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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Повод написания псалма указан во 2: ст. Это - донос Доика на первосвященника Ахимелеха за оказанное последним Давиду гостеприимство.

Что ты хвалишься своим доносом, заключающим коварство и несущим зло (3-6)? За это Господь покарает тебя, исторгнет от земли живых и на твоем примере наглядно покажет гибельность упования только на свою крепость, а не на Бога (7:-9). Я же, за свою веру в Бога, буду как зеленеющая маслина, за что и прославлю Его (10-11).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David, no doubt, was in very great grief when he said to Abiathar (1 Sam. xxii. 22), "I have occasioned the death of all the persons of thy father's house," who were put to death upon Doeg's malicious information; to give some vent to that grief, and to gain some relief to his mind under it, he penned this psalm, wherein, as a prophet, and therefore with as good an authority as if he had been now a prince upon the throne, I. He arraigns Doeg for what he had done, ver. 1. II. He accuses him, convicts him, and aggravates his crimes, ver. 2-4. III. He passes sentence upon him, ver. 5. IV. He foretels the triumphs of the righteous in the execution of the sentence, ver. 6, 7. V. He comforts himself in the mercy of God and the assurance he had that he should yet praise him, ver. 8, 9. In singing this psalm we should conceive a detestation of the sin of lying, foresee the ruin of those that persist in it, and please ourselves with the assurance of the preservation of God's church and people, in spite of all the malicious designs of the children of Satan, that father of lies.
Adam Clarke: Commentary on the Bible - 1831
The psalmist points out the malevolence of a powerful enemy, and predicts his destruction, Psa 52:1-5. At which destruction the righteous should rejoice, Psa 52:6, Psa 52:7. The psalmist's confidence on God, Psa 52:8, Psa 52:9.
The title is, "To the chief Musician, an instructive Psalm of David, when Doeg the Edomite came and informed Saul, and said to him, David is come to the house of Ahimelech." The history to which this alludes is the following: David, having learned that Saul was determined to destroy him, went to take refuge with Achish, king of Gath: in his journey he passed by Nob, where the tabernacle then was, and took thence the sword of Goliath; and, being spent with hunger, took some of the shewbread. Doeg, an Edomite, one of the domestics of Saul, being there, went to Saul, and informed him of these transactions. Saul immediately ordered Ahimelech into his presence, upbraided him for being a partisan of David, and ordered Doeg to slay him and all the priests. Doeg did so, and there fell by his hand eighty-five persons. And Saul sent and destroyed Nob and all its inhabitants, old and young, with all their property; none escaping but Abiathar, the son of Ahimelech, who immediately joined himself to David. The account may be found Sa1 21:1-7; Sa1 22:9-23. All the Versions agree in this title except the Syriac, which speaks of it as a Psalm directed against vice in general, with a prediction of the destruction of evil.
Though the Psalm be evidently an invective against some great, wicked, and tyrannical man, yet I think it too mild in its composition for a transaction the most barbarous on record, and the most flagrant vice in the whole character of Saul.
Albert Barnes: Notes on the Bible - 1834
52:0: This psalm purports to be "a psalm of David," and there is no reason to doubt that he was the author. The occasion on which it was composed is stated in the title. The correctness of this title has been called in question by DeWette and Rudinger, on the ground that the contents of the psalm do not seem to them to be so well suited to that occasion as to the times of Absalom or Ahithophel. There does not, however, appear to be any just reason for doubting the correctness of the title, as all the circumstances referred to in the psalm are susceptible of application to the act of Doeg the Edomite, on the occasion referred to, namely, that mentioned in Sa1 22:9 ff. David had fled to Ahimelech the priest at Nob, Sa1 21:1. By Ahimelech he had been supplied with bread, and furnished with the sword with which he himself had slain Goliath. On this occasion, an Edomite was present, named Doeg, whose character was, from some cause well known; and David felt that he would not hesitate to betray anyone, or do any act of wickedness or meanness, if it would subserve his own purposes Sa1 22:22. Apprehensive of danger, therefore, even in the presence and under the protection of Ahimelech, and supposing that his place of retreat could not be concealed from Saul, he fled to Achish, king of Gath Sa1 21:10, until in the fear of danger there, he feigned madness, and was driven away as a madman Sa1 21:14-15. he found refuge for a time in the cave of Adullam, where he supposed he would be safe, Sa1 22:1-2. From that cave he went to Mizpeh, in Moab Sa1 22:3-4, and thence, at the suggestion of the prophet Gad, he went into the forest of Hareth, Sa1 22:5.
At this time, Doeg the Edomite, in order to secure the favor of Saul, and to show that there was one at least who was friendly to him, and was willing to deliver up to punishment those who had encouraged David in his rebellion, informed Saul of the fact that David had been seen with Ahimelech at Nob, and that Ahimelech had given him food and the sword of Goliath the Philistine. The result was, that Ahimelech and the priests who were with him were summoned before Saul; that they were accused by him of the crime; that Saul commanded those who were around him to fall on Ahimelech and the priests and to put them to death; and when they all hesitated, Doeg himself fell upon them and executed the barbarous order. Eighty-five priests thus perished by the sword, and the city of Nob was destroyed, Sa1 22:9-19. It was the conduct of Doeg in this matter that is the subject of this psalm. Doeg is called "the Edomite." He was probably a native of Idumea, who had connected himself with Saul, and who hoped to secure his special favor by thus informing him of those who were in league with his enemy David. Some have supposed that he was a native-born Jew, and that he is called an Edomite because he may have had his residence in Idumea; but the more obvious supposition is that he was a native of that land. On Idumea, see the notes at Isa 11:14; notes at Isa 34:5-6; notes at Isa 63:1.
On the phrase in the title, "To the chief Musician," see the notes at the introduction to Psa 4:1-8. The fact that it is thus addressed to the overseer of the public music shows that, though it originally had a private reference, and was designed to record an event which occurred in the life of David, it yet had so much of public interest, and contained truth of so general a nature, that it might properly be employed in the public devotions of the sanctuary.
On the word "Maschil," see introduction to Psa 32:1-11. The psalm is divided, in the original, apparently for musical purposes, or to adapt it in some way to the music of the sanctuary, into three parts, which are indicated by the word "Selah," at the close of Psa 52:3, Psa 52:5. These, however, have no reference to the sense, or to the natural divisions of the psalm.
As respects the sense or the contents of the psalm, it is divided into three parts, which are not indicated by this musical mark.
I. The first refers to the character of the calumniator and informer, Psa 52:1-4. He was a man who was confident in himself, and who did not regard the goodness of God, Psa 52:1; a man whose tongue devised mischiefs like a sharp razor, Psa 52:2; a man who loved evil more than good, and a lie more than the truth, Psa 52:3; and a man who loved to utter words that would destroy the character and the happiness of others, Psa 52:4.
II. The judgment, or punishment that would come upon such a man, Psa 52:5-7.
(a) God would destroy and root him out of the land, Psa 52:5;
(b) the righteous would see this, and would triumph over him as one who was brought to a proper end - the proper end of one who did not make God his strength; who trusted in his riches; who strengthened himself in the purposes of wickedness, Psa 52:6-7.
III. The security - the preservation - the joy, of the author of the psalm, Psa 52:8-9. The aim - the purpose - of the informer referred to in the psalm, namely Doeg, had been really to disclose the place of David's retreat, and to have him delivered into the hands of Saul. This he hoped to accomplish through Ahimelech the priest. He supposed, evidently, that when Saul was informed that David had been with "him," Ahimelech would be brought before Saul and required to give information as to the place where David might be found, and that thus David would be delivered into the hands of Saul. But in this he had been disappointed. David had fled, and was secure.
Ahimelech was summoned to meet Saul Sa1 22:11, and with him were summoned also all "his father's house, the priests that were in Nob." In reply to the charge that he had conspired against Saul; that he had befriended David; that he had "given him," in modern language, "aid and comfort;" that he had assisted him so that he could "rise against Saul," and that he had so befriended him that he could "lie in wait for him" at that time - he boldly declared his conviction that Saul had not a more faithful subject in his realm than David was; "And who is so faithful among all thy servants as David, which is the king's son-in-law, and goeth at thy bidding, and is honorable in thine house?" There Ahimelech stood - an example of a bold, firm, independent, honorable, honest man. He maintained the innocence of David, as well as his own. He sought no favor by joining in the clamor against David. He did not seek to avert the blow which he could not but see was impending over himself, by any mean compliance with the prejudices of the king.
He did nothing to flatter the offended monarch, or to gratify him in his purpose to arrest David, the fugitive. He made no offer to disclose to him the place of his concealment. Any one of these things - any act in the line of that which Doeg had performed - might have saved his life. That he knew the place of David's retreat, is apparent from a circumstance incidentally referred to in the ultimate account of the affair, for, after Ahimelech had been put to death, it is said that one of his sons - Abiathar - fled at once to David Sa1 22:20-21, and disclosed to him the dreadful manner of his father's death; thus showing that the knowledge of the place of his retreat was in the possession of the family, and could easily have been disclosed to Saul, and yet it was not done. Neither Ahimelech, nor anyone of his family, even intimated to Saul that they knew where David then was, and that they could put him in possession of the means of securing him. That the fact that they did not and would not betray the place of his retreat was one cause of the wrath of Saul, is apparent from the reason assigned why the "footmen" were commanded to put them to death; "And the king said unto the footmen that stood about him, Turn, and slay the priests of the Lord, because their hand also is with David, and because they knew when he fled, and did not show it to me," Sa1 22:17.
It cannot be doubted, therefore, that if there had been an offer of furnishing the information; if there had been a tender of their services in the case; if there had been evinced a spirit of ready compliance with the prejudices and passions of Saul; if there had been among them the same spirit of mean sycophancy which characterized Doeg - Ahimelech and the whole family would have been safe. But no such thing was done; no such offer was made; no such spirit was evinced. There they stood - noble-minded people - father, son, all the family, true to honor, to virtue, to religion; true to God, to Saul, to David, and to themselves. They hid the secret in their own bosoms; they neither proffered nor submitted to any mean or dishonorable compliances that they might save their lives. There was, on the one hand, Doeg, "the "mighty" man," but "the mean informer;" on the other, a noble-minded man standing up in the conscious integrity of what he had done, and maintaining it even at the hazard of life.
The result is well known, and was that which, so far as the fate of Ahimelech was concerned, could easily have been anticipated. Saul, maddened against David, was now equally infuriated against the honest man who had befriended him. He commanded him to be put to death at once. And here, in this remarkable transaction, where so much of meaness and honor, of fidelity and falsehood, of integrity and corruption, of soberness and passion, come so near together, we have another strikng instance of firmness and virtue. Saul commanded the "footman," (margin, the "runners,") who were about him, to "turn and slay" Ahimelech and his sons. Yet the "footmen" declined to do the bloody work. Noble men, themselves, they saw here an instance of true nobleness of character and of deed in the priests of the Lord; and they refused, even at the peril of the wrath of Saul, to execute an unrighteous sentence on men so noble, so honorable, so true. There was one, however, that would do it. There stood the mean, the sycophantic, the base man, Doeg, who had 'informed' against the priests, and he was ready to do the work. The command was given, and he consummated the work of betrayal and of meanness, by putting at once to the sword, fourscore and five priests of the Lord, and by carrying desolation and death through the city of their habitation, smiting "with the edge of the sword, both men and women, children and sucklings, and oxen, and asses, and sheep;" Sa1 22:18-19.
In the meantime David was safe, and it is this fact which he celebrates when he says in this psalm, "I am like a green olive tree in the house of God," Psa 52:8; and it is for this that he gives praise, Psa 52:9.
The psalm refers, therefore, to the character and the conduct of an "informer," one of the most odious characters among men. In a book claiming to be a Rev_elation from God, as the Bible does - a book designed for all mankind, and intended to be adapted to all ages, and in a world where such people would be found in all lands and times, it was proper that the character of such should be at least once held up in its true light, that men may see what it really is. Any bad man may make himself more odious by becoming an "informer;" any good man may suffer, as David did, from the acts of such a one; and hence, the case in the psalm may suggest useful lessons in every age of the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 52:1, David, condemning the spitefulness of Doeg, prophesies his destruction; Psa 52:6, The righteous shall rejoice at it; Psa 52:8, David, upon his confidence in God's mercy, gives thanks.
Psa 54:3; Sa1 21:7, Sa1 22:9-19
Carl Friedrich Keil and Franz Delitzsch

The Punishment That Awaits the Evil Tongue
With Ps 52:1-9, which, side by side with Ps 51, exhibits the contrast between the false and the right use of the tongue, begins a series of Elohimic Maskı̂ls (Ps 52-55) by David. It is one of the eight Psalms which, by the statements of the inscriptions, of which some are capable of being verified, and others at least cannot be replaced by anything that is more credible, are assigned to the time of his persecution by Saul (Ps 7, 59, Ps 56:1-13, 34, Ps 52:1-9, Ps 57:1-11, Ps 142:1-7, Ps 54:1-7). Augustine calls them Psalmos fugitivos. The inscription runs: To the Precentor, a meditation (vid., Ps 32:1), by David, when Doeg the Edomite came and told Saul and said to him: David is gone in to the house of Ahimelech. By בּבוא, as in Ps 51:2; Ps 54:2, the writer of the inscription does not define the exact moment of the composition of the Psalm, but only in a general way the period in which it falls. After David had sojourned a short time with Samuel, he betook himself to Nob to Ahimelech the priest; and he gave him without hesitation, as being the son-in-law of the king, the shew-bread that had been removed, and the sword of Goliath that had been hung up in the sanctuary behind the ephod. Doeg the Edomite was witness of this; and when Saul, under the tamarisk in Gibea, held an assembly of his serving men, Doeg, the overseer of the royal mules, betrayed what had taken place between David and Ahimelech to him. Eighty-five priests immediately fell as victims of this betrayal, and only Abiathar (Ebjathar) the son of Ahimelech escaped and reached David, 1Kings 22:6-10 (where, in Ps 52:9, פרדי is to be read instead of עבדי, cf. Ps 21:8).
John Gill
INTRODUCTION TO PSALM 52
To the chief Musician, Maschil, A Psalm of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech. Of the title "Maschil", See Gill on Ps 32:1, title. The occasion of this psalm is here related, the history of which is in 1Kings 21:7. The sum of it is this; David having fled from Saul, came to Ahimelech the priest at Nob, and desired bread and a sword of him, which were given him, Doeg the Edomite being present at the same time. Sulpicius Severus (s) calls him a Syrian, following the Greek version of 1Kings 21:7; and so does Josephus (t), through a mistake of the letter for an Aramite instead of an Edomite; See Gill on 1Kings 21:7 and See Gill on 1Kings 22:9; this man observed what was done for David by the priest; and when Saul complained to his captains that they all conspired against him, and no man was sorry for him, or showed him the intrigue between David and his son; Doeg stood up and related what, and more than what he had heard and seen pass between David and Ahimelech; upon which Saul sent for the priest, and all his father's house with him, and charged him with treasonable practices; and though he solemnly protested his innocency, Saul would not believe him, but ordered his footmen to fall upon him, and upon all the priests with him; but they refusing, he commanded Doeg to do it, who accordingly did, and slew eighty five priests, and destroyed all in the city of Nob, men, women, children, and sucklings, oxen, asses, and sheep; only Abiathar, the son of Ahimelech, escaped, who fled to David, and reported the whole affair; upon which he penned this psalm: in which he has respect not only to the then present case, but to future times, Doeg being a type of antichrist, the man of sin; in his name, which signifies "anxious [and] solicitous" (u), as he was to gain the king's favour, and obtain wealth and honour; so is antichrist to grasp all power, civil and ecclesiastical, and to get worldly honour and riches: in the country he was of, being an Edomite; and it is easy to observe, that Edom is the name which the Jews commonly give to the Roman empire, in which antichrist has his seat and power: in his religion, being a proselyte of the Jews, and was at an act of devotion, detained before the Lord, when he saw and heard what passed between David and Ahimelech; so antichrist appeared with the mask of religion, rose up out of the church, and sat in the temple of God, showing himself as though he was God: in his office, the chiefest of the herdmen, or mightiest among the shepherds of Saul; so antichrist calls himself "princeps pastorum", that is, "the chief of pastors"; assuming to himself the title which belongs to Christ, the chief Shepherd and Bishop of souls: and, lastly, in his cruelty in slaying the priests of the Lord. Antichrist is notorious for shedding and drinking the blood of the saints, the faithful confessors and witnesses of Jesus Christ. In this psalm David upbraids him with his glorying in his wickedness, and checks it by observing that the grace and goodness of God to his people ever endures, Ps 52:4; charges him with devising mischief, and loving it, Ps 52:2; and foretells his everlasting ruin and destruction, Ps 52:5; which will be seen by the righteous with pleasure, who will have just reason to insult over him, Ps 52:6; and the psalm is concluded with an account of the happy condition and comfortable frame of soul the psalmist was in, in a view of all his troubles and enemies; he was flourishing in the church of God, trusted in the mercy of God for ever, and determined always to praise him and wait upon him, which is good for the saints to do, Ps 52:8.
(s) Sacr. Hist. l. 1. p. 43. (t) Antiqu. l. 6. c. 12. s. 1. 4. (u) A rad. "solicitus, anxius fuit", Buxtorf.
51:151:1: ՚Ի կատարած իմաստութեան. Սաղմոս ՚ի Դաւիթ[6951]. [6951] Ոմանք.՚Ի կատարած սաղմոս. իմաստութիւն Դաւթի։
1 Այսուհետեւ՝ սաղմոս Դաւթի,
Գլխաւոր երաժշտին՝ Դաւիթին երգը,
Ի կատարած. Սաղմոս`` Դաւթի:

51:1: ՚Ի կատարած իմաստութեան. Սաղմոս ՚ի Դաւիթ[6951].
[6951] Ոմանք.՚Ի կատարած սաղմոս. իմաստութիւն Դաւթի։
1 Այսուհետեւ՝ սաղմոս Դաւթի,
Գլխաւոր երաժշտին՝ Դաւիթին երգը,
zohrab-1805▾ eastern-1994▾ western am▾
51:051:1 Начальнику хора. Учение Давида,
51:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax συνέσεως συνεσις comprehension τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
51:1 לַ la לְ to † הַ the מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David בְּֽ bᵊˈ בְּ in בֹוא־ vô- בוא come אֵ֭לָיו ˈʔēlāʸw אֶל to נָתָ֣ן nāṯˈān נָתָן Nathan הַ ha הַ the נָּבִ֑יא nnāvˈî נָבִיא prophet כַּֽ kˈa כְּ as אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֝֗א ˈbˈā בוא come אֶל־ ʔel- אֶל to בַּת־שָֽׁבַע׃ baṯ-šˈāvaʕ בַּת שֶׁבַע Bathsheba חָנֵּ֣נִי ḥonnˈēnî חנן favour אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) כְּ kᵊ כְּ as חַסְדֶּ֑ךָ ḥasdˈeḵā חֶסֶד loyalty כְּ kᵊ כְּ as רֹ֥ב rˌōv רֹב multitude רַ֝חֲמֶ֗יךָ ˈraḥᵃmˈeʸḵā רַחֲמִים compassion מְחֵ֣ה mᵊḥˈē מחה wipe פְשָׁעָֽי׃ fᵊšāʕˈāy פֶּשַׁע rebellion
51:1. victori ab erudito DavidUnto the end, understanding for David,
For the Chief Musician. Maschil of David: when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech.
51:1. Unto the end. A Psalm of David, when Nathan the prophet came to him, after he went to Bathsheba. Be merciful to me, O God, according to your great mercy. And, according to the plentitude of your compassion, wipe out my iniquity.
51:1. To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba. Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions.
[310] KJV Chapter [52] To the chief Musician, Maschil, [A Psalm] of David:

51:1 Начальнику хора. Учение Давида,
51:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
συνέσεως συνεσις comprehension
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
51:1
לַ la לְ to
הַ the
מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail
מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm
לְ lᵊ לְ to
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
בְּֽ bᵊˈ בְּ in
בֹוא־ vô- בוא come
אֵ֭לָיו ˈʔēlāʸw אֶל to
נָתָ֣ן nāṯˈān נָתָן Nathan
הַ ha הַ the
נָּבִ֑יא nnāvˈî נָבִיא prophet
כַּֽ kˈa כְּ as
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֝֗א ˈbˈā בוא come
אֶל־ ʔel- אֶל to
בַּת־שָֽׁבַע׃ baṯ-šˈāvaʕ בַּת שֶׁבַע Bathsheba
חָנֵּ֣נִי ḥonnˈēnî חנן favour
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
כְּ kᵊ כְּ as
חַסְדֶּ֑ךָ ḥasdˈeḵā חֶסֶד loyalty
כְּ kᵊ כְּ as
רֹ֥ב rˌōv רֹב multitude
רַ֝חֲמֶ֗יךָ ˈraḥᵃmˈeʸḵā רַחֲמִים compassion
מְחֵ֣ה mᵊḥˈē מחה wipe
פְשָׁעָֽי׃ fᵊšāʕˈāy פֶּשַׁע rebellion
51:1. victori ab erudito David
Unto the end, understanding for David,
For the Chief Musician. Maschil of David: when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech.
51:1. Unto the end. A Psalm of David, when Nathan the prophet came to him, after he went to Bathsheba. Be merciful to me, O God, according to your great mercy. And, according to the plentitude of your compassion, wipe out my iniquity.
51:1. To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba. Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
52:1: Why boastest thou thyself in Mischief? - Why dost thou "exult" in that which is wrong? Why dost thou find pleasure in evil rather than in good? Why dost thou seek to triumph in the injury done to others? The reference is to one who prided himself on schemes and projects which tended to injure others; or who congratulated himself on the success which attended his efforts to wrong other people.
O mighty man - DeWette and Luther render this, "tyrant." The original word would be properly applied to one of rank or distinction; a man of "power" - power derived either from office, from talent, or from wealth. It is a word which is often applied to a hero or warrior: Isa 3:2; Eze 39:20; Sa2 17:10; Psa 33:16; Psa 120:4; Psa 127:4; Dan 11:3; Gen 6:4; Jer 51:30. So far as the "word" is concerned, it might be applied either to Saul or to any other warrior or man of rank; and Professor Alexander supposes that it refers to Saul himself. The connection, however, seems to require us to understand it of Doeg, and not of Saul, This appears to be clear
(a) from the general character here given to the person referred to, a character not particularly applicable to Saul, but applicable to an informer like Doeg Psa 52:2-4; and
(b) from the fact that he derived his power, not from his rank and office, as Saul did, but mainly from his wealth Psa 52:7. This would seem to imply that some other was referred to than Saul.
The goodness of God endureth continually - literally, "all the day." That is, the wicked man could not hope to pRev_ent the exercise of the divine goodness toward him whom he persecuted, and whom he sought to injure. David means to say that the goodness of God was so great and so constant, that he would protect his true friends from such machinations; or that it, was so unceasing and watchful, that the informer and accuser could not hope to find an interval of time when God would intermit his care, and when, therefore, he might hope for success. Against the goodness of God, the devices of a wicked man to injure the righteous could not ultimately pRev_ail.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:1: told: Psa 59:7; Jer 9:8; Exo 22:9
boastest: Psa 10:2, Psa 10:3, Psa 94:4; Rom 1:30; Ti2 3:2
mischief: Psa 7:14, Psa 10:7, Psa 36:3-6; Pro 6:14, Pro 6:18; Isa 59:4; Mic 7:3
O mighty: Gen 6:4, Gen 6:5, Gen 10:8, Gen 10:9; Sa1 21:7
goodness: Psa 103:17, Psa 107:1, Psa 137:1, Psa 137:2; Jo1 4:7, Jo1 4:8
Carl Friedrich Keil and Franz Delitzsch
52:1
Tit is bad enough to behave wickedly, but bad in the extreme to boast of it at the same time as an heroic act. Doeg, who causes a massacre, not, however, by the strength of his hand, but by the cunning of his tongue, does this. Hence he is sarcastically called גּבּור (cf. Is 5:22). David's cause, however, is not therefore lost; for it is the cause of God, whose loving-kindness endures continually, without allowing itself to be affected, like the favour of men, by calumny. Concerning הוּות vid., on Ps 5:10. לשׁון is as usual treated as fem; עשׂה רמיּה (according to the Masora with Tsere) is consequently addressed to a person. In Ps 52:5 רע after אהבתּ has the Dagesh that is usual also in other instances according to the rule of the אתי מרחיק, especially in connection with the letters כפתבגד (with which Resh is associated in the Book of Jezira, Michlol 96b, cf. 63b).
(Note: אתי מרחיק is the name by which the national grammarians designate a group of two words, of which the first, ending with Kametz or Segol, has the accent on the penult., and of which the second is a monosyllable, or likewise is accented on the penult. The initial consonant of the second word in this case receives a Dagesh, in order that it may not, in consequence of the first ictus of the group of words "coming out of the distance," i.e., being far removed, be too feebly and indistinctly uttered. This dageshing, however, only takes place when the first word is already of itself Milel, or at least, as e.g., מצאה בּית, had a half-accented penult., and not when it is from the very first Milra and is only become Milel by means of the retreating of the accent, as עשׂה פלא, Ps 78:12, cf. Deut 24:1. The penultima-accent has a greater lengthening force in the former case than in the latter; the following syllables are therefore uttered more rapidly in the first case, and the Dagesh is intended to guard against the third syllable being too hastily combined with the second. Concerning the rule, vid., Baer's Thorath Emeth, p. 29f.)
The מן or מטּוב and מדּבּר is not meant to affirm that he loves good, etc., less than evil, etc., but that he does not love it at all (cf. Ps 118:8., Hab 2:16). The music which comes in after Ps 52:5 has to continue the accusations con amarezza without words. Then in Ps 52:6 the singing again takes them up, by addressing the adversary with the words "thou tongue of deceit" (cf. Ps 120:3), and by reproaching him with loving only such utterances as swallow up, i.e., destroy without leaving a trace behind (בּלע, pausal form of בלע, like בּצע in Ps 119:36, cf. the verb in Ps 35:25, 2Kings 17:16; 2Kings 20:19.), his neighbour's life and honour and goods. Hupfeld takes Ps 52:6 as a second object; but the figurative and weaker expression would then follow the unfigurative and stronger one, and "to love a deceitful tongue" might be said with reference to this character of tongue as belonging to another person, not with reference to his own.
Geneva 1599
52:1 "To the chief Musician, Maschil, [A Psalm] of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech." Why boastest thou thyself in mischief, O (a) mighty man? the goodness of God [endureth] continually.
(a) O Doeg, who half consider to be the tyrant Saul, and had the power to murder the saints of God.
John Gill
52:1 Why boastest thou thyself in mischief?.... Or "in evil" (w); in that which is sinful; to glory in riches, wisdom, and strength, which are not in themselves evil, is wrong; and to rejoice in such boastings, all such rejoicing is evil; to be a doer of mischief, or sin, is bad; to make a sport of it, worse; but to glory in it, and boast of it when done, is worse still: to be boasters of evil things, is the character of antichrist and his followers, Ti2 3:2; who not only boast of their merit, their good works, and works of supererogation, and of their riches, and honour, and grandeur, saying, "I sit as a queen", Rev_ 18:7; but of their wickedness in shedding the blood of the saints, thinking thereby they do God good service, and merit heaven, and eternal happiness; as Doeg boasted of his slaughter of the priests, and of his gaining the king's favour by it;
O mighty man! referring either to his office, being the chief of Saul's herdmen, and set over his servants, 1Kings 21:7; or ironically, to the mighty deed he had done, in slaying the unarmed priests, and putting to death the very sucklings at the breast, and even the innocent sheep, oxen, and asses; or to his great wickedness and power to commit it; though man has no power and free will to that which is good, yet he has to that which is evil; so the Septuagint, Vulgate Latin, and the eastern versions render it, "O thou! mighty in wickedness"; and to the same purpose the Targum paraphrases it, "mighty to shed innocent blood"; and the note of Aben Ezra is, "mighty to do evil". A learned writer (x) thinks this relates to Saul, and describes him as a man of power and dignity. The character well agrees with the little horn and Romish beast, Dan 7:20;
the goodness of God endureth continually: that is, the love, grace, and mercy of God; this is observed as what is the matter of the saints' boasting, in opposition to the wicked boasting of Doeg; they glory in the love of God, and in that they know him who exerciseth lovingkindness, which is the source of all the blessings of grace and goodness; and in Christ, through whom all are communicated to them; and in him, as made every blessing to them, wisdom, righteousness, sanctification, and redemption: they ascribe the whole of their salvation, and all they have, to the grace of God, and glory in nothing as of themselves, and as though not received of the Lord. Moreover, the psalmist may take notice of this, as what was his support under all the persecutions he endured from men; that he had an interest in the grace and goodness of God, which is immutable and everlasting, invariably the same in all states and conditions; and that he was encompassed about with the favour of God as with a shield; and that it was not in the power of his most implacable enemies to separate him from the love of God; and therefore it was egregious folly in Doeg to boast himself in mischief; for, be he as mighty as he might, he could not prevent his sharing in the divine goodness, which always continues.
(w) "in malo", Vatablus, Junius & Tremellius, Gejerus. (x) Delaney's Life of King David, vol. 1. p. 119.
John Wesley
52:1 Continually - God is continually doing good: thou art continually doing mischief. O mighty - He speaks ironically. O valiant captain! To kill a few weak and unarmed persons.
Robert Jamieson, A. R. Fausset and David Brown
52:1 Compare 1Kings 21:1-10; 1Kings 22:1-10, for the history of the title. Ps 52:1 gives the theme; the boast of the wicked over the righteous is vain, for God constantly cares for His people. This is expanded by describing the malice and deceit, and then the ruin, of the wicked, and the happy state of the pious. (Ps 52:1-9)
mighty man--literally, "hero." Doeg may be thus addressed, ironically, in respect of his might in slander.
51:251:2: ՚ի ժամանակի զի եկն Դովեկ պատմեաց Սաւուղայ, թէ ահաւասիկ Դաւիթ ՚ի տան Աքիմելիքայ է. ԾԱ[6952]։[6952] Ոմանք.Դովեկ Եդոմայեցի, պատմեաց Սաւուղի, եւ ասէ թէ եկն Դաւիթ առ Աբիմելէք։
2 այն ժամանակ, երբ Դովեկ Եդոմայեցին եկաւ պատմեց Սաւուղին, թէ ահա Դաւիթն Աքիմելէքի տանն է:
երբ Դովեկ իմացուց Սաւուղին թէ Դաւիթ Աքիմելէքին տունն է
ի ժամանակի զի եկն Դովեկ Եդովմայեցի պատմեաց Սաւուղի, թէ` Ահաւասիկ Դաւիթ ի տան Աքիմելիքայ է:

51:2: ՚ի ժամանակի զի եկն Դովեկ պատմեաց Սաւուղայ, թէ ահաւասիկ Դաւիթ ՚ի տան Աքիմելիքայ է. ԾԱ[6952]։
[6952] Ոմանք.Դովեկ Եդոմայեցի, պատմեաց Սաւուղի, եւ ասէ թէ եկն Դաւիթ առ Աբիմելէք։
2 այն ժամանակ, երբ Դովեկ Եդոմայեցին եկաւ պատմեց Սաւուղին, թէ ահա Դաւիթն Աքիմելէքի տանն է:
երբ Դովեկ իմացուց Սաւուղին թէ Դաւիթ Աքիմելէքին տունն է
zohrab-1805▾ eastern-1994▾ western am▾
51:151:2 после того, как приходил Доик Идумеянин и донес Саулу и сказал ему, что Давид пришел в дом Ахимелеха.
51:2 ἐν εν in τῷ ο the ἐλθεῖν ερχομαι come; go Δωηκ δωηκ the Ιδουμαῖον ιδουμαιος and; even ἀναγγεῖλαι αναγγελλω announce τῷ ο the Σαουλ σαουλ Saoul; Saul καὶ και and; even εἰπεῖν επω say; speak αὐτῷ αυτος he; him ἦλθεν ερχομαι come; go Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for τὸν ο the οἶκον οικος home; household Αβιμελεχ αβιμελεχ Abimelech; Avimelekh
51:2 הֶ֭רֶבהרבה *ˈherev רבה be many כַּבְּסֵ֣נִי kabbᵊsˈēnî כבס wash מֵ mē מִן from עֲוֹנִ֑י ʕᵃwōnˈî עָוֹן sin וּֽ ˈû וְ and מֵ mē מִן from חַטָּאתִ֥י ḥaṭṭāṯˌî חַטָּאת sin טַהֲרֵֽנִי׃ ṭahᵃrˈēnî טהר be clean
51:2. cum venisset Doec Idumeus et adnuntiasset Saul dicens ei venit David in domum AchimelechWhen Doeg the Edomite came and told Saul: David went to the house of Achimelech.
1. Why boastest thou thyself in mischief, O mighty man? the mercy of God continually.
51:2. Wash me once again from my iniquity, and cleanse me from my sin.
51:2. Wash me throughly from mine iniquity, and cleanse me from my sin.
when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech:

51:2 после того, как приходил Доик Идумеянин и донес Саулу и сказал ему, что Давид пришел в дом Ахимелеха.
51:2
ἐν εν in
τῷ ο the
ἐλθεῖν ερχομαι come; go
Δωηκ δωηκ the
Ιδουμαῖον ιδουμαιος and; even
ἀναγγεῖλαι αναγγελλω announce
τῷ ο the
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
εἰπεῖν επω say; speak
αὐτῷ αυτος he; him
ἦλθεν ερχομαι come; go
Δαυιδ δαβιδ Dabid; Thavith
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
Αβιμελεχ αβιμελεχ Abimelech; Avimelekh
51:2
הֶ֭רֶבהרבה
*ˈherev רבה be many
כַּבְּסֵ֣נִי kabbᵊsˈēnî כבס wash
מֵ מִן from
עֲוֹנִ֑י ʕᵃwōnˈî עָוֹן sin
וּֽ ˈû וְ and
מֵ מִן from
חַטָּאתִ֥י ḥaṭṭāṯˌî חַטָּאת sin
טַהֲרֵֽנִי׃ ṭahᵃrˈēnî טהר be clean
51:2. cum venisset Doec Idumeus et adnuntiasset Saul dicens ei venit David in domum Achimelech
When Doeg the Edomite came and told Saul: David went to the house of Achimelech.
1. Why boastest thou thyself in mischief, O mighty man? the mercy of God continually.
51:2. Wash me once again from my iniquity, and cleanse me from my sin.
51:2. Wash me throughly from mine iniquity, and cleanse me from my sin.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3. Донос Доика Саулу Давид называет злодейством потому, что он имел целью завинить Ахимелеха в оказании Давиду помощи, как врагу своего царя, т. е. в сочувствии мятежнику и соучастии с последним. В этом случае он намеренно ложно истолковал поступок Ахимелеха, который не знал истории настоящего бегства Давида и если оказал ему участие, то руководился священным обычаем гостеприимства, а не злодейским умыслом против своего царя; донос Доика, как губивший невинного, был злодейством. - "Милость Божия всегда со мною". Давид верит, что Господь не оставит его своей защитой и донос Доика, рассчитанный на то, чтобы повредить Давиду, будет безрезультатен.
Adam Clarke: Commentary on the Bible - 1831
52:1: Why boastest thou thyself - It is thought that Doeg boasted of his loyalty to Saul in making the above discovery; but the information was aggravated by circumstances of falsehood that tended greatly to inflame and irritate the mind of Saul. Exaggeration and lying are common to all informers.
O mighty man? - This character scarcely comports with Doeg, who was only chief of the herdsmen of Saul, Sa1 21:7; but I grant this is not decisive evidence that the Psalm may not have Doeg in view, for the chief herdsman may have been a man of credit and authority.
Albert Barnes: Notes on the Bible - 1834
52:2: Thy tongue deviseth mischiefs - The word rendered "mischiefs" means
(a) desire, cupidity: Pro 10:3; then
(b) fall, ruin, destruction, wickedness: Psa 5:9; Psa 38:12.
The meaning here is, that he made use of his tongue to ruin others. Compare Psa 50:19. The particular thing referred to here is the fact that Doeg sought the ruin of others by giving "information" in regard to them. He "informed" Saul of what Ahimelech had done; he informed him where David had been, thus giving him, also, information in what way he might be found and apprehended. All this was "designed" to bring ruin upon David and his followers. It "actually" brought ruin on Ahimelech and those associated with him, Sa1 22:17-19.
Like a sharp razor - See the notes at Isa 7:20. His slanders were like a sharp knife with which one stabs another. So we stay of a slanderer that he "stabs" another in the dark.
Working deceitfully - literally, making deceit. That is, it was by deceit that he accomplished his purpose. There was no open and fair dealing in what he did.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:2: Thy: Psa 50:19, Psa 64:2-6, Psa 140:2, Psa 140:3; Pro 6:16-19, Pro 30:14; Jer 9:3, Jer 9:4, Jer 18:18; Mat 26:59; Act 6:11-13, Act 24:1, Act 24:5; Rev 12:10
like: Psa 57:4, Psa 59:7; Pro 12:18, Pro 18:21
working: Psa 109:2, Psa 120:2; Co2 4:2, Co2 11:13
Geneva 1599
52:2 Thy tongue deviseth (b) mischiefs; like a sharp razor, working deceitfully.
(b) Your malice moves you by crafty flattery and lies to accuse and destroy the innocents.
John Gill
52:2 Thy tongue deviseth mischiefs,.... Abundance of mischiefs, in a variety of ways, against many persons, even all good men. What properly belongs to the heart is here ascribed to the tongue; because, as Aben Ezra observes, it is the interpreter and discoverer of the thoughts of the heart: out of the abundance of that the tongue speaks and declares the mischief it has devised. Doeg intended mischief to David, when he spoke to Saul, 1Kings 22:9; so antichrist devises mischiefs against the saints of the most High, to wear them out, and thinks to change times and laws, Dan 7:25;
like a sharp razor, working deceitfully; that is, his tongue was like a razor; the razor is but a small instrument, and the tongue is but a little member: the razor is a sharp and cutting one, and so is the tongue; and therefore compared to a sharp sword, Ps 57:4; see Jer 18:18; the razor takes off the beard cleanly and wholly; Doeg's tongue was the cause of the utter ruin of Ahimelech's family and the city of Nob; and as a razor may be said to "work deceitfully", when it turns aside in the hand of him that useth it, and with the hair takes off more than it should, even skin and flesh, or cuts the man's throat; so in a deceitful and insidious manner did Doeg work the destruction of Ahimelech and the priests of the Lord.
John Wesley
52:2 Deviseth - Expresses what thy wicked mind had devised. Deceitfully - Doeg pretended only to vindicate himself from disloyalty, 1Kings 22:8, but he really intended to expose the priests, to the king's fury.
Robert Jamieson, A. R. Fausset and David Brown
52:2 tongue--for self.
mischiefs--evil to others (Ps 5:9; Ps 38:12).
working deceitfully-- (Ps 10:7), as a keen, smoothly moving razor, cutting quietly, but deeply.
51:351:3: Զի՞ պարծի ՚ի չարութեան հզօր զանօրէնութիւն[6953]. [6953] Ոմանք.Զի՞ պարծիցի ՚ի չարութիւն հզօրն։ Ուր Ոսկան.Հզօրն յանօրէնութեան։
3 Ինչո՞ւ է հզօրը պարծենում չարութեամբ ու անօրէնութեամբ:
52 Ինչո՞ւ անօրէնութիւնով կը պարծիս, ո՛վ բռնաւոր. Աստուծոյ ողորմութիւնը յաւիտենական է։
Զի՞ [306]պարծի ի չարութեան, հզօր, [307]զանօրէնութիւն:

51:3: Զի՞ պարծի ՚ի չարութեան հզօր զանօրէնութիւն[6953].
[6953] Ոմանք.Զի՞ պարծիցի ՚ի չարութիւն հզօրն։ Ուր Ոսկան.Հզօրն յանօրէնութեան։
3 Ինչո՞ւ է հզօրը պարծենում չարութեամբ ու անօրէնութեամբ:
52 Ինչո՞ւ անօրէնութիւնով կը պարծիս, ո՛վ բռնաւոր. Աստուծոյ ողորմութիւնը յաւիտենական է։
zohrab-1805▾ eastern-1994▾ western am▾
51:251:3 Что хвалишься злодейством, сильный? милость Божия всегда {со мною};
51:3 τί τις.1 who?; what? ἐγκαυχᾷ εγκαυχαομαι pride oneself on; boast loudly ἐν εν in κακίᾳ κακια badness; vice ὁ ο the δυνατός δυνατος possible; able ἀνομίαν ανομια lawlessness ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day
51:3 כִּֽי־ kˈî- כִּי that פְ֭שָׁעַי ˈfšāʕay פֶּשַׁע rebellion אֲנִ֣י ʔᵃnˈî אֲנִי i אֵדָ֑ע ʔēḏˈāʕ ידע know וְ wᵊ וְ and חַטָּאתִ֖י ḥaṭṭāṯˌî חַטָּאת sin נֶגְדִּ֣י neḡdˈî נֶגֶד counterpart תָמִֽיד׃ ṯāmˈîḏ תָּמִיד continuity
51:3. quid gloriaris in malitia potens misericordia Dei tota est dieWhy dost thou glory in malice, thou that art mighty in iniquity?
2. Thy tongue deviseth very wickedness; like a sharp razor, working deceitfully.
51:3. For I know my iniquity, and my sin is ever before me.
51:3. For I acknowledge my transgressions: and my sin [is] ever before me.
KJV [1] Why boastest thou thyself in mischief, O mighty man? the goodness of God [endureth] continually:

51:3 Что хвалишься злодейством, сильный? милость Божия всегда {со мною};
51:3
τί τις.1 who?; what?
ἐγκαυχᾷ εγκαυχαομαι pride oneself on; boast loudly
ἐν εν in
κακίᾳ κακια badness; vice
ο the
δυνατός δυνατος possible; able
ἀνομίαν ανομια lawlessness
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
51:3
כִּֽי־ kˈî- כִּי that
פְ֭שָׁעַי ˈfšāʕay פֶּשַׁע rebellion
אֲנִ֣י ʔᵃnˈî אֲנִי i
אֵדָ֑ע ʔēḏˈāʕ ידע know
וְ wᵊ וְ and
חַטָּאתִ֖י ḥaṭṭāṯˌî חַטָּאת sin
נֶגְדִּ֣י neḡdˈî נֶגֶד counterpart
תָמִֽיד׃ ṯāmˈîḏ תָּמִיד continuity
51:3. quid gloriaris in malitia potens misericordia Dei tota est die
Why dost thou glory in malice, thou that art mighty in iniquity?
2. Thy tongue deviseth very wickedness; like a sharp razor, working deceitfully.
51:3. For I know my iniquity, and my sin is ever before me.
51:3. For I acknowledge my transgressions: and my sin [is] ever before me.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Wickedness of Doeg.
1 Why boastest thou thyself in mischief, O mighty man? the goodness of God endureth continually. 2 Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully. 3 Thou lovest evil more than good; and lying rather than to speak righteousness. Selah. 4 Thou lovest all devouring words, O thou deceitful tongue. 5 God shall likewise destroy thee for ever, he shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living. Selah.
The title is a brief account of the story which the psalm refers to. David now, at length, saw it necessary to quit the court, and shift for his own safety, for fear of Saul, who had once and again attempted to murder him. Being unprovided wit harms and victuals, he, by a wile, got Ahimelech the priest to furnish him with both. Doeg an Edomite happened to be there, and he went and informed Saul against Ahimelech, representing him as confederate with a traitor, upon which accusation Saul grounded a very bloody warrant, to kill all the priests; and Doeg, the prosecutor, was the executioner, 1 Sam. xxii. 9, &c. In these verses,
I. David argues the case fairly with this proud and mighty man, v. 1. Doeg, it is probably, was mighty in respect of bodily strength; but, if he was, he gained no reputation to it by his easy victory over the unarmed priests of the Lord; it is no honour for those that wear a sword to hector those that wear an ephod. However, he was, by his office, a mighty man, for he was set over the servants of Saul, chamberlain of the household. This was he that boasted himself, not only in the power he had to do mischief, but in the mischief he did. Note, It is bad to do ill, but it is worse to boast of it and glory in it when we have done, not only not to be ashamed of a wicked action, but to justify it, not only to justify it, but to magnify it and value ourselves upon it. Those that glory in their sin glory in their shame, and then it becomes yet more shameful; might men are often mischievous men, and boast of their heart's desire, Ps. x. 3. It is uncertain how the following words come in: The goodness of God endures continually. Some make it the wicked man's answer to this question. The patience and forbearance of God (those great proofs of his goodness) are abused by sinners to the hardening of their hearts in their wicked ways; because sentence against their evil works is not executed speedily, nay, because God is continually doing them good, therefore they boast in mischief; as if their prosperity in their wickedness were an evidence that there is no harm in it. But it is rather to be taken as an argument against him, to show, 1. The sinfulness of his sin: "God is continually doing good, and those that therein are like him have reason to glory in their being so; but thou art continually doing mischief, and therein art utterly unlike him, and contrary to him, and yet gloriest in being so." 2. The folly of it: "Thou thinkest, with the mischief which thou boastest of (so artfully contrived and so successfully carried on), to run down and ruin the people of God; but thou wilt find thyself mistaken: the goodness of God endures continually for their preservation, and then they need not fear what man can do unto them." The enemies in vain boast in their mischief while we have God's mercy to boast in.
II. He draws up a high charge against him in the court of heaven, as he had drawn up a high charge against Ahimelech in Saul's court, v. 2-4. He accuses him of the wickedness of his tongue (that unruly evil, full of deadly poison) and the wickedness of his heart, which that was an evidence of. Four things he charges him with:-- 1. Malice. His tongue does mischief, not only pricking like a needle, but cutting like a sharp razor. Scornful bantering words would not content him; he loved devouring words, words that would ruin the priests of the Lord, whom he hated. 2. Falsehood. It was a deceitful tongue that he did this mischief with (v. 4); he loved lying (v. 3), and this sharp razor did work deceitfully (v. 2), that is, before he had this occasion given him to discover his malice against the priests, he had acted very plausibly towards them; though he was an Edomite, he attended the altars, and brought his offerings, and paid his respects to the priests, as decently as any Israelite; therein he put a force upon himself (for he was detained before the Lord), but thus he gained an opportunity of doing them so much the greater mischief. Or it may refer to the information itself which he gave in against Ahimelech; for the matter of fact was, in substance, true, yet it was misrepresented, and false colours were put upon it, and therefore he might well be said to love lying, and to have a deceitful tongue. He told the truth, but not all the truth, as a witness ought to do; had he told that David made Ahimelech believe he was then going upon Saul's errand, the kindness he showed him would have appeared to be not only not traitorous against Saul, but respectful to him. It will not save us from the guilt of lying to be able to say, "There was some truth in what we said," if we pervert it, and make it to appear otherwise than it was. 3. Subtlety in sin: "Thy tongue devises mischiefs; that is, it speaks the mischief which thy heart devises." The more there is of craft and contrivance in any wickedness the more there is of the devil in it. 4. Affection to sin: "Thou lovest evil more than good; that is, thou lovest evil, and hast no love at all to that which is good; thou takest delight in lying, and makest no conscience of doing right. Thou wouldst rather please Saul by telling a lie than please God by speaking truth." Those are of Doeg's spirit who, instead of being pleased (as we ought all to be) with an opportunity of doing a man a kindness in his body, estate, or good name, are glad when they have a fair occasion to do a man a mischief, and readily close with an opportunity of that kind; that is loving evil more than good. It is bad to speak devouring words, but it is worse to love them either in others or in ourselves.
III. He reads his doom and denounces the judgments of God against him for his wickedness (v. 5): "Thou hast destroyed the priests of the Lord and cut them off, and therefore God shall likewise destroy thee for ever." Sons of perdition actively shall be sons of perdition passively, as Judas and the man of sin. Destroyers shall be destroyed; those especially that hate, and persecute, and destroy the priests of the Lord, his ministers and people, who are made to our God priests, a royal priesthood, shall be taken away with a swift and everlasting destruction. Doeg is here condemned, 1. To be driven out of the church: He shall pluck thee out of the tabernacle, not thy dwelling-place, but God's (so it is most probably understood); "thou shalt be cut off from the favour of God, and his presence, and all communion with him, and shalt have no benefit either by oracle or offering." Justly was he deprived of all the privileges of God's house who had been so mischievous to his servants; he had come sometimes to God's tabernacle, and attended in his courts, but he was detained there; he was weary of his service, and sought an opportunity to defame his family; it was very fit therefore that he should be taken away, and plucked out thence; we should forbid any one our house that should serve us so. Note, We forfeit the benefit of ordinances if we make an ill use of them. 2. To be driven out of the world; "He shall root thee out of the land of the living, in which thou thoughtest thyself so deeply rooted." When good men die they are transplanted from the land of the living on earth, the nursery of the plants of righteousness, to that in heaven, the garden of the Lord, where they shall take root for ever; but, when wicked men die, they are rooted out of the land of the living, to perish for ever, as fuel to the fire of divine wrath. This will be the portion of those that contend with God.
Adam Clarke: Commentary on the Bible - 1831
52:2: Deviseth mischiefs - Lies and slanders proceeding from the tongue argue the desperate wickedness of the heart.
Like a sharp razor, working deceitfully - Which instead of taking off the beard, cuts and wounds the flesh; or as the operator who, when pretending to trim the beard, cuts the throat.
Albert Barnes: Notes on the Bible - 1834
52:3: Thou lovest evil more than good - Thou dost prefer to do injury to others, rather than to do them good. In the case referred to, instead of aiding the innocent, the persecuted, and the wronged, he had attempted to Rev_eal the place where he might be found, and where an enraged enemy might have an opportunity of wreaking his vengeance upon him.
And lying rather than to speak righteousness - He preferred a lie to the truth; and, when he supposed that his own interest would be subserved by it, he preferred a falsehood that would promote that interest, rather than a simple statement of the truth. The "lying" in this case was that which was "implied" in his being desirous of giving up David, or betraying him to Saul - as if David was a bad man, and as if the suspicions of Saul were wellfounded. He preferred to give his countenance to a falsehood in regard to him, rather than to state the exact truth in reference to his character. His conduct in this was strongly in contrast with that of Ahimelech, who, when arraigned before Saul, declared his belief that David was innocent; his firm conviction that David was true and loyal. "For" that fidelity he lost his life, Sa1 22:14. Doeg was willing to lend countenance to the suspicions of Saul, and practically to represent David as a traitor to the king. The word "Selah" here is doubtless a mere musical pause. See the notes at Psa 3:2. It determines nothing in regard to the sense of the passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:3: lovest: Jer 4:22; Mic 3:2; Rom 1:25; Ti2 3:4
lying: Psa 62:4; Jer 9:3-5, Jer 9:8; Joh 8:44; Rev 22:15
John Gill
52:3 Thou lovest evil more than good,.... Indeed not good at all; such comparatives being strong negatives; see Ps 118:8; a wicked man loves evil, and nothing else; his carnal mind being enmity to all that is good
and lying rather than to speak righteousness; as appears by his affirming that Ahimelech inquired of the Lord for David, when he did not, 1Kings 22:10; and by suffering some things to pass for truths which were falsehoods, when it lay in his power to have disproved them: and such a lover of lies is antichrist; see Ti1 4:2.
Selah; on this word; see Gill on Ps 3:2. The Targum renders the word "Selah" here "for ever", as in Ps 52:5.
51:451:4: զօրհանապազ զանիրաւութիւն խորհեցաւ ՚ի լեզուի իւրում։ Որպէս զածելի սուր սրեա՛ց զնենգութիւն,
4 Գիշեր-ցերեկ նա անիրաւութիւն նիւթեց իր լեզուով, սուր ածելու նման նենգութիւն գործեց:
2 Լեզուդ չարութիւններ կը հնարէ Եւ սուր ածելիի պէս նենգութիւն կը գործէ։
զօրհանապազ զանիրաւութիւն`` խորհեցաւ ի լեզուի իւրում, որպէս ածելի սուր սրեաց զնենգութիւն:

51:4: զօրհանապազ զանիրաւութիւն խորհեցաւ ՚ի լեզուի իւրում։ Որպէս զածելի սուր սրեա՛ց զնենգութիւն,
4 Գիշեր-ցերեկ նա անիրաւութիւն նիւթեց իր լեզուով, սուր ածելու նման նենգութիւն գործեց:
2 Լեզուդ չարութիւններ կը հնարէ Եւ սուր ածելիի պէս նենգութիւն կը գործէ։
zohrab-1805▾ eastern-1994▾ western am▾
51:351:4 гибель вымышляет язык твой; как изощренная бритва, он {у тебя}, коварный!
51:4 ἀδικίαν αδικια injury; injustice ἐλογίσατο λογιζομαι account; count ἡ ο the γλῶσσά γλωσσα tongue σου σου of you; your ὡσεὶ ωσει as if; about ξυρὸν ξυρον do; make δόλον δολος cunning; treachery
51:4 לְךָ֤ lᵊḵˈā לְ to לְ lᵊ לְ to בַדְּךָ֨׀ vaddᵊḵˌā בַּד linen, part, stave חָטָאתִי֮ ḥāṭāṯˈî חטא miss וְ wᵊ וְ and הָ hā הַ the רַ֥ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֶ֗יךָ ʕênˈeʸḵā עַיִן eye עָ֫שִׂ֥יתִי ʕˈāśˌîṯî עשׂה make לְ֭מַעַן ˈlmaʕan לְמַעַן because of תִּצְדַּ֥ק tiṣdˌaq צדק be just בְּ bᵊ בְּ in דָבְרֶ֗ךָ ḏovrˈeḵā דבר speak תִּזְכֶּ֥ה tizkˌeh זכה be clean בְ vᵊ בְּ in שָׁפְטֶֽךָ׃ šofṭˈeḵā שׁפט judge
51:4. insidias cogitat lingua tua quasi novacula acuta faciens dolumAll the day long thy tongue hath devised injustice: as a sharp razor, thou hast wrought deceit.
3. Thou lovest evil more than good; and lying rather than to speak righteousness.
51:4. Against you only have I sinned, and I have done evil before your eyes. And so, you are justified in your words, and you will prevail when you give judgment.
51:4. Against thee, thee only, have I sinned, and done [this] evil in thy sight: that thou mightest be justified when thou speakest, [and] be clear when thou judgest.
KVJ [2] Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully:

51:4 гибель вымышляет язык твой; как изощренная бритва, он {у тебя}, коварный!
51:4
ἀδικίαν αδικια injury; injustice
ἐλογίσατο λογιζομαι account; count
ο the
γλῶσσά γλωσσα tongue
σου σου of you; your
ὡσεὶ ωσει as if; about
ξυρὸν ξυρον do; make
δόλον δολος cunning; treachery
51:4
לְךָ֤ lᵊḵˈā לְ to
לְ lᵊ לְ to
בַדְּךָ֨׀ vaddᵊḵˌā בַּד linen, part, stave
חָטָאתִי֮ ḥāṭāṯˈî חטא miss
וְ wᵊ וְ and
הָ הַ the
רַ֥ע rˌaʕ רַע evil
בְּ bᵊ בְּ in
עֵינֶ֗יךָ ʕênˈeʸḵā עַיִן eye
עָ֫שִׂ֥יתִי ʕˈāśˌîṯî עשׂה make
לְ֭מַעַן ˈlmaʕan לְמַעַן because of
תִּצְדַּ֥ק tiṣdˌaq צדק be just
בְּ bᵊ בְּ in
דָבְרֶ֗ךָ ḏovrˈeḵā דבר speak
תִּזְכֶּ֥ה tizkˌeh זכה be clean
בְ vᵊ בְּ in
שָׁפְטֶֽךָ׃ šofṭˈeḵā שׁפט judge
51:4. insidias cogitat lingua tua quasi novacula acuta faciens dolum
All the day long thy tongue hath devised injustice: as a sharp razor, thou hast wrought deceit.
3. Thou lovest evil more than good; and lying rather than to speak righteousness.
51:4. Against you only have I sinned, and I have done evil before your eyes. And so, you are justified in your words, and you will prevail when you give judgment.
51:4. Against thee, thee only, have I sinned, and done [this] evil in thy sight: that thou mightest be justified when thou speakest, [and] be clear when thou judgest.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
52:3: Thou lovest evil - This was a finished character. Let us note the particulars:
1. He boasted in the power to do evil.
2. His tongue devised, studied, planned, and spoke mischiefs.
3. He was a deceitful worker.
4. He loved evil and not good.
5. He loved lying; his delight was in falsity.
6. Every word that tended to the destruction of others he loved.
7. His tongue was deceitful; he pretended friendship while his heart was full of enmity, Psa 52:1-4. Now behold the punishment: -
Albert Barnes: Notes on the Bible - 1834
52:4: Thou lovest all devouring words - All words that tend to devour or "swallow up" reputation and happiness. Luther, "Thou speakest gladly all things (anything) that will serve to destruction." Anything, everything, that will serve to ruin people. The word rendered "devouring" - בלע bela‛ - occurs only here and in Jer 51:44, though the verb from which it is derived occurs frequently: Isa 28:4; Exo 7:12; Jon 2:1 Jon 1:17; Gen 41:7, Gen 41:24, et al. The verb means to swallow; and then, to consume or destroy.
O thou deceitful tongue - Margin, "and the deceitful tongue." The sense is best expressed in the text. It is an address to the tongue as loving deceit or fraud.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:4: devouring: Sa1 22:18, Sa1 22:19; Jam 3:6-9
O thou: or, and the
John Gill
52:4 Thou lovest all devouring words,.... Or "words of swallowing up" (y); such as lies, calumnies, and detractions are, which devour the characters and reputations of men, and are the cause sometimes of their utter ruin and destruction; of the devouring and blasphemous words of antichrist see Rev_ 13:5;
O thou deceitful tongue; See Gill on Ps 52:2.
(y) "verba absorptionis", Vatablus, Gejerus, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
52:4 all-devouring--literally, "swallowing," which utterly destroy (compare Ps 21:9; Ps 35:25).
51:551:5: սիրեաց զչարութիւն քան զբարութիւն, զանօրէնութիւն քան զխօսս արդարութեան[6954]։ [6954] Ոմանք.Եւ զանօրէնութիւն քան։
5 Բարութիւնից աւելի չարութիւն սիրեց եւ արդար խօսքից աւելի՝ անօրէնութիւն:
3 Չարութիւնը բարութենէն աւելի կը սիրես Ու ստութիւնը՝ արդարութիւն խօսելէն աւելի։ (Սէլա։)
Սիրեաց զչարութիւն քան զբարութիւն. զանօրէնութիւն քան զխօսս արդարութեան:[308]:

51:5: սիրեաց զչարութիւն քան զբարութիւն, զանօրէնութիւն քան զխօսս արդարութեան[6954]։
[6954] Ոմանք.Եւ զանօրէնութիւն քան։
5 Բարութիւնից աւելի չարութիւն սիրեց եւ արդար խօսքից աւելի՝ անօրէնութիւն:
3 Չարութիւնը բարութենէն աւելի կը սիրես Ու ստութիւնը՝ արդարութիւն խօսելէն աւելի։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
51:451:5 ты любишь больше зло, нежели добро, больше ложь, нежели говорить правду;
51:5 ἠγάπησας αγαπαω love κακίαν κακια badness; vice ὑπὲρ υπερ over; for ἀγαθωσύνην αγαθωσυνη goodness ἀδικίαν αδικια injury; injustice ὑπὲρ υπερ over; for τὸ ο the λαλῆσαι λαλεω talk; speak δικαιοσύνην δικαιοσυνη rightness; right standing διάψαλμα διαψαλμα interlude; rest
51:5 הֵן־ hēn- הֵן behold בְּ bᵊ בְּ in עָוֹ֥ון ʕāwˌôn עָוֹן sin חֹולָ֑לְתִּי ḥôlˈālᵊttî חיל have labour pain, to cry וּ֝ ˈû וְ and בְ vᵊ בְּ in חֵ֗טְא ḥˈēṭᵊ חֵטְא offence יֶֽחֱמַ֥תְנִי yˈeḥᵉmˌaṯnî יחם be hot אִמִּֽי׃ ʔimmˈî אֵם mother
51:5. dilexisti malum magis quam bonum mendacium magis quam loqui iustitiam semperThou hast loved malice more than goodness: and iniquity rather than to speak righteousness.
4. Thou lovest all devouring words, O thou deceitful tongue.
51:5. For behold, I was conceived in iniquities, and in sinfulness did my mother conceive me.
51:5. Behold, I was shapen in iniquity; and in sin did my mother conceive me.
KJV [3] Thou lovest evil more than good; [and] lying rather than to speak righteousness. Selah:

51:5 ты любишь больше зло, нежели добро, больше ложь, нежели говорить правду;
51:5
ἠγάπησας αγαπαω love
κακίαν κακια badness; vice
ὑπὲρ υπερ over; for
ἀγαθωσύνην αγαθωσυνη goodness
ἀδικίαν αδικια injury; injustice
ὑπὲρ υπερ over; for
τὸ ο the
λαλῆσαι λαλεω talk; speak
δικαιοσύνην δικαιοσυνη rightness; right standing
διάψαλμα διαψαλμα interlude; rest
51:5
הֵן־ hēn- הֵן behold
בְּ bᵊ בְּ in
עָוֹ֥ון ʕāwˌôn עָוֹן sin
חֹולָ֑לְתִּי ḥôlˈālᵊttî חיל have labour pain, to cry
וּ֝ ˈû וְ and
בְ vᵊ בְּ in
חֵ֗טְא ḥˈēṭᵊ חֵטְא offence
יֶֽחֱמַ֥תְנִי yˈeḥᵉmˌaṯnî יחם be hot
אִמִּֽי׃ ʔimmˈî אֵם mother
51:5. dilexisti malum magis quam bonum mendacium magis quam loqui iustitiam semper
Thou hast loved malice more than goodness: and iniquity rather than to speak righteousness.
4. Thou lovest all devouring words, O thou deceitful tongue.
51:5. For behold, I was conceived in iniquities, and in sinfulness did my mother conceive me.
51:5. Behold, I was shapen in iniquity; and in sin did my mother conceive me.
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Adam Clarke: Commentary on the Bible - 1831
52:5: God shall likewise destroy thee -
1. God shall set himself to destroy thee; יתצך yittotscha, "he will pull down thy building;" he shall unroof it, dilapidate, and dig up thy foundation.
2. He shall bruise or break thee to pieces for ever; thou shalt have neither strength, consistence, nor support.
3. He will mow thee down, and sweep thee away like dust or chaff, or light hay in a whirlwind, so that thou shalt be scattered to all the winds of heaven. Thou shalt have no residence, no tabernacle: that shall be entirely destroyed. Thou shalt be rooted out for ever from the land of the living. The bad fruit which it has borne shall bring God's curse upon the tree; it shall not merely wither, or die, but it shall be plucked up from the roots, intimating that such a sinner shall die a violent death. Selah. So it shall be, and so it ought to be.
Albert Barnes: Notes on the Bible - 1834
52:5: God shall likewise destroy thee for ever - Margin, "beat thee down." The Hebrew word means to "tear, to break down, to destroy:" Lev 14:45; Jdg 6:30. The reference here is not to the "tongue" alluded to in the pRev_ious verses, but to Doeg himself. The language in the verse is intensive and emphatic. The main idea is presented in a variety of forms, all designed to denote utter and absolute destruction - a complete and entire sweeping away, so that nothing should be left. The word "here" used would suggest the idea of "pulling down" - as a house, a fence, a wall; that is, the idea of completely "demolishing" it; and the meaning is, that destruction would come upon the informer and slanderer "like" the destruction which comes upon a house, or wall, or fence, when it is entirely pulled down.
He shall take thee away - An expression indicating in another form that he would be certainly destroyed. The verb used here - חתה châ thâ h - is elsewhere used only in the sense of taking up and carrying fire or coals: Isa 30:14; Pro 6:27; Pro 25:22. The idea here "may" be that he would be seized and carried away with haste, as when one takes up fire or coals, he does it as rapidly as possible, lest he should be burned.
And shall pluck thee out of thy dwelling-place - literally, "out of the tent." The reference is to his abode. The allusion here in the verb that is used - נסח nâ sach - is to the act of pulling up plants; and the idea is, that he would be plucked up as a plant is torn from its roots.
And root thee out of the land of the living - As a tree is torn up from the roots and thus destroyed. He would be no more among the living. Compare Psa 27:13. All these phrases are intended to denote that such a man would be utterly destroyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:5: God: Psa 7:14-16, Psa 55:23, Psa 64:7-10, Psa 120:2-4, Psa 140:9-11; Pro 12:19, Pro 19:5, Pro 19:9; Rev 21:8
destroy thee: Heb. beat thee down
pluck: Psa 37:35, Psa 37:36; Job 18:14, Job 20:6, Job 20:7; Luk 16:27, Luk 16:28
root: Pro 2:22
the land: Psa 27:13, Psa 116:9; Isa 38:11
Carl Friedrich Keil and Franz Delitzsch
52:5
The announcement of the divine retribution begins with גּם as in Is 66:4; Ezek 16:43; Mal 2:9. The אהל is not, as one might suppose, the holy tent or tabernacle, that he has desecrated by making it the lurking-place of the betrayer (1Kings 21:7), which would have been expressed by מאהלו, but his own dwelling. God will pull him, the lofty and imperious one, down (נתץ, like a tower perhaps, Judg 8:9; Ezek 26:9) from his position of honour and his prosperity, and drag him forth out of his habitation, much as one rakes a coal from the hearth (חתה Biblical and Talmudic in this sense), and tear him out of this his home (נסח, cf. נתק, Job 18:14) and remove him far away (Deut 28:63), because he has betrayed the homeless fugitive; and will root him out of the land of the living, because he has destroyed the priests of God (1Kings 22:18). It then proceeds in Ps 52:8 very much like Ps 40:4, Ps 40:5, just as the figure of the razor also coincides with Psalms belonging to exactly the same period (Ps 51:8; Ps 57:5, cf. לטשׁ, Ps 7:13). The excitement and indignant anger against one's foes which expresses itself in the rhythm and the choice of words, has been already recognised by us since Ps 7 as a characteristic of these Psalms. The hope which David, in Ps 52:8, attaches to God's judicial interposition is the same as e.g., in Ps 64:10. The righteous will be strengthened in the fear of God (for the play of sounds cf. Ps 40:4) and laugh at him whom God has overthrown, saying: Behold there the man, etc. According to Ps 58:11, the laughing is joy at the ultimate breaking through of justice long hidden and not discerned; for even the moral teaching of the Old Testament (Prov 24:17) reprobates the low malignant joy that glories at the overthrow of one's enemy. By ויּבטח the former trust in mammon on the part of the man who is overtaken by punishment is set forth as a consequence of his refusal to put trust in God, in Him who is the true מעוז = Arab. m‛âḏ, hiding-place or place of protection (vid., on 31;3, Ps 37:39, cf. Ps 17:7; 22:33). הוּה is here the passion for earthly things which rushes at and falls upon them (animo fertur).
Geneva 1599
52:5 God shall likewise (c) destroy thee for ever, he shall take thee away, and pluck thee out of [thy] dwelling place, and (d) root thee out of the land of the living. Selah.
(c) Though God forbear for a time, yet at length he will recompense your falsehood.
(d) Even though you seem to be never so sure settled.
John Gill
52:5 God shall likewise destroy thee for ever,.... As a just retaliation for the mischief done to others; or, "therefore God shall destroy" (z), &c. even body and soul in hell, with an everlasting destruction, which will be the case of every wicked man, and particularly of the antichristian party, Rev_ 14:10; the word is used of breaking down the house in which the leprosy was, Lev 14:45; and denotes the utter extinction of Doeg's family, and the irrecoverable ruin of antichrist, Rev_ 18:21;
he shall take thee away; as fire from the hearth, Is 30:14; or as burning coals from the altar: a word from the root here used signifies a censer: and the meaning is, that as his tongue was a fire, and set on fire of hell, and he was as a burning coal, he was fit for nothing but to be cast into everlasting burnings;
and pluck thee out of thy dwelling place; "tent", or "tabernacle" (a); referring to the tents of shepherds, he being the chief of Saul's shepherds, or to some stately palace he had built for himself to dwell in, upon his advancement at court; or rather to the tabernacle of the Lord, where he had been an hypocritical worshipper; but now should be cut off from the church of God, as a rotten member, and cast out of the tabernacle of Jacob, Mal 2:12; while David flourished as an olive tree in the house of the Lord, Ps 52:8;
and root thee out of the land of the living. In retaliation for his rooting out Ahimelech's family, and the inhabitants of Nob; so in like manner he and his should be destroyed root and branch, and not see the goodness of the Lord in the land of the living, nor enjoy eternal life in the world to come.
Selah; on this word; see Gill on Ps 3:2. The Targum renders the word "Selah" here "for ever", as in Ps 52:3.
(z) , Sept. "propterea", V. L. "idcirco etiam", Piscator; "ideo etiam", Michaelis. (a) "de tabernaculo", V. L. Pagninus, Montanus, Musculus; "e tentorio", Junius & Tremellius, Piscator, Cocceius.
John Wesley
52:5 Pluck thee - Violently and suddenly as the Hebrew word signifies, from thy house and lands, and all the wages of thy righteousness. Root - Though thou seemest to have taken deep root, yet God shall pluck thee up by the very roots, and destroy thee both root and branch.
Robert Jamieson, A. R. Fausset and David Brown
52:5 likewise--or, "so," "also," as you have done to others God will do to you (Ps 18:27). The following terms describe the most entire ruin.
51:651:6: Սիրեաց նա զամենայն խօսս կործանման, եւ զլեզուս նենգաւորս։
6 Սիրեց նա ամէն տեսակ կործանարար խօսքեր եւ նենգ լեզուներ:
4 Ամէն կործանման խօսք Ու նենգաւոր լեզու կը սիրես։
Սիրեաց նա զամենայն խօսս կործանման, եւ զլեզուս նենգաւորս:

51:6: Սիրեաց նա զամենայն խօսս կործանման, եւ զլեզուս նենգաւորս։
6 Սիրեց նա ամէն տեսակ կործանարար խօսքեր եւ նենգ լեզուներ:
4 Ամէն կործանման խօսք Ու նենգաւոր լեզու կը սիրես։
zohrab-1805▾ eastern-1994▾ western am▾
51:551:6 ты любишь всякие гибельные речи, язык коварный:
51:6 ἠγάπησας αγαπαω love πάντα πας all; every τὰ ο the ῥήματα ρημα statement; phrase καταποντισμοῦ καταποντισμος tongue δολίαν δολιος cunning; deceitful
51:6 הֵן־ hēn- הֵן behold אֱ֭מֶת ˈʔᵉmeṯ אֶמֶת trustworthiness חָפַ֣צְתָּ ḥāfˈaṣtā חפץ desire בַ va בְּ in † הַ the טֻּחֹ֑ות ṭṭuḥˈôṯ טֻחֹות [uncertain] וּ֝ ˈû וְ and בְ vᵊ בְּ in סָתֻ֗ם sāṯˈum סתם stop up חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom תֹודִיעֵֽנִי׃ ṯôḏîʕˈēnî ידע know
51:6. dilexisti omnia verba ad devorandum lingua dolosaThou hast loved all the words of ruin, O deceitful tongue.
5. God shall likewise destroy thee for ever, he shall take thee up, and pluck thee out of thy tent, and root thee out of the land of the living.
51:6. For behold, you have loved truth. The obscure and hidden things of your wisdom, you have manifested to me.
51:6. Behold, thou desirest truth in the inward parts: and in the hidden [part] thou shalt make me to know wisdom.
KJV [4] Thou lovest all devouring words, O [thou] deceitful tongue:

51:6 ты любишь всякие гибельные речи, язык коварный:
51:6
ἠγάπησας αγαπαω love
πάντα πας all; every
τὰ ο the
ῥήματα ρημα statement; phrase
καταποντισμοῦ καταποντισμος tongue
δολίαν δολιος cunning; deceitful
51:6
הֵן־ hēn- הֵן behold
אֱ֭מֶת ˈʔᵉmeṯ אֶמֶת trustworthiness
חָפַ֣צְתָּ ḥāfˈaṣtā חפץ desire
בַ va בְּ in
הַ the
טֻּחֹ֑ות ṭṭuḥˈôṯ טֻחֹות [uncertain]
וּ֝ ˈû וְ and
בְ vᵊ בְּ in
סָתֻ֗ם sāṯˈum סתם stop up
חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom
תֹודִיעֵֽנִי׃ ṯôḏîʕˈēnî ידע know
51:6. dilexisti omnia verba ad devorandum lingua dolosa
Thou hast loved all the words of ruin, O deceitful tongue.
5. God shall likewise destroy thee for ever, he shall take thee up, and pluck thee out of thy tent, and root thee out of the land of the living.
51:6. For behold, you have loved truth. The obscure and hidden things of your wisdom, you have manifested to me.
51:6. Behold, thou desirest truth in the inward parts: and in the hidden [part] thou shalt make me to know wisdom.
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Adam Clarke: Commentary on the Bible - 1831
52:6: The righteous also shall see, and fear - The thing shall be done in the sight of the saints; they shall see God's judgments on the workers of iniquity; and they shall fear a God so holy and just, and feel the necessity of being doubly on their guard lest they fall into the same condemnation. But instead of וייראו veyirau, "and they shall fear," three of Kennicott's and De Rossi's MSS., with the Syriac, have וישמחו veyismachu, "and shall rejoice;" and, from the following words, "and shall laugh at him," this appears to be the true reading, for laughing may be either the consequence or accompaniment of rejoicing.
Albert Barnes: Notes on the Bible - 1834
52:6: The righteous also shaIl see - See the notes at Psa 37:34.
And fear - The effect of such a judgment will be to produce Rev_erence in the minds of good people - a solemn sense of the justice of God; to make them tremble at such fearful judgments; and to fear lest they should violate the law, and bring judgment on themselves.
And shall laugh at him - Compare the notes at Psa 2:4. See also Psa 58:10; Psa 64:9-10; Pro 1:26. The idea here is not exultation in the "sufferings" of others, or joy that "calamity" has come upon them, or the gratification of selfish and Rev_engeful feeling that an enemy is deservedly punished; it is that of approbation that punishment has come upon those who deserve it, and joy that wickedness is not allowed to triumph. It is not wrong for us to feel a sense of approbation and joy that the laws are maintained, and that justice is done, even though this does involve suffering, for we know that the guilty deserve it, and it is better that they should suffer than that the righteous should sutter through them. All this may be entirely free from any malignant, or any Rev_engeful feeling. It may even be connected with the deepest pity, and with the purest benevolence toward the sufferers themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:6: righteous: Psa 37:34, Psa 64:9, Psa 97:8; Job 22:19; Mal 1:5; Rev 15:4, Rev 16:5-7, Rev 18:20, Rev 19:1, Rev 19:2
and fear: Psa 40:3, Psa 119:120
laugh: Psa 58:10, Psa 58:11; Isa 37:22
Geneva 1599
52:6 The (e) righteous also shall see, (f) and fear, and shall laugh at him:
(e) For the eyes of the reprobate are shut at God's judgments.
(f) With joyful reverence, seeing that he takes their part against the wicked.
John Gill
52:6 The righteous also shall see,.... The Targum adds, "the punishment of the wicked"; particularly what is before predicted of Doeg. The judgments of God upon the ungodly, as they are certain, so they will be visible, either in this world, or in that to come, Rev_ 15:4;
and fear; the Targum adds, "from before the Lord"; not with a slavish fear, with a dread of the same punishment, from which they are free, through the righteousness of Christ imputed to them, by which they are denominated righteous ones; though the judgments of God on others strike them with solemn awe and reverence, Ps 119:120, but with a filial godly fear; with a fear of God for his goodness to them, in delivering them out of the hands of wicked men, which engages them more and more to fear the Lord, and to serve and worship him; see Rev_ 15:4;
and shall laugh at him; at Doeg; and so at any other wicked man, when they see the vengeance of God upon him, Ps 58:10; not that they rejoice at that, barely considered in itself, or as it is an evil and mischief to wicked men; for that does not become them, Prov 24:17; but as it is expressive of the care of God over them, and love to them, in avenging their enemies; and more especially as the glory of divine justice is displayed therein; see Rev_ 18:20; for all this will be eminently fulfilled in the destruction of antichrist.
John Wesley
52:6 Fear - Reverence God's just judgment.
Robert Jamieson, A. R. Fausset and David Brown
52:6 shall . . . fear--regard with religious awe.
laugh at him--for his folly;
51:751:7: Վասն այսորիկ Աստուած կործանեսցէ զնա ՚ի սպառ, խլեսցէ եւ հանցէ՛ զնա յարկաց իւրոց, եւ զարմատս նորա յերկրէն կենդանեաց։
7 Դրա համար Աստուած կը կործանի նրան իսպառ, կը խլի ու կը հանի նրան իր օթեւանից, եւ նրա արմատները՝ ողջերի երկրից:
5 Ուստի Աստուած յաւիտեան քեզ պիտի կործանէ, Քեզ պիտի բռնէ ու քեզ հանէ քու բնակարանէդ Ու քեզ արմատէդ պիտի խլէ կենդանիներուն երկրէն։ (Սէլա։)
Վասն այսորիկ Աստուած կործանեսցէ զնա ի սպառ, խլեսցէ եւ հանցէ զնա ի յարկաց իւրոց եւ զարմատս նորա յերկրէն կենդանեաց:[309]:

51:7: Վասն այսորիկ Աստուած կործանեսցէ զնա ՚ի սպառ, խլեսցէ եւ հանցէ՛ զնա յարկաց իւրոց, եւ զարմատս նորա յերկրէն կենդանեաց։
7 Դրա համար Աստուած կը կործանի նրան իսպառ, կը խլի ու կը հանի նրան իր օթեւանից, եւ նրա արմատները՝ ողջերի երկրից:
5 Ուստի Աստուած յաւիտեան քեզ պիտի կործանէ, Քեզ պիտի բռնէ ու քեզ հանէ քու բնակարանէդ Ու քեզ արմատէդ պիտի խլէ կենդանիներուն երկրէն։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
51:651:7 за то Бог сокрушит тебя вконец, изринет тебя и исторгнет тебя из жилища [твоего] и корень твой из земли живых.
51:7 διὰ δια through; because of τοῦτο ουτος this; he ὁ ο the θεὸς θεος God καθελεῖ καθαιρεω take down; demolish σε σε.1 you εἰς εις into; for τέλος τελος completion; sales tax ἐκτίλαι εκτιλλω you καὶ και and; even μεταναστεύσαι μεταναστευω you ἀπὸ απο from; away σκηνώματος σκηνωμα camp; tent καὶ και and; even τὸ ο the ῥίζωμά ριζωμα of you; your ἐκ εκ from; out of γῆς γη earth; land ζώντων ζαω live; alive διάψαλμα διαψαλμα interlude; rest
51:7 תְּחַטְּאֵ֣נִי tᵊḥaṭṭᵊʔˈēnî חטא miss בְ vᵊ בְּ in אֵזֹ֣וב ʔēzˈôv אֵזֹוב hyssop וְ wᵊ וְ and אֶטְהָ֑ר ʔeṭhˈār טהר be clean תְּ֝כַבְּסֵ֗נִי ˈtᵊḵabbᵊsˈēnî כבס wash וּ û וְ and מִ mi מִן from שֶּׁ֥לֶג ššˌeleḡ שֶׁלֶג snow אַלְבִּֽין׃ ʔalbˈîn לבן be white
51:7. sed Deus destruet te in sempiternum terrebit et evellet te de tabernaculo et eradicabit te de terra viventium semperTherefore will God destroy thee for ever: he will pluck thee out, and remove thee from thy dwelling place: and thy root out of the land of the living.
6. The righteous also shall see , and fear, and shall laugh at him, ,
51:7. You will sprinkle me with hyssop, and I will be cleansed. You will wash me, and I will be made whiter than snow.
51:7. Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.
KJV [5] God shall likewise destroy thee for ever, he shall take thee away, and pluck thee out of [thy] dwelling place, and root thee out of the land of the living. Selah:

51:7 за то Бог сокрушит тебя вконец, изринет тебя и исторгнет тебя из жилища [твоего] и корень твой из земли живых.
51:7
διὰ δια through; because of
τοῦτο ουτος this; he
ο the
θεὸς θεος God
καθελεῖ καθαιρεω take down; demolish
σε σε.1 you
εἰς εις into; for
τέλος τελος completion; sales tax
ἐκτίλαι εκτιλλω you
καὶ και and; even
μεταναστεύσαι μεταναστευω you
ἀπὸ απο from; away
σκηνώματος σκηνωμα camp; tent
καὶ και and; even
τὸ ο the
ῥίζωμά ριζωμα of you; your
ἐκ εκ from; out of
γῆς γη earth; land
ζώντων ζαω live; alive
διάψαλμα διαψαλμα interlude; rest
51:7
תְּחַטְּאֵ֣נִי tᵊḥaṭṭᵊʔˈēnî חטא miss
בְ vᵊ בְּ in
אֵזֹ֣וב ʔēzˈôv אֵזֹוב hyssop
וְ wᵊ וְ and
אֶטְהָ֑ר ʔeṭhˈār טהר be clean
תְּ֝כַבְּסֵ֗נִי ˈtᵊḵabbᵊsˈēnî כבס wash
וּ û וְ and
מִ mi מִן from
שֶּׁ֥לֶג ššˌeleḡ שֶׁלֶג snow
אַלְבִּֽין׃ ʔalbˈîn לבן be white
51:7. sed Deus destruet te in sempiternum terrebit et evellet te de tabernaculo et eradicabit te de terra viventium semper
Therefore will God destroy thee for ever: he will pluck thee out, and remove thee from thy dwelling place: and thy root out of the land of the living.
6. The righteous also shall see , and fear, and shall laugh at him, ,
51:7. You will sprinkle me with hyssop, and I will be cleansed. You will wash me, and I will be made whiter than snow.
51:7. Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. "За то Бог сокрушит тебя вконец" - выражение неопределенное, указывающее или на полную гибель его на земле, на потерю им своего внешнего благополучия и гибель его потомства ("корень из земли живых"), или на вечную гибель и осуждение Богом, когда Доик лишен будет близости к Богу, вечной пред Ним жизни ("земля живых", т. е. праведников), а низойдет в землю забвения, в шеоле.
Adam Clarke: Commentary on the Bible - 1831
52:7: Made not God his strength - Did not make God his portion.
In the abundance of his riches - Literally, in the multiplication of his riches. He had got much, he hoped to get more, and expected that his happiness would multiply as his riches multiplied. And this is the case with most rich men.
Strengthened himself in his wickedness - Loved money instead of God; and thus his depravity, being increased, was strengthened.
Crescit amor nummi, quantum ipsa pecunia crescit.
"In proportion to the increase of wealth, so is the love of it."
Where is the religious man, in whose hands money has multiplied, who has not lost the spirit of piety in the same ratio? To prevent this, and the perdition to which it leads, there is no way but opening both hands to the poor.
Albert Barnes: Notes on the Bible - 1834
52:7: Lo, this is the man that made not God his strength - That is, the righteous Psa 52:6 would say this. They would designate him as a man who had not made God his refuge, but who had trusted in his own resources. The result would be that he would he abandoned by God, and that those things on which he had relied would fail him in the day of calamity. He would be pointed out as an instance of what must occur when a man does not act with a wise reference to the will of God, but, confiding in his own strength and resources, pursues his own plans of iniquity.
But trusted in the abundance of his riches - See the notes at Psa 49:6. From this it would seem that Doeg was a rich man, and that, as a general thing, in his life, and in his plans of evil, he felt confident in his wealth. He had that spirit of arrogance and self-confidence which springs from the conscious possession of property where there is no fear of God; and into all that he did he carried the sense of his own importance as derived from his riches. In the particular matter referred to in the psalm the meaning is, that he would perform the iniquitous work of giving "information" with the proud and haughty feeling springing from wealth and from self-importance - the feeling that he was a man of consequence, and that whatever such a man might do would be entitled to special attention.
And strengthened himself in his wickedness - Margin, "substance." This is the same word which in Psa 52:1 is rendered "mischief." The idea is, that he had a malicious pleasure in doing wrong, or in injuring others, and that by every art, and against all the convictions and remonstrances of his own conscience, he endeavored to confirm himself "in" this unholy purpose and employment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:7: Lo: Isa 14:16, Isa 14:17; Joh 19:5
made: Psa 146:3-5; Jer 17:5
trusted: Psa 49:6-20, Psa 62:9, Psa 62:10; Job 31:24, Job 31:25; Ti1 6:17
strengthened: Psa 73:7-11, Psa 73:18-20; Ecc 8:8; Hos 12:7, Hos 12:8
wickedness: or, substance
John Gill
52:7 Lo, this is the man that made not God his strength,.... The Targum renders it, "that made not the Word of the Lord his strength". These are the words the righteous would say, when they should see the destruction of Doeg: see the man, the mighty man, and his end; what all his ill gotten honour and riches are come to; and what his wickedness, deceit, and cruelty, have brought upon him. The righteous make the Lord their strength, put their trust in him, in whom is everlasting strength; do all they do in his strength; fly to him as their "strong hold", as the word (b) may be rendered; thither they run, and are safe: but the rich man's wealth is his strong city, Prov 18:10; there he thinks himself safe, and places his confidence in it, as follows:
but trusted in the abundance of his riches; See Gill on Ps 49:6; so the antichristian whore is represented as boasting of her riches and honour, and trusting in them, that they would always continue, Rev_ 18:7; like the fool in Lk 12:19;
and strengthened himself in his wickedness; encouraged and hardened himself in sin, gave up himself to it; and, by art obstinate continuance in it, strengthened the vicious habits contracted; stretched out his hand against God, and strengthened himself against the Almighty; went on in a daring manner, promising himself impunity; and as if his wickedness was his strength, his safeguard and protection: or in his mammon, his wealth and substance; as the Targum interprets it; and so R. Saadiah Gaon (c), and with which the Syriac version agrees; and then the sense is the same with the other clause. But, alas! what are all such forces of strength, when wrath comes forth from the Lord of hosts? Job 36:18.
(b) "arcem suam", Cocceius; "presidium, munimemtum", Michaelis. (c) Apud Kimchi in loc.
Robert Jamieson, A. R. Fausset and David Brown
52:7 for trusting in riches and being strong in "wickedness."
wickedness--literally, "mischief" (Ps 52:2), instead of trusting in God.
the man--literally, "the mighty man," or "hero" (Ps 52:1).
51:851:8: Տեսցեն արդարք եւ երկիցեն, զնովաւ ծիծաղեսցին եւ ասասցեն.
8 Արդարները կը տեսնեն ու կը վախենան եւ կը ծաղրեն նրան՝ ասելով.
6 Արդարները պիտի տեսնեն ու վախնան Ու անոր վրայ պիտի ծիծաղին՝ ըսելով.
Տեսցեն արդարք եւ երկիցեն, զնովաւ ծիծաղեսցին եւ ասասցեն:

51:8: Տեսցեն արդարք եւ երկիցեն, զնովաւ ծիծաղեսցին եւ ասասցեն.
8 Արդարները կը տեսնեն ու կը վախենան եւ կը ծաղրեն նրան՝ ասելով.
6 Արդարները պիտի տեսնեն ու վախնան Ու անոր վրայ պիտի ծիծաղին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
51:751:8 Увидят праведники и убоятся, посмеются над ним [и скажут]:
51:8 καὶ και and; even ὄψονται οραω view; see δίκαιοι δικαιος right; just καὶ και and; even φοβηθήσονται φοβεω afraid; fear καὶ και and; even ἐπ᾿ επι in; on αὐτὸν αυτος he; him γελάσονται γελαω laugh καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned
51:8 תַּ֭שְׁמִיעֵנִי ˈtašmîʕēnî שׁמע hear שָׂשֹׂ֣ון śāśˈôn שָׂשֹׂון rejoicing וְ wᵊ וְ and שִׂמְחָ֑ה śimḥˈā שִׂמְחָה joy תָּ֝גֵ֗לְנָה ˈtāḡˈēlᵊnā גיל rejoice עֲצָמֹ֥ות ʕᵃṣāmˌôṯ עֶצֶם bone דִּכִּֽיתָ׃ dikkˈîṯā דכה crush
51:8. videbunt iusti et timebunt et super eum ridebuntThe just shall see and fear, and shall laugh at him, and say:
7. Lo, this is the man that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness.
51:8. In my hearing, you will grant gladness and rejoicing. And the bones that have been humbled will exult.
51:8. Make me to hear joy and gladness; [that] the bones [which] thou hast broken may rejoice.
KJV [6] The righteous also shall see, and fear, and shall laugh at him:

51:8 Увидят праведники и убоятся, посмеются над ним [и скажут]:
51:8
καὶ και and; even
ὄψονται οραω view; see
δίκαιοι δικαιος right; just
καὶ και and; even
φοβηθήσονται φοβεω afraid; fear
καὶ και and; even
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
γελάσονται γελαω laugh
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
51:8
תַּ֭שְׁמִיעֵנִי ˈtašmîʕēnî שׁמע hear
שָׂשֹׂ֣ון śāśˈôn שָׂשֹׂון rejoicing
וְ wᵊ וְ and
שִׂמְחָ֑ה śimḥˈā שִׂמְחָה joy
תָּ֝גֵ֗לְנָה ˈtāḡˈēlᵊnā גיל rejoice
עֲצָמֹ֥ות ʕᵃṣāmˌôṯ עֶצֶם bone
דִּכִּֽיתָ׃ dikkˈîṯā דכה crush
51:8. videbunt iusti et timebunt et super eum ridebunt
The just shall see and fear, and shall laugh at him, and say:
7. Lo, this is the man that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness.
51:8. In my hearing, you will grant gladness and rejoicing. And the bones that have been humbled will exult.
51:8. Make me to hear joy and gladness; [that] the bones [which] thou hast broken may rejoice.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 The righteous also shall see, and fear, and shall laugh at him: 7 Lo, this is the man that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness. 8 But I am like a green olive tree in the house of God: I trust in the mercy of God for ever and ever. 9 I will praise thee for ever, because thou hast done it: and I will wait on thy name; for it is good before thy saints.
David was at this time in great distress; the mischief Doeg had done him was but the beginning of his sorrows; and yet here we have him triumphing, and that is more than rejoicing, in tribulation. Blessed Paul, in the midst of his troubles, is in the midst of his triumphs, 2 Cor. ii. 14. David here triumphs,
I. In the fall of Doeg. Yet, lest this should look like personal revenge, he does not speak of it as how own act, but the language of other righteous persons. They shall observe God's judgments on Doeg, and speak of them, 1. To the glory of God: They shall see and fear (v. 6); that is, they shall reverence the justice of God, and stand in awe of him, as a God of almighty power, before whom the proudest sinner cannot stand and before whom therefore we ought every one of us to humble ourselves. Note, God's judgments on the wicked should strike an awe upon the righteous and make them afraid of offending God and incurring his displeasure, Ps. cxix. 120; Rev. xv. 3, 4. 2. To the shame of Doeg. They shall laugh at him, not with a ludicrous, but a rational serious laughter, as he that sits in heaven shall laugh at him, Ps. ii. 4. He shall appear ridiculous, and worthy to be laughed at. We are told how they shall triumph in God's just judgments on him (v. 7): Lo, this is the man that made not God his strength. The fall and ruin of a wealthy mighty man cannot but be generally taken notice of, and every one is apt to make his remarks upon it; now this is the remark which the righteous should make upon Doeg's fall, that no better could come of it, since he took the wrong method of establishing himself in his wealth and power. If a newly-erected fabric tumbles down, every one immediately enquires where was the fault in the building of it. Now that which ruined Doeg's prosperity was, (1.) That he did not build it upon a rock: He made not God his strength, that is, he did not think that the continuance of his prosperity depended upon the favour of God, and therefore took no care to make sure that favour nor to keep himself in God's love, made no conscience of his duty to him nor sought him in the least. Those wretchedly deceive themselves that think to support themselves in their power and wealth without God and religion. (2.) That he did build it upon the sand. He thought his wealth would support itself: He trusted in the abundance of his riches, which, he imagined, were laid up for many years; nay, he thought his wickedness would help to support it. He was resolved to stick at nothing for the securing and advancing of his honour and power. Right or wrong, he would get what he could and keep what he had, and be the ruin of any one that stood in his way; and this, he thought, would strengthen him. Those may have any thing that will make conscience of nothing. But now see what it comes to; see what untempered mortar he built his house with, now that it has fallen and he is himself buried in the ruins of it.
II. In his own stability, v. 8, 9. "This mighty man is plucked up by the roots; but I am like a green olive-tree, planted and rooted, fixed and flourishing; he is turned out of God's dwelling-place, but I am established in it, not detained, as Doeg, by any thing but the abundant satisfaction I meet with there." Note, Those that by faith and love dwell in the house of God shall be like green olive-trees there; the wicked are said to flourish like a green bay-tree (Ps. xxxvii. 35), which bears no useful fruit, though it has abundance of large leaves; but the righteous flourish like a green olive-tree, which is fat as well as flourishing (Ps. xcii. 14) and with its fatness honours God and man (Judg. ix. 9), deriving its root and fatness from the good olive, Rom. xi. 17. Now what must we do that we may be as green olive-trees? 1. We must live a life of faith and holy confidence in God and his grace? "I see what comes of men's trusting in the abundance of their riches, and therefore I trust in the mercy of God for ever and ever--not in the world, but in God, not in my own merit, but in God's mercy, which dispenses its gifts freely, even to the unworthy, and has in it an all-sufficiency to be our portion and happiness." This mercy is for ever; it is constant and unchangeable, and its gifts will continue to all eternity. We must therefore for ever trust in it, and never come off from that foundation. 2. We must live a life of thankfulness and holy joy in God (v. 9): "I will praise thee for ever, because thou hast done it, has avenged the blood of thy priests upon their bloody enemy, and given him blood to drink, and hast performed thy promise to me," which he was as sure would be done in due time as if it were done already. It contributes very much to the beauty of our profession, and to our fruitfulness in every grace, to be much in praising God; and it is certain that we never want matter for praise. 3. We must live a life of expectation and humble dependence upon God: "I will wait on thy name; I will attend upon thee in all those ways wherein thou hast made thyself known, hoping for the discoveries of thy favour to me and willing to tarry till the time appointed for them; for it is good before thy saints," or in the opinion and judgment of thy saints, with whom David heartily concurs. Communis sensus fidelium--All the saints are of this mind, (1.) That God's name is good in itself, that God's manifestations of himself to his people are gracious and very kind; there is no other name given than his that can be our refuge and strong tower. (2.) That it is very good for us to wait on that name, that there is nothing better to calm and quiet our spirits when they are ruffled and disturbed, and to keep us in the way of duty when we are tempted to use any indirect courses for our own relief, than to hope and quietly wait for the salvation of the Lord, Lam. iii. 26. All the saints have experienced the benefit of it, who never attended him in vain, never followed his guidance but it ended well, nor were ever made ashamed of their believing expectations from him. What is good before all the saints let us therefore abide and abound in, and in this particularly: Turn thou to thy God; keep mercy and judgment, and wait on thy God continually, Hos. xii. 6.
Adam Clarke: Commentary on the Bible - 1831
52:8: But I am like a green olive-tree in the house of God - I shall be in the house of God, full of spiritual vigor, bringing forth evergreen leaves and annual fruit, as the olive does when planted in a proper soil and good situation. It does not mean that there were olive-trees planted in God's house; but he was in God's house, as the olive was in its proper place and soil.
I trust in the mercy of God - The wicked man trusts in his riches: I trust in my God. He, like a bad tree, bringing forth poisonous fruit, shall be cursed, and pulled up from the roots; I, like a healthy olive in a good soil, shall, under the influence of God's mercy, bring forth fruit to his glory. As the olive is ever green, so shall I flourish in the mercy of God for ever and ever.
Albert Barnes: Notes on the Bible - 1834
52:8: But I am like a green olive-tree in the house of God - I am safe and happy, notwithstanding the effort made by my enemy, the informer, to secure my destruction. I have been kept unharmed, like a green and flourishing tree - a tree protected in the very courts of the sanctuary - safe under the care and the eye of God. A green tree is the emblem of prosperity. See Psa 1:3, note; Psa 37:35, note; compare Psa 92:12. The "house of God" here referred to is the tabernacle, considered as the place where God was supposed to reside. See Psa 15:1, note; Psa 23:6, note; Psa 27:4-5, notes. The particular allusion here is to the "courts" of the tabernacle. An olive tree would not be cultivated in the tabernacle, but it might in the "courts" or "area" which surrounded it. The name "house of God" would be given to the whole area, as it was afterward to the entire area in which the temple was. A tree thus planted in the very courts of the sanctuary would be regarded as sacred, and would be safe as long as the tabernacle itself was safe, for it would be, as it were, directly under the divine protection. So David had been, notwithstanding all the efforts of his enemies to destroy him.
I trust in the mercy of God foRev_er and ever -
(a) I "have" always done it. It has been my constant practice in trouble or danger.
(b) I "will" always do it.
As the result of all my experience, I will still do it; and thus trusting in God, I shall have the consciousness of safety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:8: like: Psa 1:3, Psa 92:12-14; Jer 11:16; Hos 14:6-8; Rom 11:24
I trust: Psa 13:5, Psa 33:18, Psa 147:11
Carl Friedrich Keil and Franz Delitzsch
52:8
The gloomy song now brightens up, and in calmer tones draws rapidly to a close. The betrayer becomes like an uprooted tree; the betrayed, however, stands firm and is like to a green-foliaged olive (Jer 11:16) which is planted in the house of Elohim (Ps 90:14), that is to say, in sacred and inaccessible ground; cf. the promise in Is 60:13. The weighty expression כּי עשׂית refers, as in Ps 22:32, to the gracious and just carrying out of that which was aimed at in the election of David. If this be attained, then he will for ever give thanks and further wait on the Name, i.e., the self-attestation, of God, which is so gracious and kind, he will give thanks and "wait" in the presence of all the saints. This "waiting," ואקוּה, is open to suspicion, since what he intends to do in the presence of the saints must be something that is audible or visible to them. Also "hoping in the name of God" is, it is true, not an unbiblical notional combination (Is 36:8); but in connection with שׁמך כי טוב which follows, one more readily looks for a verb expressing a thankful and laudatory proclamation (cf. Ps 54:8). Hitzig's conjecture that we should read ואחוּה is therefore perfectly satisfactory. נגד חסידיך does not belong to טוב, which would be construed with בּעיני htiw deurtsnoc , and not נגד, but to the two votive words; cf. Ps 22:26; Ps 138:1, and other passages. The whole church (Ps 22:23., Ps 40:10.) shall be witness of his thankfulness to God, and of his proclamation of the proofs which God Himself has given of His love and favour.
Geneva 1599
52:8 But I [am] like a (g) green olive tree in the house of God: I trust in the mercy of God for ever and ever.
(g) He rejoices to have a place among the servant's of God, that he may grow in the knowledge of godliness.
John Gill
52:8 But I am like a green olive tree in the house of God,.... Or rather it should be supplied, "I shall be" (d); since David was at this time an exile from the house of God: and this expresses his faith and confidence, that, notwithstanding his present troubles, he should be restored again, and be in a very flourishing condition, in the church of God; which is here meant by "the house of God": it being of his building, and where he dwells, and where to have a place is the great privilege of the saints; they are planted there by the Lord himself, and shall never be rooted up; they are fixed there, and shall never go out; which was David's confidence, Ps 23:6; and where he believed he should be as "a green olive tree"; which is a very choice and fruitful tree, has fatness in it, produces an excellent oil; is beautiful to look at; delights in hot climates and sunny places; is found on mountains, we read of the mount of Olives; is ever green and durable, and its leaves and branches are symbols of peace: all which is applicable to truly righteous persons and believers in Christ; who are the excellent of the earth, are filled with the fruits of righteousness; are fat and flourishing; have the oil of grace, the anointing which teacheth all things; are a perfection of beauty, made perfectly comely through Christ's comeliness; thrive under him, the sun of righteousness; grow in the mountain of the Lord's house, the church: their grace is incorruptible, their leaf withers not; they are rooted in Christ, and ever continue; they are the sons of peace, and their last end will be eternal peace. Now as such David was assured he should be, when his enemy would be rooted up out of the land of the living, and cast like a dry and worthless branch into everlasting burnings; the ground of which confidence follows:
I trust in the mercy of God for ever and ever; the mercy of God is not only an encouragement to trust, but the object of it; not the absolute mercy of God, but the grace and goodness of God in Christ Jesus, which endures continually, Ps 52:1; and so does hope in it, which never makes ashamed, but abides to the end. The psalmist seems to have respect to the mercy promised him, that he should sit upon the throne. This he believed, and therefore was assured he should be in the flourishing circumstances in the house of God before mentioned.
(d) "Ero", Piscator, Cocceius, Gejerus.
John Wesley
52:8 The house - In God's church, or among his people.
Robert Jamieson, A. R. Fausset and David Brown
52:8 The figure used is common (Ps 1:3; Jer 11:16).
green--fresh.
house, &c.--in communion with God (compare Ps 27:4-5).
for ever and ever--qualifies "mercy."
51:951:9: Այս այր է որ ո՛չ արար զԱստուած իւր օգնական. այլ յուսացաւ սա ՚ի բազում մեծութիւն իւր, եւ զօրացաւ ՚ի նանրութեան իւրում[6955]։ [6955] Ոմանք.՚Ի բազում զօրութիւն իւր։
9 «Սա է այն մարդը, որն Աստծու օգնութեանը չապաւինեց, այլ յոյսը դրեց իր մեծ հարստութեան վրայ եւ զօրացաւ իր ունայնութեամբ»:
7 «Ահա այն մարդը, որ Աստուած իրեն ապաւէն չըրաւ, Հապա իր շատ հարստութեանը վստահեցաւ Ու իր անօրէնութիւնովը զօրացաւ»։
Այս այր է որ ոչ արար զԱստուած իւր օգնական, այլ յուսացաւ սա ի բազում մեծութիւն իւր, եւ զօրացաւ ի նանրութեան իւրում:

51:9: Այս այր է որ ո՛չ արար զԱստուած իւր օգնական. այլ յուսացաւ սա ՚ի բազում մեծութիւն իւր, եւ զօրացաւ ՚ի նանրութեան իւրում[6955]։
[6955] Ոմանք.՚Ի բազում զօրութիւն իւր։
9 «Սա է այն մարդը, որն Աստծու օգնութեանը չապաւինեց, այլ յոյսը դրեց իր մեծ հարստութեան վրայ եւ զօրացաւ իր ունայնութեամբ»:
7 «Ահա այն մարդը, որ Աստուած իրեն ապաւէն չըրաւ, Հապա իր շատ հարստութեանը վստահեցաւ Ու իր անօրէնութիւնովը զօրացաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
51:851:9 >.
51:9 ἰδοὺ ιδου see!; here I am ἄνθρωπος ανθρωπος person; human ὃς ος who; what οὐκ ου not ἔθετο τιθημι put; make τὸν ο the θεὸν θεος God βοηθὸν βοηθος helper αὐτοῦ αυτος he; him ἀλλ᾿ αλλα but ἐπήλπισεν επελπιζω in; on τὸ ο the πλῆθος πληθος multitude; quantity τοῦ ο the πλούτου πλουτος wealth; richness αὐτοῦ αυτος he; him καὶ και and; even ἐδυναμώθη δυναμοω empower ἐπὶ επι in; on τῇ ο the ματαιότητι ματαιοτης superficiality αὐτοῦ αυτος he; him
51:9 הַסְתֵּ֣ר hastˈēr סתר hide פָּ֭נֶיךָ ˈpāneʸḵā פָּנֶה face מֵ mē מִן from חֲטָאָ֑י ḥᵃṭāʔˈāy חֵטְא offence וְֽ wᵊˈ וְ and כָל־ ḵol- כֹּל whole עֲוֹ֖נֹתַ֣י ʕᵃwˌōnōṯˈay עָוֹן sin מְחֵֽה׃ mᵊḥˈē מחה wipe
51:9. ecce vir qui non posuit Deum fortitudinem suam sed speravit in multitudine divitiarum suarum confortatus est in insidiis suisBehold the man that made not God his helper: But trusted in the abundance of his riches: and prevailed in his vanity.
8. But as for me, I am like a green olive tree in the house of God: I trust in the mercy of God for ever and ever.
51:9. Turn your face away from my sins, and erase all my iniquities.
51:9. Hide thy face from my sins, and blot out all mine iniquities.
KJV [7] Lo, [this is] the man [that] made not God his strength; but trusted in the abundance of his riches, [and] strengthened himself in his wickedness:

51:9 <<вот человек, который не в Боге полагал крепость свою, а надеялся на множество богатства своего, укреплялся в злодействе своем>>.
51:9
ἰδοὺ ιδου see!; here I am
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
οὐκ ου not
ἔθετο τιθημι put; make
τὸν ο the
θεὸν θεος God
βοηθὸν βοηθος helper
αὐτοῦ αυτος he; him
ἀλλ᾿ αλλα but
ἐπήλπισεν επελπιζω in; on
τὸ ο the
πλῆθος πληθος multitude; quantity
τοῦ ο the
πλούτου πλουτος wealth; richness
αὐτοῦ αυτος he; him
καὶ και and; even
ἐδυναμώθη δυναμοω empower
ἐπὶ επι in; on
τῇ ο the
ματαιότητι ματαιοτης superficiality
αὐτοῦ αυτος he; him
51:9
הַסְתֵּ֣ר hastˈēr סתר hide
פָּ֭נֶיךָ ˈpāneʸḵā פָּנֶה face
מֵ מִן from
חֲטָאָ֑י ḥᵃṭāʔˈāy חֵטְא offence
וְֽ wᵊˈ וְ and
כָל־ ḵol- כֹּל whole
עֲוֹ֖נֹתַ֣י ʕᵃwˌōnōṯˈay עָוֹן sin
מְחֵֽה׃ mᵊḥˈē מחה wipe
51:9. ecce vir qui non posuit Deum fortitudinem suam sed speravit in multitudine divitiarum suarum confortatus est in insidiis suis
Behold the man that made not God his helper: But trusted in the abundance of his riches: and prevailed in his vanity.
8. But as for me, I am like a green olive tree in the house of God: I trust in the mercy of God for ever and ever.
51:9. Turn your face away from my sins, and erase all my iniquities.
51:9. Hide thy face from my sins, and blot out all mine iniquities.
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
52:9: I will praise thee for ever - Because I know that all my good comes from thee; therefore, will I ever praise thee for that good.
I will wait on thy name - I will expect all my blessings from the all-sufficient Jehovah, who is eternal and unchangeable.
It is good before thy saints - It is right that I should expect a continuation of thy blessings by uniting with thy saints in using thy ordinances. Thus I shall wait.
Albert Barnes: Notes on the Bible - 1834
52:9: I will praise thee foRev_er, beause thou hast done it - Because thou art the source of my safety. The fact that I have been delivered from the designs of Saul, and saved from the efforts of Doeg to betray me, is to be traced wholly to thee. It has been ordered by thy providence that the purposes alike of Doeg and of Saul have been defeated, and I am still safe.
And I will wait on thy name - That is, I will wait on "thee;" the name being often put for the person himself: Psa 20:1; Psa 69:30; Pro 18:10; Isa 59:19. The language used here means that he would trust in God, or confide in him. All his expectation and hope would be in him. There are two ideas essentially in the language:
(1) the expression of a sense of "dependence" on God, as if the only ground of trust was in him;
(2) a willingness to "await" his interposition at all times; a belief that, however long such an interposition might be delayed, God "would" interfere at the proper time to bring deliverance; and a purpose calmly and patiently to look to him until the time of deliverance should come. Compare Psa 25:3, Psa 25:5, Psa 25:21; Psa 27:14; Psa 37:7, Psa 37:9, Psa 37:34; Psa 69:3; Isa 8:17; Isa 40:31.
For it is good before thy saints - God is good; and I will confess it before his "saints." His mercy has been so marked, that a public acknowledgment of it is proper; and before his assembled people I will declare what he has done for me. So signal an act of mercy, an interposition so suited to illustrate the character of God, demands more than a private acknowledgment, and I will render him public praise. The same idea occurs in Psa 22:25; Psa 35:18; Psa 111:1; Isa 38:20. The general thought is, that for great and special mercies it is proper to render special praise to God before his assembled people. It is not that we are to obtrude our private affairs upon the public eye or the public ear; it is not that mercies shown to us have any particular claim to the attention of our fellow-men, but it is that such interpositions illustrate the character of God, and that they may constitute an argument before the world in favor of his benevolent and merciful character. Among the "saints" there is a common bond of union - a common interest in all that pertains to each other; and when special mercy is shown to anyone of the great brotherhood, it is proper that all should join in the thanksgiving, and render praise to God.
The importance of the subject considered in this psalm - the fact that it is not often referred to in books on moral science, or even in sermons, - and the fact that it involves many points of practical difficulty in the conversation between man and man in the various relations of life - may justify at the close of an exposition of this psalm a consideration of the general question about the morality of giving "information," or, in general, the character of the "informer." Such a departure from the usual method adopted in works designed to be expository would not be ordinarily proper, since it would swell such works beyond reasonable dimensions; but perhaps it may be admitted in a single instance.
In what cases is it our duty to give information which may be in our possession about the conduct of others; and in what cases does it become a moral wrong or a crime to do it?
This is a question of much importance in respect to our own conduct, and often of much difficulty in its solution. It may not be possible to answer all the inquiries which might be made on this subject, or to lay down principles of undoubted plainness which would be applicable to every case which might occur, but a few general principles may be suggested.
The question is one which may occur at any time, and in any situation of life - Is it never right to give such information? Are we never bound to do it? Are there no circumstances in which it is proper that it should be voluntary? Are there any situations in which we are exempt by established customs or laws from giving such information? Are there any in which we are bound, by the obligations of conscience, not to give such information, whatever may be the penalty? Where and when does guilt begin or end in our volunteering to give information of the conduct or the concealments of others?
These questions often come with much perplexity before the mind of an ingenuous schoolboy, who would desire to do right, and who yet has so much honor that he desires to escape the guilt and the reproach of being a "tell-tale." They are questions which occur to a lawyer (or, rather, which "did" occur before the general principle, which I will soon advert to, had been settled by the courts), in regard to the knowledge of which he has been put in possession under the confidential relation of advocate and client. They are questions which may occur to a clergyman, either in respect to the confidential disclosures made at the confessional of the Catholic priest, or in respect to the confidential statements of the true penitent made to a Protestant pastor, in order that spiritual counsel may be obtained to give relief to a burdened conscience. They are questions which it was necessary should be settled in regard to a fugitive from justice, who seeks protection under the roof of a friend or a stranger.
They are questions respecting refugees from oppression in foreign lands - suggesting the inquiry whether they shall be welcomed, or whether there shall be any law by which they shall, on demand, be restored to the dominion of a tyrant. They are questions which the conscience will ask, and does ask, about those who make their escape from slavery, who apply to us for aid in securing their liberty, and who seek an asylum beneath our roof; questions whether the law of God requires or permits us to render any active assistance in making known the place of their refuge, and returning them to bondage. When, and in what cases, if any, is a man bound to give information in such circumstances as these? It is to be admitted that cases may occur, in regard to these questions, in which there would be great difficulty in determining what are the exact limits of duty, and writers on the subject of morals have not laid down such clear rules as would leave the mind perfectly free from doubt, or be sufficient to guide us on all these points. It will be admitted, also, that some of them are questions of much difficulty, and where instruction would be desirable.
Much may be learned, in regard to the proper estimate of human conduct among people, from the "language" which they employ - language which, in its very structure, often conveys their sentiments from age to age. The ideas of people on many of the subjects of morals, in respect to that which is honorable or dishonorable, right or wrong, manly or mean, became thus "imbedded" - I might almost say "fossilized" - in their modes of speech. Language, in its very structure, thus carries down to future times the sentiments cherished in regard to the morality of actions - as the fossil remains that are beneath the surface of the earth, in the strata of the rocks, bring to us the forms of ancient types of animals, and ferns, and palms, of which there are now no living specimens on the globe. They who have studied Dean Trench's Treatise on "Words" will recollect how this idea is illustrated in that remarkable work; how, without any other information about the views of people in other times, the very "words" which they employed, and which have been transmitted to us, convey to us the estimate which was formed in past ages in regard to the moral quality of an action, as proper or improper - as honorable or dishonorable - as conformed to the noble principles of our nature, or the Rev_erse.
As illustrating the general sentiments of mankind in this respect, I will select "two" words as specimens of many which might be selected, and as words which people have been agreed in applying to some of the acts referred to in the questions of difficulty that I have just mentioned, and which may enable us to do something in determining the morality of an action, so far as those words, in their just application to the subject, indicate the judgment of mankind.
One of these is the word "meanness" - a word which a schoolboy would be most "likely" to apply to the act of a tell-tale or an informer, and which we instinctively apply to numerous actions in more advanced periods of life, and which serves to mark the judgment of mankind in regard to certain kinds of conduct. The "idea" in such a case is not so much the "guilt" or the "criminality" of the act considered as a violation of law, as it is that of being opposed to just notions of "honor," or indicating a base, low, sordid, grovelling spirits - "lowness of mind, want of dignity and elevation; want of honor." (Webster)
The other word is "sycophant." The Athenians had a law prohibiting the exportation of figs. This law, of course, had a penalty, and it was a matter of importance to the magistrate to ascertain who had been guilty of violating it. It suggested, also, a method of securing the favor of such a magistrate, and perhaps of obtaining a reward, by giving "information" of those who had been guilty of violating the law. From these two words - the Greek word "fig," and the Greek word to "show," or to "discover," we have derived the word "sycophant;" and this word has come down from the Greeks, and through the long tract of ages intervening between its first use in Athens to the present time, always bearing in every age the original idea imbedded in the word, as the old fossil that is now dug up bears the form of the fern, the leaf, the worm, or the shell that was imbedded there perhaps million of ages ago. As such a man would be "likely" to be mean, and fawning, and flattering, so the word has come to describe always a parasite; a mean flatterer; a flatterer of princes and great men; and hence it is, and would be applied as one of the words indicating the sense of mankind in regard to a "tale-bearer," or an "informer."
Words like these indicate the general judgment of mankind on such conduct as that referred to in the psalm before us. Of course, to what particular "actions" of the kind they are properly applicable, would be another point; they are referred to here only as indicating the general judgment of mankind in regard to certain kinds of conduct, and to show how careful people are, in their very language, to express their permanent approbation of that which is "honorable" and "right," and their detestation of that which is "dishonorable" and "wrong."
Let us now consider more particularly the subject with respect to "duty," and to "criminality." The question is, whether we can find any eases where it is "right" - where it is our duty to give such information; or, in what eases, if any, it is right; and in what cases it is malignant, guilty, wrong. The points to be considered are:
(1) When it is right, or when it may be demanded that we should give information of another; and
(2) When it becomes guilt.
(1) when it is right, or when it may be demanded of us.
(a) It is to be admitted that there are cases in which the interests of justice demand that people should be "required" to give information of others; or, there are cases where the courts have a right to summon us, to put us upon our oath, and to demand the information which may be in our possession. The courts constantly act on this; and the interests of justice could not be promoted, nor could a cause ever be determined, without exercising this right. If all people were bound in conscience to witchold information simply because they have it in their possession, or because of the mode in which they came in possession of it - or if they witcheld it from mere stubbornness and obstinacy - all the departments of justice must stand still, and the officers of justice might be discharged, since it can neither be presumed that "they" would possess all the knowledge necessary to the administration of justice themselves, nor would the law allow them to act on it if they did.
The law never presumes that a judge is to decide a case from a knowledge of the facts in his own possession, or simply because "he knows what was done in the case." The ultimate decision must be made in view of testimony given, not of knowledge "possessed." In most cases, however, there is no difficulty on this point. There is no necessary violation of confidence in giving this information. There have been no improper means used to obtain it. There has been only an observation of that which any other man might have seen. There has been no baseness in "spying" out what was done. There has been no "sycophantic" purpose; there is no voluntariness in betraying what we know; there is no dishonorableness in divulging what "happened" to be known to us. A man may "regret" that he witnessed the act of crime, but he does not blame himself for it; he may feel "pained" that his testimony may consign another man to the gallows, but he does not deem it dishonorable, for he has no mean purpose in it, and the interests of justice demand it.
(b) It is an admitted principle that one employed as counsel in a case - a lawyer - shall "not" be required to give up information which may be in his possession as counsel; information which has been entrusted to him by his client. It is held essential to the interests of justice, that whatever is thus communicated to a professional adviser shall be regarded by the court as strictly confidential, and that the counsel incurs no blame if he does "not" give information on the subject; or, in other words, the true interests of justice do not demand, and the principles of honor will not admit, that he should betray the man who has entrusted his cause to him. How far a man, governed by a good conscience, and by the principles of honor, may undertake a cause which, from the statements of his client in the beginning, he may regard as doubtful, or where in the progress of the case he may become sure that his client is guilty, is a point which does not come under the present inquiry, and which may, in fact, be in some respects a question of difficult solution. It must still, however, even in such a case, be held that he cannot be required to give the information in his possession, and every principle of honor or of right would be understood to be violated, if, abandoning the case, he should become a voluntary "informer."
(c) In like manner, it is understood that the law does not require a juryman to give voluntary "information" of what may be within his own knowledge in the case that may be submitted for trial. The extent of his oath and his obligation is that he shall give a verdict according to the testimony submitted under the proper forms of law. He may not "go back" of that, and found his opinion in the verdict on any private knowledge which he may have in his own possession, and which has not, under the proper forms of law, been laid before the court; nor may what he himself may have seen and heard enter at all into his verdict, or influence it in any manner, unless it has been submitted with the other testimony in the case to the court. The verdict is to be based on evidence "given;" not on what he "has seen." An accused man has a right to demand that "all" that shall bear on the sentence in the case - "all" that shall enter into the verdict - shall be submitted as testimony, under the solemnities of an oath, and with all proper opportunities of crossexamination, and of rebutting it by counter testimony. A juryman may, indeed, be called as a witness in a case. But then he is to be sworn and examined as any other witness, and when he comes to unite with others in making up the verdict, he is to allow to enter into that verdict "only" that which is in possession of all the members of the jury, and he is not to permit "any" knowledge which he may have, which was "not" obtained from him in giving testimony, to influence his own judgment in the case.
(d) There are cases, however, in which things entrusted to one as a secret, or in confidence, may be required to be given up. Such cases may occur in a matter of private friendship, or in a case of professional confidence.
In the case of a Presbyterian clergyman, it has been held that he was bound to submit a letter to the court which had been addressed to him by the accused as her pastor, and which was supposed to contain important disclosures in regard to her criminality. In this case, however, the disclosure was not originally made by the pastor; nor was the fact of the existence of such a letter made known by him. The fact that such a letter had been sent to him, was stated by the party herself; and the court, having this knowledge of it, "demanded" its production in court. It was submitted after taking legal advice, and the community justified the conduct of the pastor. So the principle is regarded as well settled that a minister of religion may be required to disclose what has been communicated to him, whether at the "confessional," or as a pastor, which may be necessary to establish the guilt of a party; and that the fact that it had been communicated in confidence, and for spiritual advice, does not constitute a reason for refusing to disclose it.
(2) but the point before us relates rather to the inquiry when the act of giving such information becomes "guilt," or in what circumstances it is forbidden and wrong.
Perhaps all that need to be said on this point can be reduced to three heads: when it is for base purposes; when the innocent are betrayed; and when professional confidence is violated. The illustration of these points, after what has been said, need not detain us long.
First. When it is for base purposes. This would include all those cases where it is for gain; where it is to secure favor; and where it is from envy, malice, spite, or Rev_enge. The case of Doeg was, manifestly, an instance of this kind, where the motive was not that of promoting public justice, or preserving the peace of the realm, but where it was to ingratiate himself into the favor of Saul, and secure his own influence at court. The parallel case of the Ziphims Psa 54:1-7 was another instance of this kind, where, so far as the narrative goes, it is supposable that the only motive was to obtain the favor of Saul, or to secure a reward, by betraying an innocent and a persecuted man who had fled to them for a secure retreat. The case of Judas Iscariot was another instance of this kind. He betrayed his Saviour; he agreed, for a paltry reward, to disclose his place of usual retreat - a place to which he had resorted so often for prayer, that Judas knew that he could be found there.
It was for no wrong done to him. It was from no regard to public peace or justice. It was not because he even supposed the Saviour to be guilty. He knew that he was innocent. He even himself confessed this in the most solemn manner, and in the very presence of those with whom he had made the infamous bargain - and with just such a result as the mean and the wicked must always expect, when those for whom they have performed a mean and wicked act have no further use for them. such, also, is the case of the "sycophant." That a man might, in some circumstances, give information about the exportation of "figs" contrary to law, or might even be required to do it, may be true; but it was equally true that it was not commonly done for any patriotic or honorable ends, but from the most base and ignoble motives; and hence, the sense of mankind in regard to the nature of the transaction has been perpetuated in the world itself. So, in a school, there is often no better motive than envy, or rivalship, or malice, or a desire to obtain favor or reward, when information is given by one school-boy of another; and hence, the contempt and scorn with which a boy who acts under the influence of these motives is always regarded - emblem of what he is likely to meet in all his subsequent life.
Second. The innocent are never robe betrayed. The divine law pertaining to this seems to be perfectly plain, and the principles of that law are such as to commend themselves to the consciences of all mankind. Thus, Isa 16:3-4, "Take counsel, execute judgment; make thy shadow as the night in the midst of the noonday; hide the outcasts; bewray not him that wandereth. Let mine outcasts dwell with thee, Moab; be thou a covert to them from the face of the spoiler." Also in Deu 23:15-16, "Thou shalt not deliver unto his master the servant which is escaped from his master unto thee: he shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him."
On these passages I remark:
1. That they are settled principles of the law of God. There is no ambiguity in them. They have not been repealed. They are, therefore, still binding, and extend to all cases pertaining to the innocent and the oppressed.
2. They accord with the convictions of the human mind - the deep-seated principles which God has laid in our very being, as designed to guide us in our treatment of others.
3. They accord with some of the highest principles of self-sacrifice as illustrated in history - the noblest exhibitions of human nature in giving an asylum to the oppressed and the wronged; instances where life has been perilled, or even given up, rather than that the persecuted, the innocent, and the wronged, should be surrendered or betrayed. How often, in the history of the church has life been thus endangered, because a refuge and a shelter was furnished to the persecuted Christian - the poor outcast, driven from his home under oppressive laws! How honorable have people esteemed such acts to be! How illustrious is the example of those who have at all hazards opened their arms to receive the oppressed, and to welcome the persecuted and the wronged! In the year 1685, by the Rev_ocation of the Edict of Nantz, eight hundred thousand professed followers of the Saviour - Huguenots - were driven from their homes and their country, and compelled to seek safety by flight to other lands.
In their own country, fire and the sword spread desolation everywhere, and the voice of wailing filled the land. Those who could flee, did flee. The best people of France - those of noblest blood - fled in every direction, and sought a refuge in other countries. They fled - carrying with them not only the purest form and the best spirit of religion, but the best knowledge of the arts, to all the surrounding nations. Belgium, Holland, England, Scotland, Switzerland, opened their arms to welcome the fugitives. Our own country welcomed them - then, as now, an asylum for the oppressed. In every part of our land they found a home. Thousands of the noblest spirits - the best people of the South and the North, were composed of these exiles and wanderers. But suppose the world had been barred against them. Suppose they had been driven back again to their native land, poor persecuted men and women returned to suffering and to death. How justly mankind would have execrated such an act!
The same principles are applicable to the fugitive from slavery. Indeed, one of the texts quoted relates to this very point, and is designed to guide people on this subject in all ages and in all lands. "Thou shalt not deliver unto his master the servant which is escaped from his master unto thee." No law could possibly be more explicit; none could be more humane, just, or proper; and consequently all those provisions in human laws which require people to aid in delivering up such fugitives are violations of the law of God - have no binding obligation on the conscience - and are, at all hazards, to be disobeyed. Act 5:29; Act 4:19.
Third. Professional confidence is not to be betrayed. We have seen, in the remarks before made, that those who are employed as counselors in the courts, cannot be required to communicate facts which are stated to them by their clients, but that confidential communications made to others may be demanded in promoting the interests of justice. The point now, however, relates only to the cases where professional confidence is voluntarily violated, or where knowledge thus obtained is made use of in a manner which cannot be sanctioned either by the principles of honor or religion. Two such instances may be referred to as illustrations:
(a) One occurs when a clergyman, to whom such knowledge is imparted as a clergyman for spiritual advice, instruction, or comfort, abuses the trust reposed in him, by making use of that information for any other purpose whatever. It is entrusted to him for that purpose alone. It is committed to him as a man of honor. The secret is lodged with him, with the implied understanding that it is there to remain, and to be employed only for that purpose. Whether at the "confessional" of the Roman Catholic, or whether made in the confidence reposed in a Protestant pastor, the principle is the same. Whatever advantage may be taken of that secret for the promotion of any other ends; whatever object the minister of religion may propose to secure, based on the fact that he is in possession of it; whatever influence he may choose to exert, founded on the assumption that he could divulge it; whatever statement he may make in regard to such a person - based on the fact that he is in possession of knowledge which he has, but which he is not at liberty to communicate - and designed to injure the person; whatever use he may make of it as enabling him to form an estimate for his own purposes of what occurs in a family; or, in general, whatever communication he may make of it, of any kind (except under process of law, and because the law demands it), is to be regarded as a betrayal of professional confidence. The interests of religion require that a pastor should be regarded as among the most faithful of confidential friends; and no people, or class of people, should be placed in such circumstances that they may, at the "confessional," or in any other way, have the means of arriving at secrets which may be employed for any purposes of their own whatever.
(b) It is a breach of professional confidence when a lawyer is entrusted with knowledge in one case by a client, which, by being employed in another case, and on another occasion, he uses against him. The secret, whatever it may be, which is entrusted to him by a client, is for that case alone; and is, to all intents, to die when that case is determined. It is dishonorable in any way for him to engage as counsel for another party against his former client when, by even the remotest possibility, the knowledge obtained in the former occurrence could come as an element in the determination of the case, or could be made use of to the advantage of his new client. Every sentiment of honesty and honor demands that if there is a possibility of this, or if there would be the remotest temptation of the kind, he should at once promptly and firmly decline to engage against his former client.
In human nature there are two classes of propensities or principles: those which are generous, magnanimous, gentle, kind, benevolent, large-hearted, humane, noble; and those which are low, grovelling, sordid, sycophantic, mean, ignoble.
Though man is destitute of holiness, and though, as I believe, not one or all of these things which I have referred to as generous and noble can by cultivation become true religion, or constitute, by mere development, what is needful to secure the salvation of the soul, yet they are to be cultivated, for they are invaluable in society, and necessary to the happiness and the progress of mankind. On these, more than on most other things, the happiness of families, and the welfare of the world depend; and whatever may be our views of the necessity and value of religion, we are not required to undervalue "the ornament of a meek and quiet spirit," or those virtues which we connect, in our apprehensions, with that which is manly and honorable, and which tend to elevate and ennoble the race.
Christianity has, if I may so express it, a "natural affinity" for one class of these propensities; it has none for the other. It, too, is generous, humane, gentle, kind, benevolent, noble; it blends easily with these tilings when it finds them in human nature; and it produces them in the soul which is fully under its influence, where they did not exist before. It has no more affinity for that which is mean, ignoble, morose, sycophantic, than it has for profanity or falsehood, for dishonesty or fraud, for licentiousness or ambition.
That true religion may be found in hearts where these virtues, so generous and noble, are not developed, or where there is not a little that dishonors religion as not large, and liberal, and courteous, and gentlemanly, it is, perhaps, impossible to deny mean, so sycophantic, so narrow, so sour, and so morose, that a large part of the work of sanctification seems to be reserved for the close of life - for that mysterious and unexplained process by which all who are redeemed are made perfect when they pass "through the valley of the shadow of death." But though there may be religion in such a case, it is among the lowest forms of piety. What is mean, ignoble, and narrow, is no part of the Christian religion, and can never be transmuted into it.
There has come down to us as the result of the progress of civilization in this world, and with the highest approbation of mankind, a class of virtues connected with the ideas of honor and honorableness. That the sentiment of honor has been abused among people; that an attempt has been made to set it up as the governing principle in cases where conscience should rule; that in doing this a code has been established which, in many respects, is a departure from the rules of morality, there can be no doubt; - but still there are just principles of honor which Christianity does not disdain; which are to be incorporated into our principles of religion, and which we are to endeavor to instil into the hearts of our children. Whatever there is in the world that is "true, and honest, and just, and pure, and lovely, and of good report;" whatever belongs to the name of "virtue," and whatever deserves "praise," is to be blended with our religion, constituting our idea of a Christian man.
It is the blending of these things - the union of Christian principle with what is noble, and manly, and generous, and humane - which, in any case, entitles to the highest appellation that can be given to any of our race - that of the christian gentleman.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
52:9: praise: Psa 145:1, Psa 145:2, Psa 146:2; Eph 3:20, Eph 3:21
wait: Psa 27:14, Psa 40:1, Psa 48:9, Psa 48:10, Psa 62:1, Psa 62:5, Psa 123:2, Psa 123:3, Psa 130:5, Psa 130:6; Pro 18:10; Lam 3:25, Lam 3:26
for it is: Psa 54:6, Psa 73:25, Psa 73:26, Psa 73:28
Geneva 1599
52:9 I will praise thee for ever, because thou hast done (h) [it]: and I will wait on thy name; for [it is] good before thy saints.
(h) Executed his vengeance.
John Gill
52:9 I will praise thee for ever,.... Both in this world, as long as he lived, and had a being in it; and in the world to come, to all eternity. This is a resolution respecting what he would do, when he should be in the happy condition he was confident of;
because thou hast done it; the Targum interprets it, "the revenge of my judgment"; meaning the vengeance of God on Doeg; and to the same sense Aben Ezra and Kimchi: though it may refer to the comfortable and happy condition he should be in, Ps 52:8; and which he wholly ascribes to the grace and goodness of God, and not to any merits of his own, and therefore determines to praise him for it;
and I will wait on thy name; on the Lord himself, in his house and ordinances, for his presence and fresh supplies of grace and strength, when he should be restored. Or the sense is, that in the mean while he would wait patiently on the Lord, until he had accomplished what he had promised, and David believed;
for it is good before thy saints; the sense is, either that it is good to wait upon the Lord and for him; which appears to be so to all the saints, by the comfortable experience they have had of it, Is 40:31; or the name of the Lord is good unto them, pleasant, delightful, and comfortable, as proclaimed, Ex 34:6; see Song 1:3; and also Rev_ 15:4.
John Wesley
52:9 Thou hast - Destroyed mine and thine implacable enemies, and established me in the throne, of which I am no less assured, than if it were already done. I will continue in thy way, placing my whole confidence in thy power and goodness, and faithfulness. Before - In the presence of thy saints.
Robert Jamieson, A. R. Fausset and David Brown
52:9 hast done--that is, what the context supplies, "preserved me" (compare Ps 22:31).
wait . . . name--hope in Thy perfections, manifested for my good (Ps 5:11; Ps 20:1).
for it is good--that is, Thy name, and the whole method or result of its manifestation (Ps 54:6; Ps 69:16).
51:1051:10: Այլ ես որպէս ձիթենի պտղալի՛ց ՚ի տան Աստուծոյ. յուսացայ յողորմութիւն Աստուծոյ յաւիտեան եւ յաւիտեանս յաւիտենից։
10 Իսկ ես Աստծու տան պտղաբեր ձիթենու նման եմ. յաւիտեան եւ յաւիտեանս յաւիտենից յոյսս դրի Աստծու ողորմութեան վրայ:
8 Սակայն ես Աստուծոյ տանը մէջ կանանչ ձիթենիի պէս եմ. Աստուծոյ ողորմութեանը կը յուսամ յաւիտեանս յաւիտենից։
Այլ ես որպէս ձիթենի պտղալից ի տան Աստուծոյ. յուսացայ յողորմութիւն Աստուծոյ յաւիտեան եւ յաւիտեանս յաւիտենից:

51:10: Այլ ես որպէս ձիթենի պտղալի՛ց ՚ի տան Աստուծոյ. յուսացայ յողորմութիւն Աստուծոյ յաւիտեան եւ յաւիտեանս յաւիտենից։
10 Իսկ ես Աստծու տան պտղաբեր ձիթենու նման եմ. յաւիտեան եւ յաւիտեանս յաւիտենից յոյսս դրի Աստծու ողորմութեան վրայ:
8 Սակայն ես Աստուծոյ տանը մէջ կանանչ ձիթենիի պէս եմ. Աստուծոյ ողորմութեանը կը յուսամ յաւիտեանս յաւիտենից։
zohrab-1805▾ eastern-1994▾ western am▾
51:951:10 А я, как зеленеющая маслина, в доме Божием, и уповаю на милость Божию во веки веков,
51:10 ἐγὼ εγω I δὲ δε though; while ὡσεὶ ωσει as if; about ἐλαία ελαια olive tree; olive κατάκαρπος κατακαρπος in τῷ ο the οἴκῳ οικος home; household τοῦ ο the θεοῦ θεος God ἤλπισα ελπιζω hope ἐπὶ επι in; on τὸ ο the ἔλεος ελεος mercy τοῦ ο the θεοῦ θεος God εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever καὶ και and; even εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τοῦ ο the αἰῶνος αιων age; -ever
51:10 לֵ֣ב lˈēv לֵב heart טָ֭הֹור ˈṭāhôr טָהֹר pure בְּרָא־ bᵊrā- ברא create לִ֣י lˈî לְ to אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and ר֥וּחַ rˌûₐḥ רוּחַ wind נָ֝כֹ֗ון ˈnāḵˈôn כון be firm חַדֵּ֥שׁ ḥaddˌēš חדשׁ be new בְּ bᵊ בְּ in קִרְבִּֽי׃ qirbˈî קֶרֶב interior
51:10. ego sicut oliva virens in domo Dei speravi in misericordia Dei in saeculum sempiternumBut I, as a fruitful olive tree in the house of God, have hoped in the mercy of God for ever, yea for ever and ever.
9. I will give thee thanks for ever, because thou hast done it: and I will wait on thy name, for it is good, in the presence of thy saints.
51:10. Create a clean heart in me, O God. And renew an upright spirit within my inmost being.
51:10. Create in me a clean heart, O God; and renew a right spirit within me.
KJV [8] But I [am] like a green olive tree in the house of God: I trust in the mercy of God for ever and ever:

51:10 А я, как зеленеющая маслина, в доме Божием, и уповаю на милость Божию во веки веков,
51:10
ἐγὼ εγω I
δὲ δε though; while
ὡσεὶ ωσει as if; about
ἐλαία ελαια olive tree; olive
κατάκαρπος κατακαρπος in
τῷ ο the
οἴκῳ οικος home; household
τοῦ ο the
θεοῦ θεος God
ἤλπισα ελπιζω hope
ἐπὶ επι in; on
τὸ ο the
ἔλεος ελεος mercy
τοῦ ο the
θεοῦ θεος God
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
καὶ και and; even
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τοῦ ο the
αἰῶνος αιων age; -ever
51:10
לֵ֣ב lˈēv לֵב heart
טָ֭הֹור ˈṭāhôr טָהֹר pure
בְּרָא־ bᵊrā- ברא create
לִ֣י lˈî לְ to
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
ר֥וּחַ rˌûₐḥ רוּחַ wind
נָ֝כֹ֗ון ˈnāḵˈôn כון be firm
חַדֵּ֥שׁ ḥaddˌēš חדשׁ be new
בְּ bᵊ בְּ in
קִרְבִּֽי׃ qirbˈî קֶרֶב interior
51:10. ego sicut oliva virens in domo Dei speravi in misericordia Dei in saeculum sempiternum
But I, as a fruitful olive tree in the house of God, have hoped in the mercy of God for ever, yea for ever and ever.
51:10. Create a clean heart in me, O God. And renew an upright spirit within my inmost being.
51:10. Create in me a clean heart, O God; and renew a right spirit within me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. "Я, как зеленеющая маслина, в доме Божием". Нечестивый погибнет, положение же Давида будет прочным и хорошим, как дерево, зеленеющее при обилии влаги. Эту силу для своего процветания Давид находит "в доме Божием", т. е. от Бога, обитающего в скинии.
51:1151:11: Խոստովան եղէց քեզ յաւիտեան զի արարեր. եւ համբերից անուան քում, զի քաղցր ես առաջի սրբոց քոց։ Տունք. ը̃։ Գոբղայս. ծբ̃։
11 Քեզ յաւիտեան գոհութիւն պիտի մատուցեմ արածիդ համար եւ յոյսս պիտի դնեմ քո անուան վրայ, քանզի բարի ես սրբերիդ հանդէպ:
9 Քեզ պիտի գովեմ յաւիտեան, Որ այս բանը կատարեցիր Ու քու անուանդ պիտի յուսամ, Վասն զի բարի է սուրբերուդ առջեւ։
Խոստովան եղէց քեզ յաւիտեան զի արարեր, եւ համբերից անուան քում, զի քաղցր է առաջի սրբոց քոց:

51:11: Խոստովան եղէց քեզ յաւիտեան զի արարեր. եւ համբերից անուան քում, զի քաղցր ես առաջի սրբոց քոց։ Տունք. ը̃։ Գոբղայս. ծբ̃։
11 Քեզ յաւիտեան գոհութիւն պիտի մատուցեմ արածիդ համար եւ յոյսս պիտի դնեմ քո անուան վրայ, քանզի բարի ես սրբերիդ հանդէպ:
9 Քեզ պիտի գովեմ յաւիտեան, Որ այս բանը կատարեցիր Ու քու անուանդ պիտի յուսամ, Վասն զի բարի է սուրբերուդ առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
51:1051:11 вечно буду славить Тебя за то, что Ты соделал, и уповать на имя Твое, ибо оно благо пред святыми Твоими.
51:11 ἐξομολογήσομαί εξομολογεω concede; confess σοι σοι you εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ὅτι οτι since; that ἐποίησας ποιεω do; make καὶ και and; even ὑπομενῶ υπομενω endure; stay behind τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ὅτι οτι since; that χρηστὸν χρηστος suitable; kind ἐναντίον εναντιον next to; before τῶν ο the ὁσίων οσιος responsible; devout σου σου of you; your
51:11 אַל־ ʔal- אַל not תַּשְׁלִיכֵ֥נִי tašlîḵˌēnî שׁלך throw מִ mi מִן from לְּ llᵊ לְ to פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face וְ wᵊ וְ and ר֥וּחַ rˌûₐḥ רוּחַ wind קָ֝דְשְׁךָ֗ ˈqoḏšᵊḵˈā קֹדֶשׁ holiness אַל־ ʔal- אַל not תִּקַּ֥ח tiqqˌaḥ לקח take מִמֶּֽנִּי׃ mimmˈennî מִן from
51:11. confitebor tibi in saeculo quoniam fecisti et expectabo nomen tuum quoniam bonum in conspectu sanctorum tuorumI will praise thee for ever, because thou hast done it: and I will wait on thy name, for it is good in the sight of thy saints.
51:11. Do not cast me away from your face; and do not take your Holy Spirit from me.
51:11. Cast me not away from thy presence; and take not thy holy spirit from me.
KJV [9] I will praise thee for ever, because thou hast done [it]: and I will wait on thy name; for [it is] good before thy saints:

51:11 вечно буду славить Тебя за то, что Ты соделал, и уповать на имя Твое, ибо оно благо пред святыми Твоими.
51:11
ἐξομολογήσομαί εξομολογεω concede; confess
σοι σοι you
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ὅτι οτι since; that
ἐποίησας ποιεω do; make
καὶ και and; even
ὑπομενῶ υπομενω endure; stay behind
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
ὅτι οτι since; that
χρηστὸν χρηστος suitable; kind
ἐναντίον εναντιον next to; before
τῶν ο the
ὁσίων οσιος responsible; devout
σου σου of you; your
51:11
אַל־ ʔal- אַל not
תַּשְׁלִיכֵ֥נִי tašlîḵˌēnî שׁלך throw
מִ mi מִן from
לְּ llᵊ לְ to
פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face
וְ wᵊ וְ and
ר֥וּחַ rˌûₐḥ רוּחַ wind
קָ֝דְשְׁךָ֗ ˈqoḏšᵊḵˈā קֹדֶשׁ holiness
אַל־ ʔal- אַל not
תִּקַּ֥ח tiqqˌaḥ לקח take
מִמֶּֽנִּי׃ mimmˈennî מִן from
51:11. confitebor tibi in saeculo quoniam fecisti et expectabo nomen tuum quoniam bonum in conspectu sanctorum tuorum
I will praise thee for ever, because thou hast done it: and I will wait on thy name, for it is good in the sight of thy saints.
51:11. Do not cast me away from your face; and do not take your Holy Spirit from me.
51:11. Cast me not away from thy presence; and take not thy holy spirit from me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾