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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Означенный псалом не содержит в себе таких указаний, которые бы давали возможность приблизительно точного определения времени его происхождения. По единогласному надписанию Библий еврейской, греческой и латинской писателем были сыновья Кореевы. В греческой Библии в надписании есть указание имени Давида, что показывает связь содержания этого псалма с эпохой царя Давида. Действительно, если предположить происхождение псалма из эпохи гонений от Авессалома, то в содержании его не найдется ничего, противоречащего данному времени. Есть даже одно указание частного характера, по-видимому, подтверждающее данное предположение. Нечестивые, для увековечения памяти о себе, любили давать свои имена своим землям. Из 1: Цар XIII, видно, что и Авессалом при жизни тоже поставил себе памятник для передачи и сохранения своего имени в истории.

Все, люди, слушайте изречение мудрости (2-5). Не должно бояться преследований нечестивых, так как эти люди умрут и нет никого, кто бы мог избежать смерти (6-11). Нечестивый, думающий жить в потомстве, называет своим именем земли. Через это он, однако, не избежит смерти, за которой будет заключен в преисподнюю; могила - жилище его, а праведный будет принят Богом (12-16). Не бойся, когда видишь увеличение силы и славы нечестивого: по смерти он пойдет к своим отцам, которые не видят света, он погибнет за свое неразумие подобно животному (17:-21).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm is a sermon, and so is the next. In most of the psalms we have the penman praying or praising; in these we have him preaching; and it is our duty, in singing psalms, to teach and admonish ourselves and one another. The scope and design of this discourse is to convince the men of this world of their sin and folly in setting their hearts upon the things of this world, and so to persuade them to seek the things of a better world; as also to comfort the people of God, in reference to their own troubles and the grief that arises from the prosperity of the wicked. I. In the preface he proposes to awaken worldly people out of their security (ver. 1-3) and to comfort himself and other godly people in a day of distress, ver. 4, 5. II. In the rest of the psalm, 1. He endeavours to convince sinners of their folly in doting upon the wealth of this world, by showing them (1.) That they cannot, with all their wealth, save their friends from death, ver. 6-9. (2.) They cannot save themselves from death, ver. 10. (3.) They cannot secure to themselves a happiness in this world, ver. 11, 12. Much less, (4.) Can they secure to themselves a happiness in the other world, ver. 14. 2. He endeavours to comfort himself and other good people, (1.) Against the fear of death, ver. 15. (2.) Against the fear of the prospering power of wicked people, ver. 16-20. In singing this psalm let us receive these instructions, and be wise.
Adam Clarke: Commentary on the Bible - 1831
All men are invited to attend to lessons of wisdom relative to the insufficiency of earthly good to save or prolong life; to secure the resurrection from the dead, Psa 49:1-9. Death is inevitable, Psa 49:10. The vain expectations of rich men, Psa 49:11-13. Death renders all alike, Psa 49:14. The psalmist encourages and fortifies himself against envying the apparently prosperous state of the wicked, who are brutish, and die like beasts, Psa 49:15-20.
The title, To the chief Musician, A Psalm for the sons of Korah, has nothing particular in it; and the Versions say little about it. One of the descendants of the children of Korah might have been the author of it; but when or on what occasion it was made, cannot now be discovered. The author aimed to be obscure, and has succeeded; for it is very difficult to make out his meaning. It is so much in the style of the Book of Job, that one might believe they had the same author; and that this Psalm might have made originally a part of that book. "It seems," says Dr. Dodd, "to be a meditation on the vanity of riches, and the usual haughtiness of those who possess them. As a remedy for this, he sets before them the near prospect of death, from which no riches can save, in which no riches can avail. The author considers the subject he is treating as a kind of wisdom concealed from the world; a mystery, an occult science with respect to the generality of mankind." Dr. Kennicott has given an excellent translation of this Psalm which is very literal, simple, and elegant; and by it the reader will be convinced that a good translation of a difficult passage is often better than a comment.
Albert Barnes: Notes on the Bible - 1834
49:0: The title to this psalm is the same essentially as the title to Psa 42:1-11; 44; 45; Psa 46:1-11; Psa 47:1-9. On the meaning of the terms occurring in the title, see the notes at the title to Psa 42:1-11.
The "author" of the psalm is unknown. There is no evidence that it was composed by David; and, in fact, the presumption is that he was not the author, as his name is not prefixed to it.
It is, of course, impossible to ascertain the "occasion" on which it was composed. It would seem from the psalm itself (see the notes at Psa 49:5) that it was written in view of some evil or wrong which the author was suffering from rich oppressors, and that he sought consolation in his trials from the reflections which he makes in the psalm - to wit, from the fact that wealth constitutes no security - that it gives no permanence to the projects of its owners and that it really possesses no "power" in carrying out the plans of those who abuse it to purposes of oppression and wrong. The wealthy man, no matter how great his possessions may be, cannot redeem a brother from the grave; he cannot save himself from the tomb; he cannot make his possessions permanent in his family; he cannot take his riches with him when he dies. There is really, therefore, nothing to "fear" from the man of wealth, for whatever such a man can do must be temporary. The higher interests of the soul cannot be affected permanently by anything so uncertain and transitory as riches. It is not improbable that this train of thought was suggested by an actual occurrence in the life of the psalmist, whoever he was; but the reflections are of universal importance in regard to riches considered as a means of power, and to their real value as it respects the great interests of man.
The contents of the psalm are as follows:
I. An introduction, calling attention to the general subject as worthy of the consideration of all classes of persons, both low and high; as conveying lessons of wisdom; and as being the result of much reflection, Psa 49:1-4.
II. The main subject in the psalm, or the point to be illustrated; to wit, "that the righteous have no reason to be afraid when rich oppressors compass them around; or when the rich oppress and wrong them," Psa 49:5.
III. Reasons for this; or, reasons why those who are possessed of wealth, and who glory in the self-importance derived from wealth, should not be feared, Psa 49:6-20.
(1) no one can by his riches save another - not even his own brother - from the grave, for all (whatever may be their condition) must die, and leave their wealth to others, Psa 49:6-10.
(2) they cannot, by any wisdom or skill make their possessions "permanent," or secure, Psa 49:11-12.
(3) they will not learn wisdom on this subject from the experience of the past, but the coming generation is as foolish as the one that went before, Psa 49:13.
(4) all must go down to the grave, however rich they may be, Psa 49:14.
(5) there is a better hope for the righteous, and though he goes down to the grave, he will live hereafter, Psa 49:15.
(6) the rich can carry none of their wealth with them when they go to the grave. All must be left behind, and pass into the hands of others, Psa 49:16-20. The conclusion from the whole, therefore, is, that we should not be "afraid" when one is made rich - when the glory of his house is increased, for the possession of wealth by another, though an enemy, gives him no such permanent power as to make him an object of dread. In our real, our highest interests, we must be safe, whatever the rich oppressor may do.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 49:1, An earnest persuasion to build the faith of resurrection, not on worldly power, but on God; Psa 49:16, Worldly prosperity is not to be admired.
This Psalm was probably written by one of the descendants of the sons of Korah, during the Babylonian captivity.
Carl Friedrich Keil and Franz Delitzsch

Of the Vanity of Earthly Prosperity and Good: A Didactic Poem
To the pair of Ps 47:1-9 and Ps 48:1-14 is appended Psalms 49, which likewise begins with an appealing "all ye peoples;" in other respects, being a didactic song, it has nothing in common with the national and historical Psalms, Ps 46:1. The poet here steps forward as a preacher in the midst of men. His theme is the transitoriness of the prosperity of the ungodly, and, on the other hand, the hope of the upright which rests on God. Accordingly the Psalm falls into the following divisions: an introduction, Ps 49:2, which by its very promissory tone reminds one of the speeches of Elihu in the Book of Job, and the two parts of the sermon following thereupon, Ps 49:6, Ps 49:14, which are marked out by a refrain, in which there is only a slight variation of expression. In its dogmatic character it harmonizes with the Psalms of the time of David, and by its antique and bold form takes rank with such Psalms as Ps 17:1-15 by David and Ps 83 by Asaph. Since also in the didactic Psalms of David and Asaph we meet with a style differing from that of their other Psalms, and, where the doings of the ungodly are severely rebuked, we find a harsher and more concise mode of expression and a duller, heavier tone, there is nothing at variance with the assumption that Ps 49 was composed by the writer of Ps 42:1 and Ps 84:1; and more especially since David has composed Psalms of a kindred character (Ps 39:1-13 and Ps 62:1-12) in the time of the persecution by Absalom. Nothing, however, is involved in this unity of the author.
John Gill
INTRODUCTION TO PSALM 49
To the chief Musician, A Psalm for the sons of Korah. Aben Ezra says this psalm is a very excellent one, since in it is explained the Light of the world to come, and of the rational and immortal soul; and Kimchi is of opinion that it respects both this world and that which is to come: and indeed it treats of the vanity of trusting in riches: of the insufficiency of them for the redemption of the soul; of the short continuance of worldly honour and substance; of the certainty of death, and of the resurrection of the dead. And the design of it is to expose the folly of trusting in uncertain riches, and to comfort the people of God under the want of them.
48:148:1: ՚Ի կատարած որդւոցն Կորխայ. Սաղմոս օրհնութեան ՚ի Դաւիթ. ԽԸ։
1 Այսուհետեւ՝ Կորխի որդիների սաղմոսը
Կորխի որդիներուն Սաղմոսը
Ի կատարած. Սաղմոս որդւոցն Կորխայ:

48:1: ՚Ի կատարած որդւոցն Կորխայ. Սաղմոս օրհնութեան ՚ի Դաւիթ. ԽԸ։
1 Այսուհետեւ՝ Կորխի որդիների սաղմոսը
Կորխի որդիներուն Սաղմոսը
zohrab-1805▾ eastern-1994▾ western am▾
48:048:1 Начальнику хора. Сынов Кореевых. Псалом.
48:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax τοῖς ο the υἱοῖς υιος son Κορε κορε Kore ψαλμός ψαλμος psalm
48:1 שִׁ֥יר šˌîr שִׁיר song מִ֝זְמֹור ˈmizmôr מִזְמֹור psalm לִ li לְ to בְנֵי־ vᵊnê- בֵּן son קֹֽרַח׃ qˈōraḥ קֹרַח Korah גָּ֘דֹ֤ול gˈāḏˈôl גָּדֹול great יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and מְהֻלָּ֣ל mᵊhullˈāl הלל praise מְאֹ֑ד mᵊʔˈōḏ מְאֹד might בְּ bᵊ בְּ in עִ֥יר ʕˌîr עִיר town אֱ֝לֹהֵ֗ינוּ ˈʔᵉlōhˈênû אֱלֹהִים god(s) הַר־ har- הַר mountain קָדְשֹֽׁו׃ qoḏšˈô קֹדֶשׁ holiness
48:1. victori filiorum Core canticumUnto the end, a psalm for the sons of Core.
For the Chief Musician; a Psalm of the sons of Korah.
48:1. A Canticle Psalm. To the sons of Korah, on the second Sabbath. The Lord is great and exceedingly praiseworthy, in the city of our God, on his holy mountain.
48:1. A Song [and] Psalm for the sons of Korah. Great [is] the LORD, and greatly to be praised in the city of our God, [in] the mountain of his holiness.
KJV Chapter [49] To the chief Musician, A Psalm for the sons of Korah:

48:1 Начальнику хора. Сынов Кореевых. Псалом.
48:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
τοῖς ο the
υἱοῖς υιος son
Κορε κορε Kore
ψαλμός ψαλμος psalm
48:1
שִׁ֥יר šˌîr שִׁיר song
מִ֝זְמֹור ˈmizmôr מִזְמֹור psalm
לִ li לְ to
בְנֵי־ vᵊnê- בֵּן son
קֹֽרַח׃ qˈōraḥ קֹרַח Korah
גָּ֘דֹ֤ול gˈāḏˈôl גָּדֹול great
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
מְהֻלָּ֣ל mᵊhullˈāl הלל praise
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
בְּ bᵊ בְּ in
עִ֥יר ʕˌîr עִיר town
אֱ֝לֹהֵ֗ינוּ ˈʔᵉlōhˈênû אֱלֹהִים god(s)
הַר־ har- הַר mountain
קָדְשֹֽׁו׃ qoḏšˈô קֹדֶשׁ holiness
48:1. victori filiorum Core canticum
Unto the end, a psalm for the sons of Core.
For the Chief Musician; a Psalm of the sons of Korah.
48:1. A Canticle Psalm. To the sons of Korah, on the second Sabbath. The Lord is great and exceedingly praiseworthy, in the city of our God, on his holy mountain.
48:1. A Song [and] Psalm for the sons of Korah. Great [is] the LORD, and greatly to be praised in the city of our God, [in] the mountain of his holiness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
49:1: Hear this, all ye people - The four first verses contain the author's exordium or introduction, delivered in a very pompous style and promising the deepest lessons of wisdom and instruction. But what was rare then is common-place now.
Albert Barnes: Notes on the Bible - 1834
49:1: Hear this, all ye people - That is, What I am about; to utter is worthy of universal attention; it pertains equally to all mankind. The psalmist; therefore calls on all the nations to attend to what he is about to say. Compare the notes at Isa 1:2.
Give ear - Incline your ear; attend. Compare the notes at Psa 17:6. See also Isa 37:17; Isa 55:3; Dan 9:18; Pro 2:2.
All ye inhabitants of the world - The truth to be declared does not pertain exclusively to any one nation, or any one class of people. All are interested in it. The term here rendered "world" - חלד cheled, - means properly "duration of life, lifetime;" then, "life, time, age;" and then it comes to denote the world, considered as made up of the living, or the passing generations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:1: for: or, of, Psa 46:1, Psa 48:1 *titles
Hear: Psa 34:11, Psa 78:1; Pro 1:20-23; Mat 11:15, Mat 13:9; Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29
inhabitants: Psa 50:1; Isa 49:6; Mal 1:11; Mat 28:19, Mat 28:20; Rom 3:29, Rom 10:18
Carl Friedrich Keil and Franz Delitzsch
49:1
(Heb.: 49:2-5) Introduction. Very similarly do the elder (in the reign of Jehoshaphat) and the younger Micha (Micah) introduce their prophecies (3Kings 22:28; Mic 1:2); and Elihu in the Book of Job his didactic discourses (Ps 34:2, cf. Ps 33:2). It is an universal theme which the poet intends to take up, hence he calls upon all peoples and all the inhabitants of the חלד. Such is the word first of all for this temporal life, which glides by unnoticed, them for the present transitory world itself (vid., on Ps 17:14). It is his intention to declare to the rich the utter nothingness or vanity of their false ground of hope, and to the poor the superiority of their true ground of hope; hence he wishes to have as hearers both בני אדם, children of the common people, who are men and have otherwise nothing distinctive about them, and בּני־אישׁ, children of men, i.e., of rank and distinction (vid., on Ps 4:3) - rich and poor, as he adds to make his meaning more clear. For his mouth will, or shall, utter הכמות, not: all sorts of wise teachings, but: weighty wisdom. Just in like manner תּבוּנות signifies profound insight or understanding; cf. plurals like בּינות, Is 27:11, ישּׁוּעת, Ps. 42:12 and frequently, שׁלוּת, Jer 22:21. The parallel word תּבוּנות in the passage before us, and the plural predicate in Prov 24:7, show that חכמות, here and in Prov 1:20; Prov 9:1, cf. Ps 14:1, is not to be regarded, with Hitzig, Olshausen, and others, as another form of the singular חכמוּת. Side by side with the speaking of the mouth stands חגוּת לב (with an unchangeable Kametz before the tone-syllable, Ew. 166, c): the meditation (lxx μελέτη) of the heart, and in accordance therewith the well-thought-out discourse. What he intends to discourse is, however, not the creation of his own brain, but what he has received. A משׁל, a saying embodying the wisdom of practical life, as God teaches men it, presents itself to his mind demanding to be heard; and to this he inclines his ear in order that, from being a diligent scholar of the wisdom from above, he may become a useful teacher of men, inasmuch as he opens up, i.e., unravels, the divine Mashal, which in the depth and fulness of its contents is a חידה, i.e., an involved riddle (from חוּד, cogn. אגד, עקד), and plays the cithern thereby (ב of the accompaniment). The opening of the riddle does not consist in the solving of it, but in the setting of it forth. פּתח, to open = to propound, deliver of a discourse, comes from the phrase את־ּפּיו-פּתח, Prov 31:26; cf. Ps 119:130, where פּתח, an opening, is equivalent to an unlocking, a revelation.
Geneva 1599
49:1 "To the chief Musician, A Psalm for the sons of Korah." Hear (a) this, all [ye] people; give ear, all [ye] inhabitants of the world:
(a) He will intreat how God governs the world by his providence which cannot be perceived by the judgment of the flesh.
John Gill
49:1 Hear this,.... Not the law, as some Jewish writers (l) interpret it, which was not desirable to be heard by those that did hear it; it being a voice of wrath and terror, a cursing law, and a ministration of condemnation and death; but rather , "this news", as the Targum; the good news of the Gospel; the word of "this" salvation; the voice from heaven; the word not spoken by angels, but by the Lord himself: or , "this wisdom", as Kimchi interprets it; which the psalmist was about to speak of, Ps 49:3; also the parable and dark saying he should attend unto and open, Ps 49:4; and indeed it may take in the whole subject matter of the psalm;
all ye people: not the people of Israel only, but all the people of the world, as appears from the following clause; whence it is evident that this psalm belongs to Gospel times; in which the middle wall of partition is broken down, and there is no difference of people; God is the God both of Jews and Gentiles; Christ is the Saviour and Redeemer of one as well as of the other; the Spirit of God has been poured out upon the latter; the Gospel has been sent into all the world, and all are called upon to hear it;
give ear, all ye inhabitants of the world, or "of time"; so the word is rendered "age", the age of a man, Ps 39:5. The inhabitants of this world are but for a time; wherefore Ben Melech interprets the phrase by , "men of time", the inhabitants of time; it is peculiar to the most High to "inhabit eternity", Is 57:15. Under the Gospel dispensation there is no distinction of places; the Gospel is not confined to the land of Judea; the sound of it is gone into all the world, and men may worship God, and offer incense to his name, in every place; and whoever fears him in any nation is accepted of him.
(l) Midrash Tillim in loc. Yalkut Simeoni, par. 2. fol. 106. 2.
Robert Jamieson, A. R. Fausset and David Brown
49:1 This Psalm instructs and consoles. It teaches that earthly advantages are not reliable for permanent happiness, and that, however prosperous worldly men may be for a time, their ultimate destiny is ruin, while the pious are safe in God's care. (Psa. 49:1-20)
All are called to hear what interests all.
world--literally, "duration of life," the present time.
48:248:2: Լուարո՛ւք զայս ամենայն ազգք, ունկնդի՛ր լերուք ամենեքեան ոյք բնակեալ էք յաշխարհի։
2 Լսեցէ՛ք այս, համա՛յն ազգեր, ակա՛նջ դրէք բոլորդ, որ բնակւում էք աշխարհում,
49 Լսեցէ՛ք ասիկա, ո՛վ բոլոր ազգեր, Ակա՛նջ դրէք, աշխարհի բոլոր բնակիչներ,
Լուարուք զայս, ամենայն ազգք, ունկնդիր լերուք ամենեքեան ոյք բնակեալ էք յաշխարհի:

48:2: Լուարո՛ւք զայս ամենայն ազգք, ունկնդի՛ր լերուք ամենեքեան ոյք բնակեալ էք յաշխարհի։
2 Լսեցէ՛ք այս, համա՛յն ազգեր, ակա՛նջ դրէք բոլորդ, որ բնակւում էք աշխարհում,
49 Լսեցէ՛ք ասիկա, ո՛վ բոլոր ազգեր, Ակա՛նջ դրէք, աշխարհի բոլոր բնակիչներ,
zohrab-1805▾ eastern-1994▾ western am▾
48:148:2 Слушайте сие, все народы; внимайте сему, все живущие во вселенной,
48:2 ἀκούσατε ακουω hear ταῦτα ουτος this; he πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste ἐνωτίσασθε ενωτιζομαι give ear πάντες πας all; every οἱ ο the κατοικοῦντες κατοικεω settle τὴν ο the οἰκουμένην οικουμενη habitat
48:2 יְפֵ֥ה yᵊfˌē יָפֶה beautiful נֹוף֮ nôf נֹוף height מְשֹׂ֪ושׂ mᵊśˈôś מָשֹׂושׂ joy כָּל־ kol- כֹּל whole הָ֫ hˈā הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth הַר־ har- הַר mountain צִ֭יֹּון ˈṣiyyôn צִיֹּון Zion יַרְכְּתֵ֣י yarkᵊṯˈê יַרְכָּה backside צָפֹ֑ון ṣāfˈôn צָפֹון north קִ֝רְיַ֗ת ˈqiryˈaṯ קִרְיָה town מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king רָֽב׃ rˈāv רַב much
48:2. audite hoc omnes populi auribus percipite universi habitatores occidentisHear these things, all ye nations: give ear, all ye inhabitants of the world.
1. Hear this, all ye peoples; give ear, all ye inhabitants of the world:
48:2. Mount Zion is being founded with the exultation of the whole earth, on the north side, the city of the great king.
48:2. Beautiful for situation, the joy of the whole earth, [is] mount Zion, [on] the sides of the north, the city of the great King.
Hear this, all [ye] people; give ear, all [ye] inhabitants of the world:

48:2 Слушайте сие, все народы; внимайте сему, все живущие во вселенной,
48:2
ἀκούσατε ακουω hear
ταῦτα ουτος this; he
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
ἐνωτίσασθε ενωτιζομαι give ear
πάντες πας all; every
οἱ ο the
κατοικοῦντες κατοικεω settle
τὴν ο the
οἰκουμένην οικουμενη habitat
48:2
יְפֵ֥ה yᵊfˌē יָפֶה beautiful
נֹוף֮ nôf נֹוף height
מְשֹׂ֪ושׂ mᵊśˈôś מָשֹׂושׂ joy
כָּל־ kol- כֹּל whole
הָ֫ hˈā הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
הַר־ har- הַר mountain
צִ֭יֹּון ˈṣiyyôn צִיֹּון Zion
יַרְכְּתֵ֣י yarkᵊṯˈê יַרְכָּה backside
צָפֹ֑ון ṣāfˈôn צָפֹון north
קִ֝רְיַ֗ת ˈqiryˈaṯ קִרְיָה town
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
רָֽב׃ rˈāv רַב much
48:2. audite hoc omnes populi auribus percipite universi habitatores occidentis
Hear these things, all ye nations: give ear, all ye inhabitants of the world.
1. Hear this, all ye peoples; give ear, all ye inhabitants of the world:
48:2. Mount Zion is being founded with the exultation of the whole earth, on the north side, the city of the great king.
48:2. Beautiful for situation, the joy of the whole earth, [is] mount Zion, [on] the sides of the north, the city of the great King.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3. Писатель приглашает всех живущих на земле выслушать изречение, которое он намерен сообщить. Обращение ко всему живущему указывает на важность этого сообщения. Такой прием воззваний довольно обычен в Библии (см. Втор XXXI:1; Ис I:2: ст. и др.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
A Call to Attention.

1 Hear this, all ye people; give ear, all ye inhabitants of the world: 2 Both low and high, rich and poor, together. 3 My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding. 4 I will incline mine ear to a parable: I will open my dark saying upon the harp. 5 Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?
This is the psalmist's preface to his discourse concerning the vanity of the world and its insufficiency to make us happy; and we seldom meet with an introduction more solemn than this is; for there is no truth of more undoubted certainty, nor of greater weight and importance, and the consideration of which will be of more advantage to us.
I. He demands the attention of others to that which he was about to say (v. 1, 2): Hear this, all you people; hear it and heed it, hear it and consider it; what is spoken once, hear twice. Hear and give ear, Ps. lxii. 9, 11. Not only, "Hear, all you Israelites, and give ear all the inhabitants of Canaan," but, Hear, all you people, and give ear, all you inhabitants of the world; for this doctrine is not peculiar to those that are blessed with divine revelation, but even the light of nature witnesses to it. All men may know, and therefore let all men consider, that their riches will not profit them in the day of death. Both low and high, both rich and poor, must come together, to hear the word of God; let both therefore hear this with application. Let those that are high and rich in the world hear of the vanity of their worldly possessions and not be proud of them, nor secure in the enjoyment of them, but lay them out in doing good, that with them they may make to themselves friends; let those that are poor and low hear this and be content with their little, and not envy those that have abundance. Poor people are as much in danger from an inordinate desire towards the wealth of the world as rich people from an inordinate delight in it. He gives a good reason why his discourse should be regarded (v. 3): My mouth shall speak of wisdom; what he had to say, 1. Was true and good. It is wisdom and understanding; it will make those wise and intelligent that receive it and submit to it. It is not doubtful but certain, not trivial but weighty, not a matter of nice speculation but of admirable use to guide us in the right way to our great end. 2. It was what he had himself well digested. What his mouth spoke was the meditation of his heart (as Ps. xix. 14; xlv. 1); it was what God put into his mind, what he had himself seriously considered, and was fully apprized of the meaning of and convinced of the truth of. That which ministers speak from their own hearts is most likely to reach the hearts of their hearers.
II. He engages his own attention (v. 4): I will incline my ear to a parable. It is called a parable, not because it is figurative and obscure, but because it is a wise discourse and very instructive. It is the same word that is used concerning Solomon's proverbs. The psalmist will himself incline his ear to it. This intimates, 1. That he was taught it by the Spirit of God and did not speak of himself. Those that undertake to teach others must first learn themselves. 2. That he thought himself nearly concerned in it, and was resolved not to venture his own soul upon that bottom which he dissuaded others from venturing theirs upon. 3. That he would not expect others should attend to that which he himself did not attend to as a matter of the greatest importance. Where God gives the tongue of the learned he first wakens the ear to hear as the learned, Isa. l. 4.
III. He promises to make the matter as plain and as affecting as he could: I will open my dark saying upon the harp. What he learned for himself he would not conceal or confine to himself, but would communicate, for the benefit of others. 1. Some understood it not, it was a riddle to them; tell them of the vanity of the things that are seen, and of the reality and weight of invisible things, and they say, Ah Lord God! doth he not speak parables? For the sake of such, he would open this dark saying, and make it so plain that he that runs might read it. 2. Others understood it well enough, but they were not moved by it, it never affected them, and for their sake he would open it upon the harp, and try that expedient to work upon them, to win upon them. A verse may find him who a sermon flies. Herbert.
IV. He begins with the application of it to himself, and that is the right method in which to treat of divine things. We must first preach to ourselves before we undertake to admonish or instruct others. Before he comes to set down the folly of carnal security (v. 6), he here lays down, from his own experience, the benefit and comfort of a holy gracious security, which those enjoy who trust in God, and not in their worldly wealth: Wherefore should I fear? he means, Wherefore should I fear their fear (Isa. viii. 12), the fears of worldly people. 1. "Wherefore should I be afraid of them? Wherefore should I fear in the days of trouble and persecution, when the iniquity of my heels, or of my supplanters that endeavour to trip up my heels, shall compass me about, and they shall surround me with their mischievous attempts? Why should I be afraid of those all whose power lies in their wealth, which will not enable them to redeem their friends? I will not fear their power, for it cannot enable them to ruin me." The great men of the world will not appear at all formidable when we consider what little stead their wealth will stand them in. We need not fear their casting us down from our excellency who cannot support themselves in their own excellency. 2. "Wherefore should I be afraid like them?" The days of old age and death are the days of evil, Eccl. xii. 1. In the day of judgment the iniquity of our heels (or of our steps, our past sins) will compass us about, will be set in order before us. Every work will be brought into judgment, with every secret thing; and every one of us must give account of himself. In these days worldly wicked people will be afraid; nothing more dreadful to those that have set their hearts upon the world than to think of leaving it; death to them is the king of terrors, because, after death, comes the judgment, when their sins will surround them as so many furies; but wherefore should a good man fear death, who has God with him? Ps. 23:4. When his iniquities compass him about, he sees them all pardoned, his conscience is purified and pacified, and then even in the judgment-day, when the hearts of others fail them for fear, he can lift up his head with joy, Luke xxi. 26, 28. Note, The children of God, though ever so poor, are in this truly happy, above the most prosperous of the children of this world, that they are well guarded against the terrors of death and the judgment to come.
Albert Barnes: Notes on the Bible - 1834
49:2: Both low and high - Those alike of humble and those of exalted rank, for it pertains equally to all. On the meaning of the "terms" employed here, see the notes at Isa 2:9. These truths pertained to the "low;" that is, to those of humble rank, as teaching them not to envy the rich, and not to fear their power; and they pertained to those of exalted rank, as teaching them not to trust in their riches, and not to suppose that they could permanently possess and enjoy them.
Rich and poor together - As equally interested in these truths; that is, What the psalmist was about to say was adapted to impart useful lessons to both classes. Both needed instruction on the subject; and the same class of truths was adapted to furnish that instruction. The class of truths referred to was derived from the powerlessness of wealth in regard to the things of most importance to man, and from the fact that all which a man can gain must soon be left: teaching those of one class that they should not set their heart on wealth, and should not pride themselves on possessing it, and teaching the other class that they should not envy or fear the possessor of riches.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:2: Psa 62:9; Sa1 2:7, Sa1 2:8; Job 34:19; Pro 22:2; Jer 5:4, Jer 5:5; Jam 1:9-11, Jam 2:1-7; Rev 6:15-17
John Gill
49:2 Both low and high,.... Or "both the sons of Adam and the sons of men". By the sons of "Adam" are meant the multitude of the people, as Ben Melech explains it; the common people, the meaner sort, the base things of this world; and such are they, generally speaking, who are called by grace under the Gospel dispensation: and by "the sons of men" are meant the princes, nobles, and great men of the earth; men of high birth and illustrious extraction: so Adam is rendered, "the mean man", and "Ish", the word here used, "the great man", in Is 2:9. And though not many, yet some of this sort are called by grace; and all of them have a peculiar concern in many things spoken of in this psalm; see Ps 49:12;
rich and poor together: these are called upon to hearken to what is after said, that the one may not be elated with and trust in their riches, and that the other may not be dejected on account of their poverty; and seeing both must die, and meet together at the judgment day; and inasmuch as the Gospel is preached to one as to another; and for the most part the poor hear it, receive it, and are called by it.
48:348:3: Ծնունդք երկրի եւ որդի՛ք մարդկան ՚ի միասին, մեծամեծք եւ տնանկք։
3 երկրածիննե՛ր եւ մարդկա՛նց որդիներ, ե՛ւ մեծամեծներ, ե՛ւ տնանկներ:
2 Ռամիկներ ու ազնուականներ, Հարուստներ ու աղքատներ մէկտեղ։
[280]Ծնունդք երկրի եւ որդիք մարդկան``, ի միասին մեծամեծք եւ տնանկք:

48:3: Ծնունդք երկրի եւ որդի՛ք մարդկան ՚ի միասին, մեծամեծք եւ տնանկք։
3 երկրածիննե՛ր եւ մարդկա՛նց որդիներ, ե՛ւ մեծամեծներ, ե՛ւ տնանկներ:
2 Ռամիկներ ու ազնուականներ, Հարուստներ ու աղքատներ մէկտեղ։
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48:248:3 и простые и знатные, богатый, равно как бедный.
48:3 οἵ ος who; what τε τε both; and γηγενεῖς γηγενης and; even οἱ ο the υἱοὶ υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him πλούσιος πλουσιος rich καὶ και and; even πένης πενης poor
48:3 אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) בְּ bᵊ בְּ in אַרְמְנֹותֶ֗יהָ ʔarmᵊnôṯˈeʸhā אַרְמֹון dwelling tower נֹודַ֥ע nôḏˌaʕ ידע know לְ lᵊ לְ to מִשְׂגָּֽב׃ miśgˈāv מִשְׂגָּב secure height
48:3. tam filii Adam quam filii singulorum simul dives et pauperAll you that are earthborn, and you sons of men: both rich and poor together.
2. Both low and high, rich and poor together.
48:3. In her houses, God will be known, since he will support her.
48:3. God is known in her palaces for a refuge.
Both low and high, rich and poor, together:

48:3 и простые и знатные, богатый, равно как бедный.
48:3
οἵ ος who; what
τε τε both; and
γηγενεῖς γηγενης and; even
οἱ ο the
υἱοὶ υιος son
τῶν ο the
ἀνθρώπων ανθρωπος person; human
ἐπὶ επι in; on
τὸ ο the
αὐτὸ αυτος he; him
πλούσιος πλουσιος rich
καὶ και and; even
πένης πενης poor
48:3
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
אַרְמְנֹותֶ֗יהָ ʔarmᵊnôṯˈeʸhā אַרְמֹון dwelling tower
נֹודַ֥ע nôḏˌaʕ ידע know
לְ lᵊ לְ to
מִשְׂגָּֽב׃ miśgˈāv מִשְׂגָּב secure height
48:3. tam filii Adam quam filii singulorum simul dives et pauper
All you that are earthborn, and you sons of men: both rich and poor together.
2. Both low and high, rich and poor together.
48:3. In her houses, God will be known, since he will support her.
48:3. God is known in her palaces for a refuge.
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Albert Barnes: Notes on the Bible - 1834
49:3: My mouth shall speak of wisdom - That is, I will utter sentiments that are wise, or that are of importance to all; sentiments that will enable all to take a just view of the subject on which I speak. This indicates "confidence" in what he was about to utter, as being eminently deserving of attention.
And the meditation of my heart shall be of understanding - What I reflect on, and what I give utterance to, in the matter under consideration. The idea is, that he had meditated on the subject, as to what was real wisdom in the matter, and that he would now give utterance to the result of his meditations. It was not wisdom in general, or intelligence or understanding as such on which he designed to express the results of his thoughts, but it was only in respect to the proper value to be attached to wealth, and as to the fact of its causing fear Psa 49:5 in those who were not possessed of it, and who might be subjected to the oppressive acts of those who were rich.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:3: mouth: Deu 32:2; Job 33:3, Job 33:33; Pro 4:1, Pro 4:2, Pro 8:6-11, Pro 22:17, Pro 22:20, Pro 22:21; Ti2 3:15-17
meditation: Psa 19:14, Psa 45:1, Psa 104:34; Mat 12:35
John Gill
49:3 My mouth shall speak of wisdom,.... Or "wisdoms" (m); of Christ, who is so called, Prov 1:20. He being as a divine Person the wisdom of God, and the only wise God; and having all the treasures of wisdom in him, as man and Mediator: of him the prophet spake, and of him the apostles and all Gospel ministers speak; of the glories of his Person, of the fulness of his grace, and of his wonderful works; especially of that of redemption and salvation by him, in which there is an abounding of wisdom and prudence. Or the Gospel may be meant, and all the truths of it, in which there is a glorious display of divine wisdom; it is the wisdom of God in a mystery; hidden and ancient wisdom; and which, when truly understood, makes a man wise unto salvation; see 1Cor 2:6;
and the meditation of my heart shall be of understanding; or "understandings" (n); and this is in order to the former; what the heart meditates the mouth speaks. If the heart meditates on understanding, the mouth will speak of wisdom; and a man should think before he speaks, especially the ministers of the Gospel: they ought to meditate on the word of God, the Gospel, and the truths of it, that their profiling may appear to all; that they may understand divine things themselves, and deliver them out to the understanding of others: their concern should be, that through meditation they may have a good treasure of wisdom and knowledge in their hearts, that out of it they may bring forth things pleasant and profitable unto others.
(m) "sapientias", Pagninus, Montanus, Vatablus, Cocceius, Gejerus, Michaelis. (n) "intelligentias", Pagninus, Montanus.
48:448:4: Բերան իմ խօսեսցի զիմաստութիւն, եւ խորհուրդ սրտի իմոյ զհանճար։
4 Բերանս իմաստութիւն պիտի խօսի, եւ սրտիս խորհուրդը՝ խոհեմութիւն:
3 Բերանս իմաստութիւն պիտի խօսի Ու սրտիս խորհուրդները՝ հանճար։
Բերան իմ խօսեսցի զիմաստութիւն, եւ խորհուրդ սրտի իմոյ զհանճար:

48:4: Բերան իմ խօսեսցի զիմաստութիւն, եւ խորհուրդ սրտի իմոյ զհանճար։
4 Բերանս իմաստութիւն պիտի խօսի, եւ սրտիս խորհուրդը՝ խոհեմութիւն:
3 Բերանս իմաստութիւն պիտի խօսի Ու սրտիս խորհուրդները՝ հանճար։
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48:348:4 Уста мои изрекут премудрость, и размышления сердца моего знание.
48:4 τὸ ο the στόμα στομα mouth; edge μου μου of me; mine λαλήσει λαλεω talk; speak σοφίαν σοφια wisdom καὶ και and; even ἡ ο the μελέτη μελετη the καρδίας καρδια heart μου μου of me; mine σύνεσιν συνεσις comprehension
48:4 כִּֽי־ kˈî- כִּי that הִנֵּ֣ה hinnˈē הִנֵּה behold הַ֭ ˈha הַ the מְּלָכִים mmᵊlāḵîm מֶלֶךְ king נֹֽועֲד֑וּ nˈôʕᵃḏˈû יעד appoint עָבְר֥וּ ʕāvᵊrˌû עבר pass יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
48:4. os meum loquitur sapientias et meditatio cordis mei prudentiasMy mouth shall speak wisdom: and the meditation of my heart understanding.
3. My mouth shall speak wisdom; and the meditation of my heart shall be of understanding.
48:4. For behold, the kings of the earth have been gathered together; they have convened as one.
48:4. For, lo, the kings were assembled, they passed by together.
My mouth shall speak of wisdom; and the meditation of my heart [shall be] of understanding:

48:4 Уста мои изрекут премудрость, и размышления сердца моего знание.
48:4
τὸ ο the
στόμα στομα mouth; edge
μου μου of me; mine
λαλήσει λαλεω talk; speak
σοφίαν σοφια wisdom
καὶ και and; even
ο the
μελέτη μελετη the
καρδίας καρδια heart
μου μου of me; mine
σύνεσιν συνεσις comprehension
48:4
כִּֽי־ kˈî- כִּי that
הִנֵּ֣ה hinnˈē הִנֵּה behold
הַ֭ ˈha הַ the
מְּלָכִים mmᵊlāḵîm מֶלֶךְ king
נֹֽועֲד֑וּ nˈôʕᵃḏˈû יעד appoint
עָבְר֥וּ ʕāvᵊrˌû עבר pass
יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
48:4. os meum loquitur sapientias et meditatio cordis mei prudentias
My mouth shall speak wisdom: and the meditation of my heart understanding.
3. My mouth shall speak wisdom; and the meditation of my heart shall be of understanding.
48:4. For behold, the kings of the earth have been gathered together; they have convened as one.
48:4. For, lo, the kings were assembled, they passed by together.
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Adam Clarke: Commentary on the Bible - 1831
49:4: I will incline mine ear to a parable - This was the general method of conveying instruction among the Asiatics. They used much figure and metaphor to induce the reader to study deeply in order to find out the meaning. This had its use; it obliged men to think and reflect deeply; and thus in some measure taught them the use, government, and management of their minds.
My dark saying upon the harp - Music was sometimes used to soothe the animal spirits, and thus prepare the mind for the prophetic influx.
Albert Barnes: Notes on the Bible - 1834
49:4: I will incline mine ear to a parable - The phrase "I will incline mine ear" means that he would listen or attend to - as we incline our ear toward those whom we are anxious to hear, or in the direction from which a sound seems to come. Compare Psa 5:1; Psa 17:1; Psa 39:12; Isa 1:2. On the word rendered "parable" here משׁל mâ shâ l - see the notes at Isa 14:4. Compare Job 13:12, note; Job 27:1, note. The word properly means similitude; then, a sentence, sententious saying, apophthegm; then, a proverb; then, a song or poem. There is usually found in the word some idea of "comparison," and hence, usually something that is to be illustrated "by" a comparison or a story. The reference here would seem to be to some dark or obscure subject which needed to be illustrated; which it was not easy to understand; which had given the writer, as well as others, perplexity and difficulty. He proposed now, with a view to understand and explain it, to place his ear, as it were, "close to the matter," that he might clearly comprehend it. The matter was difficult, but he felt assured he could explain it - as when one unfolds the meaning of an enigma. The "problem" - the "parable" - the difficult point - related to the right use, or the proper value, of wealth, or the estimate in which it should be held by those who possessed it, and by those who did not. It was very evident to the author of the psalm that the views of people were not right on the subject; he therefore proposed to examine the matter carefully, and to state the exact truth.
I will open - I will explain; I will communicate the result of my careful inquiries.
My dark saying - The word used here - חידה chı̂ ydâ h - is rendered "dark speeches" in Num 12:8; "riddle," in Jdg 14:12-19; Eze 17:2; "hard questions" in Kg1 10:1; Ch2 9:1; "dark saying" (as here) in Psa 78:2; Pro 1:6; "dark sentences," in Dan 8:23; and "proverb" in Hab 2:6. It does not elsewhere occur. It means properly "something entangled, intricate;" then, a trick or stratagem; then art intricate speech, a riddle; then, a sententious saying, a maxim; then a parable, a poem, a song, a proverb. The idea here is, that the point was intricate or obscure; it was not well understood, and he purposed "to lay it open," and to make it plain.
Upon the harp - On the meaning of the word used here, see the notes at Isa 5:12. The idea here is, that he would accompany the explanation with music, or would so express it that it might be accompanied with music; that is, he would give it a poetic form - a form such that the sentiment might be used in public worship, and might be impressed upon the mind by all the force and power which music would impart. Sentiments of purity and truth, and sentiments of pollution and falsehood also, are always most deeply imbedded in the minds of people, and are made most enduring and effective, when they are connected with music. Thus the sentiments of patriotism are perpetuated and impressed in song; and thus sentiments of sensuality and pollution owe much of their permanence and power to the fact that they are expressed in corrupt verse, and that they are perpetuated in exquisite poetry, and are accompanied with song. Scenes of Rev_elry, as well as acts of devotion, are kept up by song. Religion proposes to take advantage of this principle in our nature by connecting the sentiments of piety with the sweetness of verse, and by impressing and perpetuating those sentiments through associating them with all that is tender, pure, and inspiriting in music. Hence, music, both vocal and that which is produced by instruments, has always been found to be an invaluable auxiliary in securing the proper impression of truth on the minds of people, as well as in giving utterance to the sentiments of piety in devotion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:4: incline: Psa 78:2; Mat 13:35
parable: Num 23:7; Eze 20:49; Mat 13:11-15
dark: Pro 1:6; Dan 8:23; Luk 12:3; Co2 3:12
John Gill
49:4 I will incline mine ear to a parable,.... In which way of speaking the doctrines of the Gospel were delivered out by Christ, Mt 13:3. Wherefore the prophet, representing his apostles and disciples, signifies that he would listen thereunto, that he might attain to the knowledge thereof, and communicate it to others;
I will open my dark saying upon the harp; the enigmas, riddles, and mysteries of the Gospel, being understood by the ministers of it, are opened and explained in a very pleasant and delightful manner; they are made clear and evident, and are as a lovely song upon a harp; see Ezek 33:32.
John Wesley
49:4 I will - I will hearken what God by his Spirit speaks to me, and that will I now speak to you. A parable - Which properly is an allegorical speech, but is often taken for an important, and withal, dark doctrine or sentence. Open - I will not smother it in my own breast, but publish it to the world. Dark - So he calls the following discourse, because the thing in question ever hath been thought hard to be understood.
Robert Jamieson, A. R. Fausset and David Brown
49:4 incline--to hear attentively (Ps 17:6; Ps 31:2).
parable--In Hebrew and Greek "parable" and "proverb" are translations of the same word. It denotes a comparison, or form of speech, which under one image includes many, and is expressive of a general truth capable of various illustrations. Hence it may be used for the illustration itself. For the former sense, "proverb" (that is, one word for several) is the usual English term, and for the latter, in which comparison is prominent, "parable" (that is, one thing laid by another). The distinction is not always observed, since here, and in Ps 78:2; "proverb" would better express the style of the composition (compare also Prov 26:7, Prov 26:9; Hab 2:6; Jn 16:25, Jn 16:29). Such forms of speech are often very figurative and also obscure (compare Mt 13:12-15). Hence the use of the parallel word--
dark saying--or, "riddle" (compare Ezek 17:2).
open--is to explain.
upon the harp--the accompaniment for a lyric.
48:548:5: Խոնարհեցուցի՛ց յառակումն զունկն իմ. բացից զառակս օրհնութեան իսկզբանէ։
5 Առակներին պիտի ականջ դնեմ եւ օրհներգով պիտի մեկնեմ առակները սկզբից:
4 Իմ ականջս առակի պիտի ծռեմ, Հանելուկս քնարով պիտի լուծեմ։
Խոնարհեցուցից յառակումն զունկն իմ, բացից [281]զառակս օրհնութեան ի սկզբանէ:

48:5: Խոնարհեցուցի՛ց յառակումն զունկն իմ. բացից զառակս օրհնութեան իսկզբանէ։
5 Առակներին պիտի ականջ դնեմ եւ օրհներգով պիտի մեկնեմ առակները սկզբից:
4 Իմ ականջս առակի պիտի ծռեմ, Հանելուկս քնարով պիտի լուծեմ։
zohrab-1805▾ eastern-1994▾ western am▾
48:448:5 Приклоню ухо мое к притче, на гуслях открою загадку мою:
48:5 κλινῶ κλινω bend; tip over εἰς εις into; for παραβολὴν παραβολη parable τὸ ο the οὖς ους ear μου μου of me; mine ἀνοίξω ανοιγω open up ἐν εν in ψαλτηρίῳ ψαλτηριον the πρόβλημά προβλημα of me; mine
48:5 הֵ֣מָּה hˈēmmā הֵמָּה they רָ֭אוּ ˈrāʔû ראה see כֵּ֣ן kˈēn כֵּן thus תָּמָ֑הוּ tāmˈāhû תָּמַהּ be astounded נִבְהֲל֥וּ nivhᵃlˌû בהל disturb נֶחְפָּֽזוּ׃ neḥpˈāzû חפז hurry
48:5. inclino ad parabulam aurem meam aperiam in cithara enigma meumI will incline my ear to a parable; I will open my proposition on the psaltery.
4. I will incline mine ear to a parable: I will open my dark saying upon the harp.
48:5. Such did they see, and they were astonished: they were disturbed, they were moved.
48:5. They saw [it, and] so they marvelled; they were troubled, [and] hasted away.
I will incline mine ear to a parable: I will open my dark saying upon the harp:

48:5 Приклоню ухо мое к притче, на гуслях открою загадку мою:
48:5
κλινῶ κλινω bend; tip over
εἰς εις into; for
παραβολὴν παραβολη parable
τὸ ο the
οὖς ους ear
μου μου of me; mine
ἀνοίξω ανοιγω open up
ἐν εν in
ψαλτηρίῳ ψαλτηριον the
πρόβλημά προβλημα of me; mine
48:5
הֵ֣מָּה hˈēmmā הֵמָּה they
רָ֭אוּ ˈrāʔû ראה see
כֵּ֣ן kˈēn כֵּן thus
תָּמָ֑הוּ tāmˈāhû תָּמַהּ be astounded
נִבְהֲל֥וּ nivhᵃlˌû בהל disturb
נֶחְפָּֽזוּ׃ neḥpˈāzû חפז hurry
48:5. inclino ad parabulam aurem meam aperiam in cithara enigma meum
I will incline my ear to a parable; I will open my proposition on the psaltery.
4. I will incline mine ear to a parable: I will open my dark saying upon the harp.
48:5. Such did they see, and they were astonished: they were disturbed, they were moved.
48:5. They saw [it, and] so they marvelled; they were troubled, [and] hasted away.
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
5. Писатель внимательно прислушивается к голосу, говорящему внутри его. Это указывает как на то, что сообщаемое им не есть плод человеческого измышления, но Божественное откровение, так и на то, что к этой "Загадке", непонятной на первых порах речи, требуется особенное внимание.
Adam Clarke: Commentary on the Bible - 1831
49:5: The iniquity of my heels - Perhaps עקבי akebai, which we translate my heels, should be considered the contracted plural of עקבים akebim, supplanters. The verse would then read thus: "Wherefore should I fear in the days of evil, though the iniquity of my supplanters should compass me about." The Syriac and Arabic have taken a similar view of the passage: "Why should I fear in the evil day, when the iniquity of my enemies compasses me about." And so Dr. Kennicott translates it.
Albert Barnes: Notes on the Bible - 1834
49:5: Wherefore should I fear in the days of evil - This verse is designed evidently to state the main subject of the psalm; the result of the reflections of the author on what had been to him a source of perplexity; on what had seemed to him to be a dark problem. He "had" evidently felt that there was occasion to dread the power of wicked rich men; but he now felt that he had no ground for that fear and alarm. He saw that their power was short-lived; that all the ability to injure, arising from their station and wealth, must soon cease; that his own highest interests could not be affected by anything which they could do. The "days of evil" here spoken of are the times which are referred to in the following phrase, "when the iniquity of my heels," etc.
When the iniquity of my heels shall compass me about - It would be difficult to make any sense out of this expression, though it is substantially the same rendering which is found in the Vulgate and the Septuagint. Luther renders it "when the iniquity of my oppressors encompasses me." The Chaldee Paraphrase renders it, "why should I fear in the days of evil, unless it be when the guilt of my sin compasses me about?" The Syriac renders it, "the iniquity of "my enemies." The Arabic, "when my enemies surround me." DeWette renders it as Luther does. Rosenmuller, "when the iniquity of those who lay snares against me shall compass me around." Prof. Alexander, "when the iniquity of my oppressors (or supplanters) shall surround me." The word rendered "heels" here - עקב ‛ â qê b - means properly "heel," Gen 3:15; Job 18:9; Jdg 5:22; then, the rear of an army, Jos 8:13; then, in the plural, "footsteps," prints of the heel or foot, Psa 77:19; and then, according to Gesenius (Lexicon) "a lier in wait, insidiator."
Perhaps there is in the word the idea of craft; of lying in wait; of taking the advantages - from the verb עקב ‛ â qab, to be behind, to come from behind; and hence to supplant; to circumvent. So in Hos 12:3, "in the womb he held his brother by the heel" (compare Gen 25:26). Hence, the word is used as meaning to supplant; to circumvent, Gen 27:36; Jer 9:4 (Hebrew, Jer 9:3) This is, undoubtedly, the meaning here. The true idea is, when I am exposed to the crafts, the cunning, the tricks, of those who lie in wait for me; I am liable to be attacked suddenly, or to be taken unawares; but what have I to fear? The psalmist refers to the evil conduct of his enemies, as having given him alarm. They were rich and powerful. They endeavored in some way to supplant him - perhaps, as we should say, to "trip him up" - to overcome him by art, by power, by trick, or by fraud. He "had" been afraid of these powerful foes; but on a calm Rev_iew of the whole matter, he came to the conclusion that he had really no cause for fear. The reasons for this he proceeds to state in the following part of the psalm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:5: Wherefore: Psa 27:1, Psa 27:2, Psa 46:1, Psa 46:2; Isa 41:10, Isa 41:11; Act 27:24; Rom 8:33, Rom 8:34; Phi 1:28
days: Pro 24:10; Amo 5:13; Eph 5:16
iniquity: Psa 38:4; Pro 5:22; Hos 7:2
heels: Psa 22:16, Psa 56:6, Psa 56:7; Gen 49:17; Sa1 26:20
Carl Friedrich Keil and Franz Delitzsch
49:5
(Heb.: 49:6-13) First division of the sermon. Those who have to endure suffering from rich sinners have no need to fear, for the might and splendour of their oppressors is hastening towards destruction. ימי רע are days in which one experiences evil, as in Ps 94:13, cf. Amos 6:3. The genitive r` is continued in Amos 6:6 in a clause that is subordinate to the בימי of Ps 49:6 (cf. 1Kings 25:15; Job 29:2; Ps 90:15). The poet calls his crafty and malicious foes עקבי. There is no necessity for reading עקבי as Bttcher does, since without doubt a participial noun עקב, supplantator, can be formed from עקב, supplantare; and although in its branchings out it coincides with עקב, planta, its meaning is made secure by the connection. To render the passage: "when wickedness surrounds me about my heels," whether with or without changing עון into עון (Hupfeld, von Ortenberg), is proved on all sides to be inadmissible: it ought to have been עול instead of עון; but even then it would still be an awkward expression, "to surround any one's heels,"
(Note: This might be avoided if it were possible for עון עקבי to mean "the sin that follows my heels, that follows me at the heels;" but apart from עון being unsuitable with this interpretation, an impossible meaning is thereby extorted from the genitive construction. This, however, is perhaps what is meant by the expression of the lxx, ἡ ἀνομία τῆς πτέρνης μου, so much spoken of in the Greek Church down to the present day.)
and the הבּטחים, which follows, would be unconnected with what precedes. This last word comes after עקבי, giving minuteness to the description, and is then continued quite regularly in Ps 49:7 by the finite verb. Up to this point all is clear enough; but now the difficulties accumulate. One naturally expects the thought, that the rich man is not able to redeem himself from death. Instead of this it is said, that no man is able to redeem another from death. Ewald, Bttcher, and others, therefore, take אח, as in Ezek 18:10; Ezek 21:20 (vid., Hitzig), to be a careless form of writing for אך, and change יפדּה into the reflexive יפּדה; but the thought that is sought thus to be brought to is only then arrived at with great difficulty: the words ought to be אך אישׁ לא יפדּה נפשׁו. The words as they stand assert: a brother (אח, as a prominently placed object, with Rebia magnum, = אהיו, cf. Ezek 5:10; Ezek 18:18; Mic 7:6; Mal 1:6) can a man by no means redeem, i.e., men cannot redeem one another. Hengstenberg and Hitzig find the thought that is to be expected in Ps 49:8: the rich ungodly man can with all his riches not even redeem another (אח), much less then can he redeem himself, offer a כּפר for himself. But if the poet meant to be so understood, he must have written ולא and כּפר נפשׁו. Ps 49:8 and Ps 49:8 bear no appearance of referring to different persons; the second clause is, on the contrary, the necessary supplement of the first: Among men certainly it is possible under some circumstances for one who is delivered over to death to be freed by money, but no כּפר (= פּדיון נפשׁ, Ex 21:30 and frequently) can be given to God (לאלהים).
All idea of the thought one would most naturally look for must therefore be given up, so far as it can be made clear why the poet has given no direct expression to it. And this can be done. The thought of a man's redeeming himself is far from the poet's mind; and the contrast which he has before his mind is this: no man can redeem another, Elohim only can redeem man. That one of his fellow-men cannot redeem a man, is expressed as strongly as possible by the words לא־פדה יפדּה; the negative in other instances stands after the intensive infinitive, but here, as in Gen 3:4; Amos 9:8; Is 28:28, before it. By an easy flight of irony, Ps 49:9 says that the lu'tron which is required to be paid for the souls of men is too precious, i.e., exorbitant, or such as cannot be found, and that he (whoever might wish to lay it down) lets it alone (is obliged to let it alone) for ever Thus much is clear enough, so far as the language is concerned (וחדל according to the consec. temp. = ויחדּל), and, although somewhat fully expressed, is perfectly in accordance with the connection. But how is Ps 49:10 attached to what precedes? Hengstenberg renders it, "he must for ever give it up, that he should live continually and not see the grave." But according to the syntax, ויהי cannot be attached to וחדל, but only to the futures in Ps 49:8, ranking with which the voluntative ויחי, ut vivat (Ew. 347, a). Thus, therefore, nothing remains but to take Ps 49:9 (which von Ortenberg expunges as a gloss upon Ps 49:8) as a parenthesis; the principal clause affirms that no man can give to God a ransom that shall protect another against death, so that this other should still continue (עוד) to live, and that without end (לנצח), without seeing the grave, i.e., without being obliged to go down into the grave. The כּי in Ps 49:11 is now confirmatory of what is denied by its opposite; it is, therefore, according to the sense, imo (cf. 3Kings 21:15): ...that he may not see the grave - no indeed, without being able to interpose and alter it, he must see how all men, without distinction, succumb to death. Designedly the word used of the death of wise men is מוּת, and of the death of the fool and the stupid man, אבד. Kurtz renders: "together with the fool and the slow of understanding;"; but יחד as a proposition cannot be supported; moreover, ועזבוּ would then have "the wise" as its subject, which is surely not the intention of the poet. Everything without distinction, and in mingled confusion, falls a prey to death; the rich man must see it, and yet he is at the same time possessed by the foolish delusion that he, with his wealth, is immortal.
The reading קברם (lxx, Targ., Syr.), preferred by Ewald, and the conjecture קברם, adopted by Olshausen and Riehm, give a thought that is not altogether contrary to the connection, viz., the narrow grave is the eternal habitation of those who called broad lands their own; but this thought appears here, in view of Ps 49:12, too early. קרב denotes the inward part, or that which is within, described according to that which encircles or contains it: that which is within them is, "their houses (pronounce bāttēmo) are for ever" (Hengstenberg, Hitzig); i.e., the contents of their inward part is the self-delusion that their houses are everlasting, and their habitations so durable that one generation after another will pass over them; cf. the similar style of expression in Ps 10:4, Esther 5:7. Hitzig further renders: men celebrate their names in the lands; קרא בשׁם, to call with a name = solemnly to proclaim it, to mention any one's name with honour (Is 44:5). But it is unlikely that the subject of קראוּ should now again be any other than the rich men themselves; and עלי אדמות for בּכל־הארץ or בּארצות is contrary to the usage of the language. אדמה is the earth as tillage, אדמות (only in this passage) in this connection, fields, estates, lands; the proclaiming of names is, according to 2Kings 12:28; 3Kings 8:43; Amos 9:12, equivalent to the calling of the lands or estates after their (the possessors') names (Bצttcher, Hupfeld, Kurtz). The idea of the rich is, their houses and dwelling-places (and they themselves who have grown up together with them) are of eternal duration; accordingly they solemnly give their own names to their lands, as being the names of immortals. But, adds the poet, man בּיקר, in the pomp of his riches and outward show, abideth not (non pernoctat = non permanet). ביקר is the complement of the subject, although it logically (cf. Ps 45:13) also belongs to בּל־ילין. Bttcher has shown the impropriety of reading בּל־יבין here according to Ps 49:20. There are other instances also of refrains that are not exact repetitions; and this correction is moreover at once overthrown by the fact that בל will not suit יבין, it would stamp each man of rank, as such, as one deficient in intelligence. On the other hand, this emotional negative בל is admirably suitable to ילין: no indeed, he has no abiding. He is compared (נמשׁל like the New Testament ὡμοιώθη), of like kind and lot, to cattle (כּ as in Job 30:19). נדמוּ is an attributive clause to כּבּהמות: like heads of cattle which are cut off or destroyed. The verb is so chosen that it is appropriate at the same time to men who are likened to the beasts (Hos 10:7, Hos 10:15, Obad 1:5, Is 6:5).
Geneva 1599
49:5 Wherefore should I (b) fear in the days of evil, [when] the iniquity of my heels shall compass me about?
(b) Though wickedness reigns and enemies rage, seeing God will execute his judgments against the wicked at a suitable time.
John Gill
49:5 Wherefore should I fear in the days of evil,.... This is the principal thing that all are before called to hearken to. This is the wisdom and understanding the psalmist had been meditating upon, and was about to utter; this is the parable he inclined his ear to, and the dark saying he would open; namely, that a saint has nothing to fear in the worst of times; which is a riddle to a natural man. Aben Ezra interprets "the days of evil" of the days of old age, as they are called, Eccles 12:1, which bring on diseases, weakness, and death; in which a good man has no reason to fear; as that he should want the necessaries of life, since they that fear the Lord shall want no good thing; or that he should not hold out to the end, seeing God, who is the guide of youth, is the staff of old age, and carries to hoary hairs, and will never leave nor forsake; and though the wicked man in old age has reason to be afraid of death and eternity at hand, the saint has not; but may sing, on the borders of the grave, "O death! where is thy sting?" &c. 1Cor 15:55. Also days in which iniquity abounds, and error and heresy prevail, are days of evil; and though the good man may fear he shall be led aside by the ill example of some, or by the craft of others; yet he need not, since the foundation of God stands sure, and he knows them that are his, and will take care of them and preserve them. Moreover, times of affliction and persecution are evil days; see Eph 5:16; and such will be the hour of temptation, that shall try the inhabitants of the earth, Rev_ 3:10. Yet the righteous man need not fear, since it is always well with him, let his case and circumstances be what they will. Yea, the day of death, and the day of judgment are days of evil to wicked men; and therefore they put them away far from them, Amos 6:3; but believers have reason to rejoice at them, the day of their death being better than the day of their birth; and the day of judgment will be the time of the glorious appearing of Christ to them. It is added,
when the iniquity of my heels shall compass me about; that is, the sins of life and conversation; "heels" denote "steps", and the word is sometimes so rendered, as in Ps 56:6; and "iniquity" intends sin committed in walking; and so designs not original sin, as some have thought, but actual sins and transgressions: and these may be said to "compass the saints about", when they are chastised for them, and so are brought to a sense and acknowledgment of them, and to be humbled for them; and then they have nothing to fear in a slavish way, since these chastisements are not in wrath, or in a way of vindictive justice, or punishment for sin; but the fruits of love and favour. Or the sense may be, when death, the fruit of iniquity, the wages of sin, surrounds and seizes upon me; "in my end", as the Targum; in my last days, at the heel or close of them, I will not fear; the saint has no reason to fear, when he walks through death's dark valley; for death is abolished as a penal evil, its sting is took away, and its curse removed. Some render the words, "when the iniquity of my supplanters shall compass me about" (o); meaning his enemies, who either lay in wait for him privately, and endeavoured to supplant him; or that pursued him closely, and pressed upon his heels, just ready to destroy him; yet even then he signifies he should not fear: and then the sense is the same with Ps 27:1; to which agree the Syriac and Arabic versions, which render it, "the iniquity of mine enemies"; or, "when my enemies surround me": and it may be literally rendered, when "iniquity surrounds me at my heels" (p); that is, when men, who are iniquity itself, encompass me, are at my heels, ready to seize me, I will not fear.
(o) "iniquitas supplantatorum meorum", Gejerus; "insidiatorum meorum", some in Vatablus. (p) "Iniquitas oppressorum", i.e. "iniquissimi mei oppressores ambiunt me", Gejerus.
John Wesley
49:5 In the days - In times of great distress and calamity, when wicked men flourish, and good men are oppressed. Supplanters - This character fitly agrees to David's enemies, who were not only malicious, but deceitful and treacherous.
Robert Jamieson, A. R. Fausset and David Brown
49:5 iniquity--or, "calamity" (Ps 40:12).
of my heels--literally "my supplanters" (Gen 27:36), or oppressors: "I am surrounded by the evils they inflict."
48:648:6: Ընդէ՞ր բնաւ երկնչիմ ես յաւուր չարի, զի անօրէնութիւնք գնացից իմոց շուրջ եղեն զինեւ։
6 Ինչո՞ւ արդեօք վախենամ չար օրերին, երբ կեանքիս անօրէնութիւններն ինձ պաշարեցին:
5 Ինչո՞ւ վախնամ չար օրերու մէջ Երբ դարանակալներու* անօրէնութիւնը չորս կողմս կը պատէ։
Ընդէ՞ր բնաւ երկնչիմ ես յաւուր չարի. զի անօրէնութիւնք գնացից իմոց շուրջ եղեն զինեւ:

48:6: Ընդէ՞ր բնաւ երկնչիմ ես յաւուր չարի, զի անօրէնութիւնք գնացից իմոց շուրջ եղեն զինեւ։
6 Ինչո՞ւ արդեօք վախենամ չար օրերին, երբ կեանքիս անօրէնութիւններն ինձ պաշարեցին:
5 Ինչո՞ւ վախնամ չար օրերու մէջ Երբ դարանակալներու* անօրէնութիւնը չորս կողմս կը պատէ։
zohrab-1805▾ eastern-1994▾ western am▾
48:548:6 >
48:6 ἵνα ινα so; that τί τις.1 who?; what? φοβοῦμαι φοβεω afraid; fear ἐν εν in ἡμέρᾳ ημερα day πονηρᾷ πονηρος harmful; malignant ἡ ο the ἀνομία ανομια lawlessness τῆς ο the πτέρνης πτερνη of me; mine κυκλώσει κυκλοω encircle; surround με με me
48:6 רְ֭עָדָה ˈrʕāḏā רְעָדָה trembling אֲחָזָ֣תַם ʔᵃḥāzˈāṯam אחז seize שָׁ֑ם šˈām שָׁם there חִ֝֗יל ˈḥˈîl חִיל labour pains כַּ ka כְּ as † הַ the יֹּולֵֽדָה׃ yyôlˈēḏā ילד bear
48:6. quare timebo in diebus mali iniquitas calcanei mei circumdabit meWhy shall I fear in the evil day? the iniquity of my heel shall encompass me.
5. Wherefore should I fear in the days of evil, when iniquity at my heels compasseth me about?
48:6. Trembling took hold of them. In that place, their pains were that of a woman in labor.
48:6. Fear took hold upon them there, [and] pain, as of a woman in travail.
Wherefore should I fear in the days of evil, [when] the iniquity of my heels shall compass me about:

48:6 <<для чего бояться мне во дни бедствия, {когда} беззаконие путей моих окружит меня?>>
48:6
ἵνα ινα so; that
τί τις.1 who?; what?
φοβοῦμαι φοβεω afraid; fear
ἐν εν in
ἡμέρᾳ ημερα day
πονηρᾷ πονηρος harmful; malignant
ο the
ἀνομία ανομια lawlessness
τῆς ο the
πτέρνης πτερνη of me; mine
κυκλώσει κυκλοω encircle; surround
με με me
48:6
רְ֭עָדָה ˈrʕāḏā רְעָדָה trembling
אֲחָזָ֣תַם ʔᵃḥāzˈāṯam אחז seize
שָׁ֑ם šˈām שָׁם there
חִ֝֗יל ˈḥˈîl חִיל labour pains
כַּ ka כְּ as
הַ the
יֹּולֵֽדָה׃ yyôlˈēḏā ילד bear
48:6. quare timebo in diebus mali iniquitas calcanei mei circumdabit me
Why shall I fear in the evil day? the iniquity of my heel shall encompass me.
5. Wherefore should I fear in the days of evil, when iniquity at my heels compasseth me about?
48:6. Trembling took hold of them. In that place, their pains were that of a woman in labor.
48:6. Fear took hold upon them there, [and] pain, as of a woman in travail.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Самая загадка приводится в означенном стихе, а остальное содержание псалма представляет раскрытие и подтверждение ее истинности. Перевод с евр. не особенно понятен. Выражение "путей", по-еврейски "hageb" значит собственно "пята", а отсюда "Запинатель, гонитель". Тогда все выражение получает такой вид: "для чего бояться мне во дни бедствия, когда беззаконие моих запинателей окружит меня?" Нет смысла, не должно бояться, хотя бы враги окружили меня со всех сторон, и я должен буду погибнуть от них.
Albert Barnes: Notes on the Bible - 1834
49:6: They that trust in their wealth - The first reason why there was no cause of alarm is drawn Psa 49:6-10 from the "powerlessness" of wealth, as illustrated by the fact that it can do nothing to save life or to pRev_ent death. He refers to those who possess it as "trusting" in their wealth, or "relying on" that as the source of their power.
And boast themselves - Pride themselves; or feel conscious of safety and strength because they are rich. It is the "power" which wealth is supposed to confer, that is alluded to here.
In the multitude of their riches - The abundance of their wealth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:6: trust: Psa 52:7, Psa 62:10; Job 31:24, Job 31:25; Pro 10:15, Pro 23:5; Mar 10:24; Ti1 6:17
boast: Est 5:11; Jer 9:23; Eze 28:4, Eze 28:5; Hos 12:8; Luk 12:19
Geneva 1599
49:6 They that trust in their (c) wealth, and boast themselves in the multitude of their riches;
(c) To trust in riches is madness, seeing they can neither restore life, nor prolong it.
John Gill
49:6 They that trust in their wealth,.... In their outward force, power, and strength; their horses, chariots, and armies; see Ps 33:16; or in their worldly goods and substance; which seems to be the sense of the word here, as appears from Ps 49:10. To "trust" in them is to set the eye and heart upon them; or to take up rest in them, to depend on them, to the neglect of divine Providence, with respect to future living in this world; and to expect eternal happiness hereafter, because favoured with many earthly enjoyments here: so to do is evil. Therefore the Targum is, "woe to the wicked that trust in their substance". And it is also very weak and foolish to trust in riches, since they are uncertain, are here today, and gone tomorrow; and are unsatisfying, he that has much would still have more: nor can they deliver from evil, from present judgments, from the sword, the pestilence, and famine; nor from death, nor from the future judgment, and wrath to come; and are often injurious to the spiritual and eternal welfare of men; see Ti1 6:9;
and boast themselves in the multitude of their riches; of their acquisition of them by their own diligence and industry; and of their having them because of some peculiar virtue and excellency in themselves; and of the abundance of them. Such rejoicing and boasting is evil; since riches are the gifts of God, the blessings of his Providence; and are often bestowed on persons neither wise nor diligent, and much less deserving; see Jer 9:23. The whole may be applied to the Romish antichrist and his followers, who trust in and boast of their temporal riches, which in one hour will come to nought, Rev_ 18:7; and of the treasure of the church, of merit; and works of supererogation; with all which they cannot redeem one soul from ruin and destruction, as follows:
John Wesley
49:6 Trust - As that which will secure them from calamities. Having said that good men had no cause of fear, from their present sufferings from ungodly men, now he proceeds to shew, that the ungodly had no reason to be secure because of their riches.
Robert Jamieson, A. R. Fausset and David Brown
49:6 They are vainglorious.
48:748:7: Յուսացեալք ՚ի զօրութիւն իւրեանց, ՚ի բազմութիւն մեծութեան իւրեանց պարծեսցին[6924]։ [6924] Ոմանք.՚Ի բազմութիւն մեծութեանց պարծես՛՛։
7 Իրենց կարողութեան վրայ յոյս դնողները պարծենում են իրենց մեծ հարստութեամբ:
6 Իրենց զօրութեանը յուսացողներէն Ու իրենց հարստութեանը շատութիւնովը հպարտացողներէն
Յուսացեալքն ի զօրութիւն իւրեանց, ի բազմութիւն մեծութեան իւրեանց պարծեսցին:

48:7: Յուսացեալք ՚ի զօրութիւն իւրեանց, ՚ի բազմութիւն մեծութեան իւրեանց պարծեսցին[6924]։
[6924] Ոմանք.՚Ի բազմութիւն մեծութեանց պարծես՛՛։
7 Իրենց կարողութեան վրայ յոյս դնողները պարծենում են իրենց մեծ հարստութեամբ:
6 Իրենց զօրութեանը յուսացողներէն Ու իրենց հարստութեանը շատութիւնովը հպարտացողներէն
zohrab-1805▾ eastern-1994▾ western am▾
48:648:7 Надеющиеся на силы свои и хвалящиеся множеством богатства своего!
48:7 οἱ ο the πεποιθότες πειθω persuade ἐπὶ επι in; on τῇ ο the δυνάμει δυναμις power; ability αὐτῶν αυτος he; him καὶ και and; even ἐπὶ επι in; on τῷ ο the πλήθει πληθος multitude; quantity τοῦ ο the πλούτου πλουτος wealth; richness αὐτῶν αυτος he; him καυχώμενοι καυχαομαι boast
48:7 בְּ bᵊ בְּ in ר֥וּחַ rˌûₐḥ רוּחַ wind קָדִ֑ים qāḏˈîm קָדִים east תְּ֝שַׁבֵּ֗ר ˈtᵊšabbˈēr שׁבר break אֳנִיֹּ֥ות ʔᵒniyyˌôṯ אֳנִיָּה ship תַּרְשִֽׁישׁ׃ taršˈîš תַּרְשִׁישׁ Tarshish
48:7. qui fiduciam habent in fortitudine sua et in multitudine divitiarum suarum superbiuntThey that trust in their own strength, and glory in the multitude of their riches,
6. They that trust in their wealth, and boast themselves in the multitude of their riches;
48:7. With a vehement spirit, you will crush the ships of Tarshish.
48:7. Thou breakest the ships of Tarshish with an east wind.
They that trust in their wealth, and boast themselves in the multitude of their riches:

48:7 Надеющиеся на силы свои и хвалящиеся множеством богатства своего!
48:7
οἱ ο the
πεποιθότες πειθω persuade
ἐπὶ επι in; on
τῇ ο the
δυνάμει δυναμις power; ability
αὐτῶν αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
τῷ ο the
πλήθει πληθος multitude; quantity
τοῦ ο the
πλούτου πλουτος wealth; richness
αὐτῶν αυτος he; him
καυχώμενοι καυχαομαι boast
48:7
בְּ bᵊ בְּ in
ר֥וּחַ rˌûₐḥ רוּחַ wind
קָדִ֑ים qāḏˈîm קָדִים east
תְּ֝שַׁבֵּ֗ר ˈtᵊšabbˈēr שׁבר break
אֳנִיֹּ֥ות ʔᵒniyyˌôṯ אֳנִיָּה ship
תַּרְשִֽׁישׁ׃ taršˈîš תַּרְשִׁישׁ Tarshish
48:7. qui fiduciam habent in fortitudine sua et in multitudine divitiarum suarum superbiunt
They that trust in their own strength, and glory in the multitude of their riches,
6. They that trust in their wealth, and boast themselves in the multitude of their riches;
48:7. With a vehement spirit, you will crush the ships of Tarshish.
48:7. Thou breakest the ships of Tarshish with an east wind.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7:-10. Смерть, которая постигает меня, неизбежно постигнет и нечестивых и сильных моих преследователей. Эта смерть постигнет вас, самоуверенные богачи! От этой смерти никому невозможно откупиться, так как "дорога цена искупления души их" - так как слишком дорога, непосильна для человека цена, которою бы можно было освободить ("искупление") жизнь ("души") от смерти. Этого не в силах сделать человек. Из людей все должны умереть.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 They that trust in their wealth, and boast themselves in the multitude of their riches; 7 None of them can by any means redeem his brother, nor give to God a ransom for him: 8 (For the redemption of their soul is precious, and it ceaseth for ever:) 9 That he should still live for ever, and not see corruption. 10 For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others. 11 Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their lands after their own names. 12 Nevertheless man being in honour abideth not: he is like the beasts that perish. 13 This their way is their folly: yet their posterity approve their sayings. Selah. 14 Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling.
In these verses we have,
I. A description of the spirit and way of worldly people, whose portion is in this life, Ps. xvii. 14. It is taken for granted that they have wealth, and a multitude of riches (v. 6), houses and lands of inheritance, which they call their own, v. 11. God often gives abundance of the good things of this world to bad men who live in contempt of him and rebellion against him, by which it appears that they are not the best things in themselves (for then God would give most of them to his best friends), and that they are not the best things for us, for then those would not have so much of them who, being marked for ruin, are to be ripened for it by their prosperity, Prov. i. 32. A man may have abundance of the wealth of this world and be made better by it, may thereby have his heart enlarged in love, and thankfulness, and obedience, and may do that good with it which will be fruit abounding to his account; and therefore it is not men's having riches that denominates them worldly, but their setting their hearts upon them as the best things; and so these worldly people are here described. 1. They repose a confidence in their riches: They trust in their wealth (v. 6); they depend upon it as their portion and happiness, and expect that it will secure them from all evil and supply them with all good, and that they need nothing else, no, not God himself. Their gold is their hope (Job xxxi. 24), and so it becomes their God. Thus our Saviour explains the difficulty of the salvation of rich people (Mark x. 24): How hard is it for those that trust in riches to enter into the kingdom of God! See 1 Tim. vi. 17. 2. They take a pride in their riches: They boast themselves in the multitude of them, as if they were sure tokens of God's favour and certain proofs of their own ingenuity and industry (my might, and the power of my hand, have gotten me this wealth), as if they made them truly great and happy, and more really excellent than their neighbours. They boast that they have all they would have (Ps. x. 3) and can set all the world at defiance (I sit as a queen, and shall be a lady for ever); therefore they call their lands after their own names, hoping thereby to perpetuate their memory; and, if their lands do retain the names by which they called them, it is but a poor honour; but they often change their names when they change their owners. 3. They flatter themselves with an expectation of the perpetuity of their worldly possessions (v. 11): Their inward thought is that their houses shall continue for ever, and with this thought they please themselves. Are not all thoughts inward? Yes; but it intimates, (1.) That this thought is deeply rooted in their minds, is rolled and revolved there, and carefully lodged in the innermost recesses of their hearts. A godly man has thoughts of the world, but they are his outward thoughts; his inward thought is reserved for God and heavenly things: but a worldly man has only some floating foreign thoughts of the things of God, while his fixed thought, his inward thought, is about the world; that lies nearest his heart, and is upon the throne there. (2.) There it is industriously concealed. They cannot, for shame, say that they expect their houses to continue for ever, but inwardly they think so. If they cannot persuade themselves that they shall continue for ever, yet they are so foolish as to think their houses shall, and their dwelling-places; and suppose they should, what good will that do them when they shall be no longer theirs? But they will not; for the world passes away, and the fashion of it. All things are devoured by the teeth of time.
II. A demonstration of their folly herein. In general (v. 13), This their way is their folly. Note, The way of worldliness is a very foolish way: those that lay up their treasure on earth, and set their affections on things below, act contrary both to right reason and to their true interest. God himself pronounced him a fool who thought his goods were laid up for many years, and that they would be a portion for his soul, Luke xii. 19, 20. And yet their posterity approve their sayings, agree with them in the same sentiments, say as t hey say and do as they do, and tread in the steps of their worldliness. Note, The love of the world is a disease that runs in the blood; men have it by kind, till the grace of God cures it. To prove the folly of carnal worldlings he shows,
1. That with all their wealth they cannot save the life of the dearest friend they have in the world, nor purchase a reprieve for him when he is under the arrest of death (v. 7-9): None of them can by any means redeem his brother, his brother worldling, who would give counter-security out of his own estate, if he would but be bail for him: and gladly he would, in hopes that he might do the same kindness for him another time. But their words will not be taken one for another, nor will one man's estate be the ransom of another man's life. God does not value it; it is of no account with him; and the true value of things is as they stand in his books. His justice will not accept it by way of commutation or equivalent. The Lord of our brother's life is the Lord of our estate, and may take both if he please, without either difficulty to himself or wrong to us; and therefore one cannot be ransom for another. We cannot bribe death, that our brother should still live, much less that he should live for ever, in this world, nor bribe the grave, that he should not see corruption; for we must needs die, and return to the dust, and there is no discharge from that war. What folly is it to trust to that, and boast of that, which will not enable us so much as for one hour to respite the execution of the sentence of death upon a parent, a child, or friend that is to us as our own soul! It is certainly true that the redemption of the soul is precious and ceaseth for ever; that is, life, when it is going, cannot be arrested, and when it is gone it cannot be recalled, by any human art, or worldly price. But this looks further, to the eternal redemption which was to be wrought out by the Messiah, whom the Old-testament saints had an eye to as the Redeemer. Everlasting life is a jewel of too great a value to be purchased by the wealth of this world. We are not redeemed with corruptible things, such as silver and gold, 1 Pet. i. 18, 19. The learned Dr. Hammond applies the 8th and 9th verses expressly to Christ: "The redemption of the soul shall be precious, shall be high-prized, it shall cost very dear; but, being once wrought, it shall cease for ever, it shall never need to be repeated, Heb. ix. 25, 26; x. 12. And he (that is, the Redeemer) shall yet live for ever, and shall not see corruption; he shall rise again before he sees corruption, and then shall live for evermore," Rev. i. 18. Christ did that for us which all the riches of the world could not do; well therefore may he be dearer to us than any worldly things. Christ did that for us which a brother, a friend, could not do for us, no, not one of the best estate or interest; and therefore those that love father or brother more than him are not worthy of him. This likewise shows the folly of worldly people, who sell their souls for that which would never buy them.
2. That with all their wealth they cannot secure themselves from the stroke of death. The worldling sees, and it vexes him to see it, that wise men die, likewise the fool and the brutish person perish, v. 10. Therefore he cannot but expect that it will, at length, come to his own turn; he cannot find any encouragement to hope that he himself shall continue for ever, and therefore foolishly comforts himself with this, that, though he shall not, his house shall. Some rich people are wise, they are politicians, but they cannot out-wit death, nor evade his stroke, with all their art and management; others are fools and brutish (Fortuna favet fatuis--Fools are Fortune's favourites); these, though they do no good, yet perhaps do no great hurt in the world: but that shall not excuse them; they shall perish, and be taken away by death, as well as the wise that did mischief with their craft. Or by the wise and the foolish we may understand the godly and the wicked; the godly die, and their death is their deliverance; the wicked perish, and their death is their destruction; but, however, they leave their wealth to others. (1.) They cannot continue with it, nor will it serve to procure them a reprieve. That is a frivolous plea, though once it served a turn (Jer. xli. 8), Slay us not, for we have treasures in the field. (2.) They cannot carry it away with them, but must leave it behind them. (3.) They cannot foresee who will enjoy it when they have left it; they must leave it to others, but to whom they know not, perhaps to a fool (Eccl. ii. 19), perhaps to an enemy.
3. That, as their wealth will stand them in no stead in a dying hour, so neither will their honour (v. 12): Man, being in honour, abides not. We will suppose a man advanced to the highest pinnacle of preferment, as great and happy as the world can make him, man in splendour, man at his best estate, surrounded and supported with all the advantages he can desire; yet then he abides not. His honour does not continue; that is a fleeting shadow. He himself does not, he tarries not all night; this world is an inn, in which his stay is so short that he can scarcely be said to get a night's lodging in it; so little rest is there in these things; he has but a baiting time. He is like the beasts that perish; that is, he must as certainly die as the beasts, and his death will be as final a period to his state in this world as theirs is; his dead body likewise will putrefy as theirs does; and (as Dr. Hammond observes) frequently the greatest honours and wealth, unjustly gotten by the parent, descend not to any one of his posterity (as the beasts, when they die, leave nothing behind them to their young ones, but the wide world to feed in), but fall into other hands immediately, for which he never designed to gather them.
4. That their condition on the other side of death will be very miserable. The world they dote upon will not only not save them from death, but will sink them so much the lower into hell (v. 14): Like sheep they are laid in the grave. Their prosperity did but feed them like sheep for the slaughter (Hos. iv. 16), and then death comes, and shuts them up in the grave like fat sheep in a fold, to be brought forth to the day of wrath, Job xxi. 30. Multitudes of them, like flocks of sheep dead of some disease, are thrown into the grave, and there death shall feed on them, the second death, the worm that dies not, Job xxiv. 20. Their own guilty consciences, like so many vultures, shall be continually preying upon them, with, Son, remember, Luke xvi. 25. Death insults and triumphs over them, as it is represented in the fall of the king of Babylon, at which hell from beneath is moved, Isa. xiv. 9, &c. While a saint can ask proud Death, Where is thy sting? Death will ask the proud sinner, Where is thy wealth, thy pomp? and the more he was fattened with prosperity the more sweetly will death feed on him. And in the morning of the resurrection, when all that sleep in the dust shall awake (Dan. xii. 2), the upright shall have dominion over them, shall not only be advanced to the highest dignity and honour when they are filled with everlasting shame and contempt, elevated to the highest heavens when they are sunk to the lowest hell, but they shall be assessors with Christ in passing judgment upon them, and shall applaud the justice of God in their ruin. When the rich man in hell begged that Lazarus might bring him a drop of water to cool his tongue he owned that that upright man had dominion over him, as the foolish virgins also owned the dominion of the wise, and that they lay much at their mercy, when the begged, Give us of your oil. Let this comfort us in reference to the oppressions which the upright are now often groaning under, and the dominion which the wicked have over them. The day is coming when the tables will be turned (Esther ix. 1) and the upright will have the dominion. Let us now judge of things as they will appear at that day. But what will become of all the beauty of the wicked? Alas! that shall all be consumed in the grave from their dwelling; all that upon which they valued themselves, and for which others caressed and admired them, was adventitious and borrowed; it was paint and varnish, and they will rise in their own native deformity. The beauty of holiness is that which the grave, that consumes all other beauty, cannot touch, or do any damage to. Their beauty shall consume, the grave (or hell) being a habitation to every one of them; and what beauty can be there where there is nothing but the blackness of darkness for ever?
Adam Clarke: Commentary on the Bible - 1831
49:7: Sone of them can by any means redeem his brother - Wealth cannot save from death; brother, however rich, cannot save his brother; nor will God accept riches as a ransom for the life or soul of any transgressor. To procure health of body, peace of mind, redemption from death, and eternal glory, riches are sought for and applied in vain.
Albert Barnes: Notes on the Bible - 1834
49:7: None of them can bid any means redeem his brother - None of those who are rich. This verse might be literally rendered, "a brother cannot by redeeming redeem; a man cannot give to God his own ransom." The passage, therefore, may mean either, as in our version, that no one, however rich, can redeem a brother - his own brother - by his wealth; or, that a brother - one who sustains the relation of a brother - cannot rescue another from death. On the word "redeem," see Psa 25:22, note; Isa 43:3, note. It means here that he could not rescue him, or save him from the grave; he could not by his wealth preserve him in life. The whole expression is emphatic: "redeeming he cannot redeem;" that is - according to Hebrew usage - he cannot "possibly" do it; it "cannot" be done. There is here no particular reference to the "means" to be employed, but only an emphatic statement of the fact that "it cannot by any possibility be done." The object is to show how powerless and valueless is wealth in regard to the things that most pertain to a man's welfare. It can do literally "nothing" in that which most deeply affects man, and in which he most needs help. There is no allusion here to the redemption of the soul, or to the great work of redemption, as that term is commonly understood; but it "is" true, in the highest sense, that if wealth cannot "redeem" life, or keep our best and nearest friend from the grave, much less can it avail in that which is so much more important, and so much more difficult, the redemption of the soul from eternal ruin. Here, also, as in the matter of saving from the grave, it is absolutely true that wealth can do "nothing" - literally, "nothing" - in saving the soul of its possessor, or in enabling its possessor to save his best friend. Nothing but the blood of the cross can avail then; and the wealth of the richest can do no more here than the poverty of the poorest.
Nor give to God a ransom for him - This would be more literally rendered, "a man cannot give to God his ransom;" that is, he cannot, though in the possession of the most ample wealth, give to God that which would purchase his own release from the grave. On the word "ransom," see as above, the notes at Isa 43:3. Compare Mat 16:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:7: give: Mat 16:26, Mat 20:28; Ti1 2:6; Pe1 1:18
John Gill
49:7 None of them can by any means redeem his brother,.... That is, "with their substance", or "riches", as the Targum and Jarchi supply. Some, according to the order of the words in the original, render them, "a brother redeeming cannot redeem a man", or "anyone" (q): but, as Aben Ezra observes, "a brother", is the effect, and "a man", is the cause. The Targum is, "his brother that is a captive, a man redeeming cannot redeem with his substance"; or by any means redeem. Indeed a rich man may redeem his brother from debt, or from a prison, into which he is cast for it, by paying his debts for him; or from thraldom and bondage, being taken captive and becoming a prisoner of war, by giving a ransom for him. This he may do with respect to man; but, with respect to God, he cannot, with all his riches, pay the debts he owes to the law and justice of God; nor free him from his bondage to sin, Satan, and the law, by whom he is held a captive. The sense here is, that he cannot redeem him from death; he cannot, with all his money, secure him from dying; nor, when dead, bring him back from the grave; and much less deliver him from eternal death, or wrath to come; this only God can do, see Ps 49:15;
nor give to God a ransom for him; a ransom to redeem from sin, and so from the curse of the law and eternal death, must be given to God, against whom sin is committed, the lawgiver that is able to save and destroy; whose law is transgressed by it, and must be fulfilled; and whose justice is affronted and injured, and must be satisfied; and who is the creditor to whom men are debtors, and therefore the payment must be made to him. Hence our Lord Jesus Christ, the Redeemer of his people, paid the ransom price to God, and offered himself a sacrifice to him; see Eph 5:2. But this ransom is not of man's giving, but of God's; it is of his finding out in his infinite wisdom: he set forth and sent forth Christ to be the ransom or "propitiation" (r), as the word here used signifies; and Christ came to give his life and himself a ransom for many, and is the propitiation for their sins: and this is a sufficient one, a plenteous redemption, and there needs no other, not is there any other; there were typical atonements under the law, but there is no real atonement, propitiation, or ransom, but by the precious blood of Christ; not by corruptible things, as silver and gold; with these a man cannot give to God a ransom for himself, or for his brother.
(q) So Cocceius; and some in Michaelis. (r) "propitiationem suam", Pagninus, Montanus.
John Wesley
49:7 Redeem - Neither from the first death, nor from the second. Brother - Whom he would do his utmost to preserve.
Robert Jamieson, A. R. Fausset and David Brown
49:7 yet unable to save themselves or others.
48:848:8: Եղբայր ո՛չ փրկէ՝ եւ ո՛չ փրկէ մարդ եւ ո՛չ տայ Աստուծոյ փրկանս[6925], [6925] Ոմանք.Եւ ո՛չ տայ Աստուծոյ զփրկանս իւր։
8 Եղբայրն իր եղբօրը չի փրկի, ոչ էլ մարդը կը փրկի նրան. նա փրկանք չի տայ Աստծուն,
7 Մէկը բնաւ չի կրնար փրկել իր եղբայրը, Ո՛չ ալ անոր փրկանքը Աստուծոյ հատուցանել,
[282]Եղբայր ոչ փրկէ, եւ ոչ փրկէ մարդ եւ ոչ տայ Աստուծոյ փրկանս:

48:8: Եղբայր ո՛չ փրկէ՝ եւ ո՛չ փրկէ մարդ եւ ո՛չ տայ Աստուծոյ փրկանս[6925],
[6925] Ոմանք.Եւ ո՛չ տայ Աստուծոյ զփրկանս իւր։
8 Եղբայրն իր եղբօրը չի փրկի, ոչ էլ մարդը կը փրկի նրան. նա փրկանք չի տայ Աստծուն,
7 Մէկը բնաւ չի կրնար փրկել իր եղբայրը, Ո՛չ ալ անոր փրկանքը Աստուծոյ հատուցանել,
zohrab-1805▾ eastern-1994▾ western am▾
48:748:8 человек никак не искупит брата своего и не даст Богу выкупа за него:
48:8 ἀδελφὸς αδελφος brother οὐ ου not λυτροῦται λυτροω ransom λυτρώσεται λυτροω ransom ἄνθρωπος ανθρωπος person; human οὐ ου not δώσει διδωμι give; deposit τῷ ο the θεῷ θεος God ἐξίλασμα εξιλασμα he; him
48:8 כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] שָׁמַ֨עְנוּ׀ šāmˌaʕnû שׁמע hear כֵּ֤ן kˈēn כֵּן thus רָאִ֗ינוּ rāʔˈînû ראה see בְּ bᵊ בְּ in עִיר־ ʕîr- עִיר town יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְ֭בָאֹות ˈṣᵊvāʔôṯ צָבָא service בְּ bᵊ בְּ in עִ֣יר ʕˈîr עִיר town אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) אֱלֹ֘הִ֤ים ʔᵉlˈōhˈîm אֱלֹהִים god(s) יְכֹונְנֶ֖הָ yᵊḵônᵊnˌehā כון be firm עַד־ ʕaḏ- עַד unto עֹולָ֣ם ʕôlˈām עֹולָם eternity סֶֽלָה׃ sˈelā סֶלָה sela
48:8. fratrem redimens non redimet vir nec dabit Deo propitiationem pro eoNo brother can redeem, nor shall man redeem: he shall not give to God his ransom,
7. None can by any means redeem his brother, nor give to God a ransom for him:
48:8. As we have heard, so we have seen, in the city of the Lord of hosts, in the city of our God. God has founded it in eternity.
48:8. As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever. Selah.
None [of them] can by any means redeem his brother, nor give to God a ransom for him:

48:8 человек никак не искупит брата своего и не даст Богу выкупа за него:
48:8
ἀδελφὸς αδελφος brother
οὐ ου not
λυτροῦται λυτροω ransom
λυτρώσεται λυτροω ransom
ἄνθρωπος ανθρωπος person; human
οὐ ου not
δώσει διδωμι give; deposit
τῷ ο the
θεῷ θεος God
ἐξίλασμα εξιλασμα he; him
48:8
כַּ ka כְּ as
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
שָׁמַ֨עְנוּ׀ šāmˌaʕnû שׁמע hear
כֵּ֤ן kˈēn כֵּן thus
רָאִ֗ינוּ rāʔˈînû ראה see
בְּ bᵊ בְּ in
עִיר־ ʕîr- עִיר town
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְ֭בָאֹות ˈṣᵊvāʔôṯ צָבָא service
בְּ bᵊ בְּ in
עִ֣יר ʕˈîr עִיר town
אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
אֱלֹ֘הִ֤ים ʔᵉlˈōhˈîm אֱלֹהִים god(s)
יְכֹונְנֶ֖הָ yᵊḵônᵊnˌehā כון be firm
עַד־ ʕaḏ- עַד unto
עֹולָ֣ם ʕôlˈām עֹולָם eternity
סֶֽלָה׃ sˈelā סֶלָה sela
48:8. fratrem redimens non redimet vir nec dabit Deo propitiationem pro eo
No brother can redeem, nor shall man redeem: he shall not give to God his ransom,
7. None can by any means redeem his brother, nor give to God a ransom for him:
48:8. As we have heard, so we have seen, in the city of the Lord of hosts, in the city of our God. God has founded it in eternity.
48:8. As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
49:8: For the redemption of their soul is precious - It is of too high a price to be redeemed with corruptible things, such as silver or gold, and has required the sacrificial death of Christ.
And it ceaseth for ever - This is very obscure, and may apply to the ransom which riches could produce. That ransom must be for ever unavailable, because of the value of the soul. Or this clause should be added to the following verse, and read thus: "And though he cease to be, (וחדל vechadal), during the hidden time, (לעולם leolam); yet he shall live on through eternity, (ויחי עוד לנצח vichi od lanetsach), and not see corruption." This is probably the dark saying which it was the design of the author to utter in a parable, and leave it to the ingenuity of posterity to find it out. The verb חדל chadal signifies a cessation of being or action, and עולם olam often signifies hidden time, that which is not defined, and the end of which is not ascertained, though it is frequently used to express endless duration. This translation requires no alteration of the original text, and conveys a precise and consistent meaning.
Albert Barnes: Notes on the Bible - 1834
49:8: For the redemption of their soul is precious - The word "soul" here means "life," and not the immortal part. The only question which the psalmist here considers is the value of wealth in preserving "life," or in saving man from the grave. The phrase, ""their" soul," refers doubtless to the man and his brother, as alluded to in the pRev_ious verse. The idea is that neither can the man of wealth ransom his own life from the grave, nor the life of his brother. Wealth can save neither of them. The word "precious" means "costly," "valuable." The word is applied Kg1 10:2, Kg1 10:10-11 to gems, and then to the costlier kinds of stones employed in building, as marble and hewn-stones, Ch2 3:6. Compare the notes at Psa 36:7. The idea here is, that the rescue of the life, or the saving from the grave, would be too "costly;" it would be beyond the power of all wealth to purchase it; no amount of silver or gold, or raiment, or precious stones, could "constitute" a sufficient "price" to secure it.
And it ceaseth for ever - That is, Wealth foRev_er comes short of the power necessary to accomplish this. It has always been insufficient; it always "will" be. There is no hope that it "ever" will be sufficient; that by any increase in the amount - or by any change in the conditions of the bargain - property or riches can avail for this. The whole matter is perfectly "hopeless" as to the power of wealth in saving one human being from the grave. It must always "fail" in saving a man from death. The word rendered "ceaseth" - חדל châ dal - means "to leave off, to desist, to fail," Gen 11:8; Exo 9:34; Isa 2:22. As there is no allusion here to the redemption of the "soul" - the immortal part - this passage affirms nothing in regard to the fact that the work of redemption by the Saviour is completed or finished, and that an atonement cannot be made again, which is true; nor to the fact that when salvation through that atonement is rejected, all hope of redemption is at an end, which is also true. But though there is, originally, no such reference here, the "language" is such as is "adapted" to express that idea. In a much higher and more important sense than any which pertains to the power of wealth in saving from the grave, it is true tint the work of the atonement ceased for ever when the Redeemer expired on the cross, and that all hope of salvation ceases foRev_er when the atonement is rejected, and when man refuses to be saved by his blood; nothing then can save the soul. No other sacrifice will be made, and when a man has finally rejected the Saviour, it may be said in the highest sense of the term, that the redemption of the soul is too costly to be effected by any other means, and that all hope of its salvation "has ceased" foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:8: Job 36:18, Job 36:19
Geneva 1599
49:8 (For the redemption of their soul [is] (d) precious, (e) and it ceaseth for ever:)
(d) That is, so rare or not to be found, as prophecy was precious in the days of Eli, (1Kings 3:1).
(e) Meaning it is impossible to live for ever: also that life and death are only in God's hands.
John Gill
49:8 For the redemption of their soul is precious,.... Or "heavy" (s); it is, as Jarchi observes, "heavier than their substance": it is too weighty a matter for the richest man in the world to engage in; he is not equal to it; his riches are not an equivalent to the redemption of a soul which has sinned, and which is of more worth than the whole world: "what shall a man give in exchange for his soul?" or another for him? all the substance of his house would be utterly despised. It requires a greater price for the redemption of it than gold and silver, and therefore it is impossible to be obtained by any such means; and which may be the sense of the word here, as Jarchi and Kimchi interpret it; and so it is used for that which is "rare", "difficult", yea, "impossible", not to be found or come at, in 1Kings 3:1. The only price of redemption of the soul is the precious blood of Christ; his life is the ransom price, yea, he himself, 1Pet 1:18, Ti1 2:6; nor is the redemption of the soul possible upon any other ground;
and it ceaseth for ever; that is, the redemption of the soul; it must have ceased, it could never have been accomplished, had not Christ undertook it and performed it; he has obtained eternal redemption, and in him we have it, and in no other. Or the words may be rendered, "and he ceaseth for ever"; the brother, whose soul or life is to be redeemed, he dies; see Ps 12:1; and dies the second and eternal death, for aught his brother can do for him, with all his riches: or he that attempts to redeem him, "he leaves off for ever" (t); see Ps 36:3; whether he will or not, as Jarchi observes; he ceases from redeeming his brother; he finds he cannot do it; his endeavours are vain and fruitless. Some join and connect these words with the following, "and it ceaseth for ever, that he should still live for ever", &c. that is, it is impossible that such an one by such means should live for ever. Gussetius (u) renders and interprets the words quite to another sense, "but the redemption of their soul shall come": the true redemption price by Christ; and which, being once paid and perfectly done, "ceaseth for ever", and shall never be required more; so that he for whom it is made "shall live for ever", as in Ps 49:9, which is a truly evangelic sense.
(s) "gravis", De Dieu, Michaelis. (t) "definet", Montanus, Vatablus. (u) Ebr. Comment. p. 345.
John Wesley
49:8 Soul - Of their life. Precious - Hard to be obtained. Ceaseth - It is never to be accomplished, by any mere man, for himself or for his brother.
Robert Jamieson, A. R. Fausset and David Brown
49:8 it ceaseth for ever--that is, the ransom fails, the price is too precious, costly.
48:948:9: եւ ո՛չ զգի՛նս փրկանաց անձին իւրոյ։ Վաստակեա՛ յաւիտեան,
9 ոչ էլ իր հոգու փրկանքը:
8 (Քանզի սուղ է անոնց անձին փրկութեան գինը, Երբեք կարելի չէ գոհացնել։)
եւ ոչ զգինս փրկանաց անձին իւրոյ:

48:9: եւ ո՛չ զգի՛նս փրկանաց անձին իւրոյ։ Վաստակեա՛ յաւիտեան,
9 ոչ էլ իր հոգու փրկանքը:
8 (Քանզի սուղ է անոնց անձին փրկութեան գինը, Երբեք կարելի չէ գոհացնել։)
zohrab-1805▾ eastern-1994▾ western am▾
48:848:9 дорог{а} цена искупления души их, и не будет того вовек,
48:9 καὶ και and; even τὴν ο the τιμὴν τιμη honor; value τῆς ο the λυτρώσεως λυτρωσις ransoming; redemption τῆς ο the ψυχῆς ψυχη soul αὐτοῦ αυτος he; him
48:9 דִּמִּ֣ינוּ dimmˈînû דמה be like אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) חַסְדֶּ֑ךָ ḥasdˈeḵā חֶסֶד loyalty בְּ֝ ˈbᵊ בְּ in קֶ֗רֶב qˈerev קֶרֶב interior הֵיכָלֶֽךָ׃ hêḵālˈeḵā הֵיכָל palace
48:9. neque pretium redemptionis animae eorum sed quiescet in saeculoNor the price of the redemption of his soul: and shall labour for ever,
8. ( For the redemption of their soul is costly, and must be let alone for ever:)
48:9. We have received your mercy, O God, in the midst of your temple.
48:9. We have thought of thy lovingkindness, O God, in the midst of thy temple.
For the redemption of their soul [is] precious, and it ceaseth for ever:

48:9 дорог{а} цена искупления души их, и не будет того вовек,
48:9
καὶ και and; even
τὴν ο the
τιμὴν τιμη honor; value
τῆς ο the
λυτρώσεως λυτρωσις ransoming; redemption
τῆς ο the
ψυχῆς ψυχη soul
αὐτοῦ αυτος he; him
48:9
דִּמִּ֣ינוּ dimmˈînû דמה be like
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
חַסְדֶּ֑ךָ ḥasdˈeḵā חֶסֶד loyalty
בְּ֝ ˈbᵊ בְּ in
קֶ֗רֶב qˈerev קֶרֶב interior
הֵיכָלֶֽךָ׃ hêḵālˈeḵā הֵיכָל palace
48:9. neque pretium redemptionis animae eorum sed quiescet in saeculo
Nor the price of the redemption of his soul: and shall labour for ever,
48:9. We have received your mercy, O God, in the midst of your temple.
48:9. We have thought of thy lovingkindness, O God, in the midst of thy temple.
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Albert Barnes: Notes on the Bible - 1834
49:9: That he should still live for ever - That his brother whom he could not redeem - or that he himself - should not die, Psa 49:8. The idea is, that the price of life is so great that no wealth can rescue it so that a man shall not die.
And not see corruption - Should not return to dust, or moulder away in the grave. See the notes at Psa 16:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:9: That he: Psa 89:48; Pro 10:2, Pro 11:4; Ecc 8:8; Zac 1:5; Luk 16:22, Luk 16:23
see: Psa 16:10; Joh 8:51, Joh 8:52; Act 2:27, Act 2:31, Act 13:33, Act 13:35-37
John Gill
49:9 That he should still live for ever,.... Or "though he should live", &c. (w). Though the rich man should live ever so long, a thousand years twice told, as in Eccles 6:6; yet he could not in all this time, with all his riches, redeem his brother; and at last must die himself, and so must his brother too, as his own experience and observation may assure him, Ps 49:10. Or the meaning is, he cannot so redeem his brother, or give to God a ransom for him, that he should live a corporeal life for ever, and never die; since all men die, wise men and fools, rich and poor; and much less that he should live and enjoy an "eternal life", as the Targum; a life of happiness and bliss hereafter, which is not to be obtained by gold and silver, but is the pure gift of God;
and not see corruption; the grave, the pit of corruption, the house appointed for all living: or "the judgment of hell", according to the Chaldee paraphrase.
(w) "etiamsi vivat", Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
49:9 corruption--literally, "pit," or, "grave," thus showing that "soul" is used for "life" [Ps 49:8].
48:1048:10: եւ կեցցես մինչ ՚ի սպառ, եւ ո՛չ տեսցես զապականութիւն։ Յորժամ տեսցես թէ իմաստունք մեռանին, ՚ի միասին անզգա՛մք եւ անմիտք կորիցեն,
10 Յաւիտեա՛ն ջանք թափի՛ր, եւ դու կ’ապրես անվերջ ու ապականութիւն չես տեսնի:
9 Որպէս զի ապրի յաւիտեան Ու ապականութիւն չտեսնէ։
Վաստակեա յաւիտեան, եւ կեցցես մինչ ի սպառ, եւ ոչ տեսցես զապականութիւն:

48:10: եւ կեցցես մինչ ՚ի սպառ, եւ ո՛չ տեսցես զապականութիւն։ Յորժամ տեսցես թէ իմաստունք մեռանին, ՚ի միասին անզգա՛մք եւ անմիտք կորիցեն,
10 Յաւիտեա՛ն ջանք թափի՛ր, եւ դու կ’ապրես անվերջ ու ապականութիւն չես տեսնի:
9 Որպէս զի ապրի յաւիտեան Ու ապականութիւն չտեսնէ։
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48:948:10 чтобы остался {кто} жить навсегда и не увидел могилы.
48:10 καὶ και and; even ἐκόπασεν κοπαζω exhausted; abate εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever καὶ και and; even ζήσεται ζαω live; alive εἰς εις into; for τέλος τελος completion; sales tax ὅτι οτι since; that οὐκ ου not ὄψεται οραω view; see καταφθοράν καταφθορα when; once ἴδῃ οραω view; see σοφοὺς σοφος wise ἀποθνῄσκοντας αποθνησκω die
48:10 כְּ kᵊ כְּ as שִׁמְךָ֤ šimᵊḵˈā שֵׁם name אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) כֵּ֣ן kˈēn כֵּן thus תְּ֭הִלָּתְךָ ˈtᵊhillāṯᵊḵā תְּהִלָּה praise עַל־ ʕal- עַל upon קַצְוֵי־ qaṣwê- קָצוּ end אֶ֑רֶץ ʔˈereṣ אֶרֶץ earth צֶ֝֗דֶק ˈṣˈeḏeq צֶדֶק justice מָלְאָ֥ה mālᵊʔˌā מלא be full יְמִינֶֽךָ׃ yᵊmînˈeḵā יָמִין right-hand side
48:10. et vivet ultra in sempiternumAnd shall still live unto the end.
9. That he should still live alway, that he should not see corruption.
48:10. According to your name, O God, so does your praise reach to the ends of the earth. Your right hand is full of justice.
48:10. According to thy name, O God, so [is] thy praise unto the ends of the earth: thy right hand is full of righteousness.
That he should still live for ever, [and] not see corruption:

48:10 чтобы остался {кто} жить навсегда и не увидел могилы.
48:10
καὶ και and; even
ἐκόπασεν κοπαζω exhausted; abate
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
καὶ και and; even
ζήσεται ζαω live; alive
εἰς εις into; for
τέλος τελος completion; sales tax
ὅτι οτι since; that
οὐκ ου not
ὄψεται οραω view; see
καταφθοράν καταφθορα when; once
ἴδῃ οραω view; see
σοφοὺς σοφος wise
ἀποθνῄσκοντας αποθνησκω die
48:10
כְּ kᵊ כְּ as
שִׁמְךָ֤ šimᵊḵˈā שֵׁם name
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
כֵּ֣ן kˈēn כֵּן thus
תְּ֭הִלָּתְךָ ˈtᵊhillāṯᵊḵā תְּהִלָּה praise
עַל־ ʕal- עַל upon
קַצְוֵי־ qaṣwê- קָצוּ end
אֶ֑רֶץ ʔˈereṣ אֶרֶץ earth
צֶ֝֗דֶק ˈṣˈeḏeq צֶדֶק justice
מָלְאָ֥ה mālᵊʔˌā מלא be full
יְמִינֶֽךָ׃ yᵊmînˈeḵā יָמִין right-hand side
48:10. et vivet ultra in sempiternum
And shall still live unto the end.
9. That he should still live alway, that he should not see corruption.
48:10. According to your name, O God, so does your praise reach to the ends of the earth. Your right hand is full of justice.
48:10. According to thy name, O God, so [is] thy praise unto the ends of the earth: thy right hand is full of righteousness.
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Adam Clarke: Commentary on the Bible - 1831
49:10: For he seeth that wise men die - Though they may be rich, and their wisdom teach them the best method of managing their riches so as to derive all the good from them they can possibly produce, yet they die as well as the fool and the poor ignorant man; and their wealth is left to others who will be equally disappointed in their expectation from it.
Albert Barnes: Notes on the Bible - 1834
49:10: For he seeth that wise men die - He must see this; he does see it. He perceives that no one can be saved from death. It comes on all alike - the wise and the unwise. Nothing saves from it. The allusion is here especially to the "rich," whether "they" are wise or whether they are fools and "brutish." The simple fact, as stated, is that no matter what may be the character of the man of wealth, whether wise or foolish, he must certainly die His wealth cannot save him from the grave. The possessor of wealth himself "sees" this. It cannot be concealed from him.
Likewise the fool - The rich man who is a fool, or who is destitute of wisdom. He who is rich and who is wise - wise in the things of this life and wise unto salvation - (or who is gifted with a high degree of intelligence and who evinces wisdom in respect to the higher matters of existence) - and the rich man who is a fool - (who is regardless of his highest interests, and who evinces no special intelligence, though possessed of wealth) - all, all die alike.
And the brutish person - The rich man who is stupid and dull; who lives like a brute; who lives to eat and drink; who lives for gross sensuality - "he" dies as well as he who is wise. Wealth cannot in either case save from death. Whether connected with wisdom or folly - whether carefully husbanded or lavishly spent - whether a man employs it in the highest and noblest manner in which it can be devoted, or in the indulgence of the most low and debasing enjoyments - it is alike powerless in saving people from the grave.
And leave their wealth to others - It all passes into other hands. It "must" be so left. It cannot be carried away by its possessor when he goes into the eternal world. It not only cannot save him from the grave, but he cannot even take it with him. All his houses, his lands, his title-deeds, his silver, his gold, his parks, gardens, horses, hounds - all that he had accumulated with so much care, and worshipped with so idolatrous an affection, is not even his own in the sense that he can take it with him. The title passes absolutely into other hands, and even if he could come back to earth again, he could no longer claim it, for when he dies it ceases to be his foRev_er. How powerless, then, is wealth in reference to the great purposes of human existence!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:10: wise: Ecc 2:16-21, Ecc 9:1, Ecc 9:2; Rom 5:12-14; Heb 9:27
fool: Psa 73:22, Psa 92:6, Psa 92:7, Psa 94:8; Pro 12:1, Pro 30:2; Jer 10:8
leave: Psa 49:17, Psa 17:14, Psa 39:6; Pro 11:4; Ecc 2:18, Ecc 2:19, Ecc 2:21, Ecc 2:26, Ecc 5:13-16; Jer 17:11; Luk 12:20; Ti1 6:6-10
Geneva 1599
49:10 For he seeth [that] wise men (f) die, likewise the fool and the brutish person perish, and leave their wealth to (g) others.
(f) In that that death makes no difference between the persons.
(g) That is, not to their children, but to strangers. Yet the wicked profit not by these examples, but still dream of immortality on earth.
John Gill
49:10 For he seeth that wise men die,.... This is a reason convincing the rich man, that with all his riches he cannot redeem his brother from death; since he must see, by daily and constant experience, that none are exempted from dying, no, not even the wise man; and therefore, not the rich, since wisdom is better than riches, and is said to give life, Eccles 7:12; and yet wise men die, yea, Solomon, the wisest of men, died. Worldly wise men, such who are wiser in their generation than the children of light, know how, to get money and estates, and to provide for futurity, and yet cannot secure themselves from death: men that are wise in natural things, know the secrets of nature, the constitution of human bodies, what is proper to preserve health and life, as philosophers and physicians, and yet cannot deliver themselves from death: wise politicians, prudent magistrates, instructors of mankind in all the branches of useful knowledge, who are profitable to themselves and others, and are the most deserving to live because of usefulness, yet these die as well as others: such as are spiritually wise, wise unto salvation, who know themselves, and know Christ, whom to know is life eternal; and the wisest among them, such as are capable of teaching others the hidden and mysterious wisdom of God; even these wise men and prophets do not live for ever. The Targum interprets this of wicked wise men, condemned to hell; or as it is in the king's Bible,
"the wicked wise men, who die the second death;''
see Rev_ 2:11; and are condemned to hell;
likewise the fool and the brutish person perish; the worldly fool, who trusts in his riches, and boasts of them; his soul is at once required of him. The atheistical fool, who says there is no God, no judgment, no future state; has made a covenant with death, and with hell is at an agreement; this covenant does not stand, he dies, and finds himself dreadfully mistaken: the fool that is so immorally, who makes a mock at sin, a jest of religion, and puts away the evil day far from him; his great wickedness, to which he is given, shall not deliver him from death. Every man is become brutish in his knowledge; but there are some among the people more brutish than others, who are as natural brute beasts, and shall utterly perish in their own corruptions. The wise good man dies, but perishes not; he inherits eternal life; but the wicked fool and brute not only perish by death, but are punished with everlasting destruction in soul and body;
and leave their wealth to others; they cannot carry it with them, so that it will be of no service to them after death any more than at it: if the Judge could be bribed by gold, as he cannot, they will not have it with them to do it; they came into the world naked, and so they will go out, and carry nothing with them, but leave all behind them; either to their babes, their children, and heirs, Ps 17:14; or to strangers, they know not who; and if they do, they do not know whether they will be wise men or fools, or what use they will make of it, Ps 39:6, Eccles 2:18.
John Wesley
49:10 He seeth - Every man sees that all men die, the wise and the foolish; the evil and the good. To others - He saith not to sons or kindred; but to others, because he is wholly uncertain to whom he shall leave them, to friends, or strangers, or enemies; which he mentions as a great vanity in riches. They neither can save them from death, nor will accompany him in and after death; and after his death will be disposed, he knows not how, nor to whom.
Robert Jamieson, A. R. Fausset and David Brown
49:10 For he seeth--that is, corruption; then follows the illustration.
wise . . . fool-- (Ps 14:1; Prov 1:32; Prov 10:1).
likewise--alike altogether-- (Ps 4:8) --die--all meet the same fate.
48:1148:11: եւ թողցեն օտարաց զմեծութիւնս իւրեանց։
11 Երբ տեսնես, որ իմաստունները մեռնում են, նրանց հետ կը կորչեն նաեւ անզգամներն ու անմիտները՝ իրենց հարստութիւնը թողնելով օտարներին:
10 Վասն զի կը տեսնէ թէ իմաստունները կը մեռնին, Յիմարը ու անխելքը մէկտեղ կը կորսուին Ու իրենց ստացուածքները ուրիշներուն կը թողուն։
Յորժամ տեսցես`` թէ իմաստունք մեռանին, ի միասին անզգամք եւ անմիտք կորիցեն, եւ թողցեն օտարաց զմեծութիւն իւրեանց:

48:11: եւ թողցեն օտարաց զմեծութիւնս իւրեանց։
11 Երբ տեսնես, որ իմաստունները մեռնում են, նրանց հետ կը կորչեն նաեւ անզգամներն ու անմիտները՝ իրենց հարստութիւնը թողնելով օտարներին:
10 Վասն զի կը տեսնէ թէ իմաստունները կը մեռնին, Յիմարը ու անխելքը մէկտեղ կը կորսուին Ու իրենց ստացուածքները ուրիշներուն կը թողուն։
zohrab-1805▾ eastern-1994▾ western am▾
48:1048:11 Каждый видит, что и мудрые умирают, равно как и невежды и бессмысленные погибают и оставляют имущество свое другим.
48:11 ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him ἄφρων αφρων senseless καὶ και and; even ἄνους ανους destroy; lose καὶ και and; even καταλείψουσιν καταλειπω leave behind; remain ἀλλοτρίοις αλλοτριος another's; stranger τὸν ο the πλοῦτον πλουτος wealth; richness αὐτῶν αυτος he; him
48:11 יִשְׂמַ֤ח׀ yiśmˈaḥ שׂמח rejoice הַר־ har- הַר mountain צִיֹּ֗ון ṣiyyˈôn צִיֹּון Zion תָּ֭גֵלְנָה ˈtāḡēlᵊnā גיל rejoice בְּנֹ֣ות bᵊnˈôṯ בַּת daughter יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah לְ֝מַ֗עַן ˈlmˈaʕan לְמַעַן because of מִשְׁפָּטֶֽיךָ׃ mišpāṭˈeʸḵā מִשְׁפָּט justice
48:11. et non videbit interitum cum viderit sapientes morientes simul insipiens et indoctus peribunt et derelinquent alienis divitias suasHe shall not see destruction, when he shall see the wise dying: the senseless and the fool shall perish together: And they shall leave their riches to strangers:
10. For he seeth that wise men die, the fool and the brutish together perish, and leave their wealth to others.
48:11. Let mount Zion rejoice, and let the daughters of Judah exult, because of your judgments, O Lord.
48:11. Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments.
For he seeth [that] wise men die, likewise the fool and the brutish person perish, and leave their wealth to others:

48:11 Каждый видит, что и мудрые умирают, равно как и невежды и бессмысленные погибают и оставляют имущество свое другим.
48:11
ἐπὶ επι in; on
τὸ ο the
αὐτὸ αυτος he; him
ἄφρων αφρων senseless
καὶ και and; even
ἄνους ανους destroy; lose
καὶ και and; even
καταλείψουσιν καταλειπω leave behind; remain
ἀλλοτρίοις αλλοτριος another's; stranger
τὸν ο the
πλοῦτον πλουτος wealth; richness
αὐτῶν αυτος he; him
48:11
יִשְׂמַ֤ח׀ yiśmˈaḥ שׂמח rejoice
הַר־ har- הַר mountain
צִיֹּ֗ון ṣiyyˈôn צִיֹּון Zion
תָּ֭גֵלְנָה ˈtāḡēlᵊnā גיל rejoice
בְּנֹ֣ות bᵊnˈôṯ בַּת daughter
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
לְ֝מַ֗עַן ˈlmˈaʕan לְמַעַן because of
מִשְׁפָּטֶֽיךָ׃ mišpāṭˈeʸḵā מִשְׁפָּט justice
48:11. et non videbit interitum cum viderit sapientes morientes simul insipiens et indoctus peribunt et derelinquent alienis divitias suas
He shall not see destruction, when he shall see the wise dying: the senseless and the fool shall perish together: And they shall leave their riches to strangers:
10. For he seeth that wise men die, the fool and the brutish together perish, and leave their wealth to others.
48:11. Let mount Zion rejoice, and let the daughters of Judah exult, because of your judgments, O Lord.
48:11. Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12. Если же смерть - неизбежный удел всего живущего, то жалка привязанность человека к земному, жалка его вера в несокрушимость своих материальных приобретений, жалко его стремление увековечить себя, назвав свои земли своими именами.

Такая забота о бессмертии в потомстве есть болезненное самообольщение и вредное.
Adam Clarke: Commentary on the Bible - 1831
49:11: Their inward thought is, that their houses shall continue for ever - Thus, by interpolation, we have endeavored to patch up a sense to this clause. Instead of קרבם kirbam, their inward part, the Septuagint appear to have used a copy in which the second and third letters have been transposed קברם kibram, their sepulchres; for they translate: Και οἱ ταφοι αυτων οικιαι αυτων εις τον αιωνα· "For their graves are their dwellings for ever." So six or seven feet long, and two or three wide, is sufficient to hold the greatest conqueror in the universe! What a small house for the quondam possessor of numerous palaces and potent kingdoms!
They call their lands after their own names - There would have been no evil in this if it had not been done on an infidel principle. They expected no state but the present; and if they could not continue themselves, yet they took as much pains as possible to perpetuate their memorial.
Albert Barnes: Notes on the Bible - 1834
49:11: Their inward thought is - Their secret expectation and feeling is that they have secured permanency for their wealth in their own families, though they themselves may pass away. The essential thought in this verse is, that the rich people referred to in the foregoing verses imagine that their possessions will be perpetuated in their own families. The word rendered "inward thought" - קרב qereb - means properly "the midst, the middle, inner part;" and hence it comes to mean the heart, or the mind, as the seat of thought and affection: Psa 5:9; Psa 64:6. It means here, their hope, their calculation, their secret expectation; and the whole verse is designed to show the value or importance which they attach to wealth as being, in their apprehension, suited to build up their families foRev_er.
That their houses shall continue "for ever - Either the dwellings which they rear, or - more probably - their families.
And their dwelling-places to all generations - Margin, as in Hebrew, "to generation and generation." That is, foRev_er. They expect that their possessions will always remain in the family, and be transmitted from one generation to another.
They call their lands after their own names - They give their own names to the farms or grounds which they own, in the hope that, though they must themselves pass away, their "names" may be handed down to future times. This practice, which is not uncommon in the world, shows how intense is the desire of people not to be forgotten; and at the same time illustrates the main thought in the psalm - the importance attached to wealth by its possessor, as if it could carry his "name" down to future times, when he shall have passed away. In this respect, too, wealth is commonly as powerless as it is in saving its possessor from the grave. It is not very far into future times that mere wealth can carry the name of a man after he is dead. lands and tenements pass into other hands, and the future owner soon ceases to have any concern about the "name" of the former occupier, and the world cares nothing about it. A man must have some other claim to be remembered than the mere fact of his having been rich, or he will be soon forgotten. Compare the notes at Isa 22:15-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:11: Their inward: etc. Or, "Their grave is their house foRev_er, their dwelling place through all generations, though their names are celebrated over countries." Psa 5:9, Psa 64:6; Eze 38:10; Luk 11:39; Act 8:22
all generations: Heb. generation and generation
they call: Gen 4:17; Sa1 15:12; Sa2 18:18
John Gill
49:11 Their inward thought is, that their houses shall continue for ever,.... This is the thought of their hearts, what they secretly imagine, and conclude within themselves; either that their families, which may be meant by their houses, see 2Kings 3:1; shall continue in succeeding ages, to the end of the world, to inherit their possessions, and perpetuate their name; though often so it is, that great families become extinct, and the seed of the wicked is cut off: or that their magnificent buildings, which they have erected to dwell in, and for their honour and glory, shall abide for ever; though in a little time, so it is by one means or another, like the buildings of the temple, not one stone is left upon another. Or the words may be rendered, "in the midst of them" (their heirs to whom they leave their wealth) "their houses shall remain for ever", so Aben Ezra; that is, so they fancy they will; but this is not always true, for fine houses and large estates belonging to them often pass into other hands and families. The word rendered "their inward part", by a transposition of two letters in it may be read "their graves", as Aben Ezra, Kimchi, and Ben Melech observe; and to this sense the Targum, Septuagint, Vulgate Latin, Syriac, and Arabic versions render the words: and then the meaning is, that of all the houses they have built or been possessed of, they have only one left, and that is the grave; in which they shall dwell until the resurrection, and therefore is called "a long home", Eccles 12:5; see Job 17:13;
and their dwelling places to all generations; which signify the same as before;
they call their lands after their own names; as Egypt was called Mizraim, Ethiopia was called Cush, and Palestine Canaan, from men who were the first possessors of them, Gen 10:6. Or "they proclaim their names throughout the land" (x); they seek to get a name, and spread and continue it in all part of the world; being unconcerned about their names being written in heaven, or about having a house not made with hands eternal there.
(x) So Piscator, Gejerus, Michaelis.
John Wesley
49:11 Thought - Tho' they are ashamed to express, yet it is their secret hope. Houses - Either their posterity, often called mens houses: or their mansion - houses, as it is explained in the next clause. For ever - To them and theirs in succeeding generations. Call - Fondly dreaming by this means to immortalize their memories.
Robert Jamieson, A. R. Fausset and David Brown
49:11 Still infatuated and flattered with hopes of perpetuity, they call their lands, or "celebrate their names on account of (their) lands."
48:1248:12: Գերեզմանք տունք նոցա եղիցին յաւիտեան, եւ յարկք նոցա ազգէ մինչեւ յազգ, եւ կարդասցին անուանք նոցա ՚ի հողս իւրեանց[6926]։ [6926] Ոմանք.Գերեզմանք նոցա տունք նոցա եղի՛՛... եւ կարդասցին ան՛՛։
12 Նրանց գերեզմանը յաւիտեան իրենց տունը կը լինի, եւ սերնդից սերունդ՝ իրենց օթեւանը. նրանց հողերը կը կոչուեն իրենց անունով:
11 Անոնք կը կարծեն թէ իրենց տուները յաւիտեան պիտի մնան Ու իրենց բնակարանները՝ ազգէ մինչեւ ազգ. Երկիրները իրենց անուններովը կը կոչեն։
[283]Գերեզմանք նոցա տունք նոցա եղիցին յաւիտեան, եւ յարկք նոցա ազգէ մինչեւ յազգ, եւ կարդասցին անուանք նոցա ի հողս իւրեանց:

48:12: Գերեզմանք տունք նոցա եղիցին յաւիտեան, եւ յարկք նոցա ազգէ մինչեւ յազգ, եւ կարդասցին անուանք նոցա ՚ի հողս իւրեանց[6926]։
[6926] Ոմանք.Գերեզմանք նոցա տունք նոցա եղի՛՛... եւ կարդասցին ան՛՛։
12 Նրանց գերեզմանը յաւիտեան իրենց տունը կը լինի, եւ սերնդից սերունդ՝ իրենց օթեւանը. նրանց հողերը կը կոչուեն իրենց անունով:
11 Անոնք կը կարծեն թէ իրենց տուները յաւիտեան պիտի մնան Ու իրենց բնակարանները՝ ազգէ մինչեւ ազգ. Երկիրները իրենց անուններովը կը կոչեն։
zohrab-1805▾ eastern-1994▾ western am▾
48:1148:12 В мыслях у них, что домы их вечны, и что жилища их в род и род, и земли свои они называют своими именами.
48:12 καὶ και and; even οἱ ο the τάφοι ταφος grave αὐτῶν αυτος he; him οἰκίαι οικια house; household αὐτῶν αυτος he; him εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever σκηνώματα σκηνωμα camp; tent αὐτῶν αυτος he; him εἰς εις into; for γενεὰν γενεα generation καὶ και and; even γενεάν γενεα generation ἐπεκαλέσαντο επικαλεω invoke; nickname τὰ ο the ὀνόματα ονομα name; notable αὐτῶν αυτος he; him ἐπὶ επι in; on τῶν ο the γαιῶν γαια he; him
48:12 סֹ֣בּוּ sˈōbbû סבב turn צִ֭יֹּון ˈṣiyyôn צִיֹּון Zion וְ wᵊ וְ and הַקִּיפ֑וּהָ haqqîfˈûhā נקף go around סִ֝פְר֗וּ ˈsifrˈû ספר count מִגְדָּלֶֽיהָ׃ miḡdālˈeʸhā מִגְדָּל tower
48:12. interiora sua domus suas in saeculo tabernacula sua in generatione et generatione vocaverunt nominibus suis terras suasAnd their sepulchres shall be their houses for ever. Their dwelling places to all generations: they have called their lands by their names.
11. Their inward thought is, their houses for ever, their dwelling places to all generations; they call their lands after their own names.
48:12. Encircle Zion and embrace her. Discourse in her towers.
48:12. Walk about Zion, and go round about her: tell the towers thereof.
Their inward thought [is, that] their houses [shall continue] for ever, [and] their dwelling places to all generations; they call [their] lands after their own names:

48:12 В мыслях у них, что домы их вечны, и что жилища их в род и род, и земли свои они называют своими именами.
48:12
καὶ και and; even
οἱ ο the
τάφοι ταφος grave
αὐτῶν αυτος he; him
οἰκίαι οικια house; household
αὐτῶν αυτος he; him
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
σκηνώματα σκηνωμα camp; tent
αὐτῶν αυτος he; him
εἰς εις into; for
γενεὰν γενεα generation
καὶ και and; even
γενεάν γενεα generation
ἐπεκαλέσαντο επικαλεω invoke; nickname
τὰ ο the
ὀνόματα ονομα name; notable
αὐτῶν αυτος he; him
ἐπὶ επι in; on
τῶν ο the
γαιῶν γαια he; him
48:12
סֹ֣בּוּ sˈōbbû סבב turn
צִ֭יֹּון ˈṣiyyôn צִיֹּון Zion
וְ wᵊ וְ and
הַקִּיפ֑וּהָ haqqîfˈûhā נקף go around
סִ֝פְר֗וּ ˈsifrˈû ספר count
מִגְדָּלֶֽיהָ׃ miḡdālˈeʸhā מִגְדָּל tower
48:12. interiora sua domus suas in saeculo tabernacula sua in generatione et generatione vocaverunt nominibus suis terras suas
And their sepulchres shall be their houses for ever. Their dwelling places to all generations: they have called their lands by their names.
11. Their inward thought is, their houses for ever, their dwelling places to all generations; they call their lands after their own names.
48:12. Encircle Zion and embrace her. Discourse in her towers.
48:12. Walk about Zion, and go round about her: tell the towers thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
49:12: Man being in honor abideth not - However rich, wise, or honorable, they must die; and if they die not with a sure hope of eternal life, they die like beasts. See on Psa 49:20 (note).
Albert Barnes: Notes on the Bible - 1834
49:12: Nevertheless, man being in honor abideth not - No matter to what rank he may rise, no matter how much wealth he may accumulate, no matter how fixed and secure he may seem to make his possessions, he cannot make them permanent and enduring. He must pass away and leave all this to others. The word rendered "abideth" - ילין yā lı̂ yn - means properly to pass the night; to remain over night; to lodge, as one does for a night; and the idea is, that he is not to lodge or remain permanently in that condition; or, more strictly, he will not lodge there even for a night; that is, he will soon pass away. It is possible that the Saviour had his eye on this passage in the parable of the rich fool, and especially in the declaration, "This night thy soul shall be required of thee," Luk 12:20.
He is like the beasts that perish - He is like the beasts; they perish. This does not mean that in all respects he is like them, but only in this respect, that he must die as they do; that he cannot by his wealth make himself immortal. He must pass away just as if he were an animal of the inferior creation, and had no power of accumulating wealth, or of laying plans that stretch into the future. The squirrel and the beaver - animals that "lay up" something, or that, like people, have the power of "accumulating," die just like other animals. So the rich "man." His intelligence, his high hopes, his far-reaching schemes, make no difference between him and his fellow-men and the brute in regard to death. They all die alike.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:12: in honour: Psa 49:20, Psa 39:5, Psa 82:7; Jam 1:10, Jam 1:11; Pe1 1:24
abideth: The word yalin, rendered abideth, signifies to lodge for a night. Man's continuance in the world, or in honour or distinction, resembles a traveller's lodging at an inn, whence he removes in the morning; and is frequently far more transient and evanescent.
beasts: Ecc 3:18-21, Ecc 9:12
Geneva 1599
49:12 Nevertheless man [being] in honour abideth not: he is like the (h) beasts [that] perish.
(h) Concerning the death of the body.
John Gill
49:12 Nevertheless man being in honour abideth not,.... Or Adam: and some understand this of the first man Adam, who was created and crowned with glory and honour; but it did not abide with him, nor he in that: so some Jewish writers (y) interpret it. But whether the words will admit of this sense or not, the general view of the psalmist, which is to show the inconstancy and instability of worldly honour, may be exemplified in the case of the first man; he was in honour he was created after the image and likeness of God, and so was the glory of God, being his image; he was in friendship with God, as many instances show, and had dominion over all the creatures below; he had much knowledge of God, and communion with him, and was a pure, holy, and upright creature; but he continued not long in this state of honour and glory; "he lodged not a night" (z), as the words may be rendered; see Gen 28:11; and as they are by some, who conclude from hence that Adam fell the same day in which he was created; and which is the sense of the above Jewish writers, who say, he was driven out of paradise the evening of that day; but though he might stand longer, and the word is sometimes used of a longer continuance; see Ps 25:13; yet by the account in Genesis it looks as if he continued in his state of honour but a short time;
he is like the beasts that perish; becoming mortal in his body, and brutish and stupid in his understanding. Or, "he is like the beasts", "they perish", or "are cut off" (a); the word being in the plural number, which shows that not a single individual person is meant, but men in general; or, however, such of the sons of Adam that come to honour; these do not abide long in it, their honour is a very short lived one, sometimes it does not last their lives: they that are in high places are in slippery ones, and are often cast down from the pinnacle of honour in a moment; and if their glory does abide with them throughout the day of life, yet it shall not lodge with them in the night of the grave; thither their glory shall not descend after them, Ps 49:17; and when they die, they perish like the beasts; as they are like them in life, stupid, brutish, and ignorant, so in death; as the beast dies, so do they, Eccles 3:19; as the one dies without any thought of or preparation for death, so do the other; as the one carries nothing along with it, so neither do the other: as beasts that die of themselves, for such are here meant, as Junius well observes, are good for nothing but to be cast into the ditch; so are wicked men, notwithstanding all their riches and honours; yea, it is worse with them than with the beasts, since after death comes judgment, and after that the second death, the wrath of God.
(y) Bereshit Rabba, s. 11. fol. 9. 1. 2. Pirke Eliezer, c. 19. (z) "non pernoctabit", Montanus, Amama; so Ainsworth. (a) "excisi sunt", Montanus.
John Wesley
49:12 Man - Living in all splendor and glory. Abideth not - All his dreams of perpetuating his name and estate, shall be confuted by experience.
Robert Jamieson, A. R. Fausset and David Brown
49:12 Contrasted with this vanity is their frailty. However honored, man
abideth not--literally, "lodgeth not," remains not till morning, but suddenly perishes as (wild) beasts, whose lives are taken without warning.
48:1348:13: Մարդ ՚ի պատուի՛ էր եւ ո՛չ իմացաւ, հաւասարեաց անասնո՛ց անբանից եւ նմանեաց նոցա[6927]։ [6927] Ոմանք.Հաւասարեաց անասնոց անմտից եւ։
13 Մարդը պատիւ ունէր՝ եւ չհասկացաւ, հաւասարուեց անբան անասուններին ու նմանուեց նրանց:
12 Բայց մարդը պատուոյ մէջ չի մնար, Անասուններուն նման է, որոնք կը կորսուին։
Մարդ ի պատուի [284]էր եւ ոչ իմացաւ, հաւասարեաց անասնոց անբանից եւ նմանեաց նոցա:

48:13: Մարդ ՚ի պատուի՛ էր եւ ո՛չ իմացաւ, հաւասարեաց անասնո՛ց անբանից եւ նմանեաց նոցա[6927]։
[6927] Ոմանք.Հաւասարեաց անասնոց անմտից եւ։
13 Մարդը պատիւ ունէր՝ եւ չհասկացաւ, հաւասարուեց անբան անասուններին ու նմանուեց նրանց:
12 Բայց մարդը պատուոյ մէջ չի մնար, Անասուններուն նման է, որոնք կը կորսուին։
zohrab-1805▾ eastern-1994▾ western am▾
48:1248:13 Но человек в чести не пребудет; он уподобится животным, которые погибают.
48:13 καὶ και and; even ἄνθρωπος ανθρωπος person; human ἐν εν in τιμῇ τιμη honor; value ὢν ειμι be οὐ ου not συνῆκεν συνιημι comprehend παρασυνεβλήθη παρασυμβαλλομαι the κτήνεσιν κτηνος livestock; animal τοῖς ο the ἀνοήτοις ανοητος imperceptive; unintelligent καὶ και and; even ὡμοιώθη ομοιοω like; liken αὐτοῖς αυτος he; him
48:13 שִׁ֤יתוּ šˈîṯû שׁית put לִבְּכֶ֨ם׀ libbᵊḵˌem לֵב heart לְֽ lᵊˈ לְ to חֵילָ֗ה ḥêlˈā חֵיל rampart פַּסְּג֥וּ passᵊḡˌû פסג pass between? אַרְמְנֹותֶ֑יהָ ʔarmᵊnôṯˈeʸhā אַרְמֹון dwelling tower לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of תְּ֝סַפְּר֗וּ ˈtᵊsappᵊrˈû ספר count לְ lᵊ לְ to דֹ֣ור ḏˈôr דֹּור generation אַחֲרֹֽון׃ ʔaḥᵃrˈôn אַחֲרֹון at the back
48:13. et homo in honore non commorabitur adsimilatus est iumentis et exaequatus estAnd man when he was in honour did not understand; he is compared to senseless beasts, and is become like to them.
12. But man abideth not in honour: he is like the beasts that perish.
48:13. Set your hearts on her virtue. And distribute her houses, so that you may discourse of it in another generation.
48:13. Mark ye well her bulwarks, consider her palaces; that ye may tell [it] to the generation following.
Nevertheless man [being] in honour abideth not: he is like the beasts [that] perish:

48:13 Но человек в чести не пребудет; он уподобится животным, которые погибают.
48:13
καὶ και and; even
ἄνθρωπος ανθρωπος person; human
ἐν εν in
τιμῇ τιμη honor; value
ὢν ειμι be
οὐ ου not
συνῆκεν συνιημι comprehend
παρασυνεβλήθη παρασυμβαλλομαι the
κτήνεσιν κτηνος livestock; animal
τοῖς ο the
ἀνοήτοις ανοητος imperceptive; unintelligent
καὶ και and; even
ὡμοιώθη ομοιοω like; liken
αὐτοῖς αυτος he; him
48:13
שִׁ֤יתוּ šˈîṯû שׁית put
לִבְּכֶ֨ם׀ libbᵊḵˌem לֵב heart
לְֽ lᵊˈ לְ to
חֵילָ֗ה ḥêlˈā חֵיל rampart
פַּסְּג֥וּ passᵊḡˌû פסג pass between?
אַרְמְנֹותֶ֑יהָ ʔarmᵊnôṯˈeʸhā אַרְמֹון dwelling tower
לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of
תְּ֝סַפְּר֗וּ ˈtᵊsappᵊrˈû ספר count
לְ lᵊ לְ to
דֹ֣ור ḏˈôr דֹּור generation
אַחֲרֹֽון׃ ʔaḥᵃrˈôn אַחֲרֹון at the back
48:13. et homo in honore non commorabitur adsimilatus est iumentis et exaequatus est
And man when he was in honour did not understand; he is compared to senseless beasts, and is become like to them.
12. But man abideth not in honour: he is like the beasts that perish.
48:13. Set your hearts on her virtue. And distribute her houses, so that you may discourse of it in another generation.
48:13. Mark ye well her bulwarks, consider her palaces; that ye may tell [it] to the generation following.
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
13-14. Нечестивый человек до смерти не получает известности, о которой он так заботился при жизни. По смерти он уподобляется животным, безвестно погибающим, хотя бы другие и следовали, подражали этим нечестивцам в приемах их действий.
Adam Clarke: Commentary on the Bible - 1831
49:13: Their posterity approve their sayinys - Go the same way; adopt their maxims.
Albert Barnes: Notes on the Bible - 1834
49:13: This their way is their folly - This might be rendered, "This is their way or course of life. It is their folly;" or, such is their folly. On the word "way," see the notes at Psa 1:6. The idea is, that it is folly for a man to cherish these hopes; to feel that wealth is of so much importance; to imagine that it can deliver from the grave; to suppose that he can perpetuate his own name, and secure his possessions in his own family upon the earth. And yet the world is still full of people as foolish as were those in the time of the psalmist; people who will not be admonished by the suggestions of reason, or by the experience of 6, 000 years in the past. This is one thing in which the world makes no progress - in which it learns nothing from the experience of the past; and as the beaver under the influence of instinct builds his house and his home now in the same way that the first beaver did his, and as the brutes all act in the same manner from generation to generation, accumulating no knowledge, and making no advances from the experience of the past, so it is with people in their desire to grow rich. On other points the world accumulates knowledge, and profits from experience, garnering up the lessons taught by past experiment and observation, and thus becoming wiser in all other respects; but in regard to the desire of wealth, it makes no progress, gains no knowledge, derives no advantage, from the generations of fools that have lived and died in past ages. They now engage in the pursuit of gold with the same zeal, and the same expectation and hope which were evinced in the first ages of the world, and "as if" their own superior skill and wisdom could set at nought all the lessons taught by the past.
Yet their posterity - The coming generation is as confident and as foolish as the one that went before.
Approve their sayings - Margin, "delight in their mouth." That is, they delight or take pleasure in what proceeds from their mouth; in what they say; in their views of things. They adopt "their" principles, and act on "their" maxims; and, attaching the same importance to wealth which "they" did, seek as "they" sought to perpetuate their names upon the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:13: folly: Luk 12:20; Co1 3:19
approve their sayings: Heb. delight in their mouth, Jer 44:17; Luk 11:47, Luk 11:48, Luk 16:27, Luk 16:28
Carl Friedrich Keil and Franz Delitzsch
49:13
(Heb.: 49:14-21) Second part of the discourse, of equal compass with the first. Those who are thought to be immortal are laid low in Hades; whilst, on the other hand, those who cleave to God can hope to be redeemed by Him out of Hades. Olshausen complains on this passage that the expression is abrupt, rugged, and in part altogether obscure. The fault, however, lies not, as he thinks, in a serious corruption of the text, but in the style, designedly adopted, of Psalms like this of a gloomy turn. זה דרכּם refers back to Ps 49:13, which is the proper mashal of the Psalm: this is their way or walk (דּרך as in Ps 37:5, cf. Hag 1:5). Close upon this follows כּסל למו (their way), of those (cf. Ps 69:4) who possess self-confidence; כּסל signifies confidence both in a good and bad sense, self-confidence, impudence, and even (Eccles 7:25) in general, folly. The attributive clause is continued in Ps 49:14: and of those who after them (i.e., when they have spoken, as Hitzig takes it), or in a more universal sense: after or behind them (i.e., treading in their footsteps), have pleasure in their mouth, i.e., their haughty, insolent, rash words (cf. Judg 9:38). If the meaning were "and after them go those who," etc., then one would expect to find a verb in connection with אחריהם (cf. Job 21:33). As a collateral definition, "after them = after their death," it would, however, without any reason, exclude the idea of the assent given by their contemporaries. It is therefore to be explained according to Job 29:22, or more universally according to Deut 12:30. It may seem remarkable that the music here strikes in forte; but music can on its part, in mournfully shrill tones, also bewail the folly of the world.
Ps 49:14, so full of eschatological meaning, now describes what becomes of the departed. The subject of שׁתּוּ (as in Ps 73:9, where it is Milra, for שׁתוּ) is not, as perhaps in the case of ἀπαιτοῦσιν, Lk 12:20, higher powers that are not named; but שׁוּת (here שׁתת), as in Ps 3:7, Hos 6:11; Is 22:7, is used in a semi-passive sense: like a herd of sheep they lay themselves down or they are made to lie down לשׁאול (thus it is pointed by Ben-Asher; whereas Ben-Naphtali points לשׁאול, with a silent Sheb), to Hades = down into Hades (cf. Ps 88:7), so that they are shut up in it like sheep in their fold. And who is the shepherd there who rules these sheep with his rod? מות ירעם. Not the good Shepherd (Ps 23:1), whose pasture is the land of the living, but Death, into whose power they have fallen irrecoverably, shall pasture them. Death is personified, as in Job 18:14, as the king of terrors. The modus consecutivus, ויּרדּוּ, now expresses the fact that will be realized in the future, which is the reverse side of that other fact. After the night of affliction has swiftly passed away, there breaks forth, for the upright, a morning; and in this morning they find themselves to be lords over these their oppressors, like conquerors, who put their feet upon the necks of the vanquished (the lxx well renders it by κατακυριεύσουσιν). Thus shall it be with the upright, whilst the rich at their feet beneath, in the ground, are utterly destroyed. לבּקר has Rebia magnum, ישׁרים has Asla-Legarme; accordingly the former word does not belong to what follows (in the morning, then vanishes...), but to what precedes. צוּר or ציר (as in Is 45:16) signifies a form or image, just as צוּרה (Arab. tsûrat) is generally used; properly, that which is pressed in or pressed out, i.e., primarily something moulded or fashioned by the pressure of the hand (as in the case of the potter, יצר) or by means of some instrument that impresses and cuts the material. Here the word is used to denote materiality or corporeity, including the whole outward appearance (φαντασία, Acts 25:23). The לו which refers to this, shows that וצוּרם is not a contraction of וצוּרתם (vid., on Ps 27:5). Their materiality, their whole outward form belonging to this present state of being, becomes (falls away) לבלּות שׁאול. The Lamed is used in the same way as in היה לבער, Is 6:13; and שׁאול is subject, like, e.g., the noun that follows the infinitive in Ps 68:19; Job 34:22. The same idea is obtained if it is rendered: and their form Hades is ready to consume (consumturus est); but the order of the words, though not making this rendering impossible (cf. Ps 32:9, so far as עדיו there means "its cheek"), is, however, less favourable to it (cf. Prov 19:8; Esther 3:11). בּלּה was the most appropriate word for the slow, but sure and entire, consuming away (Job 13:28) of the dead body which is gnawed or destroyed in the grave, this gate of the lower world. To this is added מזּבל לו as a negative definition of the effect: so that there no longer remains to it, i.e., to the pompous external nature of the ungodly, any dwelling-place, and in general any place whatever; for whatever they had in and about themselves is destroyed, so that they wander to and fro as bare shadows in the dreary waste of Hades. To them, who thought to have built houses for eternity and called great districts of country after their own names, there remains no longer any זבל of this corporeal nature, inasmuch as Hades gradually and surely destroys it; it is for ever freed from its solid and dazzling shell, it wastes away lonesome in the grave, it perishes leaving no trace behind. Hupfeld's interpretation is substantially the same, and that of Jerome even is similar: et figura eorum conteretur in infero post habitaculum suum; and Symmachus: τὸ δὲ κρατερὸν αὐτῶν παλαιώσει ᾴδης ἀπὸ τῆς οἰκήσεως τῆς ἐντίμου αὐτῶν.
Other expositors, it is true, solve the riddle of the half-verse in a totally different way. Mendelssohn refers צוּרם to the upright: whose being lasts longer than the grave (survives it), hence it cannot be a habitation (eternal dwelling) to it; and adds, "the poet could not speak more clearly of the resurrection (immortality)."
(Note: In the fragments of a commentary to his translation of Psalms, contributed by David Friedlnder.)
A modern Jewish Christian, Isr. Pick, looked upon in Jerusalem as dead, sees here a prediction of the breaking through of the realm of the dead by the risen One: "Their Rock is there, to break through the realm of the dead, that it may no longer serve Him as an abode."
(Note: In a fugitive paper of the so-called Amen Congregation, which noo unhappily exists no longer, in Mnchen-Gladbach.)
Von Hofmann's interpretation (last of all in his Schriftbeweis ii. 2, 499, 2nd edition) lays claim to a more detailed consideration, because it has been sought to maintain it against all objections. By the morning he understands the end of the state or condition of death both of the righteous and of the ungodly. "In the state of death have they both alike found themselves: but now the dominion of death is at an end, and the dominion of the righteous beings." But those who have, according to Ps 49:15, died are only the ungodly, not the righteous as well. Hofmann then goes on to explain: their bodily form succumbs to the destruction of the lower world, so that it no longer has any abode; which is said to convey the thought, that the ungodly, "by means of the destruction of the lower world, to which their corporeal nature in common with themselves becomes subject, lose its last gloomy abode, but thereby lose their corporeal nature itself, which has now no longer any continuance:" "their existence becomes henceforth one absolutely devoid of possessions and of space, ["the exact opposite of the time when they possessed houses built for eternity, and broad tracts of country bore their name."] But even according to the teaching of the Old Testament concerning the last things, in the period after the Exile, the resurrection includes the righteous and the unrighteous (Dan 12:2); and according to the teaching of the New Testament, the damned, after Death and Hades are cast into the lake of fire, receive another זבול, viz., Gehenna, which stands in just the same relation to Hades as the transformed world does to the old heavens and the old earth. The thought discovered in Ps 49:15, therefore, will not bear being put to the proof. There is, however, this further consideration, that nothing whatever is known in any other part of the Old Testament of such a destruction of Shel; and לבלּות found in the Psalm before us would be a most inappropriate word to express it, instead of which it ought to have been לכלּות; for the figurative language in Ps 102:27; Is 51:6, is worthless as a justification of this word, which signifies a gradual wearing out and using up or consuming, and must not, in opposition to the usage of the language, be explained according to עב and בּלי. For this reason we refrain from making this passage a locus classicus in favour of an eschatological conception which cannot be supported by any other passage in the Old Testament. On the other side, however, the meaning of לבּקר is limited if it be understood only of the morning which dawns upon the righteous one after the night of affliction, as Kurtz does. What is, in fact, meant is a morning which not merely for individuals, but for all the upright, will be the end of oppression and the dawn of dominion: the ungodly are totally destroyed, and they (the upright) now triumph above their graves. In these words is expressed, in the manner of the Old Testament, the end of all time. Even according to Old Testament conception human history closes with the victory of good over evil. So far Ps 49:15 is really a "riddle" of the last great day; expressed in New Testament language, of the resurrection morn, in which οἱ ἅγιοι τὸν κόσμον κρινοῦσι (1Cor 6:2).
With אך, in Ps 49:16 (used here adversatively, as e.g., in Job 13:15, and as אכן is more frequently used), the poet contrasts the totally different lot that awaits him with the lot of the rich who are satisfied in themselves and unmindful of God. אך belongs logically to נפשׁי, but (as is moreover frequently the case with רק, גּם, and אף) is, notwithstanding this relation to the following member of the sentence, placed at the head of the sentence: yet Elohim will redeem my soul out of the hand of Shel (Ps 89:49; Hos 13:14). In what sense the poet means this redemption to be understood is shown by the allusion to the history of Enoch (Gen 5:24) contained in כּי יקּחני. Bttcher shrewdly remarks, that this line of the verse is all the more expressive by reason of its relative shortness. Its meaning cannot be: He will take me under His protection; for לקח does not mean this. The true parallels are Ps 73:24, Gen 5:24. The removals of Enoch and Elijah were, as it were, fingerposts which pointed forward beyond the cheerless idea they possessed of the way of all men, into the depth of Hades. Glancing at these, the poet, who here speaks in the name of all upright sufferers, gives expression to the hope, that God will wrest him out of the power of Sheפl and take him to Himself. It is a hope that possesses not direct word of God upon which it could rest; it is not until later on that it receives the support of divine promise, and is for the present only a "bold flight" of faith. Now can we, for this very reason, attempt to define in what way the poet conceived of this redemption and this taking to Himself. In this matter he himself has no fully developed knowledge; the substance of his hope is only a dim inkling of what may be. This dimness that is only gradually lighted up, which lies over the last things in the Old Testament, is the result of a divine plan of education, in accordance with which the hope of eternal life was gradually to mature, and to be born as it were out of this wrestling faith itself. This faith is expressed in Ps 49:16; and the music accompanies his confidence in cheerful and rejoicing strains.
After this, in Ps 49:17, there is a return from the lyric strain to the gnomic and didactic. It must not, with Mendelssohn, be rendered: let it (my soul) not be afraid; but, since the psalmist begins after the manner of a discourse: fear thou not. The increasing כבוד, i.e., might, abundance, and outward show (all these combined, from כּבד, grave esse), of the prosperous oppressor is not to make the saint afraid: he must after all die, and cannot take hence with him הכּל, the all = anything whatever (cf. לכּל, for anything whatever, Jer 13:7). כּי, Ps 49:17, like ἐάν, puts a supposable case; כּי, Ps 49:18, is confirmatory; and כּי, Ps 49:19, is concessive, in the sense of גּם־כּי, according to Ew. 362, b: even though he blessed his soul during his life, i.e., called it fortunate, and flattered it by cherished voluptuousness (cf. Deut 29:18, התבּרך בּנפשׁו, and the soliloquy of the rich man in Lk 12:19), and though they praise thee, O rich man, because thou dost enjoy thyself (Lk 16:25), wishing themselves equally fortunate, still it (the soul of such an one) will be obliged to come or pass עד־דּור אבותיו. There is no necessity for taking the noun דּור here in the rare signification dwelling (Arabic dâr, synonym of Menzı̂l), and it appears the most natural way to supply נפשׁו as the subject to תּבוא (Hofmann, Kurtz, and others), seeing that one would expect to find אבותיך in the case of תבוא being a form of address. And there is then no need, in order to support the synallage, which is at any rate inelegant, to suppose that the suffix יו-takes its rise from the formula אל־אבתיו (נאסף) בּוא, and is, in spite of the unsuitable grammatical connection, retained, just as יחדּו and כּלּם, without regard to the suffixes, signify "together" and "all together" (Bttcher). Certainly the poet delights in difficulties of style, of which quite sufficient remain to him without adding this to the list. It is also not clear whether Ps 49:20 is intended to be taken as a relative clause intimately attached to אבותיו, or as an independent clause. The latter is admissible, and therefore to be preferred: there are the proud rich men together with their fathers buried in darkness for ever, without ever again seeing the light of a life which is not a mere shadowy life.
The didactic discourse now closes with the same proverb as the first part, Ps 49:13. But instead of בּל־ילין the expression here used is ולא יבין, which is co-ordinate with בּיקר as a second attributive definition of the subject (Ew. 351, b): a man in glory and who has no understanding, viz., does not distinguish between that which is perishable and that which is imperishable, between time and eternity. The proverb is here more precisely expressed. The gloomy prospect of the future does not belong to the rich man as such, but to the worldly and carnally minded rich man.
Geneva 1599
49:13 This their way [is] their folly: yet their posterity (i) approve their sayings. Selah.
(i) They speak and do the same thing that their fathers did.
John Gill
49:13 This their way is their folly,.... This their last end becoming like the beasts that perish, which is the issue and event of all their confidence, ambition, and honour, shows the folly of their lives and conduct: or this their course of life, in trusting to their riches; boasting of their wealth; pleasing themselves with the thoughts of the continuance of their houses and dwelling places to all generations; and calling their lands after their own names; all proclaim their folly. Or, as some render the words, "this their way is their hope" or "confidence" (b); they place all their hope and confidence in their riches and honour, which is but a vain hope and a foolish confidence;
yet their posterity approve their sayings; they are of the same sentiments with their fathers; they say the same things, and do the same actions; tread in their steps, and follow the same track; though there have been such innumerable instances of the vanity and inconstancy of all worldly riches and grandeur.
Selah; on this word; see Gill on Ps 3:2.
(b) "est fiducia ipsorum", Cocceius, Gejerus; "stolida fiducia vel spes", Michaelis.
John Wesley
49:13 Way - Their contrivance to immortalize themselves.
Robert Jamieson, A. R. Fausset and David Brown
49:13 Though their way is folly, others follow the same course of life.
48:1448:14: Այս ճանապարհ է գայթագղութեան նոցա նոցին. յետ այսորիկ բերանօք իւրեանց հաճեսցին[6928]։ [6928] Ոմանք.Ճանապարհ է նոցա գայթագղութեան նոցին. յետ այ՛՛։
14 Այս է ճանապարհը նրանց գայթակղութեան, որին յետոյ իրենց բերանով հաւանութիւն պիտի տան:
13 Անոնց այս ճամբան իրենց յիմարութիւն է, Սակայն անոնց ետեւէն եկողները անոնց խօսքէն պիտի հաճոյանան։ (Սէլա։)
Այս ճանապարհ է գայթակղութեան նոցա նոցին. յետ այսորիկ բերանօք իւրեանց հաճեսցին:

48:14: Այս ճանապարհ է գայթագղութեան նոցա նոցին. յետ այսորիկ բերանօք իւրեանց հաճեսցին[6928]։
[6928] Ոմանք.Ճանապարհ է նոցա գայթագղութեան նոցին. յետ այ՛՛։
14 Այս է ճանապարհը նրանց գայթակղութեան, որին յետոյ իրենց բերանով հաւանութիւն պիտի տան:
13 Անոնց այս ճամբան իրենց յիմարութիւն է, Սակայն անոնց ետեւէն եկողները անոնց խօսքէն պիտի հաճոյանան։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
48:1348:14 Этот путь их есть безумие их, хотя последующие за ними одобряют мнение их.
48:14 αὕτη ουτος this; he ἡ ο the ὁδὸς οδος way; journey αὐτῶν αυτος he; him σκάνδαλον σκανδαλον snare αὐτοῖς αυτος he; him καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτῶν αυτος he; him εὐδοκήσουσιν ευδοκεω satisfied διάψαλμα διαψαλμα interlude; rest
48:14 כִּ֤י kˈî כִּי that זֶ֨ה׀ zˌeh זֶה this אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֱ֭לֹהֵינוּ ˈʔᵉlōhênû אֱלֹהִים god(s) עֹולָ֣ם ʕôlˈām עֹולָם eternity וָ wā וְ and עֶ֑ד ʕˈeḏ עַד future ה֖וּא hˌû הוּא he יְנַהֲגֵ֣נוּ yᵊnahᵃḡˈēnû נהג drive עַל־ ʕal- עַל upon מֽוּת׃ mˈûṯ מות die
48:14. haec est via insipientiae eorum et post eos iuxta os eorum current semperThis way of theirs is a stumblingblock to them: and afterwards they shall delight in their mouth.
13. This their way is their folly: yet after them men approve their sayings.
48:14. For this is God, our God, in eternity and forever and ever. He will rule us forever.
48:14. For this God [is] our God for ever and ever: he will be our guide [even] unto death.
This their way [is] their folly: yet their posterity approve their sayings. Selah:

48:14 Этот путь их есть безумие их, хотя последующие за ними одобряют мнение их.
48:14
αὕτη ουτος this; he
ο the
ὁδὸς οδος way; journey
αὐτῶν αυτος he; him
σκάνδαλον σκανδαλον snare
αὐτοῖς αυτος he; him
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
ἐν εν in
τῷ ο the
στόματι στομα mouth; edge
αὐτῶν αυτος he; him
εὐδοκήσουσιν ευδοκεω satisfied
διάψαλμα διαψαλμα interlude; rest
48:14
כִּ֤י kˈî כִּי that
זֶ֨ה׀ zˌeh זֶה this
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֱ֭לֹהֵינוּ ˈʔᵉlōhênû אֱלֹהִים god(s)
עֹולָ֣ם ʕôlˈām עֹולָם eternity
וָ וְ and
עֶ֑ד ʕˈeḏ עַד future
ה֖וּא hˌû הוּא he
יְנַהֲגֵ֣נוּ yᵊnahᵃḡˈēnû נהג drive
עַל־ ʕal- עַל upon
מֽוּת׃ mˈûṯ מות die
48:14. haec est via insipientiae eorum et post eos iuxta os eorum current semper
This way of theirs is a stumblingblock to them: and afterwards they shall delight in their mouth.
13. This their way is their folly: yet after them men approve their sayings.
48:14. For this is God, our God, in eternity and forever and ever. He will rule us forever.
48:14. For this God [is] our God for ever and ever: he will be our guide [even] unto death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
49:14: Like sheep they are laid in the grave - לשאול lishol, into sheol, the place of separate spirits.
Death shall feed on them מות ירעם maveth yirem, "Death shall feed them!" What an astonishing change! All the good things of life were once their portion, and they lived only to eat and drink; and now they live in sheol, and Death himself feeds them? and with what? Damnation. Houbigant reads the verse thus: "Like sheep they shall be laid in the place of the dead; death shall feed on them; their morning shepherds rule over them; and their flesh is to be consumed. Destruction is to them in their folds."
Albert Barnes: Notes on the Bible - 1834
49:14: Like sheep they are laid in the grave - The allusion here is to a flock as "driven" forward by the shepherd; and the meaning is that they are driven forward to the grave, as it were, in flocks, or as a flock of sheep is driven by a shepherd. The word rendered "are laid" - שׁתוּ ś atû - is probably not derived from the verb שׁות ś û th, or שׁית śı̂ yth, as our translators seem to have supposed, but from שׁתת ś â thath, to set, or place; and the meaning is, "Like sheep they put them in Sheol, or the grave;" that is, they thrust or drive them down there. In other words, this is "done," without intimating by whom it is done. They are urged forward; they are driven toward the tomb as a flock of sheep is driven forward to the slaughter. Some influence or power is pressing them in masses down to the grave. The word rendered "grave" is "Sheol." It is sometimes used in the sense of the grave, and sometimes as referring to the abode of departed spirits. See Job 10:21-22, note; Psa 6:5, note. It seems here to be used in the former sense.
Death shall feed on them - The word rendered "feed" here - רעה râ‛ â h - means properly to feed a flock; to pasture; then, to perform the office of a shepherd. The idea here is not, as in our translation, "death shall feed on them;" but, death shall rule over them as the shepherd rules his flock. The allusion to the "flock" suggested this. They are driven down to the grave, or to Sheol. The shepherd, the ruler, he who does this, is "death;" and the idea is not that death is a hungry monster, devouring them "in" the grave, but that the shepherd over that "flock," instead of being a kind and gentle friend and protector (as the word "shepherd" naturally suggests), is "death" - a fearful and grim Ruler of the departed. The idea, therefore, is not that of "feeding," specifically, but it is that of ruling, controlling, guiding. So the Septuagint, θάνατος ποιμανεῖ αὐτούς thanatos poimanei autous. The Vulgate, however, renders it, "mors depascet eos;" and Luther, "der Tod naget sie;" death gnaws or feeds on them.
And the upright - The just; the righteous. The meaning of this part of the verse undoubtedly is, that the just or pious would have some kind of ascendancy or superiority over them at the period here referred to as the "morning."
Shall have dominion over them - Or rather, as DeWette renders it, shall "triumph" over them. That is, will be exalted over them; or shall have a more favored lot. Though depressed now, and though crushed by the rich, yet they will soon have a more exalted rank, and a higher honor than those who, though once rich, are laid in the grave tinder the dominion of death.
In the morning - That is, very soon; tomorrow; when the morning dawns after the darkness of the present. See the notes at Psa 30:5. There is a time coming - a brighter time - when the relative condition of the two classes shall be changed, and when the upright - the pious - though poor and oppressed now, shall be exalted to higher honors than "they" will be. There is no certain evidence that this refers to the "morning" of the resurrection; but it is language which well expresses the idea when connected with that doctrine, and which can be best explained on the supposition that that doctrine was referred to, and that the hope of such a resurrection was cherished by the writer. Indeed, when we remember that the psalmist expressly refers to the "grave" in regard to the rich, it is difficult to explain the language on any other supposition than that he refers here to the resurrection - certainly not as well as on this supposition - and especially when it is remembered that death makes no distinction in cutting down people, whether they are righteous or wicked. Both are laid in the grave alike, and "any" prospect of distinction or triumph in the case must be derived from scenes beyond the grave. This verse, therefore, may belong to that class of passages in the Old Testament which are founded on the belief of the resurrection of the dead without always expressly affirming it, and which are best explained on the supposition that the writers of the Old Testament were acquainted with that doctrine, and drew their hopes as well as their illustrations from it. Compare Dan 12:2; Isa 26:19; Psa 16:9-10.
And their beauty - Margin, "strength." The Hebrew word means "form, shape, image;" and the idea here is, that their form or figure will be changed, or disappear, to wit, by consuming away. The idea of "beauty," or "strength," is not necessarily in the passage, but the meaning is, that the form or figure which was so familiar among people will be dissolved, and disappear in the grave.
Shall consume in the grave - Hebrew, "in Sheol." The word probably means here "the grave." The original word rendered "consume," means literally to make old; to wear out; to waste away. The entire form of the man will disappear.
From their dwelling - Margin, "the grave being a habitation to every one of them." Septuagint, "and their help shall grow old in the grave from their glory." So the Latin Vulgate. The whole expression is obscure. The most probable meaning is, "they shall consume in the grave, "from its being a dwelling to him;"" that is, to each of them. Sheol, or the grave, becomes a dwelling to the rich man, and in that gloomy abode - that which is now his dwelling - he consumes away. It pertains to that dwelling, or it is one of the conditions of residing there, that all consume away and disappear. Others render it, "so that there is no dwelling or habitation for them." Others, and this is the more common interpretation, "their form passes away, the underworld is their habitation." See DeWette in loc. This last rendering requires a slight change in the punctuation of the original. DeWette, Note, p. 339. The "general" idea in the passage is plain, that the possessors of wealth are soon to find their home in the grave, and that their forms, with all on which they valued themselves, are soon to disappear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:14: Like: Psa 44:11; Jer 12:3; Rom 8:36
they: Job 17:13, Job 17:14, Job 21:13, Job 21:26, Job 30:23; Ecc 12:7; Isa 38:10, Isa 38:11
death: Job 24:19, Job 24:20
upright: Psa 47:3; Dan 7:22; Mal 4:3; Luk 22:30; Co1 6:2; Rev 2:26, Rev 2:27, Rev 20:4, Rev 20:5
morning: Psa 30:5; Hos 6:3
their: Psa 39:11; Job 4:21
beauty: or, strength
in the grave: etc. or, the grave being an habitation to every one of them, Job 30:23
Geneva 1599
49:14 (k) Like sheep they are laid in the grave; (l) death shall feed on them; and the upright shall have dominion over them in the (m) morning; and their beauty shall consume in the grave from their dwelling.
(k) As sheep are gathered into the fold, so shall they be brought to the grave.
(l) Because they have no part of life everlasting.
(m) Christ's coming is as the morning, when the elect will reign with Christ their head over the wicked.
John Gill
49:14 Like sheep they are laid in the grave,.... They are not in life like sheep, harmless and innocent; nor reckoned as such for the slaughter, as the people of God are; unless it be that they are like them, brutish and stupid, thoughtless of death, and unconcerned about their estate after it; and so die and go into the grave, like natural brute beasts, made to be taken and destroyed, 2Pet 2:12; or rather like sheep that have been grazing in good pasture in the daytime, at night are put into a dark and narrow pinfold or pound; so wicked rich men, having lived in great abundance and plenty in the day of life, when the night of death comes, they are put into the dark and narrow grave. And it is further to be observed, that the comparison is not to sheep prepared for slaughter, and killed for food; for these are not laid in a ditch, to which the grave may answer; but, as Junius observes, to those that die of themselves; to rotten sheep, and who are no other than carrion, and are good for nothing but to be cast into a ditch; so wicked men are laid in the grave; but as to be laid in the grave is common to good and bad after death, rather the words should be rendered, "like sheep they are laid in hell" (c); as the word is in Ps 9:17; a place of utter darkness and misery, where the wicked rich man was put when he died, Lk 16:19;
death shall feed on them: or "rule them" (d); as shepherds rule their flocks, in imitation of whom kings govern their subjects; the same word is used of both; and so death is represented as a king, or rather as a tyrant reigning over the sons of men; even over kings and princes, and the great men of the earth, who have reigned over others; see Rom 5:14; or "shall feed them" (e), as the shepherd feeds the sheep; not by leading them into green pastures, into the Elysian fields; but where a drop of water cannot be obtained to cool the tongue; into utter darkness, where are weeping, wailing, and gnashing of teeth; into the apartments of hell, and habitations of devils, to be guests with them, and live as they do: or "shall feed on them"; as the wolf on the sheep, devouring their strength, and consuming their bodies, Job 18:13; but as this is no other than what it does to everyone, rather the second, or an eternal death, is here meant; the wrath of God, the worm that is always gnawing, eating, and consuming, and never dies;
and the upright shall have dominion over them in the morning; the upright are such to whom the uprightness or righteousness of Christ is shown or imputed, and who have right spirits renewed, and principles of grace and holiness formed in them, and walk uprightly in their lives and conversations; these, in the morning of the resurrection day, when Christ the sun of righteousness shall arise, when the light of joy and gladness, shall break forth upon his coming, at the beginning of the day of the Lord, which will last a thousand years; they, the dead in Christ, rising first, shall, during that time, reign with him as kings and priests; when the wicked, being destroyed in the general conflagration, shall become the footstool of Christ, and be like ashes under the soles of the feet of his people; and the kingdom, the dominion, and the greatness of the kingdom under the whole heaven, shall be given to the saints; see Th1 4:16, Dan 7:27; and though this is a branch of the happiness and glory of the people of God, yet it is here mentioned as an aggravation of the misery of the wicked, who, in another state, will be subject to those they have tyrannized over here;
and their beauty shall consume in the grave from their dwelling; or "their form" (f) and figure; diseases often destroy the beauty of a man, death changes his countenance, and makes a greater alteration still; but the grave takes away the very form and figure of the man; or, as it is in the "Keri", or margin of the Hebrew text, "and their rock shall consume" (g); that is, their riches, which are their rock, fortress, and strong city, and in which they place their trust and confidence; these shall fail them when they come to the grave, which is "their dwelling", and is the house appointed for all living: and seeming it is so, rather this should be understood of "hell" (h), which will be the everlasting mansion of wicked men, and in which they will be punished in soul and body for ever; though rather the sense is, "when their rock", that is, Christ, shall come "to consume the grave", and destroy its power; when he, I say, shall come "out of his habitation", heaven, then shall the righteous have the dominion, Th1 4:16.
(c) "in inferno", V. L. Pagninus, Montanus, Gejerus, Michaelis; so Ainsworth. (d) "reget eos", Vatablus. (e) "Pascet eos", Musculus, Tigurine version, Gejerus, Cocceius. (f) "figura eorum", Pagninus, Montanus, Vatablus; "forma eorum", Tigurine version, Junius & Tremellius, Piscator. (g) "auxilium eorum", Sept. V. L. Eth. Ar. "robur illorum", Musculus; "petra illorum", Cocceius. (h) "infernus", Musculus, Junius & Tremellius, Gejerus, Michaelis; so Ainsworth.
John Wesley
49:14 Sheep - Which for a season are in sweet pastures, but at the owner's pleasure are led away to the slaughter. Death - The first death shall consume their bodies, and the second death shall devour their souls. The upright - Good men whom they abused at their pleasure. Morning - In the day of the general judgment, and the resurrection of the dead. Beauty - All their glory and felicity. Dwelling - They shall be hurried from their large and stately mansions, into a close and dark grave.
Robert Jamieson, A. R. Fausset and David Brown
49:14 Like sheep--(compare Ps 49:12) unwittingly, they
are laid--or, "put," &c.
death shall feed on--or, better, "shall rule"
them--as a shepherd (compare "feed," Ps 28:9, Margin).
have dominion over--or, "subdue"
them in the morning--suddenly, or in their turn.
their beauty--literally, "form" or shape.
shall consume--literally, "is for the consumption," that is, of the grave.
from their dwelling--literally, "from their home (they go) to it," that is, the grave.
48:1548:15: Որպէս խաշն ՚ի դժոխս մատնեսցին, եւ մա՛հ հովուեսցէ զնոսա, եւ տիրեսցեն նոցա ուղիղք ընդ առաւօտս։ Օգնութիւնք նոցա մաշեսցի՛ն ՚ի դժոխս, եւ ՚ի փառաց իւրեանց անկցին։
15 Ոչխարների պէս դժոխքի պիտի մատնուեն, ու մահը պիտի հովուի նրանց, եւ առաւօտեան արդարները պիտի նրանց տիրեն: Նրանց օգնութիւնը կը սպառուի դժոխքում, եւ նրանք իրենց փառքը կը կորցնեն:
14 Անոնք ոչխարներու պէս գերեզմանը պիտի դրուին։Մահը անոնց հովիւը պիտի ըլլայ։Ուղիղը զանոնք գերեզմանը պիտի իջեցնէ. Առտուն անոնց կերպարանքը պիտի կորսուի. Գերեզմանը անոնց բնակարան պիտի ըլլայ։
Որպէս խաշն ի դժոխս մատնեսցին, եւ մահ հովուեսցէ զնոսա, եւ տիրեսցեն նոցա ուղիղք ընդ առաւօտս. [285]օգնութիւնք նոցա մաշեսցին ի դժոխս, եւ [286]ի փառաց իւրեանց անկցին:

48:15: Որպէս խաշն ՚ի դժոխս մատնեսցին, եւ մա՛հ հովուեսցէ զնոսա, եւ տիրեսցեն նոցա ուղիղք ընդ առաւօտս։ Օգնութիւնք նոցա մաշեսցի՛ն ՚ի դժոխս, եւ ՚ի փառաց իւրեանց անկցին։
15 Ոչխարների պէս դժոխքի պիտի մատնուեն, ու մահը պիտի հովուի նրանց, եւ առաւօտեան արդարները պիտի նրանց տիրեն: Նրանց օգնութիւնը կը սպառուի դժոխքում, եւ նրանք իրենց փառքը կը կորցնեն:
14 Անոնք ոչխարներու պէս գերեզմանը պիտի դրուին։Մահը անոնց հովիւը պիտի ըլլայ։Ուղիղը զանոնք գերեզմանը պիտի իջեցնէ. Առտուն անոնց կերպարանքը պիտի կորսուի. Գերեզմանը անոնց բնակարան պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
48:1448:15 Как овец, заключат их в преисподнюю; смерть будет пасти их, и наутро праведники будут владычествовать над ними; сила их истощится; могила жилище их.
48:15 ὡς ως.1 as; how πρόβατα προβατον sheep ἐν εν in ᾅδῃ αδης Hades ἔθεντο τιθημι put; make θάνατος θανατος death ποιμαίνει ποιμαινω shepherd αὐτούς αυτος he; him καὶ και and; even κατακυριεύσουσιν κατακυριευω lord it over; master αὐτῶν αυτος he; him οἱ ο the εὐθεῖς ευθυς straight; directly τὸ ο the πρωί πρωι early καὶ και and; even ἡ ο the βοήθεια βοηθεια help αὐτῶν αυτος he; him παλαιωθήσεται παλαιοω antiquate; grow old ἐν εν in τῷ ο the ᾅδῃ αδης Hades ἐκ εκ from; out of τῆς ο the δόξης δοξα glory αὐτῶν αυτος he; him
48:15. quasi grex in inferno positi sunt mors pascet eos et subicient eos recti in matutino et figura eorum conteretur in inferno post habitaculum suumThey are laid in hell like sheep: death shall feed upon them. And the just shall have dominion over them in the morning; and their help shall decay in hell from their glory.
14. They are appointed as a flock for Sheol; death shall be their shepherd: and the upright shall have dominion over them in the morning; and their beauty shall be for Sheol to consume, that there be no habitation for it.
Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling:

48:15 Как овец, заключат их в преисподнюю; смерть будет пасти их, и наутро праведники будут владычествовать над ними; сила их истощится; могила жилище их.
48:15
ὡς ως.1 as; how
πρόβατα προβατον sheep
ἐν εν in
ᾅδῃ αδης Hades
ἔθεντο τιθημι put; make
θάνατος θανατος death
ποιμαίνει ποιμαινω shepherd
αὐτούς αυτος he; him
καὶ και and; even
κατακυριεύσουσιν κατακυριευω lord it over; master
αὐτῶν αυτος he; him
οἱ ο the
εὐθεῖς ευθυς straight; directly
τὸ ο the
πρωί πρωι early
καὶ και and; even
ο the
βοήθεια βοηθεια help
αὐτῶν αυτος he; him
παλαιωθήσεται παλαιοω antiquate; grow old
ἐν εν in
τῷ ο the
ᾅδῃ αδης Hades
ἐκ εκ from; out of
τῆς ο the
δόξης δοξα glory
αὐτῶν αυτος he; him
48:15. quasi grex in inferno positi sunt mors pascet eos et subicient eos recti in matutino et figura eorum conteretur in inferno post habitaculum suum
They are laid in hell like sheep: death shall feed upon them. And the just shall have dominion over them in the morning; and their help shall decay in hell from their glory.
14. They are appointed as a flock for Sheol; death shall be their shepherd: and the upright shall have dominion over them in the morning; and their beauty shall be for Sheol to consume, that there be no habitation for it.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16. Когда нечестивые умрут, то Бог заключит их в преисподнюю, там стережет их, как овец, смерть. Они навсегда остаются в могиле. Праведник же "наутро", т. е. тотчас после смерти будет "владычествовать", будет награжден, так как Бог избавит душу его от преисподней, примет его к Себе. В этих стихах выражается учение о загробном существовании людей по смерти. Нечестивые всегда остаются в месте мрачном, а праведники находятся пред Богом и освобождаются от этого тяжелого мрака. Ясного представления о жизни за гробом нет, но есть противоположение существованию в шеоле жизни пред Богом: первое - могила, власть смерти, а второе - жизнь, близость к Богу.
Adam Clarke: Commentary on the Bible - 1831
49:15: But God will redeem my soul from the power of the grave - מיד שאול miyad sheol, "from the hand of sheol." That is, by the plainest construction, I shall have a resurrection from the dead, and an entrance into his glory; and death shall have no dominion over me.
Albert Barnes: Notes on the Bible - 1834
49:15: But God will redeem my soul from the power of the grave - literally, "from the hand of Sheol;" that is, from the dominion of death. The hand is an emblem of power, and it here means that death or Sheol holds the dominion over all those who are in the grave. The control is absolute and unlimited. The grave or Sheol is here personified as if reigning there, or setting up an empire there. Compare the notes at Isa 14:9. On the word "redeem," see the references in the notes at Psa 49:7.
For he shall receive me - literally, "he shall take me." That is, either, He will take me from the grave; or, He will take me "to" himself. The general idea is, that God would take hold of him, and save him from the dominion of the grave; from that power which death exercises over the dead. This would either mean that he would be preserved from going down to the grave and returning to corruption there; or, that he would hereafter be rescued from the power of the grave in a sense which would not apply in respect to the rich man. The former evidently cannot be the idea, since the psalmist could not hope to escape death; yet there might be a hope that the dominion of death would not be permanent and enduring, or that there would be a future life, a resurrection from the grave. It seems to me, therefore, that this passage, like the expression in Psa 49:14, "in the morning," and the passages referred to in the notes at that verse, is founded on the belief that death is not the end of a good man, but that he will rise again, and live in a higher and better state. It was this consideration which gave such comfort to the psalmist in contemplating the whole subject; and the idea, thus illustrated, is substantially the same as that stated by the Saviour in Mat 10:28, "Fear not them which kill the body, but are not able to kill the soul."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:15: God: Psa 31:5, Psa 56:13, Psa 73:24; Hos 13:14; Rev 5:9, Rev 14:13
power: Heb. hand
the grave: or, hell, Psa 16:10, Psa 86:13, Psa 89:48
shall: Luk 23:46; Joh 14:3; Act 7:59
John Gill
49:15 But God will redeem my soul from the power of the grave,.... The psalmist expresses his faith, that though he should die, and for a while be under the power of the grave, yet he should be redeemed from it in the resurrection; which to the saints will be "the day of redemption", Eph 4:30; their bodies then will be redeemed from mortality, weakness, corruption, and dishonour, which attend them now, and in the grave; and which will, be in consequence of the redemption both of their souls and bodies, through the blood of Christ; see Hos 13:14; or the words may be rendered, "but God will redeem my soul from the power of hell"; and so the Targum,
"David said by the spirit of prophecy, but God will redeem my soul from the judgment of hell;''
that is, will keep and preserve from the second death, from being hurt by it, or from its having any power over him; and Christ, who is the Redeemer of his people, and who, being God over, all, is an able and mighty one, has redeemed the souls of his from wrath to come, hell, or the second death, by destroying sin, the cause of it, by satisfying the law, the administration of it, and by abolishing death itself; all which he has done by giving himself a ransom price for them, whereby he has procured the redemption which rich men, with all their gold and silver, could never obtain for themselves or others. The reason why the psalmist believed Christ would do this for him, follows;
for he shall receive me. Or, "for he hath received me" (i); into his arms of love, into his grace and favour; which he does openly at conversion, and in the effectual calling; men being drawn to Christ by the cords of love, come to him, and are received by him, who casts none out; and the argument from hence is very strong, that such whom Christ receives by his grace, he will redeem from the grave, or raise at the last day to the resurrection of life: or, "for he will receive me"; as he does the souls of his people to glory at death, when, during their separate state, they will be happy with him, and takes their bodies into his care and custody; from whence it may be strongly concluded he will raise them up again at the resurrection morn, and then will receive them soul and body to himself, and present them to his Father, and introduce them into his kingdom and glory; wherefore, as in Ps 49:5, the good man has no reason to fear anything in the day of evil; for when it goes ever so ill with others, it is well with him. The Targum in the king's Bible is,
"he will lead me into his part or portion in the world to come.''
Selah; on this word; see Gill on Ps 3:2.
(i) "suscepit me", Tigurine version, Vatablus, Musculus, Gejerus.
John Wesley
49:15 God - Tho' no man can find out a ransom to redeem himself, yet God can and will redeem me. The grave - The grave shall not have power to retain me, but shall be forced to give me up into my father's hands. Receive - Into heaven.
Robert Jamieson, A. R. Fausset and David Brown
49:15 The pious, delivered from "the power of the grave."
power--literally, "the hand," of death, are taken under God's care.
48:1648:16: Բայց սակայն Աստուած փրկեսցէ զանձն իմ ՚ի ձեռաց դժոխոց, յորժամ ընդունին զիս[6929]։ [6929] Ոմանք.Յորժամ ընդունի զիս։
16 Սակայն երբ դժոխքն ինձ ընդունելու լինի, Աստուած կը փրկի իմ հոգին:
15 Սակայն Աստուած գերեզմանին իշխանութենէն պիտի փրկէ իմ անձս, Վասն զի զիս պիտի ընդունի։ (Սէլա։)
Բայց սակայն Աստուած փրկեսցէ զանձն իմ ի ձեռաց դժոխոց, յորժամ ընդունին զիս:[287]:

48:16: Բայց սակայն Աստուած փրկեսցէ զանձն իմ ՚ի ձեռաց դժոխոց, յորժամ ընդունին զիս[6929]։
[6929] Ոմանք.Յորժամ ընդունի զիս։
16 Սակայն երբ դժոխքն ինձ ընդունելու լինի, Աստուած կը փրկի իմ հոգին:
15 Սակայն Աստուած գերեզմանին իշխանութենէն պիտի փրկէ իմ անձս, Վասն զի զիս պիտի ընդունի։ (Սէլա։)
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48:1548:16 Но Бог избавит душу мою от власти преисподней, когда примет меня.
48:16 πλὴν πλην besides; only ὁ ο the θεὸς θεος God λυτρώσεται λυτροω ransom τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἐκ εκ from; out of χειρὸς χειρ hand ᾅδου αδης Hades ὅταν οταν when; once λαμβάνῃ λαμβανω take; get με με me διάψαλμα διαψαλμα interlude; rest
48:16. verumtamen Deus redimet animam meam de manu inferi cum adsumpserit me semperBut God will redeem my soul from the hand of hell, when he shall receive me.
15. But God will redeem my soul from the power of Sheol: for he shall receive me.
But God will redeem my soul from the power of the grave: for he shall receive me. Selah:

48:16 Но Бог избавит душу мою от власти преисподней, когда примет меня.
48:16
πλὴν πλην besides; only
ο the
θεὸς θεος God
λυτρώσεται λυτροω ransom
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
ἐκ εκ from; out of
χειρὸς χειρ hand
ᾅδου αδης Hades
ὅταν οταν when; once
λαμβάνῃ λαμβανω take; get
με με me
διάψαλμα διαψαλμα interlude; rest
48:16. verumtamen Deus redimet animam meam de manu inferi cum adsumpserit me semper
But God will redeem my soul from the hand of hell, when he shall receive me.
15. But God will redeem my soul from the power of Sheol: for he shall receive me.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 But God will redeem my soul from the power of the grave: for he shall receive me. Selah. 16 Be not thou afraid when one is made rich, when the glory of his house is increased; 17 For when he dieth he shall carry nothing away: his glory shall not descend after him. 18 Though while he lived he blessed his soul: and men will praise thee, when thou doest well to thyself. 19 He shall go to the generation of his fathers; they shall never see light. 20 Man that is in honour, and understandeth not, is like the beasts that perish.
Good reason is here given to good people,
I. Why they should not be afraid of death. There is no cause for that fear if they have such a comfortable prospect as David here has of a happy state on the other side death, v. 15. He had shown (v. 14) how miserable the dead are that die in their sins, where he shows how blessed the dead are that die in the Lord. The distinction of men's outward condition, how great a difference soever it makes in life, makes none at death; rich and poor meet in the grave. But the distinction of men's spiritual state, though, in this life, it makes a small difference, where all things come alike to all, yet, at and after death, it makes a very great one. Now he is comforted, and thou art tormented. The righteous has hope in his death, so has David here hope in God concerning his soul. Note, The believing hopes of the soul's redemption from the grave, and reception to glory, are the great support and joy of the children of God in a dying hour. They hope,
I. That God will redeem their souls from the power of the grave, which includes, (1.) The preserving of the soul from going to the grave with the body. The grave has a power over the body, by virtue of the sentence (Gen. iii. 19), and it is cruel enough in executing that power (Cant. viii. 6); but is has no such power over the soul. It has power to silence, and imprison, and consume the body; but the soul then moves, and acts, and converses, more freely than ever (Rev. vi. 9, 10); it is immaterial and immortal. When death breaks the dark lantern, yet it does not extinguish the candle that was pent up in it. (2.) The reuniting of the soul and body at the resurrection. The soul is often put for the life; that indeed falls under the power of the grave for a time, but is hall, at length, be redeemed from it, when mortality shall be swallowed up of life. The God of life, that was its Creator at first, can and will be its Redeemer at last. (3.) The salvation of the soul from eternal ruin: "God shall redeem my soul from the sheol of hell (v. 15), the wrath to come, that pit of destruction into which the wicked shall be cast," v. 14. It is a great comfort to dying saints that they shall not be hurt of the second death (Rev. ii. 11), and therefore the first death has no sting and the grave no victory.
2. That he will receive them to himself. He redeems their souls, that he may receive them. Ps. xxxi. 5, Into thy hands I commit my spirit, for thou has redeemed it. He will receive them into his favour, will admit them into his kingdom, into the mansions that he prepared for them (John xiv. 2, 3), those everlasting habitations, Luke xvi. 9.
II. Why they should not be afraid of the prosperity and power of wicked people in this world, which, as it is their pride and joy, has often been the envy, and grief, and terror of the righteous, which yet, all things considered, there is no reason for.
1. He supposes the temptation very strong to envy the prosperity of sinners, and to be afraid that they will carry all before them with a high hand, that with their wealth and interest they will run down religion and religious people, and that they will be found the truly happy people; for he supposes, (1.) That they are made rich, and so are enabled to give law to all about them and have every thing at command. Pecuniæ obediunt omnes et omnia--Every person and every thing obey the commanding influence of money. (2.) That the glory of their house, from very small beginnings, is increased greatly, which naturally makes men haughty, insolent, and imperious, Ps. v. 16. Thus they seem to be the favourites of heaven, and therefore formidable. (3.) That they are very easy and secure in themselves and in their own minds (v. 18): In his life-time he blessed his soul; that is, he thought himself a very happy man, such a one as he would be, and a very good man, such a one as he should be, because he prospered in the world. He blessed his soul, as that rich fool who said to his soul, "Soul, take thy ease, and be not disturbed either with cares and fears about the world or with the rebukes and admonitions of conscience. All is well, and will be well for ever." Note, [1.] It is of great consequence to consider what that is in which we bless our souls, upon the score of which we think well of ourselves. Believers bless themselves in the God of truth (Isa. lxv. 16) and think themselves happy if he be theirs; carnal people bless themselves in the wealth of the world, and think themselves happy if they have abundance of that. [2.] There are many whose precious souls lie under God's curse, and yet they do themselves bless them; they applaud that in themselves which God condemns, and speak peace to themselves when God denounces war against them. Yet this is not all. (4.) They are in good reputation among their neighbours: "Men will praise thee, and cry thee up, as having done well for thyself in raising such an estate and family." This is the sentiment of all the children of this world, that those do best for themselves that do most for their bodies, by heaping up riches, though, at the same time, nothing is done for the soul, nothing for eternity; and accordingly they bless the covetous, whom the Lord abhors, Ps. x. 3. If men were to be our judges, it were our wisdom thus to recommend ourselves to their good opinion: but what will it avail us to be approved of men if God condemn us? Dr. Hammond understands this of the good man here spoken to, for it is the second person, not of the wicked man spoken of: "He, in his life-time, blessed his soul, but thou shalt be praised for doing well unto thyself. The worldling magnified himself; but thou that dost not, like him, speak well of thyself, but do well for thyself, in securing thy eternal welfare, thou shalt be praised, if not of men, yet of God, which will be thy everlasting honour."
2. He suggests that which is sufficient to take off the strength of the temptation, by directing us to look forward to the end of prosperous sinners (Ps. lxxiii. 17): "Think what they will be in the other world, and you will see no cause to envy them what they are and have in this world."
(1.) In the other world they will be never the better for all the wealth and prosperity they are now so fond of. It is a miserable portion, which will not last so long as they must (v. 17): When he dies it is taken for granted that he goes into another world himself, but he shall carry nothing away with him of all that which he has been so long heaping up. The greatest and wealthiest cannot therefore be the happiest, because they are never the better for their living in this world; as they came naked into it, they shall go naked out of it. But those have something to show in the other world for their living in this world who can say, through grace, that though they came corrupt, and sinful, and spiritually naked, into it, they go renewed, and sanctified, and well clothed with the righteousness of Christ, out of it. Those that are rich in the graces and comforts of the Spirit have something which, when they die, they shall carry away with them, something which death cannot strip them of, nay, which death will be the improvement of; but, as for worldly possessions, as we brought nothing into the world (what we have we had from others), so it is certain that we shall carry nothing out, but leave it to others, 1 Tim. vi. 7. They shall descend, but their glory, that which they called and counted their glory, and gloried in, shall not descend after them to lessen the disgrace of death and the grave, to bring them off in the judgment, or abate the torments of hell. Grace is glory that will ascend with us, but no earthly glory will descend after us.
(2.) In the other world they will be infinitely the worse for all their abuses of the wealth and prosperity they enjoyed in this world (v. 19): The soul shall go to the generation of his fathers, his worldly wicked fathers, whose sayings he approved and whose steps he trod in, his fathers who would not hearken to the word of God, Zech. i. 4. He shall go to be there where they are that shall never see light, shall never have the least glimpse of comfort and joy, being condemned to utter darkness. Be not afraid then of the pomp and power of wicked people; for the end of the man that is in honour, if he be not wise and good, will be miserable; if he understand not, he is to be pitied rather than envied. A fool, a wicked man, in honour, is really as despicable an animal as any under the sun; he is like the beasts that perish (v. 20); nay, it is better to be a beast than to be a man that makes himself like a beast. Men in honour that understand, that know and do their duty and make conscience of it, are as gods, and children of the Most High. But men in honour that understand not, that are proud, and sensual, and oppressive, are as beasts, and they shall perish, like the beasts, ingloriously as to this world, though not, like the beasts, indemnified as to another world. Let prosperous sinners therefore be afraid for themselves, but let not even suffering saints be afraid of them.
Adam Clarke: Commentary on the Bible - 1831
49:16: Be not thou afraid when one is made rich - Do not be envious; do not grieve: it will do you no harm; it will do him no good. All he gets will be left behind; he can carry nothing with him. Even his glory must stay behind; he shall mingle with the common earth.
Albert Barnes: Notes on the Bible - 1834
49:16: Be not thou afraid when one is made rich - Do not dread the power derived from wealth; do not fear anything which a man can do merely because he is rich. The original is, "when a "man" becomes rich." The allusion is not necessarily to a bad man, though that is implied in the whole passage, since there is no reason for fearing a "good" man, whether he is rich or poor. The only thing that seems to have been apprehended in the mind of the psalmist was that power of doing injury to others, or of employing means to injure others, which wealth confers on a bad man. The psalmist here changes the form of the expression, no longer referring to himself, and to his own feelings, as in the former part of the psalm, but making an application of the whole course of thought to others, showing them, as the result of his own reflection and observation, that no man had any real cause for dread and alarm when riches increased in the hands of the wicked. The reasons why this power should not be feared are stated in the following verses.
When the glory of his house is increased - Rich people often lavish much of their wealth on their dwellings; on the dwelling itself; on the furniture; on the grounds and appendages of their habitation. This is evidently referred to here as "the "glory" of their house;" as that which would be adapted to make an impression of the power and rank of its possessor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:16: Be not: Psa 49:5, Psa 37:1, Psa 37:7; Est 3:1-6; Pro 28:12
glory: Gen 31:1; Est 5:11; Rev 21:24, Rev 21:26
John Gill
49:16 Be not thou afraid when one is made rich,.... Who before was poor, or not so rich; but now become so, either by inheritance, or by his own diligence and industry, through the permission of Providence. This is to be understood, not of a good man, from whom oppression is not to be feared; but it may be hoped he will do good with his riches, by relieving the poor, and ministering to the support of the interest of religion, and using what power and authority he may have in defence of it: but it is to be interpreted of a wicked man; of one who neither fears God, nor regards man; who makes an ill use of his riches, power, and authority, to the oppression of the poor, and the persecution of the saints, and who seeks to be feared when he is not loved; see Prov 28:12; but the people of God should not be afraid when this is the case, since God is their strength, their light, and their salvation; and since wicked men can go no further than permitted, and at most can do no more than kill the body; see Ps 27:1; these words are an apostrophe of the psalmist, either to his own soul, or to the saints, and every particular believer;
when the glory of his house is increased; either the same with riches, so called, Gen 31:1; because men are apt to glory in them, and for the most part obtain honour and glory from men by them; or children, and an increase of them, and especially when they come to honour; as also the advancement of themselves to high places of honour and trust; as well as additional buildings, large stately edifices, to make them look great, and perpetuate their names.
John Wesley
49:16 Afraid - Discouraged.
Robert Jamieson, A. R. Fausset and David Brown
49:16 applies this instruction. Be not anxious (Ps 37:1, &c.), since death cuts off the prosperous wicked whom you dread.
48:1748:17: Մի՛ երկնչիր յորժամ մեծանայ մարդ, եւ յորժամ բազում լինին փառք տան նորա։
17 Մի՛ վախեցիր, երբ մարդ հարստանում է, եւ մեծանում է փառքը նրա տան,
16 Մի՛ վախնար, երբ մարդ մը հարստանայ Ու անոր տանը փառքը շատնայ
Մի՛ երկնչիր յորժամ մեծանայ մարդ, եւ յորժամ բազում լինին փառք տան նորա:

48:17: Մի՛ երկնչիր յորժամ մեծանայ մարդ, եւ յորժամ բազում լինին փառք տան նորա։
17 Մի՛ վախեցիր, երբ մարդ հարստանում է, եւ մեծանում է փառքը նրա տան,
16 Մի՛ վախնար, երբ մարդ մը հարստանայ Ու անոր տանը փառքը շատնայ
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48:1648:17 Не бойся, когда богатеет человек, когда слава дома его умножается:
48:17 μὴ μη not φοβοῦ φοβεω afraid; fear ὅταν οταν when; once πλουτήσῃ πλουτεω enrich; be / get rich ἄνθρωπος ανθρωπος person; human καὶ και and; even ὅταν οταν when; once πληθυνθῇ πληθυνω multiply ἡ ο the δόξα δοξα glory τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him
48:17. noli timere cum ditatus fuerit vir cum multiplicata fuerit gloria domus eiusBe not thou afraid, when a man shall be made rich, and when the glory of his house shall be increased.
16. Be not thou afraid when one is made rich, when the glory of his house is increased:
Be not thou afraid when one is made rich, when the glory of his house is increased:

48:17 Не бойся, когда богатеет человек, когда слава дома его умножается:
48:17
μὴ μη not
φοβοῦ φοβεω afraid; fear
ὅταν οταν when; once
πλουτήσῃ πλουτεω enrich; be / get rich
ἄνθρωπος ανθρωπος person; human
καὶ και and; even
ὅταν οταν when; once
πληθυνθῇ πληθυνω multiply
ο the
δόξα δοξα glory
τοῦ ο the
οἴκου οικος home; household
αὐτοῦ αυτος he; him
48:17. noli timere cum ditatus fuerit vir cum multiplicata fuerit gloria domus eius
Be not thou afraid, when a man shall be made rich, and when the glory of his house shall be increased.
16. Be not thou afraid when one is made rich, when the glory of his house is increased:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17:-18. Понятно, что если по смерти производится справедливая оценка земной жизни, то не должно на земле бояться расширения власти нечестивого, потому что великое на земле оказывается ничтожным по смерти.
Albert Barnes: Notes on the Bible - 1834
49:17: For when he dieth - He must die. His wealth cannot save him from the grave. It is always to be "assumed" of rich people, as of all other men, that they "will" have to die. The point is not one which is to be argued; not one about which there can be any doubt. Of all people, whatever else may be said of them, it may always be affirmed that they must die, and important inferences may be always drawn from that fact.
He shall carry nothing away - It is not improbable that the apostle Paul had this passage in his eye in what he says in Ti1 6:7, "For we brought nothing into this world, and it is certain that we can carry nothing out." See the notes at that passage. Compare Job 27:16-19.
His glory shall not descend after him - His wealth, and those things which have been procured by wealth, as indicating station and rank, cannot accompany him to the other world. This is said to show that he is not to be "feared" on account of his wealth. The argument is, that whatever there is in wealth that seems to give power, and to afford the means of doing injury, must soon be separated from him. In respect to wealth, and to all the power derived from wealth, he will be like the most poor and penniless of mortals. All that he possesses will pass into other hands, and whether for good or for evil, it will no longer be in his power to use it. As this "must" occur soon - as it "may" occur in a moment - there is no reason to "fear" such a man, or to suppose that he can do permanent injury by any power derived from wealth. Compare the notes at Isa 14:6-7, notes at Isa 14:10-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:17: he shall: Job 1:21, Job 27:19; Ecc 5:15; Luk 12:20, Luk 16:24; Ti1 6:7
his: Isa 5:14, Isa 10:3; Co1 15:43
John Gill
49:17 For when he dieth he shall carry nothing away,.... Such men, with all their riches and honour, must die; therefore why should men be afraid of them? or wherein are they to be accounted of, whose breath is in their nostrils? nor can they carry either of them with them; their riches will be of no profit to them after death, when they will be upon a level with the poor, who will have nothing to fear from them; see Ti1 6:7;
his glory shall not descend after him; either into the grave, the pit of corruption, the lower part of the earth, where kings, princes, counsellors, and peasants, are all alike, Job 3:14; or into hell, where are no titles of honour, nor respect of persons; no Pharaoh king of Egypt, or Sennacherib king of Assyria, there; but plain Pharaoh, &c. see Ezek 32:31.
48:1848:18: Զի ո՛չ թէ ՚ի մեռանել իւրում առցէ՛ ընդ իւր զամենայն, եւ ո՛չ թէ իջցեն փառք տան նորա ընդ նմա։
18 քանզի մեռնելիս հետը ոչինչ չի տանի, եւ նրա տան փառքն իր հետ չի թաղուի:
17 Վասն զի մեռնելու ատենը ամենեւին բան մը իրեն հետ պիտի չտանի Ու իր փառքը իր ետեւէն պիտի չիջնէ։
զի ոչ թէ ի մեռանել իւրում առցէ ընդ իւր զամենայն, եւ ոչ թէ իջցեն փառք տան նորա ընդ նմա:

48:18: Զի ո՛չ թէ ՚ի մեռանել իւրում առցէ՛ ընդ իւր զամենայն, եւ ո՛չ թէ իջցեն փառք տան նորա ընդ նմա։
18 քանզի մեռնելիս հետը ոչինչ չի տանի, եւ նրա տան փառքն իր հետ չի թաղուի:
17 Վասն զի մեռնելու ատենը ամենեւին բան մը իրեն հետ պիտի չտանի Ու իր փառքը իր ետեւէն պիտի չիջնէ։
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48:1748:18 ибо умирая не возьмет ничего; не пойдет за ним слава его;
48:18 ὅτι οτι since; that οὐκ ου not ἐν εν in τῷ ο the ἀποθνῄσκειν αποθνησκω die αὐτὸν αυτος he; him λήμψεται λαμβανω take; get τὰ ο the πάντα πας all; every οὐδὲ ουδε not even; neither συγκαταβήσεται συγκαταβαινω step down together αὐτῷ αυτος he; him ἡ ο the δόξα δοξα glory αὐτοῦ αυτος he; him
48:18. neque enim moriens tollet omnia nec descendet post eum gloria eiusFor when he shall die he shall take nothing away; nor shall his glory descend with him.
17. For when he dieth he shall carry nothing away; his glory shall not descend after him.
For when he dieth he shall carry nothing away: his glory shall not descend after him:

48:18 ибо умирая не возьмет ничего; не пойдет за ним слава его;
48:18
ὅτι οτι since; that
οὐκ ου not
ἐν εν in
τῷ ο the
ἀποθνῄσκειν αποθνησκω die
αὐτὸν αυτος he; him
λήμψεται λαμβανω take; get
τὰ ο the
πάντα πας all; every
οὐδὲ ουδε not even; neither
συγκαταβήσεται συγκαταβαινω step down together
αὐτῷ αυτος he; him
ο the
δόξα δοξα glory
αὐτοῦ αυτος he; him
48:18. neque enim moriens tollet omnia nec descendet post eum gloria eius
For when he shall die he shall take nothing away; nor shall his glory descend with him.
17. For when he dieth he shall carry nothing away; his glory shall not descend after him.
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Adam Clarke: Commentary on the Bible - 1831
49:18: He blessed his soul - He did all he could to procure himself animal gratifications, and he was applauded for it; for it is the custom of the world to praise them who pay most attention to their secular interest; and he who attends most to the concerns of his soul is deemed weak and foolish, and is often persecuted by an ungodly world.
Albert Barnes: Notes on the Bible - 1834
49:18: Though while he lived - Margin, as in Hebrew, "in his life." More literally, "in his lives." The idea is, as long as he lived.
He blessed his soul - That is, he blessed himself; he congratulated himself; he regarded his condition as desirable and enviable. He "took airs" upon himself; he felt that his was a happy lot; he expected and demanded respect and honor from others on account of his wealth. He commended himself as having evinced sagacity in the means by which he acquired wealth - thus imparting honor to himself; and he congratulated himself on the result, as placing him in a conditiOn above want, and in a condition that entitled him to honor. A striking illustration of this feeling is found in the parable of the rich fool, Luk 12:19, "And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry."
And men will praise thee - Others will praise thee. He not only blessed or commended himself, but he might expect that others would praise and congratulate him also. They would regard him as a happy man; happy, because he had been thus successful; happy, because he had accumulated that which was the object of so universal desire among people. Success, though founded on that which is entitled to no praise, and which is even the result of unprincipled conduct, often secures the temporary praise of men, while a want of success, though connected with the strictest, sternest virtue, is often followed by neglect, or is even regarded as proof that he who fails has no claim to honor.
When thou doest well to thyself - Well, in reference to success in life, or in the sense that thou art prospered. Your industry, your sagacity, your prosperity will be the theme of commendation. To a certain extent, where this does not lead to self flattery and pride, it is proper and right. The virtues which ordinarily contribute to prosperity "are" worthy of commendation, and should be held up to the example of the young. But what is evil and wrong in the matter here referred to is that the man's commendation of himself, and the commendation by others, all tends to foster a spirit of pride and self-confidence; to make the soul easy and satisfied with the condition; to produce the feeling that all is gained which needs to be gained; to make the possessor of wealth arrogant and haughty; and to lead him to neglect the higher interests of the soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:18: while he lived: Heb. in his life
blessed: Deu 29:19; Hos 12:8; Luk 12:19
praise: Sa1 25:6; Est 3:2; Act 12:20-22; Rev 13:3, Rev 13:4
Geneva 1599
49:18 Though while he lived he blessed his soul: and (n) [men] will praise thee, when thou doest well to thyself.
(n) The flatterers praise them who live in delight and pleasures.
John Gill
49:18 Though while he lived he blessed his soul,.... Praised and extolled himself on account of his acquisitions and merit; or proclaimed himself a happy man, because of his wealth and riches; or foolishly flattered himself with peace, prosperity, and length of days, and even with honour and glory after death;
and men will praise thee, when thou doest well to thyself; or "but (k) men will praise thee", &c. both rich and poor, all wise men; when, as the Jewish interpreters (l) generally explain the word, a man regards true wisdom and religion, and is concerned for the welfare of his soul more than that of his body; or "when thou thyself doest well": that is, to others, doing acts of beneficence, communicating to the necessities of the poor; or rather, "when thou doest well to thyself", by enjoying the good things of life, taking his portion, eating the fruit of his labour, which is good and comely; see Eccles 5:18.
(k) "atque celebraverint te", Junius & Tremellius, Piscator. (l) Jarchi, Aben Ezra, Kimchi & Ben Melech in loc.
John Wesley
49:18 Blessed - He applauded himself as an happy man. Men - And as he flatters himself, so parasites flatter him for their own advantage. When - When thou dost indulge thyself, and advance thy worldly interest.
Robert Jamieson, A. R. Fausset and David Brown
49:18 Though . . . lived, &c.--literally, "For in his life he blessed his soul," or, "himself" (Lk 12:19, Lk 16:25); yet (Ps 49:19); he has had his portion.
men will praise . . . thyself--Flatterers enhance the rich fool's self-complacency; the form of address to him strengthens the emphasis of the sentiment.
48:1948:19: Այլ անձն նորա ՚ի կեանս իւրում օրհնեսցի, խոստովան եղիցի քեզ յորժամ բարի արասցես դու նմա։
19 Նրա անձը կ’օրհնուի իր կենդանութեան ժամանակ, եւ քեզ շնորհակալ կը լինի, երբ բարիք գործես նրան:
18 Թէպէտեւ իր կենդանութեան զինք երջանիկ կը կարծէր։(Ու մարդ կը գովուի, երբ իր անձին աղէկութիւն կ’ընէ։)
Այլ անձն նորա ի կեանս իւրում օրհնեսցի, խոստովան եղիցի քեզ` յորժամ բարի արասցես դու նմա:

48:19: Այլ անձն նորա ՚ի կեանս իւրում օրհնեսցի, խոստովան եղիցի քեզ յորժամ բարի արասցես դու նմա։
19 Նրա անձը կ’օրհնուի իր կենդանութեան ժամանակ, եւ քեզ շնորհակալ կը լինի, երբ բարիք գործես նրան:
18 Թէպէտեւ իր կենդանութեան զինք երջանիկ կը կարծէր։(Ու մարդ կը գովուի, երբ իր անձին աղէկութիւն կ’ընէ։)
zohrab-1805▾ eastern-1994▾ western am▾
48:1848:19 хотя при жизни он ублажает душу свою, и прославляют тебя, что ты удовлетворяешь себе,
48:19 ὅτι οτι since; that ἡ ο the ψυχὴ ψυχη soul αὐτοῦ αυτος he; him ἐν εν in τῇ ο the ζωῇ ζωη life; vitality αὐτοῦ αυτος he; him εὐλογηθήσεται ευλογεω commend; acclaim ἐξομολογήσεταί εξομολογεω concede; confess σοι σοι you ὅταν οταν when; once ἀγαθύνῃς αγαθυνω he; him
48:19. quia animae suae in vita sua benedicet laudabunt inquient te cum benefeceris tibiFor in his lifetime his soul will be blessed: and he will praise thee when thou shalt do well to him.
18. Though while he lived he blessed his soul, and men praise thee, when thou doest well to thyself,
Though while he lived he blessed his soul: and [men] will praise thee, when thou doest well to thyself:

48:19 хотя при жизни он ублажает душу свою, и прославляют тебя, что ты удовлетворяешь себе,
48:19
ὅτι οτι since; that
ο the
ψυχὴ ψυχη soul
αὐτοῦ αυτος he; him
ἐν εν in
τῇ ο the
ζωῇ ζωη life; vitality
αὐτοῦ αυτος he; him
εὐλογηθήσεται ευλογεω commend; acclaim
ἐξομολογήσεταί εξομολογεω concede; confess
σοι σοι you
ὅταν οταν when; once
ἀγαθύνῃς αγαθυνω he; him
48:19. quia animae suae in vita sua benedicet laudabunt inquient te cum benefeceris tibi
For in his lifetime his soul will be blessed: and he will praise thee when thou shalt do well to him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. Этот стих, по заключающейся в нем мысли, можно бы представить в таком распределении выражений: "хотя при жизни он ублажает душу свою" (разумеется речами, которые слышит о себе): "прославляют тебя, что ты удовлетворяешь себе", т. е. нечестивому при жизни многие льстят, что он хорошо делает, когда живет удовлетворением своих потребностей.
Adam Clarke: Commentary on the Bible - 1831
49:19: They shall never see light - Rise again they shall; but they shall never see the light of glory, for there is prepared for them the blackness of darkness for ever.
Albert Barnes: Notes on the Bible - 1834
49:19: He shall go to the generation of his fathers - To be gathered to one's own people, or to his fathers, is a common expression in the Old Testament in speaking of death. See Gen 25:8, Gen 25:17; Gen 35:29; Gen 49:29, Gen 49:33, Num 20:24, Num 20:26; Num 27:13; Num 31:2; Deu 32:50; Jdg 2:10. It means that they were united again with those who had gone before them, in the regions of the dead. Death had indeed separated them, but by death they were again united.
They shall never see light - He and the "generation" to which he has gone to be united, would no more see the light of this world; no more walk among the living: Job 33:30. Compare the notes at Isa 38:11; notes at Psa 27:13. The meaning is, that the rich sinner will die as others have done before him, leaving all his earthly possessions, and will no more be permitted to Rev_isit the world where his forsaken possessions are, and will not even be permitted to "look" on what before had been to him such a source of self-confidence, self-gratulation, and pride.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:19: He: Heb. The soul, Ecc 3:21, Ecc 12:7; Luk 12:20, Luk 16:22, Luk 16:23
to the generation: Gen 15:15; Kg1 16:6
never: Psa 56:13; Job 33:30; Mat 8:12, Mat 22:13; Jde 1:13
Geneva 1599
49:19 (o) He shall go to the generation of his fathers; (p) they shall never see light.
(o) And not pass the term appointed for life.
(p) Both they and their fathers will live here but a while and at length die forever.
John Gill
49:19 He shall go to the generation of his fathers,.... Be gathered to them at death; or "to the dwelling place of his fathers" (m); either the grave, or hell, or both; the habitation of his wicked ancestors: unless the words be rendered, as they are by some, though "he shall come to the age of his fathers" (n); live as long as they have done; yet he must die at last, and leave all behind, as they have done;
they shall never see light; neither he nor his fathers; they shall never see light of the sun any more, nor return to the light of the living, but shall lie in the dark and silent grave until the resurrection; or rather, they shall never enjoy eternal light, glory, and happiness. The ultimate state of glory is sometimes expressed by "light"; Jn 8:12; this the people of God, such who are made light in the Lord, and are the children of the day, shall see; but wicked men shall not; they will be cast into outer darkness, where are weeping, wailing, and gnashing of teeth.
(m) "ad habitationem", Gejerus. (n) "Usque ad aetatem", Junius & Tremellius, Piscator.
John Wesley
49:19 He - Now he returns to the third person: such changes are frequent in this book. Go - To the grave and hell, where he shall meet with his wicked parents, who by their counsel and example, led him into his evil courses. See - Neither the light of this life, to which they shall never return: nor of the next life, to which they shall never be admitted.
48:2048:20: Մտցէ նա մինչեւ յազգ հարց իւրոց. մինչեւ յաւիտեան լոյս մի՛ տեսցէ։
20 Նա կը միանայ իր նախնիների սերնդին, մինչեւ յաւիտենութիւն լոյսը չի տեսնի:
19 Սակայն իր նախահայրերուն պիտի երթայ Ու ալ երբեք լոյս պիտի չտեսնեն։
Մտցէ նա մինչեւ յազգ հարց իւրոց, մինչեւ յաւիտեան լոյս մի՛ տեսցէ:

48:20: Մտցէ նա մինչեւ յազգ հարց իւրոց. մինչեւ յաւիտեան լոյս մի՛ տեսցէ։
20 Նա կը միանայ իր նախնիների սերնդին, մինչեւ յաւիտենութիւն լոյսը չի տեսնի:
19 Սակայն իր նախահայրերուն պիտի երթայ Ու ալ երբեք լոյս պիտի չտեսնեն։
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48:1948:20 но он пойдет к роду отцов своих, которые никогда не увидят света.
48:20 εἰσελεύσεται εισερχομαι enter; go in ἕως εως till; until γενεᾶς γενεα generation πατέρων πατηρ father αὐτοῦ αυτος he; him ἕως εως till; until αἰῶνος αιων age; -ever οὐκ ου not ὄψεται οραω view; see φῶς φως light
48:20. intrabit usque ad generationes patrum suorum usque ad finem non videbunt lucemHe shall g in to the generations of his fathers: and he shall never see light.
19. He shall go to the generation of his fathers; they shall never see the light.
He shall go to the generation of his fathers; they shall never see light:

48:20 но он пойдет к роду отцов своих, которые никогда не увидят света.
48:20
εἰσελεύσεται εισερχομαι enter; go in
ἕως εως till; until
γενεᾶς γενεα generation
πατέρων πατηρ father
αὐτοῦ αυτος he; him
ἕως εως till; until
αἰῶνος αιων age; -ever
οὐκ ου not
ὄψεται οραω view; see
φῶς φως light
48:20. intrabit usque ad generationes patrum suorum usque ad finem non videbunt lucem
He shall g in to the generations of his fathers: and he shall never see light.
19. He shall go to the generation of his fathers; they shall never see the light.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. От этих отзывов для него нет никакой пользы: по смерти он идет за своими предками, которые никогда не увидят света, а будут находиться во мраке шеола. Здесь в учении о загробном существовании вносится новая черта: жизнь в шеоле есть жизнь мрака, противоположная тому свету, каким пользовался человек на земле. На земле же жизнь его была полна благополучия, славы и почета, а потому в шеоле наступят дни горестей, забвения и унижения, дни страданий, чего лишены (по 16: ст.) праведники, живущие вблизи Бога. В шеоле нет воздействия и помощи Бога находящемуся там.
Adam Clarke: Commentary on the Bible - 1831
49:20: Man that is in honor - The rich and honorable man who has no spiritual understanding, is a beast in the sight of God. The spirit of this maxim is, A man who is in a dignified official situation, but destitute of learning and sound sense, is like a beast. The important place which he occupies reflects no honor upon him, but is disgraced by him. Who has not read the fable of the beautifully carved head? It was every thing that it should be, but had no brains.
This verse has been often quoted as a proof of the fall of man; and from ילין yalin, (in Psa 49:12), which signifies to lodge for a night, it has been inferred that Adam fell on the same day on which he was created, and that he did not spend a single night in the terrestrial paradise. Adam, who was in a state of glory, did not remain in it one night, but became stupid and ignorant as the beasts which perish. But we may rest assured this is no meaning of the text.
Albert Barnes: Notes on the Bible - 1834
49:20: Man that is in honor - Man that is in possession of wealth, or that occupies an exalted rank. See the notes at Psa 49:12.
And understandeth not - That is, who has no proper appreciation of what it is to be a man; of what is his true rank "as" a man; of his relations to God; of his condition as an immortal being - man that values himself only on the fact that he is rich; that lives for this world alone; that regards it as a sufficient distinction that he "is" rich; that degrades his nobler nature in the mere enjoyment of the pleasures of sense - is like the beasts - is in no way elevated above them.
Is like the beasts that perish - They live only for this life. They have no higher nature than that which pertains to the senses, and they live accordingly. The man who, though of exalted rank, lives for this life alone, herein resembles them. See the notes at Psa 49:12. Alas! what multitudes there are who thus live - whose only aim is to secure the wealth and the honors of this life - who have no more thought of a future state, and who form no more plans in regard to a future world, than do the brutes! For many there are in exalted stations, who are surrounded by all that wealth can give, yet who no more admit the thought of a future world into their hopes and plans than if they had no other endowment than the camel or the ox, and whose conduct in this respect would not be changed if all the higher endowments which constitute the nature of man were withdrawn, and they were at once reduced to the condition of a brute. While, therefore, the main purpose of this psalm is to show that wealth confers no "power" which is to be dreaded - that its possessor, though wicked, cannot permanently injure us, since he must soon pass away by death - the course of thought at the same time teaches us that we should not "desire" wealth as our portion; that we should not live for this, as the main object of life. The possessor of the most ample fortune must soon be laid in the grave. All that he has acquired will pass into other hands, and will be his no more. But he "has" a higher nature. He "may" live in a manner different from the brute that perishes. He "may" act with reference to a higher - an eternal - state of existence; and, when he dies, he "may" leave his earthly inheritance, whether great or small, only to enter on an inheritance that shall he permanent and eternal. "What shall it profit a man, if he shall gain the whole world, and lose his own soul?" Mar 8:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:20: Man: Psa 49:12; Est 5:11-14, Est 7:10
understandeth: Job 4:21
is like: Psa 73:18, Psa 73:19; Ecc 3:18, Ecc 3:19
Geneva 1599
49:20 Man [that is] in honour, and (q) understandeth not, is like the beasts [that] perish.
(q) He condemns man's ingratitude, who having received excellent gifts from God, abuses them like a beast to his own condemnation.
John Gill
49:20 Man that is in honour,.... A wicked man, as the Targum; See Gill on Ps 49:12;
and understandeth not; from whence his riches and honour, come, and what use he should make of them, and for what end he has them; or that understandeth not spiritual things, which relate to the salvation of his soul; who does not know God in Christ, nor the way of salvation by Christ; nor has any experience of the work of the Spirit of God upon his soul; nor has any spiritual understanding of the doctrines of the Gospel; nor knows himself, his state and condition, and what true happiness is:
is like the beasts that perish; See Gill on Ps 49:12.
John Wesley
49:20 Understandeth not - Hath not true wisdom. The beasts - Though he hath the outward shape of a man, yet in truth he is a beast, a stupid, and unreasonable creature.
Robert Jamieson, A. R. Fausset and David Brown
49:20 (Compare Ps 49:12). The folly is more distinctly expressed by "understandeth not," substituted for "abideth not."
48:2148:21: Մարդ ՚ի պատուի՛ էր եւ ո՛չ իմացաւ, հաւասարեաց անասնո՛ց անբանից եւ նմանեաց նոցա[6930]։ Տունք. ի̃։ Գոբղայս. խբ̃։[6930] Ոմանք.Հաւասարեաց անասնոց անմտից եւ։
21 Մարդը պատիւ ունէր՝ եւ չհասկացաւ, հաւասարուեց անբան անասուններին ու նմանուեց նրանց:
20 Մարդը, որ պատուոյ մէջ եղած ատեն իմաստուն չեղաւ՝ Անասուններու կը նմանի, որոնք կը կորսուին։
Մարդ ի պատուի [288]էր եւ ոչ իմացաւ, հաւասարեաց անասնոց անբանից եւ նմանեաց նոցա:

48:21: Մարդ ՚ի պատուի՛ էր եւ ո՛չ իմացաւ, հաւասարեաց անասնո՛ց անբանից եւ նմանեաց նոցա[6930]։ Տունք. ի̃։ Գոբղայս. խբ̃։
[6930] Ոմանք.Հաւասարեաց անասնոց անմտից եւ։
21 Մարդը պատիւ ունէր՝ եւ չհասկացաւ, հաւասարուեց անբան անասուններին ու նմանուեց նրանց:
20 Մարդը, որ պատուոյ մէջ եղած ատեն իմաստուն չեղաւ՝ Անասուններու կը նմանի, որոնք կը կորսուին։
zohrab-1805▾ eastern-1994▾ western am▾
48:2048:21 Человек, который в чести и неразумен, подобен животным, которые погибают.
48:21 ἄνθρωπος ανθρωπος person; human ἐν εν in τιμῇ τιμη honor; value ὢν ειμι be οὐ ου not συνῆκεν συνιημι comprehend παρασυνεβλήθη παρασυμβαλλομαι the κτήνεσιν κτηνος livestock; animal τοῖς ο the ἀνοήτοις ανοητος imperceptive; unintelligent καὶ και and; even ὡμοιώθη ομοιοω like; liken αὐτοῖς αυτος he; him
48:21. homo cum in honore esset non intellexit conparavit se iumentis et silebiturMan when he was in honour did not understand: he hath been compared to senseless beasts, and made like to them.
20. Man that is in honour, and understandeth not, is like the beasts that perish.
Man [that is] in honour, and understandeth not, is like the beasts [that] perish:

48:21 Человек, который в чести и неразумен, подобен животным, которые погибают.
48:21
ἄνθρωπος ανθρωπος person; human
ἐν εν in
τιμῇ τιμη honor; value
ὢν ειμι be
οὐ ου not
συνῆκεν συνιημι comprehend
παρασυνεβλήθη παρασυμβαλλομαι the
κτήνεσιν κτηνος livestock; animal
τοῖς ο the
ἀνοήτοις ανοητος imperceptive; unintelligent
καὶ και and; even
ὡμοιώθη ομοιοω like; liken
αὐτοῖς αυτος he; him
48:21. homo cum in honore esset non intellexit conparavit se iumentis et silebitur
Man when he was in honour did not understand: he hath been compared to senseless beasts, and made like to them.
20. Man that is in honour, and understandeth not, is like the beasts that perish.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾