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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Псалом написан Давидом во время пребывания в пещере. Вероятно, здесь разумеется Одолламская пещера, где спасался Давид по возвращении от филистимлян на родную землю от продолжавшихся преследований со стороны Саула (1: Цар XXII:1). "Не погуби", отвечая просительному содержанию псалма, в то же время указывает на мотив песни, по образцу которой должен быть исполняем псалом.

Я взываю к Тебе, Господи, о помощи, находясь среди врагов, дышащих против меня злобой; я верую, что Ты спасешь меня, за что будь превознесен над всею землею! (2-6) Враги расставили мне сети, но я, уверенный в Твоей защите, приготовился встретить эти нападения (7:-3). Восстань, Господи! я буду воспевать среди народов все необъятное величие Твоих благодеяний (9-12).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm is very much like that which goes next before it; it was penned upon a like occasion, when David was both in danger of trouble and in temptation to sin; it begins as that did, "Be merciful to me;" the method also is the same. I. He begins with prayer and complaint, yet not without some assurance of speeding in his request, ver. 1-6. II. He concludes with joy and praise, ver. 7-11. So that hence we may take direction and encouragement, both in our supplications and in our thanksgivings, and may offer both to God, in singing this psalm.
Adam Clarke: Commentary on the Bible - 1831
David cries to God for mercy, with the strongest confidence of being heard, Psa 57:1-3; he describes his enemies as lions, Psa 57:4; thanks God for his deliverance, Psa 57:5; and purposes to publish the praises of the Lord among his people, Psa 57:6-11.
The title is, To the chief Musician, Al-taschith, (destroy not), a golden Psalms of David, (or one to be engraven), where he fed from Saul in the cave. It is very likely that this Psalm was made to commemorate his escape from Saul in the cave of En-gedi, where Saul had entered without knowing that David was there, and David cut off the skirt of his garment. And it is not improbable that, when he found that Saul was providentially delivered into his hand, he might have formed the hasty resolution to take away his life, as his companions counselled him to do; and in that moment the Divine monition came, אל תשצת al tascheth! Destroy not! lift not up thy hand against the Lord's anointed! Instead, therefore, of taking away his life, he contented himself with taking away his skirt, to show him that he had been in his power. When, afterwards, he composed the Psalm, he gave it for title the words which he received as a Divine warning. See the history 1 Samuel 24 (note): See also my note upon the fourth verse of that chapter, Sa1 24:4 (note).
Albert Barnes: Notes on the Bible - 1834
57:0: This is another psalm which purports to be a psalm of David. The propriety of ascribing it to him cannot be called in question. It is addressed to "the chief Musician" (see the notes to Introduction of Psa 4:1-8). Though relating to an individual case, and to the particular trials of an individual, yet it had much in it that would be appropriate to the condition of others in similar circumstances, and it contained, moreover, such general sentiments on the subject of religion, that it would be useful to the people of God in all ages. The expression in the title, "Al-taschith," rendered in the margin, "Destroy not," and by the Septuagint, μή διαφθείρης mē diaphtheirē s (destroy not), and in the same manner in the Latin Vulgate, occurs also in the titles of the two following psalms, and of the seventy-fifth. It is regarded by some as a musical expression - and by others as the first words of some well-known poem or hymn, in order to show that this psalm was to be set to the music which was employed in using that poem; or, as we should say, that the "tune" appropriate to that was also appropriate to this, so that the words would at once suggest the tune, in the same manner as the Latin designations De Profundis, Miserere, Non Nobis Domine, Te Deum, etc., indicate well-known tunes as pieces of music - the tunes to which the hymns beginning with those words are always sung.
The author of the Chaldee Paraphrase regards this psalm as belonging to that period of David's history when he was under a constant necessity of using language of this nature, or of saying "Destroy not," and as therefore suited to all similar emergencies. The language seems to be derived from the prayer of Moses, Deu 9:26; "I prayed therefore unto the Lord, and said, O Lord God, destroy not thy people," etc. This very expression is found in Sa1 26:9, in a command which David addressed to his followers, and it "may" have been a common expression with him. On the meaning of the word "Michtam" in the title, see the notes at the Introduction to Psa 16:1-11. It is found in the three following psalms - in the two former of them, in connection with the phrase "Al-taschith, showing that probably those psalms had reference to the same period of David's life.
When he fled from Saul in the cave - Possibly the cave of Adullam Sa1 22:1, or that of En-gedi Sa1 24:1-3. Or, the word may be used in a "general" sense as referring not to any "particular" cave, but to that period of his life when he was compelled to flee from one place to another for safety, and when his home was "often" in caves.
The psalm consists of the following parts:
I. An earnest prayer of the suffering and persecuted man, with a full expression of confidence that God would hear him, Psa 57:1-3.
II. A description of his enemies, as people that resembled lions; people, whose souls were inflamed and infuriated; people, whose teeth were like spears and arrows, Psa 57:4.
III. The expression of a desire that God might be exalted and honored, or that all these events might result in his honor and glory, Psa 57:5.
IV. A further description of the purposes of his enemies, as people who had prepared a net to take him, or had digged a pit into which he might fall, but which he felt assured was a pit into which they themselves would fall, Psa 57:6.
V. A joyful and exulting expression of confidence in God; an assurance that he would interpose for him; a determination to praise and honor him; a desire that God might be exalted above the heaven, and that his glory might fill all the earth - forgetting his own particular troubles, and pouring out the desire of his heart that "God" might be honored whatever might occur to "him."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 57:1, David in prayer fleeing unto God, complains of his dangerous case; Psa 57:7, He encourages himself to praise God.
not. A golden Psalm. This Psalm is supposed to have been called al tashcheth, or "destroy not," because David thus addressed one of his followers when about to kill Saul in the cave; and michtam, or "golden," because written, or worthy to be written, in gold. Psa 58:1, Psa 59:1 *titles
Carl Friedrich Keil and Franz Delitzsch

Before Falling Asleep in the Wilderness
The Psalms that are to be sung after the melody אל־תּשׁחת (Ps 57:1-11, Ps 58:1-11, 59 Davidic, 75 Asaphic) begin here. The direction referring to the musical execution of the Psalm ought properly to be אל־תשׁחת (אל); but this is avoided as being unmelodious, and harsh so far as the syntax is concerned. The Geneva version is correct: pour le chanter sur Al taschchet. There is no actual reference in the words to Deut 9:26, or 1Kings 26:9 (why not also to Is 65:8?).
The historical inscription runs: when he fled from Saul, in the cave. From the connection in the history from which this statement is extracted, it will have been clear whether the Psalm belongs to the sojourn in the cave of Adullam (1 Sam. 22) or in the labyrinthine cave upon the alpine heights of Engedi, "by the sheep-folds" (1 Sam. 24), described in Van de Velde's Journey, ii. 74-76.
How manifold are the points in which these Psalms belonging to the time of Saul run into one another! Ps 57:1-11 has not merely the supplicatory "Be gracious unto me, Elohim," at the beginning, but also שׁאף applied in the same way (Ps 57:4; Ps 56:2.), in common with Ps 56:1-13; in common with Ps 7, כבודי = נפשׁי (Ps 57:9; Ps 7:6); the comparison of one's enemies to lions and lionesses (Ps 57:5; Ps 7:3); the figure of the sword of the tongue (Ps 57:5; Ps 59:8, cf. Ps 52:4); with Ps 52:1-9 the poetical expression הוות (Ps 57:2; Ps 52:4); with Ps 22 the relation of the deliverance of the anointed one to the redemption of all peoples (Ps 57:10; Ps 22:28.). Also with Ps 36:1-12 it has one or two points of contact, viz., the expression "refuge under the shadow of God's wings" (Ps 57:2, Ps 36:8), and in the measuring of the mercy and truth of God by the height of the heavens (Ps 57:11, Ps 36:6). Yet, on the other hand, it has a thoroughly characteristic impress. Just as Ps 56:1-13 delighted in confirming what was said by means of the interrogatory הלא (Ps 57:9, 14), so Ps 57:1-11 revels in the figure epizeuxis, or an emphatic repetition of a word (Ps 57:2, Ps 57:4, Ps 57:8, Ps 57:9). Ps 108:1-13 (which see) is a cento taken out of Ps 57:1-11 and Ps 60:1-12.
The strophe-schema of Ps 57:1-11 is the growing one: 4. 5. 6; 4. 5. 6.
(Note: The Syriac version reckons only 29 στίχοι (fetgome); vid., the Hexaplarian version of this Psalm taken from Cod. 14,434 (Add. MSS) in the British Museum, in Heidenheim's Vierteljahrsschrift, No. 2 (1861).)
Here also the Michtam is not wanting in its prominent favourite word. A refrain of a lofty character closes the first and second parts. In the first part cheerful submission rules, in the second a certainty of victory, which by anticipation takes up the song of praise.
John Gill
INTRODUCTION TO PSALM 57
To the chief Musician, Altaschith, Michtam of David, when he fled from Saul in the cave. Some think the words "Altaschith" are the beginning of a song, to the tune of which this was set, as Aben Ezra; others, that they are taken from Deut 9:26; they signifying "destroy not" (g); others, that they refer to what David said to Abishai, when he would have slain Saul, "destroy him not", 1Kings 26:9; but that was an affair that happened after this psalm was penned: they seem rather to be words which were frequently used by David in the time of his distress; who often said unto the Lord, either in an ejaculatory way, or vocally, or both, "do not destroy [me]", or "suffer [me] to be destroyed"; of which he was in great danger, as appears from Ps 57:4; and therefore prefixed these words in the title of the psalm, in memorial of the inward anguish of his mind, and of what his mouth then uttered; and to this agrees the Chaldee paraphrase,
"concerning the trouble at the time when David said, do not destroy.''
Of the word "michtam", See Gill on Ps 16:1, title. The occasion and time of writing this psalm were David's fleeing from Saul in the cave; or rather "into" (h) the cave, as it should be rendered; for it was after that Saul was gone that David and his men came out of the cave; but he fled hither for fear of Saul; and while he was here, Saul, with three thousand men, came to the mouth of the cave, and he himself went into it; which must have put David and his men into a very great panic, there being no retreat, nor any human possibility of an escape, but must expect to fall into the hands of the enemy, and be cut to pieces at once. This cave was in Engedi, 1Kings 24:1; of which Le Bruyn (i) says, it is on the top of a very high hill, and is extremely dark; which agrees with the account in the above place, since it was on the rocks of the wild goats Saul sought David, and coming to the sheepcotes there, went into the cave where David was.
(g) "ne disperdas", V. L. Pagninus, Montanus, Vatablus; "ne perdas", Tigurine version, Musculus, Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis (h) "in speluncam", V. L. Pagninus, Montanus, &c. "in specum", Tigurine version. (i) Voyage to the Levant, ch. 51. p. 199.
56:156:1: ՚Ի կատարած մի՛ ապականեր. ՚ի Դաւիթ արձանագիր. ՚ի ժամանակի զի փախուցեալ թաքուցեալ էր նա յերեսաց Սաւուղայ՝ յայրի՛ անդ. ԾԶ[6978]։[6978] Ոմանք.՚Ի Դաւիթ յարձանագիր։
1 Այսուհետեւ՝ մի՛ ապականիր. արձանագիր Դաւթի, երբ նա Սաւուղի երեսից փախել թաքնուել էր քարայրում
Գլխաւոր երաժշտին՝ Դաւիթին երգը. Սաւուղի երեսէն փախած ատեն
Ի կատարած. Մի՛ ապականեր. Դաւթի արձանագիր. ի ժամանակի զի փախուցեալ թաքուցեալ էր նա յերեսաց Սաւուղայ` յայրի անդ:

56:1: ՚Ի կատարած մի՛ ապականեր. ՚ի Դաւիթ արձանագիր. ՚ի ժամանակի զի փախուցեալ թաքուցեալ էր նա յերեսաց Սաւուղայ՝ յայրի՛ անդ. ԾԶ[6978]։
[6978] Ոմանք.՚Ի Դաւիթ յարձանագիր։
1 Այսուհետեւ՝ մի՛ ապականիր. արձանագիր Դաւթի, երբ նա Սաւուղի երեսից փախել թաքնուել էր քարայրում
Գլխաւոր երաժշտին՝ Դաւիթին երգը. Սաւուղի երեսէն փախած ատեն
zohrab-1805▾ eastern-1994▾ western am▾
56:056:1 Начальнику хора. Не погуби. Писание Давида, когда он убежал от Саула в пещеру.
56:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax μὴ μη not διαφθείρῃς διαφθειρω deteriorate; ruin τῷ ο the Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for στηλογραφίαν στηλογραφια in τῷ ο the αὐτὸν αυτος he; him ἀποδιδράσκειν αποδιδρασκω from; away προσώπου προσωπον face; ahead of Σαουλ σαουλ Saoul; Saul εἰς εις into; for τὸ ο the σπήλαιον σπηλαιον cave
56:1 לַ la לְ to † הַ the מְנַצֵּ֤חַ׀ mᵊnaṣṣˈēₐḥ נצח prevail עַל־ ʕal- עַל upon יֹ֬ונַת yˈônaṯ יֹונָה dove אֵ֣לֶם ʔˈēlem אֵלֶם [uncertain] רְ֭חֹקִים ˈrḥōqîm רָחֹוק remote לְ lᵊ לְ to דָוִ֣ד ḏāwˈiḏ דָּוִד David מִכְתָּ֑ם miḵtˈām מִכְתָּם [uncertain] בֶּֽ bˈe בְּ in אֱחֹ֨ז ʔᵉḥˌōz אחז seize אֹתֹ֖ו ʔōṯˌô אֵת [object marker] פְלִשְׁתִּ֣ים fᵊlištˈîm פְּלִשְׁתִּי Philistine בְּ bᵊ בְּ in גַֽת׃ ḡˈaṯ גַּת Gath חָנֵּ֣נִי ḥonnˈēnî חנן favour אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) כִּֽי־ kˈî- כִּי that שְׁאָפַ֣נִי šᵊʔāfˈanî שׁאף gasp אֱנֹ֑ושׁ ʔᵉnˈôš אֱנֹושׁ man כָּל־ kol- כֹּל whole הַ֝ ˈha הַ the יֹּ֗ום yyˈôm יֹום day לֹחֵ֥ם lōḥˌēm לחם fight יִלְחָצֵֽנִי׃ yilḥāṣˈēnî לחץ press
56:1. pro victoria ut non disperdas David humilem et simplicem quando fugit a facie Saul in speluncaUnto the end, destroy not, for David, for an inscription of a title, when he fled from Saul into the cave.
For the Chief Musician; Al-tashheth. of David: Michtam: when he fled from Saul, in the cave.
[337] KJV Chapter [57] To the chief Musician, Al- taschith, Michtam of David, when he fled from Saul in the cave:

56:1 Начальнику хора. Не погуби. Писание Давида, когда он убежал от Саула в пещеру.
56:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
μὴ μη not
διαφθείρῃς διαφθειρω deteriorate; ruin
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
εἰς εις into; for
στηλογραφίαν στηλογραφια in
τῷ ο the
αὐτὸν αυτος he; him
ἀποδιδράσκειν αποδιδρασκω from; away
προσώπου προσωπον face; ahead of
Σαουλ σαουλ Saoul; Saul
εἰς εις into; for
τὸ ο the
σπήλαιον σπηλαιον cave
56:1
לַ la לְ to
הַ the
מְנַצֵּ֤חַ׀ mᵊnaṣṣˈēₐḥ נצח prevail
עַל־ ʕal- עַל upon
יֹ֬ונַת yˈônaṯ יֹונָה dove
אֵ֣לֶם ʔˈēlem אֵלֶם [uncertain]
רְ֭חֹקִים ˈrḥōqîm רָחֹוק remote
לְ lᵊ לְ to
דָוִ֣ד ḏāwˈiḏ דָּוִד David
מִכְתָּ֑ם miḵtˈām מִכְתָּם [uncertain]
בֶּֽ bˈe בְּ in
אֱחֹ֨ז ʔᵉḥˌōz אחז seize
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
פְלִשְׁתִּ֣ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
בְּ bᵊ בְּ in
גַֽת׃ ḡˈaṯ גַּת Gath
חָנֵּ֣נִי ḥonnˈēnî חנן favour
אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s)
כִּֽי־ kˈî- כִּי that
שְׁאָפַ֣נִי šᵊʔāfˈanî שׁאף gasp
אֱנֹ֑ושׁ ʔᵉnˈôš אֱנֹושׁ man
כָּל־ kol- כֹּל whole
הַ֝ ˈha הַ the
יֹּ֗ום yyˈôm יֹום day
לֹחֵ֥ם lōḥˌēm לחם fight
יִלְחָצֵֽנִי׃ yilḥāṣˈēnî לחץ press
56:1. pro victoria ut non disperdas David humilem et simplicem quando fugit a facie Saul in spelunca
Unto the end, destroy not, for David, for an inscription of a title, when he fled from Saul into the cave.
For the Chief Musician; Al-tashheth. of David: Michtam: when he fled from Saul, in the cave.
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jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
57:1: Be merciful unto me - To show David's deep earnestness, he repeats this twice; he was in great danger, surrounded by implacable enemies, and he knew that God alone could deliver him.
My soul trusteth in thee - I put my life into thy hand; and my immortal spirit knows no other portion than thyself.
In the shadow of thy wings - A metaphor taken from the brood of a hen taking shelter under her wings when they see a bird of prey; and there they continue to hide themselves till their evemy disappears. In a storm, or tempest of rain, the mother covers them with her wings to afford them shelter and defense. This the psalmist has particularly in view, as the following words show: "Until these calamities be overpast."
Albert Barnes: Notes on the Bible - 1834
57:1: Be merciful unto me, O God - The same beginning as the former psalm - a cry for mercy; an overwhelming sense of trouble and danger leading him to come at once to the throne of God for help. See the notes at Psa 56:1.
For my soul trusteth in thee - See the notes at Psa 56:3. He had nowhere else to go; there was no one on whom he could rely but God.
Yea, in the shadow of thy wings will I make my refuge - Under the protection or covering of his wings - as young birds seek protection under the wings of the parent bird. See the notes at Psa 17:8. Compare Psa 36:7.
Until these calamities be overpast - Compare Job 14:13, note; Psa 27:13, note; also at Isa 26:20, note. He believed that these calamities "would" pass away, or would cease; that a time would come when he would not thus be driven from place to place. At present he knew that he was in danger, and he desired the divine protection, for under "that" protection he would be safe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:1: when: Psa 142:1 *title Sa1 22:1, Sa1 24:3, Sa1 24:8
be: Psa 56:1, Psa 69:13-16, Psa 119:76, Psa 119:77
soul: Psa 9:10, Psa 13:5, Psa 125:1; Isa 50:10
shadow: Psa 17:7, Psa 17:8, Psa 36:7, Psa 61:4, Psa 63:7, Psa 91:1, Psa 91:4, Psa 91:9; Rut 2:12; Luk 13:34
until: Isa 10:25, Isa 26:20; Mat 24:22; Joh 16:20; Jam 5:10, Jam 5:11; Rev 7:14, Rev 21:4
Carl Friedrich Keil and Franz Delitzsch
57:1
By means of the two distinctive tense-forms the poet describes his believing flight to God for refuge as that which has once taken place (חסיה from חסה = חסי out of pause, like the same forms in Ps 73:2; Ps 122:6), and still, because it is a living fact, is ever, and now in particular, renewed (אחסה). The shadow of the wings of God is the protection of His gentle, tender love; and the shadow of the wings is the quickening, cordial solace that is combined with this protection. Into this shadow the poet betakes himself for refuge now as he has done before, until הוּות, i.e., the abysmal danger that threatens him, be overpast, praeteriverit (cf. Is 26:20, and on the enallage numeri Ps 10:10, Ges. ֗147, a). Not as though he would then no longer stand in need of the divine protection, but he now feels himself to be specially in need of it; and therefore his chief aim is an undaunted triumphant resistance of the impending trials. The effort on his own part, however, by means of which he always anew takes refuge in this shadow, is prayer to Him who dwells above and rules the universe. עליון is without the article, which it never takes; and גּמר (Ps 57:3) is the same, because it is regularly left out before the participle, which admits of being more fully defined, Amos 9:12; Ezek 21:19 (Hitzig). He calls upon God who accomplisheth concerning, i.e., for him (Esther 4:16), who carrieth out his cause, the cause of the persecuted one; גּמר is transitive as in Ps 138:8. The lxx renders τὸν εὐεργετήσαντά με, as though it were גּמל עלי (Ps 13:6, and frequently); and even Hitzig and Hupfeld hold that the meaning is exactly the same. But although גמל and גמר fall back upon one and the same radical notion, still it is just their distinctive final letters that serve to indicate a difference of signification that is strictly maintained. In Ps 57:4 follow futures of hope. In this instance "that which brings me deliverance" is to be supplied in thought to ישׁלח (cf. Ps 20:3) and not ידו as in Ps 18:17, cf. Ps 144:7; and this general and unmentioned object is then specialized and defined in the words "His mercy and His truth" in Ps 57:4. Mercy and truth are as it were the two good spirits, which descending from heaven to earth (cf. Ps 43:3) bring the divine ישׁוּעה to an accomplishment. The words חרף שׁאפי sdro standing between a and c have been drawn by the accentuators to the first half of the verse, they probably interpreting it thus: He (God) reproacheth my devourers for ever (Sela). But חרף always (e.g., Is 37:23) has God as its object, not as its subject. חרף שׁאפי is to be connected with what follows as a hypothetical protasis (Ges. 155, 4, a): supposing that he who is greedy or pants for me (inhians mihi) slandereth, then Elohim will send His mercy and His truth. The music that becomes forte in between, introduces and accompanies the throbbing confidence of the apodosis.
In Ps 57:5, on the contrary, we may follow the interpretation of the text that is handed down and defined by the accentuation, natural as it may also be, with Luther and others, to take one's own course. Since לבאים (has Zarka (Zinnor) and להטים Olewejored, it is accordingly to be rendered: "My soul is in the midst of lions, I will (must) lie down with flaming ones; the children of men - their teeth are a spear and arrows." The rendering of the lxx, of Theodotion, and of the Syriac version accords with the interpunction of our text so far as both begin a new clause with ἐκοιμήθην (ודמכת, and I slept); whereas Aquila and Symmachus (taking נפשׁי, as it seems, as a periphrastic expression of the subject-notion placed in advance) render all as afar as להטים as one clause, at least dividing the verse into two parts, just as the accentuators do, at להטים. The rendering of Aquila is ἐν μέσῳ λεαινῶν κοιμηθήσομαι λάβρων; that of Symmachus: ἐν μέσῳ λεόντῶν εὐθαρσῶν ἐκοιμήθην; or according to another reading, μεταξὺ λεόντων ἐκοιμήθην φλεγόντων. They are followed by Jerome, who, however, in order that he may be able to reproduce the נפשׁי, changes אשׁכבה into שׁכבה: Anima mea in medio leonum dormivit ferocientium. This construction, however, can be used in Greek and Latin, but not in Hebrew. We therefore follow the accents even in reference to the Zarka above לבאים (a plural form that only occurs in this one passage in the Psalter, = לביים). In a general way it is to be observed that this לבאים in connection with אשׁכּבה is not so much the accusative of the object as the accusative of the place, although it may even be said to be the customary local accusative of the object with verbs of dwelling; on שׁכב cf. Ruth 3:8, Ruth 3:14, and Ps 88:6; Mic 7:5 (where at least the possibility of this construction of the verb is presupposed). But in particular it is doubtful (1) what להטים signifies. The rendering "flaming ones" is offered by the Targum, Saadia, and perhaps Symmachus. The verb להט obtains this signification apparently from the fundamental notion of licking or swallowing; and accordingly Theodotion renders it by ἀναλισκόντων, and Aquila most appropriately by λάβρων (a word used of a ravenous furious longing for anything). But להט nowhere means "to devour;" the poet must, therefore, in connection with להטים, have been thinking of the flaming look or the fiery jaws of the lions, and this attributive will denote figuratively their strong desire, which snorts forth as it were flames of fire. The question further arises, (2) how the cohortative אשׁכבה is meant to be taken. Since the cohortative sometimes expresses that which is to be done more by outward constraint than inward impulse-never, however, without willing it one's self (Ew. 228, a) - the rendering "I must," or "therefore must I lie down," commends itself. But the contrast, which has been almost entirely overlooked, between the literal beasts of prey and the children of men, who are worse than these, requires the simple and most natural rendering of the cohortative. We need only picture to ourselves the situation. The verb שׁכב here has the sense of cubitum ire (Ps 4:9). Starting from this אשׁכבה we look to Ps 57:9, and it at once becomes clear that we have before us an evening or nightly song. David the persecuted one finds himself in the wilderness and, if we accept the testimony of the inscription, in a cave: his soul is in the midst of lions, by which he means to say that his life is exposed to them. Here bold in faith, he is resolved to lie down to sleep, feeling himself more secure among lions than among men; for the children of men, his deadly foes both in word and in deed, are worse than beasts of prey: teeth and tongue are murderous weapons. This more than brutal joy at the destruction of one's neighbour
(Note: Cf. Sir. 25:15, in the Hebrew: אין ראשׁ מעל ראשׁ פתן ואין חמה מעל חמה אויב (no poison exceeds the poison of the serpent, and no wrath exceeds the wrath of an enemy).)
which prevails among men, urges him to put forth the prayer that God, who in Himself is exalted above the heavens and the whole earth, would show Himself by some visible manifestation over the heavens above as the exalted One, and the prayer that His glory may be, i.e., may become manifest (or even: exalted be His glory, ירוּם), over the whole earth beneath, - His glory which to His saints is a health-diffusing light, and to the heartless foes of men and God a consuming fire, - so that the whole world shall be compelled to acknowledge this glory in which His holiness manifests itself, and shall become conformed to it after everything that is hostile is overthrown.
Geneva 1599
57:1 "(a) To the chief Musician, Altaschith, Michtam of David, when he fled from Saul in the cave." Be merciful unto me, O God, be merciful unto me: for my soul trusteth in thee: yea, in the shadow of thy wings will I make my refuge, until [these] (a) calamities be overpast.
(a) This was either the beginning of a certain song, or the words which David uttered when he stayed his affection.
(b) He compares the afflictions which God lays on his children, to a storm that comes and goes.
John Gill
57:1 Be merciful unto me, O God,.... Or "be gracious to me" (k); which words are repeated by him. "Be merciful", or "gracious, unto me"; to show the greatness of his distress, the eagerness, vehemency, and importunity he used in prayer; his case requiring a speedy answer, and immediate relief; and that he expected only from the mercy and grace of God; See Gill on Ps 56:1;
for my soul trusteth in thee; or "in thy word"; as the Targum; and in thee only, both as the God of providence and the God of grace; and a great act of faith this was to trust in the Lord in such circumstances; and it was not a bare profession of trust, but it was hearty and sincere; his "soul" trusted in the Lord; he trusted in him with all his heart and soul, and trusted him with his soul or life: and this he makes a reason or argument for mercy; seeing, as the mercy of the Lord is an encouragement to faith and hope; so the Lord has declared, that he takes pleasure in those that hope and trust in it; wherefore mercy may be expected by such;
yea, in the shadow of thy wings will I make my refuge; or "I will hope" (l); the meaning is, that he would betake himself to the power and protection of God, and make him his refuge from the enemy: the allusion is either to the hen, or any other bird covering its young with its wings, when a bird of prey is near, till that is gone; or to the cherubim, whose wings overshadowed the mercy seat, between which the glory of God dwelt; and so the Targum,
"in the shadow of thy Shechinah, or glorious Majesty, will I trust;''
which agrees with his applying to the mercy seat, or to God on a throne of grace and mercy: and here he determines to abide,
until these calamities be overpast; the storm of them was over, which was very black and threatening. The Targum is,
"until the tumult is over;''
and so the Syriac version; until Saul and his men were gone, of whom he was afraid. The Septuagint version, and those that follow it, render the words "until sin passeth away"; the cause of these troubles; unless sin is put for sinful men; and so the sense is as before; see Is 26:20.
(k) "gratiam fac mihi", Junius & Tremellius, Cocceius; so Piscator, Ainsworth. (l) "sperabo", V. L. Pagninus, Montanus, Vatablus; "spero", Tigurine version, Musculus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
57:1 Altaschith--or, "Destroy not." This is perhaps an enigmatical allusion to the critical circumstances connected with the history, for which compare 1Kings 22:1; 1Kings 26:1-3. In Moses' prayer (Deut 9:26) it is a prominent petition deprecating God's anger against the people. This explanation suits the fifty-eighth and fifty-ninth also. Asaph uses it for the seventy-fifth, in the scope of which there is allusion to some emergency. Michtam--(See on Ps 16:1, title). To an earnest cry for divine aid, the Psalmist adds, as often, the language of praise, in the assured hope of a favorable hearing. (Ps 57:1-11)
my soul--or self, or life, which is threatened.
shadow of thy wings-- (Ps 17:8; Ps 36:7).
calamities--literally, "mischiefs" (Ps 52:2; Ps 55:10).
56:256:2: Ողորմեա՛ ինձ Աստուած ողորմեա՛ ինձ, զի ՚ի քե՛զ յուսացաւ անձն իմ։ ՚Ի հովանի թեւոց քոց յուսացայց, մինչեւ անցցէ անօրէնութիւն[6979]։ [6979] Ոմանք.Թեւոց քոց յուսացայ։
2 Ողորմի՛ր ինձ, Աստուա՛ծ, ողորմի՛ր ինձ, քանզի յոյսս դրի քեզ վրայ. քո թեւերի հովանուն պիտի ապաւինեմ, մինչեւ անօրէնութիւնն անցնի:
57 Ողորմէ՛ ինծի, ո՛վ Աստուած, ողորմէ՛ ինծի, Վասն զի իմ անձս քեզի կը յուսայ։Քու թեւերուդ հովանաւորութեանը պիտի ապաւինիմ, Մինչեւ որ թշուառութիւնները անցնին։
Ողորմեա ինձ, Աստուած, ողորմեա ինձ, զի ի քեզ յուսացաւ անձն իմ. ի հովանի թեւոց քոց յուսացայց, մինչեւ անցցէ անօրէնութիւն:

56:2: Ողորմեա՛ ինձ Աստուած ողորմեա՛ ինձ, զի ՚ի քե՛զ յուսացաւ անձն իմ։ ՚Ի հովանի թեւոց քոց յուսացայց, մինչեւ անցցէ անօրէնութիւն[6979]։
[6979] Ոմանք.Թեւոց քոց յուսացայ։
2 Ողորմի՛ր ինձ, Աստուա՛ծ, ողորմի՛ր ինձ, քանզի յոյսս դրի քեզ վրայ. քո թեւերի հովանուն պիտի ապաւինեմ, մինչեւ անօրէնութիւնն անցնի:
57 Ողորմէ՛ ինծի, ո՛վ Աստուած, ողորմէ՛ ինծի, Վասն զի իմ անձս քեզի կը յուսայ։Քու թեւերուդ հովանաւորութեանը պիտի ապաւինիմ, Մինչեւ որ թշուառութիւնները անցնին։
zohrab-1805▾ eastern-1994▾ western am▾
56:156:2 Помилуй меня, Боже, помилуй меня, ибо на Тебя уповает душа моя, и в тени крыл Твоих я укроюсь, доколе не пройдут беды.
56:2 ἐλέησόν ελεεω show mercy; have mercy on με με me ὁ ο the θεός θεος God ἐλέησόν ελεεω show mercy; have mercy on με με me ὅτι οτι since; that ἐπὶ επι in; on σοὶ σοι you πέποιθεν πειθω persuade ἡ ο the ψυχή ψυχη soul μου μου of me; mine καὶ και and; even ἐν εν in τῇ ο the σκιᾷ σκια shadow; shade τῶν ο the πτερύγων πτερυξ wing σου σου of you; your ἐλπιῶ ελπιζω hope ἕως εως till; until οὗ ος who; what παρέλθῃ παρερχομαι pass; transgress ἡ ο the ἀνομία ανομια lawlessness
56:2 שָׁאֲפ֣וּ šāʔᵃfˈû שׁאף gasp שֹׁ֭ורְרַי ˈšôrᵊray שֹׁורֵר foe כָּל־ kol- כֹּל whole הַ ha הַ the יֹּ֑ום yyˈôm יֹום day כִּֽי־ kˈî- כִּי that רַבִּ֨ים rabbˌîm רַב much לֹחֲמִ֖ים lōḥᵃmˌîm לחם fight לִ֣י lˈî לְ to מָרֹֽום׃ mārˈôm מָרֹום high place
56:2. miserere mei Deus miserere mei quoniam in te sperat anima mea in umbra alarum tuarum sperabo donec transeant insidiaeHave mercy on me, O God, have mercy on me: for my soul trusteth in thee. And in the shadow of thy wings will I hope, until iniquity pass away.
1. Be merciful unto me, O God, be merciful unto me; for my soul taketh refuge in thee: yea, in the shadow of thy wings will I take refuge, until calamities be overpast.
Be merciful unto me, O God, be merciful unto me: for my soul trusteth in thee: yea, in the shadow of thy wings will I make my refuge, until [these] calamities be overpast:

56:2 Помилуй меня, Боже, помилуй меня, ибо на Тебя уповает душа моя, и в тени крыл Твоих я укроюсь, доколе не пройдут беды.
56:2
ἐλέησόν ελεεω show mercy; have mercy on
με με me
ο the
θεός θεος God
ἐλέησόν ελεεω show mercy; have mercy on
με με me
ὅτι οτι since; that
ἐπὶ επι in; on
σοὶ σοι you
πέποιθεν πειθω persuade
ο the
ψυχή ψυχη soul
μου μου of me; mine
καὶ και and; even
ἐν εν in
τῇ ο the
σκιᾷ σκια shadow; shade
τῶν ο the
πτερύγων πτερυξ wing
σου σου of you; your
ἐλπιῶ ελπιζω hope
ἕως εως till; until
οὗ ος who; what
παρέλθῃ παρερχομαι pass; transgress
ο the
ἀνομία ανομια lawlessness
56:2
שָׁאֲפ֣וּ šāʔᵃfˈû שׁאף gasp
שֹׁ֭ורְרַי ˈšôrᵊray שֹׁורֵר foe
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּ֑ום yyˈôm יֹום day
כִּֽי־ kˈî- כִּי that
רַבִּ֨ים rabbˌîm רַב much
לֹחֲמִ֖ים lōḥᵃmˌîm לחם fight
לִ֣י lˈî לְ to
מָרֹֽום׃ mārˈôm מָרֹום high place
56:2. miserere mei Deus miserere mei quoniam in te sperat anima mea in umbra alarum tuarum sperabo donec transeant insidiae
Have mercy on me, O God, have mercy on me: for my soul trusteth in thee. And in the shadow of thy wings will I hope, until iniquity pass away.
1. Be merciful unto me, O God, be merciful unto me; for my soul taketh refuge in thee: yea, in the shadow of thy wings will I take refuge, until calamities be overpast.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. "В тени крыл Твоих я укроюсь". Изображение попечительной заботы Господа о своем праведнике; как под крыльями наседки птенец всегда найдет верную защиту, так и Господь печется и сохраняет преданных Ему.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Prayer in Affliction.
1 Be merciful unto me, O God, be merciful unto me: for my soul trusteth in thee: yea, in the shadow of thy wings will I make my refuge, until these calamities be overpast. 2 I will cry unto God most high; unto God that performeth all things for me. 3 He shall send from heaven, and save me from the reproach of him that would swallow me up. Selah. God shall send forth his mercy and his truth. 4 My soul is among lions: and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword. 5 Be thou exalted, O God, above the heavens; let thy glory be above all the earth. 6 They have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen themselves. Selah.
The title of this psalm has one word new in it, Al-taschith--Destroy not. Some make it to be only some known tune to which this psalm was set; others apply it to the occasion and matter of the psalm. Destroy not; that is, David would not let Saul be destroyed, when now in the cave there was a fair opportunity of killing him, and his servants would fain have done so. No, says David, destroy him not, 1 Sam. xxiv. 4, 6. Or, rather, God would not let David be destroyed by Saul; he suffered him to persecute David, but still under this limitation, Destroy him hot; as he permitted Satan to afflict Job, Only save his life. David must not be destroyed, for a blessing is in him (Isa. lxv. 8), even Christ, the best of blessings. When David was in the cave, in imminent peril, he here tells us what were the workings of his heart towards God; and happy are those that have such good thoughts as these in their minds when they are in danger!
I. He supports himself with faith and hope in God, and prayer to him, v. 1, 2. Seeing himself surrounded with enemies, he looks up to God with that suitable prayer: Be merciful to me, O Lord! which he again repeats, and it is no vain repetition: Be merciful unto me. It was the publican's prayer, Luke xviii. 13. It is a pity that any should use it slightly and profanely, should cry, God be merciful to us, or, Lord, have mercy upon us, when they mean only to express their wonder, or surprise, or vexation, but God and his mercy are not in all their thoughts. It is with much devout affection that David here prays, "Be merciful unto me, O Lord! look with compassion upon me, and in thy love and pity redeem me." To recommend himself to God's mercy, he here professes,
1. That all his dependence is upon God: My soul trusteth in thee, v. 1. He did not only profess to trust in God, but his soul did indeed rely on God only, with a sincere devotion and self-dedication, and an entire complacency and satisfaction. He goes to God, and, at the footstool of the throne of his grace, humbly professes his confidence in him: In the shadow of thy wings will I make my refuge, as the chickens take shelter under the wings of the hen when the birds of prey are ready to strike at them, until these calamities be over-past. (1.) He was confident his troubles would end well, in due time; these calamities will be over-past; the storm will blow over. Non si male nunc et olim sic erit--Though now distressed, I shall not always be so. Our Lord Jesus comforted himself with this in his sufferings, Luke xxii. 37. The things concerning me have an end. (2.) He was very easy under the divine protection in the mean time. [1.] He comforted himself in the goodness of God's nature, by which he is inclined to succour and protect his people, as the hen is by instinct to shelter her young ones. God comes upon the wing to the help of his people, which denotes a speedy deliverance (Ps. xviii. 10); and he takes them under his wing, which denotes warmth and refreshment, even when the calamities are upon them; see Matt. xxiii. 37. [2.] In the promise of his word and the covenant of his grace; for it may refer to the out-stretched wings of the cherubim, between which God is said to dwell (Ps. lxxx. 1) and whence he gave his oracles. "To God, as the God of grace, will I fly, and his promise shall be my refuge, and a sure passport it will be through all these danger." God, by his promise, offers himself to us, to be trusted; we by our faith must accept of him, and put our trust in him.
2. That all his desire is towards God (v. 2): "I will cry unto God most high, for succour and relief; to him that is most high will I lift up my soul, and pray earnestly, even unto God that performs all things for me." Note, (1.) In every thing that befalls us we ought to see and own the hand of God; whatever is done is of his performing; in it his counsel is accomplished and the scripture is fulfilled. (2.) Whatever God performs concerning his people, it will appear, in the issue, to have been performed for them and for their benefit. Though God be high, most high, yet he condescends so low as to take care that all things be made to work for good to them. (3.) This is a good reason why we should, in all our straits and difficulties, cry unto him, not only pray, but pray earnestly.
3. That all his expectation is from God (v. 3): He shall send from heaven, and save me. Those that make God their only refuge, and fly to him by faith and prayer, may be sure of salvation, in his way and time. Observe here, (1.) Whence he expects the salvation--from heaven. Look which way he will, in this earth, refuge fails, no help appears; but he looks for it from heaven. Those that lift up their hearts to things above may thence expect all good. (2.) What the salvation is that he expects. He trusts that God will save him from the reproach of those that would swallow him up, that aimed to ruin him, and, in the mean time, did all they could to vex him. Some read it, He shall send from heaven and save me, for he has put to shame him that would swallow me up; he has disappointed their designs against me hitherto, and therefore he will perfect my deliverance. (3.) What he will ascribe his salvation to: God shall send forth his mercy and truth. God is good in himself and faithful to every word that he has spoken, and so he makes it appear when he works deliverance for his people. We need no more to make us happy than to have the benefit of the mercy and truth of God, Ps. xxv. 10.
II. He represents the power and malice of his enemies (v. 4): My soul is among lions. So fierce and furious was Saul, and those about him, against David, that he might have been as safe in a den of lions as among such men, who were continually roaring against him and ready to make a prey of him. They are set on fire, and breathe nothing but flame; they set on fire the course of nature, inflaming one another against David, and they were themselves set on fire of hell, Jam. iii. 6. They were sons of men, from whom one might have expected something of the reason and compassion of a man; but they were beasts of prey in the shape of men; their teeth, which they gnashed upon him, and with which they hoped to tear him to pieces and to eat him up, were spears and arrows fitted for mischiefs and murders; and their tongue, with which they cursed him and wounded his reputation, was as a sharp sword to cut and kill; see Ps. xlii. 10. A spiteful tongue is a dangerous weapon, wherewith Satan's instruments fight against God's people. He describes their malicious projects against him (v. 6) and shows the issue of them: "They have prepared a net for my steps, in which to take me, that I might not again escape out of their hands; they have digged a pit before me, that I might, ere I was aware, run headlong into it." See the policies of the church's enemies; see the pains they take to do mischief. But let us see what comes of it. 1. It is indeed some disturbance to David: My soul is bowed down. It made him droop, and hang the head, to think that there should be those that bore him so much ill-will. But, 2. It was destruction to themselves; they dug a pit for David, into the midst whereof they have fallen. The mischief they designed against David returned upon themselves, and they were embarrassed in their counsels; then when Saul was pursuing David the Philistines were invading him; nay, in the cave, when Saul thought David should fall into his hands, he fell into the hands of David, and lay at his mercy.
III. He prays to God to glorify himself and his own great name (v. 5): "Whatever becomes of me and my interest, be thou exalted, O God! above the heavens, be thou praised by the holy angels, those glorious inhabitants of the upper world; and let thy glory be above or over all the earth; let all the inhabitants of this earth be brought to know and praise thee." Thus God's glory should lie hearer our hearts, and we should be more concerned for it, than for any particular interests of our own. When David was in the greatest distress and disgrace he did not pray, Lord, exalt me, but, Lord, exalt thy own name. Thus the Son of David, when his soul was troubled, and he prayed, Father, save me from this hour, immediately withdrew that petition, and presented this in the room of it, For this cause came I to this hour; Father, glorify thy name, John xii. 27, 28. Or it may be taken as a plea to enforce his petition for deliverance: "Lord, send from heaven to save me, and thereby thou wilt glorify thyself as the God both of heaven and earth." Our best encouragement in prayer is taken from the glory of God, and to that therefore, more than our own comfort, we should have an eye in all our petitions for particular mercies; for this is made the first petition in the Lord's prayer, as that which regulates and directs all the rest, Father in heaven, hallowed by thy name.
Adam Clarke: Commentary on the Bible - 1831
57:2: I will cry unto God most high - He is the Most High; and therefore far above all my enemies, though the prince of the power of the air be at their head.
Unto God, לאל lael, unto the strong Good, one against whom no human or diabolic might can prevail. David felt his own weakness, and he knew the strength of his adversaries; and therefore he views God under those attributes and characters which were suited to his state. This is a great secret in the Christian life; few pray to God wisely; though they may do it fervently.
That performeth all things for me - Who works for me; גמר gomer, he who completes for me, and will bring all to a happy issue.
Albert Barnes: Notes on the Bible - 1834
57:2: I will cry unto God most high - The idea is - God is exalted above all creatures; all events are "under" him, and he can control them. The appeal was not to man, however exalted; not to an angel, however far he may be above man; it was an appeal made at once to the Supreme Being, the God to whom all worlds and all creatures are subject, and under whose protection, therefore, he must be safe.
Unto God that performeth all things for me - The word used here, and rendered "performeth" - גמר gâ mar - means properly to bring to an end; to complete; to perfect. The idea here is, that it is the character of God, that he "completes" or "perfects," or brings to a happy issue all his plans. The psalmist had had experience of that in the past. God had done this in former trials; he felt assured that God would do it in this; and he, therefore, came to God with a confident belief that all would be safe in his hands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:2: God most: Psa 56:2, Psa 136:2, Psa 136:3; Isa 57:15
that: Psa 138:8; Isa 26:12; Phi 1:6, Phi 2:12; Heb 13:21
Geneva 1599
57:2 I will cry unto God most high; unto God that (c) performeth [all things] for me.
(c) Who does not leave his works begun imperfectly.
John Gill
57:2 I will cry unto God most high,.... To remember him in his low estate, and who is higher than the highest, than Saul and his mighty men with him. This epithet David no doubt made use of, to encourage his faith in the Lord, who is above all, and can do all things; as follows;
unto God that performeth all things for me; in a providential way, having made him, upheld him in being, fed and clothed him, preserved him, and followed him with his goodness all his days; and in a way of grace he performed all his purposes concerning him, all his promises unto him, and was performing and would perfect the work of grace in him; see Ps 138:8. The Targum adds a fable by way of paraphrase on the text,
"who commanded, or prepared a spider, to perfect in the mouth of the cave a web for me;''
so it is in the king's Bible; as if, when he was in the cave, God so ordered it in his providence, that a spider should spin a web over the month of it, which prevented his persecutors from searching for him in it; but the Scripture is silent in this matter. Such a story is reported of Felix, bishop of Nola, in ecclesiastical history (m).
(m) Vid. Bochart. Hierozoic. par. 2. l. 4. c. 23. col. 611.
Robert Jamieson, A. R. Fausset and David Brown
57:2 performeth--or, completes what He has begun.
56:356:3: Աղաղակեցի առ Աստուած բարձրեալ, առ Աստուած բարերար իմ։
3 Աղաղակեցի բարձրեալ Աստծուն՝ իմ բարերար Աստծուն:
2 Բարձրեալ Աստուծոյն պիտի աղաղակեմ, Իմ բարերար Աստուծոյս։
Աղաղակեցի առ Աստուած բարձրեալ, առ Աստուած բարերար իմ:

56:3: Աղաղակեցի առ Աստուած բարձրեալ, առ Աստուած բարերար իմ։
3 Աղաղակեցի բարձրեալ Աստծուն՝ իմ բարերար Աստծուն:
2 Բարձրեալ Աստուծոյն պիտի աղաղակեմ, Իմ բարերար Աստուծոյս։
zohrab-1805▾ eastern-1994▾ western am▾
56:256:3 Воззову к Богу Всевышнему, Богу, благодетельствующему мне;
56:3 κεκράξομαι κραζω cry πρὸς προς to; toward τὸν ο the θεὸν θεος God τὸν ο the ὕψιστον υψιστος highest; most high τὸν ο the θεὸν θεος God τὸν ο the εὐεργετήσαντά ευεργετεω benefit με με me
56:3 יֹ֥ום yˌôm יֹום day אִירָ֑א ʔîrˈā ירא fear אֲ֝נִ֗י ˈʔᵃnˈî אֲנִי i אֵלֶ֥יךָ ʔēlˌeʸḵā אֶל to אֶבְטָֽח׃ ʔevṭˈāḥ בטח trust
56:3. invocabo Deum altissimum Deum ultorem meumI will cry to God the most high; to God who hath done good to me.
2. I will cry unto God Most High; unto God that performeth for me.
I will cry unto God most high; unto God that performeth [all things] for me:

56:3 Воззову к Богу Всевышнему, Богу, благодетельствующему мне;
56:3
κεκράξομαι κραζω cry
πρὸς προς to; toward
τὸν ο the
θεὸν θεος God
τὸν ο the
ὕψιστον υψιστος highest; most high
τὸν ο the
θεὸν θεος God
τὸν ο the
εὐεργετήσαντά ευεργετεω benefit
με με me
56:3
יֹ֥ום yˌôm יֹום day
אִירָ֑א ʔîrˈā ירא fear
אֲ֝נִ֗י ˈʔᵃnˈî אֲנִי i
אֵלֶ֥יךָ ʔēlˌeʸḵā אֶל to
אֶבְטָֽח׃ ʔevṭˈāḥ בטח trust
56:3. invocabo Deum altissimum Deum ultorem meum
I will cry to God the most high; to God who hath done good to me.
2. I will cry unto God Most High; unto God that performeth for me.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
57:3: He shall send from heaven, and save me - Were there no human agents or earthly means that he could employ, he would send his angels from heaven to rescue me from my enemies. Or, He will give his command from heaven that this may be done on earth.
Selah - I think this word should be at the end of the verse.
God shall send forth his mercy and his truth - Here mercy and truth are personified. They are the messengers that God will send from heaven to save me. His mercy ever inclines him to help and save the distressed. This he has promised to do; and his truth binds him to fulfll the promises or engagements his mercy has made, both to saints and sinners.
Albert Barnes: Notes on the Bible - 1834
57:3: He shall send from heaven - That is, from himself; or, he will interpose to save me. The psalmist does not say "how" he expected this interposition - whether by an angel, by a miracle, by tempest or storm, but he felt that help was to come from God alone, and he was sure that it would come.
And save me from the reproach ... - This would be more correctly rendered, "He shall save me; he shall reproach him that would swallow me up." So it is rendered in the margin. On the word rendered "would swallow me up," see the notes at Psa 56:1. The idea here is, that God would "rebuke" or "reproach," to wit, by overthrowing him that sought to devour or destroy him. God had interposed formerly in his behalf Psa 57:2, and he felt assured that he would do it again.
Selah - This seems here to be a mere musical pause. It has no connection with the sense. See the notes at Psa 3:2.
God shall send forth his mercy - In saving me. He will "manifest" his mercy.
And his truth - His fidelity to his promise; his faithfulness to those who put their trust in him. He will show himself "true" to all the promises which he has made. Compare Psa 40:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:3: send: Psa. 18:6-50, Psa 144:5-7; Mat 28:2-6; Act 12:11
from the reproach of him: or, he reproacheth him, etc. swallow. Psa 56:1, Psa 56:2, Psa 61:7; Num 23:24; Job 31:31; Mic 3:2, Mic 3:3
send: Psa 40:11, Psa 43:3; Joh 1:17
Geneva 1599
57:3 He shall send from (d) heaven, and save me [from] the reproach of him that would swallow me up. Selah. God shall send forth his mercy and his truth.
(d) He would rather deliver me by a miracle, than that I should be overcome.
John Gill
57:3 He shall send from heaven, and save me,.... His angel, as the Targum adds; or his angels, as Kimchi; who are ministering spirits, sent forth by him, to encamp about his people, and guard them, as they did Jacob when in fear of Esau, Gen 32:1; or to deliver them out of trouble, as Peter when in prison, Acts 12:7; or rather the sense may be, that David did not expect any help and deliverance in an human way, by means of men on earth; but he expected it from above, from heaven, from God above, and which he believed he should have; and he might have a further view to the mission of Christ from heaven to save him, and all the Lord's people; and which he may mention, both for his own comfort, and for the strengthening of the faith of others in that important article;
from the reproach of him that would swallow me up. Meaning Saul; see Ps 56:1. The Targum renders it,
"he hath reproached him that would swallow me up for ever;''
and to the same sense the Septuagint, Vulgate Latin, Ethiopic, Arabic, and Syriac versions; disappointed them, and filled them with reproach, shame, and confusion.
Selah; on this word; see Gill on Ps 3:2.
God shall send forth his mercy and his truth; shall manifest and display the glory of these his perfections, his mercy and grace, his truth and faithfulness, in his deliverance and salvation; and which are remarkably glorified in salvation by Christ Jesus; and who himself may be called "his grace and his truth" (n), as the words may be rendered; he being the Word of his grace, and truth itself, and full of both; and by whom, when sent forth, grace and truth came, Jn 1:14; it may also intend a constant supply of grace, whereby God would show forth the truth of his promises to him.
(n) "gratiam et veritatem suam", Cocceius, Gejerus, Michaelis.
John Wesley
57:3 Send forth - Will discover them, by affording his gracious help in pursuance of his promises.
Robert Jamieson, A. R. Fausset and David Brown
57:3 from . . . swallow me up--that pants in rage after me (Ps 56:2).
mercy and . . . truth-- (Ps 25:10; Ps 36:5), as messengers (Ps 43:3) sent to deliver him.
56:456:4: Առաքեաց յերկնից եւ կեցոյց զիս. ե՛դ ՚ի նախատինս որ կոխէին զիս։ Առաքեաց Աստուած զողորմութիւն եւ զճշմարտութիւն իւր[6980], [6980] Ոմանք.Ոյք կոխէին զիս։
4 Նա օգնութիւն ուղարկեց երկնքից եւ փրկեց ինձ, նախատելի դարձրեց ինձ ոտնահարողներին: Աստուած իր ողորմութիւնն ու ճշմարտութիւնն ուղարկեց:
3 Երկնքէն պիտի ղրկէ ու փրկէ՛ զիս Ու զիս կլլել ուզողները պիտի նախատէ. (Սէլա.)Աստուած պիտի ղրկէ իր ողորմութիւնը ու ճշմարտութիւնը։
[333]Առաքեաց յերկնից եւ կեցոյց զիս, եդ ի նախատինս որ կոխէին զիս. առաքեաց Աստուած զողորմութիւն եւ զճշմարտութիւն իւր:

56:4: Առաքեաց յերկնից եւ կեցոյց զիս. ե՛դ ՚ի նախատինս որ կոխէին զիս։ Առաքեաց Աստուած զողորմութիւն եւ զճշմարտութիւն իւր[6980],
[6980] Ոմանք.Ոյք կոխէին զիս։
4 Նա օգնութիւն ուղարկեց երկնքից եւ փրկեց ինձ, նախատելի դարձրեց ինձ ոտնահարողներին: Աստուած իր ողորմութիւնն ու ճշմարտութիւնն ուղարկեց:
3 Երկնքէն պիտի ղրկէ ու փրկէ՛ զիս Ու զիս կլլել ուզողները պիտի նախատէ. (Սէլա.)Աստուած պիտի ղրկէ իր ողորմութիւնը ու ճշմարտութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
56:356:4 Он пошлет с небес и спасет меня; посрамит ищущего поглотить меня; пошлет Бог милость Свою и истину Свою.
56:4 ἐξαπέστειλεν εξαποστελλω send forth ἐξ εκ from; out of οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἔσωσέν σωζω save με με me ἔδωκεν διδωμι give; deposit εἰς εις into; for ὄνειδος ονειδος disgrace τοὺς ο the καταπατοῦντάς καταπατεω trample με με me διάψαλμα διαψαλμα send forth ὁ ο the θεὸς θεος God τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him καὶ και and; even τὴν ο the ἀλήθειαν αληθεια truth αὐτοῦ αυτος he; him
56:4 בֵּ bē בְּ in אלֹהִים֮ ʔlōhîm אֱלֹהִים god(s) אֲהַלֵּ֪ל ʔᵃhallˈēl הלל praise דְּבָ֫רֹ֥ו dᵊvˈārˌô דָּבָר word בֵּ bē בְּ in אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s) בָּ֭טַחְתִּי ˈbāṭaḥtî בטח trust לֹ֣א lˈō לֹא not אִירָ֑א ʔîrˈā ירא fear מַה־ mah- מָה what יַּעֲשֶׂ֖ה yyaʕᵃśˌeh עשׂה make בָשָׂ֣ר vāśˈār בָּשָׂר flesh לִֽי׃ lˈî לְ to
56:4. mittet de caelo et salvabit me exprobrabit conculcantibus me semper mittet Deus misericordiam suam et veritatem suamHe hath sent from heaven and delivered me: he hath made them a reproach that trod upon me. God hath sent his mercy and his truth,
3. He shall send from heaven, and save me, he that would swallow me up reproacheth; God shall send forth his mercy and his truth.
He shall send from heaven, and save me [from] the reproach of him that would swallow me up. Selah. God shall send forth his mercy and his truth:

56:4 Он пошлет с небес и спасет меня; посрамит ищущего поглотить меня; пошлет Бог милость Свою и истину Свою.
56:4
ἐξαπέστειλεν εξαποστελλω send forth
ἐξ εκ from; out of
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ἔσωσέν σωζω save
με με me
ἔδωκεν διδωμι give; deposit
εἰς εις into; for
ὄνειδος ονειδος disgrace
τοὺς ο the
καταπατοῦντάς καταπατεω trample
με με me
διάψαλμα διαψαλμα send forth
ο the
θεὸς θεος God
τὸ ο the
ἔλεος ελεος mercy
αὐτοῦ αυτος he; him
καὶ και and; even
τὴν ο the
ἀλήθειαν αληθεια truth
αὐτοῦ αυτος he; him
56:4
בֵּ בְּ in
אלֹהִים֮ ʔlōhîm אֱלֹהִים god(s)
אֲהַלֵּ֪ל ʔᵃhallˈēl הלל praise
דְּבָ֫רֹ֥ו dᵊvˈārˌô דָּבָר word
בֵּ בְּ in
אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s)
בָּ֭טַחְתִּי ˈbāṭaḥtî בטח trust
לֹ֣א lˈō לֹא not
אִירָ֑א ʔîrˈā ירא fear
מַה־ mah- מָה what
יַּעֲשֶׂ֖ה yyaʕᵃśˌeh עשׂה make
בָשָׂ֣ר vāśˈār בָּשָׂר flesh
לִֽי׃ lˈî לְ to
56:4. mittet de caelo et salvabit me exprobrabit conculcantibus me semper mittet Deus misericordiam suam et veritatem suam
He hath sent from heaven and delivered me: he hath made them a reproach that trod upon me. God hath sent his mercy and his truth,
3. He shall send from heaven, and save me, he that would swallow me up reproacheth; God shall send forth his mercy and his truth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Господь пошлет "милость Свою и истину Свою" - два свойства, часто указываемые вместе для определения отношений Бога к человеку. "Милость" - Его снисхождение, "истина" - верность своим обетованиям относительно судьбы праведников, почему Он защищает и покровительствует последним, а таким и был Давид, незаслуженно гонимый от Саула.
Adam Clarke: Commentary on the Bible - 1831
57:4: My soul is among lions - בתוך לבאם bethoch lebaim. I agree with Dr. Kennicott that this should be translated, "My soul dwells in parched places," from לאב laab, he thirsted. And thus the Chaldee seems to have understood the place, though it be not explicit.
I lie even among them that are set on fire - I seem to be among coals. It is no ordinary rage and malice by which I am pursued: each of my enemies seems determined to have my life.
Albert Barnes: Notes on the Bible - 1834
57:4: My soul is among lions - That is, among people who resemble lions; men, fierce, savage, ferocious.
And I lie even among them that are set on fire - We have a term of similar import in common use now, when we say that one is "inflamed" with passion, referring to one who is infuriated and enraged. So we speak of "burning" with rage or wrath - an expression derived, perhaps, from the inflamed "appearance" of a man in anger. The idea here is not that he "would" lie down calmly among those persons, as Prof. Alexander suggests, but that he actually "did" thus lie down. When he laid himself down at night, when he sought repose in sleep, he was surrounded by such persons, and seemed to be sleeping in the midst of them.
Even the sons of men - Yet they are not wild beasts, but "men" who seem to have the ferocious nature of wild beasts. The phrase, "sons of men," is often used to denote men themselves.
Whose teeth are spears and arrows - Spears and arrows in their hands are what the teeth of wild beasts are.
And their tongue a sharp sword - The mention of the tongue here has reference, probably, to the abuse and slander to which he was exposed, and which was like a sharp sword that pierced even to the seat of life. See the notes at Psa 55:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:4: among: Psa 10:9, Psa 17:12, Psa 17:13, Psa 22:13-16, Psa 35:17, Psa 58:6; Pro 28:15; Dan 6:22-24
set: Jdg 9:20; Jam 3:6
whose: Psa 58:6; Joh 4:10, Joh 4:11; Pro 30:14
tongue: Psa 52:2, Psa 55:21, Psa 64:3; Pro 12:18, Pro 25:18; Rev 19:15
Geneva 1599
57:4 My soul [is] among lions: [and] I lie [even among] them that are set on fire, [even] the sons of men, whose teeth [are] (e) spears and arrows, and their tongue a sharp sword.
(e) He means their slanderous and false reports.
John Gill
57:4 My soul is among lions,.... Not literally understood; though such there might be in the wildernesses where he sometimes was; but figuratively, men comparable to lions, for their stoutness, courage, strength, fierceness, and cruelty; meaning not his own men, as some think, who were fierce, and of keen resentment against Saul, and would fain have killed him when he was in the cave, had they not been restrained by David, 1Kings 24:4; but Saul, and those with him, who were three thousand chosen men, stout, courageous, fierce, and furious. It is usual in scripture to describe powerful princes, and especially persecuting ones, by the name of lions, Prov 28:15. Achilles, in Homer (o), is compared to a lion for his cruelty. The soul of Christ was among such, when he was apprehended by the band of men that came with Judas to take him; when he was in the high priest's hall buffeted and spit upon; and when he was in the common hall of Pilate, surrounded by the Roman soldiers; and when he was encircled on the cross with the crowd of the common people, priests and elders, Mt 26:55; and so the souls of his people are often among lions, persecuting men, and Satan and his principalities, who is compared to a roaring lion, 1Pet 5:8; and among whom they are as wonderfully preserved as Daniel in the lion's den;
and I lie even among them that are set on fire; of hell, as the tongue is said to be in Jas 3:6; by the devil, who stirred up Saul against David, filled him with wrath and fury, so that he breathed out nothing but flaming vengeance, threatening and slaughter, against him; and by wicked men his courtiers, who kindled and stirred up the fire of contention between them; among these incendiaries, as Junius renders the word (p), David was, who inflamed the mind of Saul against him, which he suggests in 1Kings 24:10;
even the sons of men, whose teeth are spears and arrows; whose words, formed by means of their teeth, were very devouring ones, Ps 52:4; were very piercing and wounding; calumnies, detractions, and backbitings, speaking against him when absent and at a distance, may be meant; see Prov 30:14;
and their tongue a sharp sword; See Gill on Ps 52:2; and there was a sort of swords called "lingulae", because in the shape of a tongue (q).
(o) Iliad. 24. v. 40, 41. (p) "incendiarios", Junius & Tremellius, Piscator; "flammantes", Gejerus, Michaelis; so Ainsworth, Cocceius, Vatablus, Musculus. (q) A. Gell. Noct. Attic. l. 10. c. 25.
John Wesley
57:4 Lions - Fierce and bloody men. I lie - I have my abode. On fire - From hell. Who are mere fire - brands, breathing out wrath and threatenings, and incensing Saul against me.
Robert Jamieson, A. R. Fausset and David Brown
57:4 The mingled figures of wild beasts (Ps 10:9; Ps 17:12) and weapons of war (Ps 11:2) heighten the picture of danger.
whose . . . tongue--or slanders.
56:556:5: եւ փրկեա՛ց զանձն իմ ՚ի միջոյ գազանաց, զի ննջէի ես խռովեալ։ Որդւոց մարդկան ատամունք իւրեանց զէն եւ նե՛տք են, եւ լեզուք նոցա որպէս սուր սուսեր[6981]։ [6981] Ոմանք.Որպէս սուր սուսերի։
4 Գազանների միջից ազատեց ինձ, քանզի ես խռովուած ննջում էի: Մարդկանց որդիների ատամները զէնք եւ նետ են, իսկ նրանց լեզուները՝ ինչպէս սուր սուսեր:
4 Իմ անձս առիւծներու մէջ է. Բոց փչող մարդոց որդիներուն մէջ կը պառկիմ, Որոնց ակռաները նիզակներ ու նետեր են Եւ անոնց լեզուները սրած թուրեր են։
եւ փրկեաց զանձն իմ ի միջոյ գազանաց, զի ննջէի ես խռովեալ``. որդւոց մարդկան ատամունք իւրեանց զէն եւ նետք են, եւ լեզուք նոցա որպէս զսուր սուսերի:

56:5: եւ փրկեա՛ց զանձն իմ ՚ի միջոյ գազանաց, զի ննջէի ես խռովեալ։ Որդւոց մարդկան ատամունք իւրեանց զէն եւ նե՛տք են, եւ լեզուք նոցա որպէս սուր սուսեր[6981]։
[6981] Ոմանք.Որպէս սուր սուսերի։
4 Գազանների միջից ազատեց ինձ, քանզի ես խռովուած ննջում էի: Մարդկանց որդիների ատամները զէնք եւ նետ են, իսկ նրանց լեզուները՝ ինչպէս սուր սուսեր:
4 Իմ անձս առիւծներու մէջ է. Բոց փչող մարդոց որդիներուն մէջ կը պառկիմ, Որոնց ակռաները նիզակներ ու նետեր են Եւ անոնց լեզուները սրած թուրեր են։
zohrab-1805▾ eastern-1994▾ western am▾
56:456:5 Душа моя среди львов; я лежу среди дышущих пламенем, среди сынов человеческих, у которых зубы копья и стрелы, и у которых язык острый меч.
56:5 καὶ και and; even ἐρρύσατο ρυομαι rescue τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἐκ εκ from; out of μέσου μεσος in the midst; in the middle σκύμνων σκυμνος doze; fall asleep τεταραγμένος ταρασσω stir up; trouble υἱοὶ υιος son ἀνθρώπων ανθρωπος person; human οἱ ο the ὀδόντες οδους tooth αὐτῶν αυτος he; him ὅπλον οπλον armament; weapon καὶ και and; even βέλη βελος missile καὶ και and; even ἡ ο the γλῶσσα γλωσσα tongue αὐτῶν αυτος he; him μάχαιρα μαχαιρα short sword ὀξεῖα οξυς sharp
56:5 כָּל־ kol- כֹּל whole הַ֭ ˈha הַ the יֹּום yyôm יֹום day דְּבָרַ֣י dᵊvārˈay דָּבָר word יְעַצֵּ֑בוּ yᵊʕaṣṣˈēvû עצב hurt עָלַ֖י ʕālˌay עַל upon כָּל־ kol- כֹּל whole מַחְשְׁבֹתָ֣ם maḥšᵊvōṯˈām מַחֲשָׁבָה thought לָ lā לְ to † הַ the רָֽע׃ rˈāʕ רַע evil
56:5. anima mea in medio leonum dormivit ferocientium filii hominum dentes eorum lancea et sagittae et lingua eorum gladius acutusAnd he hath delivered my soul from the midst of the young lions. I slept troubled. The sons of men, whose teeth are weapons and arrows, and their tongue a sharp sword.
4. My soul is among lions; I lie among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword.
My soul [is] among lions: [and] I lie [even among] them that are set on fire, [even] the sons of men, whose teeth [are] spears and arrows, and their tongue a sharp sword:

56:5 Душа моя среди львов; я лежу среди дышущих пламенем, среди сынов человеческих, у которых зубы копья и стрелы, и у которых язык острый меч.
56:5
καὶ και and; even
ἐρρύσατο ρυομαι rescue
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
σκύμνων σκυμνος doze; fall asleep
τεταραγμένος ταρασσω stir up; trouble
υἱοὶ υιος son
ἀνθρώπων ανθρωπος person; human
οἱ ο the
ὀδόντες οδους tooth
αὐτῶν αυτος he; him
ὅπλον οπλον armament; weapon
καὶ και and; even
βέλη βελος missile
καὶ και and; even
ο the
γλῶσσα γλωσσα tongue
αὐτῶν αυτος he; him
μάχαιρα μαχαιρα short sword
ὀξεῖα οξυς sharp
56:5
כָּל־ kol- כֹּל whole
הַ֭ ˈha הַ the
יֹּום yyôm יֹום day
דְּבָרַ֣י dᵊvārˈay דָּבָר word
יְעַצֵּ֑בוּ yᵊʕaṣṣˈēvû עצב hurt
עָלַ֖י ʕālˌay עַל upon
כָּל־ kol- כֹּל whole
מַחְשְׁבֹתָ֣ם maḥšᵊvōṯˈām מַחֲשָׁבָה thought
לָ לְ to
הַ the
רָֽע׃ rˈāʕ רַע evil
56:5. anima mea in medio leonum dormivit ferocientium filii hominum dentes eorum lancea et sagittae et lingua eorum gladius acutus
And he hath delivered my soul from the midst of the young lions. I slept troubled. The sons of men, whose teeth are weapons and arrows, and their tongue a sharp sword.
4. My soul is among lions; I lie among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Характеристика врагов Давида: они дышали пламенем (разумеется злоба), похожи на львов, у которых вместо зубов - копья и стрелы, а язык - меч. Черты, указывающие на силу и степень жестокости преследований.
Adam Clarke: Commentary on the Bible - 1831
57:5: Be thou exalted, O God, above the heavens - Let the glory of thy mercy and truth be seen in the heavens above, and in the earth beneath. Several of the fathers apply what is said above to the passion of our Lord, and what is said here to his resurrection.
Albert Barnes: Notes on the Bible - 1834
57:5: Be thou exalted, O God, above the heavens - Compare Psa 8:1. The language here is that of a man who in trouble lifts his thoughts to God; who feels that God reigns; who is assured in his own soul that all things are under his hand; and who is desirous that God should be magnified whatever may become of himself. His prime and leading wish is not for himself, for his own safety, for his own deliverance from danger; it is that "God" may be honored - that the name of God may be glorified - that God may be regarded as supreme over all things - that God may be exalted in the highest possible degree - an idea expressed in the prayer that he may be exalted "above the heavens."
Let thy glory be above all the earth - The honor of thy name; thy praise. Let it be regarded, and be in fact, "above" all that pertains to this lower world; let everything on earth, or that pertains to earth, be subordinate to thee, or be surrendered for thee. This was the comfort which David found in trouble. And this "is" the only true source of consolation. The welfare of the universe depends on God; and that God should be true, and just, and good, and worthy of confidence and love - that he should reign, - that his law should be obeyed - that his plans should be accomplished, - is of more importance to the universe than anything that merely pertains to us; than the success of any of our own plans; than our health, our prosperity, or our life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:5: Be thou: Psa 57:11, Psa 21:13, Psa 108:4, Psa 108:5; Ch1 29:1; Isa 2:11, Isa 2:17, Isa 12:4, Isa 37:20; Mat 6:9, Mat 6:10
above: Psa 8:1, Psa 113:4-6
thy glory: Psa 72:19, Psa 148:13; Num 14:21; Isa 6:3; Hab 2:14, Hab 3:3
Geneva 1599
57:5 (f) Be thou exalted, O God, above the heavens; [let] thy glory [be] above all the earth.
(f) Do not permit me to be destroyed to the contempt of your Name.
John Gill
57:5 Be thou exalted, O God, above the heavens,.... That is, show thyself to be God, that sittest in the heavens, and art higher than they, by saving me, and disappointing mine enemies; that I, and those that are with me, may magnify the Lord and exalt his name together. The Targum is,
"be thou exalted above the angels of heaven, O God;''
let thy glory be above all the earth; that is, above all the inhabitants of the earth, as the Chaldee paraphrase: let the glory of God in my deliverance be seen by all that dwell upon the earth; for by how much the lower and more distressed his case and condition were, by so much the more would the glory of God be displayed in bringing him out of it. Nothing lies nearer the hearts of the people of God than his glory; this is more desirable than their own salvation: David breathes after the one, when he says nothing of the other, that being uppermost; though his meaning is, that the one might be brought about by the other.
John Wesley
57:5 Excited - Glorify thy power, and goodness, and justice, and faithfulness, by my deliverance. Above, &c. - To the highest degree possible.
Robert Jamieson, A. R. Fausset and David Brown
57:5 This doxology illustrates his view of the connection of his deliverance with God's glory.
56:656:6: Բարձրեալ ես դու յերկինս Աստուած, յամենայն երկրի են փառք քո[6982]։ [6982] Ոմանք.Եւ յամենայն երկրի։
6 Դու երկինք ես բարձրացել, Աստուա՛ծ, եւ ողջ աշխարհն է բռնել փառքը քո:
5 Ո՛վ Աստուած, երկնքի վրայ բարձրացիր. Քու փառքդ բոլոր երկրի վրայ թող ըլլայ։
Բարձրեալ ես դու յերկինս, Աստուած, եւ յամենայն երկրի են փառք քո:

56:6: Բարձրեալ ես դու յերկինս Աստուած, յամենայն երկրի են փառք քո[6982]։
[6982] Ոմանք.Եւ յամենայն երկրի։
6 Դու երկինք ես բարձրացել, Աստուա՛ծ, եւ ողջ աշխարհն է բռնել փառքը քո:
5 Ո՛վ Աստուած, երկնքի վրայ բարձրացիր. Քու փառքդ բոլոր երկրի վրայ թող ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
56:556:6 Будь превознесен выше небес, Боже, и над всею землею да будет слава Твоя!
56:6 ὑψώθητι υψοω elevate; lift up ἐπὶ επι in; on τοὺς ο the οὐρανούς ουρανος sky; heaven ὁ ο the θεός θεος God καὶ και and; even ἐπὶ επι in; on πᾶσαν πας all; every τὴν ο the γῆν γη earth; land ἡ ο the δόξα δοξα glory σου σου of you; your
56:6 יָג֤וּרוּ׀ yāḡˈûrû גור attack יִצְפֹּ֗ונוּיצפינו *yiṣpˈônû צפן hide הֵ֭מָּה ˈhēmmā הֵמָּה they עֲקֵבַ֣י ʕᵃqēvˈay עָקֵב heel יִשְׁמֹ֑רוּ yišmˈōrû שׁמר keep כַּ֝ ˈka כְּ as אֲשֶׁ֗ר ʔᵃšˈer אֲשֶׁר [relative] קִוּ֥וּ qiˌûû קוה wait for נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
56:6. exaltare super caelos Deus in omni terra gloria tuaBe thou exalted, O God, above the heavens, and thy glory above all the earth.
5. Be thou exalted, O God, above the heavens; thy glory above all the earth.
Be thou exalted, O God, above the heavens; [let] thy glory [be] above all the earth:

56:6 Будь превознесен выше небес, Боже, и над всею землею да будет слава Твоя!
56:6
ὑψώθητι υψοω elevate; lift up
ἐπὶ επι in; on
τοὺς ο the
οὐρανούς ουρανος sky; heaven
ο the
θεός θεος God
καὶ και and; even
ἐπὶ επι in; on
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
ο the
δόξα δοξα glory
σου σου of you; your
56:6
יָג֤וּרוּ׀ yāḡˈûrû גור attack
יִצְפֹּ֗ונוּיצפינו
*yiṣpˈônû צפן hide
הֵ֭מָּה ˈhēmmā הֵמָּה they
עֲקֵבַ֣י ʕᵃqēvˈay עָקֵב heel
יִשְׁמֹ֑רוּ yišmˈōrû שׁמר keep
כַּ֝ ˈka כְּ as
אֲשֶׁ֗ר ʔᵃšˈer אֲשֶׁר [relative]
קִוּ֥וּ qiˌûû קוה wait for
נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
56:6. exaltare super caelos Deus in omni terra gloria tua
Be thou exalted, O God, above the heavens, and thy glory above all the earth.
5. Be thou exalted, O God, above the heavens; thy glory above all the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Спасение Давида при таких тяжелых обстоятельствах не может быть достигнуто обыкновенными человеческими усилиями, а потому избавление от них является делом самого Господа, за которое Он должен быть превознесен не только по всей земле, среди людей, но и "выше небес" - выше видимого звездного мира, там, где постоянное присутствие Бога и Его ангелов.
Adam Clarke: Commentary on the Bible - 1831
57:6: They have prepared a net for my steps - A gin or springe, such as huntsmen put in the places which they know the prey they seek frequents: such, also, as they place in passages in hedges, etc., through which the game creeps.
They have digged a pit - Another method of catching game and wild beasts. They dig a pit, cover it over with weak sticks and turf. The beasts, not suspecting danger where none appears, in attempting to walk over it, fall tbrough, and are taken. Saul digged a pit, laid snares for the life of David; and fell into one of them himself, particularly at the cave of En-gedi; for he entered into the very pit or cave where David and his men were hidden, and his life lay at the generosity of the very man whose life he was seeking! The rabbins tell a curious and instructive tale concerning this: "God sent a spider to weave her web at the mouth of the cave in which David and his men lay hid. When Saul saw the spider's web over the cave's mouth, he very naturally conjectured that it could neither be the haunt of men nor wild beasts; and therefore went in with confidence to repose." The spider here, a vile and contemptible animal, became the instrument in the hand of God of saving David's life and of confounding Saul in his policy and malice. This may be a fable; but it shows by what apparently insignificant means God, the universal ruler, can accomplish the greatest and most beneficent ends. Saul continued to dig pits to entrap David; and at last fell a prey to his own obstinacy. We have a proverb to the same effect: Harm watch, harm catch. The Greeks have one also: Ἡ τε κακη βουλη τῳ βουλευσαντι κακιστη, "An evil advice often becomes most ruinous to the adviser." The Romans have one to the same effect: -
Neque enim lex justior ulla est
Quam necis artificem arte perire sua.
"There is no law more just than that which condemns a man to suffer death by the instrument which he has invented to take away the life of others."
Albert Barnes: Notes on the Bible - 1834
57:6: They have prepared a net for my steps - A net for my goings; or, into which I may fall. See the notes at Psa 9:15.
My soul is bowed down - The Septuagint, the Vulgate, and Luther render this in the plural, and in the active form: "They have bowed down my soul;" that is, they have caused my soul to be bowed down. The Hebrew may be correctly rendered, "he pressed down my soul," - referring to his enemies, and speaking of them in the singular number.
They have digged a pit before me ... - See Psa 7:15-16, notes; Psa 9:15, note; Job 5:13, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:6: a net: Psa 7:15, Psa 7:16, Psa 9:15, Psa 9:16, Psa 35:7, Psa 35:8, Psa 140:5; Sa1 23:22-26; Pro 29:5; Mic 7:2
my soul: Psa 42:6, Psa 142:3, Psa 143:4; Mat 26:37, Mat 26:38
Carl Friedrich Keil and Franz Delitzsch
57:6
In this second half of the Psalm the poet refreshes himself with the thought of seeing that for which he longs and prays realized even with the dawning of the morning after this night of wretchedness. The perfect in Ps 57:7 is the perfect of certainty; the other perfects state what preceded and is now changed into the destruction of the crafty ones themselves. If the clause כּפף נפשׁי is rendered: my soul was bowed down (cf. חלל, Ps 109:22), it forms no appropriate corollary to the crafty laying of snares. Hence kpp must be taken as transitive: he had bowed down my soul; the change of number in the mention of the enemies is very common in the Psalms relating to these trials, whether it be that the poet has one enemy κατ ̓ ἐξοχήν before his mind or comprehends them all in one. Even the lxx renders καὶ κατέκαμψαν τὴν ψυχὴν μου, it is true, as though it were וכפפו, but can scarcely have read it thus. This line is still remarkable; one would expect for Ps 57:7 a thought parallel with Ps 57:7, and perhaps the poet wrote כפף נפשׁו, his (the net-layer's) own soul bends (viz., in order to fall into the net). Then כפף like נפל would be praet. confidentiae. In this certainty, to express which the music here becomes triumphantly forte, David's heart is confident, cheerful (Symmachus ἐδραία), and a powerful inward impulse urges him to song and harp. Although נכון may signify ready, equipped (Ex 34:2; Job 12:5), yet this meaning is to be rejected here in view of Ps 51:12, Ps 78:37, Ps 112:7 : it is not appropriate to the emphatic repetition of the word. His evening mood which found expression in Ps 57:4, was hope of victory; the morning mood into which David here transports himself, is certainty of victory. He calls upon his soul to awake (כּבודי as in Ps 16:9; 30:13), he calls upon harp and cithern to awake (הנּבל וכנּור with one article that avails for both words, as in Jer 29:3; Neh 1:5; and עוּרה with the accent on the ultima on account of the coming together of two aspirates), from which he has not parted even though a fugitive; with the music of stringed instruments and with song he will awake the not yet risen dawn, the sun still slumbering in its chamber: אעירה, expergefaciam (not expergiscar), as e.g., in Song 2:7, and as Ovid (Metam. xi. 597) says of the cock, evocat auroram.
(Note: With reference to the above passage in the Psalms, the Talmud, B. Berachoth 3b, says, "A cithern used to hang above David's bed; and when midnight came, the north wind blew among the strings, so that they sounded of themselves; and forthwith he arose and busied himself with the Tra until the pillar of the dawn (עמוד השׁחר) ascended." Rashi observes, "The dawn awakes the other kings; but I, said David, will awake the dawn (אני מעורר את השׁחר).")
His song of praise, however, shall not resound in a narrow space where it is scarcely heard; he will step forth as the evangelist of his deliverance and of his Deliverer in the world of nations (בעמּים; and the parallel word, as also in Ps 108:4; Ps 149:7, is to be written בּלעמּים with Lamed raphatum and Metheg before it); his vocation extends beyond Israel, and the events of his life are to be for the benefit of mankind. Here we perceive the self-consciousness of a comprehensive mission, which accompanied David from the beginning to the end of his royal career (vid., Ps 18:50). What is expressed in v. 11 is both motive and theme of the discourse among the peoples, viz., God's mercy and truth which soar high as the heavens (Ps 36:6). That they extend even to the heavens is only an earthly conception of their infinity (cf. Eph 3:18). In the refrain, v. 12, which only differs in one letter from Ps 57:6, the Psalm comes back to the language of prayer. Heaven and earth have a mutually involved history, and the blessed, glorious end of this history is the sunrise of the divine doxa over both, here prayed for.
Geneva 1599
57:6 They have prepared a net for my steps; (g) my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen [themselves]. Selah.
(g) For fear, seeing the great dangers on all sides.
John Gill
57:6 They have prepared a net for my steps,.... They laid snares for him, as the fowler does for the bird, in order to take him. It denotes the insidious ways used by Saul and his men to get David into their hands; so the Pharisees consulted together how they might entangle Christ in his talk, Mt 22:15;
my soul is bowed down; dejected by reason of his numerous enemies, and the crafty methods they took to ensnare and ruin him; so the soul of Christ was bowed down with the sins of his people, and with a sense of divine wrath because of them; and so their souls are often bowed down; or they are dejected in their spirits, on account of sin, Satan's temptations, various afflictions, and divine desertions. The Targum renders it,
"he bowed down my soul;''
that is, the enemy; Saul in particular. The Septuagint, Arabic, and Ethiopic versions, "they bowed down my soul"; the same that prepared a net for his steps; everyone of his enemies; they all were the cause of the dejection of his soul: the Syriac version leaves out the clause;
they have digged a pit before me, into the midst whereof they are fallen themselves; contriving and seeking to find out the places where David's haunt was, Saul got into the very cave where he and his men were; and had his skirt cut off, when his life might as easily have been taken away, 1Kings 23:22. See Ps 7:15.
Selah; on this word; see Gill on Ps 3:2.
Robert Jamieson, A. R. Fausset and David Brown
57:6 (Compare Ps 7:15; Ps 9:15-16).
56:756:7: Որոգայթք պատրաստեցին ոտից իմոց, եւ խոնարհ արարին զանձն իմ. փորեցին առաջի իմ խորխորատ՝ եւ անկան ինքեանք ՚ի նոյն[6983]։ [6983] Բազումք.Որոգայթ պատրաս՛՛։
7 Որոգայթ պատրաստեցին ոտքերիս համար, ընկճեցին ինձ, առջեւս փոս փորեցին, բայց նրա մէջ իրե՛նք ընկան:
6 Իմ քայլերուս որոգայթ պատրաստեցին, Անձս խոնարհեցաւ, Փոս փորեցին առջեւս, Բայց իրենք ինկան անոր մէջ։ (Սէլա։)
Որոգայթ պատրաստեցին ոտից իմոց, [334]խոնարհ արարին զանձն`` իմ. փորեցին առաջի իմ խորխորատ, եւ անկան ինքեանք ի նոյն:[335]:

56:7: Որոգայթք պատրաստեցին ոտից իմոց, եւ խոնարհ արարին զանձն իմ. փորեցին առաջի իմ խորխորատ՝ եւ անկան ինքեանք ՚ի նոյն[6983]։
[6983] Բազումք.Որոգայթ պատրաս՛՛։
7 Որոգայթ պատրաստեցին ոտքերիս համար, ընկճեցին ինձ, առջեւս փոս փորեցին, բայց նրա մէջ իրե՛նք ընկան:
6 Իմ քայլերուս որոգայթ պատրաստեցին, Անձս խոնարհեցաւ, Փոս փորեցին առջեւս, Բայց իրենք ինկան անոր մէջ։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
56:656:7 Приготовили сеть ногам моим; душа моя поникла; выкопали предо мною яму, и {сами} упали в нее.
56:7 παγίδα παγις trap ἡτοίμασαν ετοιμαζω prepare τοῖς ο the ποσίν πους foot; pace μου μου of me; mine καὶ και and; even κατέκαμψαν κατακαμπτω the ψυχήν ψυχη soul μου μου of me; mine ὤρυξαν ορυσσω dig πρὸ προ before; ahead of προσώπου προσωπον face; ahead of μου μου of me; mine βόθρον βοθρος and; even ἐνέπεσαν εμπιπτω fall in εἰς εις into; for αὐτόν αυτος he; him διάψαλμα διαψαλμα interlude; rest
56:7 עַל־ ʕal- עַל upon אָ֥וֶן ʔˌāwen אָוֶן wickedness פַּלֶּט־ palleṭ- פלט escape לָ֑מֹו lˈāmô לְ to בְּ֝ ˈbᵊ בְּ in אַ֗ף ʔˈaf אַף nose עַמִּ֤ים׀ ʕammˈîm עַם people הֹורֵ֬ד hôrˈēḏ ירד descend אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
56:7. rete paraverunt gressibus meis ad incurvandam animam meam foderunt ante me foveam ceciderunt in medium eius semperThey prepared a snare for my feet; and they bowed down my soul. They dug a pit before my face, and they are fallen into it.
6. They have prepared a net for my steps; thy soul is bowed down: they have digged a pit before me; they are fallen into the midst thereof themselves.
They have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen [themselves]. Selah:

56:7 Приготовили сеть ногам моим; душа моя поникла; выкопали предо мною яму, и {сами} упали в нее.
56:7
παγίδα παγις trap
ἡτοίμασαν ετοιμαζω prepare
τοῖς ο the
ποσίν πους foot; pace
μου μου of me; mine
καὶ και and; even
κατέκαμψαν κατακαμπτω the
ψυχήν ψυχη soul
μου μου of me; mine
ὤρυξαν ορυσσω dig
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
μου μου of me; mine
βόθρον βοθρος and; even
ἐνέπεσαν εμπιπτω fall in
εἰς εις into; for
αὐτόν αυτος he; him
διάψαλμα διαψαλμα interlude; rest
56:7
עַל־ ʕal- עַל upon
אָ֥וֶן ʔˌāwen אָוֶן wickedness
פַּלֶּט־ palleṭ- פלט escape
לָ֑מֹו lˈāmô לְ to
בְּ֝ ˈbᵊ בְּ in
אַ֗ף ʔˈaf אַף nose
עַמִּ֤ים׀ ʕammˈîm עַם people
הֹורֵ֬ד hôrˈēḏ ירד descend
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
56:7. rete paraverunt gressibus meis ad incurvandam animam meam foderunt ante me foveam ceciderunt in medium eius semper
They prepared a snare for my feet; and they bowed down my soul. They dug a pit before my face, and they are fallen into it.
6. They have prepared a net for my steps; thy soul is bowed down: they have digged a pit before me; they are fallen into the midst thereof themselves.
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Adam Clarke: Commentary on the Bible - 1831
57:7: My heart is fixed - My heart is prepared to do and suffer thy will. It is fixed - it has made the firmest purpose through his strength by which I can do all things.
Albert Barnes: Notes on the Bible - 1834
57:7: My heart is fixed, O God - Margin, as in Hebrew, "prepared." Compare the notes at Psa 51:10. The word "suited" or "prepared" accurately expresses the sense of the Hebrew, and it is so rendered in the Septuagint, (ἑτοίμη hetoimē); in the Vulgate, "paratum;" and by Luther, "bereit." The word is used, however, in the sense of "standing erect," Psa 9:7; to "establish" or "strengthen," Psa 89:4; Psa 10:17; and hence, to be erect; to be firm, steady, constant, fixed. This seems to be the meaning here, as it is expressed in our common version. His heart was firm and decided. He did not waver in his purpose, or lean now to one side and then to the other; he was not "swayed" or "moved" by the events that had occurred. He felt conscious of standing firm in the midst of all his troubles. He confided in God. He did not doubt his justice, his goodness, his mercy; and, even in his trials, he was ready to praise him, and was "resolved" to praise him. The repetition of the word "fixed" gives emphasis and intensity to the expression, and is designed to show in the strongest manner that his heart, his purpose, his confidence in God, did not waver in the slightest degree.
I will sing and give praise - My heart shall confide in thee; my lips shall utter the language of praise. In all his troubles God was his refuge; in all, he found occasion for praise. So it should be the fixed and settled purpose of our hearts that we will at all times confide in God, and that in every situation in life we will render him praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:7: my: Psa 108:1, Psa 108:2, Psa 112:7
fixed: or, prepared
I will: Psa 34:4; Isa 24:15; Rom 5:3; Eph 5:20
Geneva 1599
57:7 My heart is (h) fixed, O God, my heart is fixed: (i) I will sing and give praise.
(h) That is, wholly bent to give you praise for my deliverance.
(i) He shows that both his heart will praise God, and his tongue will confess him, and also he will use other means to provoke himself forward to the same.
John Gill
57:7 My heart is fixed, O God,.... Firm and sure, trusting in the Lord, believing that he should be saved by him out of his troubles; see Ps 101:1. So, in a spiritual sense, a heart fixed and established, or that is firm and sure, is one that is assured of its salvation by Christ, rooted and grounded in the love of God, firmly built on the foundation, Christ, and has its affections set on him; and is unmoved, from the hope of the Gospel, and the doctrines of it, by whatsoever it meets with in the world. It may be rendered, "my heart is prepared", or "ready" (r); that is, according to some, to receive good or evil, prosperity or adversity, at the hand of God; to which sense is Jarchi's note,
"my heart is faithful with thee in the measure of judgment, and it is faithful with thee in the measure of mercy.''
That is, whether I am chastised with judgments, or followed with mercies, my heart is firm and true to God. The Targum is,
"my heart is prepared for thy law, O Lord; my heart is prepared for thy fear;''
that is, it is prepared for the worship and service of God; it is ready to every good work; it is prepared to pray unto him, and to wait for an answer, which are both from the Lord, Prov 16:1; and particularly to sing praise unto him, as follows;
my heart is fixed; this is repeated, to show the vehemency of his spirit, and the certainty of the thing;
I will sing and give praise; for the salvation wrought for him, and which he was sure of; and before he had finished this psalm, or while he had composed it, did enjoy it.
(r) "paratum", V. L. Pagninus, Montanus, &c.
John Wesley
57:7 Fixed - In a stedfast belief of thy promises.
Robert Jamieson, A. R. Fausset and David Brown
57:7 I will . . . praise--both with voice and instrument.
56:856:8: Պատրաստ է սիրտ իմ Աստուած, պատրաստ է սիրտ իմ, օրհնել եւ սաղմոս ասել քեզ փառօք իմովք[6984]։ [6984] Ոմանք.Օրհնեցից եւ սաղմոս ասացից քեզ փա՛՛։
8 Պատրաստ է սիրտն իմ, Աստուա՛ծ, պատրաստ է սիրտն իմ՝ օրհնելու եւ սաղմոսերգելու քեզ իմ փառաբանութեամբ:
7 Սիրտս պատրաստ է, ո՛վ Աստուած, սիրտս պատրաստ է. Պիտի երգեմ ու սաղմոս պիտի ըսեմ։
Պատրաստ է սիրտ իմ, Աստուած, պատրաստ է սիրտ իմ օրհնել եւ սաղմոս ասել [336]քեզ փառօք իմովք:

56:8: Պատրաստ է սիրտ իմ Աստուած, պատրաստ է սիրտ իմ, օրհնել եւ սաղմոս ասել քեզ փառօք իմովք[6984]։
[6984] Ոմանք.Օրհնեցից եւ սաղմոս ասացից քեզ փա՛՛։
8 Պատրաստ է սիրտն իմ, Աստուա՛ծ, պատրաստ է սիրտն իմ՝ օրհնելու եւ սաղմոսերգելու քեզ իմ փառաբանութեամբ:
7 Սիրտս պատրաստ է, ո՛վ Աստուած, սիրտս պատրաստ է. Պիտի երգեմ ու սաղմոս պիտի ըսեմ։
zohrab-1805▾ eastern-1994▾ western am▾
56:756:8 Готово сердце мое, Боже, готово сердце мое: буду петь и славить.
56:8 ἑτοίμη ετοιμος ready; prepared ἡ ο the καρδία καρδια heart μου μου of me; mine ὁ ο the θεός θεος God ἑτοίμη ετοιμος ready; prepared ἡ ο the καρδία καρδια heart μου μου of me; mine ᾄσομαι αδω sing καὶ και and; even ψαλῶ ψαλλω play
56:8 נֹדִי֮ nōḏˈî נֹדִי [uncertain] סָפַ֪רְתָּ֫ה sāfˈartˈā ספר count אָ֥תָּה ʔˌāttā אַתָּה you שִׂ֣ימָה śˈîmā שׂים put דִמְעָתִ֣י ḏimʕāṯˈî דִּמְעָה tear בְ vᵊ בְּ in נֹאדֶ֑ךָ nōḏˈeḵā נֹאד skin-bottle הֲ֝ ˈhᵃ הֲ [interrogative] לֹ֗א lˈō לֹא not בְּ bᵊ בְּ in סִפְרָתֶֽךָ׃ sifrāṯˈeḵā סִפְרָה scroll
56:8. paratum cor meum Deus paratum cor meum cantabo et psallamMy heart is ready, O God, my heart is ready: I will sing, and rehearse a psalm.
7. My heart is fixed, O God, my heart is fixed: I will sing, yea, I will sing praises.
My heart is fixed, O God, my heart is fixed: I will sing and give praise:

56:8 Готово сердце мое, Боже, готово сердце мое: буду петь и славить.
56:8
ἑτοίμη ετοιμος ready; prepared
ο the
καρδία καρδια heart
μου μου of me; mine
ο the
θεός θεος God
ἑτοίμη ετοιμος ready; prepared
ο the
καρδία καρδια heart
μου μου of me; mine
ᾄσομαι αδω sing
καὶ και and; even
ψαλῶ ψαλλω play
56:8
נֹדִי֮ nōḏˈî נֹדִי [uncertain]
סָפַ֪רְתָּ֫ה sāfˈartˈā ספר count
אָ֥תָּה ʔˌāttā אַתָּה you
שִׂ֣ימָה śˈîmā שׂים put
דִמְעָתִ֣י ḏimʕāṯˈî דִּמְעָה tear
בְ vᵊ בְּ in
נֹאדֶ֑ךָ nōḏˈeḵā נֹאד skin-bottle
הֲ֝ ˈhᵃ הֲ [interrogative]
לֹ֗א lˈō לֹא not
בְּ bᵊ בְּ in
סִפְרָתֶֽךָ׃ sifrāṯˈeḵā סִפְרָה scroll
56:8. paratum cor meum Deus paratum cor meum cantabo et psallam
My heart is ready, O God, my heart is ready: I will sing, and rehearse a psalm.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Вера Давида в помощь и защиту Господа изменила его тревожное и понурое настроение духа на твердую уверенность в своем спасении - "сердце его готово" без колебаний и страха встретить все опасности и преследования от врагов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 My heart is fixed, O God, my heart is fixed: I will sing and give praise. 8 Awake up, my glory; awake, psaltery and harp: I myself will awake early. 9 I will praise thee, O Lord, among the people: I will sing unto thee among the nations. 10 For thy mercy is great unto the heavens, and thy truth unto the clouds. 11 Be thou exalted, O God, above the heavens: let thy glory be above all the earth.
How strangely is the tune altered here! David's prayers and complaints, by the lively actings of faith, are here, all of a sudden, turned into praises and thanksgivings; his sackcloth is loosed, he is girded with gladness, and his hallelujahs are as fervent as his hosannas. This should make us in love with prayer, that, sooner or later, it will be swallowed up in praise. Observe,
I. How he prepares himself for the duty of praise (v. 7): My heart is fixed, O God! my heart is fixed. My heart is erect, or lifted up (so some), which was bowed down, v. 6. My heart is fixed, 1. With reference to God's providences; it is prepared for every event, being stayed upon God, Ps. cxii. 7; Isa. xxvi. 3. My heart is fixed, and then none of these things move me, Acts xx. 24 If by the grace of God we be brought into this even composed frame of spirit, we have great reason to be thankful. 2. With reference to the worship of God: My heart is fixed to sing and give praise. It is implied that the heart is the main thing required in all acts of devotion; nothing is done to purpose, in religion, further than it is done with the heart. The heart must be fixed, fixed for the duty, fitted and put in frame for it, fixed in the duty by a close application, attending on the Lord without distraction.
II. How he excites himself to the duty of praise (v. 8): Awake up my glory, that is, my tongue (our tongue is our glory, and never more so than when it is employed in praising God), or my soul, that must be first awakened; dull and sleepy devotions will never be acceptable to God. We must stir up ourselves, and all that is within us, to praise God; with a holy fire must that sacrifice be kindled, and ascend in a holy flame. David's tongue will lead, and his psaltery and harp will follow, in these hymns of praise. I myself will awake, not only, "I will not be dead, and drowsy, and careless, in this work," but, "I will be in the most lively frame, as one newly awakened out of a refreshing sleep." He will awake early to this work, early in the morning, to begin the day with God, early in the beginnings of a mercy. When God is coming towards us with his favours we must go forth to meet him with our praises.
III. How he pleases himself, and (as I may say) even prides himself, in the work of praise; so far is he from being ashamed to own his obligations to God, and dependence upon him, that he resolves to praise him among the people and to sing unto him among the nations, v. 9. This intimates, 1. That his own heart was much affected and enlarged in praising God; he would even make the earth ring with his sacred songs, that all might take notice how much he thought himself indebted to the goodness of God. 2. That he desired to bring others in to join with him in praising God. He will publish God's praises among the people, that the knowledge, and fear, and love of God might be propagated, and the ends of the earth might see his salvation. When David was driven out into heathen lands he would not only not worship their gods, but he would openly avow his veneration for the God of Israel, would take his religion along with him wherever he went, would endeavour to bring others in love with it, and leave the sweet savour of it behind him. David, in his psalms, which fill the universal church, and will to the end of time, may be said to be still praising God among the people and singing to him among the nations; for all good people make use of his words in praising God. Thus St. John, in his writings, is said to prophesy again before many peoples and nations, Rev. x. 11.
IV. How he furnishes himself with matter for praise, v. 10. That which was the matter of his hope and comfort (God shall send forth his mercy and his truth, v. 3) is here the matter of his thanksgiving: Thy mercy is great unto the heavens, great beyond conception and expression; and thy truth unto the clouds, great beyond discovery, for what eye can reach that which is wrapped up in the clouds? God's mercy and truth reach to the heavens, for they will bring all such to heaven as lay up their treasure in them and build their hopes upon them. God's mercy and truth are praised even to the heavens, that is, by all the bright and blessed inhabitants of the upper world, who are continually exalting God's praises to the highest, while David, on earth, is endeavouring to spread his praises to the furthest, v. 9.
V. How he leaves it at last to God to glorify his own name (v. 11): Be thou exalted, O God! The same words which he had used (v. 5) to sum up his prayers in he here uses again (and no vain repetition) to sum up his praises in: "Lord, I desire to exalt thy name, and that all the creatures may exalt it; but what can the best of us do towards it? Lord, take the work into thy own hands; do it thyself: Be thou exalted, O God! In the praises of the church triumphant thou art exalted to the heavens, and in the praises of the church militant thy glory is throughout all the earth; but thou art above all the blessing and praise of both (Neh. ix. 5), and therefore, Lord, exalt thyself above the heavens and above all the earth. Father, glorify thy own name. Thou hast glorified it, glorify it yet again."
Adam Clarke: Commentary on the Bible - 1831
57:8: Awake up, my glory - Instead of כבודי kebodi, "my glory," one MS., and the Syriac, have כנורי kinnori, "my harp." Dr. Kennicott reads כבורי kebori, which he supposes to be some instrument of music; and adds that the instrument used in church-music by the Ethiopians is now called כבר kaber. I think the Syriac likely to be the true reading: "Awake up, my harp; awake, psaltery and harp: I will awake early." Such repetitions are frequent in the Hebrew poets. If we read my glory, it may refer either to his tongue; or, which is more likely, to his skill in composition, and in playing on differentt instruments. The five last verses of this Psalm are nearly the same with the Psa 108:1-5 of Psa 108:1-13. The reason of this may be, the notes or memoranda from the psalmist's diary were probably, through mistake, twice copied. The insertion at the beginning of the 108th Psalm seems to bear no relation to the rest of that ode.
Rabbi Solomon Jarchi tells us that David had a harp at his bed's head, which played of itself when the north wind blew on it; and then David arose to give praise to God. This account has been treated as a ridiculous fable by grave Christian writers. I would however hesitate, and ask one question: Does not the account itself point out an instrument then well known, similar to the comparatively lately discovered Aeolian harp? Was not this the instrument hung at David's bed's head, which, when the night breeze (which probably blew at a certain time) began to act upon the cords, sent forth those dulcet, those heavenly sounds, for which the Aeolian harp is remarkable? "Awake, my harp, at the due time: I will not wait for thee now, I have the strongest cause for gratitude; I will awake earlier than usual to sing the praises of my God."
Albert Barnes: Notes on the Bible - 1834
57:8: Awake up, my glory - By the word "glory" here some understand the tongue; others understand the soul itself, as the glory of man. The "word" properly refers to that which is weighty, or important; then, anything valuable, splendid, magnificent. Here it seems to refer to all that David regarded as glorious and honorable in himself - his noblest powers of soul - all in him that "could" be employed in the praise of God. The occasion was one on which it was proper to call all his powers into exercise; all that was noble in him as a man. The words "awake up" are equivalent to "arouse;" a solemn appeal to put forth all the powers of the soul.
Awake, psaltery and harp - In regard to these instruments, see the notes at Isa 5:12. The instrument denoted by the word "psaltery" - נבל nebel - was a stringed instrument, usually with twelve strings, and played with the fingers. See the notes at Psa 33:2. The "harp" or "lyre" - כנור kinnô r - was also a stringed instrument, usually consisting of ten strings. Josephus says that it was struck or played with a key. From Sa1 16:23; Sa1 18:10; Sa1 19:9, it appears, however, that it was sometimes played with the fingers.
I myself will awake early - That is, I will awake early in the morning to praise God; I will arouse myself from slumber to do this; I will devote the first moments - the early morning - to his worship. These words do not imply that this was an evening psalm, and that he would awake on the morrow - the next day - to praise God; but they refer to what he intended should be his general habit - that he would devote the early morning (arousing himself for that purpose) to the praise of God. No time in the day is more appropriate for worship than the early morning; no object is more worthy to rouse us from our slumbers than a desire to praise God; in no way can the day be more appropriately begun than by prayer and praise; and nothing will conduce more to keep up the flame of piety - the life of religion in the soul - than the habit of devoting the early morning to the worship of God; to prayer; to meditation; to praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:8: Awake: Jdg 5:12; Isa 52:1, Isa 52:9
my glory: Psa 16:9, Psa 30:12, Psa 108:1-3; Act 2:26
I myself will awake early: Literally,"I will awaken the morning," or dawn; a highly poetical expression, which Milton and others have borrowed: - Cheerly rouse the slumbering morn.
John Gill
57:8 Awake up, my glory,.... Meaning his soul, whom Jacob calls his honour, Gen 49:6; it being the most honourable, glorious, and excellent part of man; is the breath of God, of his immediate production; is a spirit incorporeal and immortal; is possessed of glorious powers and faculties; had the image of God stamped upon it, which made man the glory of God, 1Cor 11:7; and has the image of Christ on it in regenerated persons; and is that with which God and Christ are glorified; and is, upon all accounts, of great worth and value, even of more worth than the whole world: and this sometimes in the saints is as it were asleep, and needs awaking; not in a literal sense; for it is incapable of natural sleep, being incorporeal; but in a figurative and spiritual sense, as when grace is dormant, and not in exercise; when the soul is backward to and slothful in duty, unconcerned about divine things, and lukewarm and indifferent to them; which is occasioned by prevailing corruptions and worldly cares; and sometimes it becomes dull, and heavy, and inactive, through an over pressure by sorrows and troubles, as the disciples of Christ were found sleeping for sorrow, Lk 22:45; which seems to have been the case of the psalmist here; he had been in great distress, his soul was bowed down, Ps 57:6; he had hung his harp upon the willow, and could not sing one of the Lord's songs in the place and circumstances be was in; but now he calls upon his soul, and arouses all the powers and faculties of it, and stirs up himself to the work of praise, just as Deborah did, Judg 5:12; some by his glory understand his tongue, as in Ps 16:9 compared with Acts 2:26; and so may design vocal singing here, as instrumental music in the next clause:
awake, psaltery and harp; which, by a prosopopoeia, are represented as persons; as if they were animate, sensible, and living: these had been laid aside for some time as useless; but now the psalmist determines to take them up and employ them in the service of praising God: these are fitly put together, because psalms were sung to harps; and so with the Greeks a psalm is said to be properly the sound of the harp (s);
I myself will awake early; in the morning, when salvation and joy come; and so soon cause his voice to be heard, as in prayer, so in praise; or "I will awaken the morning": so Jarchi; be up before the sun rises, the morning appears, or day dawns: this is taking the wings of the morning, and even preventing that. The Targum is,
"I will awake to the morning prayer.''
(s) Scholia in Aristoph. Aves, p. 551.
John Wesley
57:8 My glory - My tongue, the instrument of singing. Awake - I will employ all the powers of my soul and body.
Robert Jamieson, A. R. Fausset and David Brown
57:8 Hence--he addresses his glory, or tongue (Ps 16:9; Ps 30:12), and his psaltery, or lute, and harp.
I myself . . . early--literally, "I will awaken dawn," poetically expressing his zeal and diligence.
56:956:9: Զարթի՛ք փառք իմ զարթի՛ք սաղմոսիւք եւ օրհնութեամբ, եւ ես զարթեայց առաւօտուց։
9 Արթնացի՛ր, փա՛ռք իմ, արթնացի՛ր սաղմոսներով եւ օրհներգութեամբ, եւ ես կ’արթնանամ առաւօտեան:
8 Արթնցի՛ր, ո՛վ իմ փառքս. Արթնցէ՛ք, ո՛վ տաւիղ ու քնար. Ես կանուխ պիտի արթննամ։
Զարթիք, փառք իմ, զարթիք սաղմոսիւք եւ օրհնութեամբ, եւ ես զարթեայց առաւօտուց:

56:9: Զարթի՛ք փառք իմ զարթի՛ք սաղմոսիւք եւ օրհնութեամբ, եւ ես զարթեայց առաւօտուց։
9 Արթնացի՛ր, փա՛ռք իմ, արթնացի՛ր սաղմոսներով եւ օրհներգութեամբ, եւ ես կ’արթնանամ առաւօտեան:
8 Արթնցի՛ր, ո՛վ իմ փառքս. Արթնցէ՛ք, ո՛վ տաւիղ ու քնար. Ես կանուխ պիտի արթննամ։
zohrab-1805▾ eastern-1994▾ western am▾
56:856:9 Воспрянь, слава моя, воспрянь, псалтирь и гусли! Я встану рано.
56:9 ἐξεγέρθητι εξεγειρω raise up; awakened ἡ ο the δόξα δοξα glory μου μου of me; mine ἐξεγέρθητι εξεγειρω raise up; awakened ψαλτήριον ψαλτηριον and; even κιθάρα κιθαρα harp ἐξεγερθήσομαι εξεγειρω raise up; awakened ὄρθρου ορθρος dawn
56:9 אָ֥֨ז ʔˌāz אָז then יָ֘שׁ֤וּבוּ yˈāšˈûvû שׁוב return אֹויְבַ֣י ʔôyᵊvˈay איב be hostile אָ֭חֹור ˈʔāḥôr אָחֹור back(wards) בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day אֶקְרָ֑א ʔeqrˈā קרא call זֶה־ zeh- זֶה this יָ֝דַ֗עְתִּי ˈyāḏˈaʕtî ידע know כִּֽי־ kˈî- כִּי that אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) לִֽי׃ lˈî לְ to
56:9. surge gloria mea surge psalterium et cithara surgam maneArise, O my glory, arise psaltery and harp: I will arise early.
8. Awake up, my glory; awake, psaltery and harp: I myself will awake right early.
Awake up, my glory; awake, psaltery and harp: I [myself] will awake early:

56:9 Воспрянь, слава моя, воспрянь, псалтирь и гусли! Я встану рано.
56:9
ἐξεγέρθητι εξεγειρω raise up; awakened
ο the
δόξα δοξα glory
μου μου of me; mine
ἐξεγέρθητι εξεγειρω raise up; awakened
ψαλτήριον ψαλτηριον and; even
κιθάρα κιθαρα harp
ἐξεγερθήσομαι εξεγειρω raise up; awakened
ὄρθρου ορθρος dawn
56:9
אָ֥֨ז ʔˌāz אָז then
יָ֘שׁ֤וּבוּ yˈāšˈûvû שׁוב return
אֹויְבַ֣י ʔôyᵊvˈay איב be hostile
אָ֭חֹור ˈʔāḥôr אָחֹור back(wards)
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
אֶקְרָ֑א ʔeqrˈā קרא call
זֶה־ zeh- זֶה this
יָ֝דַ֗עְתִּי ˈyāḏˈaʕtî ידע know
כִּֽי־ kˈî- כִּי that
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
לִֽי׃ lˈî לְ to
56:9. surge gloria mea surge psalterium et cithara surgam mane
Arise, O my glory, arise psaltery and harp: I will arise early.
8. Awake up, my glory; awake, psaltery and harp: I myself will awake right early.
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Adam Clarke: Commentary on the Bible - 1831
57:9: Among the people - The Israelites.
Among the nations - The Gentiles at large. A prophecy either relating to the Gospel times, Christ being considered as the Speaker: or a prediction that these Divine compositions should be sung, both in synagogues and in Christian churches, in all the nations of the earth. And it is so: wherever the name of Christ is known, there is David's known also.
Albert Barnes: Notes on the Bible - 1834
57:9: I will praise thee, O Lord, among the people - So great a deliverance as he here hoped for, would make it proper that he should celebrate the praise of God in the most public manner; that he should make his goodness known as far as possible among the nations. See the notes at Psa 18:49.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:9: Psa 2:1, Psa 18:49, Psa 22:22, Psa 22:23, Psa 96:3, Psa 138:1, Psa 138:4, Psa 138:5, Psa 145:10-12; Rom 15:9
John Gill
57:9 I will praise thee, O Lord, among the people,.... Either among the people of Israel, as Aben Ezra, when each of the tribes meet together; and so it denotes the public manner in which he would praise God for his salvation: or among the Gentiles, as the following clause shows;
I will sing unto thee among the nations: the Apostle Paul seems to have reference to this passage in Rom 15:9; which he produces as a proof of the Gentiles glorifying God for his mercy in sending the Gospel among them, and calling them by his grace; by which they appeared to be his chosen and redeemed ones; and in forming them into Gospel churches, among whom his praise was sung: for this supposes something to be done among the Gentiles, which should occasion praise; and here the psalmist represents the Messiah, who in his ministers and members praise God for his wonderful mercy to the Gentile world, as follows.
John Wesley
57:9 The people - Among the Israelites, and among the Heathens, as I shall have occasion.
Robert Jamieson, A. R. Fausset and David Brown
57:9 As His mercy and truth, so shall His praise, fill the universe.
56:1056:10: Խոստովան եղէց քեզ ՚ի ժողովուրդս Տէր, եւ սաղմոս ասացից քեզ յազինս[6985]։ [6985] Ոմանք.Ասացից քեզ ՚ի հեթանոսս։
10 Գոհութիւն կը մատուցեմ քեզ ժողովուրդների մէջ, Տէ՛ր, եւ ազգերի մէջ քեզ սաղմոս կ’երգեմ:
9 Ո՛վ Տէր, ժողովուրդներուն մէջ քեզ պիտի գովեմ եւ Սաղմոս պիտի երգեմ քեզի ազգերուն մէջ
Խոստովան եղէց քեզ ի ժողովուրդս, Տէր, եւ սաղմոս ասացից քեզ յազինս:

56:10: Խոստովան եղէց քեզ ՚ի ժողովուրդս Տէր, եւ սաղմոս ասացից քեզ յազինս[6985]։
[6985] Ոմանք.Ասացից քեզ ՚ի հեթանոսս։
10 Գոհութիւն կը մատուցեմ քեզ ժողովուրդների մէջ, Տէ՛ր, եւ ազգերի մէջ քեզ սաղմոս կ’երգեմ:
9 Ո՛վ Տէր, ժողովուրդներուն մէջ քեզ պիտի գովեմ եւ Սաղմոս պիտի երգեմ քեզի ազգերուն մէջ
zohrab-1805▾ eastern-1994▾ western am▾
56:956:10 Буду славить Тебя, Господи, между народами; буду воспевать Тебя среди племен,
56:10 ἐξομολογήσομαί εξομολογεω concede; confess σοι σοι you ἐν εν in λαοῖς λαος populace; population κύριε κυριος lord; master ψαλῶ ψαλλω play σοι σοι you ἐν εν in ἔθνεσιν εθνος nation; caste
56:10 בֵּֽ֭ ˈbˈē בְּ in אלֹהִים ʔlōhîm אֱלֹהִים god(s) אֲהַלֵּ֣ל ʔᵃhallˈēl הלל praise דָּבָ֑ר dāvˈār דָּבָר word בַּ֝ ˈba בְּ in יהוָ֗ה [yhwˈāh] יְהוָה YHWH אֲהַלֵּ֥ל ʔᵃhallˌēl הלל praise דָּבָֽר׃ dāvˈār דָּבָר word
56:10. confitebor tibi in populis Domine cantabo tibi in gentibusI will give praise to thee, O Lord, among the people: I will sing a psalm to thee among the nations.
9. I will give thanks unto thee, O Lord, among the peoples: I will sing praises unto thee among the nations.
I will praise thee, O Lord, among the people: I will sing unto thee among the nations:

56:10 Буду славить Тебя, Господи, между народами; буду воспевать Тебя среди племен,
56:10
ἐξομολογήσομαί εξομολογεω concede; confess
σοι σοι you
ἐν εν in
λαοῖς λαος populace; population
κύριε κυριος lord; master
ψαλῶ ψαλλω play
σοι σοι you
ἐν εν in
ἔθνεσιν εθνος nation; caste
56:10
בֵּֽ֭ ˈbˈē בְּ in
אלֹהִים ʔlōhîm אֱלֹהִים god(s)
אֲהַלֵּ֣ל ʔᵃhallˈēl הלל praise
דָּבָ֑ר dāvˈār דָּבָר word
בַּ֝ ˈba בְּ in
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
אֲהַלֵּ֥ל ʔᵃhallˌēl הלל praise
דָּבָֽר׃ dāvˈār דָּבָר word
56:10. confitebor tibi in populis Domine cantabo tibi in gentibus
I will give praise to thee, O Lord, among the people: I will sing a psalm to thee among the nations.
9. I will give thanks unto thee, O Lord, among the peoples: I will sing praises unto thee among the nations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Прославление Давидом Господа среди народов исполнено настоящим составлением псалмов, которые, как и во время Давида, так и после него, вошли в богослужебное и частное употребление, и там, где поется или читается Псалтирь, там воспевается Господь. Псалтирь же нашла распространение среди всех народов.
Adam Clarke: Commentary on the Bible - 1831
57:10: Thy mercy is great unto the heavens - It is as far above all human description and comprehension as the heavens are above the earth. See the notes on Psa 36:5, Psa 36:6, where nearly the same words occur.
Albert Barnes: Notes on the Bible - 1834
57:10: For thy mercy is great unto the heavens ... - See this explained in the notes at Psa 36:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:10: For: Psa 36:5, Psa 71:19, Psa 85:10, Psa 85:11, Psa 89:1, Psa 89:2, Psa 103:11, Psa 108:4
truth: Gen 9:9-17; Isa 54:7-10; Heb 6:17, Heb 6:18
Geneva 1599
57:10 For thy mercy [is] great unto the heavens, and thy truth unto the (k) clouds.
(k) Your mercies not only belong to the Jews, but also to the Gentiles.
John Gill
57:10 For thy mercy is great unto the heavens,.... Which denotes the exceeding greatness and largeness of it; as it is in the heart of God, who is plenteous in mercy; as it is expressed in the covenant of grace, where are stores of it; as it is shown forth in the choice of persons to eternal life; in the mission of Christ into this world to die for them; in the regeneration of them, the pardon of their sins, and eternal life: and this mercy is not only extended to persons in the several parts of the earth, but is as high as the heaven above it, Ps 103:11;
and thy truth unto the clouds; the faithfulness of God in performing his purposes and his promises; or the Gospel, and the doctrines of it, which contain the deep things of God; unless Christ himself should be meant, who is the truth which sprung out of the earth, Ps 85:11; is now ascended unto heaven, and is higher than the heavens; and whose exaltation and glory may be designed in Ps 57:11.
56:1156:11: Մեծ եղեւ մինչեւ յերկինս ողորմութիւն քո. մինչեւ յամպս է ճշմարտութիւն քո։
11 Քո ողորմութեան մեծութիւնը հասաւ մինչեւ երկինք, եւ քո ճշմարտութիւնը՝ մինչեւ ամպերը:
10 Վասն զի մեծ է քու ողորմութիւնդ մինչեւ երկինք Ու քու ճշմարտութիւնդ մինչեւ ամպերը։
Մեծ եղեւ մինչեւ յերկինս ողորմութիւն քո, մինչեւ յամպս ճշմարտութիւն քո:

56:11: Մեծ եղեւ մինչեւ յերկինս ողորմութիւն քո. մինչեւ յամպս է ճշմարտութիւն քո։
11 Քո ողորմութեան մեծութիւնը հասաւ մինչեւ երկինք, եւ քո ճշմարտութիւնը՝ մինչեւ ամպերը:
10 Վասն զի մեծ է քու ողորմութիւնդ մինչեւ երկինք Ու քու ճշմարտութիւնդ մինչեւ ամպերը։
zohrab-1805▾ eastern-1994▾ western am▾
56:1056:11 ибо до небес велика милость Твоя и до облаков истина Твоя.
56:11 ὅτι οτι since; that ἐμεγαλύνθη μεγαλυνω enlarge; magnify ἕως εως till; until τῶν ο the οὐρανῶν ουρανος sky; heaven τὸ ο the ἔλεός ελεος mercy σου σου of you; your καὶ και and; even ἕως εως till; until τῶν ο the νεφελῶν νεφελη cloud ἡ ο the ἀλήθειά αληθεια truth σου σου of you; your
56:11 בֵּֽ bˈē בְּ in אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s) בָּ֭טַחְתִּי ˈbāṭaḥtî בטח trust לֹ֣א lˈō לֹא not אִירָ֑א ʔîrˈā ירא fear מַה־ mah- מָה what יַּעֲשֶׂ֖ה yyaʕᵃśˌeh עשׂה make אָדָ֣ם ʔāḏˈām אָדָם human, mankind לִֽי׃ lˈî לְ to
56:11. quia magna usque ad caelos misericordia tua et usque ad nubes veritas tuaFor thy mercy is magnified even to the heavens: and thy truth unto the clouds.
10. For thy mercy is great unto the heavens, and thy truth unto the skies.
For thy mercy [is] great unto the heavens, and thy truth unto the clouds:

56:11 ибо до небес велика милость Твоя и до облаков истина Твоя.
56:11
ὅτι οτι since; that
ἐμεγαλύνθη μεγαλυνω enlarge; magnify
ἕως εως till; until
τῶν ο the
οὐρανῶν ουρανος sky; heaven
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
καὶ και and; even
ἕως εως till; until
τῶν ο the
νεφελῶν νεφελη cloud
ο the
ἀλήθειά αληθεια truth
σου σου of you; your
56:11
בֵּֽ bˈē בְּ in
אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s)
בָּ֭טַחְתִּי ˈbāṭaḥtî בטח trust
לֹ֣א lˈō לֹא not
אִירָ֑א ʔîrˈā ירא fear
מַה־ mah- מָה what
יַּעֲשֶׂ֖ה yyaʕᵃśˌeh עשׂה make
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
לִֽי׃ lˈî לְ to
56:11. quia magna usque ad caelos misericordia tua et usque ad nubes veritas tua
For thy mercy is magnified even to the heavens: and thy truth unto the clouds.
10. For thy mercy is great unto the heavens, and thy truth unto the skies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. "Милость до небес" и "истина до облаков" - образы, указывающие на великую степень любви Бога к человеку и на крепость посылаемой Им защиты.
Adam Clarke: Commentary on the Bible - 1831
57:11: Be thou exalted, O God, above the heavens - The same sentiments and words which occur in Psa 57:5 (note). See the note there.
David was not only in a happy state of mind when he wrote this Psalm, but in what is called a state of triumph. His confidence in God was unbounded; though encompassed by the most ferocious enemies, and having all things against him except God and his innocence. David will seldom be found in a more blessed state than he here describes. Similar faith in God will bring the same blessings to every true Christian in similar circumstances.
Albert Barnes: Notes on the Bible - 1834
57:11: Be thou exalted, O God, above the heavens - See the notes at Psa 57:5. The sentiment here is repeated as being that on which the mind of the psalmist was intensely fixed; that which he most earnestly desired; that which was the crowning aim and desire of his life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
57:11: Psa 57:5, Psa 8:1, Psa 8:9; Rev 15:3, Rev 15:4
John Gill
57:11 Be thou exalted, O God, above the heavens,.... As Christ now is at the Father's right hand, and who is God over all, blessed for ever;
let thy glory be above all the earth; as it is above all the men on earth and angels in heaven. This is repeated from Ps 57:5; See Gill on Ps 57:5, and shows the vehemency of his desire after these things, and how much his heart was set upon them.
56:1256:12: Բարձրեալ ես դու յերկինս, յամենայն երկրի են փառք քո[6986]։ Տունք. ժգ̃։[6986] ՚Ի լուս՛՛.Դու յերկինս Աստուած. համաձայն ոմանց ՚ի բնաբ՛՛։
12 Դու երկինք ես բարձրացել, Աստուա՛ծ, եւ ողջ աշխարհն է բռնել փառքը քո:
11 Երկնքի վրայ բարձրացիր, ո՛վ Աստուած, Քու փառքդ բոլոր երկրի վրայ թող ըլլայ։
Բարձրեալ ես դու յերկինս, Աստուած, եւ յամենայն երկրի են փառք քո:

56:12: Բարձրեալ ես դու յերկինս, յամենայն երկրի են փառք քո[6986]։ Տունք. ժգ̃։
[6986] ՚Ի լուս՛՛.Դու յերկինս Աստուած. համաձայն ոմանց ՚ի բնաբ՛՛։
12 Դու երկինք ես բարձրացել, Աստուա՛ծ, եւ ողջ աշխարհն է բռնել փառքը քո:
11 Երկնքի վրայ բարձրացիր, ո՛վ Աստուած, Քու փառքդ բոլոր երկրի վրայ թող ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
56:1156:12 Будь превознесен выше небес, Боже, и над всею землею да будет слава Твоя!
56:12 ὑψώθητι υψοω elevate; lift up ἐπὶ επι in; on τοὺς ο the οὐρανούς ουρανος sky; heaven ὁ ο the θεός θεος God καὶ και and; even ἐπὶ επι in; on πᾶσαν πας all; every τὴν ο the γῆν γη earth; land ἡ ο the δόξα δοξα glory σου σου of you; your
56:12 עָלַ֣י ʕālˈay עַל upon אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) נְדָרֶ֑יךָ nᵊḏārˈeʸḵā נֶדֶר vow אֲשַׁלֵּ֖ם ʔᵃšallˌēm שׁלם be complete תֹּודֹ֣ת tôḏˈōṯ תֹּודָה thanksgiving לָֽךְ׃ lˈāḵ לְ to
56:12. exaltare super caelos Deus in omni terra gloria tuaBe thou exalted, O God, above the heavens: and thy glory above all the earth.
11. Be thou exalted, O God, above the heavens; thy glory above all the earth.
Be thou exalted, O God, above the heavens: [let] thy glory [be] above all the earth:

56:12 Будь превознесен выше небес, Боже, и над всею землею да будет слава Твоя!
56:12
ὑψώθητι υψοω elevate; lift up
ἐπὶ επι in; on
τοὺς ο the
οὐρανούς ουρανος sky; heaven
ο the
θεός θεος God
καὶ και and; even
ἐπὶ επι in; on
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
ο the
δόξα δοξα glory
σου σου of you; your
56:12
עָלַ֣י ʕālˈay עַל upon
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
נְדָרֶ֑יךָ nᵊḏārˈeʸḵā נֶדֶר vow
אֲשַׁלֵּ֖ם ʔᵃšallˌēm שׁלם be complete
תֹּודֹ֣ת tôḏˈōṯ תֹּודָה thanksgiving
לָֽךְ׃ lˈāḵ לְ to
56:12. exaltare super caelos Deus in omni terra gloria tua
Be thou exalted, O God, above the heavens: and thy glory above all the earth.
11. Be thou exalted, O God, above the heavens; thy glory above all the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾