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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Этот псалом написан Давидом во время бегства, когда он находился в пустыне (см. 2: Цар XV:28; XVII, 15-26). Под этим бегством нужно разуметь времена Авессалома, так как в 12: ст. Давид прямо называет себя царем, занимавшим уже престол, именем которого клялись, т. е. имевшим подданных, каких он, конечно, не имел при жизни Саула.

Из этой пустыни я стремлюсь к Твоему святилищу, Боже! (2-4). Я буду благословлять Тебя всю жизнь и сейчас постоянно вспоминаю о Тебе (5-7). Ты моя сила и надежда и Ты сохранишь меня, а те, которые ищут моей погибели, будут уничтожены, их несправедливые уста замолкнут. Царь же будет радоваться о Боге.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm has in it as much of warmth and lively devotion as any of David's psalms in so little a compass. As the sweetest of Paul's epistles were those that bore date out of a prison, so some of the sweetest of David's psalms were those that were penned, as this was, in a wilderness. That which grieved him most in his banishment was the want of public ordinances; these he here longs to be restored to the enjoyment of; and the present want did but whet his appetite. Yet it is not the ordinances, but the God of the ordinances, that his heart is upon. And here we have, I. His desire towards God, ver. 1, 2. II. His esteem of God, ver. 3, 4. III. His satisfaction in God, ver. 5. IV. His secret communion with God, ver. 6. V. His joyful dependence upon God, ver. 7, 8. IV. His holy triumph in God over his enemies and in the assurance of his own safety, ver. 9-11. A devout and pious soul has little need of direction how to sing this psalm, so naturally does it speak its own genuine language; and an unsanctified soul, that is unacquainted and unaffected with divine things, is scarcely capable of singing it with understanding.
Adam Clarke: Commentary on the Bible - 1831
David's soul thirsts after God, while absent from the sanctuary, and longs to be restored to the Divine ordinances, Psa 63:1, Psa 63:2. He expresses strong confidence in the Most High, and praises him for his goodness, Psa 63:3-8; shows the misery of those who do not seek God, Psa 63:9, Psa 63:10; and his own safety as king of the people, Psa 63:11.
The title of this Psalm is, A Psalm of David when he was in the wilderness of Judea; but instead of Judea, the Vulgate, Septuagint, Ethiopic, Arabic, several of the ancient Latin Psalters, and several of the Latin fathers, read Idumea, or Edom; still there is no evidence that David had ever taken refuge in the deserts of Idumea. The Hebrew text is that which should be preferred; and all the MSS. are in its favor. The Syriac has, "Of David, when he said to the king of Moab, My father and mother fled to thee from the face of Saul; and I also take refuge with thee." It is most probable that the Psalm was written when David took refuge in the forest of Hareth, in the wilderness of Ziph, when he fled from the court of Achish. But Calmet understands it as a prayer by the captives in Babylon.
Albert Barnes: Notes on the Bible - 1834
63:0: This psalm purports to be a "psalm of David," and there can be no just ground of doubt in regard to the correctness of the title in this respect. DeWette indeed supposes that the way in which mention is made of the "king" in Psa 63:11, seems to indicate that the psalm was not composed by David himself, but that it was written by some friend of his, who was his companion in the troubles which he experienced; but it is not necessary to resort to this supposition, for it is not very uncommon for an author to refer to himself in the third person, as Caesar does everywhere. The psalm further purports to have been composed by David "when he was in the wilderness of Judah." The "wilderness of Judah" was that wild and uncultivated tract of country lying on the east side of the territory of the tribe of Judah, commonly called "the wilderness of Judea" (Mat 3:1; compare the notes at Mat 4:1), lying along the Jordan. David was repeatedly driven into that wilderness in the time of Saul; and the general structure of the psalm would accord well with any one of those occasions; but the mention of the "king" in Psa 63:11, as undoubtedly meaning David, makes it necessary to refer the composition of the psalm to a later period in his life, since the title "king" was not given to him in the time of Saul. The psalm, therefore, was doubtless composed in the time of Absalom - the period when David was driven away by the rebellion, and compelled to seek a refuge in that wilderness. It belongs, if this view is correct, to the same period in the life of David as Psa 42:1-11; Psa 43:1-5; Psa 61:1-8; and probably some others.
The psalm consists of the following parts:
I. An expression of earnest desire to see the power and glory of God again, as he had formerly done in the sanctuary, Psa 63:1-2.
II. His sense of the goodness of God, and of the value of the divine favor, as being greater than that of life; and his purpose to find his happiness in God, and to praise and bless him in all situations, especially in those moments of solemn meditation when he was alone upon his bed, Psa 63:3-6.
III. His remembrance of former mercies, and his conviction that God still upheld him by his right hand, Psa 63:7-8.
IV. His firm belief that all his enemies would be destroyed, Psa 63:9-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 63:1, David's thirst for God; Psa 63:4, His manner of blessing God; Psa 63:9, His confidence of his enemies' destruction, and his own safety.
Sa1 22:5, Sa1 23:14-16, Sa1 23:23-25, Sa1 26:1-3; Sa2 15:28
Carl Friedrich Keil and Franz Delitzsch

Morning Hymn of One Who Is Persecuted, in a Waterless Desert
Now follows Ps 63:1-11, the morning Psalm of the ancient church with which the singing of the Psalms was always introduced at the Sunday service.
(Note: Constitutiones Apostolicae, ii. 59: Ἑεκάστης ἡμέρᾳς συναθροίζεσθε ὄρθρου καὶ ἑσπέρας ψάλλοντες καὶ προσευχόμενοι ἐν τοῖς κυριακοῖς· ὄρθρου μὲν λέγοντες ψαλμὸν τὸν ξβ ̓ (Ps 63:1-11), ἐσπέρας δὲ τὸν ρμ ̓ (Ps 141:1-10). Athanasius says just the same in his De virginitate: πρὸς ὄρθρον τὸν ψαλμὸν τοῦτον λέγετε κ. τ. λ. Hence Ps 63:1-11 is called directly ὁ ὀρθρινός (the morning hymn) in Constit. Apostol. viii. 37. Eusebius alludes to the fact of its being so in Ps 91 (92), p. 608, ed. Montfaucon. In the Syrian order of service it is likewise the morning Psalm κατ ̓ ἐξοχήν, vid., Dietrich, De psalterii usu publico et divione in Ecclesia Syriaca, p. 3. The lxx renders אשׁחרך in Ps 63:2, πρὸς σὲ ὀρθρίχω, and באשׁמרות in Ps 63:7, ἐν τοῖς ὄρθροις (in matutinis).)
This Psalm is still more closely related to Ps 61:1-8 than Ps 62:1-12. Here, as in Ps 61:1-8, David gives utterance to his longing for the sanctuary; and in both Psalms he speaks of himself as king (vid., Symbolae, p. 56). All the three Psalms, Ps 61:1, were composed during the time of Absalom; for we must not allow ourselves to be misled by the inscription, A Psalm, by David, when he was in the wilderness of Judah (also lxx, according to the correct reading and the one preferred by Euthymius, τῆς Ἰουδαίας, not τῆς Ἰδουμαίας), into transferring it, as the old expositors do, to the time of Saul. During that period David could not well call himself "the king" and even during the time of his persecution by Absalom, in his flight, before crossing the Jordan, he tarried one or two days בערבות המדבר, in the steppes of the desert (2Kings 15:23, 2Kings 15:28; 2Kings 17:16), i.e., of the wilderness of Judah lying nearest to Jerusalem, that dreary waste that extends along the western shore of the Dead Sea. We see clearly from 2Kings 16:2 (היּעף בּמּדבּר) and 2Kings 16:14 (עיפים, that he there found himself in the condition of a עיף. The inscription, when understood thus, throws light upon the whole Psalm, and verifies itself in the fact that the poet is a king; that he longs for the God on Zion, where he has been so delighted to behold Him, who is there manifest; and that he is persecuted by enemies who have plotted his ruin. The assertion that he is in the wilderness (Ps 63:1) is therefore no mere rhetorical figure; and when, in 2Kings 16:10, he utters the imprecation over his enemies, "let them become a portion for the jackals," the influence of the desert upon the moulding of his thoughts is clearly seen in it.
We have here before us the Davidic original, or at any rate the counterpart, to the Korahitic pair of Psalms, Ps 42:1-11, Ps 43:1-5. It is a song of the most delicate form and deepest spiritual contents; but in part very difficult of exposition. When we have, approximately at least, solved the riddle of one Psalm, the second meets us with new riddles. It is not merely the poetical classic character of the language, and the spiritual depth, but also this half-transparent and half-opaque covering which lends to the Psalms such a powerful and unvarying attractiveness. They are inexhaustible, there always remains an undeciphered residue; and therefore, though the work of exposition may progress, it does not come to an end. But how much more difficult is it to adopt this choice spiritual love-song as one's own prayer! For this we need a soul that loves after the same manner, and in the main it requires such a soul even to understand it rightly; for, as the saintly Bernard says, lingua amoris non amanti barbara est.
John Gill
INTRODUCTION TO PSALM 63
A Psalm of David, when he was in the wilderness of Judah. This psalm was composed by David, either when he was persecuted by Saul, and obliged to hide himself in desert places, as in the forest of Hareth, the wildernesses of Ziph, Maon, and Engedi, 1Kings 22:5; all which were in the tribe of Judah, Josh 15:55; or when his son Absalom rebelled against him, which obliged him to flee from Jerusalem, and go the way of the wilderness, where Ziba and Barzillai sent him food, lest his young men that were with him should faint there, 2Kings 15:23. The Septuagint version, and those that follow that, call it the wilderness of Idumea, or Edom, as the Arabic version; and so the Chaldee paraphrase,
"in the wilderness which was on the border of the tribe of Judah;''
as Edom was, Josh 15:21; so the Messiah, David's son, was in a wilderness, where he was tempted by the devil, and where he was hungry and thirsty in a literal sense, as David was here in a spiritual sense, as the psalm shows, Mt 4:1; and the church of God, whom David sometimes represents, is said to be in a wilderness, where she is fed for a time, and times, and half a time, even during the whole reign of the antichristian beast, Rev_ 12:14; and, indeed, all the saints are, at one time or another, in a desert condition, and while they are here are in the wilderness of the people, Hos 2:14.
62:162:1: Սաղմոս ՚ի Դաւիթ. մինչ նստէր յանապատի Հրէաստանի. ԿԲ[7026]։[7026] Ոմանք.Աղօթք Դաւթի մինչ էր նա յանապատն Հրէաս՛՛։
1 Սաղմոս Դաւթի, մինչ նա գտնւում էր Հրէաստանի անապատում
Սաղմոս Դաւիթի, երբ ինք Յուդայի անապատին մէջ էր
Սաղմոս Դաւթի, մինչ էր նա յանապատին Հրէաստանի:

62:1: Սաղմոս ՚ի Դաւիթ. մինչ նստէր յանապատի Հրէաստանի. ԿԲ[7026]։
[7026] Ոմանք.Աղօթք Դաւթի մինչ էր նա յանապատն Հրէաս՛՛։
1 Սաղմոս Դաւթի, մինչ նա գտնւում էր Հրէաստանի անապատում
Սաղմոս Դաւիթի, երբ ինք Յուդայի անապատին մէջ էր
zohrab-1805▾ eastern-1994▾ western am▾
62:062:1 Псалом Давида, когда он был в пустыне Иудейской.
62:1 ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ἐν εν in τῷ ο the εἶναι ειμι be αὐτὸν αυτος he; him ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness τῆς ο the Ιουδαίας ιουδαια Ioudaia; Iuthea
62:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail עַֽל־ ʕˈal- עַל upon יְדוּת֗וּן yᵊḏûṯˈûn יְדוּתוּן [uncertain] מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David אַ֣ךְ ʔˈaḵ אַךְ only אֶל־ ʔel- אֶל to אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) דּֽוּמִיָּ֣ה dˈûmiyyˈā דּוּמִיָּה silence נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul מִ֝מֶּ֗נּוּ ˈmimmˈennû מִן from יְשׁוּעָתִֽי׃ yᵊšûʕāṯˈî יְשׁוּעָה salvation
62:1. canticum David cum esset in deserto IudaA psalm of David while he was in the desert of Edom.
A Psalm of David, when he was in the wilderness of Judah.
62:1. To the chief Musician, to Jeduthun, A Psalm of David. Truly my soul waiteth upon God: from him [cometh] my salvation.
62:1. Unto the end. For Jeduthun. A Psalm of David. Will my soul not be subject to God? For from him is my salvation.
[373] KJV Chapter [63] A Psalm of David, when he was in the wilderness of Judah:

62:1 Псалом Давида, когда он был в пустыне Иудейской.
62:1
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ἐν εν in
τῷ ο the
εἶναι ειμι be
αὐτὸν αυτος he; him
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
τῆς ο the
Ιουδαίας ιουδαια Ioudaia; Iuthea
62:1
לַ la לְ to
הַ the
מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail
עַֽל־ ʕˈal- עַל upon
יְדוּת֗וּן yᵊḏûṯˈûn יְדוּתוּן [uncertain]
מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm
לְ lᵊ לְ to
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
אַ֣ךְ ʔˈaḵ אַךְ only
אֶל־ ʔel- אֶל to
אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s)
דּֽוּמִיָּ֣ה dˈûmiyyˈā דּוּמִיָּה silence
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
מִ֝מֶּ֗נּוּ ˈmimmˈennû מִן from
יְשׁוּעָתִֽי׃ yᵊšûʕāṯˈî יְשׁוּעָה salvation
62:1. canticum David cum esset in deserto Iuda
A psalm of David while he was in the desert of Edom.
A Psalm of David, when he was in the wilderness of Judah.
62:1. To the chief Musician, to Jeduthun, A Psalm of David. Truly my soul waiteth upon God: from him [cometh] my salvation.
62:1. Unto the end. For Jeduthun. A Psalm of David. Will my soul not be subject to God? For from him is my salvation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
63:1: O God, thou art my God - He who can say so, and feels what he says, need not fear the face of any adversary. He has God, and all sufficiency in him.
Early will I seek thee - From the dawn of day. De luce, from the light, Vulgate; as soon as day breaks; and often before this, for his eyes prevented the night-watches; and he longed and watched for God more than they who watched for the morning. The old Psalter says, God my God, til the fram light I wake; and paraphrases thus: God of all, thurgh myght; thu is my God, thurgh lufe and devocion; speciali till the I wak. Fra light, that is, fra thy tym that the light of thi grace be in me, that excites fra night of sine. And makes me wak till the in delite of luf, and swetnes in saul. Thai wak till God, that setes all thar thoght on God, and for getns the werld. Thai slep till God, that settis thair hert on ani creatur - I wak till the, and that gars me thirst in saule and body.
What first lays hold of the heart in the morning is likely to occupy the place all the day. First impressions are the most durable, because there is not a multitude of ideas to drive them out, or prevent them from being deeply fixed in the moral feeling.
In a dry and thirsty land - בארץ beerets, In a land: but several MSS. have כארץ keerets, As a dry and thirsty land, etc.
Albert Barnes: Notes on the Bible - 1834
63:1: O God, thou art my God - The words here rendered God are not the same in the original. The first one - אלהים 'Elohiym - is in the plural number, and is the word which is usually employed to designate God Gen 1:1; the second - אל 'Ê l - is a word which is very often applied to God with the idea of strength - a strong, a mighty One; and there is probably this underlying idea here, that God was the source of his strength, or that in speaking of God as his God, he was conscious of referring to him as Almighty. It was the divine attribute of power on which his mind mainly rested when he spoke of him as his God. He did not appeal to him merely as God, with no reference to a particular attribute; but he had particularly in his eye his power or his ability to deliver and save him. In Psa 22:1, where, in our version, we have the same expression, "My God, my God," the two words in the original are identical, and are the same which is used here - אל 'Ê l - as expressive of strength or power. The idea suggested here is, that in appealing to God, while we address him as our God, and refer to his general character as God, it is not improper to have in our minds some particular attribute of his character - power, mercy, love, truth, faithfulness, etc. - as the special ground of our appeal.
Early will I seek thee - The word used here has reference to the early dawn, or the morning; and the noun which is derived from the verb, means the aurora, the dawn, the morning. The proper idea, therefore, would be that of seeking God in the morning, or the early dawn; that is, as the first thing in the day. Compare the notes at Isa 26:9. The meaning here is, that he would seek God as the first thing in the day; first in his plans and purposes; first in all things. He would seek God before other things came in to distract and divert his attention; he would seek God when he formed his plans for the day, and before other influences came in, to control and direct him. The favor of God was the supreme desire of his heart, and that desire would be indicated by his making him the earliest - the first - object of his search. His first thoughts - his best thoughts - therefore, he resolved should be given to God. A desire to seek God as the first object in life - in youth - in each returning day - at the beginning of each year, season, month, week - in all our plans and enterprises - is one of the most certain evidences of true piety; and religion flourishes most in the soul, and flourishes only in the soul, when we make God the first object of our affections and desires.
My soul thirsteth for thee - See the notes at Psa 42:2.
My flesh longeth for thee - All my passions and desires - my whole nature. The two words - "soul" and "flesh," are designed to embrace the entire man, and to express the idea that he longed supremely for God; that all his desires, whether springing directly from the soul, or the needs of the body, rose to God as the only source from which they could be gratified.
In a dry and thirsty land - That is, As one longs for water in a parched desert, so my soul longs for God. The word thirsty is in the margin, as in Hebrew, weary. The idea is that of a land where, from its parched nature - its barrenness - its rocks - its heat - its desolation - one would be faint and weary on a journey.
Where no water is - No running streams; no gushing fountains; nothing to allay the thirst.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:1: thou: Psa 31:14, Psa 42:11, Psa 91:2, Psa 118:28, Psa 143:10; Exo 15:2; Jer 31:1, Jer 31:33; Zac 13:9; Joh 20:17
early: Psa 5:3, Psa 78:34; Job 8:5; Pro 1:27, Pro 1:28, Pro 8:17; Sol 3:1-3; Hos 5:15; Mat 6:33
soul: Psa 42:1, Psa 42:2, Psa 84:2, Psa 119:81, Psa 143:6; Joh 7:37; Rev 7:16, Rev 7:17
flesh: Psa 102:3-5; Sol 5:8
dry and thirsty land, where no water is: Heb. weary land without water, Exo 17:3; Isa 32:2, Isa 35:7, Isa 41:18; Mat 12:43
Carl Friedrich Keil and Franz Delitzsch
63:1
If the words in Ps 63:2 were אלהים אתּה אשׁחרך, then we would render it, with Bצttcher, after Gen 49:8 : Elohim, Thee do I seek, even Thee! But אלי forbids this construction; and the assertion that otherwise it ought to be, "Jahve, my God art Thou" (Ps 140:7), rests upon a non-recognition of the Elohimic style. Elohim alone by itself is a vocative, and accordingly has Mehupach legarme. The verb שׁחר signifies earnest, importunate seeking and inquiring (e.g., Ps 78:34), and in itself has nothing to do with שׁחר, the dawn; but since Ps 63:7 looks back upon the night, it appears to be chosen with reference to the dawning morning, just as in Is 26:9 also, שׁחר stands by the side of אוּה בלּילה. The lxx is therefore not incorrect when it renders it: πρὸς δὲ ὀρθρίζω (cf. ὁ λαὸς ὤρθριζεν πρὸς αὐτὸν, Lk 21:38); and Apollinaris strikes the right note when he begins his paraphrase,
Νύκτα μετ ̓ ἀμφιλύκην σὲ μάκαρ μάκαρ
ἀμφιχορεύσω -
At night when the morning dawns will I exult around Thee,
most blessed One.
The supposition that בּארץ is equivalent to כּאשׁר בּארץ, or even that the Beth is Beth essentiae ("as a," etc.), are views that have no ground whatever, except as setting the inscription at defiance. What is meant is the parched thirsty desert of sand in which David finds himself. We do not render it: in a dry and languishing land, for ציּה is not an adjective, but a substantive - the transition of the feminine adjective to the masculine primary form, which sometimes (as in 3Kings 19:11) occurs, therefore has no application here; nor: in the land of drought and of weariness, for who would express himself thus? ואיף, referring to the nearest subject בּשׂרי, continues the description of the condition (cf. Gen 25:8). In a region where he is surrounded by sun-burnt aridity and a nature that bears only one uniform ash-coloured tint, which casts its unrefreshing image into his inward part, which is itself in much the same parched condition, his soul thirsts, his flesh languishes, wearied and in want of water (languidus deficiente aqua), for God, the living One and the Fountain of life. כּמהּ (here with the tone drawn back, כּמהּ, like בּחר, 1Chron 28:10, עמד, Hab 3:11) of ardent longing which consumes the last energies of a man (root כם, whence כּמן and כּמס to conceal, and therefore like עטף, עלף, proceeding from the idea of enveloping; Arabic Arab. kamiha, to be blind, dark, pale, and disconcerted). The lxx and Theodotion erroneously read כּמּה (how frequently is this the case!); whereas Aquila renders it ἐπετάθη, and Symmachus still better, ἱμείρεται (the word used of the longing of love). It is not a small matter that David is able to predicate such languishing desire after God even of his felsh; it shows us that the spirit has the mastery within him, and not only forcibly keeps the flesh in subjection, but also, so far as possible, draws it into the realm of its own life - an experience confessedly more easily attained in trouble, which mortifies our carnal nature, than in the midst of the abundance of outward prosperity. The God for whom he is sick [lit. love-sick] in soul and body is the God manifest upon Zion.
Now as to the כּן in Ps 63:3 - a particle which is just such a characteristic feature in the physiognomy of this Psalm as אך is in that of the preceding Psalm - there are two notional definitions to choose from: thus = so, as my God (Ewald), and: with such longing desire (as e.g., Oettinger). In the former case it refers back to the confession, "Elohim, my God art Thou," which stands at the head of the Psalm; in the latter, to the desire that has just been announced, and that not in its present exceptional character, but in its more general and constant character. This reference to what has immediately gone before, and to the modality, not of the object, but of the disposition of mind, deserves the preference. "Thus" is accordingly equivalent to "longing thus after Thee." The two כן in Ps 63:3 and Ps 63:5 are parallel and of like import. The alternation of the perfect (Ps 63:3) and of the future (Ps 63:5) implies that what has been the Psalmist's favourite occupation heretofore, shall also be so in the future. Moreover, בארץ ציה and בּקּדשׁ form a direct antithesis. Just as he does not in a dry land, so formerly in the sanctuary he looked forth longingly towards God (חזה with the conjoined idea of solemnity and devotion). We have now no need to take לראות as a gerundive (videndo), which is in itself improbable; for one looks, peers, gazes at anything just for the purpose of seeing what the nature of the object is (Ps 14:2; Is 42:18). The purpose of his gazing upon God as to gain an insight into the nature of God, so far as it is disclosed to the creature; or, as it is expressed here, to see His power and glory, i.e., His majesty on its terrible and on its light and loving side, to see this, viz., in its sacrificial appointments and sacramental self-attestations. Such longing after God, which is now all the more intense in the desert far removed from the sanctuary, filled and impelled him; for God's loving-kindness is better than life, better than this natural life (vid., on Ps 17:14), which is also a blessing, and as the prerequisite of all earthly blessings a very great blessing. The loving-kindness of God, however, is a higher good, is in fact the highest good and the true life: his lips shall praise this God of mercy, his morning song shall be of Him; for that which makes him truly happy, and after which he even now, as formerly, only and solely longs, is the mercy or loving-kindness (חסד) of this God, the infinite wroth of which is measured by the greatness of His power (עז) and glory (כבוד). It might also be rendered, "Because Thy loving-kindness is better than life, my lips shall praise Thee;" but if כּי is taken as demonstrative (for), it yields a train of thought that that is brought about not merely by what follows (as in the case of the relative because), but also by what precedes: "for Thy loving-kindness...my lips shall then praise Thee" (ישׁבּחוּנך with the suffix appended to the energetic plural form ûn, as in Is 60:7, Is 60:10; Jer 2:24).
Geneva 1599
63:1 "A Psalm of David, when he was in the (a) wilderness of Judah." O God, thou [art] my God; early will I seek thee: my soul (b) thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is;
(a) That is, of Ziph (1Kings 23:14).
(b) Though he was both hungry and in great distress, yet he made God above all meat and drink.
John Gill
63:1 O God, thou art my God,.... Not by nature only, or by birth; not merely as an Israelite and son of Abraham; but by grace through Christ, and in virtue of an everlasting covenant, the blessings and promises of which were applied unto him; and he, by faith, could now claim his interest in them, and in his God as his covenant God; who is a God at hand and afar off, was his God in the wilderness of Judea, as in his palace at Jerusalem. The Targum is,
"thou art my strength;''
early will I seek thee; or "I will morning thee" (o); I will seek thee as soon as the morning appears; and so the Targum,
"I will arise in the morning before thee;''
Tit has respect to prayer in the morning, and to seeking God early, and in the first place; see Ps 5:3; or "diligently" (p); as a merchant seeks for goodly pearls, or other commodities suitable for him; so Aben Ezra suggests, as if the word was to be derived, not from "the morning", but from "merchandise"; and those who seek the Lord both early and diligently shall find him, and not lose their labour, Prov 2:4;
my soul thirsteth for thee; after his word, worship, and ordinances; after greater knowledge of him, communion with him, and more grace from him; particularly after pardoning grace and justifying righteousness; see Ps 42:1; My flesh longeth for thee; which is expressive of the same thing in different words; and denotes, that he most earnestly desired, with his whole self, his heart, soul, and strength, that he might enjoy the presence of God;
in a dry and thirsty land, where no water is; such was the wilderness of Judea, where he now was, and where he was destitute of the means of grace, of the ordinances of God's house, and wanted comfort and refreshment for his soul, which he thirsted and longed after, as a thirsty man after water in a desert place.
(o) "sub auroram quaero te", Piscator. (p) "Studiosissime", Gejerus, Michaelis.
John Wesley
63:1 Early - Heb. in the morning, Which implies the doing it with diligence and speed. Thirsteth - For the enjoyment of thee in thy house and ordinances. Flesh - The desire of my soul, is so vehement, that my very body feels the effects of it. No water - In a land where I want the refreshing waters of the sanctuary.
Robert Jamieson, A. R. Fausset and David Brown
63:1 The historical occasion referred to by the title was probably during Absalom's rebellion (compare 2Kings 15:23, 2Kings 15:28; 2Kings 16:2). David expresses an earnest desire for God's favor, and a confident expectation of realizing it in his deliverance and the ruin of his enemies. (Ps 63:1-11)
early . . . seek thee--earnestly (Is 26:9). The figurative terms--
dry and thirsty--literally, "weary," denoting moral destitution, suited his outward circumstances.
soul--and--flesh--the whole man (Ps 16:9-10).
62:262:2: Աստուած Աստուած իմ ես առ քեզ առաւօտ առնեմ. ծարաւեա՛ց առ քեզ հոգի իմ, քանիպատիկ եւս եւ մարմին իմ[7027]։ [7027] Ոմանք.Ծարաւի է առ քեզ հո՛՛։
2 Աստուա՛ծ, Աստուա՛ծ իմ, ես առաւօտից քեզ եմ դիմում. հոգիս ծարաւ է քեզ, առաւել եւս մարմինն իմ,
63 Ո՛վ Աստուած, դո՛ւն ես իմ Աստուածս, Ես առտուն քեզ կը փնտռեմ. Հոգիս կը ծարաւի քեզի ու մարմինս քեզի կը փափաքի Չոր ու ծարաւ տեղը, ուր ջուր չկայ։
Աստուած, Աստուած իմ, ես առ քեզ առաւօտ առնեմ. ծարաւեաց առ քեզ հոգի իմ, քանիպատի՞կ եւս եւ մարմին իմ, որպէս երկիր անապատ եւ անջուր:

62:2: Աստուած Աստուած իմ ես առ քեզ առաւօտ առնեմ. ծարաւեա՛ց առ քեզ հոգի իմ, քանիպատիկ եւս եւ մարմին իմ[7027]։
[7027] Ոմանք.Ծարաւի է առ քեզ հո՛՛։
2 Աստուա՛ծ, Աստուա՛ծ իմ, ես առաւօտից քեզ եմ դիմում. հոգիս ծարաւ է քեզ, առաւել եւս մարմինն իմ,
63 Ո՛վ Աստուած, դո՛ւն ես իմ Աստուածս, Ես առտուն քեզ կը փնտռեմ. Հոգիս կը ծարաւի քեզի ու մարմինս քեզի կը փափաքի Չոր ու ծարաւ տեղը, ուր ջուր չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
62:162:2 Боже! Ты Бог мой, Тебя от ранней зари ищу я; Тебя жаждет душа моя, по Тебе томится плоть моя в земле пустой, иссохшей и безводной,
62:2 ὁ ο the θεὸς θεος God ὁ ο the θεός θεος God μου μου of me; mine πρὸς προς to; toward σὲ σε.1 you ὀρθρίζω ορθριζω get up at dawn ἐδίψησέν διψαω thirsty σοι σοι you ἡ ο the ψυχή ψυχη soul μου μου of me; mine ποσαπλῶς ποσαπλως you ἡ ο the σάρξ σαρξ flesh μου μου of me; mine ἐν εν in γῇ γη earth; land ἐρήμῳ ερημος lonesome; wilderness καὶ και and; even ἀβάτῳ αβατος and; even ἀνύδρῳ ανυδρος waterless
62:2 אַךְ־ ʔaḵ- אַךְ only ה֣וּא hˈû הוּא he צ֭וּרִי ˈṣûrî צוּר rock וִֽ wˈi וְ and ישׁוּעָתִ֑י yšûʕāṯˈî יְשׁוּעָה salvation מִ֝שְׂגַּבִּ֗י ˈmiśgabbˈî מִשְׂגָּב secure height לֹא־ lō- לֹא not אֶמֹּ֥וט ʔemmˌôṭ מוט totter רַבָּֽה׃ rabbˈā רַב much
62:2. Deus fortitudo mea tu es de luce consurgam ad te sitivit te anima mea desideravit te caro meaO God, my God, to thee do I watch at break of day. For thee my soul hath thirsted; for thee my flesh, O how many ways!
1. O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee, in a dry and weary land, where no water is.
62:2. He only [is] my rock and my salvation; [he is] my defence; I shall not be greatly moved.
62:2. Yes, he himself is my God and my salvation. He is my supporter; I will be moved no more.
O God, thou [art] my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is:

62:2 Боже! Ты Бог мой, Тебя от ранней зари ищу я; Тебя жаждет душа моя, по Тебе томится плоть моя в земле пустой, иссохшей и безводной,
62:2
ο the
θεὸς θεος God
ο the
θεός θεος God
μου μου of me; mine
πρὸς προς to; toward
σὲ σε.1 you
ὀρθρίζω ορθριζω get up at dawn
ἐδίψησέν διψαω thirsty
σοι σοι you
ο the
ψυχή ψυχη soul
μου μου of me; mine
ποσαπλῶς ποσαπλως you
ο the
σάρξ σαρξ flesh
μου μου of me; mine
ἐν εν in
γῇ γη earth; land
ἐρήμῳ ερημος lonesome; wilderness
καὶ και and; even
ἀβάτῳ αβατος and; even
ἀνύδρῳ ανυδρος waterless
62:2
אַךְ־ ʔaḵ- אַךְ only
ה֣וּא hˈû הוּא he
צ֭וּרִי ˈṣûrî צוּר rock
וִֽ wˈi וְ and
ישׁוּעָתִ֑י yšûʕāṯˈî יְשׁוּעָה salvation
מִ֝שְׂגַּבִּ֗י ˈmiśgabbˈî מִשְׂגָּב secure height
לֹא־ lō- לֹא not
אֶמֹּ֥וט ʔemmˌôṭ מוט totter
רַבָּֽה׃ rabbˈā רַב much
62:2. Deus fortitudo mea tu es de luce consurgam ad te sitivit te anima mea desideravit te caro mea
O God, my God, to thee do I watch at break of day. For thee my soul hath thirsted; for thee my flesh, O how many ways!
1. O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee, in a dry and weary land, where no water is.
62:2. He only [is] my rock and my salvation; [he is] my defence; I shall not be greatly moved.
62:2. Yes, he himself is my God and my salvation. He is my supporter; I will be moved no more.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ 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
2-3. "Тебя от ранней зари ищу я" - к Тебе, Господи, с раннего утра обращаюсь с молитвой. Эта молитва, как видно из последующего содержания псалма, имеет своим предметом просьбу о наказании врагов и о своем возвращении в Иерусалим, как центр религиозной жизни и место особенного присутствия здесь Бога. Для Давида, человека благочестивого и религиозно настроенного, привыкшего освящать каждый день молитвой при скинии, вынужденное удаление из Иерусалима, а через то и от скинии, было тяжелым лишением. В этом удалении он испытывает необыкновенную тоску по скинии; для Давида видеть торжество богослужения и слышать чтение закона ("видети силу Твою и славу" (слав.)) сейчас тоже, что для жаждущего в пустыне найти источник воды.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Devout Affections.

1 O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is; 2 To see thy power and thy glory, so as I have seen thee in the sanctuary.
The title tells us when the psalm was penned, when David was in the wilderness of Judah; that is, in the forest of Hareth (1 Sam. xxii. 5) or in the wilderness of Ziph, 1 Sam. xxiii. 15. 1. Even in Canaan, though a fruitful land and the people numerous, yet there were wildernesses, places less fruitful and less inhabited than other places. It will be so in the world, in the church, but not in heaven; there it is all city, all paradise, and no desert ground; the wilderness there shall blossom as the rose. 2. The best and dearest of God's saints and servants may sometimes have their lot cast in a wilderness, which speaks them lonely and solitary, desolate and afflicted, wanting, wandering, and unsettled, and quite at a loss what to do with themselves. 3. All the straits and difficulties of a wilderness must not put us out of tune for sacred songs; but even then it is our duty and interest to keep up a cheerful communion with God. There are psalms proper for a wilderness, and we have reason to thank God that it is the wilderness of Judah we are in, not the wilderness of Sin.
David, in these verses, stirs up himself to take hold on God,
I. By a lively active faith: O God! thou art my God. Note, In all our addresses to God we must eye him as God, and our God, and this will be our comfort in a wilderness-state. We must acknowledge that God is, that we speak to one that really exists and is present with us, when we say, O God! which is a serious word; pity it should ever be used as a by-word. And we must own his authority over us and propriety in us, and our relation to him: "Thou art my God, mine by creation and therefore my rightful owner and ruler, mine by covenant and my own consent." We must speak it with the greatest pleasure to ourselves, and thankfulness to God, as those that are resolved to abide by it: O God! thou art my God.
II. By pious and devout affections, pursuant to the choice he had made of God and the covenant he had made with him.
1. He resolves to seek God, and his favour and grace: Thou art my God, and therefore I will seek thee; for should not a people seek unto their God? Isa. viii. 19. We must seek him; we must covet his favour as our chief good and consult his glory as our highest end; we must seek acquaintance with him by his word and seek mercy from him by prayer. We must seek him, (1.) Early, with the utmost care, as those that are afraid of missing him; we must begin our days with him, begin every day with him: Early will I seek thee. (2.) Earnestly: "My soul thirsteth for thee and my flesh longeth for thee (that is, my whole man is affected with this pursuit) here in a dry and thirsty land." Observe, [1.] His complaint in the want of God's favourable presence. He was in a dry and thirsty land; so he reckoned it, not so much because it was a wilderness as because it was at a distance from the ark, from the word and sacraments. This world is a weary land (so the word is); it is so to the worldly that have their portion in it--it will yield them no true satisfaction; it is so to the godly that have their passage through it--it is a valley of Baca; they can promise themselves little from it. [2.] His importunity for that presence of God: My soul thirsteth, longeth, for thee. His want quickened his desires, which were very intense; he thirsted as the hunted hart for the water-brooks; he would take up with nothing short of it. His desires were almost impatient; he longed, he languished, till he should be restored to the liberty of God's ordinances. Note, Gracious souls look down upon the world with a holy disdain and look up to God with a holy desire.
2. He longs to enjoy God. What is it that he does so passionately wish for? What is his petition and what is his request? It is this (v. 2), To see thy power and thy glory, so as I have seen thee in the sanctuary. That is, (1.) "To see it here in this wilderness as I have seen it in the tabernacle, to see it in secret as I have seen it in the solemn assembly." Note, When we are deprived of the benefit of public ordinances we should desire and endeavour to keep up the same communion with God in our retirements that we have had in the great congregation. A closet may be turned into a little sanctuary. Ezekiel had the visions of the Almighty in Babylon, and John in the isle of Patmos. When we are alone we may have the Father with us, and that is enough. (2.) "To see it again in the sanctuary as I have formerly seen it there." He longs to be brought out of the wilderness, not that he might see his friends again and be restored to the pleasures and gaieties of the court, but that he might have access to the sanctuary, not to see the priests there, and the ceremony of the worship, but to see thy power and glory (that is, thy glorious power, or thy powerful glory, which is put for all God's attributes and perfections), "that I may increase in my acquaintance with them and have the agreeable impressions of them made upon my heart"--so to behold the glory of the Lord as to be changed into the same image, 2 Cor. iii. 18. "That I may see thy power and glory," he does not say, as I have seen them, but "as I have seen thee." We cannot see the essence of God, but we see him in seeing by faith his attributes and perfections. These sights David here pleases himself with the remembrance of. Those were precious minutes which he spent in communion with God; he loved to think them over again; these he lamented the loss of, and longed to be restored to. Note, That which has been the delight and is the desire of gracious souls, in their attendance on solemn ordinances, is to see God and his power and glory in them.
Adam Clarke: Commentary on the Bible - 1831
63:2: To see thy power and thy glory - in the sanctuary - In his public ordinances God had often showed his power in the judgments he executed, in the terror he impressed, and in awakening the sinful; and his glory in delivering the tempted, succouring the distressed, and diffusing peace and pardon through the hearts of his followers. God shows his power and glory in his ordinances; therefore public worship should never be neglected. We must see God, says the old Psalter, that he may see us. In his temple he dispenses his choicest blessings.
Albert Barnes: Notes on the Bible - 1834
63:2: To see thy power and thy glory - The reference here is to what was manifested of the presence and the power of God in the services of public worship; the praises, the prayers, the rejoicings, the evidences of the divine presence.
So as I have seen thee in the sanctuary - At the tabernacle, amidst the solenm services of divine worship. There seems to be no reason for supposing that he here refers to the mere external pomp and splendor of public worship, but he doubtless includes the power of the divine presence which he had felt in such services on his own soul. As applied now to a place of Christian worship, it may be observed that there are nowhere more striking exhibitions of the Tower of God on earth than those which occur in such a place, especially in a Rev_ival of religion. The scene on the day of Pentecost was as striking an exhibition of the power of God as that which goes forth in the fury of the storm, in the raging of the ocean, or in the guidance of the heavenly bodies. Nothing can so well express what occurs in such a scene as the words "power" and "glory;" nothing shows more certainly the power of God than that influence which bows down haughty sinners, and makes them humble; which produces a deep stillness and awe in the assembled multitudes; which extorts the cry, "Men and brethren, what must we do to be saved?" which makes hardened men weep, and men long addicted to habits of sin willing to abandon their iniquities, and turn to God: and nothing shows more clearly the "glory" of God than that power, that grace, that mercy, which thus turns multitudes from the ways of sin and death, and directs their feet into the path of peace and salvation. They who have ever witnessed the power of God in a Rev_ival of religion, will ever afterward long to see again "the power and glory" of God, as they "have seen" it "in the sanctuary."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:2: To see: Psa 27:4, Psa 78:61, Psa 105:4, Psa 145:11; Exo 33:18, Exo 33:19; Sa1 4:21, Sa1 4:22; Ch1 16:11; Co2 4:4-6
in the: Psa 68:24, Psa 73:17, Psa 73:18, Psa 77:13, Psa 77:14, Psa 84:2-11, Psa 96:6, Psa 134:2; Isa 60:13
Geneva 1599
63:2 To see thy power and thy glory, so [as] (c) I have seen thee in the sanctuary.
(c) In this misery I exercise myself in the contemplation of your power and glory, as if I were in the sanctuary.
John Gill
63:2 To see thy power and thy glory,.... Either the ark, as the Jewish writers generally interpret it; the symbol of God's presence and glory, and which is called his strength and his glory; see Ps 78:61; or rather the Lord Christ, who is the power of God, as well as the wisdom of God; by whom he made the world, and upholds it; by whom he has redeemed his people, and keeps and preserves them; and whose power is seen in the efficacy of the word and ordinances: and who is also the glory of God; he is the brightness of his Father's glory; his glory is the glory as of the only begotten of the Father; he has the same glorious nature, perfections, names, homage, and worship; and the glory of all the divine attributes is displayed in the work of salvation and redemption he has wrought out; and this glory is to be seen, through the glass of the word and ordinances, in the house of God. Hence it follows;
so as I have seen thee in the sanctuary; where he comes and blesses his people, and manifests himself unto them, as he does not unto the world; where his goings are seen, and his footsteps traced, Ps 68:24. The psalmist calls to mind former experiences in the sanctuary; and these stimulate him to an eager desire of fresh tastes of the grace of God, and clearer views of his power and glory. Or, as in a dry and thirsty land my soul longed and thirsted for time, so have I desired to see thee in the sanctuary; or so I see thee there as if in the sanctuary.
John Wesley
63:2 To see - To enjoy. Power - The powerful and glorious effects of thy gracious presence.
Robert Jamieson, A. R. Fausset and David Brown
63:2 The special object of desire was God's perfections as displayed in his worship (Ps 27:4).
62:362:3: Որպէս երկիր անապատ եւ անջուր, ուր ո՛չ գոյ ՚ի նմա ճանապարհ։ Այսպիսի՛ սուրբս երեւեցայց քեզ, տեսանե՛լ ինձ զզօրութիւն քո եւ զփառս քո[7028]։ [7028] Բազումք.Երկիր յանապատ անջուր, ուր... այսպէս ՚ի սուրբս երեւեցայց քեզ. ՚ի տեսանել ինձ զզօրութիւնս եւ զփա՛՛։
3 ինչպէս մի անապատ եւ անջուր երկիր, ուր ճամփայ չկայ: Այդպէս էլ պիտի երեւամ քո սրբարանում՝ տեսնելու փառքդ եւ զօրութիւնդ,
2 Քու զօրութիւնդ ու փառքդ տեսնելու համար Ինչպէս քեզ տեսած եմ սրբարանին մէջ։
[371]ուր ոչ գոյ ի նմա ճանապարհ, այսպէս ի սուրբս երեւեցայց քեզ``, տեսանել ինձ զզօրութիւն քո եւ զփառս քո:

62:3: Որպէս երկիր անապատ եւ անջուր, ուր ո՛չ գոյ ՚ի նմա ճանապարհ։ Այսպիսի՛ սուրբս երեւեցայց քեզ, տեսանե՛լ ինձ զզօրութիւն քո եւ զփառս քո[7028]։
[7028] Բազումք.Երկիր յանապատ անջուր, ուր... այսպէս ՚ի սուրբս երեւեցայց քեզ. ՚ի տեսանել ինձ զզօրութիւնս եւ զփա՛՛։
3 ինչպէս մի անապատ եւ անջուր երկիր, ուր ճամփայ չկայ: Այդպէս էլ պիտի երեւամ քո սրբարանում՝ տեսնելու փառքդ եւ զօրութիւնդ,
2 Քու զօրութիւնդ ու փառքդ տեսնելու համար Ինչպէս քեզ տեսած եմ սրբարանին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
62:262:3 чтобы видеть силу Твою и славу Твою, как я видел Тебя во святилище:
62:3 οὕτως ουτως so; this way ἐν εν in τῷ ο the ἁγίῳ αγιος holy ὤφθην οραω view; see σοι σοι you τοῦ ο the ἰδεῖν οραω view; see τὴν ο the δύναμίν δυναμις power; ability σου σου of you; your καὶ και and; even τὴν ο the δόξαν δοξα glory σου σου of you; your
62:3 עַד־ ʕaḏ- עַד unto אָ֤נָה׀ ʔˈānā אָן whither תְּהֹֽותְת֣וּ tᵊhˈôṯᵊṯˈû התת reprove עַל ʕˌal עַל upon אִישׁ֮ ʔîš אִישׁ man תְּרָצְּח֪וּ tᵊroṣṣᵊḥˈû רצח kill כֻ֫לְּכֶ֥ם ḵˈullᵊḵˌem כֹּל whole כְּ kᵊ כְּ as קִ֥יר qˌîr קִיר wall נָט֑וּי nāṭˈûy נטה extend גָּ֝דֵ֗ר ˈgāḏˈēr גָּדֵר wall הַ ha הַ the דְּחוּיָֽה׃ ddᵊḥûyˈā דחה push
62:3. in terra invia et conficiente ac sine aqua sic in sancto apparui tibi ut videam fortitudinem tuam et gloriam tuamIn a desert land, and where there is no way, and no water: so in the sanctuary have I come before thee, to see thy power and thy glory.
2. So have I looked upon thee in the sanctuary, to see thy power and thy glory.
62:3. How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall [shall ye be, and as] a tottering fence.
62:3. How is it that you rush against a man? Every one of you puts to death, as if you were pulling down a ruined wall, leaning over and falling apart.
To see thy power and thy glory, so [as] I have seen thee in the sanctuary:

62:3 чтобы видеть силу Твою и славу Твою, как я видел Тебя во святилище:
62:3
οὕτως ουτως so; this way
ἐν εν in
τῷ ο the
ἁγίῳ αγιος holy
ὤφθην οραω view; see
σοι σοι you
τοῦ ο the
ἰδεῖν οραω view; see
τὴν ο the
δύναμίν δυναμις power; ability
σου σου of you; your
καὶ και and; even
τὴν ο the
δόξαν δοξα glory
σου σου of you; your
62:3
עַד־ ʕaḏ- עַד unto
אָ֤נָה׀ ʔˈānā אָן whither
תְּהֹֽותְת֣וּ tᵊhˈôṯᵊṯˈû התת reprove
עַל ʕˌal עַל upon
אִישׁ֮ ʔîš אִישׁ man
תְּרָצְּח֪וּ tᵊroṣṣᵊḥˈû רצח kill
כֻ֫לְּכֶ֥ם ḵˈullᵊḵˌem כֹּל whole
כְּ kᵊ כְּ as
קִ֥יר qˌîr קִיר wall
נָט֑וּי nāṭˈûy נטה extend
גָּ֝דֵ֗ר ˈgāḏˈēr גָּדֵר wall
הַ ha הַ the
דְּחוּיָֽה׃ ddᵊḥûyˈā דחה push
62:3. in terra invia et conficiente ac sine aqua sic in sancto apparui tibi ut videam fortitudinem tuam et gloriam tuam
In a desert land, and where there is no way, and no water: so in the sanctuary have I come before thee, to see thy power and thy glory.
2. So have I looked upon thee in the sanctuary, to see thy power and thy glory.
62:3. How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall [shall ye be, and as] a tottering fence.
62:3. How is it that you rush against a man? Every one of you puts to death, as if you were pulling down a ruined wall, leaning over and falling apart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
63:3: Thy loving-kindness is better than life - This is the language of every regenerate soul. But O how few prefer the approbation of God to the blessings of life, or even to life itself in any circumstances! But the psalmist says, Thy loving-kindness, חסדך chasdecha, thy effusive mercy, is better מחיים mechaiyim, than Lives: it is better than, or good beyond, countless ages of human existence.
My lips shall praise thee - Men praise, or speak well, of power, glory, honor, riches, worldly prospects and pleasures; but the truly religious speak well of God, in whom they find infinitely more satisfaction and happiness than worldly men can find in the possession of all earthly good.
Albert Barnes: Notes on the Bible - 1834
63:3: Because thy loving-kindness is better than life - Thy favor; thy mercy. This is of more value than life; more to be desired than life. Life is the most valued and valuable thing pertaining to this world which we can possess. See the notes at Job 2:4. But, above this, David valued the favor and friendship of God. If one or the other was to be sacrificed, he preferred that it should be his life; he would be willing to exchange that for the favor of God. Life was not desirable, life furnished no comforts - no joys - without the divine favor.
"My life itself, without Thy love,
No taste of pleasure could afford;
'Twould but a tiresome burden prove,
If I were banished from the Lord."
My lips shall praise thee - That is either
(a) because of this loving-kindness; because I have this trust in thy character; or
(b) because thou wilt restore me to the place of public worship, and I shall be permitted again to praise thee.
Probably the latter is the true idea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:3: Because: Psa 4:6, Psa 21:6, Psa 30:5; Phi 1:23; Jo1 3:2
lips: Psa 30:12, Psa 51:15, Psa 66:17; Hos 14:2; Rom 6:19, Rom 12:1; Co1 6:20; Heb 13:15; Jam 3:5-10
John Gill
63:3 Because thy lovingkindness is better than life,.... For life without the love of God is nothing else than death: a man that has no share in the love of God is dead while he lives; all the enjoyments of life, health, riches, honour, friends, &c. are nothing without the love of God; the meanest temporal blessings with it are preferable to the greatest without it, Prov 15:17; it lasts longer than life, and therefore must be better than that; death cannot separate from it; it continues to all eternity. And that the saints prefer it to this natural life appears by their readiness to lay it down for the sake of Christ and his Gospel, in which the lovingkindness of God is so richly manifested unto them; to which may be added, that it is the love of God which gives to his people spiritual life, and which issues in eternal life, and therefore must be better than a temporal one. The Targum is,
"for better is thy kindness, which thou wilt do for the righteous in the world to come, than the life which thou givest the wicked in this world;''
my lips shall praise thee; that is, for thy lovingkindness, and because it is better than life, and any enjoyment of it.
Robert Jamieson, A. R. Fausset and David Brown
63:3 Experiencing God's mercy, which exceeds all the blessings of life, his lips will be opened for his praise (Ps 51:15).
62:462:4: Վասն զի լաւ է ինձ ողորմութիւն քո քան զկեանս իմ, եւ շրթունք իմ գովեսցե՛ն զքեզ։
4 քանզի ինձ համար քո ողորմութիւնն աւելի լաւ է, քան կեանքս, եւ շրթունքներն իմ պիտի գովեն քեզ:
3 Որովհետեւ քու ողորմութիւնդ կեանքէն աղէկ է։Իմ շրթունքներս քեզ պիտի գովեն։
Վասն զի լաւ է ինձ ողորմութիւն քո քան զկեանս իմ, եւ շրթունք իմ գովեսցեն զքեզ:

62:4: Վասն զի լաւ է ինձ ողորմութիւն քո քան զկեանս իմ, եւ շրթունք իմ գովեսցե՛ն զքեզ։
4 քանզի ինձ համար քո ողորմութիւնն աւելի լաւ է, քան կեանքս, եւ շրթունքներն իմ պիտի գովեն քեզ:
3 Որովհետեւ քու ողորմութիւնդ կեանքէն աղէկ է։Իմ շրթունքներս քեզ պիտի գովեն։
zohrab-1805▾ eastern-1994▾ western am▾
62:362:4 ибо милость Твоя лучше, нежели жизнь. Уста мои восхвалят Тебя.
62:4 ὅτι οτι since; that κρεῖσσον κρεισσον more dominant; better τὸ ο the ἔλεός ελεος mercy σου σου of you; your ὑπὲρ υπερ over; for ζωάς ζωη life; vitality τὰ ο the χείλη χειλος lip; shore μου μου of me; mine ἐπαινέσουσίν επαινεω applaud σε σε.1 you
62:4 אַ֤ךְ ʔˈaḵ אַךְ only מִ mi מִן from שְּׂאֵתֹ֨ו׀ śśᵊʔēṯˌô שְׂאֵת uprising יָעֲצ֣וּ yāʕᵃṣˈû יעץ advise לְ lᵊ לְ to הַדִּיחַ֮ haddîˌₐḥ נדח wield יִרְצ֪וּ yirṣˈû רצה like כָ֫זָ֥ב ḵˈāzˌāv כָּזָב lie בְּ bᵊ בְּ in פִ֥יו fˌiʸw פֶּה mouth יְבָרֵ֑כוּ yᵊvārˈēḵû ברך bless וּ֝ ˈû וְ and בְ vᵊ בְּ in קִרְבָּ֗ם qirbˈām קֶרֶב interior יְקַלְלוּ־ yᵊqallû- קלל be slight סֶֽלָה׃ sˈelā סֶלָה sela
62:4. melior est enim misericordia tua quam vitae labia mea laudabunt teFor thy mercy is better than lives: thee my lips will praise.
3. For thy lovingkindness is better than life; my lips shall praise thee.
62:4. They only consult to cast [him] down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah.
62:4. So, truly, they intended to reject my price. I ran in thirst. They blessed with their mouth and cursed with their heart.
Because thy lovingkindness [is] better than life, my lips shall praise thee:

62:4 ибо милость Твоя лучше, нежели жизнь. Уста мои восхвалят Тебя.
62:4
ὅτι οτι since; that
κρεῖσσον κρεισσον more dominant; better
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
ὑπὲρ υπερ over; for
ζωάς ζωη life; vitality
τὰ ο the
χείλη χειλος lip; shore
μου μου of me; mine
ἐπαινέσουσίν επαινεω applaud
σε σε.1 you
62:4
אַ֤ךְ ʔˈaḵ אַךְ only
מִ mi מִן from
שְּׂאֵתֹ֨ו׀ śśᵊʔēṯˌô שְׂאֵת uprising
יָעֲצ֣וּ yāʕᵃṣˈû יעץ advise
לְ lᵊ לְ to
הַדִּיחַ֮ haddîˌₐḥ נדח wield
יִרְצ֪וּ yirṣˈû רצה like
כָ֫זָ֥ב ḵˈāzˌāv כָּזָב lie
בְּ bᵊ בְּ in
פִ֥יו fˌiʸw פֶּה mouth
יְבָרֵ֑כוּ yᵊvārˈēḵû ברך bless
וּ֝ ˈû וְ and
בְ vᵊ בְּ in
קִרְבָּ֗ם qirbˈām קֶרֶב interior
יְקַלְלוּ־ yᵊqallû- קלל be slight
סֶֽלָה׃ sˈelā סֶלָה sela
62:4. melior est enim misericordia tua quam vitae labia mea laudabunt te
For thy mercy is better than lives: thee my lips will praise.
3. For thy lovingkindness is better than life; my lips shall praise thee.
62:4. They only consult to cast [him] down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah.
62:4. So, truly, they intended to reject my price. I ran in thirst. They blessed with their mouth and cursed with their heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6. "Ибо милость Твоя лучше, нежели жизнь". Давид предпочитает милость к нему Бога жизни вне ее. Под милостью, как общеупотребительно в Библии, разумеются духовные блага, напр., чистота совести, религиозная настроенность, близость к Богу и т. п. В данном выражении проводится та мысль, что Давид предпочел бы близость к Богу, возможность тесного единения с Ним в молитве при скинии, пред жизнью, полною всяких внешних удобств, но лишенной этого блага, общения с Богом.

За дарование такой милости Давид будет восхвалять Господа во всю жизнь, при этом его радость будет настолько же глубока и высока, как ценна жертва, когда закалывают животных здоровых и откормленных ("туком и елеем").
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3 Because thy lovingkindness is better than life, my lips shall praise thee. 4 Thus will I bless thee while I live: I will lift up my hands in thy name. 5 My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips: 6 When I remember thee upon my bed, and meditate on thee in the night watches.
How soon are David's complaints and prayers turned into praises and thanksgivings! After two verses that express his desire in seeking God, here are some that express his joy and satisfaction in having found him. Faithful prayers may quickly be turned into joyful praises, if it be not our own fault. Let the hearts of those rejoice that seek the Lord (Ps. cv. 3), and let them praise him for working those desires in them, and giving them assurance that he will satisfy them. David was now in a wilderness, and yet had his heart much enlarged in blessing God. Even in affliction we need not want matter for praise, if we have but a heart to it. Observe,
I. What David will praise God for (v. 3): Because thy lovingkindness is better than life, than lives, life and all the comforts of life, life in its best estate, long life and prosperity. God's lovingkindness is in itself, and in the account of all the saints, better than life. It is our spiritual life, and that is better than temporal life, Ps. xxx. 5. It is better, a thousand times, to die in God's favour than to live under his wrath. David in the wilderness finds, by comfortable experience, that God's lovingkindness is better than life; and therefore (says he) my lips shall praise thee. Note, Those that have their hearts refreshed with the tokens of God's favour ought to have them enlarged in his praises. A great deal of reason we have to bless God that we have better provisions and better possessions than the wealth of this world can afford us, and that in the service of God, and in communion with him, we have better employments and better enjoyments than we can have in the business and converse of this world.
II. How he will praise God, and how long, v. 4. He resolves to live a life of thankfulness to God and dependence on him. Observe, 1. His manner of blessing God: "Thus will I bless thee, thus as I have now begun; the present devout affections shall not pass away, like the morning cloud, but shine more and more, like the morning sun." Or, "I will bless thee with the same earnestness and fervency with which I have prayed to thee." 2. His continuance and perseverance therein: I will bless thee while I live. Note, Praising God must be the work of our whole lives; we must always retain a grateful sense of his former favours and repeat our thanksgivings for them. We must every day give thanks to him for the benefits with which we are daily loaded. We must in every thing give thanks, and not be put out of frame for this duty by any of the afflictions of this present time. Whatever days we live to see, how dark and cloudy soever, though the days come of which we say, We have no pleasure in them, yet still every day must be a thanksgiving-day, even to our dying-day. In this work we must spend our time because in this work we hope to spend a blessed eternity. 3. His constant regard to God upon all occasions, which should accompany his praises of him: I will lift up my hands in thy name. We must have an eye to God's name (to all that by which he has made himself known) in all our prayers and praises, which we are taught to begin with,--Hallowed be thy name, and to conclude with,--Thine is the glory. This we must have an eye to in our work and warfare; we must lift up our hands to our duty and against our special enemies in God's name, that is, in the strength of his Spirit and grace, Ps. lxxi. 16; Zech. x. 12. We must make all our vows in God's name; to him we must engage ourselves and in a dependence upon his grace. And when we lift up the hands that hang down, in comfort and joy, it must be in God's name; from him our comforts must be fetched, and to him they must be devoted. In thee do we boast all the day long.
III. With what pleasure and delight he would praise God, v. 5. 1. With inward complacency: My soul shall be satisfied as with marrow and fatness, not only as with bread, which is nourishing, but as with marrow, which is pleasant and delicious, Isa. xxv. 6. David hopes he shall return again to the enjoyment of God's ordinances, and then he shall thus be satisfied, and the more for his having been for a time under restraint. Or, if not, yet in God's loving kindness, and in conversing with him in solitude, he shall be thus satisfied. Note, There is that in a gracious God, and in communion with him, which gives abundant satisfaction to a gracious soul, Ps. xxxvi. 8; lxv. 4. And there is that in a gracious soul which takes abundant satisfaction in God and communion with him. The saints have a contentment with God; they desire no more than his favour to make them happy: and they have a transcendent complacency in God, in comparison with which all the delights of sense are sapless and without relish, as puddle-water in comparison with the wine of this consolation. 2. With outward expressions of this satisfaction; he will praise God with joyful lips. He will praise him, (1.) Openly. His mouth and lips shall praise God. When with the heart man believes and is thankful, with the mouth confession must be made of both, to the glory of God; not that the performances of the mouth are accepted without the heart (Matt. xv. 8), but out of the abundance of the heart the mouth must speak (Ps. xlv. 1), both for the exciting of our own devout affections and for the edification of others. (2.) Cheerfully. We must praise God with joyful lips; we must address ourselves to that and other duties of religion with great cheerfulness, and speak forth the praises of God from a principle of holy joy. Praising lips must be joyful lips.
IV. How he would entertain himself with thoughts of God when he was most retired (v. 6): I will praise thee when I remember thee upon my bed. We must praise God upon every remembrance of him. Now that David was shut out from public ordinances he abounded the more in secret communion with God, and so did something towards making up his loss. Observe here, 1. How David employed himself in thinking of God. God was in all his thoughts, which is the reverse of the wicked man's character, Ps. x. 4. The thoughts of God were ready to him: "I remember thee; that is, when I go to think, I find thee at my right hand, present to my mind." This subject should first offer itself, as that which we cannot forget or overlook. And they were fixed in him: "I meditate on thee." Thoughts of God must not be transient thoughts, passing through the mind, but abiding thoughts, dwelling in the mind. 2. When David employed himself thus--upon his bed and in the night-watches. David was now wandering and unsettled, but, wherever he came, he brought his religion along with him. Upon my beds (so some); being hunted by Saul, he seldom lay two nights together in the same bed; but wherever he lay, if, as Jacob, upon the cold ground and with a stone for his pillow, good thoughts of God lay down with him. David was so full of business all day, shifting for his own safety, that he had scarcely leisure to apply himself solemnly to religious exercises, and therefore, rather than want time for them, he denied himself his necessary sleep. He was now in continual peril of his life, so that we may suppose care and fear many a time held his eyes waking and gave him wearisome nights; but then he entertained and comforted himself with thoughts of God. Sometimes we find David in tears upon his bed (Ps. vi. 6), but thus he wiped away his tears. When sleep departs from our eyes (through pain, or sickness of body, or any disturbance in the mind) our souls, by remembering God, may be at ease, and repose themselves. Perhaps an hour's pious meditation will do us more good than an hour's sleep would have done. See Ps. xvi. 7; xvii. 3; iv. 4; cxix. 62. There were night-watches kept in the tabernacle for praising God (Ps. cxxxiv. 1), in which, probably, David, when he had liberty, joined with the Levites; and now that he could not keep place with them he kept time with them, and wished himself among them.
Adam Clarke: Commentary on the Bible - 1831
63:4: I will lift up my hands in thy name - I will take God for my portion. I will dedicate myself to him, and will take him to witness that I am upright in what I profess and do. Pious Jews, in every place of their dispersion, in all their prayers, praises, contracts, etc., stretched out their hands towards Jerusalem, where the true God had his temple, and where he manifested his presence.
Albert Barnes: Notes on the Bible - 1834
63:4: Thus will I bless thee while I live - In my life; or, as long as life lasts, will I praise thee. The word "thus" refers to the sentiment in the pRev_ious verse, meaning that as the result of his deep sense of the value of the loving kindness of God, he would praise him through all the remainder of his life, or would never cease to praise him. A true purpose of serving God embraces the whole of this life, and the whole of eternity. He who loves God, and who has any proper sense of his mercy, does not anticipate a time when he will cease to praise and bless him, or when he will have any desire or wish not to be engaged in his service.
I will lift up my hands in thy name - In solemn prayer and praise. See the notes at Psa 28:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:4: Thus: Psa 104:33, Psa 145:1-3, Psa 146:1, Psa 146:2
I will lift: Psa 134:2; 1Kings 8:22-66; Hab 3:10
Carl Friedrich Keil and Franz Delitzsch
63:4
This strophe again takes up the כּן (Ps 63:3): thus ardently longing, for all time to come also, is he set towards God, with such fervent longing after God will he bless Him in his life, i.e., entirely filling up his life therewith (בּחיּי as in Ps 104:33; Ps 146:2; cf. Baruch 4:20, ἐν ταῖς ἡμέραις μου), and in His name, i.e., invoking it and appealing to it, will he lift up his hands in prayer. The being occupied with God makes him, even though as now in the desert he is obliged to suffer bodily hunger, satisfied and cheerful like the fattest and most marrowy food: velut adipe et pinguedine satiatur anima mea. From Lev 3:17; Lev 7:25, Grussetius and Frisch infer that spiritualies epulae are meant. And certainly the poet cannot have had the sacrificial feasts (Hupfeld) in his mind; for the חלב of the shelamim is put upon the altar, and is removed from the part to be eaten. Moreover, however, even the Tra does not bind itself in its expression to the letter of that prohibition of the fat of animals, vid., Deut 32:14, cf. Jer 31:14. So here also the expression "with marrow and fat" is the designation of a feast prepared from well-fed, noble beasts. He feels himself satisfied in his inmost nature just as after a feast of the most nourishing and dainty meats, and with lips of jubilant songs (accus. instrum. according to Ges. 138, rem. 3), i.e., with lips jubilant and attuned to song, shall his mouth sing praise. What now follows in Ps 63:7 we no longer, as formerly, take as a protasis subsequently introduced (like Is 5:4.): "when I remembered...meditated upon Thee," but so that Ps 63:7 is the protasis and Ps 63:7 the apodosis, cf. Ps 21:12; Job 9:16 (Hitzig): When I remember Thee (meminerim, Ew. 355, b) upon my bed (stratis meis, as in Ps 132:3; Gen 49:4, cf. 1Chron 5:1) - says he now as the twilight watch is passing gradually into the morning - I meditate upon Thee in the night-watches (Symmachus, καθ ̓ ἑκάστην φυλακήν), or during, throughout the night-watches (like בּחיּי in Ps 63:5); i.e., it is no passing remembrance, but it so holds me that I pass a great part of the night absorbed in meditation on Thee. He has no lack of matter for his meditation; for God has become a help (auxilio, vid., on Ps 3:3) to him: He has rescued him in this wilderness, and, well concealed under the shadow of His wings (vid., on Ps 17:8; Ps 36:8; Ps 57:2), which affords him a cool retreat in the heat of conflict and protection against his persecutors, he is able to exult (ארנּן, the potential). Between himself and God there subsists a reciprocal relationship of active love. According to the schema of the crosswise position of words (Chiasmus), אחריך and בּי intentionally jostle close against one another: he depends upon God, following close behind Him, i.e., following Him everywhere and not leaving Him when He wishes to avoid him; and on the other side God's right hand holds him fast, not letting him go, not abandoning him to his foes.
John Gill
63:4 Thus will I bless thee while I live,.... With his whole heart and soul, as he had sought after him, and as under a sense of his lovingkindness; and as he now praised him with his lips, so he determined to do as long as he had life and being; by proclaiming his blessedness, by ascribing blessing and honour to him, and by giving him the glory of all mercies temporal and spiritual;
I will lift up my hands in thy name; not against his enemies, against those that fought against him, as Kimchi and Ben Melech interpret it, but unto God in heaven; and that not as a gesture used in swearing, but either in blessing, as Aben Ezra observes; so the high priest lifted up his hands when he blessed the people; or in prayer, or in both, so Jarchi's note is, to pray and to praise; See Gill on Ps 28:2. The Targum is,
"in the name of thy Word I will spread out my hands in prayer for the world to come;''
that is, in the name of the Messiah, the essential Word, in whose name prayer is to be made, and whereby it becomes prevalent and successful; see Jn 14:13. This is a prayer gesture; See Gill on Ps 28:2.
Robert Jamieson, A. R. Fausset and David Brown
63:4 Thus--literally, "Truly."
will I bless--praise Thee (Ps 34:1).
lift up my hands--in worship (compare Ps 28:2).
in thy name--in praise of Thy perfections.
62:562:5: Այսպէս օրհնեցի՛ց զքեզ ՚ի կեանս իմ, եւ յանուն քո համբարձից զձեռս իմ։
5 Այսպէս իմ կեանքում քեզ պիտի օրհնեմ եւ քո անունով ձեռքս բարձրացնեմ:
4 Այսպէս պիտի օրհնեմ քեզ իմ կեանքիս ընթացքին, Քու անունովդ ձեռքերս վեր պիտի վերցնեմ։
Այսպէս օրհնեցից զքեզ ի կեանս իմ, եւ յանուն քո համբարձից զձեռս իմ:

62:5: Այսպէս օրհնեցի՛ց զքեզ ՚ի կեանս իմ, եւ յանուն քո համբարձից զձեռս իմ։
5 Այսպէս իմ կեանքում քեզ պիտի օրհնեմ եւ քո անունով ձեռքս բարձրացնեմ:
4 Այսպէս պիտի օրհնեմ քեզ իմ կեանքիս ընթացքին, Քու անունովդ ձեռքերս վեր պիտի վերցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
62:462:5 Так благословлю Тебя в жизни моей; во имя Твое вознесу руки мои.
62:5 οὕτως ουτως so; this way εὐλογήσω ευλογεω commend; acclaim σε σε.1 you ἐν εν in τῇ ο the ζωῇ ζωη life; vitality μου μου of me; mine ἐν εν in τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your ἀρῶ αιρω lift; remove τὰς ο the χεῖράς χειρ hand μου μου of me; mine
62:5 אַ֣ךְ ʔˈaḵ אַךְ only לֵ֭ ˈlē לְ to אלֹהִים ʔlōhîm אֱלֹהִים god(s) דֹּ֣ומִּי dˈômmî דמם rest נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul כִּי־ kî- כִּי that מִ֝מֶּ֗נּוּ ˈmimmˈennû מִן from תִּקְוָתִֽי׃ tiqwāṯˈî תִּקְוָה hope
62:5. sic benedicam tibi in vita mea in nomine tuo levabo manus measThus will I bless thee all my life long: and in thy name I will lift up my hands.
4. So will I bless thee while I live: I will lift up my hands in thy name.
62:5. My soul, wait thou only upon God; for my expectation [is] from him.
62:5. Yet, truly, my soul will be subject to God. For from him is my patience.
Thus will I bless thee while I live: I will lift up my hands in thy name:

62:5 Так благословлю Тебя в жизни моей; во имя Твое вознесу руки мои.
62:5
οὕτως ουτως so; this way
εὐλογήσω ευλογεω commend; acclaim
σε σε.1 you
ἐν εν in
τῇ ο the
ζωῇ ζωη life; vitality
μου μου of me; mine
ἐν εν in
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
ἀρῶ αιρω lift; remove
τὰς ο the
χεῖράς χειρ hand
μου μου of me; mine
62:5
אַ֣ךְ ʔˈaḵ אַךְ only
לֵ֭ ˈlē לְ to
אלֹהִים ʔlōhîm אֱלֹהִים god(s)
דֹּ֣ומִּי dˈômmî דמם rest
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
כִּי־ kî- כִּי that
מִ֝מֶּ֗נּוּ ˈmimmˈennû מִן from
תִּקְוָתִֽי׃ tiqwāṯˈî תִּקְוָה hope
62:5. sic benedicam tibi in vita mea in nomine tuo levabo manus meas
Thus will I bless thee all my life long: and in thy name I will lift up my hands.
62:5. My soul, wait thou only upon God; for my expectation [is] from him.
62:5. Yet, truly, my soul will be subject to God. For from him is my patience.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
63:5: My soul shall be satisfied - I shall have, in the true worshipping of thee, as complete a sensation of spiritual sufficiency and happiness, so that no desire shall be left unsatisfied, as any man can have who enjoys health of body, and a fullness of all the necessaries, conveniences, and comforts of life.
Albert Barnes: Notes on the Bible - 1834
63:5: My soul shall be satisfied - See the notes at Psa 36:8. The idea is, that his soul now longed for the service of God as one who is hungry longs for food, or as one who is thirsty longs for drink; and that the time would come when this longing desire would be satisfied. He would engage in the service of God as he desired to do; he would be permitted to enjoy that service without interruption.
As with marrow and fatness - See the notes at Psa 36:8. The words here employed denote rich food; and the comparison is between the pleasure of serving God, and the satisfaction derived from food when one is hungry. It is not uncommon to compare the pleasures of religion with a feast or banquet. Compare Isa 25:6.
And my mouth shall praise thee with joyful lips - Lips full of joy; or, which give utterance to the joy of the heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:5: my soul: Psa 17:15, Psa 36:7-9, Psa 65:4, Psa 104:34; Sol 1:4; Isa 25:6; Jer 31:4
marrow: Heb. fatness
with joyful: Psa 43:4, Psa 71:23, Psa 118:14, Psa 118:15, Psa 135:3, Psa 149:1-3; Ezr 3:11-13; Rev 19:5-7
Geneva 1599
63:5 My soul shall be satisfied as [with] (d) marrow and fatness; and my mouth shall praise [thee] with joyful lips:
(d) The remembrance of your favour is more sweet to me than all the pleasures and dainties of the world.
John Gill
63:5 My soul shall be satisfied as with marrow and fatness,.... When he should return to the house of the Lord, and partake of the provisions of it, called the fatness of his house; see Gill on Ps 36:8. The phrase denotes the abundance of spiritual refreshment and delight in the word and ordinances, and the great satisfaction had in them; and may have some regard to benefits arising from prayer, as well as other ordinances. Fat was not to be eaten under the legal dispensation, and therefore not to be literally taken; but in the typical and spiritual sense which David understood, and therefore respects that, or otherwise he would speak contrary to the law of God: he refers to those spiritual good things which they typified, and give spiritual pleasure and satisfaction;
and my mouth shall praise thee with joyful lips; such a full meal, such a rich entertainment, calls for abundant thankfulness; which is here signified by the mouth praising the Lord, and doing this with lips of shouting, expressions of joy, songs of praise, jubilee songs. The allusion is to the use of music and singing at festivals; see Is 5:12.
John Wesley
63:5 Satisfied - When thou shalt fulfil my earnest desire of enjoying thee in the sanctuary.
Robert Jamieson, A. R. Fausset and David Brown
63:5 Full spiritual blessings satisfy his desires, and acts of praise fill his thoughts and time.
62:662:6: Որպէս ՚ի ճարպոյ պարարտութենէ լցցի անձն իմ, շրթունք իմ ցնծութեամբ օրհնեսցէ զքեզ բերան իմ[7029]։ [7029] Ոմանք.Եւ շրթամբք ցնծութեամբ։
6 Ասես պարարտ ճարպով պիտի յագենայ իմ հոգին, եւ բերանս ցնծալից շրթունքներով քե՛զ պիտի օրհնի:
5 Իբր թէ ճարպով ու պարարտութիւնով պիտի կշտանայ իմ անձս Ու ցնծութեան շրթունքներով պիտի գովէ քեզ իմ բերանս։
Որպէս ի ճարպոյ պարարտութենէ լցցի անձն իմ, շրթամբք ցնծութեան օրհնեսցէ զքեզ բերան իմ:

62:6: Որպէս ՚ի ճարպոյ պարարտութենէ լցցի անձն իմ, շրթունք իմ ցնծութեամբ օրհնեսցէ զքեզ բերան իմ[7029]։
[7029] Ոմանք.Եւ շրթամբք ցնծութեամբ։
6 Ասես պարարտ ճարպով պիտի յագենայ իմ հոգին, եւ բերանս ցնծալից շրթունքներով քե՛զ պիտի օրհնի:
5 Իբր թէ ճարպով ու պարարտութիւնով պիտի կշտանայ իմ անձս Ու ցնծութեան շրթունքներով պիտի գովէ քեզ իմ բերանս։
zohrab-1805▾ eastern-1994▾ western am▾
62:562:6 Как туком и елеем насыщается душа моя, и радостным гласом восхваляют Тебя уста мои,
62:6 ὡσεὶ ωσει as if; about στέατος στεαρ and; even πιότητος πιοτης fatness ἐμπλησθείη εμπιπλημι fill in; fill up ἡ ο the ψυχή ψυχη soul μου μου of me; mine καὶ και and; even χείλη χειλος lip; shore ἀγαλλιάσεως αγαλλιασις exultation; joyfulness αἰνέσει αινεω sing praise τὸ ο the στόμα στομα mouth; edge μου μου of me; mine
62:6 אַךְ־ ʔaḵ- אַךְ only ה֣וּא hˈû הוּא he צ֭וּרִי ˈṣûrî צוּר rock וִֽ wˈi וְ and ישׁוּעָתִ֑י yšûʕāṯˈî יְשׁוּעָה salvation מִ֝שְׂגַּבִּ֗י ˈmiśgabbˈî מִשְׂגָּב secure height לֹ֣א lˈō לֹא not אֶמֹּֽוט׃ ʔemmˈôṭ מוט totter
62:6. quasi adipe et pinguidine implebitur anima mea et labiis laudantibus canet os meumLet my soul be filled as with marrow and fatness: and my mouth shall praise thee with joyful lips.
5. My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips;
62:6. He only [is] my rock and my salvation: [he is] my defence; I shall not be moved.
62:6. For he is my God and my Savior. He is my helper; I will not be expelled.
My soul shall be satisfied as [with] marrow and fatness; and my mouth shall praise [thee] with joyful lips:

62:6 Как туком и елеем насыщается душа моя, и радостным гласом восхваляют Тебя уста мои,
62:6
ὡσεὶ ωσει as if; about
στέατος στεαρ and; even
πιότητος πιοτης fatness
ἐμπλησθείη εμπιπλημι fill in; fill up
ο the
ψυχή ψυχη soul
μου μου of me; mine
καὶ και and; even
χείλη χειλος lip; shore
ἀγαλλιάσεως αγαλλιασις exultation; joyfulness
αἰνέσει αινεω sing praise
τὸ ο the
στόμα στομα mouth; edge
μου μου of me; mine
62:6
אַךְ־ ʔaḵ- אַךְ only
ה֣וּא hˈû הוּא he
צ֭וּרִי ˈṣûrî צוּר rock
וִֽ wˈi וְ and
ישׁוּעָתִ֑י yšûʕāṯˈî יְשׁוּעָה salvation
מִ֝שְׂגַּבִּ֗י ˈmiśgabbˈî מִשְׂגָּב secure height
לֹ֣א lˈō לֹא not
אֶמֹּֽוט׃ ʔemmˈôṭ מוט totter
62:6. quasi adipe et pinguidine implebitur anima mea et labiis laudantibus canet os meum
Let my soul be filled as with marrow and fatness: and my mouth shall praise thee with joyful lips.
5. My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips;
62:6. He only [is] my rock and my salvation: [he is] my defence; I shall not be moved.
62:6. For he is my God and my Savior. He is my helper; I will not be expelled.
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Adam Clarke: Commentary on the Bible - 1831
63:6: When I remember thee upon my bed - I will lie down in thy fear and love; that I may sleep soundly under thy protection, and awake with a sense of thy presence and approbation; and when I awake in the night watches, or be awakened by them, I will spend the waking moments in meditation upon thee.
Albert Barnes: Notes on the Bible - 1834
63:6: When I remember thee upon my bed - See the notes at Psa 42:8. That is, when I lie down at night; when I compose myself to sleep. Nothing can be more proper than that our last thoughts, as we sink into quiet slumber, should be of God; of his being, his character, his mercy, his loving-kindness; of the dealings of his providence, and the manifestations of his grace toward us, during the day; and nothing is better suited to compose the mind to rest, and to induce quiet and gentle slumber, than the calmness of soul which arises from the idea of an Infinite God, and from confidence in him. Often when restless on our beds - when nothing else will lull the body to rest, the thought of God - the contemplation of his greatness, his mercy, and his love - the sweet sense of an assurance of his favor will soothe us, and cause us to sink into gentle repose. So it may be - so it will be - when we are about to sleep the long sleep of death, for then the most appropriate thoughts - the thoughts that will best prepare us for that long sleep - will be thoughts of God.
And meditate on thee in the night-watches - See the notes at Psa 1:2. The word watches here refers to the ancient divisions of the night for municipal or military purposes - periods of the night assigned to different persons to keep watch around a camp or city. The most common division of the night was into three parts, though the arrangement varied at different times. See Mat 14:25; Luk 12:38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:6: Psa 42:8, Psa 77:4-6, Psa 119:55, Psa 119:147, Psa 119:148, Psa 139:17, Psa 139:18, Psa 149:5; Sol 3:1, Sol 3:2, Sol 5:2; Lam 2:19
John Gill
63:6 When I remember thee upon my bed,.... Or "beds" (q); seeing he lay in many, as Kimchi observes, being obliged to flee from place to place. The sense is, that when he was on his bed in the night season, when alone, and free from worldly cares and fatigues, and called to mind the love of God to him, the past experience of his kindness, his promises to hits, and the fulfilment of them: that he should then be delightfully entertained, abundantly satisfied, slid his mouth be filled with songs of praise;
and meditate on thee in the night watches; which the Jewish writers on the text say were three, as they were with the Jews, but with the Romans four; See Gill on Mt 14:25; and the night, in the times of Homer (r), was divided into three parts: the night season is a very proper one for meditation on the perfections, providences, promises, word and works of God; and which is very delightful and profitable, when attended with the presence, Spirit, and grace of God. The Targum is,
"in the watches I will meditate on thy word.''
(q) "stratis meis", Pagninus, Montanus, Piscator, Cocceius; so Junius & Tremellius, Ainsworth. (r) Iliad. 10. v. 252, 253.
Robert Jamieson, A. R. Fausset and David Brown
63:6 night--as well as day. Past favors assure him of future, and hence he presses earnestly near to God, whose power sustains him (Ps 17:8; Ps 60:5).
62:762:7: Զի թէ յիշէի զքեզ յանկողնի իմում, ընդ առաւօտս կանխեալ խօսէի ընդ քեզ։
7 Երբ քեզ յիշում էի իմ անկողնում, առաւօտեան կանուխ խօսում էի քեզ հետ:
6 Անկողնիս վրայ քեզ կը յիշեմ, Գիշերուան պահերուն մէջ քու վրայովդ կը մտածեմ.
Զի թէ յիշէի զքեզ յանկողնի իմում, ընդ առաւօտս կանխեալ խօսէի ընդ քեզ:

62:7: Զի թէ յիշէի զքեզ յանկողնի իմում, ընդ առաւօտս կանխեալ խօսէի ընդ քեզ։
7 Երբ քեզ յիշում էի իմ անկողնում, առաւօտեան կանուխ խօսում էի քեզ հետ:
6 Անկողնիս վրայ քեզ կը յիշեմ, Գիշերուան պահերուն մէջ քու վրայովդ կը մտածեմ.
zohrab-1805▾ eastern-1994▾ western am▾
62:662:7 когда я вспоминаю о Тебе на постели моей, размышляю о Тебе в {ночные} стражи,
62:7 εἰ ει if; whether ἐμνημόνευόν μνημονευω remember σου σου of you; your ἐπὶ επι in; on τῆς ο the στρωμνῆς στρωμνη of me; mine ἐν εν in τοῖς ο the ὄρθροις ορθρος dawn ἐμελέτων μελεταω concerned with εἰς εις into; for σέ σε.1 you
62:7 עַל־ ʕal- עַל upon אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) יִשְׁעִ֣י yišʕˈî יֵשַׁע help וּ û וְ and כְבֹודִ֑י ḵᵊvôḏˈî כָּבֹוד weight צוּר־ ṣûr- צוּר rock עֻזִּ֥י ʕuzzˌî עֹז protection מַ֝חְסִ֗י ˈmaḥsˈî מַחְסֶה refuge בֵּֽ bˈē בְּ in אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
62:7. recordans tui in cubili meo per singulas vigilias meditabor tibiIf I have remembered thee upon my bed, I will meditate on thee in the morning:
6. When I remember thee upon my bed, meditate on thee in the night watches.
62:7. In God [is] my salvation and my glory: the rock of my strength, [and] my refuge, [is] in God.
62:7. In God is my salvation and my glory. He is the God of my help, and my hope is in God.
When I remember thee upon my bed, [and] meditate on thee in the [night] watches:

62:7 когда я вспоминаю о Тебе на постели моей, размышляю о Тебе в {ночные} стражи,
62:7
εἰ ει if; whether
ἐμνημόνευόν μνημονευω remember
σου σου of you; your
ἐπὶ επι in; on
τῆς ο the
στρωμνῆς στρωμνη of me; mine
ἐν εν in
τοῖς ο the
ὄρθροις ορθρος dawn
ἐμελέτων μελεταω concerned with
εἰς εις into; for
σέ σε.1 you
62:7
עַל־ ʕal- עַל upon
אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s)
יִשְׁעִ֣י yišʕˈî יֵשַׁע help
וּ û וְ and
כְבֹודִ֑י ḵᵊvôḏˈî כָּבֹוד weight
צוּר־ ṣûr- צוּר rock
עֻזִּ֥י ʕuzzˌî עֹז protection
מַ֝חְסִ֗י ˈmaḥsˈî מַחְסֶה refuge
בֵּֽ bˈē בְּ in
אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
62:7. recordans tui in cubili meo per singulas vigilias meditabor tibi
If I have remembered thee upon my bed, I will meditate on thee in the morning:
6. When I remember thee upon my bed, meditate on thee in the night watches.
62:7. In God [is] my salvation and my glory: the rock of my strength, [and] my refuge, [is] in God.
62:7. In God is my salvation and my glory. He is the God of my help, and my hope is in God.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7:-8. Из своей предшествующей жизни Давид знает, что Господь постоянно ему покровительствовал, и об этих случаях Его к себе помощи он постоянно вспоминает ночью ("на постели") и во время "стражи", которая продолжалась до наступления дня, т. е. Давид вспоминает и ночью, и утром. Можно здесь допустить и то понимание, что Давид имел обыкновение как утром, так и отходя ко сну "поучаться закону" т. е. читать или вспоминать закон, заповеди Бога.
Adam Clarke: Commentary on the Bible - 1831
63:7: Therefore in the shadow of thy wings - I will get into the very secret of thy presence, into the holy of holies, to the mercy-seat, over which the cherubs extend their wings. If the psalmist does not allude to the overshadowing of the mercy-seat by the extended wings of the cherubim, he may have in view, as a metaphor, the young of fowls, seeking shelter, protection, and warmth under the wings of their mothers. See the same metaphor, Psa 61:4 (note). When a bird of prey appears, the chickens will, by natural instinct, run under the wings of their mothers for protection.
The old Psalter translates, And in hiling of thi wenges I sall joy. The paraphrase is curious. "Thou art my helper, in perels; and I can joy in gode dedes in thi hiling, (covering), for I am thi bride, (bird), and if thou hil (cover) me noght, the glede (kite) will rawis me, (carry me away.")
Albert Barnes: Notes on the Bible - 1834
63:7: Because thou hast been my help - Because thou hast interposed to defend me in danger. The idea is, that he had experienced the divine interposition in times of danger, and that this was a reason why he should still confide in God. The argument is, that God's mercy and favor in the past is a reason why we should confide in him in time to come.
Therefore in the shadow of thy wings will I rejoice - Under the shadow or protection of thy wings will I feel safe. See the notes at Psa 17:8. Compare Psa 36:7; Psa 57:1; Psa 61:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:7: Because: Psa 54:3, Psa 54:4
therefore: Psa 5:11, Psa 21:1, Psa 57:1, Psa 61:4; Sa1 17:37; Co2 1:10
John Gill
63:7 Because thou hast been my help,.... Or, "that thou hast been my help" (s); and so the words may be considered as the subject of his meditation in the night watches, at least as a part of it; and as what gave him a great deal of pleasure to reflect upon, how the Lord had been in times past a present help to him in time of trouble;
therefore in the shadow of thy wings will I rejoice; meaning under the protecting power of God, where he knew he was safe, and therefore had reason to rejoice. The allusion is to the chirping of chickens under the wing of the hen; see Ps 57:1. The Targum is,
"in the shadow of thy Shechinah will I rejoice;''
referring it may be to the Shechinah, or presence of God, between the cherubim, whose wings overshadowed the mercy seat.
(s) "quod", Musculus, Gejerus, Michaelis; so Ainsworth.
62:862:8: Զի եղեր իմ օգնական, ՚ի հովանի թեւոց քոց ցնծացայց։
8 Քանի որ դո՛ւ եղար իմ օգնականը, քո թեւերի հովանու տակ ես պիտի ցնծամ:
7 Վասն զի ինծի օգնական եղար Ու քու թեւերուդ հովանաւորութեանը տակ պիտի ցնծամ։
Զի եղեր իմ օգնական, ի հովանի թեւոց քոց ցնծացայց:

62:8: Զի եղեր իմ օգնական, ՚ի հովանի թեւոց քոց ցնծացայց։
8 Քանի որ դո՛ւ եղար իմ օգնականը, քո թեւերի հովանու տակ ես պիտի ցնծամ:
7 Վասն զի ինծի օգնական եղար Ու քու թեւերուդ հովանաւորութեանը տակ պիտի ցնծամ։
zohrab-1805▾ eastern-1994▾ western am▾
62:762:8 ибо Ты помощь моя, и в тени крыл Твоих я возрадуюсь;
62:8 ὅτι οτι since; that ἐγενήθης γινομαι happen; become βοηθός βοηθος helper μου μου of me; mine καὶ και and; even ἐν εν in τῇ ο the σκέπῃ σκεπης the πτερύγων πτερυξ wing σου σου of you; your ἀγαλλιάσομαι αγαλλιαω jump for joy
62:8 בִּטְח֘וּ biṭḥˈû בטח trust בֹ֤ו vˈô בְּ in בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole עֵ֨ת׀ ʕˌēṯ עֵת time עָ֗ם ʕˈām עַם people שִׁפְכֽוּ־ šifᵊḵˈû- שׁפך pour לְ lᵊ לְ to פָנָ֥יו fānˌāʸw פָּנֶה face לְבַבְכֶ֑ם lᵊvavᵊḵˈem לֵבָב heart אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) מַחֲסֶה־ maḥᵃseh- מַחְסֶה refuge לָּ֣נוּ llˈānû לְ to סֶֽלָה׃ sˈelā סֶלָה sela
62:8. quia fuisti auxilium meum in umbra alarum tuarum laudaboBecause thou hast been my helper. And I will rejoice under the covert of thy wings:
7. For thou hast been my help, and in the shadow of thy wings will I rejoice.
62:8. Trust in him at all times; ye people, pour out your heart before him: God [is] a refuge for us. Selah.
62:8. All peoples gathered together: trust in him. Pour out your hearts in his sight. God is our helper for eternity.
Because thou hast been my help, therefore in the shadow of thy wings will I rejoice:

62:8 ибо Ты помощь моя, и в тени крыл Твоих я возрадуюсь;
62:8
ὅτι οτι since; that
ἐγενήθης γινομαι happen; become
βοηθός βοηθος helper
μου μου of me; mine
καὶ και and; even
ἐν εν in
τῇ ο the
σκέπῃ σκεπης the
πτερύγων πτερυξ wing
σου σου of you; your
ἀγαλλιάσομαι αγαλλιαω jump for joy
62:8
בִּטְח֘וּ biṭḥˈû בטח trust
בֹ֤ו vˈô בְּ in
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
עֵ֨ת׀ ʕˌēṯ עֵת time
עָ֗ם ʕˈām עַם people
שִׁפְכֽוּ־ šifᵊḵˈû- שׁפך pour
לְ lᵊ לְ to
פָנָ֥יו fānˌāʸw פָּנֶה face
לְבַבְכֶ֑ם lᵊvavᵊḵˈem לֵבָב heart
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
מַחֲסֶה־ maḥᵃseh- מַחְסֶה refuge
לָּ֣נוּ llˈānû לְ to
סֶֽלָה׃ sˈelā סֶלָה sela
62:8. quia fuisti auxilium meum in umbra alarum tuarum laudabo
Because thou hast been my helper. And I will rejoice under the covert of thy wings:
7. For thou hast been my help, and in the shadow of thy wings will I rejoice.
62:8. Trust in him at all times; ye people, pour out your heart before him: God [is] a refuge for us. Selah.
62:8. All peoples gathered together: trust in him. Pour out your hearts in his sight. God is our helper for eternity.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Because thou hast been my help, therefore in the shadow of thy wings will I rejoice. 8 My soul followeth hard after thee: thy right hand upholdeth me. 9 But those that seek my soul, to destroy it, shall go into the lower parts of the earth. 10 They shall fall by the sword: they shall be a portion for foxes. 11 But the king shall rejoice in God; every one that sweareth by him shall glory: but the mouth of them that speak lies shall be stopped.
David, having expressed his desires towards God and his praises of him, here expresses his confidence in him and his joyful expectations from him (v. 7): In the shadow of thy wings I will rejoice, alluding either to the wings of the cherubim stretched out over the ark of the covenant, between which God is said to dwell ("I will rejoice in thy oracles, and in covenant and communion with thee"), or to the wings of a fowl, under which the helpless young ones have shelter, as the eagle's young ones (Exod. xix. 4, Deut. xxxii. 11), which speaks the divine power, and the young ones of the common hen (Matt. xxiii. 37), which speaks more of divine tenderness. It is a phrase often used in the psalms (Ps. xvii. 8; xxxvi. 7; lvii. 1; lxi. 4; xci. 4), and no where else in this sense, except Ruth ii. 12, where Ruth, when she became a proselyte, is said to trust under the wings of the God of Israel. It is our duty to rejoice in the shadow of God's wings, which denotes our recourse to him by faith and prayer, as naturally as the chickens, when they are cold or frightened, run by instinct under the wings of the hen. It intimates also our reliance upon him as able and ready to help us and our refreshment and satisfaction in his care and protection. Having committed ourselves to God, we must be easy and pleased, and quiet from the fear of evil. Now let us see further,
I. What were the supports and encouragements of David's confidence in God. Two things were as props to that hope which the word of God was the only foundation of:--
1. His former experiences of God's power in relieving him: "Because thou hast been my help when other helps and helpers failed me, therefore I will still rejoice in thy salvation, will trust in thee for the future, and will do it with delight and holy joy. Thou hast been not only my helper, but my help;" for we could never have helped ourselves, nor could any creature have been helpful to us, but by him. Here we may set up our Ebenezer, saying, Hitherto the Lord has helped us, and must therefore resolve that we will never desert him, never distrust him, nor ever droop in our walking with him.
2. The present sense he had of God's grace carrying him on in these pursuits (v. 8): My soul follows hard after thee, which speaks a very earnest desire and a serious vigorous endeavour to keep up communion with God; if we cannot always have God in our embraces, yet we must always have him in our eye, reaching forth towards him as our prize, Phil. iii. 14. To press hard after God is to follow him closely, as those that are afraid of losing the sight of him, and to follow him swiftly, as those that long to be with him. This David did, and he owns, to the glory of God, Thy right hand upholds me. God upheld him, (1.) Under his afflictions, that he might not sink under them. Underneath are the everlasting arms. (2.) In his devotions. God upheld him in his holy desires and pursuits, that he might not grow weary in well-doing. Those that follow hard after God would soon fail and faint if God's right hand did not uphold them. It is he that strengthens us in the pursuit of him, quickens our good affections, and comforts us while we have not yet attained what we are in the pursuit of. It is by the power of God (that is his right hand) that we are kept from falling. Now this was a great encouragement to the psalmist to hope that he would, in due time, give him that which he so earnestly desired, because he had by his grace wrought in him those desires and kept them up.
II. What it was that David triumphed in the hopes of.
1. That his enemies should be ruined, v. 9, 10. There were those that sought his soul to destroy it, not only his life (which they struck at, both to prevent his coming to the crown and because they envied and hated him for his wisdom, piety, and usefulness), but his soul, which they sought to destroy by banishing him from God's ordinances, which are the nourishment and support of the soul (so doing what they could to starve it), and by sending him to serve other gods, so doing what they could to poison it, 1 Sam. xxvi. 19. But he foresees and foretels, (1.) That they shall go into the lower parts of the earth, to the grave, to hell; their enmity to David would be their death and their damnation, their ruin, their eternal ruin. (2.) That they shall fall by the sword, by the sword of God's wrath and his justice, by the sword of man, Job xix. 28, 29. They shall die a violent death, Rev. xiii. 10. This was fulfilled in Saul, who fell by the sword, his own sword; David foretold this, yet he would not execute it when it was in the power of his hand, once and again; for precepts, not prophecies, are our rule. (3.) That they shall be a portion for foxes; either their dead bodies shall be a prey to ravenous beasts (Saul lay a good while unburied) or their houses and estates shall be a habitation for wild beasts, Isa. xxxiv. 14. Such as this will be the doom of Christ's enemies, that oppose his kingdom and interest in the world; Bring them forth and slay them before me, Luke xix. 27.
2. That he himself should gain his point at last (v. 11), that he should be advanced to the throne to which he had been anointed: The king shall rejoice in God. (1.) He calls himself the king, because he knew himself to be so in the divine purpose and designation; thus Paul, while yet in the conflict, writes himself more than a conqueror, Rom. viii. 37. Believers are made kings, though they are not to have the dominion till the morning of the resurrection. (2.) He doubts not but that though he was now sowing in tears he should reap in joy. The king shall rejoice. (3.) He resolves to make God the Alpha and Omega of all his joys. He shall rejoice in God. Now this is applicable to the glories and joys of the exalted Redeemer. Messiah the Prince shall rejoice in God; he has already entered into the joy set before him, and his glory will be completed at his second coming. Two things would be the good effect of David's advancement:-- [1.] It would be the consolation of his friends. Every one that swears to him (that is, to David), that comes into his interest and takes an oath of allegiance to him, shall glory in his success; or every one that swears by him (that is, by the blessed name of God, and not by any idol, Deut. vi. 13), and then it means all good people, that make a sincere and open profession of God's name; they shall glory in God; they shall glory in David's advancement. Those that fear thee will be glad when they see me. Those that heartily espouse the cause of Christ shall glory in its victory at last. If we suffer with him, we shall reign with him. [2.] It would be the confutation of his enemies: The mouth of those that speak lies, of Saul, and Doeg, and others that misrepresented David and insulted over him, as if his cause was desperate, shall be quite stopped; they shall not have one word more to say against him, but will be for ever silenced and shamed. Apply this to Christ's enemies, to those that speak lies to him, as all hypocrites do, that tell him they love him while their hearts are not with him; their mouth shall be stopped with that word, I know you not whence you are; they shall be for ever speechless, Matt. xxii. 12. The mouths of those also that speak lies against him, that pervert the right ways of the Lord and speak ill of his holy religion, will be stopped in that day when the Lord shall come to reckon for all the hard speeches which ungodly sinners have spoken against him. Christ's second coming will be the everlasting triumph of all his faithful friends and followers, who may therefore now triumph in the believing hopes of it.
Adam Clarke: Commentary on the Bible - 1831
63:8: My soul followeth hard after thee - דבקה נפשי אחריך dabekah naphshi achareycha, "My soul cleaves (or) is glued after thee." This phrase not only shows the diligence of the pursuit, and the nearness of the attainment, but also the fast hold he had got of the mercy of his God.
Albert Barnes: Notes on the Bible - 1834
63:8: My soul followeth hard after thee - The word used here - דבק dâ baq - means properly to cleave to; to adhere; to be glued to; to stick fast. Then it means to attach oneself to anything; and then, to pursue or follow after. The idea here is that of adhering to, or cleaving to; and the meaning is, that the psalmist adhered firmly to God, as pieces of wood glued together adhere to each other; that he, as it were, stuck fast to him; that he would not leave him or be separated from him. The language represents the feelings of true piety in adhering firmly and constantly to God, whatever there may be that tends to separate us from him. The adhesion of bodies by glue is a striking but not an adequate representation of the firmness with which the soul adheres to God. Portions of matter held together by glue may be separated; the soul of the true believer never can be separated from God.
Thy right hand upholdeth me - The right hand is that by which we accomplish anything; and, by constant use, is stronger than the left hand. Hence, the expression is equivalent to saying that God upheld him with all his strength. The meaning is, that God sustained him in life; defended him in danger; kept him from the power of his enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:8: My soul: etc. "My soul cleaveth davekah after Thee;" which not only shews the diligence of the pursuit, and the nearness of the attainment, but the fast hold he had of the mercy of God.
followeth: Psa 73:25, Psa 143:6, Psa 143:7; Gen 32:26-28; Ch2 31:21; Sol 3:2; Isa 26:9; Mat 11:12; Luk 13:24, Luk 18:5-7
thy: Psa 18:35, Psa 37:24, Psa 73:23, Psa 94:18; Sol 2:6; Isa 41:10, Isa 42:1; Phi 2:12, Phi 2:13; Col 1:29
Geneva 1599
63:8 My soul (e) followeth hard after thee: thy right hand upholdeth me.
(e) He assures himself by the Spirit of God to have the gift of constancy.
John Gill
63:8 My soul followeth hard after thee,.... In a way of duty, and in the use of means; as prayer, meditation, &c. though at a distance from the house of God, and worship of it; that he might not lose sight of him; that he might know more of him, and have more communion with him; being drawn after him with the cords of love, and strongly affected to him. Or, "my soul cleaveth after thee", or "to thee" (t); not to the world, and the things of it; not to that which is evil, but to that which is good, even the "summum bonum"; not to the creature, but to the Lord; which is expressive of union to him, even such an one as is between man and wife, who cleave to each other, and are one flesh, Gen 2:24; and as is between head and members, vine and branches; see 1Cor 6:17; and of communion in the exercise of grace, and discharge of duty. To cleave to the Lord into hold to him, the head; to exercise the graces of faith, hope, and love upon him; and to follow him in his ways and worship; to abide by his truths; to attend his ordinances; to keep close to his people, and to adhere firmly to his cause and interest; see Acts 11:23. The Targum is,
"my soul cleaveth after thy law;''
thy right hand upholdeth me; that he fell not through the snares laid for him, and the stumbling blocks thrown in his way; that he stood and bore up under all his afflictions, temptations, and difficulties; that he was enabled to follow hard after the Lord, and cleave unto him; this supported, supplied, and protected him, even the mighty power and grace of God. In what a happy, comfortable, and safe condition must the psalmist be! his soul following hard after the Lord; and the Lord holding and sustaining him with his right hand! and how vain must be the attempts of his enemies against him! whose destruction is next predicted.
(t) "adhaesit post te", Montanus, Gejerus; "tibi adhaesit", Tigurine version; so Piscator, Michaelis.
62:962:9: Եկն զկնի քո անձն իմ, եւ զիս ընկալա՛ւ աջ քո.
9 Քեզ հետեւեց իմ հոգին, եւ աջդ ընդունեց ինձ:
8 Իմ անձս քեզի կը յարի, Քու աջ ձեռքդ զիս կը պահէ.
Եկն զկնի քո անձն իմ, եւ զիս ընկալաւ աջ քո:

62:9: Եկն զկնի քո անձն իմ, եւ զիս ընկալա՛ւ աջ քո.
9 Քեզ հետեւեց իմ հոգին, եւ աջդ ընդունեց ինձ:
8 Իմ անձս քեզի կը յարի, Քու աջ ձեռքդ զիս կը պահէ.
zohrab-1805▾ eastern-1994▾ western am▾
62:862:9 к Тебе прилепилась душа моя; десница Твоя поддерживает меня.
62:9 ἐκολλήθη κολλαω cling; join ἡ ο the ψυχή ψυχη soul μου μου of me; mine ὀπίσω οπισω in back; after σου σου of you; your ἐμοῦ εμου my ἀντελάβετο αντιλαμβανω relieve; lay hold of ἡ ο the δεξιά δεξιος right σου σου of you; your
62:9 אַ֤ךְ׀ ʔˈaḵ אַךְ only הֶ֥בֶל hˌevel הֶבֶל breath בְּנֵֽי־ bᵊnˈê- בֵּן son אָדָם֮ ʔāḏām אָדָם human, mankind כָּזָ֪ב kāzˈāv כָּזָב lie בְּנֵ֫י bᵊnˈê בֵּן son אִ֥ישׁ ʔˌîš אִישׁ man בְּ bᵊ בְּ in מֹאזְנַ֥יִם mōzᵊnˌayim מֹאזְנַיִם balances לַ la לְ to עֲלֹ֑ות ʕᵃlˈôṯ עלה ascend הֵ֝֗מָּה ˈhˈēmmā הֵמָּה they מֵ mē מִן from הֶ֥בֶל hˌevel הֶבֶל breath יָֽחַד׃ yˈāḥaḏ יַחַד gathering
62:9. adhesit anima mea post te me suscepit dextera tuaMy soul hath stuck close to thee: thy right hand hath received me.
8. My soul followeth hard after thee: thy right hand upholdeth me.
62:9. Surely men of low degree [are] vanity, [and] men of high degree [are] a lie: to be laid in the balance, they [are] altogether [lighter] than vanity.
62:9. So, truly, the sons of men are untrustworthy. The sons of men are liars in the scales, so that, by emptiness, they may deceive among themselves.
My soul followeth hard after thee: thy right hand upholdeth me:

62:9 к Тебе прилепилась душа моя; десница Твоя поддерживает меня.
62:9
ἐκολλήθη κολλαω cling; join
ο the
ψυχή ψυχη soul
μου μου of me; mine
ὀπίσω οπισω in back; after
σου σου of you; your
ἐμοῦ εμου my
ἀντελάβετο αντιλαμβανω relieve; lay hold of
ο the
δεξιά δεξιος right
σου σου of you; your
62:9
אַ֤ךְ׀ ʔˈaḵ אַךְ only
הֶ֥בֶל hˌevel הֶבֶל breath
בְּנֵֽי־ bᵊnˈê- בֵּן son
אָדָם֮ ʔāḏām אָדָם human, mankind
כָּזָ֪ב kāzˈāv כָּזָב lie
בְּנֵ֫י bᵊnˈê בֵּן son
אִ֥ישׁ ʔˌîš אִישׁ man
בְּ bᵊ בְּ in
מֹאזְנַ֥יִם mōzᵊnˌayim מֹאזְנַיִם balances
לַ la לְ to
עֲלֹ֑ות ʕᵃlˈôṯ עלה ascend
הֵ֝֗מָּה ˈhˈēmmā הֵמָּה they
מֵ מִן from
הֶ֥בֶל hˌevel הֶבֶל breath
יָֽחַד׃ yˈāḥaḏ יַחַד gathering
62:9. adhesit anima mea post te me suscepit dextera tua
My soul hath stuck close to thee: thy right hand hath received me.
8. My soul followeth hard after thee: thy right hand upholdeth me.
62:9. Surely men of low degree [are] vanity, [and] men of high degree [are] a lie: to be laid in the balance, they [are] altogether [lighter] than vanity.
62:9. So, truly, the sons of men are untrustworthy. The sons of men are liars in the scales, so that, by emptiness, they may deceive among themselves.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-12. Так как душа Давида "прилепилась ко Господу", т. е., только в Нем ищет и на Него полагает свою защиту, то у него рождается уверенность, что "ищущие" душу его враги напрасно, безрезультатно пытаются погубить его, так как Господь примет его под Свою десницу, защитит Своей силой. Враги Давида погибнут ("сойдут в преисподнюю земли" - в ад, который евреи представляли находящимся в земной глубине), при этом трупы их будут лежать не погребенными и сделаются достоянием шакалов (в слав. тексте "части лисовом" - добычей лисиц). Гибель врагов будет сопровождаться радостью царя за свое спасение, и не только царя, но и тех, кто "клялся им", т. е. царем. Клясться царем (ср. XLII:15-16: кн. Бытия) значит оставаться верным ему, охранять его права. Оставшиеся верными Давиду во время гонений от Авессалома, вместе с возвращением царя на престол будут "восхвалены", отмечены царем, получат заслуженную ими награду, которую уже никто не будет в состоянии отнять, так как, даже "уста говорящих неправду" заградятся, интриги против царя будут разрушены и враги царя уничтожены.

Псалом занимает 3-е место в шестопсалмии, составляя молитву к Богу при наступлении дня о том, чтобы она (молитва) была угодна Богу (6: ст.) и чтобы Господь принял молящегося под "тень крыл" своих (3: ст.) в продолжение наступающего дня.
Adam Clarke: Commentary on the Bible - 1831
63:9: Lower parts of the earth - They are appointed, in the just judgment of God, to destruction; they shall be slain and buried in the earth, and shall be seen no more. Some understand the passage as referring to the punishment of hell; which many supposed to be in the center of the earth.
So the old Psalter, - Thai sall entir in till lagher pine of hell. Lahher or laigher, lower, undermost.
Albert Barnes: Notes on the Bible - 1834
63:9: But those that seek my soul to destroy it - Who seek my life; who endeavor to kill me. This language would well describe the purposes of Absalom and his followers.
Shall go into the lower parts of the earth - Shall descend into the earth; into the deepest graves. He would live; but they would perish.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:9: seek: Psa 35:4, Psa 35:26, Psa 38:12, Psa 40:14, Psa 70:2; Sa1 25:29
go: Psa 9:17, Psa 55:15, Psa 55:23, Psa 86:13; Num 16:30-33; Sa1 28:19; Job 40:13; Isa 14:9, Isa 14:15, Isa 14:19, Isa 14:19; Eze 32:18-32; Act 1:25
Carl Friedrich Keil and Franz Delitzsch
63:9
The closing strophe turns towards these foes. By והמּה he contrasts with his own person, as in Ps 59:16., Ps 56:7., the party of the enemy, before which he has retreated into the desert. It is open to question whether לשׁואה is intended to be referred, according to Ps 35:17, to the persecuted one (to destroy my life), or, with Hupfeld, to the persecutors (to their own destruction, they themselves for destruction). If the former reference to the persecuted be adopted, we ought, in order to give prominence to the evidently designed antithesis to Ps 63:9, to translate: those, however, who..., shall go down into the depths of the earth (Bttcher, and others); a rendering which is hazardous as regards the syntax, after המּה and in connection with this position of the words. Therefore translate: On the other hand, those, to (their own) ruin do they seek my soul. It is true this ought properly to be expressed by לשׁואתם, but the absence of the suffix is less hazardous than the above relative rendering of יבּקּשׁוּ. What follows in Ps 63:10-11 is the expansion of לשׁואה. The futures from יבאוּ onwards are to be taken as predictive, not as imprecatory; the former accords better with the quiet, gentle character of the whole song. It shall be with them as with the company of Korah. תּחתּיּות הארץ is the interior of the earth down into its deepest bottom; this signification also holds good in Ps 139:15; Is 44:23.
(Note: In this passage in Isaiah are meant the depths of the earth (lxx θεμέλια τῆς γῆς), the earth down to its inmost part, with its caverns, abysses, and subterranean passages. The apostle, however, in Eph 4:9 by τὰ κατώτερα τῆς γῆς means exactly the same as what in our passage is called in the lxx τὰ κατώτατα τῆς γῆς: the interior of the earth = the under world, just as it is understood by all the Greek fathers (so far as my knowledge extends); the comparative κατώτερος is used just like ἐνέρτερος.)
The phrase הגּיר על־ידי חרב here and in Jer 18:21; Ezek 35:5 (Hiph., not of גּרר, to drag, tear away, but נגר, to draw towards, flow), signifies properly to pour upon = into the hands (Job 16:11), i.e., to give over (הסגּיר) into the power of the sword; effundent eum is (much the same as in Job 4:19; Job 18:18, and frequently) equivalent to effundetur. The enallage is like Ps 5:10; Ps 7:2., and frequently: the singular refers to each individual of the homogeneous multitude, or to this multitude itself as a concrete persona moralis. The king, however, who is now banished from Jerusalem to the habitation of jackals, will, whilst they become a portion (מנת = מנות), i.e., prey, of the jackals (vid., the fulfilment in 2Kings 18:7.), rejoice in Elohim. Every one who sweareth by Him shall boast himself. Theodoret understands this of swearing κατὰ τὴν τοῦ βασιλέως σωτηρίαν. Hengstenberg compares the oath חי פרעה, Gen 42:15. Ewald also (217, f) assumes this explanation to be unquestionable. But the Israelite is to swear by the name of Jahve and by no other, Deut 6:13; Is 65:16, cf. Amos 8:14. If the king were meant, why was it not rather expressed by הנשׁבּע לו, he who swears allegiance to him? The syntax does not help us to decide to what the בּו refers. Neinrich Moeller (1573) says of the בו as referred to the king: peregrinum est et coactum; and A. H. Franke in his Introductio in Psalterium says of it as referred to Elohim: coactum est. So far as the language is concerned, both references are admissible; but as regards the subject-matter, only the latter. The meaning, as everywhere else, is a searing by God. He who, without allowing himself to turn from it, swore by Elohim, the God of Israel, the God of David His anointed, and therefore acknowledged Him as the Being exalted above all things, shall boast himself or "glory," inasmuch as it shall be practically seen how well-founded and wise was this recognition. He shall glory, for the mouth of those who speak lies shall be stopped, forcibly closed, viz., those who, together with confidence in the Christ of God, have by falsehood also undermined the reverence which is due to God Himself. Ps 64:1-10 closes very similarly, and hence is placed next in order.
John Gill
63:9 But those that seek my soul to destroy it,.... Meaning his life; for as for his soul, that was immaterial and immortal, and could never be destroyed by man: but as for his natural life, his enemies laid snares for that, and sought to take it away, and nothing less would satisfy them;
shall go into the lower parts of the earth; not the grave, whither the righteous go as well as the wicked; besides, by their being the portion of foxes, as follows, it seems that they should have no burial; but hell is meant, the bottomless pit. Some take it to be a prayer, as Kimchi and Ben Melech; "may they go", or "let them go", &c. see Ps 55:15. The allusion may be thought to be to the death of Korah and his company.
John Wesley
63:9 Shall go - Into the grave.
Robert Jamieson, A. R. Fausset and David Brown
63:9 those . . . to destroy it--or literally, "to ruin," or, "for ruin"; that is, such as seek to injure me (are) for ruin, appointed to it (compare Ps 35:8).
shall go . . . earth--into the grave, or, to death; as their bodies are represented as a portion for--
62:1062:10: եւ նոքա ՚ի նանի՛ր խնդրեցին զանձն իմ։ Մտցեն ՚ի ներքոյ անդնդոց երկրի[7030], [7030] Ոմանք.Այլ նոքա ՚ի նանիր խնդրեցին։
10 Նրանք, որ ինձ իզուր հետապնդեցին, թող երկրի անդունդների խորքը մտնեն:
9 Բայց անոնք որ անձս կը փնտռեն զանիկա կորսնցնելու համար, Գետնին խորունկ տեղերը պիտի մտնեն
Եւ նոքա ի նանիր խնդրեցին զանձն իմ, մտցեն ի ներքոյ անդնդոց երկրի:

62:10: եւ նոքա ՚ի նանի՛ր խնդրեցին զանձն իմ։ Մտցեն ՚ի ներքոյ անդնդոց երկրի[7030],
[7030] Ոմանք.Այլ նոքա ՚ի նանիր խնդրեցին։
10 Նրանք, որ ինձ իզուր հետապնդեցին, թող երկրի անդունդների խորքը մտնեն:
9 Բայց անոնք որ անձս կը փնտռեն զանիկա կորսնցնելու համար, Գետնին խորունկ տեղերը պիտի մտնեն
zohrab-1805▾ eastern-1994▾ western am▾
62:962:10 А те, которые ищут погибели душе моей, сойдут в преисподнюю земли;
62:10 αὐτοὶ αυτος he; him δὲ δε though; while εἰς εις into; for μάτην ματην groundlessly; in vain ἐζήτησαν ζητεω seek; desire τὴν ο the ψυχήν ψυχη soul μου μου of me; mine εἰσελεύσονται εισερχομαι enter; go in εἰς εις into; for τὰ ο the κατώτατα κατωτατος the γῆς γη earth; land
62:10 אַל־ ʔal- אַל not תִּבְטְח֣וּ tivṭᵊḥˈû בטח trust בְ vᵊ בְּ in עֹשֶׁק֮ ʕōšeq עֹשֶׁק oppression וּ û וְ and בְ vᵊ בְּ in גָזֵ֪ל ḡāzˈēl גָּזֵל robbery אַל־ ʔal- אַל not תֶּ֫הְבָּ֥לוּ tˈehbˌālû הבל be vain חַ֤יִל׀ ḥˈayil חַיִל power כִּֽי־ kˈî- כִּי that יָנ֑וּב yānˈûv נוב thrive אַל־ ʔal- אַל not תָּשִׁ֥יתוּ tāšˌîṯû שׁית put לֵֽב׃ lˈēv לֵב heart
62:10. ipsi vero interficere quaerunt animam meam ingrediantur in extrema terraeBut they have fought my soul in vain, they shall go into the lower parts of the earth:
9. But those that seek my soul, to destroy it, shall go into the lower parts of the earth.
62:10. Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart [upon them].
62:10. Do not trust in iniquity, and do not desire plunder. If riches flow toward you, do not be willing to set your heart on them.
But those [that] seek my soul, to destroy [it], shall go into the lower parts of the earth:

62:10 А те, которые ищут погибели душе моей, сойдут в преисподнюю земли;
62:10
αὐτοὶ αυτος he; him
δὲ δε though; while
εἰς εις into; for
μάτην ματην groundlessly; in vain
ἐζήτησαν ζητεω seek; desire
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
εἰσελεύσονται εισερχομαι enter; go in
εἰς εις into; for
τὰ ο the
κατώτατα κατωτατος the
γῆς γη earth; land
62:10
אַל־ ʔal- אַל not
תִּבְטְח֣וּ tivṭᵊḥˈû בטח trust
בְ vᵊ בְּ in
עֹשֶׁק֮ ʕōšeq עֹשֶׁק oppression
וּ û וְ and
בְ vᵊ בְּ in
גָזֵ֪ל ḡāzˈēl גָּזֵל robbery
אַל־ ʔal- אַל not
תֶּ֫הְבָּ֥לוּ tˈehbˌālû הבל be vain
חַ֤יִל׀ ḥˈayil חַיִל power
כִּֽי־ kˈî- כִּי that
יָנ֑וּב yānˈûv נוב thrive
אַל־ ʔal- אַל not
תָּשִׁ֥יתוּ tāšˌîṯû שׁית put
לֵֽב׃ lˈēv לֵב heart
62:10. ipsi vero interficere quaerunt animam meam ingrediantur in extrema terrae
But they have fought my soul in vain, they shall go into the lower parts of the earth:
9. But those that seek my soul, to destroy it, shall go into the lower parts of the earth.
62:10. Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart [upon them].
62:10. Do not trust in iniquity, and do not desire plunder. If riches flow toward you, do not be willing to set your heart on them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
63:10: They shall fall by the sword - They shall be poured out by the hand of the sword, Hebrews That is, their life's blood shall be shed either in war, or by the hand of justice.
They shall be a portion for foxes - They shall be left unburied, and the jackals shall feed upon their dead bodies. Or, being all cut off by utter destruction, their Inheritance shall be left for the wild beasts. That which was their portion shall shortly be the portion of the wild beasts of the forest. If he here refers to the destruction of the Babylonians, the prediction has been literally fulfilled. Where ancient Babylon stood, as far as it can be ascertained, is now the hold of dangerous reptiles and ferocious beasts. The jackal, or chokal, is a very ravenous beast, and fond of human flesh. It devours dead bodies, steals infants out of the lap of their mothers, devours alive the sick who are left by the side of the Ganges, and even in the streets of Calcutta has been known to eat persons who were in a state of intoxication. Ward's Customs.
Albert Barnes: Notes on the Bible - 1834
63:10: They shall fall by the sword - Margin, They shall make him run out like water by the hands of the sword. The word rendered in the text "they shall fall," and in the margin "they shall make him run out" - נגר nâ gar - means properly, to flow, to pour out, as water; and then, to pour out; then, to give up or deliver. The idea here is that of delivering over, as one pours out water from a basin or pitcher: they shall be delivered over to the sword. The original rendered "sword" is, as in the margin, "by the hands of the sword;" that is, the sword is represented as accomplishing its purpose as if it had hands. The sword shall slay them.
They shall be a portion for foxes - The original word - שׁועל shû‛ â l - means properly and commonly a fox. But under this general name fox, the Orientals seem to have comprehended other animals also, having some resemblance to a fox, and particularly jackals. Thus jackals seem to be meant in Jdg 15:4; since foxes are with great difficulty taken alive; and in this place also it has the same meaning, inasmuch as foxes do not feast on dead bodies, though a favorite repast of the jackal. Gesenius, Lexicon. Compare Bochart Hieroz. T. ii. p. 190, ed. Lips. Jackals are wild, fierce, savage; they howl around dwellings at night - producing most hideous music, beginning "in a sort of solo, a low, long-drawn wail, rising and swelling higher and higher until it quite overtops the wind," (Thomson's "Land and the Book," i. 133) - and ready to gather at any moment when there is prey to be devoured. "These sinister, guilty, wo-begone brutes, when pressed with hunger, gather in gangs among the graves, and yell in rage, and fight like fiends over their midnight orgies; but on the battlefield is their great carnival. Oh! let me never even dream that anyone dear to me has fallen by the sword, and lies there to be torn, and gnawed at, and dragged about by these hideous howlers."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:10: They shall fall: etc. Heb. They shall make him run out, like water, by the hands of the sword, Sa1 26:10, Sa1 31:1-6; Jer 18:21; Eze 35:5
a portion: Sol 2:15; Eze 39:4, Eze 39:17-20; Rev 19:17, Rev 19:18
Geneva 1599
63:10 (f) They shall fall by the sword: they shall be a portion for foxes.
(f) He prophecies of the destruction of Saul and they who take his part, whose bodies will not be buried but be devoured with wild beasts.
John Gill
63:10 They shall fall by the sword,.... As Saul, his sons, and mighty men, did, 1Kings 31:4; or, "they shall make him pour out" (u); that is, his blood, "by the hands" or "means of the sword"; meaning either some principal enemy, as Saul in particular, or everyone of his enemies; who should be thrust with the sword, their blood let out, and they slain: so antichrist, the enemy of David's son, will be put to death in this manner, Rev_ 13:10;
they shall be a portion for foxes; falling in desolate places where foxes run, and so become the food of them, and have no other burial. The foxes hunt after dead carcasses, and will find them out where they are, in holes and ditches; as appears from the case of Aristomenes, related by Pausanias (w): so the followers of antichrist, their flesh will be eaten by the fowls of heaven, Rev_ 19:17.
(u) "fundere facient eum", Montanus; so Junius & Tremellius, Piscator, Schmidt. (w) Messenica, sive l. 4. p. 251.
John Wesley
63:10 Foxes - Their carcases shall become a prey to wild and ravenous creatures.
Robert Jamieson, A. R. Fausset and David Brown
63:10 foxes--literally, "jackals."
62:1162:11: մատնեսցին ՚ի ձեռս սրոյ, եւ բաժինք աղուեսուց եղիցին[7031]։ [7031] Ոմանք.՚Ի ձեռն սրոյ։
11 Թող սրի մատնուեն նրանք եւ աղուէսների բաժին դառնան:
10 Սուրի պիտի մատնուին, Աղուէսներու* բաժին պիտի ըլլան։
մատնեսցին ի ձեռս սրոյ, եւ բաժինք աղուեսուց եղիցին:

62:11: մատնեսցին ՚ի ձեռս սրոյ, եւ բաժինք աղուեսուց եղիցին[7031]։
[7031] Ոմանք.՚Ի ձեռն սրոյ։
11 Թող սրի մատնուեն նրանք եւ աղուէսների բաժին դառնան:
10 Սուրի պիտի մատնուին, Աղուէսներու* բաժին պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
62:1062:11 сразят их силою меча; достанутся они в добычу лисицам.
62:11 παραδοθήσονται παραδιδωμι betray; give over εἰς εις into; for χεῖρας χειρ hand ῥομφαίας ρομφαια broadsword μερίδες μερις portion ἀλωπέκων αλωπηξ fox ἔσονται ειμι be
62:11 אַחַ֤ת׀ ʔaḥˈaṯ אֶחָד one דִּבֶּ֬ר dibbˈer דבר speak אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) שְׁתַּֽיִם־ šᵊttˈayim- שְׁנַיִם two ז֥וּ zˌû זוּ [relative] שָׁמָ֑עְתִּי šāmˈāʕᵊttî שׁמע hear כִּ֥י kˌî כִּי that עֹ֝֗ז ˈʕˈōz עֹז power לֵ lē לְ to אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
62:11. congregentur in manus gladii pars vulpium eruntThey shall be delivered into the hands of the sword, they shall be the portions of foxes.
10. They shall be given over to the power of the sword: they shall be a portion for foxes.
62:11. God hath spoken once; twice have I heard this; that power [belongeth] unto God.
62:11. God has spoken once. I have heard two things: that power belongs to God,
They shall fall by the sword: they shall be a portion for foxes:

62:11 сразят их силою меча; достанутся они в добычу лисицам.
62:11
παραδοθήσονται παραδιδωμι betray; give over
εἰς εις into; for
χεῖρας χειρ hand
ῥομφαίας ρομφαια broadsword
μερίδες μερις portion
ἀλωπέκων αλωπηξ fox
ἔσονται ειμι be
62:11
אַחַ֤ת׀ ʔaḥˈaṯ אֶחָד one
דִּבֶּ֬ר dibbˈer דבר speak
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
שְׁתַּֽיִם־ šᵊttˈayim- שְׁנַיִם two
ז֥וּ zˌû זוּ [relative]
שָׁמָ֑עְתִּי šāmˈāʕᵊttî שׁמע hear
כִּ֥י kˌî כִּי that
עֹ֝֗ז ˈʕˈōz עֹז power
לֵ לְ to
אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
62:11. congregentur in manus gladii pars vulpium erunt
They shall be delivered into the hands of the sword, they shall be the portions of foxes.
10. They shall be given over to the power of the sword: they shall be a portion for foxes.
62:11. God hath spoken once; twice have I heard this; that power [belongeth] unto God.
62:11. God has spoken once. I have heard two things: that power belongs to God,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
63:11: But the king shall rejoice - David shall come to the kingdom according to the promise of God. Or, if it refer to the captivity, the blood royal shall be preserved in and by Zerubbabel till the Messiah come, who shall be David's spiritual successor in the kingdom for ever.
That sweareth by him - It was customary to swear by the life of the king. The Egyptians swore by the life of Pharaoh; and Joseph conforms to this custom, as may be seen in the book of Genesis, Gen 42:15, Gen 42:16. See also Sa1 1:26 : Sa1 17:55, and Judith 11:7. But here it may refer to God. He is The King, and swearing by his name signifies binding themselves by his authority, acknowledging his supremacy, and devoting themselves to his glory and service alone.
The Chaldee has: "And the King shall rejoice במימר אלהא bemeymar Eloha, in the Word of God;" or, in the Word God; Meymar, Word, being taken here substantially, as in many other places, by the Targumist.
The mouth of them that speak lies - The mouth of those who acknowledge lying vanities, that worship false gods, shall be stopped. All false religions shall be destroyed by the prevalence of the truth. For he, Christ, shall reign till all his enemies are put under his feet. "Thy kingdom come, and hell's o'erpower: and to thy scepter all subdue." Amen and Amen.
Albert Barnes: Notes on the Bible - 1834
63:11: But the king shall rejoice in God - This passage, as was remarked in the Introduction to the psalm, shows that this psalm could not have been composed in the time of Saul, since the title king was not then given to David. The use of the term here in the third person does not prove that the psalm could not have been written by David himself, for he may have spoken of himself simply as "the king," and all the more forcibly and properly as he was driven unjustly from his throne, and was now an exile, yet was still a king - the king. The title was his; the throne belonged to him, and not to Absalom who had driven him from it. It was not improper to allude to this fact in the manner in which it is referred to here, and to say that "the king" - the true, the real king - himself - should and would rejoice in God. He would find God to be his helper; and by God he would yet be restored to his throne.
Every one that sweareth by him shall glory - Everyone that sweareth to him, or maintains his oath of allegiance to him, shall be honored.
But the mouth of them that speak lies - All who have sworn falsely; all who have professed allegiance and have proved unfaithful; all those who, contrary to their oaths and their obligations, have been found in the rebellion. They shall not be permitted to exult or rejoice, but they shall be confounded and silenced. This expresses, therefore, the fullest confidence in God; the absolute belief of David that he would be again placed on his throne, and again permitted "to see the power and glory of God as" he had "seen it in the sanctuary" Psa 63:2; the belief that he would be restored to prosperity, and that his enemies would be humbled and destroyed - So it will be with all who put their trust in God. There is certain joy and triumph for them, if not in this world, at least in the world to come.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
63:11: But: etc. David shall come to the kingdom according to the promise of God.
the king: Psa 2:6, Psa 21:1; Sa1 23:17, Sa1 24:20
sweareth: Deu 6:13; Isa 19:18, Isa 45:23, Isa 65:16; Zep 1:5; Heb 6:13
the mouth: Psa 31:18; Rom 3:19; Tit 1:10, Tit 1:11
Geneva 1599
63:11 But the king shall rejoice in God; every one that (g) sweareth by him shall glory: but the mouth of them that speak lies shall be stopped.
(g) All who swear by God correctly or profess him will rejoice in this worthy king.
John Gill
63:11 But the king shall rejoice in God,.... Not Saul, as R. Obadiah; as if David wished him well, and that he might have reason to rejoice in God, though he sought his hurt; which sense is rejected by Abea Ezra: but either David, who speaks of himself as king, being anointed by Samuel, and who, upon the death of Saul, was so in fact; and who rejoiced, not merely at the destruction of his enemies, for he lamented the death of Saul, 2Kings 1:17; but in God, in his grace and goodness to him, and in his power and justice shown in the vengeance taken on them. Or rather, the King Messiah, who rejoiced in God because of the good of his people, their conversion and salvation, and their deliverance from their enemies, Ps 21:1;
everyone that sweareth by him shall glory; not by David, though such a form of swearing was used; see 2Kings 15:21; or, "to him": and so describes his faithful subjects swearing allegiance to him: but rather by the Lord, in whom the king should rejoice; and designs the worshippers of him; swearing by him being sometimes put for the whole worship and service of God, Deut 6:13. The Heathens used to swear by their deities, and their chief was called Jupiter Horcius, because he presided over oaths (x). Or else that the King Christ should rejoice in God; and intends such as believe in him and confess him; see Is 45:23, compared with Rom 14:11. And every such an one will glory, not in themselves, nor in anything of theirs, but in Christ, in his grace and righteousness, and in what he is unto them;
but the mouth of them that speak lies shall be stopped; such as Saul's courtiers, who invented and spread lies of David; but now upon the death of Saul, and David's advancement to the throne, would be silent; their mouths being stopped either by death, or through fear: and so all the followers of antichrist, that make and believe a lie, will have their mouths stopped, when cast into the lake of fire, Rev_ 21:8.
(x) Euripidis Medea, v. 170. Vid. Alex. ab Alex. Genial. Dier. l. 5. c. 10.
John Wesley
63:11 The king - I who am already anointed king. Every one - That sweareth by the name of God, in truth, and judgment, and righteousness. Every sincere servant and worshipper of God. Shall glory - Shall rejoice in my deliverance.
Robert Jamieson, A. R. Fausset and David Brown
63:11 the king--that is, David himself, and all who reverence God, "shall share a glorious part," while treacherous foes shall be for ever silenced (Ps 62:4).
62:1262:12: Թագաւոր յուսացաւ ՚ի Տէր, գովեսցի՛ն ամենեքեան որ երդնուն նովաւ, խցցին բերանք այնոցիկ ոյք խօսէին զանիրաւութիւն[7032]։ Տունք. ժա̃։[7032] Ոմանք.Ոյք երդնուին նովաւ... որ խօսին զանօրէնութիւն։
12 Թագաւորը յոյսը դրեց Տիրոջ վրայ. թող պարծենան բոլոր նրանք, որ երդւում են նրանով. թող խցուեն բերանները նրանց, ովքեր անիրաւութիւն են խօսում:
11 Բայց թագաւորը Աստուծմով պիտի ուրախանայ, Բոլոր անով երդում ընողները պիտի պարծենան, Իսկ ստախօսներուն բերանը պիտի պապանձի։
Թագաւոր յուսացաւ [372]ի Տէր, գովեսցին ամենեքեան որ երդնուն նովաւ, խցցին բերանք այնոցիկ ոյք խօսէին զանիրաւութիւն:

62:12: Թագաւոր յուսացաւ ՚ի Տէր, գովեսցի՛ն ամենեքեան որ երդնուն նովաւ, խցցին բերանք այնոցիկ ոյք խօսէին զանիրաւութիւն[7032]։ Տունք. ժա̃։
[7032] Ոմանք.Ոյք երդնուին նովաւ... որ խօսին զանօրէնութիւն։
12 Թագաւորը յոյսը դրեց Տիրոջ վրայ. թող պարծենան բոլոր նրանք, որ երդւում են նրանով. թող խցուեն բերանները նրանց, ովքեր անիրաւութիւն են խօսում:
11 Բայց թագաւորը Աստուծմով պիտի ուրախանայ, Բոլոր անով երդում ընողները պիտի պարծենան, Իսկ ստախօսներուն բերանը պիտի պապանձի։
zohrab-1805▾ eastern-1994▾ western am▾
62:1162:12 Царь же возвеселится о Боге, восхвален будет всякий, клянущийся Им, ибо заградятся уста говорящих неправду.
62:12 ὁ ο the δὲ δε though; while βασιλεὺς βασιλευς monarch; king εὐφρανθήσεται ευφραινω celebrate; cheer ἐπὶ επι in; on τῷ ο the θεῷ θεος God ἐπαινεσθήσεται επαινεω applaud πᾶς πας all; every ὁ ο the ὀμνύων ομνυω swear ἐν εν in αὐτῷ αυτος he; him ὅτι οτι since; that ἐνεφράγη εμφρασσω mouth; edge λαλούντων λαλεω talk; speak ἄδικα αδικος injurious; unjust
62:12 וּ û וְ and לְךָֽ־ lᵊḵˈā- לְ to אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord חָ֑סֶד ḥˈāseḏ חֶסֶד loyalty כִּֽי־ kˈî- כִּי that אַתָּ֨ה ʔattˌā אַתָּה you תְשַׁלֵּ֖ם ṯᵊšallˌēm שׁלם be complete לְ lᵊ לְ to אִ֣ישׁ ʔˈîš אִישׁ man כְּֽ kᵊˈ כְּ as מַעֲשֵֽׂהוּ׃ maʕᵃśˈēhû מַעֲשֶׂה deed
62:12. rex autem laetabitur in Deo laudabitur omnis qui iurat in eo quia obstruetur os loquentium mendaciumBut the king shall rejoice in God, all they shall be praised that swear by him: because the mouth is stopped of them that speak wicked things.
11. But the king shall rejoice in God: every one that sweareth by him shall glory; for the mouth of them that speak lies shall be stopped.
62:12. Also unto thee, O Lord, [belongeth] mercy: for thou renderest to every man according to his work.
62:12. and that mercy belongs to you, O Lord. For you will repay each one according to his works.
But the king shall rejoice in God; every one that sweareth by him shall glory: but the mouth of them that speak lies shall be stopped:

62:12 Царь же возвеселится о Боге, восхвален будет всякий, клянущийся Им, ибо заградятся уста говорящих неправду.
62:12
ο the
δὲ δε though; while
βασιλεὺς βασιλευς monarch; king
εὐφρανθήσεται ευφραινω celebrate; cheer
ἐπὶ επι in; on
τῷ ο the
θεῷ θεος God
ἐπαινεσθήσεται επαινεω applaud
πᾶς πας all; every
ο the
ὀμνύων ομνυω swear
ἐν εν in
αὐτῷ αυτος he; him
ὅτι οτι since; that
ἐνεφράγη εμφρασσω mouth; edge
λαλούντων λαλεω talk; speak
ἄδικα αδικος injurious; unjust
62:12
וּ û וְ and
לְךָֽ־ lᵊḵˈā- לְ to
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
חָ֑סֶד ḥˈāseḏ חֶסֶד loyalty
כִּֽי־ kˈî- כִּי that
אַתָּ֨ה ʔattˌā אַתָּה you
תְשַׁלֵּ֖ם ṯᵊšallˌēm שׁלם be complete
לְ lᵊ לְ to
אִ֣ישׁ ʔˈîš אִישׁ man
כְּֽ kᵊˈ כְּ as
מַעֲשֵֽׂהוּ׃ maʕᵃśˈēhû מַעֲשֶׂה deed
62:12. rex autem laetabitur in Deo laudabitur omnis qui iurat in eo quia obstruetur os loquentium mendacium
But the king shall rejoice in God, all they shall be praised that swear by him: because the mouth is stopped of them that speak wicked things.
11. But the king shall rejoice in God: every one that sweareth by him shall glory; for the mouth of them that speak lies shall be stopped.
62:12. Also unto thee, O Lord, [belongeth] mercy: for thou renderest to every man according to his work.
62:12. and that mercy belongs to you, O Lord. For you will repay each one according to his works.
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