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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Этот псалом сходен буквально (за исключением 6: ст.) с псалмом 13. См. объяснение на последней странице.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
God speaks once, yea, twice, and it were well if man would even then perceive it; God, in this psalm, speaks twice, for this is the same almost verbatim with the fourteenth psalm. The scope of it is to convince us of our sins, to set us a blushing and trembling because of them; and this is what we are with so much difficulty brought to that there is need of line upon line to this purport. The word, as a convincing word, is compared to a hammer, the strokes whereof must be frequently repeated. God, by the psalmist here, I. Shows us how bad we are, ver. 1. II. Proves it upon us by his own certain knowledge, ver. 2, 3. III. He speaks terror to persecutors, the worst of sinners, ver. 4, 5. IV. He speaks encouragement to God's persecuted people, ver. 6. Some little variation there is between Ps. 14 and this, but none considerable, only between ver. 5, 6, there, and ver. 5 here; some expressions there used are here left out, concerning the shame which the wicked put upon God's people, and instead of that, is here foretold the shame which God would put upon the wicked, which alteration, with some others, he made by divine direction when he delivered it the second time to the chief musician. In singing it we ought to lament the corruption of the human nature, and the wretched degeneracy of the world we live in, yet rejoicing in hope of the great salvation.
Adam Clarke: Commentary on the Bible - 1831
The sentiments of atheists and deists, who deny Divine Providence; their character: they are corrupt, foolish, abominable, and cruel, Psa 53:1-4; God fills them with terror, Psa 53:5; reproaches these for their oppression of the poor, Psa 53:5. The psalmist prays for the restoration of Israel, Psa 53:6.
The title, To the chief Musician upon Mahalath, an instructive Psalm of David. The word מחלת machalath, some translate the president; others, the master or leader of the dance; others, hollow instruments; others, the chorus. A flute pipe, or wind instrument with holes, appears to be what is intended. "To the chief player on the flute;" or, "To the master of the band of pipers."
Albert Barnes: Notes on the Bible - 1834
53:0: There is a remarkable resemblance between this psalm and Psa 14:1-7. Both are ascribed to the same author, David; and each pursues the same line of thought - the folly and wickedness of Atheism. They both show that the belief that there is no God is not a harmless idea, or a mere speculation, but that it has important consequences on the life, and is naturally connected with a wicked life, Psa 53:3-4.
The difference in the two compositions is (a) in the title; and (b) in the psalm itself.
(a) In the title. Both psalms are ascribed to David, and both are dedicated to the "Chief Musician." But in the title to the psalm before us, there is this addition: "Upon Mahalath, Maschil." On the meaning of the term Maschil, see Introduction to Psa 32:1-11. The term here would seem to imply that the psalm was designed to give instruction on an important subject, but why it is prefixed to this psalm, and not to the others, we have no means of determining. The word, rendered "Mahalath" - מחלת machă lath - occurs only here and in the title to Ps. 88. It is supposed by Gesenius to denote a stringed instrument, as a lute or guitar, that was designed to be accompanied with the voice. DeWette renders it "flute." Luther renders it "for a choir, to be sung by one another;" that is, a responsive choir. The Septuagint and the Latin Vulgate retain the original word with no attempt to translate it. Prof. Alexander renders it disease, because a form of the word "almost identical" occurs Exo 15:26; Pro 18:14; Ch2 21:15 meaning "disease," and he supposes reference is to "the spiritual malady with which all mankind are infected, and which is really the theme or subject of the composition." It is true that there is a word - מחלה machă leh - similar to this, meaning "disease," but it is also true that the word used here is never employed in that sense, and equally true that such a construction here is forced and unnatural. The obvious supposition is that it refers to an instrument of music.
(b) The difference in the psalms themselves is mainly that in Psa 53:1-6 Psa 14:6 is omitted, and that in the other parts of the psalm there are enlargements designed to illustrate or to explain more fully the course of thought in the psalm. It is not known by whom these changes were made. They are, as DeWette remarks, such as could not have occurred by an error in transcribing, and they must have been made by design. Whether the changes were made by the author, or by someone who collected and arranged the psalms, and who, adopting the main thoughts of Psa 14:1-7, inserted additions conveying new phases of thought, though without intending to supersede the use of the original composition, it is not possible now to determine. It is by no means an improbable supposition that the author of the psalm - David - may have Rev_ised it himself, and made these changes as expressing more fully his idea, while, as embodying valuable thoughts, it was deemed not undesirable to retain the original psalm in the collection as proper to be used in the service of God. Similar changes occur in Ps. 18, as compared with 2 Sam. 22, where that psalm occurs in the original form of composition. There is no evidence that the alteration was made by a later writer; we may doubt whether a later writer would alter a composition of David, and publish it under his name.
For an analysis of the psalm, see Introduction to Psa 14:1-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 53:1, David describes the corruption of a natural man; Psa 53:4, He convinces the wicked by the light of their own conscience; Psa 53:6, He glories in the salvation of God.
Psa 88:1 *title
Carl Friedrich Keil and Franz Delitzsch

Elohimic Variation of the Jahve - Ps 14:1-7
Ps 52:1-9 and Ps 53:1-6, which are most closely related by occasion, contents, and expression, are separated by the insertion of Ps 53:1-6, in which the individual character of Ps 52:1-9, the description of moral corruption and the announcement of the divine curse, is generalized. Ps 53:1-6 also belongs to this series according to its species of poetic composition; for the inscription runs: To the Precentor, after Machalath, a Maskı̂l of David. The formula על־מחלת recurs in Ps 88:1 with the addition of לענּות. Since Ps 88 is the gloomiest of all the Psalms, and Ps 53:1-6, although having a bright border, is still also a dark picture, the signification of מחלה, laxness (root חל, opp. מר), sickness, sorrow, which is capable of being supported by Ex 15:26, must be retained. על־מחלת signifies after a sad tone or manner; whether it be that מחלת itself (with the ancient dialectic feminine termination, like נגינת, Ps 61:1) is a name for such an elegiac kind of melody, or that it was thereby designed to indicate the initial word of some popular song. In the latter case מחלת is the construct form, the standard song beginning מחלת לב or some such way. The signification to be sweet (Aramaic) and melodious (Aethiopic), which the root חלי obtains in the dialects, is foreign to Hebrew. It is altogether inadmissible to combine מחלת with Arab. mahlt, ease, comfort (Germ. Gemהchlichkeit, cf. mהchlich, easily, slowly, with mהhlich, by degrees), as Hitzig does; since מחל, Rabbinic, to pardon, coincides more readily with מחה, Ps 51:3, Ps 51:11. So that we may regard machalath as equivalent to mesto, not piano or andante.
That the two texts, Ps 14:1-7 and Ps 53:1-6, are "vestiges of an original identity" (Hupfeld) is not established: Ps 53:1-6 is a later variation of Ps 14:1-7. The musical designation, common only to the earlier Psalms, at once dissuades one from coming down beyond the time of Jehoshaphat or Hezekiah. Moreover, we have here a manifest instance that even Psalms which are composed upon the model of, or are variations of Davidic Psalms, were without any hesitation inscribed לדוד.
Beside the critical problem, all that remains here for the exegesis is merely the discussion of anything peculiar in the deviations in the form of the text.
John Gill
INTRODUCTION TO PSALM 53
To the chief Musician upon Mahalath, Maschil, A Psalm of David. The word "mahalath" is only used here and in Ps 88:1. Some, with Aben Ezra, take it to be the first word of a song, to the tune of which this psalm was set; others, with Jarchi, that it is the name of a musical instrument on which it was sung; a hollow instrument; of the same nature with "nehiloth", See Gill on Ps 5:1, title. Though it may relate to the argument or subject matter of the psalm, and be rendered, "concerning sickness" or "infirmity" (e); and, as Jarchi observes, some interpret it, "concerning the sickness or weakness of Israel", when the temple was destroyed. But it seems much better to understand it of the sickness and disease of sin, and the weakness following upon that, to which all mankind are subject; since the psalm manifestly treats of the general corruption and depravity of human nature. This psalm is the same with Ps 14:1, and is expressed in the same words, with some little difference; the reason of its repetition is variously conjectured. Some think that the compiler of the book of Psalms, observing various readings in it occasioned by copying, thought fit to insert it both ways; but it is most likely to be composed by David himself, at different times, and it may be on different occasions, and with different views. Some think the former, namely the fourteenth psalm, was written concerning Nabal, and this concerning Doeg; according to Jarchi, that was concerning Nebuchadnezzar, this concerning Titus Vespasian; or, as others think, Antiochus Epiphanes. Kimchi is of opinion that this psalm, being placed between one that relates to Doeg, and another that refers to the Ziphites, points at the likeness there is between the case of David and the Messiah; that as David had many who sought to ensnare him, yet God rewarded them, and established him in the kingdom; so it will be with the Messiah: but it is much more reasonable with others to conclude, that it is repeated either because of the importance of it; because that as the former may refer to the corruption of the Jews in the times of David, this to the corruption of men in the times of Christ and his apostles, and under the Gospel dispensation, until the second coming of Christ, especially under the reign of antichrist. The argument of the psalm, according to the Syriac version, is concerning Ahithophel, who gave counsel to Absalom to pursue his father David and kill him: and, according to the Arabic version, it is a prophecy concerning Babel and Sennacherib; so Theodoret: but rather concerning mystical Babylon, and the man of sin.
(e) "de miseria", Tigurine version, "vel infirmitate"; so Ainsworth.
52:052:1: ՚Ի կատարած. վասն Մաղաղեթայ. իմաստութիւն Դաւթի. ԾԲ։
0 Այսուհետեւ՝ Մալալէթի մասին, իմաստութիւն Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին երգը
Ի կատարած. վասն Մաղաղեթայ. իմաստութիւն`` Դաւթի:

52:1: ՚Ի կատարած. վասն Մաղաղեթայ. իմաստութիւն Դաւթի. ԾԲ։
0 Այսուհետեւ՝ Մալալէթի մասին, իմաստութիւն Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին երգը
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52:052:1 Начальнику хора. На духовом {орудии}. Учение Давида.
52:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ὑπὲρ υπερ over; for μαελεθ μαελεθ.1 comprehension τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
52:1 לַ la לְ to † הַ the מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail מַשְׂכִּ֥יל maśkˌîl מַשְׂכִּיל [uncertain] לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David בְּ bᵊ בְּ in בֹ֤וא׀ vˈô בוא come דֹּואֵ֣ג dôʔˈēḡ דֹּאֵג Doeg הָ hā הַ the אֲדֹמִי֮ ʔᵃḏōmˈî אֲדֹמִי Edomite וַ wa וְ and יַּגֵּ֪ד yyaggˈēḏ נגד report לְ lᵊ לְ to שָׁ֫א֥וּל šˈāʔˌûl שָׁאוּל Saul וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say לֹ֑ו lˈô לְ to בָּ֥א bˌā בוא come דָ֝וִ֗ד ˈḏāwˈiḏ דָּוִד David אֶל־ ʔel- אֶל to בֵּ֥ית bˌêṯ בַּיִת house אֲחִימֶֽלֶךְ׃ ʔᵃḥîmˈeleḵ אֲחִימֶלֶךְ Ahimelech מַה־ mah- מָה what תִּתְהַלֵּ֣ל tiṯhallˈēl הלל praise בְּ֭ ˈbᵊ בְּ in רָעָה rāʕˌā רָעָה evil הַ ha הַ the גִּבֹּ֑ור ggibbˈôr גִּבֹּור vigorous חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty אֵ֝֗ל ˈʔˈēl אֵל god כָּל־ kol- כֹּל whole הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
52:1. victori per chorum eruditi David dixit stultus in corde suo non est DeusUnto the end, for Maeleth, understandings to David. The fool said in his heart: There is no God.
For the Chief Musician; set to Mahalath. Maschil of David.
52:1. Unto the end. The understanding of David. When Doeg the Edomite came and reported to Saul, David went to the house of Ahimelech. Why do you glory in malice, you who are powerful in iniquity?
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 mighty man? the goodness of God [endureth] continually.
[313] KJV Chapter [53] To the chief Musician upon Mahalath, Maschil, [A Psalm] of David:

52:1 Начальнику хора. На духовом {орудии}. Учение Давида.
52:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ὑπὲρ υπερ over; for
μαελεθ μαελεθ.1 comprehension
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
52:1
לַ la לְ to
הַ the
מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail
מַשְׂכִּ֥יל maśkˌîl מַשְׂכִּיל [uncertain]
לְ lᵊ לְ to
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
בְּ bᵊ בְּ in
בֹ֤וא׀ vˈô בוא come
דֹּואֵ֣ג dôʔˈēḡ דֹּאֵג Doeg
הָ הַ the
אֲדֹמִי֮ ʔᵃḏōmˈî אֲדֹמִי Edomite
וַ wa וְ and
יַּגֵּ֪ד yyaggˈēḏ נגד report
לְ lᵊ לְ to
שָׁ֫א֥וּל šˈāʔˌûl שָׁאוּל Saul
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
לֹ֑ו lˈô לְ to
בָּ֥א bˌā בוא come
דָ֝וִ֗ד ˈḏāwˈiḏ דָּוִד David
אֶל־ ʔel- אֶל to
בֵּ֥ית bˌêṯ בַּיִת house
אֲחִימֶֽלֶךְ׃ ʔᵃḥîmˈeleḵ אֲחִימֶלֶךְ Ahimelech
מַה־ mah- מָה what
תִּתְהַלֵּ֣ל tiṯhallˈēl הלל praise
בְּ֭ ˈbᵊ בְּ in
רָעָה rāʕˌā רָעָה evil
הַ ha הַ the
גִּבֹּ֑ור ggibbˈôr גִּבֹּור vigorous
חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty
אֵ֝֗ל ˈʔˈēl אֵל god
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
52:1. victori per chorum eruditi David dixit stultus in corde suo non est Deus
Unto the end, for Maeleth, understandings to David. The fool said in his heart: There is no God.
For the Chief Musician; set to Mahalath. Maschil of David.
52:1. Unto the end. The understanding of David. When Doeg the Edomite came and reported to Saul, David went to the house of Ahimelech. Why do you glory in malice, you who are powerful in iniquity?
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 mighty man? the goodness of God [endureth] continually.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
53:1: The fool hath said in his heart - The whole of this Psalm, except a few inconsiderable differences, is the same as the fourteenth; and, therefore, the same notes and analysis may be applied to it; or, by referring to the fourteenth, the reader will find the subject of it amply explained. I shall add a few short notes.
Have done abominable iniquity - Instead of עול avel, evil or iniquity, eight of Kennicott's and De Rossi's MSS. have עלילה alilah, work, which is nearly the same as in Psa xiv.
Albert Barnes: Notes on the Bible - 1834
53:1: The fool hath said in his heart ... - For the meaning of this verse, see the notes at Psa 14:1. The only change in this verse - a change which does not affect the sense - is the substitution of the word "iniquity," in Psa 53:1-6, for "works," in Psa 14:1-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
53:1: fool: Psa 14:1-7, Psa 92:6; Mat 5:22; Luk 12:20
said: Psa 10:4, Psa 10:6, Psa 10:11, Psa 10:13; Kg1 12:26; Rom 1:21, Rom 1:28
Corrupt: Gen 6:5, Gen 6:6, Gen 6:11-13; Job 14:4, Job 15:16
have done: Lev 18:24-30; Deu 12:31; Kg1 14:24; Eze 16:47, Eze 16:51; Eph 5:12; Pe1 4:3
there is: Rom. 3:10-31
Carl Friedrich Keil and Franz Delitzsch
53:1
The well-grounded asyndeton השׁהיתוּ התעיבוּ is here dismissed; and the expression is rendered more bombastic by the use of עול instead of עלילה. עול (the masculine to עולה), pravitas, is the accusative of the object (cf. Ezek 16:52) to both verbs, which give it a twofold superlative attributive notion. Moreover, here השׁחיתו is accented with Mugrash in our printed texts instead of Tarcha. One Mugrash after another is contrary to all rule.
Geneva 1599
53:1 "To the chief Musician upon (a) Mahalath, Maschil, [A Psalm] of David." The fool hath said in his heart, [There is] (b) no God. Corrupt are they, and have done abominable iniquity: [there is] none that doeth good.
(a) Which was an instrument or king of note.
(b) Whereas no regard is had for honesty or dishonesty, for virtue nor for vice, there the prophet pronounces that the people have no God.
John Gill
53:1 The fool hath said in his heart, there is no God,.... The Targum adds, "of whom is revenge"; or there is no God to punish and avenge the wicked;
corrupt are they; the Chaldee paraphrase is, "the wicked have corrupted their ways"; as all flesh had done in the old world, Gen 6:12;
and have done abominable iniquity; iniquity is the abominable thing that God hates, and makes men abominable in his sight; in Ps 11:1, it is read, "abominable worlds": the Targum paraphrases the words, "they are far from good, for iniquity is found in them"; see Rev_ 21:8;
there is none that doeth good; See Gill on Ps 14:1.
Robert Jamieson, A. R. Fausset and David Brown
53:1 Upon Mahalath--(See on Ps 88:1, title). Why this repetition of the fourteenth Psalm is given we do not know. (Ps 53:1-6)
with few verbal changes, correspond with Ps 14:1-4.
52:152:1: Ասաց անզգամն ՚ի սրտի իւրում թէ ո՛չ գոյ Աստուած[6956]. [6956] Ոմանք.Վասն Մաղաղեթայ իմաստութեան. Սաղմոս Դաւթի... ՚Ի սրտի իւրում թէ չիք Աստուած. կամ՝ թէ չգոյ Աստուած։
1 Անզգամն ասաց իր սրտում, թէ՝ «Աստուած չկայ»:
53:1 Անզգամը իր սրտին մէջ ըսաւ. «Աստուած չկայ»։
Ասաց անզգամն ի սրտի իւրում թէ` Ոչ գոյ Աստուած:

52:1: Ասաց անզգամն ՚ի սրտի իւրում թէ ո՛չ գոյ Աստուած[6956].
[6956] Ոմանք.Վասն Մաղաղեթայ իմաստութեան. Սաղմոս Դաւթի... ՚Ի սրտի իւրում թէ չիք Աստուած. կամ՝ թէ չգոյ Աստուած։
1 Անզգամն ասաց իր սրտում, թէ՝ «Աստուած չկայ»:
53:1 Անզգամը իր սրտին մէջ ըսաւ. «Աստուած չկայ»։
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52:152:2 Сказал безумец в сердце своем: >.
52:2 εἶπεν επω say; speak ἄφρων αφρων senseless ἐν εν in καρδίᾳ καρδια heart αὐτοῦ αυτος he; him οὐκ ου not ἔστιν ειμι be θεός θεος God διεφθάρησαν διαφθειρω deteriorate; ruin καὶ και and; even ἐβδελύχθησαν βδελυσσω abominate; loathsome ἐν εν in ἀνομίαις ανομια lawlessness οὐκ ου not ἔστιν ειμι be ποιῶν ποιεω do; make ἀγαθόν αγαθος good
52:2 הַ֭וֹּות ˈhawwôṯ הַוָּה destruction תַּחְשֹׁ֣ב taḥšˈōv חשׁב account לְשֹׁונֶ֑ךָ lᵊšônˈeḵā לָשֹׁון tongue כְּ kᵊ כְּ as תַ֥עַר ṯˌaʕar תַּעַר knife מְ֝לֻטָּ֗שׁ ˈmluṭṭˈāš לטשׁ sharpen עֹשֵׂ֥ה ʕōśˌē עשׂה make רְמִיָּֽה׃ rᵊmiyyˈā רְמִיָּה deceit
52:2. corrupti sunt et abominabiles facti sunt in iniquitate non est qui faciat bonumThey are corrupted, and become abominable in iniquities: there is none that doth good.
1. The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity; there is none that doeth good.
52:2. All day long your tongue thinks up injustice. Like a sharp razor, you have wrought deceit.
52:2. Thy tongue deviseth mischiefs; like a sharp rasor, working deceitfully.
The fool hath said in his heart, [There is] no God:

52:2 Сказал безумец в сердце своем: <<нет Бога>>.
52:2
εἶπεν επω say; speak
ἄφρων αφρων senseless
ἐν εν in
καρδίᾳ καρδια heart
αὐτοῦ αυτος he; him
οὐκ ου not
ἔστιν ειμι be
θεός θεος God
διεφθάρησαν διαφθειρω deteriorate; ruin
καὶ και and; even
ἐβδελύχθησαν βδελυσσω abominate; loathsome
ἐν εν in
ἀνομίαις ανομια lawlessness
οὐκ ου not
ἔστιν ειμι be
ποιῶν ποιεω do; make
ἀγαθόν αγαθος good
52:2
הַ֭וֹּות ˈhawwôṯ הַוָּה destruction
תַּחְשֹׁ֣ב taḥšˈōv חשׁב account
לְשֹׁונֶ֑ךָ lᵊšônˈeḵā לָשֹׁון tongue
כְּ kᵊ כְּ as
תַ֥עַר ṯˌaʕar תַּעַר knife
מְ֝לֻטָּ֗שׁ ˈmluṭṭˈāš לטשׁ sharpen
עֹשֵׂ֥ה ʕōśˌē עשׂה make
רְמִיָּֽה׃ rᵊmiyyˈā רְמִיָּה deceit
52:2. corrupti sunt et abominabiles facti sunt in iniquitate non est qui faciat bonum
They are corrupted, and become abominable in iniquities: there is none that doth good.
1. The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity; there is none that doeth good.
52:2. All day long your tongue thinks up injustice. Like a sharp razor, you have wrought deceit.
52:2. Thy tongue deviseth mischiefs; like a sharp rasor, working deceitfully.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Human Depravity.

1 The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity: there is none that doeth good. 2 God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God. 3 Every one of them is gone back: they are altogether become filthy; there is none that doeth good, no, not one. 4 Have the workers of iniquity no knowledge? who eat up my people as they eat bread: they have not called upon God. 5 There were they in great fear, where no fear was: for God hath scattered the bones of him that encampeth against thee: thou hast put them to shame, because God hath despised them. 6 Oh that the salvation of Israel were come out of Zion! When God bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.
This psalm was opened before, and therefore we shall here only observe, in short, some things concerning sin, in order to the increasing of our sorrow for it and hatred of it. 1. The fact of sin. Is that proved? Can the charge be made out? Yes, God is a witness to it, an unexceptionable witness: from the place of his holiness he looks on the children of men, and sees how little good there is among them, v. 2. All the sinfulness of their hearts and lives in naked and open before him. 2. The fault of sin. Is there any harm in it? Yes, it is iniquity (v. 1, 4); it is an unrighteous thing; it is that which there is no good in (v. 1, 3); it is an evil thing; it is the worst of evils; it is that which makes this world such an evil world as it is; it is going back from God, v. 3. 3. The fountain of sin. How comes it that men are so bad? Surely it is because there is no fear of God before their eyes: they say in their hearts, "There is no God at all to call us to an account, none that we need to stand in awe of." Men's bad practices flow from their bad principles; if they profess to know God, yet in works, because in thoughts, they deny him. 4. The folly of sin. He is a fool (in the account of God, whose judgment we are sure is right) that harbours such corrupt thoughts. Atheists, whether in opinion or practice, are the greatest fools in the world. Those that do not seek God do not understand; they are like brute-beasts that have no understanding; for man is distinguished from the brutes, not so much by the powers of reason as by a capacity for religion. The workers of iniquity, whatever they pretend to, have no knowledge; those may truly be said to know nothing that do not know God, v. 4. 5. The filthiness of sin. Sinners are corrupt (v. 1); their nature is vitiated and spoiled, and the more noble the nature is the more vile it is when it is depraved, as that of the angels. Corruptio optimi est pessima--The best things, when corrupted, become the worst. Their iniquity is abominable; it is odious to the holy God, and it renders them so; whereas otherwise he hates nothing that he has made. It makes men filthy, altogether filthy. Wilful sinners are offensive in the nostrils of the God of heaven and of the holy angels. What decency soever proud sinners pretend to, it is certain that wickedness is the greatest defilement in the world. 6. The fruit of sin. See to what a degree of barbarity it brings men at last; when men's hearts are hardened through the deceitfulness of sin see their cruelty to their brethren, that are bone of their bone--because they will not run with them to the same excess of riot, they eat them up as they eat bread; as if they had not only become beasts, but beasts of prey. And see their contempt of God at the same time. They have not called upon him, but scorn to be beholden to him. 7. The fear and shame that attend sin (v. 5): There were those in great fear who had made God their enemy; their own guilty consciences frightened them, and filled them with horror, though otherwise there was no apparent cause of fear. The wicked flees when none pursues. See the ground of this fear; it is because God has formerly scattered the bones of those that encamped against his people, not only broken their power and dispersed their forces, but slain them, and reduced their bodies to dry bones, like those scattered at the grave's mouth, Ps. cxli. 7. Such will be the fate of those that lay siege to the camp of the saints and the beloved city, Rev. xx. 9. The apprehensions of this cannot but put those into frights that eat up God's people. This enables the virgin, the daughter of Zion, to put them to shame, and expose them, because God has despised them, to laugh at them, because he that sits in heaven laughs at them. We need not look upon those enemies with fear whom God looks upon with contempt. If he despises them, we may. 8. The faith of the saints, and their hope and power touching the cure of this great evil, v. 6. There will come a Saviour, a great salvation, a salvation from sin. Oh that it might be hastened! for it will bring in glorious and joyful times. There were those in the Old-Testament times that looked and hoped, that prayed and waited, for this redemption. (1.) God will, in due time, save his church from the sinful malice of its enemies, which will bring joy to Jacob and Israel, that have long been in a mournful melancholy state. Such salvations were often wrought, and all typical of the everlasting triumphs of the glorious church. (2.) He will save all believers from their own iniquities, that they may not be led captive by them, which will be everlasting matter of joy to them. From this work the Redeemer had his name--Jesus, for he shall save his people from their sins, Matt. i. 21.
Albert Barnes: Notes on the Bible - 1834
53:2: God looked down from heaven ... - See the notes at Psa 14:2. The only change which occurs in this verse is the substitution of the word אלהים 'Elohiym, rendered "God," for "Yahweh," rendered Lord, in Psa 14:2. The same change occurs also in Psa 14:4, Psa 14:6. It is to be observed, also, that the word "Yahweh" does not occur in this psalm, but that the term used is uniformly. אלהים 'Elohiym, God. In Psa 14:1-7 both terms are found - the word אלהים 'Elohiym three times Psa 14:1-2, Psa 14:5, and the word יהוה Yahweh four times, Psa 14:2, Psa 14:4, Psa 14:6-7. It is impossible to account for this change. There is nothing in it, however, to indicate anything in regard to the authorship of the psalm or to the time when it was written, for both these words are frequently used by David elsewhere.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
53:2: looked: Psa 11:4, Psa 33:13, Psa 33:14, Psa 102:19; Jer 16:17, Jer 23:24
any that: Psa 111:10; Deu 4:6; Job 28:28
seek: Psa 10:4, Psa 27:8; Ch1 28:9; Ch2 15:2, Ch2 19:3; Isa 55:6
Carl Friedrich Keil and Franz Delitzsch
53:2
In both recensions of the Psalm the name of God occurs seven times. In Ps 14:1-7 it reads three times Elohim and four times Jahve; in the Psalm before us it is all seven times Elohim, which in this instance is a proper name of equal dignity with the name Jahve. Since the mingling of the two names in Ps 14:1-7 is perfectly intentional, inasmuch as Elohim in Ps 53:1, Ps 53:2 describes God as a Being most highly exalted and to be reverentially acknowledged, and in Ps 52:5 as the Being who is present among men in the righteous generation and who is mighty in their weakness, it becomes clear that David himself cannot be the author of this levelling change, which is carried out more rigidly than the Elohimic character of the Psalm really demands.
Geneva 1599
53:2 God looked down from heaven upon the children of men, to see if there were [any] that did understand, that did (c) seek God.
(c) By which he condemns all knowledge and understanding that tends not to seek God.
John Gill
53:2 God looked down from heaven upon the children of men,.... In Ps 14:2, it is read, "the Lord" or "Jehovah"; in everything else there is an agreement in this verse; See Gill on Ps 14:2;
to see if there were any that did understand; the Targum is, "that were understanding" in the law; it doubtless means understanding in divine and spiritual things;
that did seek God; the above paraphrase is, "seeking doctrine from before the Lord".
52:252:2: ապականեցան եւ պղծեցան յանօրէնութեան իւրեանց, եւ ո՛չ ոք է որ առնէ զքաղցրութիւն։
2 Ապականուեցին ու պղծուեցին իրենց անօրէնութեան մէջ, եւ չկայ մէկը, որ բարութիւն գործի:
[1] Ապականեցան պիղծ անօրէնութիւն ընելով։Մէ՛կը չկայ որ աղէկութիւն ընէ։
ապականեցան եւ պղծեցան յանօրէնութեան իւրեանց, եւ ոչ ոք է որ առնէ զքաղցրութիւն:

52:2: ապականեցան եւ պղծեցան յանօրէնութեան իւրեանց, եւ ո՛չ ոք է որ առնէ զքաղցրութիւն։
2 Ապականուեցին ու պղծուեցին իրենց անօրէնութեան մէջ, եւ չկայ մէկը, որ բարութիւն գործի:
[1] Ապականեցան պիղծ անօրէնութիւն ընելով։Մէ՛կը չկայ որ աղէկութիւն ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
52:2[52:2] Развратились они и совершили гнусные преступления; нет делающего добро.
52:3 ὁ ο the θεὸς θεος God ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven διέκυψεν διακυπτω in; on τοὺς ο the υἱοὺς υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human τοῦ ο the ἰδεῖν οραω view; see εἰ ει if; whether ἔστιν ειμι be συνίων συνιημι comprehend ἢ η or; than ἐκζητῶν εκζητεω seek out / thoroughly τὸν ο the θεόν θεος God
52:3 אָהַ֣בְתָּ ʔāhˈavtā אהב love רָּ֣ע rrˈāʕ רַע evil מִ mi מִן from טֹּ֑וב ṭṭˈôv טֹוב good שֶׁ֓קֶר׀ šˈeqer שֶׁקֶר lie מִ mi מִן from דַּבֵּ֖ר ddabbˌēr דבר speak צֶ֣דֶק ṣˈeḏeq צֶדֶק justice סֶֽלָה׃ sˈelā סֶלָה sela
52:3. Deus de caelo prospexit super filios hominum ut videret si esset intellegens requirens DeumGod looked down from heaven on the children of men: to see if there were any that did understand, or did seek God.
2. God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek after God.
52:3. You have loved malice above goodness, and iniquity more than speaking righteousness.
52:3. Thou lovest evil more than good; [and] lying rather than to speak righteousness. Selah.
KJV [1] Corrupt are they, and have done abominable iniquity: [there is] none that doeth good:

[52:2] Развратились они и совершили гнусные преступления; нет делающего добро.
52:3
ο the
θεὸς θεος God
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
διέκυψεν διακυπτω in; on
τοὺς ο the
υἱοὺς υιος son
τῶν ο the
ἀνθρώπων ανθρωπος person; human
τοῦ ο the
ἰδεῖν οραω view; see
εἰ ει if; whether
ἔστιν ειμι be
συνίων συνιημι comprehend
η or; than
ἐκζητῶν εκζητεω seek out / thoroughly
τὸν ο the
θεόν θεος God
52:3
אָהַ֣בְתָּ ʔāhˈavtā אהב love
רָּ֣ע rrˈāʕ רַע evil
מִ mi מִן from
טֹּ֑וב ṭṭˈôv טֹוב good
שֶׁ֓קֶר׀ šˈeqer שֶׁקֶר lie
מִ mi מִן from
דַּבֵּ֖ר ddabbˌēr דבר speak
צֶ֣דֶק ṣˈeḏeq צֶדֶק justice
סֶֽלָה׃ sˈelā סֶלָה sela
52:3. Deus de caelo prospexit super filios hominum ut videret si esset intellegens requirens Deum
God looked down from heaven on the children of men: to see if there were any that did understand, or did seek God.
2. God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek after God.
52:3. You have loved malice above goodness, and iniquity more than speaking righteousness.
52:3. Thou lovest evil more than good; [and] lying rather than to speak righteousness. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
53:3: Every one of them is gone back - See the notes at Psa 14:3. The only variation here in the two psalms is in the substitution of the word - סג sâ g, for סור sû r - words almost identical in form and in sense. The only difference in meaning is, that the former word - the word used here - means "to draw back," or "to go back;" the other, the word used in Psa 14:1-7, means "to go off, to turn aside." Each of them indicates a departure from God; a departure equally fatal and equally guilty, whether people turn "back" from following him, or turn "aside" to something else. Both of these forms of apostasy occur with lamentable frequency.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
53:3: Every: Psa 14:3; Sa2 20:2; Isa 53:6, Isa 64:6; Jer 8:5, Jer 8:6; Zep 1:6
filthy: Job 15:16; Eze 36:25; Co2 7:1; Rev 22:11
none: Rom 3:12; Jo1 2:29; Jo3 1:11
Carl Friedrich Keil and Franz Delitzsch
53:3
Instead of הכּל, the totality, we have כּלּו, which denotes each individual of the whole, to which the suffix, that has almost vanished (Ps 29:9) from the genius of the language, refers. And instead of סר, the more elegant סג, without any distinction in the meaning.
John Gill
53:3 Every one of them is gone back,.... From God, and the way of his commandments. In Ps 14:3, it is, "they are all gone aside"; See Gill on Ps 14:3;
they are altogether become filthy; there is none that doeth good,
no, not one. What follows in this verse is the same as Ps 14:3.
52:352:3: Աստուած յերկնից նայեցաւ յամենայն որդիս մարդկան, տեսանել թէ իցէ ոք իմաստուն որ խնդրիցէ զԱստուած։
3 Աստուած երկնքից նայեց բոլոր մարդկանց որդիներին՝ տեսնելու, թէ կա՞յ մի իմաստուն, որ Աստծուն է փնտռում:
2 Աստուած երկնքէն նայեցաւ մարդոց որդիներուն վրայ, Որպէս զի տեսնէ թէ կա՞յ արդեօք իմաստուն մէկը, Որ Աստուած փնտռէ։
Աստուած յերկնից նայեցաւ յամենայն որդիս մարդկան, տեսանել թէ իցէ՛ ոք իմաստուն որ խնդրիցէ զԱստուած:

52:3: Աստուած յերկնից նայեցաւ յամենայն որդիս մարդկան, տեսանել թէ իցէ ոք իմաստուն որ խնդրիցէ զԱստուած։
3 Աստուած երկնքից նայեց բոլոր մարդկանց որդիներին՝ տեսնելու, թէ կա՞յ մի իմաստուն, որ Աստծուն է փնտռում:
2 Աստուած երկնքէն նայեցաւ մարդոց որդիներուն վրայ, Որպէս զի տեսնէ թէ կա՞յ արդեօք իմաստուն մէկը, Որ Աստուած փնտռէ։
zohrab-1805▾ eastern-1994▾ western am▾
52:352:3 Бог с небес призрел на сынов человеческих, чтобы видеть, есть ли разумеющий, ищущий Бога.
52:4 πάντες πας all; every ἐξέκλιναν εκκλινω deviate; avoid ἅμα αμα at once; together ἠχρεώθησαν αχρειοω become unprofitable οὐκ ου not ἔστιν ειμι be ποιῶν ποιεω do; make ἀγαθόν αγαθος good οὐκ ου not ἔστιν ειμι be ἕως εως till; until ἑνός εις.1 one; unit
52:4 אָהַ֥בְתָּ ʔāhˌavtā אהב love כָֽל־ ḵˈol- כֹּל whole דִּבְרֵי־ divrê- דָּבָר word בָ֗לַע vˈālaʕ בֶּלַע confusion לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue מִרְמָֽה׃ mirmˈā מִרְמָה deceit
52:4. omnes aversi sunt pariter adheserunt non est qui faciat bonum non est usque ad unumAll have gone aside, they are become unprofitable together, there is none that doth good, no not one.
3. Every one of them is gone back; they are together become filthy; there is none that doeth good, no, not one.
52:4. You have loved all precipitous words, you deceitful tongue.
52:4. Thou lovest all devouring words, O [thou] deceitful tongue.
KJV [2] God looked down from heaven upon the children of men, to see if there were [any] that did understand, that did seek God:

52:3 Бог с небес призрел на сынов человеческих, чтобы видеть, есть ли разумеющий, ищущий Бога.
52:4
πάντες πας all; every
ἐξέκλιναν εκκλινω deviate; avoid
ἅμα αμα at once; together
ἠχρεώθησαν αχρειοω become unprofitable
οὐκ ου not
ἔστιν ειμι be
ποιῶν ποιεω do; make
ἀγαθόν αγαθος good
οὐκ ου not
ἔστιν ειμι be
ἕως εως till; until
ἑνός εις.1 one; unit
52:4
אָהַ֥בְתָּ ʔāhˌavtā אהב love
כָֽל־ ḵˈol- כֹּל whole
דִּבְרֵי־ divrê- דָּבָר word
בָ֗לַע vˈālaʕ בֶּלַע confusion
לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue
מִרְמָֽה׃ mirmˈā מִרְמָה deceit
52:4. omnes aversi sunt pariter adheserunt non est qui faciat bonum non est usque ad unum
All have gone aside, they are become unprofitable together, there is none that doth good, no not one.
52:4. You have loved all precipitous words, you deceitful tongue.
52:4. Thou lovest all devouring words, O [thou] deceitful tongue.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
53:4: Have the workers of iniquity - For פעלי, poaley, workers seventy-two of Kennicott's and De Rossi's MSS., with several ancient editions, the Chaldee, though not noticed in the Latin translation in the London Polyglot, the Syriac, Vulgate, Septuagint, Ethiopic, and the Arabic, with the Anglo-Saxon, add the word כל col, all, - All the workers of iniquity; which is the reading in the parallel place in Psa 14:1-7 : It may be necessary to observe, that the Chaldee, in the Antwerp and Paris Polyglots, and in that of Justinianus, has not the word כל col, All.
Have not Called upon God - אלהים Elohim; but many MSS. have יהוה Jehovah, Lord.
Albert Barnes: Notes on the Bible - 1834
53:4: Have the workers of iniquity no knowledge? - See the notes at Psa 14:4. The only change in this verse is in the omission of the word "all." This word, as it occurs in Psa 14:1-7 ("all the workers of iniquity"), makes the sentence stronger and more emphatic. It is designed to affirm in the most absolute and unqualified manner that none of these workers of iniquity had any true knowledge of God. This has been noticed by critics as the only instance in which the expression in Psa 14:1-7 is stronger than in the Rev_ised form of the psalm before us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
53:4: Have: Here 70 manuscripts, several editions, and the ancient versions add kol, "all," as in Psa 14:1-7. Psa 94:8; Isa 27:11; Jer 4:22; mat 23:17-39
who eat: Psa 27:2; Jer 10:25; Rev 17:16
Carl Friedrich Keil and Franz Delitzsch
53:4
Here in the first line the word כּל־, which, as in Ps 5:6; Ps 6:9, is in its right place, is wanting. In Ps 14:1-7 there then follow, instead of two tristichs, two distichs, which are perhaps each mutilated by the loss of a line. The writer who has retouched the Psalm has restored the tristichic symmetry that had been lost sight of, but he has adopted rather violent means: inasmuch as he has fused down the two distichs into a single tristich, which is as closely as possible adapted to the sound of their letters.
Geneva 1599
53:4 Have the (d) workers of iniquity no knowledge? who eat up my people [as] they eat bread: they have not called upon God.
(d) David pronounces God's vengeance against cruel governors who having charge to defend and preserve God's people, cruelly devour them.
John Gill
53:4 Have the workers of iniquity no knowledge?.... In Ps 14:4, it is, "have all the workers", &c. There are none of them but what have, unless given up to judicial blindness, and hardness of heart, to believe a lie, as antichrist and his followers, Th2 2:10; See Gill on Ps 14:4;
who eat up my people, as they eat bread; and drink their blood, and are drunken with it, Rev_ 17:6;
they have not called upon God; but upon their idols, upon the Virgin Mary, and saints departed. In Ps 14:4, it is, "upon the Lord".
52:452:4: Ամենեքեան խոտորեցան ՚ի միասին, եւ անպիտանացան։ Ոչ ո՛ք է որ առնէ զբարի, եւ չէ՛ ոք մինչեւ ՚ի մի[6957]։ [6957] Ոմանք.Ոք մինչեւ ցմի։
4 Բոլորը միասին խոտորուեցին եւ անպէտք դարձան: Բարութիւն անող չկայ, չկայ նոյնիսկ մէկ հոգի:
3 Ամէնքը խոտորեցան, մէկտեղ անպիտան եղան. Աղէկութիւն ընող մը չկայ, հատ մըն ալ չկայ։
Ամենեքեան խոտորեցան ի միասին, եւ անպիտանացան. ոչ ոք է որ առնէ զբարի, եւ չէ ոք մինչեւ ի մի:

52:4: Ամենեքեան խոտորեցան ՚ի միասին, եւ անպիտանացան։ Ոչ ո՛ք է որ առնէ զբարի, եւ չէ՛ ոք մինչեւ ՚ի մի[6957]։
[6957] Ոմանք.Ոք մինչեւ ցմի։
4 Բոլորը միասին խոտորուեցին եւ անպէտք դարձան: Բարութիւն անող չկայ, չկայ նոյնիսկ մէկ հոգի:
3 Ամէնքը խոտորեցան, մէկտեղ անպիտան եղան. Աղէկութիւն ընող մը չկայ, հատ մըն ալ չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
52:452:4 Все уклонились, сделались равно непотребными; нет делающего добро, нет ни одного.
52:5 οὐχὶ ουχι not; not actually γνώσονται γινωσκω know πάντες πας all; every οἱ ο the ἐργαζόμενοι εργαζομαι work; perform τὴν ο the ἀνομίαν ανομια lawlessness οἱ ο the ἔσθοντες εσθιω eat; consume τὸν ο the λαόν λαος populace; population μου μου of me; mine βρώσει βρωσις meal; eating ἄρτου αρτος bread; loaves τὸν ο the θεὸν θεος God οὐκ ου not ἐπεκαλέσαντο επικαλεω invoke; nickname
52:5 גַּם־ gam- גַּם even אֵל֮ ʔēl אֵל god יִתָּצְךָ֪ yittāṣᵊḵˈā נתץ break לָ֫ lˈā לְ to נֶ֥צַח nˌeṣaḥ נֵצַח glory יַחְתְּךָ֣ yaḥtᵊḵˈā חתה knock down וְ wᵊ וְ and יִסָּחֲךָ֣ yissāḥᵃḵˈā נסח tear מֵ mē מִן from אֹ֑הֶל ʔˈōhel אֹהֶל tent וְ wᵊ וְ and שֵֽׁרֶשְׁךָ֙ šˈērešᵊḵā שׁרשׁ root מֵ mē מִן from אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth חַיִּ֣ים ḥayyˈîm חַי alive סֶֽלָה׃ sˈelā סֶלָה sela
52:5. numquid non cognoverunt qui operantur iniquitatem qui comedunt populum meum ut cibum panisShall not all the workers of iniquity know, who eat up my people as they eat bread?
4. Have the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon God.
52:5. Because of this, God will destroy you in the end. He will pull you up, and he will remove you from your tabernacle and your root from the land of the living.
52:5. 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.
KJV [3] Every one of them is gone back: they are altogether become filthy; [there is] none that doeth good, no, not one:

52:4 Все уклонились, сделались равно непотребными; нет делающего добро, нет ни одного.
52:5
οὐχὶ ουχι not; not actually
γνώσονται γινωσκω know
πάντες πας all; every
οἱ ο the
ἐργαζόμενοι εργαζομαι work; perform
τὴν ο the
ἀνομίαν ανομια lawlessness
οἱ ο the
ἔσθοντες εσθιω eat; consume
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
βρώσει βρωσις meal; eating
ἄρτου αρτος bread; loaves
τὸν ο the
θεὸν θεος God
οὐκ ου not
ἐπεκαλέσαντο επικαλεω invoke; nickname
52:5
גַּם־ gam- גַּם even
אֵל֮ ʔēl אֵל god
יִתָּצְךָ֪ yittāṣᵊḵˈā נתץ break
לָ֫ lˈā לְ to
נֶ֥צַח nˌeṣaḥ נֵצַח glory
יַחְתְּךָ֣ yaḥtᵊḵˈā חתה knock down
וְ wᵊ וְ and
יִסָּחֲךָ֣ yissāḥᵃḵˈā נסח tear
מֵ מִן from
אֹ֑הֶל ʔˈōhel אֹהֶל tent
וְ wᵊ וְ and
שֵֽׁרֶשְׁךָ֙ šˈērešᵊḵā שׁרשׁ root
מֵ מִן from
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
חַיִּ֣ים ḥayyˈîm חַי alive
סֶֽלָה׃ sˈelā סֶלָה sela
52:5. numquid non cognoverunt qui operantur iniquitatem qui comedunt populum meum ut cibum panis
Shall not all the workers of iniquity know, who eat up my people as they eat bread?
4. Have the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon God.
52:5. Because of this, God will destroy you in the end. He will pull you up, and he will remove you from your tabernacle and your root from the land of the living.
52:5. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
53:5: For God hath scattered the bones of him that encampeth against thee: thou hast put them to shame, because God hath despised them - The reader will see, on comparing this with the fifth and sixth verses of Psa 14:1-7, that the words above are mostly added here to what is said there; and appear to be levelled against the Babylonians, who sacked and ruined Jerusalem, and who were now sacked and ruined in their turn. The sixth verse of Psa 14:1-7, "Ye have shamed the counsel of the poor, because the Lord is his refuge," is added here by more than twenty of Kennicott's and De Rossi's MSS.
Albert Barnes: Notes on the Bible - 1834
53:5: There were they in great fear ... - Margin, as in Hebrew, "they feared a fear." For the general meaning of the verse, see the notes at Psa 14:5. There is, however, an important change introduced here - the most important in the psalm. The general sentiment of two verses Psa 14:5-6 in Psa 14:1-7 is here compressed into one, and yet with such an important change as to show that it was by design, and apparently to adapt it to some new circumstance. The solution of this would seem to be that the original form Psa 14:1-7 was suited to some occasion then present to the mind of the writer, and that some new event occurred to which the general sentiment in the psalm might be easily applied (or which would express that as well as could be done by an entirely new composition), but that, in order to adapt it to this new purpose, it would be proper to insert some expression more particularly referring to the event.
The principal of these additions is found in the verse before us. In Psa 14:5-6, the language is, "There were they in great fear, for God is in the generation of the righteous; ye have shamed the counsel of the poor, because the Lord is his refuge." In the psalm before us, the language is, "There were they in great fear, where no fear was: for God hath scattered the bones of him that encampeth against thee: thou hast put them to shame, because God hath despised them." "Where no fear was." The reference here, as in Psa 14:5, is to the fear or consternation of the people of God on account of the designs and efforts of the wicked. They were apprehensive of being overthrown by the wicked. The design of the psalmist in both cases is to show that there was no occasion for that fear. In Psa 14:5, he shows it by saying that "God is in the congregation of the righteous." In the psalm before us fie says expressly that there was no ground for that fear - "where no fear was," - and he adds, as a reason, that God had "scattered the bones" of them "that encamped against" them. That is, though there seemed to be occasion for fear - though those enemies were formidable in numbers and in power - yet God was their friend, and he had now showed them that they had no real occasion for alarm by dispersing those foes.
For God hath scattered the bones of him that encampeth against thee - Of the besieger. This, as already intimated, would seem to have been introduced in order to adapt the psalm to the particular circumstances of the occasion when it was Rev_ised. From this clause, as well as others, it appears probable that the particular occasion contemplated in the Rev_ision of the psalm was an attack on Jerusalem, or a siege of the city - an attack which had been repelled, or a siege which the enemy had been compelled to raise. That is, they had been overthrown, and their bones had been scattered, unburied, on the ground. The whole language of Psa 14:1-7, thus modified, would be well suited to such an occurrence. The general description of atheism and wickedness in Psa 14:1-7 would be appropriate in reference to such an attempt on the city - for those who made the attack might well be represented as practically saying that there was no God; as being corrupt and abominable; as bent on iniquity; as polluted and defiled; and as attempting to eat up the people of God as they eat bread; and as those who did not call upon God. The verse before us would describe them as discomfited, and as being scattered in slaughtered heaps upon the earth.
Thou hast put them to shame - That is, they had been put to shame by being overthrown; by being unsuccessful in their attempt. The word "thou" here must be understood as referring to God.
Because God hath despised them - He has wholly disapproved their character, and he has "despised "their attempts; that is, he has shown that they were not formidable or to be feared. They were efforts which might be looked on with contempt, and he had evinced this by showing how easily they could be overthrown.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
53:5: There: Lev 26:17, Lev 26:36; Deu 28:65-67; Sa1 14:15; Kg2 7:6, Kg2 7:7; Job 15:21; Pro 28:1
were they in great fear: Heb. they feared a fear, Psa 14:5
scattered: Psa 141:7; Eze 6:5, Eze 37:1-11
thou hast: Psa 35:4, Psa 35:26, Psa 40:14, Psa 83:16, Psa 83:17
because: Psa 2:4, Psa 73:20; isa 37:22-38; Jer 6:30; Lam 2:6
Carl Friedrich Keil and Franz Delitzsch
53:5
The last two lines of this tristich are in letters so similar to the two distichs of Ps 14:1-7, that they look like an attempt at the restoration of some faded manuscript. Nevertheless, such a close following of the sound of the letters of the original, and such a changing of the same by means of an interchange of letters, is also to be found elsewhere (more especially in Jeremiah, and e.g., also in the relation of the Second Epistle of Peter to Jude). And the two lines sound so complete in themselves and full of life, that this way of accounting for their origin takes too low an estimate of them. A later poet, perhaps belonging to the time of Jehoshaphat or Hezekiah, has here adapted the Davidic Psalm to some terrible catastrophe that has just taken place, and given a special character to the universal announcement of judgment. The addition of לא־היה פּחד (supply אשׁר = אשׁר שׁם, Ps 84:4) is meant to imply that fear of judgment had seized upon the enemies of the people of God, when no fear, i.e., no outward ground for fear, existed; it was therefore חרדּת אלהים (1Kings 14:15), a God-wrought panic. Such as the case with the host of the confederates in the days of Jehoshaphat (2Chron 20:22-24); such also with the army of Sennacherib before Jerusalem (Is 37:36). כּי gives the proof in support of this fright from the working of the divine power. The words are addressed to the people of God: Elohim hath scattered the bones (so that unburied they lie like dirt upon the plain a prey to wild beasts, Ps 141:7; Ezek 6:5) of thy besieger, i.e., of him who had encamped against thee. חנך .eeht tsniaga instead of חנך = חנה עליך.
(Note: So it has been explained by Menachem; whereas Dunash wrongly takes the ך of חנך as part of the root, overlooking the fact that with the suffix it ought rather to have been חנך instead of חנך. It is true that within the province of the verb âch does occur as a pausal masculine suffix instead of écha, with the preterite (Deut 6:17; Is 30:19; Is 55:5, and even out of pause in Jer 23:37), and with the infinitive (Deut 28:24; Ezek 28:15), but only in the passage before us with the participle. Attached to the participle this masculine suffix closely approximates to the Aramaic; with proper substantives there are no examples of it found in Hebrew. Simson ha-Nakdan, in his חבור הקונים (a MS in Leipzig University Library, fol. 29b), correctly observes that forms like שׁמך, עמּך, are not biblical Hebrew, but Aramaic, and are only found in the language of the Talmud, formed by a mingling of the Hebrew and Aramaic.)
By the might of his God, who has overthrown them, the enemies of His people, Israel has put them to shame, i.e., brought to nought in a way most shameful to them, the project of those who were so sure of victory, who imagined they could devour Israel as easily and comfortably as bread. It is clear that in this connection even Ps 53:5 receives a reference to the foreign foes of Israel originally alien to the Psalm, so that consequently Mic 3:3 is no longer a parallel passage, but passages like Num 14:9, our bread are they (the inhabitants of Canaan); and Jer 30:16, all they that devour thee shall be devoured.
Geneva 1599
53:5 There were they in great fear, [where] no (e) fear was: for God hath scattered the (f) bones of him that encampeth [against] thee: thou hast put [them] to shame, because God hath despised them.
(e) When they thought there was no opportunity to fear, the sudden vengeance of God lighted on them.
(f) No matter how great the enemies power is, or fearful the danger, yet God delivers his in due time.
John Gill
53:5 There were they in great, fear, where no fear was,.... Before; neither of God nor man, nor any dread of punishment, but the utmost security, Rev_ 18:7; also See Gill on Ps 14:5;
for God hath scattered the bones of him that encampeth against thee; either against Christ, or against his church and people; who set themselves against the person, office, and grace of Christ, and seek to distress and destroy his interest: "the bones of such God will scatter": that is, he will destroy antichrist and his armies, which are his strength, as the bones are the strength of the human body; and make such a carnage of them, that the fowls of the air shall eat their flesh, and their bones shall be scattered here and there; see Rev_ 19:17. So the Targum,
"for God scatters the strength of the armies of the wicked.''
Kimchi interprets it of the bones of the nations that shall encamp against Jerusalem, in the days of Gog; see Rev_ 20:8; and Aben Ezra observes, that "thee" respects either God or the Messiah;
thou hast put them to shame; this is either an address of the psalmist unto God, declaring what he had done; or rather of God the Father to his Son Christ Jesus; and so Kimchi and Ben Melech say this refers to the Messiah: and it may be expressive of the shame and confusion that antichrist and his followers will be thrown into, when they shall make war with the Lamb, and he shall overcome them, Rev_ 17:14;
because God hath despised them; or rejected them as reprobates; given them up to a reprobate mind; and being ungodly men, has before ordained them to this condemnation. The Targum is,
"for the Word of the Lord hath rejected them;''
as filthy, loathsome, and abominable, and cast them alive into the lake of fire, Rev_ 19:20.
John Wesley
53:5 Scattered - Hath not only broken their bones, their strength, and force, but also dispersed them hither and thither, so as there is no hope of a restoration. Thee - Against my people. Thou - Thou oh Jerusalem, which they besiege.
Robert Jamieson, A. R. Fausset and David Brown
53:5 Instead of assurances of God's presence with the pious, and a complaint of the wicked, Ps 14:5-6 portrays the ruin of the latter, whose "bones" even "are scattered" (compare Ps 141:7), and who are put to shame as contemptuously rejected of God.
52:552:5: Որպէս ո՛չ ծանիցեն ամենեքեան, որ գործեն զանօրէնութիւն։ Ոյք ուտէին զժողովուրդ որպէս կերակուր հացի[6958], [6958] Ոմանք.Զժողովուրդ իմ, որպէս կերակուր հացիւ։
5 Ինչպէ՞ս չեն գիտակցում բոլոր նրանք, որ անօրէնութիւն են գործում, նրանք, որ խժռում են իմ ժողովրդին իբրեւ կերակրահաց եւ չեն դիմում Աստծուն:
4 Միթէ չե՞ն ճանչնար անօրէնութիւն ընողները, Որոնք հաց ուտելու պէս իմ ժողովուրդս կ’ուտեն Ու Աստուծոյ չեն կանչեր։
Ո՞րպէս ոչ ծանիցեն ամենեքեան, որ գործեն զանօրէնութիւն. ոյք ուտէին զժողովուրդ իմ որպէս կերակուր հացի, եւ առ Աստուած ոչ կարդացին:

52:5: Որպէս ո՛չ ծանիցեն ամենեքեան, որ գործեն զանօրէնութիւն։ Ոյք ուտէին զժողովուրդ որպէս կերակուր հացի[6958],
[6958] Ոմանք.Զժողովուրդ իմ, որպէս կերակուր հացիւ։
5 Ինչպէ՞ս չեն գիտակցում բոլոր նրանք, որ անօրէնութիւն են գործում, նրանք, որ խժռում են իմ ժողովրդին իբրեւ կերակրահաց եւ չեն դիմում Աստծուն:
4 Միթէ չե՞ն ճանչնար անօրէնութիւն ընողները, Որոնք հաց ուտելու պէս իմ ժողովուրդս կ’ուտեն Ու Աստուծոյ չեն կանչեր։
zohrab-1805▾ eastern-1994▾ western am▾
52:552:5 Неужели не вразумятся делающие беззаконие, съедающие народ мой, {как} едят хлеб, и не призывающие Бога?
52:6 ἐκεῖ εκει there φοβηθήσονται φοβεω afraid; fear φόβον φοβος fear; awe οὗ ος who; what οὐκ ου not ἦν ειμι be φόβος φοβος fear; awe ὅτι οτι since; that ὁ ο the θεὸς θεος God διεσκόρπισεν διασκορπιζω disperse; confound ὀστᾶ οστεον bone ἀνθρωπαρέσκων ανθρωπαρεσκος people-pleaser κατῃσχύνθησαν καταισχυνω shame; put to shame ὅτι οτι since; that ὁ ο the θεὸς θεος God ἐξουδένωσεν εξουδενοω set at naught αὐτούς αυτος he; him
52:6 וְ wᵊ וְ and יִרְא֖וּ yirʔˌû ראה see צַדִּיקִ֥ים ṣaddîqˌîm צַדִּיק just וְ wᵊ וְ and יִירָ֗אוּ yîrˈāʔû ירא fear וְ wᵊ וְ and עָלָ֥יו ʕālˌāʸw עַל upon יִשְׂחָֽקוּ׃ yiśḥˈāqû שׂחק laugh
52:6. Deum non invocaverunt ibi timuerunt timore ubi non est timor quoniam Deus dispersit ossa circumdantium te confunderis quia Deus proiecit eosThey have not called upon God: there have they trembled for fear, where there was no fear. For God hath scattered the bones of them that please men: they have been confounded, because God hath despised them.
5. There were they in great fear, where no fear was: for God hath scattered the bones of him that encampeth against thee; thou hast put them to shame, because God hath rejected them.
52:6. The just will see and be afraid, and they will laugh over him, and say:
52:6. The righteous also shall see, and fear, and shall laugh at him:
KJV [4] Have the workers of iniquity no knowledge? who eat up my people [as] they eat bread: they have not called upon God:

52:5 Неужели не вразумятся делающие беззаконие, съедающие народ мой, {как} едят хлеб, и не призывающие Бога?
52:6
ἐκεῖ εκει there
φοβηθήσονται φοβεω afraid; fear
φόβον φοβος fear; awe
οὗ ος who; what
οὐκ ου not
ἦν ειμι be
φόβος φοβος fear; awe
ὅτι οτι since; that
ο the
θεὸς θεος God
διεσκόρπισεν διασκορπιζω disperse; confound
ὀστᾶ οστεον bone
ἀνθρωπαρέσκων ανθρωπαρεσκος people-pleaser
κατῃσχύνθησαν καταισχυνω shame; put to shame
ὅτι οτι since; that
ο the
θεὸς θεος God
ἐξουδένωσεν εξουδενοω set at naught
αὐτούς αυτος he; him
52:6
וְ wᵊ וְ and
יִרְא֖וּ yirʔˌû ראה see
צַדִּיקִ֥ים ṣaddîqˌîm צַדִּיק just
וְ wᵊ וְ and
יִירָ֗אוּ yîrˈāʔû ירא fear
וְ wᵊ וְ and
עָלָ֥יו ʕālˌāʸw עַל upon
יִשְׂחָֽקוּ׃ yiśḥˈāqû שׂחק laugh
52:6. Deum non invocaverunt ibi timuerunt timore ubi non est timor quoniam Deus dispersit ossa circumdantium te confunderis quia Deus proiecit eos
They have not called upon God: there have they trembled for fear, where there was no fear. For God hath scattered the bones of them that please men: they have been confounded, because God hath despised them.
5. There were they in great fear, where no fear was: for God hath scattered the bones of him that encampeth against thee; thou hast put them to shame, because God hath rejected them.
52:6. The just will see and be afraid, and they will laugh over him, and say:
52:6. The righteous also shall see, and fear, and shall laugh at him:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
53:6: O that the salvation of Israel were come out of Zion! - I have already shown that the proper translation is, "Who shall give from Zion salvation to Israel?" The word salvation is in the plural here, deliverances: but many MSS., with the Septuagint, Vulgate, Arabic, and Anglo-Saxon, have it in the singular.
When God brinyeth back - When Jehovah bringeth back, is the reading of more than twenty of Kennicott's and De Rossi's MSS., with the Septuagint, Syriac, and Chaldee, and Justinianus' Polyglot Psalter.
For larger notes and an analysis, the reader is requested to refer to Psa 14:1-7; and for a comparison of the two Psalms he may consult Dr. Kennicott's Hebrew Bible, where, under Psa 14:1-7, in the lower margin, the variations are exhibited at one view.
Albert Barnes: Notes on the Bible - 1834
53:6: Oh that the salvation of Israel ... - The only change here from Psa 14:7 is that the word אלהים 'Elohiym, God, is substituted for "Jehovah," Lord, and that the word rendered "salvation" is here in the plural. On the supposition that the psalm was adapted to a state of things when the city had been besieged, and the enemy discomfited, this language would express the deep and earnest desire of the people that the Lord would grant deliverance. Perhaps it may be supposed, also, that at the time of such a siege, and while the Lord interposed to save them from the siege, it was also true that there was some general danger hanging over the people; that even the nation might be described as in some sense "captive;" or that some portions of the land were subject to a foreign power. The desire expressed is, that the deliverance might be complete, and that the whole land might be brought to the possession of liberty, and be rescued from all foreign domination. That time, when it should arrive, would be the occasion of universal rejoicing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
53:6: Oh: etc. Heb. Who will give salvations, etc. Psa 14:7
out: Psa 50:2; Isa 12:6, Isa 14:32
God: Instead of elohim, "God," more than 20 manuscripts, with the LXX, Syriac, and Chaldee, read yehowah, "Jehovah," as in Psa 14:7.
bringeth: Psa 85:1, Psa 126:1-4; Job 42:10; Jer 30:18, Jer 31:23; Joe 3:1; Amo 9:14
Jacob: Psa 106:46-48; Ezr 3:11; Neh 12:43; Isa 12:1-3
Carl Friedrich Keil and Franz Delitzsch
53:6
The two texts now again coincide. Instead of ישׁוּעת, we here have ישׁעות; the expression is strengthened, the plural signifies entire, full, and final salvation.
John Gill
53:6 O that the salvation of Israel were come out of Zion!.... Or, "who will give (f) out of Zion the salvation of Israel?" The Targum adds, "except the Lord"; and this is a request to him for it: and, as in Ps 14:7, it may be a wish for the first coming of Christ, to work out salvation for his people; here it may be expressive of the desire of the church for his coming in a spiritual manner, in the latter day, to take to himself his great power, and reign; to destroy antichrist, and deliver his people from bondage and oppression by him; when the Gentiles shall be gathered in, the Jews will be converted, and all Israel saved; see Rom 11:25. It is in the original text, "salvations" (g); denoting the complete salvation of the church; when all her enemies will be destroyed, and all peace and prosperity shall be enjoyed by her; See Gill on Ps 14:6.
when God bringeth back the captivity of his people: who have been carried into it by antichrist, Rev_ 13:10;
Jacob shall rejoice, and Israel shall be glad; for now the kingdoms of this world will become Christ's; the marriage of the Lamb will be come, and the bride made ready, through the calling of the Gentiles, and the conversion of the Jews; which will occasion the twenty four elders, the representatives of the Christian church, to give thanks to the Lord God Almighty, and cause many voices to be heard in heaven, expressing great joy on this occasion, Rev_ 11:15.
(f) "quis dabit", V. L. Pagninus, Montanus, &c. (g) "salutes", Pagninus, Montanus, Cocceius; so Ainsworth.
52:652:6: եւ առ Աստուած ո՛չ կարդացին։ Անդ երկիցեն զերկեւղ ուր ո՛չ իցէ երկեւղ. զի Աստուած ցրուեսցէ զոսկերս մարդահաճոյից։ Ամաչեսցեն եւ յամօթ լիցին, զի Աստուած անարգեաց զնոսա[6959]։ [6959] Ոմանք.Եւ առ Տէր ո՛չ կարդացին։
6 Այնտեղ, ուր երկիւղ չկայ, երկիւղից սարսում են նրանք, քանզի Աստուած ցրելու է երեսպաշտների ոսկորները: Նրանք պիտի խայտառակուեն ու ամօթահար լինեն, քանզի Աստուած անարգեց նրանց:
5 Անոնք հո՛ն շատ վախցան՝ ուր վախ չկար. Վասն զի քեզ պաշարողներուն ոսկորները ցրուեց Աստուած։Անոնք պիտի ամչնան եւ ամօթով մնան, վասն զի Աստուած անարգեց զանոնք։
Անդ երկիցեն զերկեւղ ուր ոչ իցէ երկեւղ. զի Աստուած ցրուեսցէ զոսկերս [311]մարդահաճոյից. ամաչեսցեն եւ յամօթ լիցին, զի Աստուած անարգեաց զնոսա:

52:6: եւ առ Աստուած ո՛չ կարդացին։ Անդ երկիցեն զերկեւղ ուր ո՛չ իցէ երկեւղ. զի Աստուած ցրուեսցէ զոսկերս մարդահաճոյից։ Ամաչեսցեն եւ յամօթ լիցին, զի Աստուած անարգեաց զնոսա[6959]։
[6959] Ոմանք.Եւ առ Տէր ո՛չ կարդացին։
6 Այնտեղ, ուր երկիւղ չկայ, երկիւղից սարսում են նրանք, քանզի Աստուած ցրելու է երեսպաշտների ոսկորները: Նրանք պիտի խայտառակուեն ու ամօթահար լինեն, քանզի Աստուած անարգեց նրանց:
5 Անոնք հո՛ն շատ վախցան՝ ուր վախ չկար. Վասն զի քեզ պաշարողներուն ոսկորները ցրուեց Աստուած։Անոնք պիտի ամչնան եւ ամօթով մնան, վասն զի Աստուած անարգեց զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
52:652:6 Там убоятся они страха, где нет страха, ибо рассыплет Бог кости ополчающихся против тебя. Ты постыдишь их, потому что Бог отверг их.
52:7 τίς τις.1 who?; what? δώσει διδωμι give; deposit ἐκ εκ from; out of Σιων σιων Siōn; Sion τὸ ο the σωτήριον σωτηριος salvation; saving τοῦ ο the Ισραηλ ισραηλ.1 Israel ἐν εν in τῷ ο the ἐπιστρέψαι επιστρεφω turn around; return κύριον κυριος lord; master τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity τοῦ ο the λαοῦ λαος populace; population αὐτοῦ αυτος he; him ἀγαλλιάσεται αγαλλιαω jump for joy Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even εὐφρανθήσεται ευφραινω celebrate; cheer Ισραηλ ισραηλ.1 Israel
52:7 הִנֵּ֤ה hinnˈē הִנֵּה behold הַ ha הַ the גֶּ֗בֶר ggˈever גֶּבֶר vigorous man לֹ֤א lˈō לֹא not יָשִׂ֥ים yāśˌîm שׂים put אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) מָֽע֫וּזֹּ֥ו mˈāʕˈûzzˌô מָעֹוז fort וַ֭ ˈwa וְ and יִּבְטַח yyivṭˌaḥ בטח trust בְּ bᵊ בְּ in רֹ֣ב rˈōv רֹב multitude עָשְׁרֹ֑ו ʕošrˈô עֹשֶׁר riches יָ֝עֹ֗ז ˈyāʕˈōz עוז take refuge בְּ bᵊ בְּ in הַוָּתֹֽו׃ hawwāṯˈô הַוָּה destruction
52:7. quis dabit ex Sion salutare Israhel cum reduxerit Deus captivitatem populi sui exultabit Iacob laetabitur IsrahelWho will give out of Sion the salvation of Israel? when God shall bring back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.
6. Oh that the salvation of Israel were come out of Zion! When God bringeth back the captivity of his people, then shall Jacob rejoice, Israel shall be glad.
52:7. “Behold the man who did not set God as his helper. But he hoped in the multitude of his riches, and so he prevailed in his emptiness.”
52:7. 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.
KJV [5] There were they in great fear, [where] no fear was: for God hath scattered the bones of him that encampeth [against] thee: thou hast put [them] to shame, because God hath despised them:

52:6 Там убоятся они страха, где нет страха, ибо рассыплет Бог кости ополчающихся против тебя. Ты постыдишь их, потому что Бог отверг их.
52:7
τίς τις.1 who?; what?
δώσει διδωμι give; deposit
ἐκ εκ from; out of
Σιων σιων Siōn; Sion
τὸ ο the
σωτήριον σωτηριος salvation; saving
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἐν εν in
τῷ ο the
ἐπιστρέψαι επιστρεφω turn around; return
κύριον κυριος lord; master
τὴν ο the
αἰχμαλωσίαν αιχμαλωσια captivity
τοῦ ο the
λαοῦ λαος populace; population
αὐτοῦ αυτος he; him
ἀγαλλιάσεται αγαλλιαω jump for joy
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
εὐφρανθήσεται ευφραινω celebrate; cheer
Ισραηλ ισραηλ.1 Israel
52:7
הִנֵּ֤ה hinnˈē הִנֵּה behold
הַ ha הַ the
גֶּ֗בֶר ggˈever גֶּבֶר vigorous man
לֹ֤א lˈō לֹא not
יָשִׂ֥ים yāśˌîm שׂים put
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
מָֽע֫וּזֹּ֥ו mˈāʕˈûzzˌô מָעֹוז fort
וַ֭ ˈwa וְ and
יִּבְטַח yyivṭˌaḥ בטח trust
בְּ bᵊ בְּ in
רֹ֣ב rˈōv רֹב multitude
עָשְׁרֹ֑ו ʕošrˈô עֹשֶׁר riches
יָ֝עֹ֗ז ˈyāʕˈōz עוז take refuge
בְּ bᵊ בְּ in
הַוָּתֹֽו׃ hawwāṯˈô הַוָּה destruction
52:7. quis dabit ex Sion salutare Israhel cum reduxerit Deus captivitatem populi sui exultabit Iacob laetabitur Israhel
Who will give out of Sion the salvation of Israel? when God shall bring back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.
6. Oh that the salvation of Israel were come out of Zion! When God bringeth back the captivity of his people, then shall Jacob rejoice, Israel shall be glad.
52:7. “Behold the man who did not set God as his helper. But he hoped in the multitude of his riches, and so he prevailed in his emptiness.”
52:7. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
52:752:7: Ո՛ տացէ ՚ի Սիովնէ զփրկութիւն Իսրայէլի. ՚ի դարձուցանել Տեառն զգերութիւն ժողովրդեան իւրոյ, ցնծասցէ Յակովբ եւ ուրախ եղիցի Իսրայէլ։ Տունք. թ̃։
7 Ո՞վ կը տայ Սիոնից Իսրայէլի փրկութիւնը: Երբ Տէրն իր ժողովրդին վերադարձնի գերութիւնից, Յակոբը կը ցնծայ, եւ Իսրայէլն ուրախ կը լինի:
6 Երանի՜ թէ Սիօնէն գար Իսրայէլի փրկութիւնը։Աստուծոյ՝ իր ժողովուրդը գերութենէն դարձուցած ատենը՝ Յակոբ պիտի ցնծայ ու Իսրայէլ ուրախ պիտի ըլլայ։
Ո՜ տացէ ի Սիոնէ զփրկութիւն Իսրայելի. ի դարձուցանել [312]Տեառն զգերութիւն ժողովրդեան իւրոյ, ցնծասցէ Յակոբ եւ ուրախ եղիցի Իսրայէլ:

52:7: Ո՛ տացէ ՚ի Սիովնէ զփրկութիւն Իսրայէլի. ՚ի դարձուցանել Տեառն զգերութիւն ժողովրդեան իւրոյ, ցնծասցէ Յակովբ եւ ուրախ եղիցի Իսրայէլ։ Տունք. թ̃։
7 Ո՞վ կը տայ Սիոնից Իսրայէլի փրկութիւնը: Երբ Տէրն իր ժողովրդին վերադարձնի գերութիւնից, Յակոբը կը ցնծայ, եւ Իսրայէլն ուրախ կը լինի:
6 Երանի՜ թէ Սիօնէն գար Իսրայէլի փրկութիւնը։Աստուծոյ՝ իր ժողովուրդը գերութենէն դարձուցած ատենը՝ Յակոբ պիտի ցնծայ ու Իսրայէլ ուրախ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
52:752:7 Кто даст с Сиона спасение Израилю! Когда Бог возвратит пленение народа Своего, тогда возрадуется Иаков и возвеселится Израиль.
52:8 וַ wa וְ and אֲנִ֤י׀ ʔᵃnˈî אֲנִי i כְּ kᵊ כְּ as זַ֣יִת zˈayiṯ זַיִת olive רַ֭עֲנָן ˈraʕᵃnān רַעֲנָן luxuriant בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) בָּטַ֥חְתִּי bāṭˌaḥtî בטח trust בְ vᵊ בְּ in חֶֽסֶד־ ḥˈeseḏ- חֶסֶד loyalty אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) עֹולָ֥ם ʕôlˌām עֹולָם eternity וָ wā וְ and עֶֽד׃ ʕˈeḏ עַד future
52:8. But I, like a fruitful olive tree in the house of God, have hoped in the mercy of God unto eternity, and forever and ever.
52:8. But I [am] like a green olive tree in the house of God: I trust in the mercy of God for ever and ever.
KJV [6] Oh that the salvation of Israel [were come] out of Zion! When God bringeth back the captivity of his people, Jacob shall rejoice, [and] Israel shall be glad:

52:7 Кто даст с Сиона спасение Израилю! Когда Бог возвратит пленение народа Своего, тогда возрадуется Иаков и возвеселится Израиль.
52:8
וַ wa וְ and
אֲנִ֤י׀ ʔᵃnˈî אֲנִי i
כְּ kᵊ כְּ as
זַ֣יִת zˈayiṯ זַיִת olive
רַ֭עֲנָן ˈraʕᵃnān רַעֲנָן luxuriant
בְּ bᵊ בְּ in
בֵ֣ית vˈêṯ בַּיִת house
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
בָּטַ֥חְתִּי bāṭˌaḥtî בטח trust
בְ vᵊ בְּ in
חֶֽסֶד־ ḥˈeseḏ- חֶסֶד loyalty
אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s)
עֹולָ֥ם ʕôlˌām עֹולָם eternity
וָ וְ and
עֶֽד׃ ʕˈeḏ עַד future
52:8. But I, like a fruitful olive tree in the house of God, have hoped in the mercy of God unto eternity, and forever and ever.
52:8. But I [am] like a green olive tree in the house of God: I trust in the mercy of God for ever and ever.
ru▾ bhs-gloss▾ catholic_pdv▾ kjv_1900▾