՛ք ու մեղք մի՛ գործէք. Խօսեցէ՛ք սրտերնուդ հետ ձեր անկողիններուն վրայ ու լռեցէ՛ք։ (Սէլա։)
Բարկանայք` եւ մի՛ մեղանչէք. զոր ինչ ասէք ի սիրտս ձեր յանկողինս ձեր` զղջացարուք:[18]:

4:5: Բարկանայք՝ եւ մի՛ մեղանչէք. զոր ինչ ասէք ՚ի սիրտս ձեր յանկողինս ձեր զղջացարո՛ւք։
5 Եթէ բարկանաք՝ մի՛ մեղանչէք, ձեր անկողնու մէջ ինչ էլ որ ասէք ձեր սրտում՝ զղջացէ՛ք:
4 Դողացէ՛ք ու մեղք մի՛ գործէք. Խօսեցէ՛ք սրտերնուդ հետ ձեր անկողիններուն վրայ ու լռեցէ՛ք։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
4:44:5 Гневаясь, не согрешайте: размыслите в сердцах ваших на ложах ваших, и утишитесь;
4:5 ὀργίζεσθε οργιζω impassioned; anger καὶ και and; even μὴ μη not ἁμαρτάνετε αμαρτανω sin λέγετε λεγω tell; declare ἐν εν in ταῖς ο the καρδίαις καρδια heart ὑμῶν υμων your καὶ και and; even ἐπὶ επι in; on ταῖς ο the κοίταις κοιτη lying down; relations ὑμῶν υμων your κατανύγητε κατανυσσω pierce to διάψαλμα διαψαλμα interlude; rest
4:4 רִגְז֗וּ riḡzˈû רגז quake וְֽ wᵊˈ וְ and אַל־ ʔal- אַל not תֶּ֫חֱטָ֥אוּ tˈeḥᵉṭˌāʔû חטא miss אִמְר֣וּ ʔimrˈû אמר say בִ֭ ˈvi בְּ in לְבַבְכֶם lᵊvavᵊḵˌem לֵבָב heart עַֽל־ ʕˈal- עַל upon מִשְׁכַּבְכֶ֗ם miškavᵊḵˈem מִשְׁכָּב couch וְ wᵊ וְ and דֹ֣מּוּ ḏˈōmmû דמם rest סֶֽלָה׃ sˈelā סֶלָה sela
4:5. irascimini et nolite peccare loquimini in cordibus vestris super cubilia vestra et tacete semperBe ye angry, and sin not: the things you say in your hearts, be sorry for them upon your beds.
4. Stand in awe, and sin not: commune with your own heart upon your bed, and be still.
4:4. Be angry, and do not be willing to sin. The things that you say in your hearts: be sorry for them on your beds.
4:4. Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah.
Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah:

4:5 Гневаясь, не согрешайте: размыслите в сердцах ваших на ложах ваших, и утишитесь;
4:5
ὀργίζεσθε οργιζω impassioned; anger
καὶ και and; even
μὴ μη not
ἁμαρτάνετε αμαρτανω sin
λέγετε λεγω tell; declare
ἐν εν in
ταῖς ο the
καρδίαις καρδια heart
ὑμῶν υμων your
καὶ και and; even
ἐπὶ επι in; on
ταῖς ο the
κοίταις κοιτη lying down; relations
ὑμῶν υμων your
κατανύγητε κατανυσσω pierce to
διάψαλμα διαψαλμα interlude; rest
4:4
רִגְז֗וּ riḡzˈû רגז quake
וְֽ wᵊˈ וְ and
אַל־ ʔal- אַל not
תֶּ֫חֱטָ֥אוּ tˈeḥᵉṭˌāʔû חטא miss
אִמְר֣וּ ʔimrˈû אמר say
בִ֭ ˈvi בְּ in
לְבַבְכֶם lᵊvavᵊḵˌem לֵבָב heart
עַֽל־ ʕˈal- עַל upon
מִשְׁכַּבְכֶ֗ם miškavᵊḵˈem מִשְׁכָּב couch
וְ wᵊ וְ and
דֹ֣מּוּ ḏˈōmmû דמם rest
סֶֽלָה׃ sˈelā סֶלָה sela
4:5. irascimini et nolite peccare loquimini in cordibus vestris super cubilia vestra et tacete semper
Be ye angry, and sin not: the things you say in your hearts, be sorry for them upon your beds.
4. Stand in awe, and sin not: commune with your own heart upon your bed, and be still.
4:4. Be angry, and do not be willing to sin. The things that you say in your hearts: be sorry for them on your beds.
4:4. Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6. Давид советует своим врагам одуматься и раскаяться. - "Гневаясь, не согрешайте". Гнев на Давида проистекал от признания Давида негодным администратором и несправедливым судьей. Такой гнев, как ратоборство за попранную правду, законен, но он не должен доводить людей до греховных действий, до несправедливостей над другими, в данном случае Давидом: нужно сначала проверить, справедливы ли возводимые на него обвинения, а это возможно в спокойном состоянии духа, к чему он и приглашает ("размыслите на ложах, утишитесь"). Следствием поверки своих действий в них явится раскаяние, которое они должны запечатлеть принесением Богу искренней жертвы ("жертва правды") и возложить надежду в устроении жизни на Него, а не на свою силу.
Adam Clarke: Commentary on the Bible - 1831
4:5: Offer the sacrifices of righteousness - Do not attempt to offer a sacrifice to God for prosperity in your present rebellious conduct. Such a sacrifice would be a sin. Turn to God from whom you have revolted; and offer to him a righteous sacrifice, such as the law prescribes, and such as he can receive. Let all hear and consider this saying. No sacrifice - no performance of religious duty, will avail any man, if his heart be not right with God. And let all know, that under the Gospel dispensation no sacrifice of any kind will be received but through the all-atoning sacrifice made by Christ.
Because of sin, justice has stopped every man's mouth; so that none can have access to God, but through the Mediator. By him only can the mouth of a sinner be opened to plead with God. Hear this, ye who trust in yourselves, and hope for heaven without either faith or dependence on the vicarious sacrifice of Christ.
Albert Barnes: Notes on the Bible - 1834
4:5: Offer the sacrifices of righteousness - Offer righteous sacrifices; that is, sacrifices prompted by right motives, and in accordance with the prescriptions in the law of God. This appears to be addressed also to those who in Psa 4:2 are called "sons of men;" that is, those who were arrayed against the psalmist. According to the common opinion this psalm was composed by David on occasion of his being driven from his throne and kingdom; and, of course, Zion, the ark, and the tabernacle, were in the hands of his enemies. The exhortation here may be, either that, as his enemies were now in possession of the usual seat of public worship, they would conduct the worship of God by keeping up the regular daily sacrifice; or, more probably, it means that in view of their sins, particularly in this rebellion, and as the result of the calm reflection to which he had exhorted them in Psa 4:4, they should now manifest their repentance, and their purpose to turn to God, by presenting to him an appropriate sacrifice. They were sinners. They were engaged in an unholy cause. He exhorts them to pause, to reflect, to turn to God, and to bring a sacrifice for their sins, that their guilt might be blotted out.
And put your trust in the Lord - That is, turn from your evil ways, and confide in God in all his arrangements, and submit to him. Compare Psa 2:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: Offer: Psa 50:14, Psa 51:19; Deu 33:19; Sa2 15:12; Isa 1:11-18, Isa 61:8; Mal 1:8, Mal 1:11-14; Mat 5:23, Mat 5:23; Heb 13:15, Heb 13:16
put: Psa 2:12, Psa 26:1, Psa 37:3, Psa 62:8, Psa 84:11, Psa 84:12; Isa 26:3, Isa 26:4, Isa 50:10; Pe1 4:19
Geneva 1599
4:4 (g) Stand in awe, and sin not: commune with your own heart upon your bed, and be (h) still. Selah.
(g) For fear of God's judgment.
(h) Cease your rage.
John Gill
4:5 Offer the sacrifices of righteousness,.... Offer for sacrifice things righteously gotten, for the Lord hates robbery for burnt offering, Is 61:8. Some respect may be had to the unrighteous acquisitions of Absalom and his men, and who were now in possession of Jerusalem, and of the altars of the Lord, and were sacrificing on them; in which they gloried; and to which this may be opposed. Likewise sacrifices of righteousness are such as were according to the law, and were offered in a right manner; which were not maimed, nor had any blemish in them; see Mal 1:13; and particularly such as were offered up in the faith of the great sacrifice, Christ; for, without faith, it is impossible to please God by any sacrifice. And this sense is confirmed by the following clause, which requires trust in the Lord. Moreover, righteousness, with the Jews, signifies alms, beneficence, showing mercy to the indigent; and acts of liberality are sacrifices, with which God is well pleased; and which are preferred by him to the sacrifices of the ceremonial law, Heb 13:16. The sacrifices also of a broken heart, and of a contrite spirit, are such as God esteems of; he looks to those that have them, and dwells with them. And to this sense the Chaldee paraphrase inclines, in which the words are thus paraphrased;
"subdue your corruptions, and it shall be reckoned to you as a sacrifice of righteousness?''
and why may not the sacrifice of praise for mercies received, especially for the righteousness of Christ, be at least included, if not principally designed; since these are sacrifices which, under the ceremonial law, were more pleasing to God than others; and are always acceptable to him through Jesus Christ our Lord? Agreeably to this, Aben Ezra thinks the peace offerings are intended, which were in a way of thanksgiving; and are opposed to sin offerings, and trespass offerings, and burnt offerings; from the last of which sacrifices of righteousness are distinguished in Ps 51:19;
and put your trust in the Lord: not in your strength, in horses and chariots, and numbers of men; nor in wise counsels, nor in riches, nor in fleshly privileges, nor in works of righteousness, or sacrifices of righteousness: for though they are to be performed, they are not to be trusted in; nor in your own hearts. And while the psalmist is striking at the false confidence of the sons of men he is addressing, he may at the same time be thought to be encouraging those that were with him to trust in the Lord, Jehovah, the Son of God, before spoken of by him as the object of trust, Ps 2:12; to trust in his person for the acceptance of their persons and sacrifices of righteousness; and in his righteousness for justification; in his blood for pardon; in his sacrifice for expiation of sin; in his fulness for daily supplies; and in his power for protection and safety. And it is right to trust in him at all times; in times of affliction, temptation, and desertion: he is always the same; in him is everlasting strength; he has an heart as well as an ability to help and succour, and none ever trusted in him and were confounded. Such have peace and safety, and can want no good thing.
John Wesley
4:4 In awe - Be afraid, if not of me, yet of God, who hath engaged in my cause. Sin not - By prosecuting your rebellion against God's authority. On your bed - Calmly consider these things in the silent night, when you are at leisure from distracting business. Be still - Compose your tumultuous minds.
Robert Jamieson, A. R. Fausset and David Brown
4:4 Stand in awe-- (Eph 4:26), from Septuagint, "be angry." Both clauses are qualified by "not."
4:64:6: Մատուցէ՛ք պատարագ արդարութեան, եւ յուսացարո՛ւք ՚ի Տէր։ Բազումք ասէին թէ ո՞ ցուցցէ մեզ զբարութիւն[6573]. [6573] Ոմանք.Պատարագս արդա՛՛։ Ոմանք.Թէ ո՛վ ցուցանէ մեզ զբարութիւն Տեառն։
6 Արդարութեան զոհե՛ր մատուցեցէք եւ Տիրոջ վրայ յո՛յս դրէք:
5 Արդարութեան զոհեր մատուցանեցէ՛ք, Ու Տէրոջը յուսացէ՛ք։
Մատուցէք պատարագս արդարութեան, եւ յուսացարուք ի Տէր:

4:6: Մատուցէ՛ք պատարագ արդարութեան, եւ յուսացարո՛ւք ՚ի Տէր։ Բազումք ասէին թէ ո՞ ցուցցէ մեզ զբարութիւն[6573].
[6573] Ոմանք.Պատարագս արդա՛՛։ Ոմանք.Թէ ո՛վ ցուցանէ մեզ զբարութիւն Տեառն։
6 Արդարութեան զոհե՛ր մատուցեցէք եւ Տիրոջ վրայ յո՛յս դրէք:
5 Արդարութեան զոհեր մատուցանեցէ՛ք, Ու Տէրոջը յուսացէ՛ք։
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4:54:6 приносите жертвы правды и уповайте на Господа.
4:6 θύσατε θυω immolate; sacrifice θυσίαν θυσια immolation; sacrifice δικαιοσύνης δικαιοσυνη rightness; right standing καὶ και and; even ἐλπίσατε ελπιζω hope ἐπὶ επι in; on κύριον κυριος lord; master
4:5 זִבְח֥וּ zivḥˌû זבח slaughter זִבְחֵי־ zivḥê- זֶבַח sacrifice צֶ֑דֶק ṣˈeḏeq צֶדֶק justice וּ֝ ˈû וְ and בִטְח֗וּ viṭḥˈû בטח trust אֶל־ ʔel- אֶל to יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
4:6. sacrificate sacrificium iustitiae et fidite in Domino multi dicunt quis ostendit nobis bonumOffer up the sacrifice of justice, and trust in the Lord: many say, Who sheweth us good things?
5. Offer the sacrifices of righteousness, and put your trust in the LORD.
4:5. Offer the sacrifice of justice, and hope in the Lord. Many say, “Who reveals to us what is good?”
4:5. Offer the sacrifices of righteousness, and put your trust in the LORD.
Offer the sacrifices of righteousness, and put your trust in the LORD:

4:6 приносите жертвы правды и уповайте на Господа.
4:6
θύσατε θυω immolate; sacrifice
θυσίαν θυσια immolation; sacrifice
δικαιοσύνης δικαιοσυνη rightness; right standing
καὶ και and; even
ἐλπίσατε ελπιζω hope
ἐπὶ επι in; on
κύριον κυριος lord; master
4:5
זִבְח֥וּ zivḥˌû זבח slaughter
זִבְחֵי־ zivḥê- זֶבַח sacrifice
צֶ֑דֶק ṣˈeḏeq צֶדֶק justice
וּ֝ ˈû וְ and
בִטְח֗וּ viṭḥˈû בטח trust
אֶל־ ʔel- אֶל to
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
4:6. sacrificate sacrificium iustitiae et fidite in Domino multi dicunt quis ostendit nobis bonum
Offer up the sacrifice of justice, and trust in the Lord: many say, Who sheweth us good things?
5. Offer the sacrifices of righteousness, and put your trust in the LORD.
4:5. Offer the sacrifice of justice, and hope in the Lord. Many say, “Who reveals to us what is good?”
4:5. Offer the sacrifices of righteousness, and put your trust in the LORD.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 There be many that say, Who will show us any good? LORD, lift thou up the light of thy countenance upon us. 7 Thou hast put gladness in my heart, more than in the time that their corn and their wine increased. 8 I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety.
We have here,
I. The foolish wish of worldly people: There be many that say, Who will show us any good? Who will make us to see good? What good they meant is intimated, v. 7. It was the increase of their corn and wine; all they desired was plenty of the wealth of this world, that they might enjoy abundance of the delights of sense. Thus far they are right, that they are desirous of good and solicitous about it; but there are these things amiss in this wish:-- 1. They enquire, in general, "Who will make us happy?" but do not apply themselves to God who alone can; and so they expose themselves to be ill-advised, and show they would rather be beholden to any than to God, for they would willingly live without him. 2. They enquire for good that may be seen, seeming good, sensible good; and they show no concern for the good things that are out of sight and are the objects of faith only. The source of idolatry was a desire of gods that they might see, therefore they worshipped the sun; but, as we must be taught to worship an unseen God, so to seek an unseen good, 2 Cor. iv. 18. We look with an eye of faith further than we can see with an eye of sense. 3. They enquire for any good, not for the chief good; all they want is outward good, present good, partial good, good meat, good drink, a good trade, and a good estate; and what are all these worth without a good God and a good heart? Any good will serve the turn of most men, but a gracious soul will not be put off so. This way, this wish, of carnal worldlings is their folly, yet many there be that join in it; and their doom will be accordingly. "Son, remember that thou in thy life-time receivedst thy good things, the penny thou didst agree for."
II. The wise choice which godly people make. David, and the pious few that adhered to him, dissented from that wish, and joined in this prayer, Lord, lift thou up the light of thy countenance upon us. 1. He disagrees from the vote of the many. God had set him apart for himself by distinguishing favours, and therefore he sets himself apart by a distinguishing character. "They are for any good, for worldly good, but so am not I; I will not say as they say; any good will not serve my turn; the wealth of the world will never make a portion for my soul, and therefore I cannot take up with it." 2. He and his friends agree in their choice of God's favour as their felicity; it is this which in their account is better than life and all the comforts of life. (1.) This is what they most earnestly desire and seek after; this is the breathing of their souls, "Lord, lift thou up the light of thy countenance upon us. Most are for other things, but we are for this." Good people, as they are distinguished by their practices, so they are by their prayers, not the length and language of them, but the faith and fervency of them; those whom God has set apart have a prayer by themselves, which, though others may speak the words of it, they only offer up in sincerity; and this is a prayer which they all say Amen to; "Lord, let us have thy favour, and let us know that we have it, and we desire no more; that is enough to make us happy. Lord, be at peace with us, accept of us, manifest thyself to us, let us be satisfied of thy loving-kindness and we will be satisfied with it." Observe, Though David speaks of himself only in the 7th and 8th verses, he speaks, in this prayer, for others also,--"upon us," as Christ taught us to pray, "Our Father." All the saints come to the throne of grace on the same errand, and in this they are one, they all desire God's favour as their chief good. We should beg it for others as well as for ourselves, for in God's favour there is enough for us all and we shall have never the less for others sharing in what we have. (2.) This is what, above any thing, they rejoice in (v. 7): "Thou hast hereby often put gladness into my heart; not only supported and refreshed me, but filled me with joy unspeakable; and therefore this is what I will still pursue, what I will seek after all the days of my life." When God puts grace in the heart he puts gladness in the heart; nor is any joy comparable to that which gracious souls have in the communications of the divine favour, no, not the joy of harvest, of a plentiful harvest, when the corn and wine increase. This is gladness in the heart, inward, solid, substantial joy. The mirth of worldly people is but a flash, a shadow; even in laughter their heart is sorrowful, Prov. xiv. 13. "Thou hast given gladness in my heart;" so the word is. True joy is God's gift, not as the world giveth, John xiv. 27. The saints have no reason to envy carnal worldlings their mirth and joy, but should pity them rather, for they may know better and will not. (3.) This is what they entirely confide in, and in this confidence they are always easy, v. 8. He had laid himself down and slept (Ps. iii. 5), and so he will still: "I will lay myself down (having the assurance of thy favour) in peace, and with as much pleasure as those whose corn and wine increase, and who lie down as Boaz did in his threshing-floor, at the end of the heap of corn, to sleep there when his heart was merry Ruth iii. 7), for thou only makest me to dwell in safety. Though I am alone, yet I am not alone, for God is with me; though I have no guards to attend me, the Lord alone is sufficient to protect me; he can do it himself when all other defences fail." If he have the light of God's countenance, [1.] He can enjoy himself. His soul returns to God, and reposes itself in him as its rest, and so he lays himself down and sleeps in peace. He has what he would have and is sure that nothing can come amiss to him. [2.] He fears no disturbance from his enemies, sleeps quietly, and is very secure, because God himself has undertaken to keep him safe. When he comes to sleep the sleep of death, and to lie down in the grave, and to make his bed in the darkness, he will then, with good old Simeon, depart in peace (Luke ii. 29), being assured that God will receive his soul, to be safe with himself, and that his body also shall be made to dwell in safety in the grave. [3.] He commits all his affairs to God, and contentedly leaves the issue of them with him. It is said of the husbandman that, having cast his seed into the ground, he sleeps and rises night and day, and the seed springs and grows up, he knows not how, Mark iv. 26, 27. So a good man, having by faith and prayer cast his care upon God, sleeps and rests night and day, and is very easy, leaving it to his God to perform all things for him and prepared to welcome his holy will.
In singing these verses, and praying over them, let us, with a holy contempt of the wealth and pleasure of this world, as insufficient to make us happy, earnestly seek the favour of God and pleasingly solace ourselves in that favour; and, with a holy indifferency about the issue of all our worldly concerns, let us commit ourselves and all our affairs to the guidance and custody of the divine Providence, and be satisfied that all shall be made to work for good to us if we keep ourselves in the love of God.
Adam Clarke: Commentary on the Bible - 1831
4:6: Who will show us any good? - This is not a fair translation. The word any is not in the text, nor any thing equivalent to it; and not a few have quoted it, and preached upon the text, placing the principal emphasis on this illegitimate word.
The place is sufficiently emphatic without this. There are multitudes who say, Who will show us good? Man wants good; he hates evil as evil, because he has pain, suffering, and death through it; and he wishes to find that supreme good which will content his heart, and save him from evil. But men mistake this good. They look for a good that is to gratify their passions; they have no notion of any happiness that does not come to them through the medium of their senses. Therefore they reject spiritual good, and they reject the Supreme God, by whom alone all the powers of the soul of man can be gratified.
Lift thou up the light of thy countenance - This alone, the light of thy countenance - thy peace and approbation, constitute the supreme good. This is what we want, wish, and pray for. The first is the wish of the worldling, the latter the wish of the godly.
Albert Barnes: Notes on the Bible - 1834
4:6: There be many that say - Some have supposed, as DeWette and others, that the allusion of the psalmist here is to his own followers, and that the reference is to their anxious fears in their misfortunes, as if they were poor and forsaken, and knew not from from where the supply of their wants would come. The more probable interpretation, however, is that the allusion is to the general anxiety of mankind, as contrasted with the feelings and desires of the psalmist himself in reference to the manner in which the desire was to be gratified. That is, the general inquiry among mankind is, who will show us good? Or, where shall we obtain that which seems to us to be good, or which will promote our happiness?
Who will show us any good? - The word "any" here is improperly supplied by the translators. The question is more emphatic as it is in the original - "Who will show us good?" That is, Where shall happiness be found? In what does it consist? How is it to be obtained? What will contribute to it? This is the "general" question asked by mankind. The "answer" to this question, of course, would be very various, and the psalmist evidently intends to place the answer which "he" would give in strong contrast with that which would be given by the mass of men. Some would place it in wealth; some in honor; some in palaces and pleasure grounds; some in gross sensual pleasure; some in literature; and some in refined social enjoyments. In contrast with all such views of the sources of true happiness, the psalmist says that he regards it as consisting in the favor and friendship of God. To him that was enough; and in this respect his views stood in strong contrast with those of the world around him. The "connection" here seems to be this - the psalmist saw those persons who were arrayed against him intent on their own selfish aims, prosecuting their purposes, regardless of the honor of God and the rights of other men; and he is led to make the reflection that this is the "general" character of mankind. They are seeking for happiness; they are actively employed in prosecuting their own selfish ends and purposes. They live simply to know how they shall be "happy," and they prosecute any scheme which would seem to promise happiness, regardless of the rights of others and the claims of religion.
Lord, lift thou up the light of thy countenance upon us - That is, in contrast with the feelings and plans of others. In the pursuit of what "they" regarded as good they were engaged in purposes of gain, of pleasure, or of ambition; he, on the contrary, asked only the favor of God - the light of the divine countenance. The phrase, "to lift up the light of the countenance" on one, is of frequent occurrence in the Scriptures, and is expressive of favor and friendship. When we are angry or displeased, the face seems covered with a dark cloud; when pleased, it brightens up and expresses benignity. There is undoubtedly allusion in this expression to the sun as it rises free from clouds and tempests, seeming to smile upon the world. The language here was not improbably derived from the benediction which the high priest was commanded to pronounce when he blessed the people of Israel Num 6:24-26, "The Lord bless thee, and keep thee; the Lord make his face to shine upon thee, and be gracious unto thee; the Lord lift up his countenance upon thee, and give thee peace." It may be added here, that what the psalmist regarded as the "supreme good" - the favor and friendship of God - is expressive of true piety in all ages and at all times. While the world is busy in seeking happiness in other things - in wealth, pleasure, gaiety, ambition, sensual delights - the child of God feels that true happiness is to be found only in religion, and in the service and friendship of the Creator; and, after all the anxious inquiries which men make, and the various experiments tried in succeeding ages, to find the source of true happiness, all who ever find it will be led to seek it where the psalmist said his happiness was found - in the light of the countenance of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: many: Psa 39:6, Psa 49:16-20; Eccl. 2:3-26; Isa 55:2; Luk 12:19, Luk 16:19; Jam 4:13; Jam 5:1-5
lift: Psa 21:6, Psa 42:5, Psa 44:3, Psa 67:1, Psa 80:1-3, Psa 80:7, Psa 80:19, Psa 89:15, Psa 119:135; Num 6:26
Carl Friedrich Keil and Franz Delitzsch
4:6
(Heb.: 4:7-8) Looking into his own small camp David is conscious of a disheartened feeling which is gaining power over him. The words: who will make us see, i.e., (as in Ps 34:13) experience any good? can be taken as expressive of a wish according to 2Kings 23:15; Is 42:23; but the situation gives it the character of a despondent question arising from a disheartened view of the future. The gloom has now, lasted so long with David's companions in tribulation that their faith is turned to fear, their hope to despair. David therefore prays as he looks upon them: Oh lift upon us (נסה־עלינוּ)
(Note: The Metheg which stands in the second syllable before the tone stands by the Sheb, in the metrical books, if this syllable is the first in a word marked with a greater distinctive without any conjunctive preceding it, and beginning with Sheb; it is, therefore, not נסה־עלינוּ but נסה־עלינוּ, cf. Ps 51:2 בּבוא־, Ps 69:28 תּנה־, Ps 81:3 שׂאו־, Ps 116:17 לך־, Ps 119:175 תּחי־. The reason and object are the same as stated in note p. *84 supra.)
the light of Thy countenance. The form of the petition reminds one of the priestly benediction in Num 6. There it is: פּניו יאר ה in the second portion, in the third פּניו ישּׂא ה, here these two wishes are blended into one prayer; and moreover in נסה there is an allusion to neec a banner, for the imper. of נשׂא, the regular form of which is שׂא, will also admit of the form נשׂא (Ps 10:12), but the mode of writing נסה (without example elsewhere, for נסּה Job 4:2 signifies "to be attempted") is only explained by the mingling of the verbs נשׂא and נסס, Arab. nṣṣ, extollere (Ps 60:6); נסּי ה (cf. Ps 60:6) is, moreover, a primeval word of the Tra (Ex 17:15). If we may suppose that this mingling is not merely a mingling of forms in writing, but also a mingling of the ideas in those forms, then we have three thoughts in this prayer which are brought before the eye and ear in the briefest possible expression: may Jahve cause His face to shine upon them; may He lift upon them the light of His countenance so that they may have it above them like the sun in the sky, and may that light be a banner promising them the victory, around which they shall rally.
David, however, despite the hopelessness of the present, is even now at peace in His God. The joy which Jahve has put into his heart in the midst of outward trial and adversity is מעת דּגנם ותירושׁם רבּוּ. The expression is as concise as possible: (1) gaudium prae equivalent to gaudium magnum prae -majus quam; then (2) מעת after the analogy of the comparatio decurtata (e.g., Ps 18:34 my feet are like hinds, i.e., like the feet of hinds) is equivalent to משּׂמחת עת; (3) אשׁר is omitted after עת according to Ges. 123, 3, for עת is the construct state, and what follows is the second member of the genitival relation, dependent upon it (cf. Ps 90:15; Is 29:1); the plurality of things: corn and new wine, inasmuch as it is the stores of both that are specially meant, is exceptionally joined with the plur. instead of the sing., and the chief word raabbu stands at the end by way of emphasis. The suff. does not refer to the people of the land in general (as in Ps 65:10), but, in accordance with the contrast, to the Absolomites, to those of the nation who have fallen away from David. When David came to Mahanaim, while the rebels were encamped in Gilead, the country round about him was hostile, so that he had to receive provisions by stealth, 2Kings 17:26-29. Perhaps it was at the time of the feast of tabernacles. The harvest and the vintage were over. A rich harvest of corn and new wine was garnered. The followers of Absolom had, in these rich stores which were at their disposal, a powerful reserve upon which to fall back. David and his host were like a band of beggars or marauders. But the king brought down from the sceptre of the beggar's staff is nevertheless happier than they, the rebels against him. What he possesses in his heart is a richer treasure than all that they have in their barns and cellars.
Geneva 1599
4:5 (i) Offer the sacrifices of righteousness, and put your trust in the LORD.
(i) Serve God purely, and not with outward ceremonies.
John Gill
4:6 There be many that say, who will show us any good?.... These may be thought to be the men of the world; carnal worldly minded men, seeking after temporal good, and taking up their rest and contentment in it; to whom the psalmist opposes his wish and request, in the following words. Or these are the words of the men that were along with David, wishing themselves at home and in their families, enjoying the good things of life they before had; or rather these are the words of the same many, the enemies of David, spoken of in Ps 3:1; who were wishing, as Kimchi observes, that Absalom's rebellion might prosper; that David might die and his son reign in his stead, so the evil they wished to him was good to them: or they may be the words of the same men, expressing the desperate condition that David and his friends were in, which the psalmist represents in this manner, "who will show us any good?" none, say they, will show them any good, neither God nor man; there is no help for him in God; he and his friends must unavoidably perish: and this produces the following petition,
Lord, lift thou up the light of thy countenance upon us; meaning his gracious presence, the manifestations of himself, the discoveries of his love, communion with him, the comforts of his Spirit, and the joys of his salvation; suggesting that in the enjoyment of these things lay their good and happiness, and their safety also; his face and favour, love and grace, being as a shield to encompass them, and as a banner over them, Ps 5:12; and so Jarchi observes, that the word here used signifies to lift up for a banner (r); so, me respect seems to be had to the form of the priests blessing, Num 6:24; and the words are opposed to the good desired by carnal men, and express the true happiness of the saints, Ps 89:15; this is a blessing wished for not only by David, but by his antitype the Messiah, Mt 27:46; and by all believers.
(r) So Gussetius, Ebr. Comment. p. 515, 518.
John Wesley
4:5 Offer - Unto God, that he may be reconciled to you. Righteousness - Righteous sacrifices; which requires that the persons offering them be righteous and do righteous things, and offer them with an honest mind, with faith and true repentance. Without which, he intimates, that all their sacrifices were of no esteem with God, and would be wholly unprofitable to them.
Robert Jamieson, A. R. Fausset and David Brown
4:5 Not only repent, but manifest penitence by sacrifices or righteousness or righteous sacrifices, &c.
4:74:7: նշանեցաւ առ մեզ լոյս երեսաց քոց, եւ ետուր ուրախութիւն սրտից մերոց։
7 Շատերն ասացին՝ «Ո՞վ ցոյց կը տայ մեզ Տիրոջ բարութիւնը»: Քո երեսի լոյսը ծագեց մեր վրայ,
6 Շատեր կ’ըսեն թէ՝ «Ո՞վ մեզի բարութիւն պիտի ցուցնէ»։Ո՛վ Տէր, քու երեսիդ լոյսը մեր վրայ ծագեցուր։
Բազումք ասէին թէ` Ո՛ ցուցցէ մեզ զբարութիւն. [19]նշանեցաւ առ մեզ լոյս երեսաց քոց:

4:7: նշանեցաւ առ մեզ լոյս երեսաց քոց, եւ ետուր ուրախութիւն սրտից մերոց։
7 Շատերն ասացին՝ «Ո՞վ ցոյց կը տայ մեզ Տիրոջ բարութիւնը»: Քո երեսի լոյսը ծագեց մեր վրայ,
6 Շատեր կ’ըսեն թէ՝ «Ո՞վ մեզի բարութիւն պիտի ցուցնէ»։Ո՛վ Տէր, քու երեսիդ լոյսը մեր վրայ ծագեցուր։
zohrab-1805▾ eastern-1994▾ western am▾
4:64:7 Многие говорят: > Яви нам свет лица Твоего, Господи!
4:7 πολλοὶ πολυς much; many λέγουσιν λεγω tell; declare τίς τις.1 who?; what? δείξει δεικνυω show ἡμῖν ημιν us τὰ ο the ἀγαθά αγαθος good ἐσημειώθη σημειοω signify ἐφ᾿ επι in; on ἡμᾶς ημας us τὸ ο the φῶς φως light τοῦ ο the προσώπου προσωπον face; ahead of σου σου of you; your κύριε κυριος lord; master
4:6 רַבִּ֥ים rabbˌîm רַב much אֹמְרִים֮ ʔōmᵊrîm אמר say מִֽי־ mˈî- מִי who יַרְאֵ֪נוּ֫ yarʔˈēnˈû ראה see טֹ֥וב ṭˌôv טֹוב good נְֽסָה־ nᵊˈsā- נשׂא lift עָ֭לֵינוּ ˈʕālênû עַל upon אֹ֨ור ʔˌôr אֹור light פָּנֶ֬יךָ pānˈeʸḵā פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
4:7. leva super nos lucem vultus tui Domine dedisti laetitiam in corde meoThe light of thy countenance, O Lord, is signed upon us: thou hast given gladness in my heart.
6. Many there be that say, Who will shew us good? LORD, lift thou up the light of thy countenance upon us.
4:6. The light of your countenance, Lord, has been sealed upon us. You have given joy to my heart.
4:6. [There be] many that say, Who will shew us [any] good? LORD, lift thou up the light of thy countenance upon us.
There be many that say, Who will shew us [any] good? LORD, lift thou up the light of thy countenance upon us:

4:7 Многие говорят: <<кто покажет нам благо?>> Яви нам свет лица Твоего, Господи!
4:7
πολλοὶ πολυς much; many
λέγουσιν λεγω tell; declare
τίς τις.1 who?; what?
δείξει δεικνυω show
ἡμῖν ημιν us
τὰ ο the
ἀγαθά αγαθος good
ἐσημειώθη σημειοω signify
ἐφ᾿ επι in; on
ἡμᾶς ημας us
τὸ ο the
φῶς φως light
τοῦ ο the
προσώπου προσωπον face; ahead of
σου σου of you; your
κύριε κυριος lord; master
4:6
רַבִּ֥ים rabbˌîm רַב much
אֹמְרִים֮ ʔōmᵊrîm אמר say
מִֽי־ mˈî- מִי who
יַרְאֵ֪נוּ֫ yarʔˈēnˈû ראה see
טֹ֥וב ṭˌôv טֹוב good
נְֽסָה־ nᵊˈsā- נשׂא lift
עָ֭לֵינוּ ˈʕālênû עַל upon
אֹ֨ור ʔˌôr אֹור light
פָּנֶ֬יךָ pānˈeʸḵā פָּנֶה face
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
4:7. leva super nos lucem vultus tui Domine dedisti laetitiam in corde meo
The light of thy countenance, O Lord, is signed upon us: thou hast given gladness in my heart.
6. Many there be that say, Who will shew us good? LORD, lift thou up the light of thy countenance upon us.
4:6. The light of your countenance, Lord, has been sealed upon us. You have given joy to my heart.
4:6. [There be] many that say, Who will shew us [any] good? LORD, lift thou up the light of thy countenance upon us.
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
7:-9. Искренняя вера в Бога всегда оправдывается. Окружавшие Давида немногие преданные ему люди, близки были к отчаянию, когда у них не оказалось никаких средств пропитания и взывали к Богу: "яви нам свет" - и тогда Господь помог им (см. введение к псалму). В этом Давид видит над собой руку Бога, почему, вверяя себя Его защите, "спокойно ложится и спит", хотя вблизи его враги.
Adam Clarke: Commentary on the Bible - 1831
4:7: Thou hast put gladness in my heart - Thou hast given my soul what it wanted and wished for. I find now a happiness which earthly things could not produce. I have peace of conscience, and joy in the Holy Ghost; such inward happiness as they cannot boast who have got the highest increase of corn and wine; those Two Things in the abundance of which many suppose happiness to be found.
To corn and wine all the versions, except the Chaldee, add oil; for corn, wine, and oil, were considered the highest blessings of a temporal kind that man could possess.
Albert Barnes: Notes on the Bible - 1834
4:7: Thou hast put gladness in my heart - Thou hast made me happy, to wit, in the manner specified in Psa 4:6. Many had sought happiness in other things; he had sought it in the favor of the Lord, and the Lord had given him a degree of happiness which they had never found in the most prosperous worldly condition. This happiness had its seat in the "heart," and not in any external circumstances. All true happiness must have its seat there, for if the heart is sad, of what avail are the most prosperous external circumstances?
More than in the time - More than they have had in the time referred to; or, more than I should have in such circumstances.
That their corn and their wine increased - When they were most successful and prosperous in worldly things. This shows that when, in Psa 4:6, he says that many inquired who would show them any "good," what they aspired after was worldly prosperity, here expressed by an increase of grain and wine. The word rendered "corn" means grain in general; the word rendered "wine" - תירושׁ tı̂ yrô sh - means properly "must, new wine," Isa 65:8. The reference here is probably to the joy of harvest, when the fruits of the earth were gathered in, an occasion among the Hebrews, as it is among most people, of joy and rejoicing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: put: Psa 37:4, Psa 43:4, Psa 63:2-5, Psa 92:4; Sol 1:4; Pe1 1:8
the time: Jdg 9:27; Isa 9:3; Jer 48:33
Geneva 1599
4:6 [There be] many that say, Who will shew us [any] (k) good? LORD, lift thou up the light of thy countenance upon us.
(k) The multitude seeks worldly wealth, but David sets his happiness in God's favour.
John Gill
4:7 Thou hast put gladness in my heart,.... The Ethiopic version reads it "into our heart"; in granting the above request; for, nothing so rejoices the hearts of God's people as the light of his countenance, or the enjoyment of his gracious presence: this was matter of exceeding joy to Christ himself, Ps 21:6; and so it is to all his members; this causes inward gladness, gladness of heart, and is opposed to the external rejoicings of wicked men and of hypocrites: and this is of God's putting into the heart; and indeed none can put gladness either into a wounded conscience, into the heart of a sensible sinner, or into the soul of one that is panting after the presence of God, and communion with him, but God himself;
more than in the time that their corn and their wine increased: meaning the time of harvest and of vintage; when there is a good harvest, and a good vintage, there is joy among men, and the contrary when it is otherwise, Is 9:3; these things being of general use, spread an universal joy among people; there is scarce any earthly thing that occasions more joy than these do: and yet the joy on such occasions is not to be compared with spiritual joy, that is a joy unspeakable and full of glory. Some take the to be not comparative, but causal, and render the words (s), "thou hast put gladness in ray heart from the time that their corn", &c. as do the Chaldee paraphrase and Syriac versions; and the Arabic version renders it, "because of the multitude of fruits", &c. and then the sense is, as if David should say concerning his enemies,
"I never envied their prosperity, I always rejoiced when they had a good harvest, or vintage, and still do; and yet they have rose up and rebelled against me, and requited me evil for good.''
And this sense is given into by the Jewish commentators (t), and shows of what an admirable spirit, and in what a sweet disposition of mind, the psalmist was; that while his enemies were seeking his life he was rejoicing in their prosperity; and is a sad aggravation of their wickedness: and this may also be understood of the rejoicing of David, and even of the Messiah, and likewise of all good men, at the spiritual prosperity of the saints, at any increase of grace, spiritual knowledge, and joy, signified by these outward things, as in Jer 31:12; the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, add "oil" to corn and wine.
(s) "a vel ex tempore quo frumentum eorum", &c. Pagninus, Montanus, Musculus, Cocceius. (t) Jarchi, Aben Ezra, & Kimchi in loc.
John Wesley
4:6 Many - Of my followers, who are weary of waiting upon God. Who - Who will put an end to our troubles, and give us tranquility. Lift up - Upon me and my friends. Give us an assurance of thy love, and evidence it by thy powerful assistance.
Robert Jamieson, A. R. Fausset and David Brown
4:6 Contrast true with vain confidence.
light of thy countenance upon us--figure for favor (Num 6:26; Ps 44:3; Ps 81:16).
4:84:8: ՚Ի պտղոյ ցորենոյ գինւոյ ձիթոյ իւրեանց լցուցե՛ր զնոսա[6574]։ [6574] Ոմանք.Ձիթոյ, նոքօք լցուցեր զմեզ։
8 եւ ուրախութիւն տուիր մեր սրտերին, ցորենի, գինու, ձէթի բարիքով յագեցրիր նրանց:
7 Իմ սրտիս ուրախութիւն տուիր՝ Անոնց ցորենին ու գինիին առատութեան ժամանակէն աւելի։
եւ ետուր ուրախութիւն սրտից մերոց. ի պտղոյ ցորենոյ, գինւոյ եւ ձիթոյ իւրեանց լցուցեր զնոսա:

4:8: ՚Ի պտղոյ ցորենոյ գինւոյ ձիթոյ իւրեանց լցուցե՛ր զնոսա[6574]։
[6574] Ոմանք.Ձիթոյ, նոքօք լցուցեր զմեզ։
8 եւ ուրախութիւն տուիր մեր սրտերին, ցորենի, գինու, ձէթի բարիքով յագեցրիր նրանց:
7 Իմ սրտիս ուրախութիւն տուիր՝ Անոնց ցորենին ու գինիին առատութեան ժամանակէն աւելի։
zohrab-1805▾ eastern-1994▾ western am▾
4:74:8 Ты исполнил сердце мое веселием с того времени, как у них хлеб и вино [и елей] умножились.
4:8 ἔδωκας διδωμι give; deposit εὐφροσύνην ευφροσυνη celebration εἰς εις into; for τὴν ο the καρδίαν καρδια heart μου μου of me; mine ἀπὸ απο from; away καιροῦ καιρος season; opportunity σίτου σιτος wheat καὶ και and; even οἴνου οινος wine καὶ και and; even ἐλαίου ελαιον oil αὐτῶν αυτος he; him ἐπληθύνθησαν πληθυνω multiply
4:7 נָתַ֣תָּה nāṯˈattā נתן give שִׂמְחָ֣ה śimḥˈā שִׂמְחָה joy בְ vᵊ בְּ in לִבִּ֑י libbˈî לֵב heart מֵ mē מִן from עֵ֬ת ʕˈēṯ עֵת time דְּגָנָ֖ם dᵊḡānˌām דָּגָן corn וְ wᵊ וְ and תִֽירֹושָׁ֣ם ṯˈîrôšˈām תִּירֹושׁ wine רָֽבּוּ׃ rˈābbû רבב be much
4:8. in tempore frumentum et vinum eorum multiplicata suntBy the fruit of their corn, their wine, and oil, they rest:
7. Thou hast put gladness in my heart, more than when their corn and their wine are increased.
4:7. By the fruit of their grain, wine, and oil, they have been multiplied.
4:7. Thou hast put gladness in my heart, more than in the time [that] their corn and their wine increased.
Thou hast put gladness in my heart, more than in the time [that] their corn and their wine increased:

4:8 Ты исполнил сердце мое веселием с того времени, как у них хлеб и вино [и елей] умножились.
4:8
ἔδωκας διδωμι give; deposit
εὐφροσύνην ευφροσυνη celebration
εἰς εις into; for
τὴν ο the
καρδίαν καρδια heart
μου μου of me; mine
ἀπὸ απο from; away
καιροῦ καιρος season; opportunity
σίτου σιτος wheat
καὶ και and; even
οἴνου οινος wine
καὶ και and; even
ἐλαίου ελαιον oil
αὐτῶν αυτος he; him
ἐπληθύνθησαν πληθυνω multiply
4:7
נָתַ֣תָּה nāṯˈattā נתן give
שִׂמְחָ֣ה śimḥˈā שִׂמְחָה joy
בְ vᵊ בְּ in
לִבִּ֑י libbˈî לֵב heart
מֵ מִן from
עֵ֬ת ʕˈēṯ עֵת time
דְּגָנָ֖ם dᵊḡānˌām דָּגָן corn
וְ wᵊ וְ and
תִֽירֹושָׁ֣ם ṯˈîrôšˈām תִּירֹושׁ wine
רָֽבּוּ׃ rˈābbû רבב be much
4:8. in tempore frumentum et vinum eorum multiplicata sunt
By the fruit of their corn, their wine, and oil, they rest:
4:7. By the fruit of their grain, wine, and oil, they have been multiplied.
4:7. Thou hast put gladness in my heart, more than in the time [that] their corn and their wine increased.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:8: I will both lay me down in peace, and sleep - Most men lie down, and most sleep, daily, for without rest and steep life could not be preserved; but alas! how few lie down in peace! peace with their own consciences, and peace with God! David had then two great blessings, rest by sleep, and peace in his soul. He had a happy soul; and when he lay down on his bed, his body soon enjoyed its repose, as the conscience was in peace. And he had a third blessing, a confidence that he should sleep in safety. And it was so. No fearful dreams disturbed his repose, for he had a mind tranquillized by the peace of God. As to his body, that enjoyed its due rest, for he had not overloaded nature either with dainties or superfluities. Reader, are not many of thy sleepless hours to be attributed to thy disordered soul - to a sense of guilt on thy conscience, or to a fear of death and hell?
Pray incessantly till thou get the light of God's countenance, till his Spirit bear witness with thine that thou art a child of God. Then thy repose will do thee good: and even in thy sleep thy happy soul will be getting forward to heaven.
Albert Barnes: Notes on the Bible - 1834
4:8: I will both lay me down in peace, and sleep - The word "both" here means "at the same time;" that is, I will alike be in peace, and I will lie down and will sleep; I will have a mind at peace (or, in tranquility) when I lie down, and will sleep calmly. This is said in view of his confidence in God, and of his belief that God would preserve him. He had put his trust in him; he had sought his happiness in him, and now he felt assured that he had nothing to fear, and, at peace with God, he would lie down and compose himself to rest. This is the counterpart of what is said in Psa 3:5. There he says in the morning, that, though surrounded by fear, he "had" been permitted to lie calmly down and sleep; here he says, that, though he is surrounded by fear, he has such confidence in God, that he "will" give himself to quiet slumber. His mind was free from anxiety as to the result of the present troubles; he had calm confidence in God; he committed all to him; and thus gave himself to rest. No one can fail to admire the beauty of this; and no one can fail to perceive that entire confidence in God, and an assurance that all things are under his control, are best adapted of all things to give peaceful days and nights.
For thou, Lord, only makest me dwell in safety - There are two ideas here:
(a) One a confidence that he would abide in safety;
(b) the other, that he owed this entirely to the Lord.
He had no power to defend himself, and yet he felt assured that he would be safe - for he put his trust entirely in the Lord. The whole language implies unwavering trust or confidence in God, and is thus instructive and useful for all. It teaches us:
(1) that in the midst of troubles we may put our trust in God; and
(2) that religion is adapted to make the mind calm in such circumstances, and to enable its possessor to lie down without anxiety in the slumbers of the night, and to pursue without anxiety the duties of the day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: I will: Psa 3:5, Psa 16:8; Job 11:18, Job 11:19; Pro 3:24; Th1 4:13, Th1 4:14, Th1 5:10; Rev 14:13
for: Lev 25:18, Lev 25:19, Lev 26:5; Deu 12:10, Deu 33:27-29; Eze 34:25; Hos 2:18; Rom 8:35-39
Carl Friedrich Keil and Franz Delitzsch
4:8
(Heb.: 4:9) Thus then he lies down to sleep, cheerfully and peacefully. The hymn closes as it began with a three line verse. יחדּוּ (lit., in its unions = collectively, Olshausen, 135, c, like כּלּו altogether, בּעתּו at the right time) is by no means unemphatic; nor is it so in Ps 19:10 where it means "all together, without exception." With synonymous verbs it denotes the combination of that which they imply, as Is 42:14. It is similar in Ps 141:10 where it expresses the coincidence of the fall of his enemies and the escape of the persecuted one. So here: he wishes to go to sleep and also at once he falls asleep (ואישׁן in a likewise cohortative sense = ואישׁנה). His God makes him to dwell in seclusion free of care. לברד is a first definition of condition, and לבטח a second. The former is not, after Deut 32:12, equivalent to לבדּך, an addition which would be without any implied antithesis and consequently meaningless. One must therefore, as is indeed required by the situation, understand לבדד according to Num 23:9; Mic 7:14; Deut 33:28; Jer 49:31. He needs no guards for he is guarded round about by Jahve and kept in safety. The seclusion, בּדד, in which he is, is security, בּטח, because Jahve is near him. Under what a many phases and how sweetly the nature of faith is expressed in this and the foregoing Psalm: his righteousness, exaltation, joy, peace, contentment in God! And how delicately conceived is the rhythm! In the last line the evening hymn itself sinks to rest. The iambics with which it closes are like the last strains of a lullaby which die away softly and as though falling asleep themselves. Dante is right when he says in his Convito, that the sweetness of the music had harmony of the Hebrew Psalter is lost in the Greek and Latin translations.
John Gill
4:8 I will both lay me down in peace, and sleep,.... Signifying, that he had such a calmness and serenity of mind, amidst all his troubles, that he could not only lay himself down in great peace, and much composure of mind, but sleep also, and that as soon as laid down almost; some lay themselves down, but cannot sleep, through the anxiety of their minds; but the psalmist could do both: or the word rendered "both" may he translated "together" (u); and the sense be either that he would lie down and sleep together with his friends, committing himself and them to the care and protection of God; or that he should lie down and sleep together with his enemies; meaning that he was assured that there would quickly be a reconciliation and peace between them; see Prov 16:7;
for thou, Lord, only makest me dwell in safety; suggesting that his protection and safety were owing to the power and presence of God only; and that was the reason of the tranquillity of his mind, and why he slept so quietly in the night watches, though in such danger from his enemies; or "thou, Lord, makest me only" or "alone" (w), being solitary and destitute of friends, to dwell in safety; finder the shadow of thy wings, encompassed by thy favour, and surrounded by thy power; see Deut 33:28.
(u) "simul", Musculus, Junius & Tremellius, Piscator, Gejerus, Cocceius. (w) "me solum", Cocceius; "me seorsim", Gejerus.
John Wesley
4:7 Thou hast - Whatsoever thou shalt do with me for the future, I have at present unspeakable satisfaction in the testimonies of thy love to my soul; more than worldly persons have in the time of a plentiful harvest.
Robert Jamieson, A. R. Fausset and David Brown
4:7 corn and wine--literally, "new corn and wine."
increased--an abundant harvest giving great joy (Is 9:3).
4:94:9: Խաղաղութեամբ յայս եւ ՚ի սոյն ննջեսցո՛ւք եւ զարթիցուք[6575]. [6575] Ոմանք.Խաղաղութեամբ քով յայս եւ ՚ի սոյն ննջեցից եւ զարթեայց... (10) յուսով քո։
9 Այսուհետեւ մենք խաղաղութեամբ կը ննջենք ու կ’արթնանանք,
8 Խաղաղութեամբ պիտի պառկիմ ու քնանամ,
Խաղաղութեամբ յայս եւ ի սոյն ննջեսցուք եւ զարթիցուք:

4:9: Խաղաղութեամբ յայս եւ ՚ի սոյն ննջեսցո՛ւք եւ զարթիցուք[6575].
[6575] Ոմանք.Խաղաղութեամբ քով յայս եւ ՚ի սոյն ննջեցից եւ զարթեայց... (10) յուսով քո։
9 Այսուհետեւ մենք խաղաղութեամբ կը ննջենք ու կ’արթնանանք,
8 Խաղաղութեամբ պիտի պառկիմ ու քնանամ,
zohrab-1805▾ eastern-1994▾ western am▾
4:84:9 Спокойно ложусь я и сплю,
4:9 ἐν εν in εἰρήνῃ ειρηνη peace ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him κοιμηθήσομαι κοιμαω doze; fall asleep καὶ και and; even ὑπνώσω υπνοω since; that
4:8 בְּ bᵊ בְּ in שָׁלֹ֣ום šālˈôm שָׁלֹום peace יַחְדָּו֮ yaḥdāw יַחְדָּו together אֶשְׁכְּבָ֪ה ʔeškᵊvˈā שׁכב lie down וְ wᵊ וְ and אִ֫ישָׁ֥ן ʔˈîšˌān ישׁן sleep
4:9. in pace simul requiescam et dormiamIn peace in the self same I will sleep, and I will rest:
8. In peace will I both lay me down and sleep:
4:8. In peace itself, I will sleep and I will rest.
4:8. I will both lay me down in peace, and sleep:
I will both lay me down in peace, and sleep:

4:9 Спокойно ложусь я и сплю,
4:9
ἐν εν in
εἰρήνῃ ειρηνη peace
ἐπὶ επι in; on
τὸ ο the
αὐτὸ αυτος he; him
κοιμηθήσομαι κοιμαω doze; fall asleep
καὶ και and; even
ὑπνώσω υπνοω since; that
4:8
בְּ bᵊ בְּ in
שָׁלֹ֣ום šālˈôm שָׁלֹום peace
יַחְדָּו֮ yaḥdāw יַחְדָּו together
אֶשְׁכְּבָ֪ה ʔeškᵊvˈā שׁכב lie down
וְ wᵊ וְ and
אִ֫ישָׁ֥ן ʔˈîšˌān ישׁן sleep
4:9. in pace simul requiescam et dormiam
In peace in the self same I will sleep, and I will rest:
8. In peace will I both lay me down and sleep:
4:8. In peace itself, I will sleep and I will rest.
4:8. I will both lay me down in peace, and sleep:
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Geneva 1599
4:8 I will both lay me down in peace, and sleep:
John Wesley
4:8 In peace - In tranquility of mind, resting securely upon God's promises.
Robert Jamieson, A. R. Fausset and David Brown
4:8 both lay me down, &c.--or, will lie down at once, and sleep in sure confidence and quiet repose (Ps 3:5).
4:104:10: զի դու Տէր միայն առանձին յուսո՛վ քով բնակեցուցեր զմեզ։ Տունք. ը̃։
10 քանզի դու միայն, Տէ՛ր, ապահովութեան մէջ բնակեցրիր մեզ: ԱՂՕԹՔ ԱՊԱՀՈՎՈՒԹԵԱՆ ՀԱՄԱՐ
[8] Վասն զի դո՛ւն միայն, ո՛վ Տէր, զիս ապահովութեամբ կը բնակեցնես։
զի դու, Տէր, միայն առանձին յուսով քով բնակեցուցեր զմեզ:

4:10: զի դու Տէր միայն առանձին յուսո՛վ քով բնակեցուցեր զմեզ։ Տունք. ը̃։
10 քանզի դու միայն, Տէ՛ր, ապահովութեան մէջ բնակեցրիր մեզ: ԱՂՕԹՔ ԱՊԱՀՈՎՈՒԹԵԱՆ ՀԱՄԱՐ
[8] Վասն զի դո՛ւն միայն, ո՛վ Տէր, զիս ապահովութեամբ կը բնակեցնես։
zohrab-1805▾ eastern-1994▾ western am▾
4:10[4:9] ибо Ты, Господи, един даешь мне жить в безопасности.
[4:9] σύ συ you κύριε κυριος lord; master κατὰ κατα down; by μόνας μονος only; alone ἐπ᾿ επι in; on ἐλπίδι ελπις hope κατῴκισάς κατοικιζω settle με με me
[4:8] כִּֽי־ kˈî- כִּי that אַתָּ֣ה ʔattˈā אַתָּה you יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to בָדָ֑ד vāḏˈāḏ בָּדָד alone לָ֝ ˈlā לְ to בֶ֗טַח vˈeṭaḥ בֶּטַח trust תֹּושִׁיבֵֽנִי׃ tôšîvˈēnî ישׁב sit
4:10. quia tu Domine specialiter securum habitare fecisti meFor thou, O Lord, singularly hast settled me in hope.
[8]. for thou, LORD, alone makest me dwell in safety.
[4:8]. For you, O Lord, have established me singularly in hope.
[4:8]. for thou, LORD, only makest me dwell in safety.
for thou, LORD, only makest me dwell in safety:

[4:9] ибо Ты, Господи, един даешь мне жить в безопасности.
[4:9]
σύ συ you
κύριε κυριος lord; master
κατὰ κατα down; by
μόνας μονος only; alone
ἐπ᾿ επι in; on
ἐλπίδι ελπις hope
κατῴκισάς κατοικιζω settle
με με me
[4:8]
כִּֽי־ kˈî- כִּי that
אַתָּ֣ה ʔattˈā אַתָּה you
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
בָדָ֑ד vāḏˈāḏ בָּדָד alone
לָ֝ ˈlā לְ to
בֶ֗טַח vˈeṭaḥ בֶּטַח trust
תֹּושִׁיבֵֽנִי׃ tôšîvˈēnî ישׁב sit
4:10. quia tu Domine specialiter securum habitare fecisti me
For thou, O Lord, singularly hast settled me in hope.
[8]. for thou, LORD, alone makest me dwell in safety.
[4:8]. For you, O Lord, have established me singularly in hope.
[4:8]. for thou, LORD, only makest me dwell in safety.
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Geneva 1599
[8]. for thou, LORD, (l) only makest me dwell in safety.
(l) This word in Hebrew may be referred to God, as it is here translated, or to David, signifying that he should dwell as joyfully alone, as if he had many about him, because the Lord is with him.