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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
По надписанию псалом принадлежит Давиду. - "На шошанниме" указывает на музыкальный инструмент, на котором может быть исполнен псалом. Некоторыми слово шошанним переводится "лилия", чем определяется род инструмента, походившего своим видом на этот цветок. Псалом написан во время гонений от Саула, на что указывает исповедание Давидом своей полной невинности пред Богом (6, 8), силы гонений (2-4, 13, 16), их несправедливости (5). Псалом представляет общее изображение тяжести преследований и написан вообще в воспоминании Давидом этого тяжелого времени уже после его минования.

Спаси меня, Боже, от бедствий, угрожающих моей жизни (2-3). Я истомился от ожидания помощи; враги, преследующие меня несправедливо, усилились (3-5). Помоги мне, Господи, и тем ободри всех, Тебя ищущих (6-7). Ради Тебя я несу поношение и страдания: от меня отвернулись мои братья, меня ненавидят враги мои за ревность к дому Твоему, смеются и глумятся надо мною (8-13). Окажи мне скорую помощь, извлеки из глубоких вод бедствий. Услышь меня, так как Ты видишь мое поношение и мои страдания: меня кормят желчью и поят уксусом (14-22). Да погибнут мои враги от Твоего гнева за их жестокость ко мне. Накажи их за все, сделанное ими (23-29). Я же тогда буду славить Тебя за спасение и все страждущие возрадуются. Да восхвалят Его имя земля, и моря, и все, живущее в них (30-35)!
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David penned this psalm when he was in affliction; and in it, I. He complains of the great distress and trouble he was in and earnestly begs of God to relieve and succour him, ver. 1-21. II. He imprecates the judgments of God upon his persecutors, ver. 22-29. III. He concludes with the voice of joy and praise, in an assurance that God would help and succour him, and would do well for the church, ver. 30-36. Now, in this, David was a type of Christ, and divers passages in this psalm are applied to Christ in the new Testament and are said to have their accomplishment in him (ver. 4, 9, 21), and ver. 22 refers to the enemies of Christ. So that (like the twenty-second psalm) it begins with the humiliation and ends with the exaltation of Christ, one branch of which was the destruction of the Jewish nation for persecuting him, which the imprecations here are predictions of. In singing this psalm we must have an eye to the sufferings of Christ, and the glory that followed, not forgetting the sufferings of Christians too, and the glory that shall follow them; for it may lead us to think of the ruin reserved for the persecutors and the rest reserved for the persecuted.
Adam Clarke: Commentary on the Bible - 1831
The psalmist describes his afflicted state, and the wickedness of his adversaries, vv. 1-21; he declares the miseries that should come upon his enemies, Psa 69:22-28; enlarges on has afflicted state, and expresses his confidence in God, Psa 69:29-34; prophesies the restoration of the Jews to their own land and temple, Psa 69:35, Psa 69:36.
The title is: "To the chief Musician upon Shoshannim, A Psalm of David." See this title explained on Psalm 45 (note).
The Psalm is supposed to have been written during the captivity, and to have been the work of some Levite Divinely inspired. It is a very fine composition, equal to most in the Psalter. Several portions of it seem to have a reference to our Lord; to his advent passion, resurrection, the vocation of the Gentiles, the establishment of the Christian Church, and the reprobation of the Jews. The ninth verse is quoted by St. John, Joh 2:17. The twenty-first verse is quoted by St. Matthew, Mat 27:34, Mat 27:48; by St. Mark, Mar 15:23; by St. John, Joh 19:29; and applied to the sufferings of our Lord, in the treatment he received from the Jews. St. Paul quotes the twenty-second as a prophecy of the wickedness of the Jews, and the punishment they were to receive. He quotes the twenty-third verse in the same way. See Isa 6:9-10 (note); Joh 12:39-40 (note); Rom 11:10 (note); Co2 3:14 (note). Those portions which the writers of the New Testament apply to our Lord, we may apply also; of others we should be careful.
Albert Barnes: Notes on the Bible - 1834
69:0: This psalm is said in the title to be a psalm of David, but on what occasion it was composed is not there intimated, nor can it be determined from the psalm itself. There is nothing "in" the psalm which is inconsistent with the supposition that it was composed by David; and, in fact, it has, in many respects, a strong resemblance to not a few of his undoubted compositions, as Psa 6:1-10; Ps. 22; Ps. 25; Ps. 35; Ps. 38. Compare Psa 42:1-11. On the expression in the title "To the chief Musician," see Notes in the Introduction to Psa 4:1-8. On the words "upon Shoshannim," see the notes on the Title to Ps. 45.
On what occasion in the life of David the psalm was written cannot now be determined. There were many occasions in his life to which all that is said in the psalm might be applicable, for his was a life of many trials and perils; but the most natural interpretation would be that which ascribes it to the time of the rebellion of Absalom. Some have supposed that it was written at a later period than the time of David. Thus De Wette maintains that the closing verses Psa 69:34-36 demonstrate that it must have been written in the time of the exile. Rosenmuller coincides with that opinion in regard to those verses, but supposes that they were added to the psalm (as originally composed) by some later author. It will be found, however, on examination of these verses, that there is nothing in them inconsistent with the supposition that the entire psalm was composed by David. The psalm evidently pertains to an individual sufferer; a man who regarded himself as suffering in the cause of religion, or on account of his zeal for the service of God. It is this fact which is laid at the foundation of the psalmist's prayer for the divine intervention. The author is a sufferer in the cause of God and of truth, and he beseeches God, in whose cause he suffers, on that account to interpose in his behalf.
There are several passages in the psalm which are applied in the New Testament to the Messiah and his times; Psa 69:9, compare Joh 2:17, and Rom 15:3; Psa 69:4, compare Joh 15:25; Psa 69:21, compare Mat 27:34, Mat 27:48 (Mar 15:23, and Joh 19:29); Psa 69:25, compare Mat 23:38, and Act 1:20. These passages, however, are of so "general" a character that they do not seem to have been designed to refer exclusively to the Messiah, or even to have had "any" original reference to him. The language is such that it "would accurately describe" the events to which it is applied; and the fact that the language is quoted in this manner in the New Testament history does not prove that the psalm had any original reference to the Messiah.
In the psalm, the sufferer first Psa 69:1-6 describes his condition; he then Psa 69:7-13 represents himself as suffering in the cause of God or of religion; then Psa 69:14-18, prays to be delivered from these troubles. In Psa 69:19-21 he again adverts to his sufferings with a more explicit reference to their cause, the malice of his enemies; and then Psa 69:22-28 prays that his enemies may be destroyed. He anticipates that his prayer will be heard, and that this will have a favorable effect on others, leading them to praise God Psa 69:29-33; and this leads him to look forward to the general prosperity of Zion - to the fact that Zion will be delivered out of all its troubles - as laying the foundation for universal praise Psa 69:34-36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 69:1, David complains of his affliction; Psa 69:13, He prays for deliverance; Psa 69:22, He devotes his enemies to destruction; Psa 69:30, He praises God with thanksgiving.
Psa 45:1, Psa 60:1, Psa 80:1 *titles
Carl Friedrich Keil and Franz Delitzsch

Prayer out of the Depth of Affliction Borne for the Sake of the Truth
This Psalm follows Ps 68 because in vv. 36f. the very same thought is expressed in unfigurative language, that we found in Ps 68:11 represented under a figure, viz., Thy creatures dwelt therein. In other respects the two Psalms are as different as day and night. Psalms 69 is not a martial and triumphal Psalm, but a Psalm of affliction which does not brighten until near the close; and it is not the church that is the speaker here, as in the preceding Psalm, but an individual. This individual, according to the inscription, is David; and if David, it is not the ideal righteous man (Hengstenberg), but David the righteous, and that when he was unjustly persecuted by Saul. The description of suffering harmonizes in many points with the Psalms belonging to the time of Saul, even the estrangement of his nearest adherents, Ps 69:9; Ps 31:12 (cf. Ps 27:10); the fasting till he is thoroughly enfeebled, Ps 69:11; Ps 109:24; the curse upon his foes, in which respect Ps 35; Ps 69, and Ps 109 form a fearful gradation; and the inspiriting call to the saints who are his companions in suffering, Ps 69:33; Ps 22:27; Ps 31:25. Were there no doubt about Ps 40 being Davidic, then the Davidic origin of Ps 69 would at the same time be firmly established; but instead of their inscriptions לדוד being mutually confirmatory, they tend, on the contrary, to shake our confidence. These two Psalms are closely related as twin-Psalms: in both the poet describes his suffering as a sinking into a miry pit; in both we meet with the same depreciation of ceremonial sacrifice; the same method of denoting a great multitude, "more than the hairs of my head," Ps 69:5; Ps 40:13; and the same prospect of the faith of the saints being strengthened, Ps 69:33, Ps 69:7; Ps 40:17, Ps 40:4.
But whilst in Ps 40 it is more the style and in general the outward form than the contents that militate against its Davidic authorship, in Ps 69 it is not so much in form as in subject-matter that we find much that does not accord with David's authorship. For this reason Clericus and Vogel (in his dissertation Inscriptiones Psalmorum serius demum additas videri, 1767) have long ago doubted the correctness of the לדוד; and Hitzig has more fully supported the conjecture previously advanced by Seiler, von Bengel, and others, that Psalms 69, as also Ps 40, is by Jeremiah. The following points favour this view: (1) The martyrdom which the author endured in his zeal for the house of God, in his self-mortification, and in this consuming of himself with the scorn and deadly hostility of his foes; we may compare more particularly Jer 15:15-18, a confession on the part of the prophet very closely allied in spirit to both these Psalms. (2) The murderous animosity which the prophet had to endure from the men of Anathoth, Jer 11:18., with which the complaint of the psalmist in Ps 69:9 fully accords. (3) The close of the Psalm, vv. 35-37, which is like a summary of that which Jeremiah foretells in the Book of the Restoration, Ps 30:1. (4) The peculiar character of Jeremiah's sufferings, who was cast by the princes, as being an enemy to his country, into the waterless but muddy cistern of prince Malchiah (Malkja) in the court of the guard, and there as it were buried alive. It is true, in Jer 38:6 it is said of this cistern that there was "no water, but only mire," which seems to contradict the language of the Psalm; but since he sank into the mud, the meaning is that just then there was no water standing in it as at other times, otherwise he must at once have been drowned. Nevertheless, that he was in peril of his life is clear to us from the third kı̂nah (Lam. 3), which in other respects also has many points of close contact with Psalms 69; for there in Lam 3:53 he says: "They cut off my life in the pit and cast stones at me. Waters flowed over my head; I thought: I am undone. I called upon Thy name, Jahve, out of the lowest pit. Thou didst hear my cry: Hide not Thine ear from the outpouring of my heart, from my cry for help! Thou didst draw near in the day that I cried, Thou saidst: Fear not." The view of Hitzig, that in Psalms 69 we have this prayer out of the pit, has many things in its favour, and among them, (5) the style, which on the whole is like that of Jeremiah, and the many coincidences with the prophet's language and range of thought visible in single instance. But how could this Psalm have obtained the inscription לדוד? Could it be on account of the similarity between the close of Psalms 69 and the close of Ps 22? And why should not Ps 71, which is to all appearance by Jeremiah, also have the inscription לדוד? Psalms 69 is wanting in that imitative character by which Ps 71 so distinctly points to Jeremiah. Therefore we duly recognise the instances and considerations brought forward against the Jeremianic authorship by Keil (Luth. Zeitschrift, 1860, S. 485f.) and Kurtz (Dorpater Zeitschrift, 1865, S. 58ff.), whilst, on the contrary, we still maintain, as formerly, that the Psalm admits of being much more satisfactorily explained from the life of Jeremiah than that of David.
The passion Psalms are the part of the Old Testament Scriptures most frequently cited in the New Testament; and after Ps 22 there is no Psalm referred to in so many ways as Ps 69. (1) The enemies of Jesus hated Him without a cause: this fact, according to Jn 15:25, is foretold in Ps 69:5. It is more probable that the quotation by John refers to Ps 69:5 than to Ps 35:19. (2) When Jesus drove the buyers and sellers out of the Temple, Ps 35:10 received its fulfilment, according to Jn 2:17 : the fierce flame of zeal against the profanation of the house of God consumes Him, and because of this zeal He is hated and despised. (3) He willingly bore this reproach, being an example to us; Jn 2:10 of our Psalm being, according to Rom 15:3, fulfilled in Him. (4) According to Acts 1:20, the imprecation in Ps 69:26 has received its fulfilment in Judas Iscariot. The suffixes in this passage are plural; the meaning can therefore only be that indicated by J. H. Michaelis, quod ille primus et prae reliquis hujus maledictionis se fecerit participem. (5) According to Rom 11:9., Ps 69:23. of the Psalm have been fulfilled in the present rejection of Israel. The apostle does not put these imprecations directly into the mouth of Jesus, just as in fact they are not appropriate to the lips of the suffering Saviour; he only says that what the psalmist there, in the zealous ardour of the prophetic Spirit - a zeal partaking of the severity of Sinai and of the spirit of Elias - invokes upon this enemies, has been completely fulfilled in those who wickedly have laid violent hands upon the Holy One of God. The typically prophetic hints of the Psalm are far from being exhausted by these New Testament quotations. One is reminded, in connection with Ps 69:12, of the mockery of Jesus by the soldiers in the praetorium, Mt 27:27-30; by Ps 69:21, of the offer of vinegar mingled with gall (according to Mk 15:23, wine mingled with myrrh) which Jesus refused, before the crucifixion, Mt 27:34, and of the sponge dipped in vinegar which they put to the mouth of the crucified One by means of a stalk of hyssop, Jn 19:29. When John there says that Jesus, freely and consciously preparing Himself to die, only desired a drink in order that, according to God's appointment, the Scripture might receive its utmost fulfilment, he thereby points back to Ps 22:16 and Ps 69:22. And what an amount of New Testament light, so to speak, falls upon Ps 69:27 when we compare with it Is 53:1-12 and Zech 13:7! The whole Psalm is typically prophetic, in as far as it is a declaration of a history of life and suffering moulded by God into a factual prediction concerning Jesus the Christ, whether it be the story of a king or a prophet; and in as far as the Spirit of prophecy has even moulded the declaration itself into the language of prophecy concerning the future One.
The Psalm falls into three parts, consisting of the following strophes: (1) 3. 5. 6. 6. 7; (2) 5. 6. 7; (3) 6. 6. 6. 6. 6. Does שׁושׁנּים perhaps point to the preponderating six-line strophes under the emblem of the six-leaved lily? This can hardly be the case. The old expositors said that the Psalm was so inscribed because it treats of the white rose of the holy innocence of Christ, and of the red rose of His precious blood. שׁושׁן properly does not signify a rose; this flower was altogether unknown in the Holy Land at the time this Psalm was written. The rose was not transplanted thither out of Central Asia until much later, and was called ורד (ῥόδον); שׁושׁן, on the other hand, is the white, and in the Holy Land mostly red, lily - certainly, as a plant, a beautiful emblem of Christ. Propter me, says Origen, qui in convalle eram, Sponsus descendit et fit lilium.
John Gill
INTRODUCTION TO PSALM 69
To the chief Musician upon Shoshannim, A Psalm of David. Of the word "shoshannim", See Gill on Ps 45:1, title. The Targum renders it,
"concerning the removal of the sanhedrim;''
which was about the time of Christ's death. The Talmudists (t) say, that forty years before the destruction of the temple, the sanhedrim removed, they removed from the paved chamber, &c. But it can hardly be thought that David prophesied of this affair; nor of the captivity of the people of Israel, as the Targum, Aben Ezra, Kimchi, Arama, and R. Obadiah interpret it: and so Jarchi takes the word "shoshannim" to signify lilies, and applies it to the Israelites, who are as a lily among thorns. But not a body of people, but a single person, is spoken of, and in sorrowful and suffering circumstances; and, if the Jews were not blind, they might see that they are the enemies of the person designed, and the evil men from whom he suffered so much. And indeed what is said of him cannot be said of them, nor of any other person whatever but the Messiah: and that the psalm belongs to Christ, and to the times of the Gospel, is abundantly evident from the citations out of it in the New Testament; as
Ps 69:4 in Jn 15:25; Ps 69:9 in Jn 2:17; Ps 69:21 in Mt 27:34; Ps 69:22 in Rom 11:9; Ps 69:25 in Acts 1:16.
The inscription of the psalm in the Syriac version is,
""a psalm" of David, according to the letter, when Shemuah (Sheba), the son of Bichri, blew a trumpet, and the people ceased from following after him (David); but the prophecy is said concerning those things which the Messiah suffered, and concerning the rejection of the Jews.''
And Aben Ezra interprets Ps 69:36 of the days of David, or of the days of the Messiah.
(t) T. Bab. Avoda Zara, fol. 8. 2. & Roshhashanah, fol. 31. 1, 2.
68:168:1: ՚Ի կատարած. վասն զառանցելոց. Սաղմոս ՚ի Դաւիթ. ԿԸ[7081]։[7081] Ոմանք.Զառանցելոց ժամանակաց Դաւթի վասն փոփոխմանց։
1 Այսուհետեւ՝ անցած ժամանակների մասին սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
Ի կատարած. վասն զառանցելոց.`` Սաղմոս Դաւթի:

68:1: ՚Ի կատարած. վասն զառանցելոց. Սաղմոս ՚ի Դաւիթ. ԿԸ[7081]։
[7081] Ոմանք.Զառանցելոց ժամանակաց Դաւթի վասն փոփոխմանց։
1 Այսուհետեւ՝ անցած ժամանակների մասին սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
zohrab-1805▾ eastern-1994▾ western am▾
68:068:1 Начальнику хора. На Шошанниме. Псалом Давида.
68:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ὑπὲρ υπερ over; for τῶν ο the ἀλλοιωθησομένων αλλοιοω the Δαυιδ δαβιδ Dabid; Thavith
68:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail לְ lᵊ לְ to דָוִ֗ד ḏāwˈiḏ דָּוִד David מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm שִֽׁיר׃ šˈîr שִׁיר song יָק֣וּם yāqˈûm קום arise אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) יָפ֣וּצוּ yāfˈûṣû פוץ disperse אֹויְבָ֑יו ʔôyᵊvˈāʸw איב be hostile וְ wᵊ וְ and יָנ֥וּסוּ yānˌûsû נוס flee מְ֝שַׂנְאָ֗יו ˈmśanʔˈāʸw שׂנא hate מִ mi מִן from פָּנָֽיו׃ ppānˈāʸw פָּנֶה face
68:1. victori pro liliis DavidUnto the end, for them that shall be changed; for David.
For the Chief Musician; set to Shoshannim. of David.
[411] KJV Chapter [69] To the chief Musician upon Shoshannim, [A Psalm] of David:

68:1 Начальнику хора. На Шошанниме. Псалом Давида.
68:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ὑπὲρ υπερ over; for
τῶν ο the
ἀλλοιωθησομένων αλλοιοω the
Δαυιδ δαβιδ Dabid; Thavith
68:1
לַ la לְ to
הַ the
מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail
לְ lᵊ לְ to
דָוִ֗ד ḏāwˈiḏ דָּוִד David
מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm
שִֽׁיר׃ šˈîr שִׁיר song
יָק֣וּם yāqˈûm קום arise
אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s)
יָפ֣וּצוּ yāfˈûṣû פוץ disperse
אֹויְבָ֑יו ʔôyᵊvˈāʸw איב be hostile
וְ wᵊ וְ and
יָנ֥וּסוּ yānˌûsû נוס flee
מְ֝שַׂנְאָ֗יו ˈmśanʔˈāʸw שׂנא hate
מִ mi מִן from
פָּנָֽיו׃ ppānˈāʸw פָּנֶה face
68:1. victori pro liliis David
Unto the end, for them that shall be changed; for David.
For the Chief Musician; set to Shoshannim. of David.
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Adam Clarke: Commentary on the Bible - 1831
69:1: The waters are come in unto my soul - I am in the deepest distress. The waters have broken their dikes, and are just ready to sweep me away! Save me, Lord! In such circumstances I can have no other help.
In the first, second, third, fourteenth, and fifteenth verses, the psalmist, speaking in the person of the captives in Babylon, compares their captivity to an abyss of waters, breaking all bounds, and ready to swallow them up; to a deep mire, in which there was no solid bottom, and no standing; and to a pot. in which they were about to be inclosed for ever. This is strongly figurative, and very expressive.
Albert Barnes: Notes on the Bible - 1834
69:1: Save me, O God - That is, Interpose and deliver me from the dangers which have come upon me.
For the waters are come in unto my soul - So as to endanger my life. Waters, deep, raging, overwhelming, are images of calamity or danger. See the notes at Psa 32:6. Compare Psa 42:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:1: A Psalm: It is uncertain when this Psalm was composed; though it is probable that it was written by David during the rebellion of Absalom. It is an exceedingly fine composition; it evidently refers to the advent, passion, and resurrection of our Lord, to the vocation of the Gentiles, and the reprobation of Jews. See the marginal references.
the waters: Psa 69:2, Psa 69:14, Psa 69:15, Psa 18:4, Psa 42:7; Isa 28:17, Isa 43:2; Lam 3:54; Jon 2:3-5; Rev 12:15, Rev 12:16, Rev 17:15
Carl Friedrich Keil and Franz Delitzsch
69:1
Out of deep distress, the work of his foes, the complaining one cries for help; he thinks upon his sins, which is sufferings bring to his remembrance, but he is also distinctly conscious that he is an object of scorn and hostility for God's sake, and from His mercy he looks for help in accordance with His promises. The waters are said to rush in unto the soul (עד־נפשׁ), when they so press upon the imperilled one that the soul, i.e., the life of the body, more especially the breath, is threatened; cf. Jon 2:6; Jer 4:10. Waters are also a figure of calamities that come on like a flood and drag one into their vortex, Ps 18:17; Ps 32:6; Ps 124:5, cf. Ps 66:12; Ps 88:8, Ps 88:18; here, however, the figure is cut off in such a way that it conveys the impression of reality expressed in a poetical form, as in Ps 40, and much the same as in Jonah's psalm. The soft, yielding morass is called יון, and the eddying deep מצוּלה. The Nomen Hophal. מעמד signifies properly a being placed, then a standing-place, or firm standing (lxx ὑπόστασις), like מטּה, that which is stretched out, extension, Is 8:8. שׁבּלת (Ephraimitish סבּלת) is a streaming, a flood, from שׁבל, Arab. sbl, to stream, flow (cf. note on Ps 58:9). בּוא בּ, to fall into, as in Ps 66:12, and שׁטף with an accusative, to overflow, as in Ps 124:4. The complaining one is nearly drowned in consequence of his sinking down, for he has long cried in vain for help: he is wearied by continual crying (יגע בּ, as in Ps 6:7, Jer 45:3), his throat is parched (נחר from חרר; lxx and Jerome: it is become hoarse), his eyes have failed (Jer 14:6) him, who waits upon his God. The participle מיחל, equal to a relative clause, is, as in 18:51, 3Kings 14:6, attached to the suffix of the preceding noun (Hitzig). Distinct from this use of the participle without the article is the adverbially qualifying participle in Gen 3:8; Song 5:2, cf. חי, 2Kings 12:21; 2Kings 18:14. There is no necessity for the correction of the text מיּחל (lxx apo' τοῦ elpi'zein me). Concerning the accentuation of רבּוּ vid., on Ps 38:20. Apart from the words "more than the hairs of my head" (Ps 40:13), the complaint of the multitude of groundless enemies is just the same as in Ps 38:20; Ps 35:19, cf. Ps 109:3, both in substance and expression. Instead of מצמיתי, my destroyers, the Syriac version has the reading מעצמותי (more numerous than my bones), which is approved by Hupfeld; but to reckon the multitude of the enemy by the number of one's own bones is both devoid of taste and unheard of. Moreover the reading of our text finds support, if it need any, in Lam 3:52. The words, "what I have not taken away, I must then restore," are intended by way of example, and perhaps, as also in Jer 15:10, as a proverbial expression: that which I have not done wrong, I must suffer for (cf. Jer 15:10, and the similar complaint in Ps 35:11). One is tempted to take אז in the sense of "nevertheless" (Ewald), a meaning, however, which it is by no means intended to convey. In this passage it takes the place of זאת (cf. οὕτως for ταῦτα, Mt 7:12), inasmuch as it gives prominence to the restitution desired, as an inference from a false assumption: then, although I took it not away, stole it not.
The transition from the bewailing of suffering to a confession of sin is like Ps 40:13. In the undeserved persecution which he endures at the hand of man, he is obliged nevertheless to recognise well-merited chastisement from the side of God. And whilst by אתּה ידעתּ (cf. Ps 40:10, Jer 15:15; Jer 17:16; Jer 18:23, and on ל as an exponent of the object, Jer 16:16; Jer 40:2) he does not acknowledge himself to be a sinner after the standard of his own shortsightedness, but of the divine omniscience, he at the same time commends his sinful need, which with self-accusing modesty he calls אוּלת (Ps 38:6) and אשׁמות (2Chron 28:10), to the mercy of the omniscient One. Should he, the sinner, be abandoned by God to destruction, then all those who are faithful in their intentions towards the Lord would be brought to shame and confusion in him, inasmuch as they would be taunted with this example. קויך designates the godly from the side of the πίστις, and מבקשׁיךa from the side of the ἀγάπη. The multiplied names of God are so many appeals to God's honour, to the truthfulness of His covenant relationship. The person praying here is, it is true, a sinner, but that is no justification of the conduct of men towards him; he is suffering for the Lord's sake, and it is the Lord Himself who is reviled in him. It is upon this he bases his prayer in Ps 69:8. עליך, for thy sake, as in Ps 44:23; Jer 15:15. The reproach that he has to bear, and ignominy that has covered his face and made it quite unrecognisable (Ps 44:16, cf. Ps 83:17), have totally estranged (Ps 38:12, cf. Ps 88:9, Job 19:13-15; Jer 12:6) from him even his own brethren (אחי, parallel word בּני אמּי, as in Ps 50:20; cf. on the other hand, Gen 49:8, where the interchange designedly takes another form of expression); for the glow of his zeal (קנאהּ from קנא, according to the Arabic, to be a deep or bright red) for the house of Jahve, viz., for the sanctity of the sanctuary and of the congregation gathered about it (which is never directly called "the house of Jahve" in the Old Testament, vid., Khler on Zech 9:8, but here, as in Num 12:7; Hos 8:1, is so called in conjunction with the sanctuary), as also for the honour of His who sits enthroned therein, consumes him, like a fire burning in his bones which incessantly breaks forth and rages all through him (Jer 20:9; Jer 23:9), and therefore all the malice of those who are estranged from God is concentrated upon and against him.
He now goes on to describe how sorrow for the sad condition of the house of God has brought noting but reproach to him (cf. Ps 109:24.). It is doubtful whether נפשׁי is an alternating subject to ואבכּה (fut. consec. without being apocopated), cf. Jer 13:17, or a more minutely defining accusative as in Is 26:9 (vid., on Ps 3:5), or whether, together with בּצּום, it forms a circumstantial clause (et flevi dum in jejunio esset anima mea), or even whether it is intended to be taken as an accusative of the object in a pregnant construction (= בּכה ושׁפך נפשׁו, Ps 42:5; 1Kings 1:15): I wept away my soul in fasting. Among all these possible renderings, the last is the least probable, and the first, according to Ps 44:3; 83:19, by far the most probable, and also that which is assumed by the accentuation.
(Note: The Munach of בצום is a transformation of Dech (just as the Munach of לחרפות is a transformation of Mugrash), in connection with which נקשי might certainly be conceived of even as object (cf. Ps 26:6); but this after ואבכּה (not ואבכּה), and as being without example, could hardly have entered the minds of the punctuists.)
The reading of the lxx ואענּה, καὶ συνέκαψα (Olshausen, Hupfeld, and Bttcher), is a very natural (Ps 35:13) exchange of the poetically bold expression for one less choice and less expressive (since ענּה נפשׁ is a phrase of the Pentateuch equivalent to צוּם). The garb of mourning, like the fasting, is an expression of sorrow for public distresses, not, as in Ps 35:13, of personal condolence; concerning ואתּנה, vid., on Ps 3:6. On account of this mourning, reproach after reproach comes upon him, and they fling gibes and raillery at him; everywhere, both in the gate, the place where the judges sit and where business is transacted, and also at carousals, he is jeered at and traduced (Lam 3:14, cf. Lam 5:14; Job 30:9). שׂיח בּ signifies in itself fabulari de... without any bad secondary meaning (cf. Prov 6:22, confabulabitur tecum); here it is construed first with a personal and then a neuter subject (cf. Amos 8:3), for in Ps 69:13 neither הייתי (Job 30:9; Lam 3:14) nor אני (Lam 3:63) is to be supplied. Ps 69:14 tells us how he acts in the face of such hatred and scorn; ואני, as in Ps 109:4, sarcasmis hostium suam opponit in precibus constantiam (Geier). As for himself, his prayer is directed towards Jahve at the present time, when his affliction as a witness for God gives him the assurance that He will be well-pleased to accept it (עת רצון = בעת רצון, Is 49:8). It is addressed to Him who is at the same time Jahve and Elohim, - the revealed One in connection with the history of redemption, and the absolute One in His exaltation above the world, - on the ground of the greatness and fulness of His mercy: may He then answer him with or in the truth of His salvation, i.e., the infallibility with which His purpose of mercy verifies itself in accordance with the promises given. Thus is Ps 69:14 to be explained in accordance with the accentuation. According to Is 49:8, it looks as though עת רצון must be drawn to ענני (Hitzig), but Ps 32:6 sets us right on this point; and the fact that ברב־חסדך is joined to Ps 69:14 also finds support from Ps 5:8. But the repetition of the divine name perplexes one, and it may be asked whether or not the accent that divides the verse into its two parts might not more properly stand beside רצון, as in Ps 32:6 beside מצא; so that Ps 69:14 runs: Elohim, by virtue of the greatness of Thy mercy hear me, by virtue of the truth of Thy salvation.
Geneva 1599
69:1 "To the chief Musician upon (a) Shoshannim, [A Psalm] of David." Save me, O God; for the (b) waters are come in unto [my] soul.
(a) Of Shoshannim, read (Ps 45:1).
(b) David shows by the waters the great dangers he was in, out of which God delivered him.
John Gill
69:1 Save me, O God,.... The petitioner is Christ; not as a divine Person, as such he is blessed for ever, and stands in no need of help and assistance; but as man, and in distressed and suffering circumstances. As a priest, it was part of his work to intercede, as well as to offer sacrifice; and though he did not offer a sin offering for himself, yet he offered up supplications, with strong cryings and tears; and, as the surety of his people, he prayed, in point of right and justice, both for himself and them; see Jn 17:4. The person petitioned is God the Father, who was able to save him, and always heard him; and did in this petition, Heb 5:7; which perfectly agrees with some petitions of Christ, recorded in the New Testament, Jn 12:27. These show the weakness of the human nature, the weight of sin upon him, and his sense of the wrath of God; and which, notwithstanding, were made with limitations and restrictions, and even with a correction. Moreover, this may also design help and assistance from his divine Father, which was promised him, and he expected and had, in the acceptable time, in the day of salvation: and he was so saved in death, as that he abolished that, and destroyed him that had the power of it; and was quickly raised from the grave, and thereby saved out of it. And this he could have done himself, but he would be saved in a legal way, in a way of justice; and as a point of honour, when he had done the work, he, as a surety, engaged to do. The reasons enforcing this petition follow:
for the waters are come in unto my soul: the Messiah represents his case, in these words, and in Ps 69:2, as like to that of a man standing up to his chin in water, and the waters running into his mouth, just suffocating him; and that in a miry place, where he could not set his feet firm, nor get himself out; and even overflowed with the floods, and immersed in the deep waters, and so in the most imminent danger. These overwhelming waters may signify the floods of ungodly men that encompassed him, the assembly of the wicked that enclosed him; and the proud waters that went over his soul, the Gentiles and people of Israel, that were gathered against him to destroy him; and so the Targum interprets it of the camp of sinners, that pressed him on every side, as water: the whole posse of devils may also be designed, for now was the hour and power of darkness; Satan, and his principalities and powers, came in like a flood upon him, to swallow him up; innumerable evils, the sins of his people, came upon him from every quarter, and pressed him sore; the curses of the law fell upon him, which may be compared to the bitter water of jealousy that caused the curse. These entered into him, when he was made a curse for his people; and the wrath of God went over him, and lay hard upon him, and came about him like water, into his very soul, which made him exceeding sorrowful, even unto death.
John Wesley
69:1 Waters - Tribulations.
Robert Jamieson, A. R. Fausset and David Brown
69:1 Upon Shoshannim--(See on Ps 45:1, title). Mingling the language of prayer and complaint, the sufferer, whose condition is here set forth, pleads for God's help as one suffering in His cause, implores the divine retribution on his malicious enemies, and, viewing his deliverance as sure, promises praise by himself, and others, to whom God will extend like blessings. This Psalm is referred to seven times in the New Testament as prophetical of Christ and the gospel times. Although the character in which the Psalmist appears to some in Ps 69:5 is that of a sinner, yet his condition as a sufferer innocent of alleged crimes sustains the typical character of the composition, and it may be therefore regarded throughout, as the twenty-second, as typically expressive of the feelings of our Saviour in the flesh. (Psa. 69:1-36)
(Compare Ps 40:2).
come in unto my soul--literally, "come even to my soul," endanger my life by drowning (Jon 2:5).
68:268:2: Կեցո՛ զիս Աստուած զի հասին ջուրք յանձն իմ, ընկլայ ես ՚ի խորս անդնդոց, ուր ո՛չ գոյ հանգիստ[7082]։ [7082] Յօրինակին ՚ի կարգի բնաբանին դատարկ տեղի թողեալ վասն անդնդոց, ակնարկի ՚ի ներքս առնուլ. ըստ որում եւ եդաք համաձայն այլոց օրինակաց։ Ոմանք.Ուր ո՛չ գոյր ինձ հանգիստ։
2 Փրկի՛ր ինձ, Աստուա՛ծ, քանզի ջրերը հասան իմ անձին, ես ընկղմուեցի խոր անդնդի մէջ, որտեղ ինձ համար հանգիստ չկայ:
69 Ապրեցո՛ւր զիս, ո՛վ Աստուած Վասն զի ջուրերը իմ անձիս հասան։
Կեցո զիս, Աստուած, զի հասին ջուրք յանձն իմ, ընկլայ ես ի խորս անդնդոց, ուր ոչ գոյ ինձ հանգիստ:

68:2: Կեցո՛ զիս Աստուած զի հասին ջուրք յանձն իմ, ընկլայ ես ՚ի խորս անդնդոց, ուր ո՛չ գոյ հանգիստ[7082]։
[7082] Յօրինակին ՚ի կարգի բնաբանին դատարկ տեղի թողեալ վասն անդնդոց, ակնարկի ՚ի ներքս առնուլ. ըստ որում եւ եդաք համաձայն այլոց օրինակաց։ Ոմանք.Ուր ո՛չ գոյր ինձ հանգիստ։
2 Փրկի՛ր ինձ, Աստուա՛ծ, քանզի ջրերը հասան իմ անձին, ես ընկղմուեցի խոր անդնդի մէջ, որտեղ ինձ համար հանգիստ չկայ:
69 Ապրեցո՛ւր զիս, ո՛վ Աստուած Վասն զի ջուրերը իմ անձիս հասան։
zohrab-1805▾ eastern-1994▾ western am▾
68:168:2 Спаси меня, Боже, ибо воды дошли до души [моей].
68:2 σῶσόν σωζω save με με me ὁ ο the θεός θεος God ὅτι οτι since; that εἰσήλθοσαν εισερχομαι enter; go in ὕδατα υδωρ water ἕως εως till; until ψυχῆς ψυχη soul μου μου of me; mine
68:2 כְּ kᵊ כְּ as הִנְדֹּ֥ף hindˌōf נדף scatter עָשָׁ֗ן ʕāšˈān עָשָׁן smoke תִּ֫נְדֹּ֥ף tˈindˌōf נדף scatter כְּ kᵊ כְּ as הִמֵּ֣ס himmˈēs מסס melt דֹּ֭ונַג ˈdônaḡ דֹּונַג wax מִ mi מִן from פְּנֵי־ ppᵊnê- פָּנֶה face אֵ֑שׁ ʔˈēš אֵשׁ fire יֹאבְד֥וּ yōvᵊḏˌû אבד perish רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty מִ mi מִן from פְּנֵ֥י ppᵊnˌê פָּנֶה face אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
68:2. salva me Deus quoniam venerunt aquae usque ad animamSave me, O God: for the waters are come in even unto my soul.
1. Save me, O God; for the waters are come in unto my soul.
Save me, O God; for the waters are come in unto [my] soul:

68:2 Спаси меня, Боже, ибо воды дошли до души [моей].
68:2
σῶσόν σωζω save
με με me
ο the
θεός θεος God
ὅτι οτι since; that
εἰσήλθοσαν εισερχομαι enter; go in
ὕδατα υδωρ water
ἕως εως till; until
ψυχῆς ψυχη soul
μου μου of me; mine
68:2
כְּ kᵊ כְּ as
הִנְדֹּ֥ף hindˌōf נדף scatter
עָשָׁ֗ן ʕāšˈān עָשָׁן smoke
תִּ֫נְדֹּ֥ף tˈindˌōf נדף scatter
כְּ kᵊ כְּ as
הִמֵּ֣ס himmˈēs מסס melt
דֹּ֭ונַג ˈdônaḡ דֹּונַג wax
מִ mi מִן from
פְּנֵי־ ppᵊnê- פָּנֶה face
אֵ֑שׁ ʔˈēš אֵשׁ fire
יֹאבְד֥וּ yōvᵊḏˌû אבד perish
רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty
מִ mi מִן from
פְּנֵ֥י ppᵊnˌê פָּנֶה face
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
68:2. salva me Deus quoniam venerunt aquae usque ad animam
Save me, O God: for the waters are come in even unto my soul.
1. Save me, O God; for the waters are come in unto my soul.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4. "Воды дошли до души". Воды - означают обилие бедствий, "до души" - жизни. Бедствия Давида так многочисленны, что угрожают его жизни. Эта действительно было во времена Саула, очень неразборчивого в средствах и весьма изобретательного в способах преследования Давида, почему последний никогда не мог быть спокоен и уверен даже в одном дне. - "Я погряз в глубоком болоте и не на чем стать" - Давид погружен в бедствия, как в тинистую почву и под ногами нет твердой опоры; все время преследований от Саула Давид не имел спокойствия и уверенности в своей безопасности. "Глубина вод и быстрое течение" - образы силы бедствия, способных уничтожить того, кого они постигают, как буря на море бесследно поглощает свои жертвы. При таких многочисленных и грозных бедствиях Давид немолчно взывает к Богу о помощи, так что он изнемог от этой молитвы, он утомился от высматривания, не приближается ли к нему Божественная помощь. Последние выражения указывают высокую степень напряженности молитвы к Богу, какая подсказывалась опасностью положения Давида.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Complaints and Petitions.

1 Save me, O God; for the waters are come in unto my soul. 2 I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me. 3 I am weary of my crying: my throat is dried: mine eyes fail while I wait for my God. 4 They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away. 5 O God, thou knowest my foolishness; and my sins are not hid from thee. 6 Let not them that wait on thee, O Lord GOD of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O God of Israel. 7 Because for thy sake I have borne reproach; shame hath covered my face. 8 I am become a stranger unto my brethren, and an alien unto my mother's children. 9 For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. 10 When I wept, and chastened my soul with fasting, that was to my reproach. 11 I made sackcloth also my garment; and I became a proverb to them. 12 They that sit in the gate speak against me; and I was the song of the drunkards.
In these verses David complains of his troubles, intermixing with those complaints some requests for relief.
I. His complaints are very sad, and he pours them out before the Lord, as one that hoped thus to ease himself of a burden that lay very heaven upon him.
1. He complains of the deep impressions that his troubles made upon his spirit (v. 1, 2): "The waters of affliction, those bitter waters, have come unto my soul, not only threaten my life, but disquiet my mind; they fill my head with perplexing cares and my heart with oppressive grief, so that I cannot enjoy God and myself as I used to do." We shall bear up under our troubles if we can but keep them from our hearts; but, when they put us out of the possession of our own souls, our case is bad. The spirit of a man will sustain his infirmity; but what shall we do when the spirit is wounded? That was David's case here. His thoughts sought for something to confide in, and with which to support his hope, but he found nothing: He sunk in keep mire, where there was no standing, no firm footing; the considerations that used to support and encourage him now failed him, or were out of the way, and he was ready to give himself up for gone. He sought for something to comfort himself with, but found himself in deep waters that overflowed him, overwhelmed him; he was like a sinking drowning man, in such confusion and consternation. This points at Christ's sufferings in his soul, and the inward agony he was in when he said, Now is my soul troubled; and, My soul is exceedingly sorrowful; for it was his soul that he made an offering for sin. And it instructs us, when we are in affliction, to commit the keeping of our souls to God, that we may be neither soured with discontent nor sink into despair.
2. He complains of the long continuance of his troubles (v. 3): I am weary of my crying. Though he could not keep his head above water, yet he cried to his God, and the more death was in his view the more life was in his prayers; yet he had not immediately an answer of peace given in, no, nor so much of that support and comfort in praying which God's people used to have; so that he was almost weary of crying, grew hoarse, and his throat so dried that he could cry no more. Nor had he his wonted satisfaction in believing, hoping, and expecting relief: My eyes fail while I wait for my God; he had almost looked his eyes out, in expectation of deliverance. Yet his pleading this with God is an indication that he is resolved not to give up believing and praying. His throat is dried, but his heart is not; his eyes fail, but his faith does not. Thus our Lord Jesus, on the cross, cried out, Why hast thou forsaken me? yet, at the same time, he kept hold of his relation to him: My God, my God.
3. He complains of the malice and multitude of his enemies, their injustice and cruelty, and the hardships they put upon him, v. 4. They hated him, they would destroy him, for hatred aims at the destruction of the person hated; but what was his iniquity, what was his sin, what provocation had he given them, that they were so spiteful towards him? None at all: "They hate me without a cause; I never did them the least injury, that they should bear me such ill-will." Our Saviour applies this to himself (John xv. 25): They hated me without a cause. We are apt to use this in justification of our passion against those that hate us, that we never gave them cause to hate us. But it is rather an argument why we should bear it patiently, because then we suffer as Christ did, and may then expect that God will give us redress. "They are my enemies wrongfully, for I have been no enemy to them." In a world where unrighteousness reigns so much we must not wonder if we meet with those that are our enemies wrongfully. Let us take care that we never do wrong and then we may the better bear it if we receive wrong. These enemies were not to be despised, but were very formidable both for their number--They are more than the hairs of my head (Christ's enemies were numerous; those that came to seize him were a great multitude; how were those increased that troubled him!) and for their strength--They are mighty in authority and power. We are weak, but our enemies are strong; for we wrestle against principalities and powers. Then I restored that which I took not away. Applying this to David, it was what his enemies compelled him to (they made him suffer for that offence which he had never been guilty of); and it was what he consented to, that, if possible, he might pacify them and make them to be at peace with him. He might have insisted upon the laws of justice and honour, the former not requiring and the latter commonly thought to forbid the restoring of that which we took not away, for that is to wrong ourselves both in our wealth and in our reputation. Yet the case may be such sometimes that it may become our duty. Blessed Paul, though free from all men, yet, for the honour of Christ and the edification of the church, made himself a servant to all. But, applying it to Christ, it is an observable description of the satisfaction which he made to God for our sin by his blood: Then he restored that which he took not away; he underwent the punishment that was due to us, paid our debt, suffered for our offence. God's glory, in some instances of it, was taken away by the sin of man; man's honour, and peace, and happiness, were taken away; it was not he that took them away, and yet by the merit of his death he restored them.
4. He complains of the unkindness of his friends and relations, and this is a grievance which with an ingenuous mind cuts as deeply as any (v. 8): "I have become a stranger to my brethren; they make themselves strange to me and use me as a stranger, are shy of conversing with me and ashamed to own me." This was fulfilled in Christ, whose brethren did not believe on him (John vii. 5), who came to his own and his own received him not (John i. 11), and who was forsaken by his disciples, whom he had been free with as his brethren.
5. He complains of the contempt that was put upon him and the reproach with which he was continually loaded. And in this especially his complaint points at Christ, who for our sakes submitted to the greatest disgrace and made himself of no reputation. We having by sin injured God in his honour, Christ made him satisfaction, not only by divesting himself of the honours due to an incarnate deity, but by submitting to the greatest dishonours that could be done to any man. Two things David here takes notice of as aggravations of the indignities done him:-- (1.) The ground and matter of the reproach, v. 10, 11. They ridiculed him for that by which he both humbled himself and honoured God. When men lift up themselves in pride and vain glory they are justly laughed at for their folly; but David chastened his soul, and clothed himself with sackcloth, and from his abasing himself they took occasion to trample upon him. When men dishonour God it is just that their so doing should turn to their dishonour; but when David, purely in devotion to God and to testify his respect to him, wept, and chastened his soul with fasting, and made sackcloth his garment, as humble penitents used to do, instead of commending his devotion and recommending it as a great example of piety, they did all they could both to discourage him in it and to prevent others from following his good example; for that was to his reproach. They laughed at him as a fool for mortifying himself thus; and even for this he became a proverb to them; they made him the common subject of their banter. We must not think it strange if we be ill spoken of for that which is well done, and in which we have reason to hope that we are accepted of God. Our Lord Jesus was stoned for his good works (John x. 32), and when he cried, Eli, Eli--My God, my God, was bantered, as if he called for Elias. (2.) The persons that reproached him, v. 12. [1.] Even the gravest and the most honourable, from whom better was expected: Those that sit in the gate speak against me, and their reproaches pass for the dictates of senators and the decrees of judges, and are credited accordingly. [2.] The meanest, and the most despicable, the abjects (Ps. xxxv. 15), and scum of the country, the children of fools, yea, the children of base men, Job xxx. 8. Such drunkards as these make themselves vile, and he was the song of the drunkards; they made themselves and their companions merry with him. See the bad consequences of the sin of drunkenness; it makes men despisers of those that are good, 2 Tim. iii. 3. When the king was made sick with bottles of wine he stretched out his hand with scorners, Hos. vii. 5. The bench of the drunkards is the seat of the scornful. See what is commonly the lot of the best of men: those that are the praise of the wise are the song of fools. But it is easy to those that rightly judge of things to despise being thus despised.
II. His confessions of sin are very serious (v. 5): "O God! thou knowest my foolishness, what is and what is not; my sins that I am guilty of are not hidden from thee, and therefore thou knowest how innocent I am of those crimes which they charge upon me." Note, Even when, as to men's unjust accusations, we plead Not guilty, yet, before God, we must acknowledge ourselves to have deserved all that is brought upon us, and much worse. This is the genuine confession of a penitent, who knows that he cannot prosper in covering his sin, and that therefore it is his wisdom to acknowledge it, because it is naked and open before God. 1. He knows the corruption of our nature: Thou knowest the foolishness that is bound up in my heart. All our sins take rise from our foolishness. 2. He knows the transgressions of our lives; they are not hidden from him, no, not our heart-sins, no, not those that are committed most secretly. They are all done in his sight, and are never cast behind his back till they are repented of and pardoned. This may aptly be applied to Christ, for he knew no sin, yet he was made sin for us; and God knew it, nor was it hidden from him, when it pleased the Lord to bruise him and put him to grief.
III. His supplications are very earnest. 1. For himself (v. 1): "Save me, O God! save me from sinking, from despairing." Thus Christ was heard in that he feared, for he was saved from letting fall his undertaking, Heb. v. 7. 2. For his friends (v. 6): Let not those that wait on thee, O Lord God of hosts! and that seek thee, O God of Israel! (under these two characters we ought to seek God, and in seeking him to wait on him, as the God of hosts, who has all power to help, and as the God of Israel in covenant with his people, whom therefore he is engaged in honour and truth to help) be ashamed and confounded for my sake. This intimates his fear that if God did not appear for him it would be a discouragement to all other good people and would give their enemies occasion to triumph over them, and his earnest desire that whatever became of him all that seek God, and wait upon him, might be kept in heart and kept in countenance, and might neither be discouraged in themselves nor exposed to contempt from others. If Jesus Christ had not been owned and accepted of his Father in his sufferings, all that seek God, and wait for him, would have been ashamed and confounded; but they have confidence towards God, and in his name come boldly to the throne of grace.
IV. His plea is very powerful, v. 7, 9. Reproach was one of the greatest of his burdens: "Lord, roll away the reproach, and plead my cause, for, 1. It is for thee that I am reproached, for serving thee and trusting in thee: For thy sake I have borne reproach." Those that are evil spoken of for well-doing may with a humble confidence leave it to God to bring forth their righteousness as the light. 2. "It is with thee that I am reproached: The zeal of thy house has eaten me up, that is, has made me forget myself, and do that which they wickedly turn to my reproach. Those that hate thee and thy house for that reason hate me, because they know how zealously affected I am to it. It is this that has made them ready to eat me up and has eaten up all the love and respect I had among them." Those that blasphemed God, and spoke ill of his word and ways, did therefore reproach David for believing in his word and walking in his ways. Or it may be construed as an instance of David's zeal for God's house, that he resented all the indignities done to God's name as if they had been done to his own name. He laid to heart all the dishonour done to God and the contempt cast upon religion; these he laid nearer to his heart than any outward troubles of his own. And therefore he had reason to hope God would interest himself in the reproaches cast upon him, because he had always interested himself in the reproaches cast upon God. Both the parts of this verse are applied to Christ. (1.) It was an instance of his love to his Father that the zeal of his house did even eat him up when he whipped the buyers and sellers out of the temple, which reminded his disciples of this text, John ii. 17. (2.) It was an instance of his self-denial, and that he pleased not himself, that the reproaches of those that reproached God fell upon him (Rom. xv. 3), and therein he set us an example.
Albert Barnes: Notes on the Bible - 1834
69:2: I sink in deep mire - Margin, as in Hebrew, "the mire of the depth." This would denote either mire which was itself so deep that one could not extricate himself from it; or, mire found in a deep place, as at the bottom of a pit. Compare the notes at Psa 40:2. An illustration of this might be drawn from the case of Joseph, cast by his brethren into a deep pit Gen 37:24; or from the case of Jeremiah, thrown into a deep dungeon: "And they let down Jeremiah with cords; and in the dungeon there was no water, but mire: so Jeremiah sunk in the mire," Jer 38:6.
Where there is no standing - No solid ground; nothing for the foot to rest on. "I am come into deep waters." Margin, as in Hebrew, "depth of waters." That is, waters where he could not touch the bottom - an image of some peril that threatened his life.
Where the floods overflow me - The waters. They break over my head. My life is "in danger."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:2: I sink: Psa 40:2; Jer 38:6, Jer 38:22
deep mire: Heb. the mire of depth
deep waters: Heb. depth of waters, Psa 88:6, Psa 88:7; Eze 27:26-34
the floods: Psa 32:6; Gen 7:17-23; Mat 7:25, Mat 26:37, Mat 26:38
Geneva 1599
69:2 I sink in deep mire, where [there is] no (c) standing: I am come into deep waters, where the floods overflow me.
(c) No stable firmness to settle my feet.
John Gill
69:2 I sink in deep mire, where there is no standing,.... Which signifies not despair of mind, but difficult and distressed circumstances; the Messiah now bearing the filthy sins of his people, and the punishment of them, and so was got into the horrible pit, the mire and clay; See Gill on Ps 40:2;
I am come into deep waters, where the floods overflow me: as afflictions are often compared to waters in Scripture, Christ's sorrows and sufferings are very aptly signified by deep waters and overflowing floods; and therefore rightly called a baptism, as by himself, Lk 12:50, when he was as one immersed in and overwhelmed with water.
68:368:3: Եկի ես ՚ի խորս, եւ շրջանք ընկղմեցին զիս[7083]։ [7083] Ոմանք.՚Ի խորս ծովու, եւ շրջանք ընկլուզին զիս։
3 Մտայ ես խորքերը ծովի, եւ յորձանքներն ինձ ընկղմեցին:
2 Խորունկ ցեխի մէջ կ’ընկղմիմ, Ուր կայնելու տեղ չկայ։Ջուրերուն խորունկ տեղերը մտայ Ու յորձանքները զիս ընկղմեցին։
Եկի ես ի խորս ծովու, եւ շրջանք ընկղմեցին զիս:

68:3: Եկի ես ՚ի խորս, եւ շրջանք ընկղմեցին զիս[7083]։
[7083] Ոմանք.՚Ի խորս ծովու, եւ շրջանք ընկլուզին զիս։
3 Մտայ ես խորքերը ծովի, եւ յորձանքներն ինձ ընկղմեցին:
2 Խորունկ ցեխի մէջ կ’ընկղմիմ, Ուր կայնելու տեղ չկայ։Ջուրերուն խորունկ տեղերը մտայ Ու յորձանքները զիս ընկղմեցին։
zohrab-1805▾ eastern-1994▾ western am▾
68:268:3 Я погряз в глубоком болоте, и не на чем стать; вошел во глубину вод, и быстрое течение их увлекает меня.
68:3 ἐνεπάγην εμπηγνυμι into; for ἰλὺν ιλυς depth; deep καὶ και and; even οὐκ ου not ἔστιν ειμι be ὑπόστασις υποστασις essence; substructure ἦλθον ερχομαι come; go εἰς εις into; for τὰ ο the βάθη βαθος depth τῆς ο the θαλάσσης θαλασσα sea καὶ και and; even καταιγὶς καταιγις sink down; drown με με me
68:3 וְֽ wᵊˈ וְ and צַדִּיקִ֗ים ṣaddîqˈîm צַדִּיק just יִשְׂמְח֣וּ yiśmᵊḥˈû שׂמח rejoice יַֽ֭עַלְצוּ ˈyˈaʕalṣû עלץ rejoice לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and יָשִׂ֥ישׂוּ yāśˌîśû שׂושׂ rejoice בְ vᵊ בְּ in שִׂמְחָֽה׃ śimḥˈā שִׂמְחָה joy
68:3. infixus sum in limo profundi et non possum consistere veni in profundum aquarum et flumen operuit meI stick fast in the mire of the deep and there is no sure standing. I am come into the depth of the sea, and a tempest hath overwhelmed me.
2. I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me.
I sink in deep mire, where [there is] no standing: I am come into deep waters, where the floods overflow me:

68:3 Я погряз в глубоком болоте, и не на чем стать; вошел во глубину вод, и быстрое течение их увлекает меня.
68:3
ἐνεπάγην εμπηγνυμι into; for
ἰλὺν ιλυς depth; deep
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ὑπόστασις υποστασις essence; substructure
ἦλθον ερχομαι come; go
εἰς εις into; for
τὰ ο the
βάθη βαθος depth
τῆς ο the
θαλάσσης θαλασσα sea
καὶ και and; even
καταιγὶς καταιγις sink down; drown
με με me
68:3
וְֽ wᵊˈ וְ and
צַדִּיקִ֗ים ṣaddîqˈîm צַדִּיק just
יִשְׂמְח֣וּ yiśmᵊḥˈû שׂמח rejoice
יַֽ֭עַלְצוּ ˈyˈaʕalṣû עלץ rejoice
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
יָשִׂ֥ישׂוּ yāśˌîśû שׂושׂ rejoice
בְ vᵊ בְּ in
שִׂמְחָֽה׃ śimḥˈā שִׂמְחָה joy
68:3. infixus sum in limo profundi et non possum consistere veni in profundum aquarum et flumen operuit me
I stick fast in the mire of the deep and there is no sure standing. I am come into the depth of the sea, and a tempest hath overwhelmed me.
2. I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
69:3: I am weary of my crying - A pathetic description of the state of the poor captives for about seventy years.
Albert Barnes: Notes on the Bible - 1834
69:3: I am weary of my crying - The word "crying" here does not mean weeping, or shedding tears, but calling upon God for help. He had grown weary; his strength had been exhausted in the act of calling upon God to assist him. See the notes at Psa 6:6. This was an instance where one had called so long on God, and prayed so much and so earnestly, that his strength was gone. Compare Mat 26:41.
My throat is dried - Or, "is parched up." The Hebrew word denotes to burn; to be enkindled; and then, to be inflamed. Here it means that by the excessive exertion of his voice, his throat had become parched, so that he could not speak.
Mine eyes fail - That is, become dim from exhaustion. I have looked so long in that one direction that the power of vision begins to fail, and I see nothing clearly. See the notes at Psa 6:7. Compare Job 17:7; Psa 31:9; Psa 38:10.
While I wait for my God - That is, by continued "looking" to God. The word "wait" is not used here, nor is it generally in the Bible, as it is now with us, in the sense of looking for "future" interposition, or of doing nothing ourselves in expectation of what "may" occur; but it is used in the sense of looking to God alone; of exercising dependence on him; of seeking his aid. This is indeed connnected with the ordinary idea of abiding his will, but it is also an "active" state of mind - a state expressive of intense interest and desire. See the notes at Psa 62:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:3: I am: Psa 6:6, Psa 13:1-3, Psa 22:2; Heb 5:7
my throat: Psa 69:21, Psa 22:15; Joh 19:28
mine: Psa 119:82, Psa 119:123; Deu 28:32; Job 11:20, Job 16:16; Isa 38:14; Lam 2:11
I wait: Psa 25:21, Psa 39:7
Geneva 1599
69:3 I am weary of my crying: my throat is dried: mine (d) eyes fail while I wait for my God.
(d) Though his senses failed him, yet his faith was constant and encouraged him still to pray.
John Gill
69:3 I am weary of my crying,.... In his distress; when, bearing the punishment both of loss and sense, he cried unto God; he prayed earnestly, with great intenseness and fervency of spirit; he offered supplications, with strong cryings and tears, insomuch that he calls it a roaring: and whereas there was a seeming delay of answer to his cries, he cried till he was weary of crying; and yet it is remarkable that his last cry was with a loud voice, which surprised the centurion; see Ps 22:1;
my throat is dried; with crying, so that he was hoarse; or "burnt" (u); with inward heat of a fever, which usually attended persons crucified; see Ps 22:15;
mine eyes fail while I wait for my God; God the Father was the God of Christ, as he was man; he prepared a body for him, and anointed his human nature with the Holy Spirit; he supported and upheld him: and as such Christ loved him, believed in him, prayed to him, and waited and looked for help and salvation from him; this being delayed, his eyes failed with intense looking about for it, as well as with grief and tears. Ainsworth observes, that failing of the eyes is one of the curses of the law, Lev 26:16, and it shows how in every thing Christ was made a curse for his people.
(u) "adustum", Montanus, Gejerus, Michaelis; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
69:3 (Compare Ps 6:6).
mine eyes fail--in watching (Ps 119:82).
68:468:4: Վաստակեցի ես առ աղաղակել, կերկերեցա՛ւ կոկորդ իմ։ Նուաղեցին աչք իմ, առ յուսալ ինձ առ Տէր Աստուած իմ։
4 Ես յոգնեցի աղաղակելուց, կոկորդն իմ կերկերաց, եւ աչքերս նուաղեցին քեզ վրայ յոյս դնելուց, Տէ՛ր իմ Աստուած:
3 Յոգնեցայ ես կանչելէն, կոկորդս ցամքեցաւ, Աչքերս նուաղեցան իմ Աստուծոյս սպասելէն։
Վաստակեցի ես առ աղաղակել, կերկերեցաւ կոկորդ իմ. նուաղեցին աչք իմ, առ յուսալ ինձ [408]առ Տէր Աստուած`` իմ:

68:4: Վաստակեցի ես առ աղաղակել, կերկերեցա՛ւ կոկորդ իմ։ Նուաղեցին աչք իմ, առ յուսալ ինձ առ Տէր Աստուած իմ։
4 Ես յոգնեցի աղաղակելուց, կոկորդն իմ կերկերաց, եւ աչքերս նուաղեցին քեզ վրայ յոյս դնելուց, Տէ՛ր իմ Աստուած:
3 Յոգնեցայ ես կանչելէն, կոկորդս ցամքեցաւ, Աչքերս նուաղեցան իմ Աստուծոյս սպասելէն։
zohrab-1805▾ eastern-1994▾ western am▾
68:368:4 Я изнемог от вопля, засохла гортань моя, истомились глаза мои от ожидания Бога [моего].
68:4 ἐκοπίασα κοπιαω exhausted; labor κράζων κραζω cry ἐβραγχίασεν βραγχιαω the λάρυγξ λαρυγξ larynx μου μου of me; mine ἐξέλιπον εκλειπω leave off; cease οἱ ο the ὀφθαλμοί οφθαλμος eye; sight μου μου of me; mine ἀπὸ απο from; away τοῦ ο the ἐλπίζειν ελπιζω hope ἐπὶ επι in; on τὸν ο the θεόν θεος God μου μου of me; mine
68:4 שִׁ֤ירוּ׀ šˈîrû שׁיר sing לֵֽ lˈē לְ to אלֹהִים֮ ʔlōhîm אֱלֹהִים god(s) זַמְּר֪וּ zammᵊrˈû זמר sing שְׁ֫מֹ֥ו šᵊˈmˌô שֵׁם name סֹ֡לּוּ sˈōllû סלל build לָ lā לְ to † הַ the רֹכֵ֣ב rōḵˈēv רכב ride בָּ֭ ˈbā בְּ in † הַ the עֲרָבֹות ʕᵃrāvôṯ עֲרָבָה desert בְּ bᵊ בְּ in יָ֥הּ yˌāh יָהּ the Lord שְׁמֹ֗ו šᵊmˈô שֵׁם name וְ wᵊ וְ and עִלְז֥וּ ʕilzˌû עלז rejoice לְ lᵊ לְ to פָנָֽיו׃ fānˈāʸw פָּנֶה face
68:4. laboravi clamans exasperatum est guttur meum defecerunt oculi mei expectantes Deum meumI have laboured with crying; my jaws are become hoarse, my eyes have failed, whilst I hope in my God.
3. I am weary with my crying; my throat is dried: mine eyes fail while I wait for my God.
I am weary of my crying: my throat is dried: mine eyes fail while I wait for my God:

68:4 Я изнемог от вопля, засохла гортань моя, истомились глаза мои от ожидания Бога [моего].
68:4
ἐκοπίασα κοπιαω exhausted; labor
κράζων κραζω cry
ἐβραγχίασεν βραγχιαω the
λάρυγξ λαρυγξ larynx
μου μου of me; mine
ἐξέλιπον εκλειπω leave off; cease
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
μου μου of me; mine
ἀπὸ απο from; away
τοῦ ο the
ἐλπίζειν ελπιζω hope
ἐπὶ επι in; on
τὸν ο the
θεόν θεος God
μου μου of me; mine
68:4
שִׁ֤ירוּ׀ šˈîrû שׁיר sing
לֵֽ lˈē לְ to
אלֹהִים֮ ʔlōhîm אֱלֹהִים god(s)
זַמְּר֪וּ zammᵊrˈû זמר sing
שְׁ֫מֹ֥ו šᵊˈmˌô שֵׁם name
סֹ֡לּוּ sˈōllû סלל build
לָ לְ to
הַ the
רֹכֵ֣ב rōḵˈēv רכב ride
בָּ֭ ˈbā בְּ in
הַ the
עֲרָבֹות ʕᵃrāvôṯ עֲרָבָה desert
בְּ bᵊ בְּ in
יָ֥הּ yˌāh יָהּ the Lord
שְׁמֹ֗ו šᵊmˈô שֵׁם name
וְ wᵊ וְ and
עִלְז֥וּ ʕilzˌû עלז rejoice
לְ lᵊ לְ to
פָנָֽיו׃ fānˈāʸw פָּנֶה face
68:4. laboravi clamans exasperatum est guttur meum defecerunt oculi mei expectantes Deum meum
I have laboured with crying; my jaws are become hoarse, my eyes have failed, whilst I hope in my God.
3. I am weary with my crying; my throat is dried: mine eyes fail while I wait for my God.
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Adam Clarke: Commentary on the Bible - 1831
69:4: Then I restored that which I took not away - I think, with Calmet, that this is a sort of proverbial expression, like such as these, "Those who suffered the wrong, pay the costs." Delirant reges, plectuntur Achivi. "Kings sin, and the people are punished." "The fathers have eaten sour grapes, and the children's teeth are set on edge." Our fathers have grievously sinned against the Lord, and we their posterity suffer for it. See on Psa 69:12 (note). Some have applied it to our Lord. I restored, by my suffering and death, that image of God and the Divine favor, which I took not away. That is, In my human nature I expiated the crime that human beings had committed against God. But such applications are very gratuitous.
Albert Barnes: Notes on the Bible - 1834
69:4: They that hate me without a cause - Without any just reason; without any provocation on my part. There were many such in the case of David, for to those who rose up against him in the time of Saul, and to Absalom also, he had given no real occasion of offence. An expression similar to the one used here occurs in Psa 35:19. See the notes at that passage. The "language" is applied to the Saviour Joh 15:25, not as having had original reference to him, but as language which received its most perfect fulfillment in the treatment which he received from his enemies. See the notes at Joh 15:25.
Are more than the hairs of mine head - The number is so great that it cannot be estimated.
They that would destroy me, being mine enemies wrongfully, are mighty - literally, "More than the hairs of my head are my haters falsely (those who hate me falsely); strong are those destroying me; my enemies." The idea is, that those who were numbered among his foes without any just provocation on his part were so numerous and strong that he could not contend with them.
Then I restored that which I took not away - Prof. Alexander renders this, "What I did not rob, then must I restore." This seems to have a proverbial cast, and the idea is, that under this pressure of circumstances - borne down by numbers - he was compelled to give up what he had not taken away from others. They regarded and treated him as a bad man - as if he had been a robber; and they compelled him to give up what he possessed, "as if" he had no right to it, or "as if" he had obtained it by robbery. This does not seem to refer to anything that was "voluntary" on his part - as if, for the sake of peace, he had proposed to give up that to which they had no claim, or to surrender his just rights, but to the act of compulsion by which he was "forced" to surrender what he had, "as if" he had been a public offender. How far it is proper to yield to an unjust claim for the sake of peace, or to act "as if" we had done wrong, rather than to have controversy or strife, is a point which, if this interpretation is correct, is not settled by this passage. It seems here to have been merely a question of "power."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:4: hate: Joh 15:25; Pe1 2:22
more than: Psa 40:12
being: Psa 7:3-5, Psa 35:12, Psa 35:19, Psa 38:19, Psa 38:20, Psa 109:3-5
then I: Isa 53:4-7; Co2 5:21; Pe1 2:24, Pe1 3:18
Geneva 1599
69:4 They that hate me without a cause are more than the hairs of mine head: they that would destroy me, [being] mine enemies (e) wrongfully, are mighty: then I restored [that] which I (f) took not away.
(e) Condemning me as guilty.
(f) They judged me a thief, though innocent, and gave my goods to others, as though I had stolen them.
John Gill
69:4 They that hate me without a cause,.... As the Jews did; see Jn 15:18; for he did no injury to the persons or properties of men; but went about continually doing good, both to their souls and bodies; so that he merited their highest esteem and love, and not their hatred; and yet they were his implacable enemies; see Lk 19:14;
are more than the hairs of mine head; they were a multitude that came to take him in the garden; and it was the multitude that the priests and Pharisees instigated to ask for the release of Barabbas, and the crucifixion of Jesus; and a vast number of people followed him to the cross, and insulted him on it; the Gentiles and the people of Israel were gathered together against him;
they that would destroy me; as the Jews sought to do often before his time was come;
being mine enemies wrongfully; without cause, as before; or through lies and falsehoods told of him, and spread about concerning him:
are mighty; lively and strong, as David's enemies were, Ps 38:19. The great men of the earth, kings and princes, as Herod and Pontius Pilate, and also the infernal principalities and powers, who were concerned in contriving those lies, and putting them into the minds of men; for Satan is the father of lies and falsehood;
then I restored that which I took not away; by rapine, force, and violence, as the word (w) signifies; and which was done by others. Thus, for instance, Christ restored the glory of God, of which he was robbed, and which was taken away by the sin of man; by veiling his own glory, not seeking that, but his Father's; and by working out the salvation of his people, in such a manner as that all the divine perfections were glorified by it; hence, "glory to God in the highest", Lk 2:14. He satisfied justice he had never injured, though others had; he fulfilled a law, and bore the penalty of it, which he never broke; and made satisfaction for sins he never committed; and brought in a righteousness he had not taken away; and provided a better inheritance than what was lost by Adam: and all this was done at the time of his sufferings and death, and by the means of them.
(w) "rapui", V. L. Pagninus, Montanus, &c.
John Wesley
69:4 I restored - For peace sake.
Robert Jamieson, A. R. Fausset and David Brown
69:4 hate me, &c.--(Compare Jn 15:25). On the number and power of his enemies (compare Ps 40:12).
then I restored . . . away--that is, he suffered wrongfully under the imputation of robbery.
68:568:5: Բազում եղեն քան զհեր գլխոյ իմոյ, ոյք ատէին զիս ՚ի տարապարտուց։ Զօրացան յիս թշնամիք իմ եւ ատելիք իմ ՚ի նանիր. ինչ որ ո՛չ յափշտակեալն էր՝ տուժէի նոցա[7084]։ [7084] Ոմանք.Զոր ո՛չ յափշտակեալ էր։ Ուր Ոսկան.յափշտակեալ էի՝ տու՛՛։
5 Գլխիս մազերից շատ եղան նրանք, ովքեր յանիրաւի ատում էին ինձ, թշնամիներս եւ ինձ իզուր ատողները զօրացան ինձնից աւելի, իմ չյափշտակած բաների համար ես վճարեցի նրանց:
4 Առանց պատճառի զիս ատողները գլխուս մազերէն շատ են. Զիս փուճ տեղ կորսնցնող թշնամիներս զօրացան։Այն բանը որ չէի յափշտակած, ստիպեցին որ վճարեմ։
Բազում եղեն քան զհեր գլխոյ իմոյ ոյք ատէին զիս ի տարապարտուց. զօրացան յիս թշնամիք իմ եւ ատելիք իմ ի նանիր. ինչ զոր ոչ յափշտակեալ էր` տուժէի նոցա:

68:5: Բազում եղեն քան զհեր գլխոյ իմոյ, ոյք ատէին զիս ՚ի տարապարտուց։ Զօրացան յիս թշնամիք իմ եւ ատելիք իմ ՚ի նանիր. ինչ որ ո՛չ յափշտակեալն էր՝ տուժէի նոցա[7084]։
[7084] Ոմանք.Զոր ո՛չ յափշտակեալ էր։ Ուր Ոսկան.յափշտակեալ էի՝ տու՛՛։
5 Գլխիս մազերից շատ եղան նրանք, ովքեր յանիրաւի ատում էին ինձ, թշնամիներս եւ ինձ իզուր ատողները զօրացան ինձնից աւելի, իմ չյափշտակած բաների համար ես վճարեցի նրանց:
4 Առանց պատճառի զիս ատողները գլխուս մազերէն շատ են. Զիս փուճ տեղ կորսնցնող թշնամիներս զօրացան։Այն բանը որ չէի յափշտակած, ստիպեցին որ վճարեմ։
zohrab-1805▾ eastern-1994▾ western am▾
68:468:5 Ненавидящих меня без вины больше, нежели волос на голове моей; враги мои, преследующие меня несправедливо, усилились; чего я не отнимал, то должен отдать.
68:5 ἐπληθύνθησαν πληθυνω multiply ὑπὲρ υπερ over; for τὰς ο the τρίχας θριξ hair τῆς ο the κεφαλῆς κεφαλη head; top μου μου of me; mine οἱ ο the μισοῦντές μισεω hate με με me δωρεάν δωρεαν gratuitously; freely ἐκραταιώθησαν κραταιοω have dominion οἱ ο the ἐχθροί εχθρος hostile; enemy μου μου of me; mine οἱ ο the ἐκδιώκοντές εκδιωκω chase out με με me ἀδίκως αδικως injuriously; unjustly ἃ ος who; what οὐχ ου not ἥρπασα αρπαζω snatch τότε τοτε at that ἀπετίννυον αποτιννυμι repay
68:5 אֲבִ֣י ʔᵃvˈî אָב father יְ֭תֹומִים ˈyᵊṯômîm יָתֹום orphan וְ wᵊ וְ and דַיַּ֣ן ḏayyˈan דַּיָּן judge אַלְמָנֹ֑ות ʔalmānˈôṯ אַלְמָנָה widow אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) בִּ bi בְּ in מְעֹ֥ון mᵊʕˌôn מָעֹון dwelling קָדְשֹֽׁו׃ qoḏšˈô קֹדֶשׁ holiness
68:5. multiplicati sunt super capillos capitis mei qui oderunt me gratis confortati sunt qui persequebantur me inimici mei iniuste quae non rapueram tunc reddebamThey are multiplied above the hairs of my head, who hate me without cause. My enemies are grown strong who have wrongfully persecuted me: then did I pay that which I took not away.
4. They that hate me without a cause are more than the hairs of mine head: they that would cut me off, being mine enemies wrongfully, are mighty: then I restored that which I took not away.
They that hate me without a cause are more than the hairs of mine head: they that would destroy me, [being] mine enemies wrongfully, are mighty: then I restored [that] which I took not away:

68:5 Ненавидящих меня без вины больше, нежели волос на голове моей; враги мои, преследующие меня несправедливо, усилились; чего я не отнимал, то должен отдать.
68:5
ἐπληθύνθησαν πληθυνω multiply
ὑπὲρ υπερ over; for
τὰς ο the
τρίχας θριξ hair
τῆς ο the
κεφαλῆς κεφαλη head; top
μου μου of me; mine
οἱ ο the
μισοῦντές μισεω hate
με με me
δωρεάν δωρεαν gratuitously; freely
ἐκραταιώθησαν κραταιοω have dominion
οἱ ο the
ἐχθροί εχθρος hostile; enemy
μου μου of me; mine
οἱ ο the
ἐκδιώκοντές εκδιωκω chase out
με με me
ἀδίκως αδικως injuriously; unjustly
ος who; what
οὐχ ου not
ἥρπασα αρπαζω snatch
τότε τοτε at that
ἀπετίννυον αποτιννυμι repay
68:5
אֲבִ֣י ʔᵃvˈî אָב father
יְ֭תֹומִים ˈyᵊṯômîm יָתֹום orphan
וְ wᵊ וְ and
דַיַּ֣ן ḏayyˈan דַּיָּן judge
אַלְמָנֹ֑ות ʔalmānˈôṯ אַלְמָנָה widow
אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s)
בִּ bi בְּ in
מְעֹ֥ון mᵊʕˌôn מָעֹון dwelling
קָדְשֹֽׁו׃ qoḏšˈô קֹדֶשׁ holiness
68:5. multiplicati sunt super capillos capitis mei qui oderunt me gratis confortati sunt qui persequebantur me inimici mei iniuste quae non rapueram tunc reddebam
They are multiplied above the hairs of my head, who hate me without cause. My enemies are grown strong who have wrongfully persecuted me: then did I pay that which I took not away.
4. They that hate me without a cause are more than the hairs of mine head: they that would cut me off, being mine enemies wrongfully, are mighty: then I restored that which I took not away.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Давид после предшествующего образного и общего описания своего положения переходит теперь к более частному его изображению. Он указывает на обилие своих врагов, которых больше, чем волос на его голове, они его ненавидят, но незаслуженно, безвинно ("без вины и несправедливо"); Давиду приходится отвечать за то, чего он не делал ("чего я не отнимал, то должен отдать"). Известно, что Саул приписывал ему честолюбивые замыслы, видел в нем опасного соперника, домогающегося престола, каким Давид не был, так как его возвышение в народе, а отсюда и приближение к престолу, было не результатом его честолюбивых происков, а осуществлением на нем Божественного предопределения. Подобному же преследованию подвергался и Иисус Христос, Которого фарисеи представили на суд пред Каиафой и Пилатом, как виновника в том, что Он самозванно приписывает Себе сыновство от Бога и стремится сделаться царем над Иудеей (Мф XXVI:63-65; XXVII:11), тогда как то и другое принадлежало Ему по самой Его природе, так что данное место псалма имеет и проообразовательный смысл.
Adam Clarke: Commentary on the Bible - 1831
69:5: Thou knowest my foolishness - Though we have been brought into captivity in consequence of the crimes of our fathers, yet we have guilt enough of our own to merit a continuation of our miseries. How can such words as are in this verse be attributed to our blessed Lord, however they may be twisted or turned?
Albert Barnes: Notes on the Bible - 1834
69:5: O God, thou knowest my foolishness - The errors and follies of my life. Though conscious of innocence in this case - though he felt that his enemies hated him "without cause," and that they took what belonged to him and not to them, yet he was not insensible to the fact that he was a sinner, and he was not unwilling to confess before God, that, however conscious of uprightness he might be in his dealings toward people, yet toward God, he was a sinful man. From him he deserved all that had come upon him. Indeed the very calamities which had been permitted to come upon him were proof to his own mind that he was a sinner, and served, as they were doubtless designed, to turn his mind to that fact, and to humble him. The effect of calamities coming upon us, as reminding us of the fact that we are sinners, is often referred to in the Psalms. See Psa 38:2-4; Psa 40:12.
And my sins are not hid from thee - Margin, "guiltiness." The word used here has always attached to it the idea of "guilt." The meaning is, that God knew all his life; and that however unjust the conduct of "men" toward him might be when they treated him as if he had wronged them, yet considered as a part of the dealings of God, or as having been suffered to come upon him from God, all that had occurred was right, for it was a proper expression of the divine displeasure against his sins. We may feel that we have not wronged our fellow-men; yet even the treatment which we receive from them, however unjust so far as they are concerned, may be regarded as deserved by us at the hand of God, and as proper on his part as an expression of his displeasure for our transgressions against him, and as a proof that we are sinners. Trial never comes to us from any quarter except as founded on the fact that we are sinners; and even where there is entire innocence toward our fellow-men, God may make use of their passions to rebuke and discipline us for our sins toward himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:5: and my sins: Heb. and my guiltiness, Psa 17:3, Psa 19:12, Psa 44:20, Psa 44:21
hid: Psa 38:9; Jer 16:17
Geneva 1599
69:5 O God, thou knowest my (g) foolishness; and my sins are not hid from thee.
(g) Though I am guilty toward you, yet I am innocent toward them.
John Gill
69:5 O God, thou knowest my foolishness,.... Not that there was real foolishness in him, who, as man, from his infancy was filled with wisdom, and increased in it; and, as Mediator, had the spirit of wisdom on him, and the treasures of wisdom in him; and, as a divine Person, he is the Wisdom of God, and the only wise God; and, as in our nature, there was no foolishness in his heart, nor in his words, nor in his actions: but this is to be understood either of what was accounted so by others; he and his followers were reckoned foolish and illiterate men, and the Gospel preached by him and his apostles was foolishness to them that perished; or of what he was charged with by his enemies; even with immorality, heresy, blasphemy, and sedition; of all which he was innocent, and therefore could appeal to his divine Father, who knows all things, that he was clear of all such folly; for it may be rendered, "thou knowest as to my foolishness" (x), with respect to what he was charged with, that there was none in him; or else it regards the foolishness of his people imputed to him, the sin that folly of follies, together with all the foolishness in the heart, lip, and lives of his people, before and after conversion; these were all reckoned to him, and reckoned by him, as his own in some sense; and which is confirmed by what follows:
and my sins are not hid from thee; meaning not any committed by him; for then he could not have said what he does in Ps 69:4; but the sins of his people imputed to him, which be calls his own; see Gill on Ps 40:12, these must be known to his divine Father, since he is God omniscient, and since he laid them upon him, and he made satisfaction for them to him; and which he observes to enforce his petition, Ps 69:1; with this compare Is 53:11.
(x) "tu nosti ut res se habeat quoad stultitiam meam", Gussetius, p. 312.
John Wesley
69:5 My sins - But O Lord, although I have been innocent to mine enemies, I am guilty of many sins and follies against thee.
Robert Jamieson, A. R. Fausset and David Brown
69:5 This may be regarded as an appeal, vindicating his innocence, as if he had said, "If sinful, thou knowest," &c. Though David's condition as a sufferer may typify Christ's, without requiring that a parallel be found in character.
68:668:6: Աստուած դու ծանեար զանզգամութիւն իմ, եւ յանցանք իմ ՚ի քէն ո՛չ ծածկեցան։
6 Աստուա՛ծ, դու իմացար անմտութիւնն իմ, եւ յանցանքներս չծածկուեցին քեզնից:
5 Ո՛վ Աստուած, իմ յիմարութիւնս դո՛ւն գիտես Ու յանցանքներս քեզմէ ծածկուած չեն։
Աստուած, դու ծանեար զանզգամութիւն իմ, եւ յանցանք իմ ի քէն ոչ ծածկեցան:

68:6: Աստուած դու ծանեար զանզգամութիւն իմ, եւ յանցանք իմ ՚ի քէն ո՛չ ծածկեցան։
6 Աստուա՛ծ, դու իմացար անմտութիւնն իմ, եւ յանցանքներս չծածկուեցին քեզնից:
5 Ո՛վ Աստուած, իմ յիմարութիւնս դո՛ւն գիտես Ու յանցանքներս քեզմէ ծածկուած չեն։
zohrab-1805▾ eastern-1994▾ western am▾
68:568:6 Боже! Ты знаешь безумие мое, и грехи мои не сокрыты от Тебя.
68:6 ὁ ο the θεός θεος God σὺ συ you ἔγνως γινωσκω know τὴν ο the ἀφροσύνην αφροσυνη nonsense μου μου of me; mine καὶ και and; even αἱ ο the πλημμέλειαί πλημμελεια of me; mine ἀπὸ απο from; away σοῦ σου of you; your οὐκ ου not ἐκρύβησαν κρυπτω hide
68:6 אֱלֹהִ֤ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s) מֹ֘ושִׁ֤יב mˈôšˈîv ישׁב sit יְחִידִ֨ים׀ yᵊḥîḏˌîm יָחִיד only one בַּ֗יְתָה bˈayᵊṯā בַּיִת house מֹוצִ֣יא môṣˈî יצא go out אֲ֭סִירִים ˈʔᵃsîrîm אָסִיר prisoner בַּ ba בְּ in † הַ the כֹּושָׁרֹ֑ות kkôšārˈôṯ כֹּושָׁרָה prosperity אַ֥ךְ ʔˌaḵ אַךְ only סֹ֝ורֲרִ֗ים ˈsôrᵃrˈîm סרר rebel שָׁכְנ֥וּ šāḵᵊnˌû שׁכן dwell צְחִיחָֽה׃ ṣᵊḥîḥˈā צְחִיחָה naked land
68:6. Deus tu scis stultitiam meam et peccata mea a te non sunt absconditaO God, thou knowest my foolishness; and my offences are not hidden from thee:
5. O God, thou knowest my foolishness; and my sins are not hid from thee.
O God, thou knowest my foolishness; and my sins are not hid from thee:

68:6 Боже! Ты знаешь безумие мое, и грехи мои не сокрыты от Тебя.
68:6
ο the
θεός θεος God
σὺ συ you
ἔγνως γινωσκω know
τὴν ο the
ἀφροσύνην αφροσυνη nonsense
μου μου of me; mine
καὶ και and; even
αἱ ο the
πλημμέλειαί πλημμελεια of me; mine
ἀπὸ απο from; away
σοῦ σου of you; your
οὐκ ου not
ἐκρύβησαν κρυπτω hide
68:6
אֱלֹהִ֤ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s)
מֹ֘ושִׁ֤יב mˈôšˈîv ישׁב sit
יְחִידִ֨ים׀ yᵊḥîḏˌîm יָחִיד only one
בַּ֗יְתָה bˈayᵊṯā בַּיִת house
מֹוצִ֣יא môṣˈî יצא go out
אֲ֭סִירִים ˈʔᵃsîrîm אָסִיר prisoner
בַּ ba בְּ in
הַ the
כֹּושָׁרֹ֑ות kkôšārˈôṯ כֹּושָׁרָה prosperity
אַ֥ךְ ʔˌaḵ אַךְ only
סֹ֝ורֲרִ֗ים ˈsôrᵃrˈîm סרר rebel
שָׁכְנ֥וּ šāḵᵊnˌû שׁכן dwell
צְחִיחָֽה׃ ṣᵊḥîḥˈā צְחִיחָה naked land
68:6. Deus tu scis stultitiam meam et peccata mea a te non sunt abscondita
O God, thou knowest my foolishness; and my offences are not hidden from thee:
5. O God, thou knowest my foolishness; and my sins are not hid from thee.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8. Настоятельность и неусыпность своей молитвы к Богу Давид оправдывает горячим исповеданием пред Ним своей невинности и тяжести бедствий. Ведь Ты, Господи, знаешь все мое поведение и мои грехи, знаешь, поэтому, как незаслуженно то, что я терплю. Помоги мне, чтобы моя гибель не смутила тех, кто близок ко мне и кто не сомневается, что Ты можешь спасти праведника. - "Ради Тебя несу я поношения" - Давид страдает из-за Господа. Господь помазал его в цари над евреями. Саул же преследовал его, как искателя престола, поэтому помощь Давид и может и должен искать только у Бога.
Adam Clarke: Commentary on the Bible - 1831
69:6: Be ashamed for my sake - The sins of the Jews were a great stumbling-block in the way of the conversion of the Gentiles. They had been the peculiar people of the Lord. "How," say the Gentiles, "can a pure and holy Being love such people?" They were now punished for their crimes. "How," say the Gentiles, "can God deal so hardly with those whom he professes to love?" The pious among the captives felt keenly, because this reproach seemed to fall upon their gracious and merciful God.
Albert Barnes: Notes on the Bible - 1834
69:6: Let not them that wait on thee - Those who worship thee; those who are thy true friends. True piety is often, in the Scriptures, represented as waiting on the Lord. See Psa 25:3, Psa 25:5; Psa 37:9; Isa 40:31.
Be ashamed for my sake - On account of me; or, in consequence of what I do. Let me not be suffered to do anything that would make them ashamed of me, or ashamed to have it known that I belong to their number. I know that I am a sinner; I know that judgments come justly on me; I know that if left to myself I shall fall into sin, and shall dishonor religion; and I pray, therefore, that I may be kept from acting out the depravity of my heart, and bringing dishonor on the cause that I profess to love. No one who knows the evil of his own heart can fail to see the propriety of this prayer; no one who remembers how often people high in the church, and zealous in their professed piety, fall into sin, and disgrace their profession, can help feeling that what has happened to others "may" happen to him also, and that he has need of special prayer, and special grace, that he may go down into the grave at last without having brought dishonor upon religion.
Let not those that seek thee - Another phrase to denote people of true piety - as those who are "seeking" after God; that is, who are desirous of understanding his character, and obtaining his favor.
Be confounded for my sake - Let them not feel "disgraced" in me; let them not feel it a dishonor to have it said that I am one of their number, or that I profess to be united to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:6: Let not: Psa 7:7, Psa 25:3, Psa 35:26; Isa 49:23; Luk 24:19-21; Act 4:7
O God of Israel: Psa 72:18; Sa2 23:3; Act 13:17, Act 13:23
Geneva 1599
69:6 Let not them that wait on thee, O Lord GOD of hosts, be ashamed for (h) my sake: let not those that seek thee be confounded for my sake, O God of Israel.
(h) Do not let my evil entreaty of the enemy be an opportunity for the faithful to fall from you.
John Gill
69:6 Let not them that wait on thee, O Lord God of hosts, be ashamed for my sake,.... Of their expectation of redemption and salvation by the Messiah, they have been waiting upon the Lord for; when they shall see him in suffering circumstances, and even dead and laid in the grave, without any hope of his rising again; which was the case of the two disciples travelling to Emmaus, Lk 24:19; whose trust in him, and expectation of him, as the Redeemer of Israel, were almost gone. The people of God, and believers in Christ, are described by such that "wait on the Lord"; for the coming of Christ, and salvation by him; who would be in danger of being put to shame and in confusion, when they should see him under the power of death and the grave; wherefore in this petition Christ addresses his divine Father as "the Lord God of hosts", of armies above and below, as God omnipotent; partly to encourage their trust and confidence in him, and partly to encourage his own faith as man, that this petition would be answered;
let not those that seek thee: in the word and ordinances, by prayer and supplication, with all their hearts, in Christ, in whom the Lord is only to be found, and for life and happiness:
be confounded for my sake; that is, through his sufferings and death, as before:
O God of Israel; the covenant God of the spiritual Israel, whom he has chosen, the Messiah redeems, and the Spirit makes Israelites indeed.
John Wesley
69:6 For my sake - Because of my sad disappointments. For if they see me forsaken, they will be discouraged by this example.
Robert Jamieson, A. R. Fausset and David Brown
69:6 for my sake--literally, "in me," in my confusion and shame.
68:768:7: Մի՛ ամաչեսցեն վասն իմ որ համբերեն քեզ Տէր Տէր զօրութեանց. մի՛ պատկառեսցեն վասն իմ, որ խնդրեն զքեզ Աստուած Իսրայէլի։
7 Թող իմ պատճառով չամաչեն քեզ սպասողները, Տէ՛ր, զօրութիւնների՛ Տէր. թող իմ պատճառով չամաչեն քեզ փնտռողները, Աստուա՛ծ Իսրայէլի:
6 Քեզի համբերողները իմ պատճառովս թող ամչնան, Ո՛վ Տէր, զօրաց Տէր, Քեզ փնտռողները իմ պատճառովս թող ամօթով չըլլան, Ո՛վ Իսրայէլի Աստուածը։
Մի՛ ամաչեսցեն վասն իմ որ համբերեն քեզ, Տէր, Տէր զօրութեանց. մի՛ պատկառեսցեն վասն իմ ոյք խնդրեն զքեզ, Աստուած Իսրայելի:

68:7: Մի՛ ամաչեսցեն վասն իմ որ համբերեն քեզ Տէր Տէր զօրութեանց. մի՛ պատկառեսցեն վասն իմ, որ խնդրեն զքեզ Աստուած Իսրայէլի։
7 Թող իմ պատճառով չամաչեն քեզ սպասողները, Տէ՛ր, զօրութիւնների՛ Տէր. թող իմ պատճառով չամաչեն քեզ փնտռողները, Աստուա՛ծ Իսրայէլի:
6 Քեզի համբերողները իմ պատճառովս թող ամչնան, Ո՛վ Տէր, զօրաց Տէր, Քեզ փնտռողները իմ պատճառովս թող ամօթով չըլլան, Ո՛վ Իսրայէլի Աստուածը։
zohrab-1805▾ eastern-1994▾ western am▾
68:668:7 Да не постыдятся во мне все, надеющиеся на Тебя, Господи, Боже сил. Да не посрамятся во мне ищущие Тебя, Боже Израилев,
68:7 μὴ μη not αἰσχυνθείησαν αισχυνω shame; ashamed ἐπ᾿ επι in; on ἐμοὶ εμοι me οἱ ο the ὑπομένοντές υπομενω endure; stay behind σε σε.1 you κύριε κυριος lord; master κύριε κυριος lord; master τῶν ο the δυνάμεων δυναμις power; ability μὴ μη not ἐντραπείησαν εντρεπω defer; humiliate ἐπ᾿ επι in; on ἐμοὶ εμοι me οἱ ο the ζητοῦντές ζητεω seek; desire σε σε.1 you ὁ ο the θεὸς θεος God τοῦ ο the Ισραηλ ισραηλ.1 Israel
68:7 אֱֽלֹהִ֗ים ʔˈᵉlōhˈîm אֱלֹהִים god(s) בְּ֭ ˈbᵊ בְּ in צֵאתְךָ ṣēṯᵊḵˌā יצא go out לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face עַמֶּ֑ךָ ʕammˈeḵā עַם people בְּ bᵊ בְּ in צַעְדְּךָ֖ ṣaʕdᵊḵˌā צעד march בִֽ vˈi בְּ in ישִׁימֹ֣ון yšîmˈôn יְשִׁימֹון wilderness סֶֽלָה׃ sˈelā סֶלָה sela
68:7. non confundantur in me qui expectant te Domine Deus exercituum non confundantur in me qui quaerunt te Deus IsrahelLet not them be ashamed for me, who look for thee, O Lord, the Lord of hosts. Let them not be confounded on my account, who seek thee, O God of Israel.
6. Let not them that wait on thee be ashamed through me, O Lord GOD of hosts: let not those that seek thee be brought to dishonour through me, O God of Israel.
Let not them that wait on thee, O Lord GOD of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O God of Israel:

68:7 Да не постыдятся во мне все, надеющиеся на Тебя, Господи, Боже сил. Да не посрамятся во мне ищущие Тебя, Боже Израилев,
68:7
μὴ μη not
αἰσχυνθείησαν αισχυνω shame; ashamed
ἐπ᾿ επι in; on
ἐμοὶ εμοι me
οἱ ο the
ὑπομένοντές υπομενω endure; stay behind
σε σε.1 you
κύριε κυριος lord; master
κύριε κυριος lord; master
τῶν ο the
δυνάμεων δυναμις power; ability
μὴ μη not
ἐντραπείησαν εντρεπω defer; humiliate
ἐπ᾿ επι in; on
ἐμοὶ εμοι me
οἱ ο the
ζητοῦντές ζητεω seek; desire
σε σε.1 you
ο the
θεὸς θεος God
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
68:7
אֱֽלֹהִ֗ים ʔˈᵉlōhˈîm אֱלֹהִים god(s)
בְּ֭ ˈbᵊ בְּ in
צֵאתְךָ ṣēṯᵊḵˌā יצא go out
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
עַמֶּ֑ךָ ʕammˈeḵā עַם people
בְּ bᵊ בְּ in
צַעְדְּךָ֖ ṣaʕdᵊḵˌā צעד march
בִֽ vˈi בְּ in
ישִׁימֹ֣ון yšîmˈôn יְשִׁימֹון wilderness
סֶֽלָה׃ sˈelā סֶלָה sela
68:7. non confundantur in me qui expectant te Domine Deus exercituum non confundantur in me qui quaerunt te Deus Israhel
Let not them be ashamed for me, who look for thee, O Lord, the Lord of hosts. Let them not be confounded on my account, who seek thee, O God of Israel.
6. Let not them that wait on thee be ashamed through me, O Lord GOD of hosts: let not those that seek thee be brought to dishonour through me, O God of Israel.
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Adam Clarke: Commentary on the Bible - 1831
69:7: For thy sake I have borne reproach - The Gentiles have said, "Why such an obstinate attachment to the worship of a Being who treats you so rigorously, and who interests not himself in your comfort and deliverance?" And in these cutting reproaches some of the ungodly Jews took a part: "I am an alien to my mother's children."
Albert Barnes: Notes on the Bible - 1834
69:7: Because for thy sake I have borne reproach - In thy cause; in defense of thy truth; because I have professed to be a friend of God. The true reason why these calamities have come upon me is that I have been thy professed friend, and have endeavored to do my duty to thee. The reproach connected with religion in a world of sin, or where true religion is hated, has fallen on me.
Shame hath covered my face - The idea here is not that he had himself been ashamed of religion or of the service of God, but that he had suffered shame, derision, reproach among people for his professed attachment to the truth. Compare Psa 44:15-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:7: Because: Psa 22:6-8, Psa 44:22; Jer 15:15; Joh 15:21-24
shame: Isa 50:6, Isa 53:3; Mat 26:67, Mat 26:68, Mat 27:29, Mat 27:30, Mat 27:38-44; Luk 23:11, Luk 23:35-37; Heb 12:2
John Gill
69:7 Because for thy sake I have borne reproach,.... Being reckoned a sinner, called a deceiver, said to be a Samaritan, and to have a devil; with many other reproaches, which he bore patiently for the sake of the word and worship of God, and for the sake of the glory of God, which he all along sought; and to repair the loss of it, which was sustained through the sin of man;
shame hath covered my face; when he was spit upon by some, and smote by others with a rod upon his cheek; and when he was blindfolded, and bid to prophesy who smote him; see Is 50:6.
John Wesley
69:7 For thy sake - For my obedience to thy commands, and zeal for thy glory.
Robert Jamieson, A. R. Fausset and David Brown
69:7 This plea contemplates his relation to God as a sufferer in His cause. Reproach, domestic estrangement (Mk 3:21; Jn 7:5), exhaustion in God's service (Jn 2:17), revilings and taunts of base men were the sufferings.
68:868:8: Վասն քո համբերի նախատանաց, եւ ծածկեաց ամօթ զերեսս իմ[7085]։ [7085] Ոմանք.Վասն քո համբերէի նախատանաց։
8 Քեզ համար նախատինք հանդուրժեցի, եւ ամօթը ծածկեց երեսն իմ:
7 Վասն զի քեզի համար նախատինքի համբերեցի, Ամօթը ծածկեց իմ երեսս։
Վասն քո համբերի նախատանաց, եւ ծածկեաց ամօթ զերեսս իմ:

68:8: Վասն քո համբերի նախատանաց, եւ ծածկեաց ամօթ զերեսս իմ[7085]։
[7085] Ոմանք.Վասն քո համբերէի նախատանաց։
8 Քեզ համար նախատինք հանդուրժեցի, եւ ամօթը ծածկեց երեսն իմ:
7 Վասն զի քեզի համար նախատինքի համբերեցի, Ամօթը ծածկեց իմ երեսս։
zohrab-1805▾ eastern-1994▾ western am▾
68:768:8 ибо ради Тебя несу я поношение, и бесчестием покрывают лице мое.
68:8 ὅτι οτι since; that ἕνεκα ενεκα for the sake of; on account of σοῦ σου of you; your ὑπήνεγκα υποφερω bear up under ὀνειδισμόν ονειδισμος disparaging; reproach ἐκάλυψεν καλυπτω cover ἐντροπὴ εντροπη reproach τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine
68:8 אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth רָעָ֨שָׁה׀ rāʕˌāšā רעשׁ quake אַף־ ʔaf- אַף even שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens נָטְפוּ֮ nāṭᵊfˈû נטף drop מִ mi מִן from פְּנֵ֪י ppᵊnˈê פָּנֶה face אֱלֹ֫הִ֥ים ʔᵉlˈōhˌîm אֱלֹהִים god(s) זֶ֥ה zˌeh זֶה this סִינַ֑י sînˈay סִינַי Sinai מִ mi מִן from פְּנֵ֥י ppᵊnˌê פָּנֶה face אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
68:8. quia propter te portavi obprobrium operuit confusio faciem meamBecause for thy sake I have borne reproach; shame hath covered my face.
7. Because for thy sake I have borne reproach; shame hath covered my face.
Because for thy sake I have borne reproach; shame hath covered my face:

68:8 ибо ради Тебя несу я поношение, и бесчестием покрывают лице мое.
68:8
ὅτι οτι since; that
ἕνεκα ενεκα for the sake of; on account of
σοῦ σου of you; your
ὑπήνεγκα υποφερω bear up under
ὀνειδισμόν ονειδισμος disparaging; reproach
ἐκάλυψεν καλυπτω cover
ἐντροπὴ εντροπη reproach
τὸ ο the
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
68:8
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
רָעָ֨שָׁה׀ rāʕˌāšā רעשׁ quake
אַף־ ʔaf- אַף even
שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens
נָטְפוּ֮ nāṭᵊfˈû נטף drop
מִ mi מִן from
פְּנֵ֪י ppᵊnˈê פָּנֶה face
אֱלֹ֫הִ֥ים ʔᵉlˈōhˌîm אֱלֹהִים god(s)
זֶ֥ה zˌeh זֶה this
סִינַ֑י sînˈay סִינַי Sinai
מִ mi מִן from
פְּנֵ֥י ppᵊnˌê פָּנֶה face
אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s)
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
68:8. quia propter te portavi obprobrium operuit confusio faciem meam
Because for thy sake I have borne reproach; shame hath covered my face.
7. Because for thy sake I have borne reproach; shame hath covered my face.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
69:8: I am become a stranger unto my brethren - That is, They treat me as they would a stranger; as one in whom they have no interest, and whom they regard with no friendship. Compare the notes at Psa 31:11.
And an alien unto my mother's children - A foreigner; one of another tribe or nation; one to whom they were bound by no tie of relationship. The allusion in the language "unto my mother's children" is intended to denote the most intimate relationship. In families where a man had many wives, as was common among the Hebrews, the nearest relationship would be denoted by being of the same "mother" rather than of the same "father." See the notes at Psa 50:20. The same thing occurs also where polygamy is not practiced, in cases where a man has married more wives than one. The idea of the psalmist here, therefore, is, that his nearest relatives treated him as if he were a stranger and a foreigner. Compare Job 19:13-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:8: become: Psa 31:11; Job 19:13-19; Mat 26:48-50, Mat 26:56, Mat 26:70-74; Joh 1:11, Joh 7:5
and an alien: Sa1 17:28; Mic 7:5, Mic 7:6; Mat 10:21, Mat 10:22, Mat 10:35, Mat 10:36
John Gill
69:8 I am become a stranger unto my brethren,.... Not only to the Jews in general, who were his own people and nation, to whom he came, and of whom he came; who received him not, hid as it were their faces from him, and rejected him as the Messiah; but also to such who were still nearer akin to him, according to the flesh, who did not believe in him, Jn 7:5; and even in some sense to his disciples and followers; some of which having heard some doctrines delivered by him not agreeable to them, withdrew from him, and walked no more with him, Jn 6:60; yea, to his apostles, whom he often called his brethren: one of these betrayed him, another denied him with oaths and cursing, and all of them forsook him and fled, when he was taken by his enemies, and about to suffer death;
and an alien unto my mother's children; which is the same as before, in other words. The Targum is,
"as the son of the Gentiles to my mother's children;''
that is, as an Heathen to them; see Mt 18:17.
68:968:9: Օտար եղէ ես եղբարց իմոց, եւ հիւր որդւոց մօր իմոյ[7086]։ [7086] Ոմանք.Ես յեղբարց իմոց։
9 Եղբայրներիս համար ես օտար եղայ, եւ մօրս որդիների համար՝ հիւր:
8 Եղբայրներուս՝ օտար Ու մօրս որդիներուն անծանօթ եղայ։
Օտար եղէ ես յեղբարց իմոց, եւ հեւր որդւոց մօր իմոյ:

68:9: Օտար եղէ ես եղբարց իմոց, եւ հիւր որդւոց մօր իմոյ[7086]։
[7086] Ոմանք.Ես յեղբարց իմոց։
9 Եղբայրներիս համար ես օտար եղայ, եւ մօրս որդիների համար՝ հիւր:
8 Եղբայրներուս՝ օտար Ու մօրս որդիներուն անծանօթ եղայ։
zohrab-1805▾ eastern-1994▾ western am▾
68:868:9 Чужим стал я для братьев моих и посторонним для сынов матери моей,
68:9 ἀπηλλοτριωμένος απαλλοτριοω estrange ἐγενήθην γινομαι happen; become τοῖς ο the ἀδελφοῖς αδελφος brother μου μου of me; mine καὶ και and; even ξένος ξενος alien; foreigner τοῖς ο the υἱοῖς υιος son τῆς ο the μητρός μητηρ mother μου μου of me; mine
68:9 גֶּ֣שֶׁם gˈešem גֶּשֶׁם rain נְ֭דָבֹות ˈnᵊḏāvôṯ נְדָבָה free will תָּנִ֣יף tānˈîf נוף besprinkle אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) נַחֲלָתְךָ֥ naḥᵃlāṯᵊḵˌā נַחֲלָה heritage וְ֝ ˈw וְ and נִלְאָ֗ה nilʔˈā לאה be weary אַתָּ֥ה ʔattˌā אַתָּה you כֹֽונַנְתָּֽהּ׃ ḵˈônantˈāh כון be firm
68:9. alienus factus sum fratribus meis et peregrinus filiis matris meaeI am become a stranger to my brethren, and an alien to the sons of my mother.
8. I am become a stranger unto my brethren, and an alien unto my mother’s children.
I am become a stranger unto my brethren, and an alien unto my mother' s children:

68:9 Чужим стал я для братьев моих и посторонним для сынов матери моей,
68:9
ἀπηλλοτριωμένος απαλλοτριοω estrange
ἐγενήθην γινομαι happen; become
τοῖς ο the
ἀδελφοῖς αδελφος brother
μου μου of me; mine
καὶ και and; even
ξένος ξενος alien; foreigner
τοῖς ο the
υἱοῖς υιος son
τῆς ο the
μητρός μητηρ mother
μου μου of me; mine
68:9
גֶּ֣שֶׁם gˈešem גֶּשֶׁם rain
נְ֭דָבֹות ˈnᵊḏāvôṯ נְדָבָה free will
תָּנִ֣יף tānˈîf נוף besprinkle
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
נַחֲלָתְךָ֥ naḥᵃlāṯᵊḵˌā נַחֲלָה heritage
וְ֝ ˈw וְ and
נִלְאָ֗ה nilʔˈā לאה be weary
אַתָּ֥ה ʔattˌā אַתָּה you
כֹֽונַנְתָּֽהּ׃ ḵˈônantˈāh כון be firm
68:9. alienus factus sum fratribus meis et peregrinus filiis matris meae
I am become a stranger to my brethren, and an alien to the sons of my mother.
8. I am become a stranger unto my brethren, and an alien unto my mother’s children.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10. "Чужим стал я для братьев моих" - от Давида сторонилась и его родная семья. Саул подозрительно относился ко всем, входившим в сношения с Давидом и ставил этому препятствия, чтобы лишить его всякой поддержки со стороны. А такую поддержку естественнее всего могла оказать Давиду его семья, которая, из боязни навлечь на себя и на Давида большие бедствия, очевидно, избегала вступать с ним в сношений. Другой причиной бедствий Давида и гонений на него от Саула было благочестие первого и нечестие второго. Давид всегда пользовался благосклонностью еврейских священников, так как они видели, как Давида "снедает ревность по доме" Божием, видели в нем горячее и искреннее благочестие, о проявлениях этого благочестия в данное время не говорит ни этот псалом, ни исторические книги. Вероятно, они выражались в почтении к священническому классу, любви к богослужению при скинии и в возможной при его положении заботливости о благолепии последней. Этим же благочестием не обладал Саул и его приближенные. Они полагались на свою силу и были поборниками грубого ее применения; над благочестием Давида смеялись, а тем смеялись над Богом. Чем в них было меньше веры, тем сильнее они преследовали и ненавидели Давида.

Это необыкновенное благочестие Давида, его "ревность к дому Божию" - скинии - с особенной силой проявилась и в его потомке - Христе, ревновавшем о восстановлении святости Иерусалимского храма изгнанием из него торжников (Ин II:3-17: ст.).
Adam Clarke: Commentary on the Bible - 1831
69:9: The zeal of thine house hath eaten me up - The strong desire to promote thy glory has absorbed all others. All the desires of my body and soul are wrapped up in this. This verse is very properly applied to our Lord, Joh 2:17, who went about doing good; and gave up his life, not only for the redemption of man, but to "magnify the law, and make it honorable."
Albert Barnes: Notes on the Bible - 1834
69:9: For the zeal of thine house hath eaten me up - My zeal - my ardor - in the cause of religion (that is, of thy pure worship) has been so great as to consume me. It has been like a devouring fire within me. Zeal is represented under the idea of heat - as it is in the Greek language; and the characteristics of heat or fire are here applied to it. This passage is quoted in Joh 2:17, and applied to the Saviour, not as having had originally a reference to him, but as language which would accurately describe his character. See the notes at that passage.
And the reproaches of them that reproached thee are fallen upon me - This, too, is applied, in the same way, to the Saviour, by the Apostle Paul, in Rom 15:3. See the notes at that passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:9: zeal: Psa 119:139; Kg1 19:10; Ch1 15:27-29, Ch1 29:3; Mar 11:15-17; Joh 2:14-17
and the: Psa 89:50, Psa 89:51; Rom 15:3
Geneva 1599
69:9 (i) For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me.
(i) When I saw your enemies claim your Name in mouth only, and in their life deny the same, your Holy Spirit thrust me forward to reprove them and defend your glory.
John Gill
69:9 For the zeal of thine house hath eaten me up,.... Of the house of the sanctuary, as the Targum; that is, the temple, which was Christ's Father's house, where he was worshipped and dwelt; and zeal for his Father, and his glory in it, and indignation against those that made it an house of merchandise, inflamed him; put him upon driving out the buyers and sellers in it, whereby this passage had its accomplishment, Jn 2:14; and this may be applied to the church of God which is the house of God, of his building, and where he dwells; and zeal may design the fervent affection of Christ for it, for the doctrine, discipline, and salvation of it. His zeal for the Gospel appeared in his warm and lively preaching it, in his assiduity and constancy in it; in the wearisome journeys he took to spread it, in the risks he run, and dangers he exposed himself to, for the sake of it; in the miracles he wrought to confirm it, and in the care he took to free it from calumny and reproach: his zeal for the worship and discipline of God's house was shown by his asserting the purity of worship in spirit and truth; by his severe inveighing against the traditions, superstition, and will worship of men, and against the vices and corruptions of professors of religion, the Scribes and Pharisees: his zeal for the salvation of his people is easily seen in his suretyship engagements for them; in coming into this world to do the will of him that sent him; in his early regards unto it, and vehement desire, even of suffering death, in order to accomplish it, and in his voluntary and cheerful submission and obedience, even to the death of the cross: this zeal of his was according to knowledge, and was cordial, hearty, and unfeigned; and this "eat him up": inflamed like fire his spirit and affections; consumed his time and strength, and even life itself;
and the reproaches of them that reproached thee are fallen upon me: the same persons that reproached the one reproached the other; and the reproaches of his divine Father were as cutting to him as if cast on himself; it went to his heart that his Father's house should be made an house of merchandise; that his doctrine should be despised, his worship neglected, and his glory lessened; to have the name of God, his ways and truth, evil spoken of, were not pleasing to him; he took all reproach of this kind to himself, and bore it becomingly; and yet showed zeal for his Father's glory, and indignation against those that reproached him; see Rom 15:1.
John Wesley
69:9 Zeal - That fervent love which I have for thy house and service, and glory, and people. Eaten - Exhausted my spirits. Upon me - I have been as deeply affected with thy reproaches, as with mine own. This tho' truly belonging to David, yet was also directed by the spirit of God in him, to represent the disposition and condition of Christ, in whom it was more fully accomplished, to whom therefore it is applied in the New Testament, the first part of it, Jn 2:17, and the latter, Rom 15:3.
68:1068:10: Նախանձ տան քոյ եկեր զիս. նախատինք նախատչաց քոց անկան ՚ի վերայ իմ։
10 Քո տան նախանձախնդրութիւնն ինձ կերաւ, եւ նախատողներիդ նախատինքն ընկաւ ինձ վրայ:
9 Վասն զի քու տանդ նախանձը զիս կերաւ Ու քեզ նախատողներուն նախատինքները իմ վրաս ինկան։
Նախանձ տան քո եկեր զիս, նախատինք նախատչաց քոց անկան ի վերայ իմ:

68:10: Նախանձ տան քոյ եկեր զիս. նախատինք նախատչաց քոց անկան ՚ի վերայ իմ։
10 Քո տան նախանձախնդրութիւնն ինձ կերաւ, եւ նախատողներիդ նախատինքն ընկաւ ինձ վրայ:
9 Վասն զի քու տանդ նախանձը զիս կերաւ Ու քեզ նախատողներուն նախատինքները իմ վրաս ինկան։
zohrab-1805▾ eastern-1994▾ western am▾
68:968:10 ибо ревность по доме Твоем снедает меня, и злословия злословящих Тебя падают на меня;
68:10 ὅτι οτι since; that ὁ ο the ζῆλος ζηλος zeal; jealousy τοῦ ο the οἴκου οικος home; household σου σου of you; your κατέφαγέν κατεσθιω consume; eat up με με me καὶ και and; even οἱ ο the ὀνειδισμοὶ ονειδισμος disparaging; reproach τῶν ο the ὀνειδιζόντων ονειδιζω disparage; reproach σε σε.1 you ἐπέπεσαν επιπιπτω fall on / upon ἐπ᾿ επι in; on ἐμέ εμε me
68:10 חַיָּתְךָ֥ ḥayyāṯᵊḵˌā חַיָּה wild animal יָֽשְׁבוּ־ yˈāšᵊvû- ישׁב sit בָ֑הּ vˈāh בְּ in תָּ֤כִ֥ין tˈāḵˌîn כון be firm בְּ bᵊ בְּ in טֹובָתְךָ֖ ṭôvāṯᵊḵˌā טֹובָה what is good לֶ le לְ to † הַ the עָנִ֣י ʕānˈî עָנִי humble אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
68:10. quia zelus domus tuae comedit me et obprobrium exprobrantium tibi cecidit super meFor the zeal of thy house hath eaten me up: and the reproaches of them that reproached thee are fallen upon me.
9. For the zeal of thine house hath eaten me up; and the reproaches of them that reproach thee are fallen upon me.
For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me:

68:10 ибо ревность по доме Твоем снедает меня, и злословия злословящих Тебя падают на меня;
68:10
ὅτι οτι since; that
ο the
ζῆλος ζηλος zeal; jealousy
τοῦ ο the
οἴκου οικος home; household
σου σου of you; your
κατέφαγέν κατεσθιω consume; eat up
με με me
καὶ και and; even
οἱ ο the
ὀνειδισμοὶ ονειδισμος disparaging; reproach
τῶν ο the
ὀνειδιζόντων ονειδιζω disparage; reproach
σε σε.1 you
ἐπέπεσαν επιπιπτω fall on / upon
ἐπ᾿ επι in; on
ἐμέ εμε me
68:10
חַיָּתְךָ֥ ḥayyāṯᵊḵˌā חַיָּה wild animal
יָֽשְׁבוּ־ yˈāšᵊvû- ישׁב sit
בָ֑הּ vˈāh בְּ in
תָּ֤כִ֥ין tˈāḵˌîn כון be firm
בְּ bᵊ בְּ in
טֹובָתְךָ֖ ṭôvāṯᵊḵˌā טֹובָה what is good
לֶ le לְ to
הַ the
עָנִ֣י ʕānˈî עָנִי humble
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
68:10. quia zelus domus tuae comedit me et obprobrium exprobrantium tibi cecidit super me
For the zeal of thy house hath eaten me up: and the reproaches of them that reproached thee are fallen upon me.
9. For the zeal of thine house hath eaten me up; and the reproaches of them that reproach thee are fallen upon me.
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Albert Barnes: Notes on the Bible - 1834
69:10: When I wept, and chastened my soul with fasting - The words "and chastened" are not in the original. The literal translation would be, "And I wept (away) my soul with fasting;" that is, I gave myself so much to fasting accompanied with weeping, that my strength was exhausted. This refers to his acts of devotion; to his endeavors to discipline his soul so as to lead a strictly religious life.
That was to my reproach - This may either mean that they accused him of hypocrisy and insincerity; or, that they charged him with folly for being so religious, so strict, so self-sacrificing, so serious - perhaps they would say, so superstitious, so gloomy, so fanatical. The latter best accords with the connection, since it was for his "religion" mainly that they reproached him, Psa 69:7-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:10: Psa 102:8, Psa 102:9, Psa 109:24, Psa 109:25; Luk 7:33, Luk 7:34
Geneva 1599
69:10 When I (k) wept, [and chastened] my soul with fasting, that was to my reproach.
(k) My zeal moved me to lament and pray for my salvation.
John Gill
69:10 When I wept,.... Because of the sins of his people imputed to him; the hardness and unbelief of the Jews that rejected him; their impiety and profaneness in polluting the temple with their merchandise: he wept at the grave of Lazarus, and over the city of Jerusalem, on account of the blindness of its inhabitants, and the ruin coming upon them; and in his prayers at different times, especially in the garden and on the cross, which were offered up with strong crying and tears; see Jn 11:35;
and chastened my soul with fasting; or "my soul being in fasting" (y). The Targum renders it, "in the fasting of my soul"; the word "chastened" is supplied from Ps 35:13; and "soul" is put for the body, or for the whole person. Christ fasted forty days and nights in the wilderness; and often, through neglect of himself, and multiplicity of business, in preaching, and in healing diseases, was without food for some time: he seems to have been fasting the day that he suffered, when he made atonement for sin; and so answered the type on the day of atonement, when every man was to afflict his soul with fasting, Lev 16:29; hence the Jews taunting at him gave him gall for his meat, and vinegar for his drink, Ps 69:21; and it follows,
that was to my reproach; if he ate and drank, he was charged with being a glutton and a winebibber; and if he wept and fasted, as John his forerunner did, they reproached him with madness, and having a devil, Mt 11:18; and, as may be reasonably supposed, after this manner;
"can this poor creature, that weeps, and mourns, and fasts, be thought to be the Son of God, a divine Person, as he makes himself to be, and his followers believe he is?''
and so the blind Jews reason to this day.
(y) "cum esset in jejunio anima mea", Musculus, Cocceius, Gejerus, De Dieu.
John Wesley
69:10 Wept - For their impiety. Reproach - They derided me for it.
Robert Jamieson, A. R. Fausset and David Brown
69:10 wept (and chastened) my soul--literally, "wept away my soul," a strongly figurative description of deep grief.
68:1168:11: Խոնարհեցուցի պահօք զանձն իմ, եւ եղեն ինձ այս նախատինք.
11 Ծոմապահութեամբ խոնարհեցրի ինձ, եւ դա ինձ համար նախատինք եղաւ:
10 Իմ անձս խոնարհեցուցի ծոմ պահելով, Ասիկա ինծի նախատինք սեպուեցաւ։
Խոնարհեցուցի պահօք զանձն իմ, եւ եղեն ինձ այս նախատինք:

68:11: Խոնարհեցուցի պահօք զանձն իմ, եւ եղեն ինձ այս նախատինք.
11 Ծոմապահութեամբ խոնարհեցրի ինձ, եւ դա ինձ համար նախատինք եղաւ:
10 Իմ անձս խոնարհեցուցի ծոմ պահելով, Ասիկա ինծի նախատինք սեպուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
68:1068:11 и пл{а}чу, постясь душею моею, и это ставят в поношение мне;
68:11 καὶ και and; even συνέκαμψα συγκαμπτω bend together / over ἐν εν in νηστείᾳ νηστεια fast τὴν ο the ψυχήν ψυχη soul μου μου of me; mine καὶ και and; even ἐγενήθη γινομαι happen; become εἰς εις into; for ὀνειδισμὸν ονειδισμος disparaging; reproach ἐμοί εμοι me
68:11 אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יִתֶּן־ yitten- נתן give אֹ֑מֶר ʔˈōmer אֹמֶר saying הַֽ֝ ˈhˈa הַ the מְבַשְּׂרֹ֗ות mᵊvaśśᵊrˈôṯ בשׂר announce צָבָ֥א ṣāvˌā צָבָא service רָֽב׃ rˈāv רַב much
68:11. et flevi in ieiunio animam meam et factum est in obprobria mihiAnd I covered my soul in fasting: and it was made a reproach to me.
10. When I wept, my soul with fasting, that was to my reproach.
When I wept, [and chastened] my soul with fasting, that was to my reproach:

68:11 и пл{а}чу, постясь душею моею, и это ставят в поношение мне;
68:11
καὶ και and; even
συνέκαμψα συγκαμπτω bend together / over
ἐν εν in
νηστείᾳ νηστεια fast
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
καὶ και and; even
ἐγενήθη γινομαι happen; become
εἰς εις into; for
ὀνειδισμὸν ονειδισμος disparaging; reproach
ἐμοί εμοι me
68:11
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יִתֶּן־ yitten- נתן give
אֹ֑מֶר ʔˈōmer אֹמֶר saying
הַֽ֝ ˈhˈa הַ the
מְבַשְּׂרֹ֗ות mᵊvaśśᵊrˈôṯ בשׂר announce
צָבָ֥א ṣāvˌā צָבָא service
רָֽב׃ rˈāv רַב much
68:11. et flevi in ieiunio animam meam et factum est in obprobria mihi
And I covered my soul in fasting: and it was made a reproach to me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-13. Сила и обилие бедствий, перенесенных Давидом, не встречала естественного, даже чисто животного сострадания и активного проявления сочувствия среди народа, а вызывала глумление над ним. Когда он налагал на себя особенный пост или одевался во вретище, обычные знаки выражения у евреев переживаемых горестей, над Давидом смеялись. Над ним глумились знатные, судьи ("сидящие у ворот") и праздные ("пьющие вино"). Неприязненное отношение к Давиду широко распространялось.

Все последующее содержание псалма (14-35: ст.) представляет молитву Давида о своем спасении.
Albert Barnes: Notes on the Bible - 1834
69:11: I made sackcloth also my garment - I put on sackcloth. This was often done as expressive of grief and sorrow. See Psa 30:11, note; Psa 35:13, note. Compare Isa 22:12; Dan 9:3. In the case here referred to, this was an act of religion; an expression of penitence and humiliation.
And I became a proverb to them - A jest; a subject of derision; a by-word. They ridiculed me for it. Compare Kg1 9:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:11: I made: Psa 35:13, Psa 35:14; Isa 20:2, Isa 22:12; Joe 1:8, Joe 1:13
I became: Psa 44:13, Psa 44:14; Deu 28:37; Kg1 9:7; Jer 24:9
John Gill
69:11 I made sackcloth also my garment,.... Though we nowhere read that Jesus put on sackcloth upon any occasion, yet it is not improbable that he did; besides, the phrase may only intend that he mourned and sorrowed at certain times, as persons do when they put on sackcloth: moreover, as the common garb of his forerunner was raiment of camels' hair, with a leathern girdle; so it is very likely his own was very mean, suitable to his condition; who, though he was rich, for our sakes became poor;
and I became a proverb to them; a byword; so that when they saw any person in sackcloth, or in vile raiment, behold such an one looks like Jesus of Nazareth.
John Wesley
69:11 Proverb - A proverb of reproach.
68:1268:12: արարի զհանդերձս իմ քուրձ, եւ եղէ յառակ նոցա[7087]։ [7087] Ոմանք.Յառակս նոցա։
12 Քուրձն ինձ հագուստ դարձրի, եւ նրանց համար ծաղրուծանակի առարկայ եղայ:
11 Իբր հանդերձ քուրձ հագայ Ու անոնց ծաղրանքի առարկայ եղայ։
Արարի զհանդերձս իմ քուրձ, եւ եղէ յառակ նոցա:

68:12: արարի զհանդերձս իմ քուրձ, եւ եղէ յառակ նոցա[7087]։
[7087] Ոմանք.Յառակս նոցա։
12 Քուրձն ինձ հագուստ դարձրի, եւ նրանց համար ծաղրուծանակի առարկայ եղայ:
11 Իբր հանդերձ քուրձ հագայ Ու անոնց ծաղրանքի առարկայ եղայ։
zohrab-1805▾ eastern-1994▾ western am▾
68:1168:12 и возлагаю на себя вместо одежды вретище, и делаюсь для них притчею;
68:12 καὶ και and; even ἐθέμην τιθημι put; make τὸ ο the ἔνδυμά ενδυμα apparel μου μου of me; mine σάκκον σακκος sackcloth; sack καὶ και and; even ἐγενόμην γινομαι happen; become αὐτοῖς αυτος he; him εἰς εις into; for παραβολήν παραβολη parable
68:12 מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king צְ֭בָאֹות ˈṣᵊvāʔôṯ צָבָא service יִדֹּד֣וּן yiddōḏˈûn נדד flee יִדֹּד֑וּן yiddōḏˈûn נדד flee וּ û וְ and נְוַת nᵊwˌaṯ נָוֶה [uncertain] בַּ֝֗יִת ˈbˈayiṯ בַּיִת house תְּחַלֵּ֥ק tᵊḥallˌēq חלק divide שָׁלָֽל׃ šālˈāl שָׁלָל plunder
68:12. et posui vestimentum meum saccum et factus sum eis in parabulamAnd I made haircloth my garment: and I became a byword to them.
11. When I made sackcloth my clothing, I became a proverb unto them.
I made sackcloth also my garment; and I became a proverb to them:

68:12 и возлагаю на себя вместо одежды вретище, и делаюсь для них притчею;
68:12
καὶ και and; even
ἐθέμην τιθημι put; make
τὸ ο the
ἔνδυμά ενδυμα apparel
μου μου of me; mine
σάκκον σακκος sackcloth; sack
καὶ και and; even
ἐγενόμην γινομαι happen; become
αὐτοῖς αυτος he; him
εἰς εις into; for
παραβολήν παραβολη parable
68:12
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
צְ֭בָאֹות ˈṣᵊvāʔôṯ צָבָא service
יִדֹּד֣וּן yiddōḏˈûn נדד flee
יִדֹּד֑וּן yiddōḏˈûn נדד flee
וּ û וְ and
נְוַת nᵊwˌaṯ נָוֶה [uncertain]
בַּ֝֗יִת ˈbˈayiṯ בַּיִת house
תְּחַלֵּ֥ק tᵊḥallˌēq חלק divide
שָׁלָֽל׃ šālˈāl שָׁלָל plunder
68:12. et posui vestimentum meum saccum et factus sum eis in parabulam
And I made haircloth my garment: and I became a byword to them.
11. When I made sackcloth my clothing, I became a proverb unto them.
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Adam Clarke: Commentary on the Bible - 1831
69:12: They that sit in the gate - At the gates were the courts for public justice; there were complaints lodged, and causes heard. No doubt many vexatious complaints were made against the poor captives; and false accusations, through which they grievously suffered; so that, literally, they were often "obliged to restore that which they had not taken away." See Psa 69:4.
The song of the drunkards - These poor miserable people were exposed to all sorts of indignities. Though the conduct is base, the exultation over a fallen enemy is frequent. How miserable was this lot! Forsaken by friends, scorned by enemies, insulted by inferiors; the scoff of libertines, and the song of drunkards; besides hard travail of body, miserably lodged and fed; with the burning crown of all, a deep load of guilt upon the conscience. To such a life any death was preferable.
Albert Barnes: Notes on the Bible - 1834
69:12: They that sit in the gate speak against me - The gates of cities were places of concourse; places where business was transacted; places where courts were frequently held. See the notes at Job 29:7. Compare Isa 14:31; Isa 28:6; Psa 9:14. Calvin supposes that as the gates were the places where the judges sat to administer justice, the meaning here is that magistrates, or those who were high in rank and power, joined in the cry of reproach against him. The more probable interpretation, however, is, that he was subject to the reproach of those who were gathered around these places - the people of business, and the idlers who were assembled there; or, as we should say, that he was the subject of "towntalk."
And I was the song of the drunkards - Margin, as in the Hebrew, "drinkers of strong drink." They made ballads or low songs about me. They selected me for an example in their drunken songs. David was not alone in this. It has not been uncommon that the songs of Rev_ellers and drunkards have been designed to turn piety and the pious into derision. Compare, alas! some of the songs of Burns. See Job 30:9, note; Psa 35:15-16, notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:12: They: Deu 16:18; Mat 27:12, Mat 27:13, Mat 27:20, Mat 27:41, Mat 27:42, Mat 27:62, Mat 27:63; Luk 23:2; Act 4:26, Act 4:27
I was: Psa 35:15, Psa 35:16; Job 30:8, Job 30:9; Mar 15:17-19
drunkards: Heb. drinkers of strong drink, Dan 5:2-4, Dan 5:23
Geneva 1599
69:12 They that (l) sit in the gate speak against me; and I [was] the song of the drunkards.
(l) The more he sought to win them to God, the more they were against him both the poor and the rich.
John Gill
69:12 They that sit in the gate speak against me,.... The princes, magistrates, and judges, who sat in the gates of cities, heard and tried causes, and executed judgment there; the elders of the city; see Ruth 4:1; the civil rulers among the Jews are meant; and also their ecclesiastical ones, the Scribes and Pharisees that sat in Moses's seat; though some think men of lower characters are designed, idle persons that saunter about, and sit in gateways, and corners of streets, and in marketplaces; spending their time, like the Athenians, in hearing and telling of news, and prating about this and the other person, and their affairs; but the former sense seems best, since these are rather intended in the next clause: now such men of rank and figure spoke against Christ; against his person as the Son of God, against his office as the Messiah, against his doctrines and ordinances, and against his people and followers: or they spake together "of him" (z); they confabulated and consulted together how to seize him, and take away his life, as the chief priests and elders frequently did; and when they had taken him they gave their voice against him, and unanimously condemned him, when they sat in judgment upon him;
and I was the song of the drunkards; or "of them that drink strong drink" (a); be it made of what it will; that is, to excess: these, while they played on their instruments of music, as the word (b) here used signifies, sung songs, and Christ was the subject of them; as Job complains was his case, Job 30:8; very probably the common people that were employed in taking of Jesus might have plenty of liquor given them by the priests and elders, to encourage them; and this being a festival time too, might come at it more easily than usual, and drink more freely; and this might be the case of the Roman soldiers, when they made Christ the subject of their mirth and diversion in Pilate's hall.
(z) "de me", Tigurine version, Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis. (a) "sechar", Montanus; siceram, Tigurine version, Cocceius; "potum inebriantem", Junius & Tremellius, Piscator, Michaelis. (b) "cantiones ad instrumenta musica", Vatablus; "pulsationes", Gejerus.
John Wesley
69:12 That sit - Vain and idle persons, that spend their time in the gates and markets.
Robert Jamieson, A. R. Fausset and David Brown
69:12 sit in the gate--public place (Prov 31:31).
68:1368:13: Զինէն խորհէին ոյք նստէին առ դրունս. զիս ա՛յպն առնէին որ ըմպէին գինի։
13 Ինձ չարախօսում էին դռանը նստողները, գինի խմողները ծաղրում էին ինձ:
12 Դուռը նստողները իմ վրայովս կը խօսին Ու արբեցողները երգեր շինեցին իմ վրաս։
Զինէն խորհէին ոյք նստէին առ դրունս, զիս այպն առնէին ոյք ըմպէին գինի:

68:13: Զինէն խորհէին ոյք նստէին առ դրունս. զիս ա՛յպն առնէին որ ըմպէին գինի։
13 Ինձ չարախօսում էին դռանը նստողները, գինի խմողները ծաղրում էին ինձ:
12 Դուռը նստողները իմ վրայովս կը խօսին Ու արբեցողները երգեր շինեցին իմ վրաս։
zohrab-1805▾ eastern-1994▾ western am▾
68:1268:13 о мне толкуют сидящие у ворот, и поют в песнях пьющие вино.
68:13 κατ᾿ κατα down; by ἐμοῦ εμου my ἠδολέσχουν αδολεσχεω the καθήμενοι καθημαι sit; settle ἐν εν in πύλῃ πυλη gate καὶ και and; even εἰς εις into; for ἐμὲ εμε me ἔψαλλον ψαλλω play οἱ ο the πίνοντες πινω drink τὸν ο the οἶνον οινος wine
68:13 אִֽם־ ʔˈim- אִם if תִּשְׁכְּבוּן֮ tiškᵊvûn שׁכב lie down בֵּ֪ין bˈên בַּיִן interval שְׁפַ֫תָּ֥יִם šᵊfˈattˌāyim שְׁפַתַּיִם packsaddles כַּנְפֵ֣י kanᵊfˈê כָּנָף wing יֹ֭ונָה ˈyônā יֹונָה dove נֶחְפָּ֣ה neḥpˈā חפה cover בַ va בְּ in † הַ the כֶּ֑סֶף kkˈesef כֶּסֶף silver וְ֝ ˈw וְ and אֶבְרֹותֶ֗יהָ ʔevrôṯˈeʸhā אֶבְרָה wing בִּֽ bˈi בְּ in ירַקְרַ֥ק yraqrˌaq יְרַקְרַק pale-green חָרֽוּץ׃ ḥārˈûṣ חָרוּץ gold
68:13. contra me loquebantur qui sedebant in porta et cantabant bibentes vinumThey that sat in the gate spoke against me: and they that drank wine made me their song.
12. They that sit in the gate talk of me; and the song of the drunkards.
They that sit in the gate speak against me; and I [was] the song of the drunkards:

68:13 о мне толкуют сидящие у ворот, и поют в песнях пьющие вино.
68:13
κατ᾿ κατα down; by
ἐμοῦ εμου my
ἠδολέσχουν αδολεσχεω the
καθήμενοι καθημαι sit; settle
ἐν εν in
πύλῃ πυλη gate
καὶ και and; even
εἰς εις into; for
ἐμὲ εμε me
ἔψαλλον ψαλλω play
οἱ ο the
πίνοντες πινω drink
τὸν ο the
οἶνον οινος wine
68:13
אִֽם־ ʔˈim- אִם if
תִּשְׁכְּבוּן֮ tiškᵊvûn שׁכב lie down
בֵּ֪ין bˈên בַּיִן interval
שְׁפַ֫תָּ֥יִם šᵊfˈattˌāyim שְׁפַתַּיִם packsaddles
כַּנְפֵ֣י kanᵊfˈê כָּנָף wing
יֹ֭ונָה ˈyônā יֹונָה dove
נֶחְפָּ֣ה neḥpˈā חפה cover
בַ va בְּ in
הַ the
כֶּ֑סֶף kkˈesef כֶּסֶף silver
וְ֝ ˈw וְ and
אֶבְרֹותֶ֗יהָ ʔevrôṯˈeʸhā אֶבְרָה wing
בִּֽ bˈi בְּ in
ירַקְרַ֥ק yraqrˌaq יְרַקְרַק pale-green
חָרֽוּץ׃ ḥārˈûṣ חָרוּץ gold
68:13. contra me loquebantur qui sedebant in porta et cantabant bibentes vinum
They that sat in the gate spoke against me: and they that drank wine made me their song.
12. They that sit in the gate talk of me; and the song of the drunkards.
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Adam Clarke: Commentary on the Bible - 1831
69:13: My prayer is unto thee, O Lord, in an acceptable time - This seems to refer to the end of the captivity, which Jeremiah had said should last seventy years, Jer 25:11, Jer 25:12 : "The whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon," etc. The conclusion of this period was the accepted tome of which the psalmist speaks. Now, they incessantly pray for the fulfillment of the promise made by Jeremiah: and to hear them, would be the truth of God's salvation; it would show the promise to be true, because the salvation - the deliverance, was granted.
Albert Barnes: Notes on the Bible - 1834
69:13: But as for me - In respect to my conduct and my feelings in these circumstances, and under this treatment.
My prayer is unto thee - I indulge in no reproaches of others, and no recriminations. I do not permit myself to indulge in any Rev_engeful feelings. I give myself to prayer. I look to God alone. I keep up my devotions, I maintain my habits of religion, notwithstanding their reproaches, and Rev_ilings. I do not allow these things to alter my course of life. Compare the notes at Dan 6:10.
In an acceptable time - A time that is well-pleasing to thee; a time when thou wilt hear me. See isa 49:83; Isa 61:2; Co2 6:2. This implies
(a) that he had come to God when he was "disposed" to hear; and
(b) that he had heard him, and had answered his requests.
While others mocked, he continued to pray, and the Lord heard him. No time for prayer can be more "acceptable" to God than when others are reproaching us because we are his friends.
In the multitude of thy mercy hear me - In the abundance of thy mercy; or, in thy abounding compassion. This was the substance of his prayer.
In the truth of thy salvation - In the exercise of that faithfulness on which salvation depends; or which is manifested in the salvation of people. He prayed that God would show himself faithful to the promises which he had made to those who were seeking salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:13: my prayer: Psa 55:16, Psa 55:17, Psa 91:15; Mat 26:36-46; Luk 22:44; John 17:1-26; Heb 5:7; Pe1 2:23
in an: Sa1 25:8; Est 5:2, Est 5:6, Est 7:2; Isa 49:8, Isa 55:6; Co2 6:2
in the: Psa 40:10, Psa 40:11, Psa 98:3; Gen 24:27; Mic 7:20; Luk 1:72; Act 13:32, Act 13:33; Rom 15:8, Rom 15:9
Geneva 1599
69:13 But as for me, my prayer [is] unto thee, O LORD, [in] an (m) acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation.
(m) Knowing that even though I endure trouble now, yet you have a time in which you have appointed my deliverance.
John Gill
69:13 But as for me, my prayer is unto thee, O Lord,.... Christ betook himself to prayer in these circumstances, and not to railing and reviling again: he applied to his divine Father, and committed himself to him that judgeth righteously, and prayed both for himself and for his enemies too: and this he did
in an acceptable time; or "a time of good will" (c); which was the time of his sufferings and death; so called, because the good will and pleasure of God was seen therein; in not sparing his Son, his own and only begotten Son, his beloved Son, and delivering him up to justice and death for the worst of sinners; and because at this time the good will of God was done: Christ laid down his life by the commandment of his Father, offered himself a sacrifice by the will of God, and hereby the law of God was fulfilled, justice satisfied, and the work of man's redemption finished; which was the pleasure of the Lord, that prospered in his hands; and therefore this must be an acceptable time to God. The sufferings of Christ were well pleasing to him; the sacrifice of Christ was for a sweet smelling savour; the righteousness of Christ was acceptable to him, the law being magnified and made honourable by it: peace was now made by the blood of his cross; the perfections of God were glorified, his purposes executed, his promises fulfilled, his covenant confirmed, and his people saved; and so a proper time for the Mediator to offer up his supplications and prayers, in which he was heard, as appears from Is 49:8;
O God, in the multitude of thy mercy; these words, according to the accents in the Hebrew text, should be rendered in connection with the preceding words, thus: "in the time of good will, O God"; or "in the time of the good will of God, through the multitude of thy mercy"; and then the sense is, that the acceptable time was owing to the greatness of divine mercy; it was from hence that the dayspring from on high visited men; or Christ came in the flesh, and suffered in the room and stead of sinners; in which there was a wonderful display of the abundant mercy of God to men; for otherwise there was none shown to the surety and Saviour; he was not spared, but delivered up; and then it follows,
hear me, in the truth of thy salvation; or "because of", or "by thy true salvation" (d); that which God contrived in council, and secured in covenant, and sent his Son to effect, and which he is become the author of, is a true and real salvation; not figurative and shadowy, as the salvation of Israel out of Egypt and Babylon were: or because of the truth and faithfulness of God, who had promised salvation to the Messiah, that he should be carried through his sufferings, be raised from the dead, and be crowned with glory and honour; and therefore he prays he might be heard on this account, and his prayer follows, and the several petitions in it.
(c) "tempus beneplaciti", V. L. Pagninus, Montanus, &c. (d) "per salutem tuam veram", Gejerus.
John Wesley
69:13 In the truth - Or, According to thy saving truth, or faithfulness; grant me that salvation, which thou hast graciously promised.
Robert Jamieson, A. R. Fausset and David Brown
69:13 With increasing reliance on God, he prays for help, describing his distress in the figures of Ps 69:1-2.
68:1468:14: Ես յաղօթս կայի առ քեզ Տէր, ՚ի ժամանակ ընդունելի։ Աստուած ՚ի բազում ողորմութեան քում լո՛ւր ինձ, ՚ի ճշմարտութիւն փրկութեան քո[7088]։ [7088] Ոմանք.՚Ի ճշմարտութեան փրկութեան։
[13] Ընդունելի ժամին ես աղօթում էի քեզ, Տէ՛ր: Լսի՛ր ինձ, Աստուա՛ծ, քո առատ ողորմութեամբ, քո փրկութեան ճշմարտութեամբ:
13 Բայց ես իմ աղօթքս կ’ընեմ քեզի, Ո՛վ Տէր, ընդունելի ժամանակին։Ո՛վ Աստուած, քու մեծ ողորմութիւնովդ, Քու փրկութեանդ ճշմարտութիւնովը ինծի պատասխան տուր։
Ես յաղօթս կայի առ քեզ, Տէր, ի ժամանակ ընդունելի. Աստուած, ի բազում ողորմութեան քում լուր ինձ, ի ճշմարտութիւն փրկութեան քո:

68:14: Ես յաղօթս կայի առ քեզ Տէր, ՚ի ժամանակ ընդունելի։ Աստուած ՚ի բազում ողորմութեան քում լո՛ւր ինձ, ՚ի ճշմարտութիւն փրկութեան քո[7088]։
[7088] Ոմանք.՚Ի ճշմարտութեան փրկութեան։
[13] Ընդունելի ժամին ես աղօթում էի քեզ, Տէ՛ր: Լսի՛ր ինձ, Աստուա՛ծ, քո առատ ողորմութեամբ, քո փրկութեան ճշմարտութեամբ:
13 Բայց ես իմ աղօթքս կ’ընեմ քեզի, Ո՛վ Տէր, ընդունելի ժամանակին։Ո՛վ Աստուած, քու մեծ ողորմութիւնովդ, Քու փրկութեանդ ճշմարտութիւնովը ինծի պատասխան տուր։
zohrab-1805▾ eastern-1994▾ western am▾
68:1368:14 А я с молитвою моею к Тебе, Господи; во время благоугодное, Боже, по великой благости Твоей услышь меня в истине спасения Твоего;
68:14 ἐγὼ εγω I δὲ δε though; while τῇ ο the προσευχῇ προσευχη prayer μου μου of me; mine πρὸς προς to; toward σέ σε.1 you κύριε κυριος lord; master καιρὸς καιρος season; opportunity εὐδοκίας ευδοκια benevolence; satisfaction ὁ ο the θεός θεος God ἐν εν in τῷ ο the πλήθει πληθος multitude; quantity τοῦ ο the ἐλέους ελεος mercy σου σου of you; your ἐπάκουσόν επακουω hear from μου μου of me; mine ἐν εν in ἀληθείᾳ αληθεια truth τῆς ο the σωτηρίας σωτηρια safety σου σου of you; your
68:14 בְּ bᵊ בְּ in פָ֘רֵ֤שׂ fˈārˈēś פרשׂ spread out שַׁדַּ֓י šaddˈay שַׁדַּי Almighty מְלָ֘כִ֤ים mᵊlˈāḵˈîm מֶלֶךְ king בָּ֗הּ bˈāh בְּ in תַּשְׁלֵ֥ג tašlˌēḡ שׁלג snow בְּ bᵊ בְּ in צַלְמֹֽון׃ ṣalmˈôn צַלְמֹון Zalmon
68:14. mea autem oratio ad te Domine tempus reconciliationis est Deus in multitudine misericordiae tuae exaudi me in veritate salutaris tuiBut as for me, my prayer is to thee, O Lord; for the time of thy good pleasure, O God. In the multitude of thy mercy hear me, in the truth of thy salvation.
13. But as for me, my prayer is unto thee, O LORD, in an acceptable time: O God, in the multitude of thy mercy, answer me in the truth of thy salvation.
But as for me, my prayer [is] unto thee, O LORD, [in] an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation:

68:14 А я с молитвою моею к Тебе, Господи; во время благоугодное, Боже, по великой благости Твоей услышь меня в истине спасения Твоего;
68:14
ἐγὼ εγω I
δὲ δε though; while
τῇ ο the
προσευχῇ προσευχη prayer
μου μου of me; mine
πρὸς προς to; toward
σέ σε.1 you
κύριε κυριος lord; master
καιρὸς καιρος season; opportunity
εὐδοκίας ευδοκια benevolence; satisfaction
ο the
θεός θεος God
ἐν εν in
τῷ ο the
πλήθει πληθος multitude; quantity
τοῦ ο the
ἐλέους ελεος mercy
σου σου of you; your
ἐπάκουσόν επακουω hear from
μου μου of me; mine
ἐν εν in
ἀληθείᾳ αληθεια truth
τῆς ο the
σωτηρίας σωτηρια safety
σου σου of you; your
68:14
בְּ bᵊ בְּ in
פָ֘רֵ֤שׂ fˈārˈēś פרשׂ spread out
שַׁדַּ֓י šaddˈay שַׁדַּי Almighty
מְלָ֘כִ֤ים mᵊlˈāḵˈîm מֶלֶךְ king
בָּ֗הּ bˈāh בְּ in
תַּשְׁלֵ֥ג tašlˌēḡ שׁלג snow
בְּ bᵊ בְּ in
צַלְמֹֽון׃ ṣalmˈôn צַלְמֹון Zalmon
68:14. mea autem oratio ad te Domine tempus reconciliationis est Deus in multitudine misericordiae tuae exaudi me in veritate salutaris tui
But as for me, my prayer is to thee, O Lord; for the time of thy good pleasure, O God. In the multitude of thy mercy hear me, in the truth of thy salvation.
13. But as for me, my prayer is unto thee, O LORD, in an acceptable time: O God, in the multitude of thy mercy, answer me in the truth of thy salvation.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. "В истине спасения" - действительное спасение, т. е. не только облегчи меня в настоящем положении, но дай мне прочное, истинное и несокрушимое от внешних врагов спасение.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 But as for me, my prayer is unto thee, O LORD, in an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation. 14 Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters. 15 Let not the waterflood overflow me, neither let the deep swallow me up, and let not the pit shut her mouth upon me. 16 Hear me, O LORD; for thy lovingkindness is good: turn unto me according to the multitude of thy tender mercies. 17 And hide not thy face from thy servant; for I am in trouble: hear me speedily. 18 Draw nigh unto my soul, and redeem it: deliver me because of mine enemies. 19 Thou hast known my reproach, and my shame, and my dishonour: mine adversaries are all before thee. 20 Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none. 21 They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.
David had been speaking before of the spiteful reproaches which his enemies cast upon him; here he adds, But, as for me, my prayer is unto thee. They spoke ill of him for his fasting and praying, and for that he was made the song of the drunkards; but, notwithstanding that, he resolves to continue praying. Note, Though we may be jeered for well-doing, we must never be jeered out of it. Those can bear but little for God, and their confessing his name before men, that cannot bear a scoff and a hard word rather than quit their duty. David's enemies were very abusive to him, but this was his comfort, that he had a God to go to, with whom he would lodge his cause. "They think to carry their cause by insolence and calumny; but I use other methods. Whatever they do, As for me, my prayer is unto thee, O Lord!" And it was in an acceptable time, not the less acceptable for being a time of affliction. God will not drive us from him, though it is need that drives us to him; nay, it is the more acceptable, because the misery and distress of God's people make them so much the more the objects of his pity: it is seasonable for him to help them when all other helps fail, and they are undone, and feel that they are undone, if he do not help them. We find this expression used concerning Christ. Isa. xlix. 8, In an acceptable time have I heard thee. Now observe,
I. What his requests are. 1. That he might have a gracious audience given to his complaints, the cry of his affliction, and the desire of his heart. Hear me (v. 13), and again, Hear me, O Lord! (v. 16), Hear me speedily (v. 17), not only hear what I say, but grant what I ask. Christ knew that the Father heard him always, John xi. 42. 2. That he might be rescued out of his troubles, might be saved from sinking under the load of grief (Deliver me out of the mire; let me not stick in it, so some, but help me out, and set my feet on a rock, Ps. xl. 2), might be saved from his enemies, that they might not swallow him up, nor have their will against him: "Let me be delivered from those that hate me, as a lamb from the paw of a lion, v. 14. Though I have come into keep waters (v. 2), where I am ready to conclude that the floods will overflow me, yet let my fears be prevented and silenced; let not the waterflood, though it flow upon me, overflow me, v. 15. Let me not fall into the gulf of despair; let not that deep swallow me up; let not that pit shut her mouth upon me, for then I am undone." He gave himself up for lost in the beginning of the psalm; yet now he has his head above water, and is not so weary of crying as he thought himself. 3. That God would turn to him (v. 16), that he would smile upon him, and not hide his face from him, v. 17. The tokens of God's favour to us, and the light of his countenance shining upon us, are enough to keep our spirits from sinking in the deepest mire of outward troubles, nor need we desire any more to make us safe and easy, v. 18. "Draw nigh to my soul, to manifest thyself to it, and that shall redeem it."
II. What his pleas are to enforce these petitions. 1. He pleads God's mercy and truth (v. 13): In the multitude of thy mercy hear me. There is mercy in God, a multitude of mercies, all kinds of mercy, inexhaustible mercy, mercy enough for all, enough for each; and hence we must take our encouragement in praying. The truth also of his salvation (the truth of all those promises of salvation which he has made to those that trust in him) is a further encouragement. He repeats his argument taken from the mercy of God: "Hear me, for thy lovingkindness of good. It is so in itself; it is rich and plentiful and abundant. It is so in the account of all the saints; it is very precious to them, it is their life, their joy, their all. O let me have the benefit of it! Turn to me, according to the multitude of thy tender mercies," v. 16. See how highly he speaks of the goodness of God: in him there are mercies, tender mercies, and a multitude of them. If we think well of God, and continue to do so under the greatest hardships, we need not fear but God will do well for us; for he takes pleasure in those that hope in his mercy, Ps. cxlvii. 11. 2. He pleads his own distress and affliction: "Hide not thy face from me, for I am in trouble (v. 17), and therefore need thy favour; therefore it will come seasonably, and therefore I shall know how to value it." He pleads particularly the reproach he was under and the indignities that were done him (v. 19): Thou hast known my reproach, my shame, and my dishonour. See what a stress is laid upon this; for, in the sufferings of Christ for us, perhaps nothing contributed more to the satisfaction he made for sin, which had been so injurious to God in his honour, than the reproach, and shame, and dishonour he underwent, which God took notice of, and accepted as more than an equivalent for the everlasting shame and contempt which our sins had deserved, and therefore we must by repentance take shame to ourselves and bear the reproach of our youth. And if at any time we be called out to suffer reproach, and shame, and dishonour, for his sake, this may be our comfort, that he knows it, and, as he is before-hand with us, so he will not be behind-hand with us. The Psalmist speaks the language of an ingenuous nature when he says (v. 20): Reproach has broken my heart; I am full of heaviness; for it bears hard upon one that knows the worth of a good name to be put under a bad character; but when we consider what an honour it is to be dishonoured for God, and what a favour to be counted worthy to suffer shame for his name (as they deemed it, Acts v. 41), we shall see there is no reason at all why it should sit so heavily or be any heart-breaking to us. 3. He pleads the insolence and cruelty of his enemies (v. 18): Deliver me because of my enemies, because they were such as he had before described them, v. 4. "My adversaries are all before thee (v. 19); thou knowest what sort of men they are, what danger I am in from them, what enemies they are to thee, and how much thou art reflected upon in what they do and design against me." One instance of their barbarity is given (v. 21): They gave me gall for my meat (the word signifies a bitter herb, and is often joined with wormwood) and in my thirst they gave me vinegar to drink. This was literally fulfilled in Christ, and did so directly point to him that he would not say It is finished till this was fulfilled; and, in order that his enemies might have occasion to fulfil it, he said, I thirst, John xix. 28, 29. Some think that the hyssop which they put to his mouth with the vinegar was the bitter herb which they gave him with the vinegar for his meat. See how particularly the sufferings of Christ were foretold, which proves the scripture to be the word of God, and how exactly the predictions were fulfilled in Jesus Christ, which proves him to be the true Messiah. This is he that should come, and we are to look for no other. 4. He pleads the unkindness of his friends and his disappointment in them (v. 20): I looked for some to take pity, but there was none; they all failed him like the brooks in summer. This was fulfilled in Christ, for in his sufferings all his disciples forsook him and fled. We cannot expect too little from men (miserable comforters are they all); nor can we expect too much from God, for he is the Father of mercy and the God of all comfort and consolation.
Albert Barnes: Notes on the Bible - 1834
69:14: Deliver me out of the mire - Out of my troubles and calamities. See Psa 69:1-2.
And let me not sink - As in, mire. Let me not be overwhelmed by my sorrows.
Let me be delivered from them that hate me - All my enemies. Let me be saved from their machinations and devices.
And out of the deep waters - See Psa 69:1-2. From my troubles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:14: Deliver: Psa 40:1-3; Jer 38:6-13; Lam 3:55
let me: Psa 25:18, Psa 25:19, Psa 35:19, Psa 109:3, Psa 109:21; Luk 19:14, Luk 19:27; Act 5:30, Act 5:31
out of: Psa 69:1, Psa 69:2, Psa 69:15, Psa 42:7, Psa 124:4, Psa 124:5, Psa 144:7; Mar 14:34-42, Mar 15:34
Carl Friedrich Keil and Franz Delitzsch
69:14
In this second part the petition by which the first is as it were encircled, is continued; the peril grows greater the longer it lasts, and with it the importunity of the cry for help. The figure of sinking in the mire or mud and in the depths of the pit (בּאר, Ps 55:24, cf. בור, Ps 40:3) is again taken up, and so studiously wrought out, that the impression forces itself upon one that the poet is here describing something that has really taken place. The combination "from those who hate me and from the depths of the waters" shows that "the depths of the waters" is not a merely rhetorical figure; and the form of the prayer: let not the pit (the well-pit or covered tank) close (תּאטּר with Dagesh in the Teth, in order to guard against its being read תּאטר; cf. on the signification of אטּר, clausus = claudus, scil. manu) its mouth (i.e., its upper opening) upon me, exceeds the limits of anything that can be allowed to mere rhetoric. "Let not the water-flood overflow me" is intended to say, since it has, according to Ps 69:3, already happened, let it not go further to my entire destruction. The "answer me" in Ps 69:17 is based upon the plea that God's loving-kindness is טּוב, i.e., good, absolutely good (as in the kindred passion-Psalm, Ps 109:21), better than all besides (Ps 63:4), the means of healing or salvation from all evil. On Ps 69:17 cf. Ps 51:3, Lam 3:32. In Ps 69:18 the prayer is based upon the painful situation of the poet, which urgently calls for speedy help (מהר beside the imperative, Ps 102:3; Ps 143:7; Gen 19:22; Esther 6:10, is certainly itself not an imperative like הרב, Ps 51:4, but an adverbial infinitive as in Ps 79:8). קרבה, or, in order to ensure the pronunciation ḳorbah in distinction from ḳārbah, Deut 15:9, קרבה (in Baer,
(Note: Originally - was the sign for every kind of o6, hence the Masora includes the חטוף also under the name קמץ חטף; vid., Luther. Zeitschrift, 1863, S. 412,f., cf. Wright, Genesis, p. xxix.))
is imperat. Kal; cf. the fulfilment in Lam 3:57. The reason assigned, "because of mine enemies," as in Ps 5:9; Ps 27:11, and frequently, is to be understood according to Ps 13:5 : the honour of the all-holy One cannot suffer the enemies of the righteous to triumph over him.
(Note: Both נפשׁי and איבי, contrary to logical interpunction, are marked with Munach; the former ought properly to have Dech, and the latter Mugrash. But since neither the Athnach-word nor the Silluk-word has two syllables preceding the tone syllable, the accents are transformed according to Accentuationssystem, xviii. 2, 4.)
The accumulation of synonyms in Ps 69:20 is Jeremiah's custom, Jer 13:14; Jer 21:5, Jer 21:7; Jer 32:37, and is found also in Ps 31 (Ps 31:10) and Ps 44 (Ps 44:4, Ps 44:17, Ps 44:25). On הרפּה שׁברה לבּי, cf. Ps 51:19, Jer 23:9. The ἅπαξ γεγραμ, ואנוּשׁה (historical tense), from נוּשׁ, is explained by ענוּשׁ from אנשׁ, sickly, dangerously ill, evil-disposed, which is a favourite word in Jeremiah. Moreover נוּד in the signification of manifesting pity, not found elsewhere in the Psalter, is common in Jeremiah, e.g., Ps 15:5; it signifies originally to nod to any one as a sign of a pity that sympathizes with him and recognises the magnitude of the evil. "To give wormwood for meat and מי־ראשׁ to drink" is a Jeremianic (Jer 8:14; Jer 9:14; Jer 23:15) designation for inflicting the extreme of pain and anguish upon one. ראשׁ (רושׁ) signifies first of all a poisonous plant with an umbellated head of flower or a capitate fruit; but then, since bitter and poisonous are interchangeable notions in the Semitic languages, it signifies gall as the bitterest of the bitter. The lxx renders: καὶ ἔδωκαν εἰς τὸ βρῶμά μου χολήν, καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξος. Certainly נתן בּ can mean to put something into something, to mix something with it, but the parallel word לצמאי (for my thirst, i.e., for the quenching of it, Neh 9:15, Neh 9:20) favours the supposition that the בּ of בּברוּתי is Beth essentiae, after which Luther renders: "they give me gall to eat." The ἅπαξ γεγραμ. בּרוּת (Lam 4:10 בּרות) signifies βρῶσις, from בּרה, βιβρώσκειν (root βορ, Sanscrit gar, Latin vor-are).
Geneva 1599
69:14 Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the (n) deep waters.
(n) He shows a living faith, in that he believes that God is favourable towards him when he seems to be angry and at hand when he seems to be far off.
John Gill
69:14 Deliver me out of the mire, and let me not sink,.... In which he was sinking, Ps 69:2; and accordingly he was delivered out of it, Ps 11:2; even out of all the mire of sin, the sins of his people that were upon him, from which he was justified when raised from the dead; and so will appear without sin, when he comes a second time:
let me be delivered from them that hate me, and out of the deep waters; these phrases design the same, even the enemies of Christ; such that hated him, compared to deep waters: these are the floods of the ungodly, and the many waters out of which he was drawn and delivered, Ps 18:4.
68:1568:15: Ապրեցո՛ զիս ՚ի կաւոյ զի մի՛ ընկլայց. ապրեցա՛յց ես յատելեաց իմոց, եւ ՚ի խորոց ջուրց բազմաց։
15 Ազատի՛ր ինձ ցեխից, որ չխրուեմ եւ փրկուեմ իմ ատելիներից ու խոր ջրերից:
14 Հանէ՛ զիս ցեխէն, որ չընկղմիմ Եւ զիս ատողներէն ու խորունկ ջուրերէն ազատուիմ։
Ապրեցո զիս ի կաւոյ զի մի՛ ընկլայց, ապրեցայց ես յատելեաց իմոց եւ ի խորոց ջուրց բազմաց:

68:15: Ապրեցո՛ զիս ՚ի կաւոյ զի մի՛ ընկլայց. ապրեցա՛յց ես յատելեաց իմոց, եւ ՚ի խորոց ջուրց բազմաց։
15 Ազատի՛ր ինձ ցեխից, որ չխրուեմ եւ փրկուեմ իմ ատելիներից ու խոր ջրերից:
14 Հանէ՛ զիս ցեխէն, որ չընկղմիմ Եւ զիս ատողներէն ու խորունկ ջուրերէն ազատուիմ։
zohrab-1805▾ eastern-1994▾ western am▾
68:1468:15 извлеки меня из тины, чтобы не погрязнуть мне; да избавлюсь от ненавидящих меня и от глубоких вод;
68:15 σῶσόν σωζω save με με me ἀπὸ απο from; away πηλοῦ πηλος mud; clay ἵνα ινα so; that μὴ μη not ἐμπαγῶ εμπηγνυμι rescue ἐκ εκ from; out of τῶν ο the μισούντων μισεω hate με με me καὶ και and; even ἐκ εκ from; out of τοῦ ο the βάθους βαθος depth τῶν ο the ὑδάτων υδωρ water
68:15 הַר־ har- הַר mountain אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) הַר־ har- הַר mountain בָּשָׁ֑ן bāšˈān בָּשָׁן Bashan הַ֥ר hˌar הַר mountain גַּ֝בְנֻנִּ֗ים ˈgavnunnˈîm גַּבְנֹן knoll הַר־ har- הַר mountain בָּשָֽׁן׃ bāšˈān בָּשָׁן Bashan
68:15. erue me de luto ut non infigar libera me ab his qui oderunt me et de profundis aquisDraw me out of the mire, that I may not stick fast: deliver me from them that hate me, and out of the deep waters.
14. Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters.
Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters:

68:15 извлеки меня из тины, чтобы не погрязнуть мне; да избавлюсь от ненавидящих меня и от глубоких вод;
68:15
σῶσόν σωζω save
με με me
ἀπὸ απο from; away
πηλοῦ πηλος mud; clay
ἵνα ινα so; that
μὴ μη not
ἐμπαγῶ εμπηγνυμι rescue
ἐκ εκ from; out of
τῶν ο the
μισούντων μισεω hate
με με me
καὶ και and; even
ἐκ εκ from; out of
τοῦ ο the
βάθους βαθος depth
τῶν ο the
ὑδάτων υδωρ water
68:15
הַר־ har- הַר mountain
אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s)
הַר־ har- הַר mountain
בָּשָׁ֑ן bāšˈān בָּשָׁן Bashan
הַ֥ר hˌar הַר mountain
גַּ֝בְנֻנִּ֗ים ˈgavnunnˈîm גַּבְנֹן knoll
הַר־ har- הַר mountain
בָּשָֽׁן׃ bāšˈān בָּשָׁן Bashan
68:15. erue me de luto ut non infigar libera me ab his qui oderunt me et de profundis aquis
Draw me out of the mire, that I may not stick fast: deliver me from them that hate me, and out of the deep waters.
14. Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters.
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Albert Barnes: Notes on the Bible - 1834
69:15: Let not the waterflood overflow me - The stream; the volume of waters. The idea is that of a flood or stream rolling along, that threatened to drown him.
Neither let the deep swallow me up - The abyss; the deep waters.
And let not the pit shut her mouth upon me - In his anguish and distress he passes here from the idea of running streams, and deep waters, to that of a well, pit, or cavern - representing himself as "in" that pit, and praying that it might not be closed upon him, leaving him in darkness and in mire, from which he could not then escape. The general idea in all these expressions is the same - that of overwhelming calamities from which he prayed to be delivered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:15: waterflood: Isa 43:1, Isa 43:2; Jon 2:2-7; Mat 12:40; Rev 12:15, Rev 12:16
pit: Psa 16:10, Psa 88:4-6; Num 16:33, Num 16:34; Act 2:24, Act 2:31
John Gill
69:15 Let not the water flood overflow me,.... The enemy, Satan, that came in like a flood upon him, with his whole posse of devils; or the wrath of God, which came upon him like a flood overwhelming him:
neither let the deep swallow me up: as Jonah by the whale, and Dathan and Abiram in the earth:
and let not the pit shut her mouth upon me; either the pit of hell; so the Targum interprets it: for Christ, when he endured the curses of the law, and the wrath of God, suffered the same for kind as the damned in hell; only the mouth of this pit could not be shut upon him, or he be continued under such wrath and curse: or else the pit of the grave, where his divine Father left him not, or suffered him to be so long in it as to see corruption; this pit was not shut upon him, but he was delivered out of it, and will die no more.
68:1668:16: Մի՛ ընկլցեն զիս պտոյտք ջուրց, եւ մի՛ ընկղմեսցեն զիս անդունդք խորոց. ջրհոր մի՛ կափուսցէ զբերան իւր ՚ի վերայ իմ[7089]։ [7089] Յօրինակին.Պտոյք ջուրց։ Ոմանք.Եւ մի՛ ընկլցեն զիս անդ՛՛։
16 Ջրերի յորձանքները թող չկլանեն ինձ, եւ անդունդներն ինձ թող չընկղմեն, ոչ էլ ջրհորն ինձ վրայ բերանն իր փակի:
15 Ջուրերուն յորձանքը թող զիս չընկղմէ Ու անդունդը թող զիս չկլլէ Ու ջրհորը* իր բերանը վրաս թող չգոցէ։
Մի՛ ընկլցեն զիս պտոյտք ջուրց, եւ մի՛ ընկղմեսցեն զիս անդունդք խորոց. եւ ջրհոր մի՛ կափուսցէ զբերան իւր ի վերայ իմ:

68:16: Մի՛ ընկլցեն զիս պտոյտք ջուրց, եւ մի՛ ընկղմեսցեն զիս անդունդք խորոց. ջրհոր մի՛ կափուսցէ զբերան իւր ՚ի վերայ իմ[7089]։
[7089] Յօրինակին.Պտոյք ջուրց։ Ոմանք.Եւ մի՛ ընկլցեն զիս անդ՛՛։
16 Ջրերի յորձանքները թող չկլանեն ինձ, եւ անդունդներն ինձ թող չընկղմեն, ոչ էլ ջրհորն ինձ վրայ բերանն իր փակի:
15 Ջուրերուն յորձանքը թող զիս չընկղմէ Ու անդունդը թող զիս չկլլէ Ու ջրհորը* իր բերանը վրաս թող չգոցէ։
zohrab-1805▾ eastern-1994▾ western am▾
68:1568:16 да не увлечет меня стремление вод, да не поглотит меня пучина, да не затворит надо мною пропасть зева своего.
68:16 μή μη not με με me καταποντισάτω καταποντιζω sink down; drown καταιγὶς καταιγις water μηδὲ μηδε while not; nor καταπιέτω καταπινω swallow; consume με με me βυθός βυθος depth; deep μηδὲ μηδε while not; nor συσχέτω συνεχω block up / in; confine ἐπ᾿ επι in; on ἐμὲ εμε me φρέαρ φρεαρ pit τὸ ο the στόμα στομα mouth; edge αὐτοῦ αυτος he; him
68:16 לָ֤מָּה׀ lˈāmmā לָמָה why תְּֽרַצְּדוּן֮ tᵊˈraṣṣᵊḏûn רצד watch הָרִ֪ים hārˈîm הַר mountain גַּבְנֻ֫נִּ֥ים gavnˈunnˌîm גַּבְנֹן knoll הָ hā הַ the הָ֗ר hˈār הַר mountain חָמַ֣ד ḥāmˈaḏ חמד desire אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) לְ lᵊ לְ to שִׁבְתֹּ֑ו šivtˈô ישׁב sit אַף־ ʔaf- אַף even יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH יִשְׁכֹּ֥ן yiškˌōn שׁכן dwell לָ lā לְ to נֶֽצַח׃ nˈeṣaḥ נֵצַח glory
68:16. ne operiat me fluvius aquae et ne absorbeat me profundum et non coronet super me puteus os suumLet not the tempest of water drown me, nor the deep water swallow me up: and let not the pit shut her mouth upon me.
15. Let not the waterflood overwhelm me, neither let the deep swallow me up; and let not the pit shut her mouth upon me.
Let not the waterflood overflow me, neither let the deep swallow me up, and let not the pit shut her mouth upon me:

68:16 да не увлечет меня стремление вод, да не поглотит меня пучина, да не затворит надо мною пропасть зева своего.
68:16
μή μη not
με με me
καταποντισάτω καταποντιζω sink down; drown
καταιγὶς καταιγις water
μηδὲ μηδε while not; nor
καταπιέτω καταπινω swallow; consume
με με me
βυθός βυθος depth; deep
μηδὲ μηδε while not; nor
συσχέτω συνεχω block up / in; confine
ἐπ᾿ επι in; on
ἐμὲ εμε me
φρέαρ φρεαρ pit
τὸ ο the
στόμα στομα mouth; edge
αὐτοῦ αυτος he; him
68:16
לָ֤מָּה׀ lˈāmmā לָמָה why
תְּֽרַצְּדוּן֮ tᵊˈraṣṣᵊḏûn רצד watch
הָרִ֪ים hārˈîm הַר mountain
גַּבְנֻ֫נִּ֥ים gavnˈunnˌîm גַּבְנֹן knoll
הָ הַ the
הָ֗ר hˈār הַר mountain
חָמַ֣ד ḥāmˈaḏ חמד desire
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
לְ lᵊ לְ to
שִׁבְתֹּ֑ו šivtˈô ישׁב sit
אַף־ ʔaf- אַף even
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
יִשְׁכֹּ֥ן yiškˌōn שׁכן dwell
לָ לְ to
נֶֽצַח׃ nˈeṣaḥ נֵצַח glory
68:16. ne operiat me fluvius aquae et ne absorbeat me profundum et non coronet super me puteus os suum
Let not the tempest of water drown me, nor the deep water swallow me up: and let not the pit shut her mouth upon me.
15. Let not the waterflood overwhelm me, neither let the deep swallow me up; and let not the pit shut her mouth upon me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. "Да не затворит надо мною пропасть зева своего", не дай погибнуть мне в глубине бедствий вод, не допусти поверхности воды сделаться надо мною ровной. Предмет, брошенный в воду, рассекает ее, образуя воронку. По мере погружения предмета и удаления воздуха из этой воронки, последняя суживается и, наконец, поверхность воды принимает прежний, ровный вид ("затворяет зев свой"). Смысл - не дай бесследно и безвыходно погибнуть мне.
Adam Clarke: Commentary on the Bible - 1831
69:16: Thy loving-kindness is good - The word חסד chesed signifies exuberance of kindness, and the word רחמים rachamim, which we translate tender mercies, signifies such affection as mothers bear to their young: and in God, there is רב rob, a multitude, of such tender mercies towards the children of men!
Albert Barnes: Notes on the Bible - 1834
69:16: Hear me, O L RD, for thy lovingkindness is good - Thy mercy - thy favor - is good; that is, it is ample, abundant, great: it delights in deeds of mercy; in acts of benevolence. This was the only ground of his plea; and this was enough. Compare Psa 63:3.
Turn unto me - Incline thine ear unto me; turn not away, but be favorable to me.
According to the multitude of thy tender mercies - See the notes at Psa 51:1. He felt that he had occasion for the exercise of "all" the mercy of God; that the case was one which could be reached only by the exercise of the highest kindness and compassion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:16: for thy: Psa 36:7, Psa 63:3, Psa 109:21
turn: Psa 25:16, Psa 26:11, Psa 86:15, Psa 86:16; Mic 7:19
according: Psa 69:13, Psa 51:1; Isa 63:7
John Gill
69:16 Hear me, O Lord; for thy lovingkindness is good,.... His lovingkindness to him, not only as his Son, but as Mediator; and which is a love of complacency and delight, and was from eternity, and will be to eternity: and this is "good", as appears by the effects and evidences of it; such as putting all things into his hands, showing him all that he does, concealing and keeping nothing from him, appointing him to be the Saviour of his people, the Head of the church, and the Judge of the world; and this lovingkindness shown to him is a reason why he might expect to be heard by his God and Father; see Jn 17:24; and the loving kindness of God to his people, and the members of Christ, is also good: it arises from the good will and pleasure of God; it is pleasantly and delightfully good to the saints, who have tasted that the Lord is gracious, and have had his love shed abroad in their hearts; it is profitably good unto them; it has prepared and laid up good things for them, both for time and eternity, even all the blessings of grace and goodness: it has promised good things unto them in covenant, and it gives Christ, and all good things along with him; it has a good influence on the graces of the Spirit, faith, hope, and love, to encourage them; and engages believers to a cheerful obedience to all the divine commands; to which may be added the duration of it, it lasts for ever: and it is so good, that it is better than any temporal good thing without it; it is better than life, and all the comforts of it, Ps 63:3;
turn unto me, according to the multitude of thy tender mercies; his divine Father had turned away his face from him, and turned his fury upon him; he had awoke his sword of justice against him, pointed it at him, and thrust it into him; and now, satisfaction being made, he desires he would turn unto him in a way of grace and favour; that he would have respect unto him, and look upon him with his paternal countenance, and in a kind and tender manner, as well pleased with him, and with his righteousness and sacrifice. Of the phrase, "according to the multitude of that tender mercies"; see Gill on Ps 51:1.
Robert Jamieson, A. R. Fausset and David Brown
69:16 These earnest terms are often used, and the address to God, as indifferent or averse, is found in Ps 3:7; Ps 22:24; Ps 27:9, &c.
68:1768:17: Լո՛ւր ինձ Տէր զի քա՛ղցր է ողորմութիւն քո, ըստ բազում գթութեան քոյ հայեա՛ յիս[7090], [7090] Ոմանք.Գթութեան քում հայեաց։
17 Լսի՛ր ինձ, Տէ՛ր, քանզի քաղցր է ողորմութիւնը քո, նայի՛ր ինձ քո գթառատութեամբ:
16 Պատասխա՛ն տուր ինծի, ո՛վ Տէր, Վասն զի քու ողորմութիւնդ քաղցր է։Քու առատ գթութեանդ համեմատ նայէ՛ ինծի
Լուր ինձ, Տէր, զի քաղցր է ողորմութիւն քո, ըստ բազում գթութեան քում հայեաց յիս:

68:17: Լո՛ւր ինձ Տէր զի քա՛ղցր է ողորմութիւն քո, ըստ բազում գթութեան քոյ հայեա՛ յիս[7090],
[7090] Ոմանք.Գթութեան քում հայեաց։
17 Լսի՛ր ինձ, Տէ՛ր, քանզի քաղցր է ողորմութիւնը քո, նայի՛ր ինձ քո գթառատութեամբ:
16 Պատասխա՛ն տուր ինծի, ո՛վ Տէր, Վասն զի քու ողորմութիւնդ քաղցր է։Քու առատ գթութեանդ համեմատ նայէ՛ ինծի
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68:1668:17 Услышь меня, Господи, ибо блага милость Твоя; по множеству щедрот Твоих призри на меня;
68:17 εἰσάκουσόν εισακουω heed; listen to μου μου of me; mine κύριε κυριος lord; master ὅτι οτι since; that χρηστὸν χρηστος suitable; kind τὸ ο the ἔλεός ελεος mercy σου σου of you; your κατὰ κατα down; by τὸ ο the πλῆθος πληθος multitude; quantity τῶν ο the οἰκτιρμῶν οικτιρμος compassion σου σου of you; your ἐπίβλεψον επιβλεπω look on ἐπ᾿ επι in; on ἐμέ εμε me
68:17 רֶ֤כֶב rˈeḵev רֶכֶב chariot אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) רִבֹּתַ֣יִם ribbōṯˈayim רִבֹּוא ten thousand אַלְפֵ֣י ʔalᵊfˈê אֶלֶף thousand שִׁנְאָ֑ן šinʔˈān שִׁנְאָן highness אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord בָ֝֗ם ˈvˈām בְּ in סִינַ֥י sînˌay סִינַי Sinai בַּ ba בְּ in † הַ the קֹּֽדֶשׁ׃ qqˈōḏeš קֹדֶשׁ holiness
68:17. exaudi me Domine quoniam bona est misericordia tua secundum multitudinem miserationum tuarum respice ad meHear me, O Lord, for thy mercy is kind; look upon me according to the multitude of thy tender mercies.
16. Answer me, O LORD; for thy lovingkindness is good: according to the multitude of thy tender mercies turn thou unto me.
Hear me, O LORD; for thy lovingkindness [is] good: turn unto me according to the multitude of thy tender mercies:

68:17 Услышь меня, Господи, ибо блага милость Твоя; по множеству щедрот Твоих призри на меня;
68:17
εἰσάκουσόν εισακουω heed; listen to
μου μου of me; mine
κύριε κυριος lord; master
ὅτι οτι since; that
χρηστὸν χρηστος suitable; kind
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
κατὰ κατα down; by
τὸ ο the
πλῆθος πληθος multitude; quantity
τῶν ο the
οἰκτιρμῶν οικτιρμος compassion
σου σου of you; your
ἐπίβλεψον επιβλεπω look on
ἐπ᾿ επι in; on
ἐμέ εμε me
68:17
רֶ֤כֶב rˈeḵev רֶכֶב chariot
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
רִבֹּתַ֣יִם ribbōṯˈayim רִבֹּוא ten thousand
אַלְפֵ֣י ʔalᵊfˈê אֶלֶף thousand
שִׁנְאָ֑ן šinʔˈān שִׁנְאָן highness
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
בָ֝֗ם ˈvˈām בְּ in
סִינַ֥י sînˌay סִינַי Sinai
בַּ ba בְּ in
הַ the
קֹּֽדֶשׁ׃ qqˈōḏeš קֹדֶשׁ holiness
68:17. exaudi me Domine quoniam bona est misericordia tua secundum multitudinem miserationum tuarum respice ad me
Hear me, O Lord, for thy mercy is kind; look upon me according to the multitude of thy tender mercies.
16. Answer me, O LORD; for thy lovingkindness is good: according to the multitude of thy tender mercies turn thou unto me.
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Albert Barnes: Notes on the Bible - 1834
69:17: And hide not thy face from thy servant - See the notes at Psa 27:9.
For I am in trouble - In the midst of dangers and sorrows. Literally, "there is trouble upon me."
Hear me speedily - Margin, as in Hebrew, "Make haste to hear me." That is, Grant me without delay what I ask. The case is one of urgent necessity. I "must" have relief or I shall perish. It is not wrong to ask God to interpose at once in our behalf when we are in trouble, though it is our duty to be patient and resigned if his interposition is delayed, for he may have important ends to accomplish by our continuing to suffer. In our distress on account of sin also, it is right to plead with him to interpose "at once," and to relieve us by forgiveness. In this respect we are not to be contented with delay; we are to cast ourselves upon his mercy, and to plead for immediate pardon, for as it is our only safety, so it is for the honor of God that we should be forgiven, and that we should not continue in a state of guilt. An afflicted child of God will be safe in the final issue, whether he is relieved at once, or whether he is suddenly cut off by death, or whether he continues to suffer for even many years; but an unpardoned sinner is "not" safe for a moment, and if he should be cut off, unforgiven, even when under the deepest conviction for sin, he would perish. Every consideration, therefore, makes it proper that he should plead for forgiveness at once, and ask that God would not "delay" to show him mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:17: hide: Psa 13:1, Psa 22:24, Psa 27:9, Psa 44:24, Psa 102:2, Psa 143:9; Mat 27:46
for I am: Mat 26:38
hear me speedily: Heb. make haste to hear me, Psa 40:13, Psa 70:1; Job 7:21
Geneva 1599
69:17 And (o) hide not thy face from thy servant; for I am in trouble: hear me speedily.
(o) Not that he feared that God would not hear him, but that care made him think that God delayed too long.
John Gill
69:17 And hide not thy face from thy servant,.... This is a character that is frequently given to Christ as Mediator; he is a servant of God's choosing, calling, and appointing; of his sending, bringing forth, and supporting; who is an obedient, diligent, righteous, and prudent one; who always reverenced and honoured him whose servant he was, Is 42:1; now, when he was on the cross, suffering in the room and stead of his people, his Father hid his face from him; which he here deprecates, and desires he would not continue to do, seeing he was his servant, now doing his service, and about to finish it, even the great work of man's redemption; and for a reason following;
for I am in trouble; in straits and difficulties; pressed on every side, enclosed with the assembly of the wicked, who were mocking of him, and with the whole posse of devils, who were throwing their fiery darts at him; having the sins of his people and the curses of a righteous law on him, and the wrath of God in him; and what increased his trouble was, he was forsaken by him;
hear me speedily; or "make haste to hear" (e); and answer me; his case required haste; see Ps 22:19.
(e) "festina exaudire me", Vatablus.
68:1868:18: եւ մի՛ դարձուցաներ զերեսս քո ՚ի ծառայէ քումմէ. զի նեղեալ եմ ես վաղվաղակի լո՛ւր ինձ։
18 Եւ մի՛ շրջիր երեսդ քո ծառայից, փութով լսի՛ր ինձ, քանզի նեղութեան մէջ եմ ես:
17 Ու երեսդ մի՛ ծածկեր քու ծառայէդ, Վասն զի ես նեղութեան մէջ եմ։Շուտով պատասխա՛ն տուր ինծի։
եւ մի՛ դարձուցաներ զերեսս քո ի ծառայէ քումմէ, զի նեղեալ եմ ես. վաղվաղակի լուր ինձ:

68:18: եւ մի՛ դարձուցաներ զերեսս քո ՚ի ծառայէ քումմէ. զի նեղեալ եմ ես վաղվաղակի լո՛ւր ինձ։
18 Եւ մի՛ շրջիր երեսդ քո ծառայից, փութով լսի՛ր ինձ, քանզի նեղութեան մէջ եմ ես:
17 Ու երեսդ մի՛ ծածկեր քու ծառայէդ, Վասն զի ես նեղութեան մէջ եմ։Շուտով պատասխա՛ն տուր ինծի։
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68:1768:18 не скрывай лица Твоего от раба Твоего, ибо я скорблю; скоро услышь меня;
68:18 μὴ μη not ἀποστρέψῃς αποστρεφω turn away; alienate τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your ἀπὸ απο from; away τοῦ ο the παιδός παις child; boy σου σου of you; your ὅτι οτι since; that θλίβομαι θλιβω pressure; press against ταχὺ ταχυ quickly ἐπάκουσόν επακουω hear from μου μου of me; mine
68:18 עָ֘לִ֤יתָ ʕˈālˈîṯā עלה ascend לַ la לְ to † הַ the מָּרֹ֨ום׀ mmārˌôm מָרֹום high place שָׁ֘בִ֤יתָ šˈāvˈîṯā שׁבה take captive שֶּׁ֗בִי ššˈevî שְׁבִי captive לָקַ֣חְתָּ lāqˈaḥtā לקח take מַ֭תָּנֹות ˈmattānôṯ מַתָּנָה present בָּ bā בְּ in † הַ the אָדָ֑ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and אַ֥ף ʔˌaf אַף even סֹ֝ורְרִ֗ים ˈsôrᵊrˈîm סרר rebel לִ li לְ to שְׁכֹּ֤ן׀ šᵊkkˈōn שׁכן dwell יָ֬הּ yˈāh יָהּ the Lord אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
68:18. et ne abscondas faciem tuam a servo tuo quoniam tribulor cito exaudi meAnd turn not away thy face from thy servant: for I am in trouble, hear me speedily.
17. And hide not thy face from thy servant; for I am in distress; answer me speedily.
And hide not thy face from thy servant; for I am in trouble: hear me speedily:

68:18 не скрывай лица Твоего от раба Твоего, ибо я скорблю; скоро услышь меня;
68:18
μὴ μη not
ἀποστρέψῃς αποστρεφω turn away; alienate
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
ἀπὸ απο from; away
τοῦ ο the
παιδός παις child; boy
σου σου of you; your
ὅτι οτι since; that
θλίβομαι θλιβω pressure; press against
ταχὺ ταχυ quickly
ἐπάκουσόν επακουω hear from
μου μου of me; mine
68:18
עָ֘לִ֤יתָ ʕˈālˈîṯā עלה ascend
לַ la לְ to
הַ the
מָּרֹ֨ום׀ mmārˌôm מָרֹום high place
שָׁ֘בִ֤יתָ šˈāvˈîṯā שׁבה take captive
שֶּׁ֗בִי ššˈevî שְׁבִי captive
לָקַ֣חְתָּ lāqˈaḥtā לקח take
מַ֭תָּנֹות ˈmattānôṯ מַתָּנָה present
בָּ בְּ in
הַ the
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
וְ wᵊ וְ and
אַ֥ף ʔˌaf אַף even
סֹ֝ורְרִ֗ים ˈsôrᵊrˈîm סרר rebel
לִ li לְ to
שְׁכֹּ֤ן׀ šᵊkkˈōn שׁכן dwell
יָ֬הּ yˈāh יָהּ the Lord
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
68:18. et ne abscondas faciem tuam a servo tuo quoniam tribulor cito exaudi me
And turn not away thy face from thy servant: for I am in trouble, hear me speedily.
17. And hide not thy face from thy servant; for I am in distress; answer me speedily.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Давид называет себя "рабом" или в том смысле, что он молод, неопытен и нуждается в поддержке со стороны, или в том, что он - Его слуга, преданный только Ему, а потому и ждущий защиты только от Него, как своего господина.
Adam Clarke: Commentary on the Bible - 1831
69:18: Deliver me because of mine enemies - Probably they now began to think that the redemption of these captives was not an impossible thing; that it was not far off; and therefore they had great rage, because they found their time was but short.
Albert Barnes: Notes on the Bible - 1834
69:18: Draw nigh unto my soul - To me - for my life is in danger.
And redeem it - Ransom it; save it from ruin. See the notes at Isa 43:3; notes at Isa 44:22.
Deliver me, because of mine enemies - Because they are so numerous, so powerful, and so determined on my destruction. Compare Psa 13:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:18: Draw: Psa 10:1, Psa 22:1, Psa 22:19; Jer 14:8
redeem: Psa 31:5, Psa 111:9; Job 6:23
because: Deu 32:27; Jos 7:9
John Gill
69:18 Draw nigh unto my soul,.... God his father, while he was suffering, stood afar off from him; wherefore he desires that he would draw nigh to him in the manifestations of his love and favour to him; which he did, when he made known to him the way of life, and made him full of joy with his countenance;
and redeem it: that is, from the power of the grave; not leave it there, but raise him from the dead, and give him glory, as he did;
deliver me, because of mine enemies; that they might not triumph over him, as if, being dead, he should rise no more; and so the Targum,
"that mine enemies might not lift up themselves against me.''
Or the meaning is, deliver me from the grave, raise me from the dead, that I may requite mine enemies, and take vengeance on them; see Ps 41:8.
68:1968:19: Հայեա՛ յանձն իմ եւ փրկեա՛ զիս, եւ վասն թշնամեաց իմոց ապրեցո՛ զիս։
19 Հայեացքդ դարձրո՛ւ ինձ վրայ ու փրկի՛ր ինձ, եւ իմ թշնամիներից ինձ պահպանի՛ր:
18 Իմ անձիս մօտեցի՛ր ու զանիկա փրկէ՛ Իմ թշնամիներէս զիս ազատէ։
Հայեա յանձն իմ եւ փրկեա զիս, եւ վասն թշնամեաց իմոց ապրեցո զիս:

68:19: Հայեա՛ յանձն իմ եւ փրկեա՛ զիս, եւ վասն թշնամեաց իմոց ապրեցո՛ զիս։
19 Հայեացքդ դարձրո՛ւ ինձ վրայ ու փրկի՛ր ինձ, եւ իմ թշնամիներից ինձ պահպանի՛ր:
18 Իմ անձիս մօտեցի՛ր ու զանիկա փրկէ՛ Իմ թշնամիներէս զիս ազատէ։
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68:1868:19 приблизься к душе моей, избавь ее; ради врагов моих спаси меня.
68:19 πρόσχες προσεχω pay attention; beware τῇ ο the ψυχῇ ψυχη soul μου μου of me; mine καὶ και and; even λύτρωσαι λυτροω ransom αὐτήν αυτος he; him ἕνεκα ενεκα for the sake of; on account of τῶν ο the ἐχθρῶν εχθρος hostile; enemy μου μου of me; mine ῥῦσαί ρυομαι rescue με με me
68:19 בָּ֤ר֣וּךְ bˈārˈûḵ ברך bless אֲדֹנָי֮ ʔᵃḏōnāy אֲדֹנָי Lord יֹ֤ום׀ yˈôm יֹום day יֹ֥ום yˌôm יֹום day יַֽעֲמָס־ yˈaʕᵃmos- עמס load לָ֗נוּ lˈānû לְ to הָ֘ hˈā הַ the אֵ֤ל ʔˈēl אֵל god יְֽשׁוּעָתֵ֬נוּ yᵊˈšûʕāṯˈēnû יְשׁוּעָה salvation סֶֽלָה׃ sˈelā סֶלָה sela
68:19. accede ad animam meam redime eam propter inimicos meos libera meAttend to my soul, and deliver it: save me because of my enemies.
18. Draw nigh unto my soul, and redeem it: ransom me because of mine enemies.
Draw nigh unto my soul, [and] redeem it: deliver me because of mine enemies:

68:19 приблизься к душе моей, избавь ее; ради врагов моих спаси меня.
68:19
πρόσχες προσεχω pay attention; beware
τῇ ο the
ψυχῇ ψυχη soul
μου μου of me; mine
καὶ και and; even
λύτρωσαι λυτροω ransom
αὐτήν αυτος he; him
ἕνεκα ενεκα for the sake of; on account of
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
μου μου of me; mine
ῥῦσαί ρυομαι rescue
με με me
68:19
בָּ֤ר֣וּךְ bˈārˈûḵ ברך bless
אֲדֹנָי֮ ʔᵃḏōnāy אֲדֹנָי Lord
יֹ֤ום׀ yˈôm יֹום day
יֹ֥ום yˌôm יֹום day
יַֽעֲמָס־ yˈaʕᵃmos- עמס load
לָ֗נוּ lˈānû לְ to
הָ֘ hˈā הַ the
אֵ֤ל ʔˈēl אֵל god
יְֽשׁוּעָתֵ֬נוּ yᵊˈšûʕāṯˈēnû יְשׁוּעָה salvation
סֶֽלָה׃ sˈelā סֶלָה sela
68:19. accede ad animam meam redime eam propter inimicos meos libera me
Attend to my soul, and deliver it: save me because of my enemies.
18. Draw nigh unto my soul, and redeem it: ransom me because of mine enemies.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. "Ради врагов моих спаси меня" - не дай торжествовать надо мною врагам, так как это торжество содействовало бы в них развитию к Тебе еще большего неверия, утверждая мысль о Твоем бессилии защитить своих чтителей.
Adam Clarke: Commentary on the Bible - 1831
69:19: Thou hast known my reproach - This is one of the most forcible appeals to mercy and compassion that was ever made. The language of these two verses is inimitable; and the sentiment cannot be mended. I can devise no comment that would not lessen their effect.
Albert Barnes: Notes on the Bible - 1834
69:19: Thou hast known my reproach - The reproach that has come upon me; the shame and contempt which I am called to endure. God had seen all this; and the psalmist appeals to him as having seen it, as a reason why he should now interpose and save him.
And my shame, and my dishonor - These are different words to express the same idea. They are accumulated here to denote the "greatness" of his distress. In other words, shame and reproach bad come upon him in every possible form.
Mine adversaries are all before thee - All who persecute and oppose me are constantly in thine eye. Thou knowest who they are; thou seest all that they do. Nothing in their conduct is concealed from thee. God, therefore, could take an accurate view of his troubles, and could see all the reasons which existed for interfering in his behalf.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:19: my reproach: Psa 69:7-9, Psa 22:6, Psa 22:7; Isa 53:3; Heb 12:2; Pe1 2:23
dishonour: Joh 8:49
mine: Psa 2:2-4, Psa 38:9
Geneva 1599
69:19 Thou hast known my reproach, and my shame, and my dishonour: mine (p) adversaries [are] all before thee.
(p) You see that I am beset as a sheep among many wolves.
John Gill
69:19 Thou hast known my reproach, and my shame, and my dishonour,.... A heap of words to express the greatness of the contempt that was cast upon him, and the injury that was done to his person and character; which was all known to God: as how he was vilified by wicked words and blasphemous speeches; how he was exposed to shame and dishonour by deeds; by spitting upon him, buffeting him, veiling his face, stripping him of his garments, and scourging and crucifying him naked;
mine adversaries are all before thee; in his sight: he knew their persons, the malice and wickedness that were in their hearts; and all the evil words that were spoken, and the evil actions that were done by them. Or, "are all against thee" (f); for they that were against Christ were against his Father.
(f) "coram te, vel contra te", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
69:19 Calling God to witness his distress, he presents its aggravation produced by the want of sympathizing friends (compare Is 63:5; Mk 14:50).
68:2068:20: Զի դու գիտես զնախատինս իմ, զամօթ իմ եւ զպատկառանս իմ։
20 Դու գիտես իմ կրած նախատինքն ու ամօթը եւ խայտառակութիւնն իմ:
19 Դուն գիտես իմ նախատինքս Եւ իմ ամօթս ու իմ խայտառակութիւնս։Քու առջեւդ են բոլոր զիս նեղողները։
Զի դու գիտես զնախատինս իմ, զամօթ իմ եւ զպատկառանս իմ. առաջի քո են ամենայն նեղիչք անձին իմոյ:

68:20: Զի դու գիտես զնախատինս իմ, զամօթ իմ եւ զպատկառանս իմ։
20 Դու գիտես իմ կրած նախատինքն ու ամօթը եւ խայտառակութիւնն իմ:
19 Դուն գիտես իմ նախատինքս Եւ իմ ամօթս ու իմ խայտառակութիւնս։Քու առջեւդ են բոլոր զիս նեղողները։
zohrab-1805▾ eastern-1994▾ western am▾
68:1968:20 Ты знаешь поношение мое, стыд мой и посрамление мое: враги мои все пред Тобою.
68:20 σὺ συ you γὰρ γαρ for γινώσκεις γινωσκω know τὸν ο the ὀνειδισμόν ονειδισμος disparaging; reproach μου μου of me; mine καὶ και and; even τὴν ο the αἰσχύνην αισχυνη shame μου μου of me; mine καὶ και and; even τὴν ο the ἐντροπήν εντροπη reproach μου μου of me; mine ἐναντίον εναντιον next to; before σου σου of you; your πάντες πας all; every οἱ ο the θλίβοντές θλιβω pressure; press against με με me
68:20 הָ֤ hˈā הַ the אֵ֣ל׀ ʔˈēl אֵל god לָנוּ֮ lānˈû לְ to אֵ֤ל ʔˈēl אֵל god לְֽ lᵊˈ לְ to מֹושָׁ֫עֹ֥ות môšˈāʕˌôṯ מֹושָׁעֹות saving acts וְ wᵊ וְ and לֵ lē לְ to יהוִ֥ה [yhwˌih] יְהוָה YHWH אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord לַ֝ ˈla לְ to † הַ the מָּ֗וֶת mmˈāweṯ מָוֶת death תֹּוצָאֹֽות׃ tôṣāʔˈôṯ תֹּוצָאֹות outlets
68:20. tu scis obprobrium meum et confusionem meam et ignominiam meamThou knowest my reproach, and my confusion, and my shame.
19. Thou knowest my reproach, and my shame, and my dishonour: mine adversaries are all before thee.
Thou hast known my reproach, and my shame, and my dishonour: mine adversaries [are] all before thee:

68:20 Ты знаешь поношение мое, стыд мой и посрамление мое: враги мои все пред Тобою.
68:20
σὺ συ you
γὰρ γαρ for
γινώσκεις γινωσκω know
τὸν ο the
ὀνειδισμόν ονειδισμος disparaging; reproach
μου μου of me; mine
καὶ και and; even
τὴν ο the
αἰσχύνην αισχυνη shame
μου μου of me; mine
καὶ και and; even
τὴν ο the
ἐντροπήν εντροπη reproach
μου μου of me; mine
ἐναντίον εναντιον next to; before
σου σου of you; your
πάντες πας all; every
οἱ ο the
θλίβοντές θλιβω pressure; press against
με με me
68:20
הָ֤ hˈā הַ the
אֵ֣ל׀ ʔˈēl אֵל god
לָנוּ֮ lānˈû לְ to
אֵ֤ל ʔˈēl אֵל god
לְֽ lᵊˈ לְ to
מֹושָׁ֫עֹ֥ות môšˈāʕˌôṯ מֹושָׁעֹות saving acts
וְ wᵊ וְ and
לֵ לְ to
יהוִ֥ה [yhwˌih] יְהוָה YHWH
אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord
לַ֝ ˈla לְ to
הַ the
מָּ֗וֶת mmˈāweṯ מָוֶת death
תֹּוצָאֹֽות׃ tôṣāʔˈôṯ תֹּוצָאֹות outlets
68:20. tu scis obprobrium meum et confusionem meam et ignominiam meam
Thou knowest my reproach, and my confusion, and my shame.
19. Thou knowest my reproach, and my shame, and my dishonour: mine adversaries are all before thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
69:20: Reproach hath broken my heart - The reproaches, the calumnies, the aspersions, the slanders of others, have crushed me. I am not able to bear up under them; I fail under the burden. Distress may become so great that life may sink under it, for many die of what is called "a broken heart." Undeserved reproaches will be as likely to produce this result on a sensitive heart as any form of suffering; and there are thousands who are crushed to the earth by such reproaches.
And I am full of heaviness - Or, I am sick; I am weak; I am ill at ease. My strength is gone.
And I looked for some to take pity - Margin, "to lament with me." The meaning of the Hebrew word is to pity; to commiserate; to show compassion. Job 2:11; Job 42:11; Isa 51:19; Jer 16:5.
But there was none - There was no one whose heart seemed to be touched with compassion in the case; none who sympathized with me.
And for comforters - For those who would show sympathy for me; who would evince a friendly feeling in my distress.
But I found none - He felt that he was utterly forsaken by mankind. There is no feeling of desolation like that.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:20: Reproach: Psa 42:10, Psa 123:4; Heb 11:36
I am: Psa 42:6; Mat 26:37, Mat 26:38; Joh 12:27
I looked: Isa 63:5; Mar 14:37, Mar 14:50
take pity: Heb. to lament with me
but there: Psa 142:4; Joh 16:32; Ti2 4:16, Ti2 4:17
comforters: Job 16:2, Job 19:21, Job 19:22; Mat 26:56
Geneva 1599
69:20 Reproach hath broken my heart; and I am full of heaviness: and (q) I looked [for some] to take pity, but [there was] none; and for comforters, but I found none.
(q) He shows men that it is vain to put our trust in men in our great necessity, but that our comfort only depends on God: for man increases our sorrows, then diminishes them, (Jn 19:29).
John Gill
69:20 Reproach hath broken my heart,.... This was his case when his soul was exceeding sorrowful unto death, and his heart like wax melted in the midst of his bows is, Mt 26:38;
and I am full of heaviness; as he was in the garden, Mk 14:33; or, "very sick, yea, incurably sick", as the word (g) signifies; see 2Kings 12:15. For what cure is there for a broken heart?
and I looked for some to take pity, but there was none; and for comforters, but I found none: his disciples forsook him and fled; the priests, scribes, and common people, that attended him at the cross, mocking him; the thieves that were crucified with him reviled him; and his Father hid his face from him; only a few women stood afar off and lamented.
(g) "adeo ut afficiar aegritudine", Junius & Tremellius, Piscator; "dolui vel aegritudine affectus sum", Gejerus.
68:2168:21: Առաջի քո՛ են ամենայն նեղիչք անձին իմոյ. նախատանաց համբեր սիրտ իմ եւ թշուառութեան։ Ակն ունէի թէ ո՛ տրտմեսցի ընդ իս, եւ ո՛չ ոք էր. եւ մխիթարիչ ոք ո՛չ գտաւ[7091]։ [7091] Ոմանք.Ակն ունէին թէ ով. կամ՝ ոք տրտմեսցի... եւ մխիթարիչ ինձ ո՛չ գտաւ։
21 Քո առջեւ են բոլոր ինձ նեղողները: Սիրտս համբերեց նախատինքների եւ թշուառութեան: Սպասում էի, թէ ո՞վ ինձ արդեօք պիտի վշտակցէր, բայց ոչ ոք չկար, եւ ինձ համար մխիթարիչ չգտնուեց:
20 Նախատինքը սիրտս կոտրեց ու հիւանդացայ. Գթացող մը փնտռեցի, բայց չկար Ու մխիթարութիւն տուողներ՝ բայց չգտայ։
Նախատանաց համբեր սիրտ իմ եւ թշուառութեան. ակն ունէի թէ ո՛ տրտմեսցի ընդ իս, եւ ոչ ոք էր. եւ մխիթարիչ ինձ ոք ոչ գտաւ:

68:21: Առաջի քո՛ են ամենայն նեղիչք անձին իմոյ. նախատանաց համբեր սիրտ իմ եւ թշուառութեան։ Ակն ունէի թէ ո՛ տրտմեսցի ընդ իս, եւ ո՛չ ոք էր. եւ մխիթարիչ ոք ո՛չ գտաւ[7091]։
[7091] Ոմանք.Ակն ունէին թէ ով. կամ՝ ոք տրտմեսցի... եւ մխիթարիչ ինձ ո՛չ գտաւ։
21 Քո առջեւ են բոլոր ինձ նեղողները: Սիրտս համբերեց նախատինքների եւ թշուառութեան: Սպասում էի, թէ ո՞վ ինձ արդեօք պիտի վշտակցէր, բայց ոչ ոք չկար, եւ ինձ համար մխիթարիչ չգտնուեց:
20 Նախատինքը սիրտս կոտրեց ու հիւանդացայ. Գթացող մը փնտռեցի, բայց չկար Ու մխիթարութիւն տուողներ՝ բայց չգտայ։
zohrab-1805▾ eastern-1994▾ western am▾
68:2068:21 Поношение сокрушило сердце мое, и я изнемог, ждал сострадания, но нет его, утешителей, но не нахожу.
68:21 ὀνειδισμὸν ονειδισμος disparaging; reproach προσεδόκησεν προσδοκαω expect; suppose ἡ ο the ψυχή ψυχη soul μου μου of me; mine καὶ και and; even ταλαιπωρίαν ταλαιπωρια wretchedness καὶ και and; even ὑπέμεινα υπομενω endure; stay behind συλλυπούμενον συλλυπεω grieve altogether καὶ και and; even οὐχ ου not ὑπῆρξεν υπαρχω happen to be; belong καὶ και and; even παρακαλοῦντας παρακαλεω counsel; appeal to καὶ και and; even οὐχ ου not εὗρον ευρισκω find
68:21 אַךְ־ ʔaḵ- אַךְ only אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) יִמְחַץ֮ yimḥaṣ מחץ break רֹ֤אשׁ rˈōš רֹאשׁ head אֹ֫יְבָ֥יו ʔˈōyᵊvˌāʸw איב be hostile קָדְקֹ֥ד qoḏqˌōḏ קָדְקֹד scalp שֵׂעָ֑ר śēʕˈār שֵׂעָר hair מִ֝תְהַלֵּ֗ךְ ˈmiṯhallˈēḵ הלך walk בַּ ba בְּ in אֲשָׁמָֽיו׃ ʔᵃšāmˈāʸw אָשָׁם guilt
68:21. coram te sunt omnes hostes mei obprobrio contritum est cor meum et desperatus sum et expectavi qui contristaretur et non fuit et qui consolaretur et non inveniIn thy sight are all they that afflict me; my heart hath expected reproach and misery. And I looked for one that would grieve together with me, but there was none: and for one that would comfort me, and I found none.
20. Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none.
Reproach hath broken my heart; and I am full of heaviness: and I looked [for some] to take pity, but [there was] none; and for comforters, but I found none:

68:21 Поношение сокрушило сердце мое, и я изнемог, ждал сострадания, но нет его, утешителей, но не нахожу.
68:21
ὀνειδισμὸν ονειδισμος disparaging; reproach
προσεδόκησεν προσδοκαω expect; suppose
ο the
ψυχή ψυχη soul
μου μου of me; mine
καὶ και and; even
ταλαιπωρίαν ταλαιπωρια wretchedness
καὶ και and; even
ὑπέμεινα υπομενω endure; stay behind
συλλυπούμενον συλλυπεω grieve altogether
καὶ και and; even
οὐχ ου not
ὑπῆρξεν υπαρχω happen to be; belong
καὶ και and; even
παρακαλοῦντας παρακαλεω counsel; appeal to
καὶ και and; even
οὐχ ου not
εὗρον ευρισκω find
68:21
אַךְ־ ʔaḵ- אַךְ only
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
יִמְחַץ֮ yimḥaṣ מחץ break
רֹ֤אשׁ rˈōš רֹאשׁ head
אֹ֫יְבָ֥יו ʔˈōyᵊvˌāʸw איב be hostile
קָדְקֹ֥ד qoḏqˌōḏ קָדְקֹד scalp
שֵׂעָ֑ר śēʕˈār שֵׂעָר hair
מִ֝תְהַלֵּ֗ךְ ˈmiṯhallˈēḵ הלך walk
בַּ ba בְּ in
אֲשָׁמָֽיו׃ ʔᵃšāmˈāʸw אָשָׁם guilt
68:21. coram te sunt omnes hostes mei obprobrio contritum est cor meum et desperatus sum et expectavi qui contristaretur et non fuit et qui consolaretur et non inveni
In thy sight are all they that afflict me; my heart hath expected reproach and misery. And I looked for one that would grieve together with me, but there was none: and for one that would comfort me, and I found none.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22. "Поношение сокрушило сердце мое" - меня окружают враги со всех сторон и я, не находя нигде сочувствия, мог ожидать только издевательства (поношение) и страдания, от чего потерял мужество.

Отношение врагов к Давиду полно зложелательства. Как измученный преследованиями, он нуждается в сочувствии, ободрении и деятельной помощи, ему же вместо того дают при жажде "уксус", а при голоде - "желчь". Желчь - растение горького вкуса, похоже на полынь, "уксус" - одуряющий напиток кисловатый, уксусный, обладающий свойством притуплять на некоторое время сознание: Давиду дают то, что ослабляет его силы и делает его еще более беспомощным. Этот образ для характеристики отношений врагов Давида к последнему, нашел полное, фактическое осуществление на личности Христа, когда Ему на кресте поднесли и желчь и оцта (Мф XXVII:34, 48).
Adam Clarke: Commentary on the Bible - 1831
69:21: They gave me also gall for my meat - Even the food, necessary to preserve us in their slavery, was frequently mingled with what rendered it unpleasant and disgusting, though not absolutely unwholesome. And vinegar, sour small wines, was given us for our beverage. This is applied to our Lord, Mat 27:34, where the reader is requested to consult the notes.
Albert Barnes: Notes on the Bible - 1834
69:21: They gave me also - My enemies; all persons around me. No one would show me even so much kindness as to give me food when I was hungry, or drink when I was thirsty. They utterly forsook me; they left me to die unpitied. Nay, they did more than this. When I was perishing with hunger, they not only refused to give me wholesome food, but they mocked my sufferings by giving me a bitter and poisonous herb for food, and vinegar for my drink.
Gall for my meat - For my food. Or, they gave me this "instead" of wholesome food. The word here rendered "gall" - ראשׁ rô'sh - is the same "in form" which is commonly rendered "head," and occurs in this sense very often in the Scriptures. It is also used to denote a "poisonous plant," perhaps from the idea that the plant referred to was distinguished for, or remarkable for its "head" - as the poppy; and "then" the name may have been given also to some other similar plants. The word then comes to denote poison; venom; anything poisonous; and then, anything very bad-tasted; "bitter." It is rendered "gall," as here, in Deu 29:18; Jer 8:14; Jer 9:15; Jer 23:15; Lam 3:5, Lam 3:19; Amo 6:12; "venom" in Deu 32:33; "poison," in Job 20:16; and "hemlock," in Hos 10:4. In Deu 29:18, it is rendered, in the margin, "rosh," or "a poisonful herb." It does not occur elsewhere with any such signification. It may not be possible to determine precisely what is denoted here by the word, but it undoubtedly refers to some poisonous, bitter, deadly, stupefying substance given to a sufferer, "instead" of that which would be wholesome food, or suited to sustain life.
And in my thirst they gave me vinegar to drink - Instead of giving me pure water, they gave me sour wine - vinegar - that which would not slake my thirst, or which would not answer the purpose of drink. The form of trial here referred to is that where one is dying of thirst, and where, instead of giving water to assuage the thirst, one should give, in mockery, that which could not be drunk, or which would answer none of the purposes required. The word translated "vinegar" - חמץ chô mets - is rendered in the ancient versions "sour grapes," but the proper signification here seems to be vinegar - the usual meaning of the word. What is here stated to have been done to David was also done to the dying Saviour, though without any intimation that the passage here had an original reference to him - or that what was done to him was intended to be a fulfillment of what is here said. See Mat 27:34, Mat 27:48; Mar 15:23; Joh 19:29. In the case of the Saviour, they first gave him vinegar mingled with myrrh - a usual custom in reference to those who were crucified - for the purpose of deadening the pain, or stupefying the sufferer. Mat 27:34. At a subsequent part of the crucifixion they gave him vinegar, extended to him in a sponge affixed to a reed. Mat 27:48; Joh 19:29. This was for a different purpose. It was to allay his thirst, and it seems (as the former may have been) to have been an act of kindness or compassion on the part of those who were appointed to crucify him. The former he refused to take, because he came to suffer; the latter he just tasted as he died. Joh 19:30. The "coincidence" in the cases of David and the Saviour was remarkable; but in the case of the Saviour no further use is made of what occurred to David than to employ the "language" which he employed to describe his own sufferings. The one was not, in any proper sense, a "type" of the other; nor does the language in the psalm refer to the Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:21: gall for my meat: Bochart, from a comparison of this passage with Joh 19:29, thinks that rosh is the same herb as the evangelist calls υσσωπος, hyssop; a species of which, growing in Judea, he proves from Isaac ben Orman, an Arabian writer, to be so bitter as not to be eatable. Theophylact expressly tells us, that the hyssop was added ως δηλητεριωδος, as being deleterious, or poisonous, and Nonnus, in his paraphrase, says, Ωρεγεν υσσωπωκεκερασμενον οξος ολεθρου "One gave the deadly acid mixed with hyssop." Jer 8:14, Jer 9:15, Jer 23:15; Mat 27:34, Mat 27:48
vinegar: Mar 15:23, Mar 15:36; Luk 23:36; Joh 19:29, Joh 19:30
John Gill
69:21 They gave me also gall for my meat,.... Either some bitter herb mentioned with wormwood and hemlock, Deut 29:18; or the gall of some animal The Targum renders it,
"the gall of the heads of serpents:''
the poison of some serpents is in their heads, and the word that is here used signifies the head; see Deut 32:33. This was literally fulfilled in Christ, Mt 27:34; and showed that he bore the curse of the law; that being given to him for food, which was not fit to be eaten; thereby intimating, that he deserved not to have the common food and necessaries of life; which is the case of those in whose place and stead he suffered: and this may be a rebuke to such who, through fulness and affluence, are apt to slight and contemn some of the good creatures of God, which ought to be received with thanksgiving; let them remember the gall that was given Christ for meat. And this may serve to reconcile poor Christians to that mean fare and low way of living they are obliged to; though they, have but a dinner of herbs, or bread and water, it is better fare than their Lord's; it is not gall;
and in my thirst they gave me vinegar to drink; Christ, when on the cross, was athirst, which was occasioned by a fever that usually attended persons in his circumstances; see Ps 22:15; and, that this Scripture might be fulfilled, he signified it, saying, "I thirst"; upon which vinegar was given to him, as all the evangelists relate; Mt 27:48. This shows the truth of Christ's human nature; that it was a true and real body that he assumed, which was subject to hunger and thirst, and was supported by food and drink, as our bodies are; also the truth of divine revelation; since such a minute circumstance as this, predicted so many hundred years ago, should, after so long a time, be exactly fulfilled; and likewise the truth of the Messiahship of Jesus, in whom this, and every thing else said Messiah, in the Law, the Prophets, and the book of Psalms, were fully accomplished; and therefore it may be strongly concluded that this is he of whom they spoke. Moreover, this expresses the inhumanity of the enemies of Christ, to use him in this manner, when he was suffering and dying; see Prov 31:6.
John Wesley
69:21 Gall - Instead of giving me that comfort which my condition required, they added to my afflictions. Vinegar - These things were metaphorically fulfilled in David, but properly in Christ, the description of whose sufferings was principally intended here by the Holy Ghost.
Robert Jamieson, A. R. Fausset and David Brown
69:21 Instead of such, his enemies increase his pain by giving him most distasteful food and drink. The Psalmist may have thus described by figure what Christ found in reality (compare Jn 19:29-30).
68:2268:22: Ետուն ՚ի կերակուր ինձ լեղի, եւ ՚ի ծարաւ իմ արբուցին ինձ քացախ։
22 Կերակրի տեղ ինձ լեղի տուին, եւ ծարաւելիս քացախ խմեցրին:
21 Հապա կերակուրի տեղ թոյն տուին ինծի Ու ծարաւցած ատենս՝ քացախ խմցուցին ինծի։
Ետուն ի կերակուր ինձ լեղի, եւ ի ծարաւ իմ արբուցին ինձ քացախ:

68:22: Ետուն ՚ի կերակուր ինձ լեղի, եւ ՚ի ծարաւ իմ արբուցին ինձ քացախ։
22 Կերակրի տեղ ինձ լեղի տուին, եւ ծարաւելիս քացախ խմեցրին:
21 Հապա կերակուրի տեղ թոյն տուին ինծի Ու ծարաւցած ատենս՝ քացախ խմցուցին ինծի։
zohrab-1805▾ eastern-1994▾ western am▾
68:2168:22 И дали мне в пищу желчь, и в жажде моей напоили меня уксусом.
68:22 καὶ και and; even ἔδωκαν διδωμι give; deposit εἰς εις into; for τὸ ο the βρῶμά βρωμα food μου μου of me; mine χολὴν χολη gall καὶ και and; even εἰς εις into; for τὴν ο the δίψαν διψα of me; mine ἐπότισάν ποτιζω give a drink; water με με me ὄξος οξος sharp wine; cheap wine
68:22 אָמַ֣ר ʔāmˈar אמר say אֲ֭דֹנָי ˈʔᵃḏōnāy אֲדֹנָי Lord מִ mi מִן from בָּשָׁ֣ן bbāšˈān בָּשָׁן Bashan אָשִׁ֑יב ʔāšˈîv שׁוב return אָ֝שִׁ֗יב ˈʔāšˈîv שׁוב return מִֽ mˈi מִן from מְּצֻלֹ֥ות mmᵊṣulˌôṯ מְצֹולָה depth יָֽם׃ yˈom יָם sea
68:22. et dederunt in esca mea fel et in siti mea potaverunt me acetoAnd they gave me gall for my food, and in my thirst they gave me vinegar to drink.
21. They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.
They gave me also gall for my meat; and in my thirst they gave me vinegar to drink:

68:22 И дали мне в пищу желчь, и в жажде моей напоили меня уксусом.
68:22
καὶ και and; even
ἔδωκαν διδωμι give; deposit
εἰς εις into; for
τὸ ο the
βρῶμά βρωμα food
μου μου of me; mine
χολὴν χολη gall
καὶ και and; even
εἰς εις into; for
τὴν ο the
δίψαν διψα of me; mine
ἐπότισάν ποτιζω give a drink; water
με με me
ὄξος οξος sharp wine; cheap wine
68:22
אָמַ֣ר ʔāmˈar אמר say
אֲ֭דֹנָי ˈʔᵃḏōnāy אֲדֹנָי Lord
מִ mi מִן from
בָּשָׁ֣ן bbāšˈān בָּשָׁן Bashan
אָשִׁ֑יב ʔāšˈîv שׁוב return
אָ֝שִׁ֗יב ˈʔāšˈîv שׁוב return
מִֽ mˈi מִן from
מְּצֻלֹ֥ות mmᵊṣulˌôṯ מְצֹולָה depth
יָֽם׃ yˈom יָם sea
68:22. et dederunt in esca mea fel et in siti mea potaverunt me aceto
And they gave me gall for my food, and in my thirst they gave me vinegar to drink.
21. They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
69:22: Let their table become a snare - The execrations here and in the following verses should be read in the future tense, because they are predictive; and not in the imperative mood, as if they were the offspring of the psalmist's resentment: "Their table Shall become a snare; - their eyes Shall be darkened; - thou Wilt pour out thine indignation upon them; - thy wrathful anger Shall take hold of them; - their habitation Shall be desolate, - and none Shall dwell in their tents."
The psalmist prophesies that the evils which they had inflicted on the Israelites should be visited on themselves; that as they had made them eat, drink, labor, and suffer, so God should in his judgment treat them.
Albert Barnes: Notes on the Bible - 1834
69:22: Let their table become a snare before them - These verses are quoted by Paul Rom 11:9-10 as descriptive of the character of persons in his time, or as "language" which would express what he desired to say. See the passage explained at length in the notes at Rom 11:9-10. The whole passage is a prayer that they might receive a proper recompense for what they had done. The word "table" here means the table at which they were accustomed to eat. As they refused food to a hungry man, the prayer is, that they might find the recompense for their conduct "in that very line;" or that, as they refused food to the hungry, they might find "their" food a "snare" to them. That is, Let it be the means of punishing them for their not giving wholesome food to the hungry, or for their offering poisonous herbs to a starving man. The word "snare" here means unexpected danger; danger sprung suddenly upon them - as a snare is upon a wild beast.
And that which should have been for their welfare, let it become a trap - Much of this is supplied by the translators. The literal rendering would be, "And to those at peace (or secure) a trap." The word here rendered "welfare" is the plural form of the word meaning "peace," and may denote those who feel that they are at peace; that they are secure; that they are in no danger. The ancient versions give it the sense of "requitals," that is, a recompence for their transgressions; but the other signification best accords with the connection. The word "trap" is usually applied to the devices for capturing wild beasts, and the meaning is, "Let the recompence come suddenly upon them, while they think themselves at peace, or when they are surrounded by all the comforts and luxuries of life." This prayer is such as occurs frequently in the Psalms. It cannot be "proved" that it was uttered in a malignant spirit, or that anything more is intended by it than that the psalmist desired that justice might be done to all people - an object which all magistrates, and all good citizens, should pray for.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:22: Let their table: etc. Or, rather, "Their table shall become a snare; their eyes shall be darkened," etc., in the future tense. Pro 1:32; Mal 2:2; Rom 11:8-10
a trap: Isa 8:14, Isa 8:15; Pe1 2:8
Carl Friedrich Keil and Franz Delitzsch
69:22
The description of the suffering has reached its climax in Ps 69:22, at which the wrath of the persecuted one flames up and bursts forth in imprecations. The first imprecation joins itself upon Ps 69:22. They have given the sufferer gall and vinegar; therefore their table, which was abundantly supplied, is to be turned into a snare to them, from which they shall not be able to escape, and that לפניהם, in the very midst of their banqueting, whilst the table stands spread out before them (Ezek 23:41). שׁלומים (collateral form of שׁלמים) is the name given to them as being carnally secure; the word signifies the peaceable or secure in a good (Ps 55:21) and in a bad sense. Destruction is to overtake them suddenly, "when they say: Peace and safety" (Th1 5:3). The lxx erroneously renders: καὶ εἰς ἀνταπόδοσιν = וּלשׁלּוּמים. The association of ideas in Ps 69:24 is transparent. With their eyes they have feasted themselves upon the sufferer, and in the strength of their loins they have ill-treated him. These eyes with their bloodthirsty malignant looks are to grow blind. These loins full of defiant self-confidence are to shake (המעד, imperat. Hiph. like הרחק, Job 13:21, from המעיד, for which in Ezek 29:7, and perhaps also in Dan 11:14, we find העמיד). Further: God is to pour out His wrath upon them (Ps 79:6; Hos 5:10; Jer 10:25), i.e., let loose against them the cosmical forces of destruction existing originally in His nature. זעמּך has the Dagesh in order to distinguish it in pronunciation from זעמך. In Ps 69:26 טירה (from טוּר, to encircle) is a designation of an encamping or dwelling-place (lxx ἔπαυλις) taken from the circular encampments (Arabic ṣı̂rât, ṣirât, and dwâr, duâr) of the nomads (Gen 25:16). The laying waste and desolation of his own house is the most fearful of all misfortunes to the Semite (Job, note to Ps 18:15). The poet derives the justification of such fearful imprecations from the fact that they persecute him, who is besides smitten of God. God has smitten him on account of his sins, and that by having placed him in the midst of a time in which he must be consumed with zeal and solicitude for the house of God. The suffering decreed for him by God is therefore at one and the same time suffering as a chastisement and as a witnessing for God; and they heighten this suffering by every means in their power, not manifesting any pity for him or any indulgence, but imputing to him sins that he has not committed, and requiting him with deadly hatred for benefits for which they owed him thanks.
There are also some others, although but few, who share this martyrdom with him. The psalmist calls them, as he looks up to Jahve, חלליך, Thy fatally smitten ones; they are those to whom God has appointed that they should bear within themselves a pierced or wounded heart (vid., Ps 109:22, cf. Jer 8:18) in the face of such a godless age. Of the deep grief (אל, as in Ps 2:7) of these do they tell, viz., with self-righteous, self-blinded mockery (cf. the Talmudic phrase ספר בלשׁון הרע or ספר לשׁון הרע, of evil report or slander). The lxx and Syriac render יוסיפוּ (προσέθηκαν): they add to the anguish; the Targum, Aquila, Symmachus, and Jerome follow the traditional text. Let God therefore, by the complete withdrawal of His grace, suffer them to fall from one sin into another - this is the meaning of the da culpam super culpam eorum - in order that accumulated judgment may correspond to the accumulated guilt (Jer 16:18). Let the entrance into God's righteousness, i.e., His justifying and sanctifying grace, be denied to them for ever. Let them be blotted out of ספר חיּים (Ex 32:32, cf. Is 4:3; Dan 12:1), that is to say, struck out of the list of the living, and that of the living in this present world; for it is only in the New Testament that we meet with the Book of Life as a list of the names of the heirs of the ζωὴ αἰώνιος. According to the conception both of the Old and of the New Testament the צדיקים are the heirs of life. Therefore Ps 69:29 wishes that they may not be written by the side of the righteous, who, according to Hab 2:4, "live," i.e., are preserved, by their faith. With ואני the poet contrasts himself, as in Ps 40:18, with those deserving of execration. They are now on high, but in order to be brought low; he is miserable and full of poignant pain, but in order to be exalted; God's salvation will remove him from his enemies on to a height that is too steep for them (Ps 59:2; Ps 91:14). Then will he praise (הלּל) and magnify (גּדּל) the Name of God with song and thankful confession. And such spiritual תּודה, such thank-offering of the heart, is more pleasing to God than an ox, a bullock, i.e., a young ox (= פּר השּׁור, an ox-bullock, Judg 6:25, according to Ges. 113), one having horns and a cloven hoof (Ges. 53, 2). The attributives do not denote the rough material animal nature (Hengstenberg), but their legal qualifications for being sacrificed. מקרין is the name for the young ox as not being under three years old (cf. 1Kings 1:24, lxx ἐν μόσχῳ τριετίζοντι); מפריס as belonging to the clean four-footed animals, viz., those that are cloven-footed and chew the cud, Lev. 11. Even the most stately, full-grown, clean animal that may be offered as a sacrifice stands in the sight of Jahve very far below the sacrifice of grateful praise coming from the heart.
When now the patient sufferers (ענוים) united with the poet by community of affliction shall see how he offers the sacrifice of thankful confession, they will rejoice. ראוּ is a hypothetical preterite; it is neither וראוּ (perf. consec.), nor יראוּ (Ps 40:4; Ps 52:8; Ps 107:42; Job 22:19). The declaration conveying information to be expected in Ps 69:33 after the Waw apodoseos changes into an apostrophe of the "seekers of Elohim:" their heart shall revive, for, as they have suffered in company with him who is now delivered, they shall now also refresh themselves with him. We are at once reminded of Ps 22:27, where this is as it were the exhortation of the entertainer at the thank-offering meal. It would be rash to read שׁמע in Ps 69:23, after Ps 22:25, instead of שׁמע (Olshausen); the one object in that passage is here generalized: Jahve is attentive to the needy, and doth not despise His bound ones (Ps 107:10), but, on the contrary, He takes an interest in them and helps them. Starting from this proposition, which is the clear gain of that which has been experienced, the view of the poet widens into the prophetic prospect of the bringing back of Israel out of the Exile into the Land of Promise. In the face of this fact of redemption of the future he calls upon (cf. Is 44:23) all created things to give praise to God, who will bring about the salvation of Zion, will build again the cities of Judah, and restore the land, freed from its desolation, to the young God-fearing generation, the children of the servants of God among the exiles. The feminine suffixes refer to ערי (cf. Jer 2:15; Jer 22:6 Chethb). The tenor of Is 65:9 is similar. If the Psalm were written by David, the closing turn from Ps 69:23 onwards might be more difficult of comprehension than Ps 14:7; 51:20f. If, however, it is by Jeremiah, then we do not need to persuade ourselves that it is to be understood not of restoration and re-peopling, but of continuance and completion (Hofmann and Kurtz). Jeremiah lived to experience the catastrophe he foretold; but the nearer it came to the time, the more comforting were the words with which he predicted the termination of the Exile and the restoration of Israel. Jer 34:7 shows us how natural to him, and to him in particular, was the distinction between Jerusalem and the cities of Judah. The predictions in Jer 32:1, which sound so in accord with Ps 69:36., belong to the time of the second siege. Jerusalem was not yet fallen; the strong places of the land, however, already lay in ruins.
Geneva 1599
69:22 Let their (r) table become a snare before them: and [that which should have been] for [their] welfare, [let it become] a trap.
(r) He desires God to execute his judgments against the reprobate, which cannot by any means be turned, (Rom 11:9).
John Gill
69:22 Let their table become a snare before them,.... This and the following imprecations were not the effects of a spirit of private revenge; of which there was no appearance in Christ, but all the reverse who prayed for his enemies, while they were using him as above related: but they are prophecies of what should be, being delivered out under the inspiration of the Spirit of God, Acts 1:16. Wherefore some versions render the words, "their table shall become a snare" (h); and therefore are not to be drawn into an example by us, to favour and encourage a revengeful spirit: and they are very just and righteous, according to "lex talionis", the law of retaliation; since, inasmuch as they gave Christ gall for his meat, and vinegar for his drink, it was but right that the same measure should be meted out to them again; and their table mercies and blessings be cursed; that they should have them not in love, but in bitter wrath. Or that they should be left to be overcharged with them, and surfeit upon them; and so the day of their destruction come upon them as a snare: or that they should want the common necessaries of life, and be tempted to eat what was not lawful; and even their own children, as some did; see Mal 2:2, Lam 4:10. The Targum gives the sense of the words thus;
"let their table, which they prepared before me, that I might eat before them, be for a snare;''
meaning a table spread with vinegar and gall. Of the figurative sense of these words; see Gill on Rom 11:9; where apostle cites this passage, and applies it to the enemies of Christ;
and that which should have been for their welfare, let it become a trap; the word translated, "for their welfare", comes from which signifies both "to be at peace", and "to recompense"; and so is differently interpreted. Some think the "shelamim", or peace offerings, are meant; see Ex 24:5; and so the Targum,
"let their sacrifices be for a trap, or stumbling block;''
as they were, they trusting in them for the atonement of sin: and so neglected the atoning sacrifice of Christ, and his righteousness; which was the stumbling block at which they stumbled, and the trap into which they fell, and was their ruin. And it is observable, that while they were eating the sacrifice of the passover, they were surrounded by the Roman army, and taken as birds in a net, and as beasts in a trap. Others render the words, "to them that are at peace" (i), let their table be "for a trap"; while they are living in security, and crying, Peace, peace, let sudden, destruction come upon them; as it did. But the apostle has taught us how to render the word "for a recompence", Rom 11:9; as the word, differently pointed, is in Is 34:8. The true rendering and meaning of the whole seem to be this, "let their table become a snare before them"; and let their table be "for recompences" unto them, or in just retaliation; let the same food, or the like unto it, be set upon their tables, they gave to Christ, and let their table "become a trap"; for all relate to their table.
(h) "erit", Pagninus, Montanus; "fiet vel fiat", Gejerus. (i) "tranquilli", Gejerus; so some in Michaelis.
John Wesley
69:22 Their table - And this punishment in their table, exactly answers their sin, in giving Christ gall for his meat, Ps 69:21. A snare - Their table or meat, which is set before them, shall become a snare: the occasion of their destruction.
Robert Jamieson, A. R. Fausset and David Brown
69:22 With unimportant verbal changes, this language is used by Paul to describe the rejection of the Jews who refused to receive the Saviour (Rom 11:9-10). The purport of the figures used is that blessings shall become curses, the "table" of joy (as one of food) a "snare," their
welfare--literally, "peaceful condition," or security, a "trap." Darkened eyes and failing strength complete the picture of the ruin falling on them under the invoked retribution.
68:2368:23: Եղիցին սեղանք նոցա առաջի նոցա յորոգա՛յթ, ՚ի հատուցումն եւ ՚ի գայթագղութիւն։
23 Թող նրանց սեղաններն իրենց առջեւ դառնան որոգայթ, պատիժ ու գայթակղութիւն:
22 Անոնց սեղանը թող իրենց առջեւ՝ որոգայթ, Անոնց խնճոյքները իրենց վարմ ըլլան։
Եղիցին սեղանք նոցա առաջի նոցա յորոգայթ, [409]ի հատուցումն եւ ի`` գայթակղութիւն:

68:23: Եղիցին սեղանք նոցա առաջի նոցա յորոգա՛յթ, ՚ի հատուցումն եւ ՚ի գայթագղութիւն։
23 Թող նրանց սեղաններն իրենց առջեւ դառնան որոգայթ, պատիժ ու գայթակղութիւն:
22 Անոնց սեղանը թող իրենց առջեւ՝ որոգայթ, Անոնց խնճոյքները իրենց վարմ ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
68:2268:23 Да будет трапеза их сетью им, и мирное пиршество их западнею;
68:23 γενηθήτω γινομαι happen; become ἡ ο the τράπεζα τραπεζα table; bank αὐτῶν αυτος he; him ἐνώπιον ενωπιος in the face; facing αὐτῶν αυτος he; him εἰς εις into; for παγίδα παγις trap καὶ και and; even εἰς εις into; for ἀνταπόδοσιν ανταποδοσις recompense; rendering καὶ και and; even εἰς εις into; for σκάνδαλον σκανδαλον snare
68:23 לְמַ֤עַן׀ lᵊmˈaʕan לְמַעַן because of תִּֽמְחַ֥ץ tˈimḥˌaṣ מחץ break רַגְלְךָ֗ raḡlᵊḵˈā רֶגֶל foot בְּ֫ bᵊˈ בְּ in דָ֥ם ḏˌām דָּם blood לְשֹׁ֥ון lᵊšˌôn לָשֹׁון tongue כְּלָבֶ֑יךָ kᵊlāvˈeʸḵā כֶּלֶב dog מֵ mē מִן from אֹיְבִ֥ים ʔōyᵊvˌîm איב be hostile מִנֵּֽהוּ׃ minnˈēhû מֵן portion
68:23. sit mensa eorum coram eis in laqueum et in retributiones ad corruendumLet their table become as a snare before them, and a recompense, and a stumblingblock.
22. Let their table before them become a snare; and when they are in peace, a trap.
Let their table become a snare before them: and [that which should have been] for [their] welfare, [let it become] a trap:

68:23 Да будет трапеза их сетью им, и мирное пиршество их западнею;
68:23
γενηθήτω γινομαι happen; become
ο the
τράπεζα τραπεζα table; bank
αὐτῶν αυτος he; him
ἐνώπιον ενωπιος in the face; facing
αὐτῶν αυτος he; him
εἰς εις into; for
παγίδα παγις trap
καὶ και and; even
εἰς εις into; for
ἀνταπόδοσιν ανταποδοσις recompense; rendering
καὶ και and; even
εἰς εις into; for
σκάνδαλον σκανδαλον snare
68:23
לְמַ֤עַן׀ lᵊmˈaʕan לְמַעַן because of
תִּֽמְחַ֥ץ tˈimḥˌaṣ מחץ break
רַגְלְךָ֗ raḡlᵊḵˈā רֶגֶל foot
בְּ֫ bᵊˈ בְּ in
דָ֥ם ḏˌām דָּם blood
לְשֹׁ֥ון lᵊšˌôn לָשֹׁון tongue
כְּלָבֶ֑יךָ kᵊlāvˈeʸḵā כֶּלֶב dog
מֵ מִן from
אֹיְבִ֥ים ʔōyᵊvˌîm איב be hostile
מִנֵּֽהוּ׃ minnˈēhû מֵן portion
68:23. sit mensa eorum coram eis in laqueum et in retributiones ad corruendum
Let their table become as a snare before them, and a recompense, and a stumblingblock.
22. Let their table before them become a snare; and when they are in peace, a trap.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-24. "Да будет трапеза их сетью им". Под трапезой можно разуметь все внешнее довольство, богатство врагов Давида. Пусть их счастье обратится в несчастие, т. е. накажи их отнятием внешних благ; так как в этих внешних благах они видят ценность жизни и не стесняются в средствах приобретения их, то пусть будет за это воздано им и пусть довольство их навлечет на них кару.

"Очи помрачи", "чресла расслабь" - лиши их радостного, счастливого вида и согни их спину под тяжестью бедствий.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 Let their table become a snare before them: and that which should have been for their welfare, let it become a trap. 23 Let their eyes be darkened, that they see not; and make their loins continually to shake. 24 Pour out thine indignation upon them, and let thy wrathful anger take hold of them. 25 Let their habitation be desolate; and let none dwell in their tents. 26 For they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded. 27 Add iniquity unto their iniquity: and let them not come into thy righteousness. 28 Let them be blotted out of the book of the living, and not be written with the righteous. 29 But I am poor and sorrowful: let thy salvation, O God, set me up on high.
These imprecations are not David's prayers against his enemies, but prophecies of the destruction of Christ's persecutors, especially the Jewish nation, which our Lord himself foretold with tears, and which was accomplished about forty years after the death of Christ. The first two verses of this paragraph are expressly applied to the judgments of God upon the unbelieving Jews by the apostle (Rom. xi. 9, 10), and therefore the whole must look that way. The rejection of the Jews for rejecting Christ, as it was a signal instance of God's justice and an earnest of the vengeance which God will at last take on all that are obstinate in their infidelity, so it was, and continues to be, a convincing proof of the truth of the Christian religion. One great objection against it, at first, was, that it set aside the ceremonial law; but its doing so was effectually justified, and that objection removed, when God so remarkably set it aside by the utter destruction of the temple, and the sinking of those, with the Mosaic economy, that obstinately adhered to it in opposition to the gospel of Christ. Let us observe here,
I. What the judgments are which should come upon the crucifiers of Christ; not upon all of them, for there were those who had a hand in his death and yet repented and found mercy (Acts ii. 23; iii. 14, 15), but upon those of them and their successors who justified it by an obstinate infidelity and rejection of his gospel, and by an inveterate enmity to his disciples and followers. See 1 Thess. ii. 15, 16. It is here foretold,
1. That their sacrifices and offerings should be a mischief and prejudice to them (v. 22): Let their table become a snare. This may be understood of the altar of the Lord, which is called his table and theirs because in feasting upon the sacrifices they were partakers of the altar. This should have been for their welfare or peace (for they were peace-offerings), but it became a snare and a trap to them; for by their affection and adherence to the altar they were held fast in their infidelity and hardened in their prejudices against Christ, that altar which those had no right to eat of who continued to serve the tabernacle, Heb. xiii. 10. Or it may be understood of their common creature-comforts, even their necessary food; they had given Christ gall and vinegar, and therefore justly shall their meat and drink be made gall and vinegar to them. When the supports of life and delights of sense, through the corruption of our nature, become an occasion of sin to us, and are made the food and fuel of our sensuality, then our table is a snare, which is a good reason why we should never feed ourselves without fear, Jude 12.
2. That they should never have the comfort either of that knowledge or of that peace which believers are blessed with in the gospel of Christ (v. 23), that they should be given up, (1.) To a judicial blindness: Let their eyes be darkened, that they see not the glory of God in the face of Christ. Their sin was that they would not see, but shut their eyes against the light, loving darkness rather; their punishment was that they should not see, but be given up to their own hearts' lusts, which were hardening, and the god of this world should be permitted to blind their minds, 2 Cor. iv. 4. This was foretold concerning them (Isa. vi. 10), and Christ ratified it, Matt. xiii. 14, 15; John xii. 40. (2.) To a judicial terror. There is a gracious terror, which opens the way to comfort, such as that of Paul (Acts ix. 6); he trembled and was astonished. But this is a terror that shall never end in peace, but shall make their loins continually to shake, through horror of conscience, as Belshazzar, when the joints of his loins were loosed. "Let them be driven to despair, and filled with constant confusion." This was fulfilled in the desperate counsels of the Jews when the Romans came upon them.
3. That they should fall and lie under God's anger and fiery indignation (v. 24): Pour out thy indignation upon them. Note, Those who reject God's great salvation proffered to them may justly fear that his indignation will be poured out upon them; for those that submit not to the Son of his love will certainly be made the generation of his wrath. It is the doom passed on those who believe not in Christ that the wrath of God abideth on them (John iii. 36); it takes hold of them, and will never let them go. Salvation itself will not save those that are not willing to be ruled by it. Behold the goodness and severity of God!
4. That their place and nation should be utterly taken away, the very thing they were afraid of, and to prevent which, as they pretended, they persecuted Christ (John xi. 48): Let their habitation be desolate (v. 25), which was fulfilled when their country was laid waste by the Romans, and Zion, for their sakes, was ploughed as a field, Mic. iii. 12. The temple was the house which they were in a particular manner proud of, but this was left unto them desolate, Matt. xxiii. 38. Yet that is not all; it ought to be some satisfaction to us, if we be cut off from the enjoyment of our possessions, that others will have the benefit of them when we are dislodged: but it is here added, Let none dwell in their tents, which was remarkably fulfilled in Judah and Jerusalem, for after the destruction of the Jews it was long ere the country was inhabited to any purpose. But this is applied particularly to Judas, by St. Peter, Acts i. 20. For, he being felo de se--a suicide, we may suppose his estate was confiscated, so that his habitation was desolate and no man of his own kindred dwelt therein.
5. That their way to ruin should be downhill, and nothing should stop them, nor interpose to prevent it (v. 27): "Lord, leave them to themselves, to add iniquity to iniquity." Those that are bad, if they be given up to their own hearts' lusts, will certainly be worse; they will add sin to sin, nay, they will add rebellion to their sin, Job xxxiv. 37. It is said of the Jews that they filled up their sin always, 1 Thess. ii. 16. Add the punishment of iniquity to their iniquity (so some read it), for the same word signifies both sin and punishment, so close is their connexion. If men will sin, God will reckon for it. But those that have multiplied to sin may yet find mercy, for God multiplies to pardon, through the righteousness of the Mediator; and therefore, that they might be precluded from all hopes of mercy, he adds, Let them not come into thy righteousness, to receive the benefit of the righteousness of God, which is by faith in a Mediator, Phil. iii. 9. Not that God shuts out any from that righteousness, for the gospel excludes none that do not by their unbelief exclude themselves; but let them be left to take their own course and they will never come into this government; for being ignorant of the demands of God's righteousness, and going about to establish the merit of their own, they have not submitted themselves to the righteousness of God, Rom. x. 3. And those that are so proud and self-willed that they will not come into God's righteousness shall have their doom accordingly; they themselves have decided it: they shall not come into his righteousness. Let not those expect any benefit by it that are not willing and glad to be beholden to it.
6. That they should be cut off from all hopes of happiness (v. 28): Let them be blotted out of the book of the living; let them not be suffered to live any longer, since, the longer they live, the more mischief they do. Multitudes of the unbelieving Jews fell by sword and famine, and none of those who had embraced the Christian faith perished among them; the nation, as a nation, was blotted out, and became not a people. Many understand it of their rejection from God's covenant and all the privileges of it; that is the book of the living: "Let the commonwealth of Israel itself, Israel according to the flesh, now become alienated from that covenant of promise which hitherto it has had the monopoly of. Let it appear that they were never written in the Lamb's book of life, but reprobate silver let men call them, because the Lord has rejected them. Let them not be written with the righteous; that is, let them not have a place in the congregation of the saints when they shall all be gathered in the general assembly of those whose names are written in heaven," Ps. i. 5.
II. What the sin is for which these dreadful judgments should be brought upon them (v. 26): They persecute him whom thou hast smitten, and talk to the grief of thy wounded. 1. Christ was he whom God had smitten, for it pleased the Lord to bruise him, and he was esteemed stricken, smitten of God, and afflicted, and therefore men hid their faces from him, Isa. liii. 3, 4, 10. They persecuted him with a rage reaching up to heaven; they cried, Crucify him, crucify him. Compare that of St. Peter with this, Acts ii. 23. Though he was delivered by the counsel and foreknowledge of God, it was with wicked hands that they crucified and slew him. They talked to the grief of the Lord Jesus when he was upon the cross, saying, He trusted in God, let him deliver him, than which nothing could be said more grieving. 2. The suffering saints were God's wounded, wounded in his cause and for his sake, and them they persecuted, and talked to their grief. For these things wrath came upon them to the uttermost, 1 Thess. ii. 16; and see Matt. xxiii. 34, &c. This may be understood more generally, and it teaches us that nothing is more provoking to God than to insult over those whom he has smitten, and to add affliction to the afflicted, upon which it justly follows here, Add iniquity to iniquity; see Zech. i. 15. Those that are of a wounded spirit, under trouble and fear about their spiritual state, ought to be very tenderly dealt with, and care must be taken not to talk to their grief and not to make the heart of the righteous sad.
III. What the psalmist thinks of himself in the midst of all (v. 29): "But I am poor and sorrowful; that is the worst of my case, under outward afflictions, yet written among the righteous, and not under God's indignation as they are." It is better to be poor and sorrowful, with the blessing of God, than rich and jovial and under his curse. For those who come into God's righteousness shall soon see an end of their poverty and sorrow, and his salvation shall set them up on high, which is the thing that David here prays for, Isa. lxi. 10. This may be applied to Christ. He was, in his humiliation, poor and sorrowful, a man of sorrows, and that had not where to lay his head. But God highly exalted him; the salvation wrought for him, the salvation wrought by him, set him up on high, far above all principalities and powers.
Albert Barnes: Notes on the Bible - 1834
69:23
Let their eyes be darkened ... - See the notes at Rom 11:10.
And make their loins continually to shake - As under a heavy burden. The apostle Rom 11:10 varies the language, but retains the idea: "and bow down their back alway."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:23: Their eyes: Isa 6:9, Isa 6:10, Isa 29:9, Isa 29:10; Mat 13:14, Mat 13:15; Joh 12:39, Joh 12:40; Act 28:26, Act 28:27; Rom 11:25; Co2 3:14
make their: Deu 28:65-67; Isa 21:3, Isa 21:4; Jer 30:6; Dan 5:6; Rom 11:10
Geneva 1599
69:23 Let their eyes be darkened, that they see not; and make their (s) loins continually to shake.
(s) Take both judgment and power from them, (Acts 1:20).
John Gill
69:23 Let their eyes be darkened, that they see not,.... Not literally, the eyes of their bodies; but figuratively, the eyes of their understanding; which were so darkened, and they given up to such judicial blindness, that they could not discern the signs of the times that the Messiah must be come, Daniel's weeks being up; could not see any glory, excellency, and comeliness in Christ; could not see the evidence of the Messiahship of Jesus in the miracles he wrought; nor in the prophecies of the Old Testament fulfilled in him: that book was a sealed book unto them; the Gospel, and the doctrines of it, were hid from them, even from the wise and prudent among them; yea, also those things which belonged to their temporal peace; they were so blinded and infatuated, they could not see what was for their outward good and happiness: and, in proof of this their blindness, the words are cited by the apostle in Rom 11:7; see Mt 16:3;
and make their loins continually to shake; weaken their loins, in which a man's strength lies, that they may not be able to rise up against their enemies; and that they might not be able to flee and escape from them; see Deut 33:11; or fill them with horror, dread, and trembling, as they will be when Christ shall come in the clouds of heaven; and they shall see him whom they have pierced, Rev_ 1:7. The apostle renders the words "bow down their back alway"; See Gill on Rom 11:10.
John Wesley
69:23 Eyes - Not the eyes of their bodies, but of their minds: as they that shut their eyes and will not see, so they shall be judicially blinded. To shake - To take away their strength.
Robert Jamieson, A. R. Fausset and David Brown
69:23 continually to shake--literally, "to swerve" or bend in weakness.
68:2468:24: Խաւարեսցին աչք նոցա զի մի՛ տեսցեն, եւ զթիկունս նոցա հանապազ կորացո՛։
24 Թող նրանց աչքերը խաւարեն, որպէսզի չտեսնեն, եւ նրանց թիկունքը միշտ ծռա՛ծ պահիր:
23 Անոնց աչքերը թող մթննան, որպէս զի չտեսնեն Ու անոնց մէջքերը դողացո՛ւր։
Խաւարեսցին աչք նոցա զի մի՛ տեսցեն, եւ զթիկունս նոցա հանապազ կորացո:

68:24: Խաւարեսցին աչք նոցա զի մի՛ տեսցեն, եւ զթիկունս նոցա հանապազ կորացո՛։
24 Թող նրանց աչքերը խաւարեն, որպէսզի չտեսնեն, եւ նրանց թիկունքը միշտ ծռա՛ծ պահիր:
23 Անոնց աչքերը թող մթննան, որպէս զի չտեսնեն Ու անոնց մէջքերը դողացո՛ւր։
zohrab-1805▾ eastern-1994▾ western am▾
68:2368:24 да помрачатся глаза их, чтоб им не видеть, и чресла их расслабь навсегда;
68:24 σκοτισθήτωσαν σκοτιζω darken οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight αὐτῶν αυτος he; him τοῦ ο the μὴ μη not βλέπειν βλεπω look; see καὶ και and; even τὸν ο the νῶτον νωτος back αὐτῶν αυτος he; him διὰ δια through; because of παντὸς πας all; every σύγκαμψον συγκαμπτω bend together / over
68:24 רָא֣וּ rāʔˈû ראה see הֲלִיכֹותֶ֣יךָ hᵃlîḵôṯˈeʸḵā הֲלִיכָה walk אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) הֲלִ֘יכֹ֤ות hᵃlˈîḵˈôṯ הֲלִיכָה walk אֵלִ֖י ʔēlˌî אֵל god מַלְכִּ֣י malkˈî מֶלֶךְ king בַ va בְּ in † הַ the קֹּֽדֶשׁ׃ qqˈōḏeš קֹדֶשׁ holiness
68:24. contenebrentur oculi eorum ne videant et dorsum eorum semper incurvaLet their eyes be darkened that they see not; and their back bend thou down always.
23. Let their eyes be darkened, that they see not; and make their loins continually to shake.
Let their eyes be darkened, that they see not; and make their loins continually to shake:

68:24 да помрачатся глаза их, чтоб им не видеть, и чресла их расслабь навсегда;
68:24
σκοτισθήτωσαν σκοτιζω darken
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
αὐτῶν αυτος he; him
τοῦ ο the
μὴ μη not
βλέπειν βλεπω look; see
καὶ και and; even
τὸν ο the
νῶτον νωτος back
αὐτῶν αυτος he; him
διὰ δια through; because of
παντὸς πας all; every
σύγκαμψον συγκαμπτω bend together / over
68:24
רָא֣וּ rāʔˈû ראה see
הֲלִיכֹותֶ֣יךָ hᵃlîḵôṯˈeʸḵā הֲלִיכָה walk
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
הֲלִ֘יכֹ֤ות hᵃlˈîḵˈôṯ הֲלִיכָה walk
אֵלִ֖י ʔēlˌî אֵל god
מַלְכִּ֣י malkˈî מֶלֶךְ king
בַ va בְּ in
הַ the
קֹּֽדֶשׁ׃ qqˈōḏeš קֹדֶשׁ holiness
68:24. contenebrentur oculi eorum ne videant et dorsum eorum semper incurva
Let their eyes be darkened that they see not; and their back bend thou down always.
23. Let their eyes be darkened, that they see not; and make their loins continually to shake.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
69:24: Pour out thine indignation upon them - That is, Punish them for their sins; or, do justice to them.
And let thy wrathful anger - literally, "the burning of thy wrath;" glow of anger; burning wrath. See Num 25:4; Num 32:14, Sa1 28:18. This is undoubtedly a petition that God would visit them with the severity of his indignation; or, it expresses the belief of the psalmist that they "deserved" such tokens of his displeasure.
Take hold of them - Seize upon them; overtake them when they expect to escape.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:24: Pour: Psa 79:6; Lev. 26:14-46; Deut. 28:15-68, Deu 29:18-28, Deu 31:17, Deu 32:20-26; Hos 5:10; Mat 23:35-37; Luk 21:22; Th1 2:15, Th1 2:16; Rev 16:1
take: Exo 15:15; Isa 13:8; Zac 1:6
John Gill
69:24 Pour out thine indignation upon them,.... Not a few drops of it only, but a flood of it, sweeping away and bearing down all before it; which was done when wrath came upon them to the uttermost, in the destruction of their city, temple, and nation, Th1 2:16;
let thy wrathful anger take hold of them; follow after them, overtake them, seize upon them, and hold them fast, that they may not escape. It denotes the severity of God towards them; the fierceness and fury of his wrath upon them; and that their destruction would be inevitable, and an entire and utter one.
Robert Jamieson, A. R. Fausset and David Brown
69:24 An utter desolation awaits them. They will not only be driven from their homes, but their homes--or, literally, "palaces," indicative of wealth--shall be desolate (compare Mt 23:38).
68:2568:25: Արկցես ՚ի վերայ նոցա զբարկութիւն քո, եւ սրտմտութիւն բարկութեան քոյ հասցէ ՚ի վերայ նոցա։
25 Նրանց վրայ թափի՛ր քո զայրոյթը, եւ քո բարկութեան սաստկութիւնը թող հարուածի նրանց:
24 Քու սրտմտութիւնդ անոնց վրայ թափէ՛ Ու սաստիկ բարկութիւնդ անոնց վրայ թող հասնի։
Արկցես ի վերայ նոցա զբարկութիւն քո, եւ սրտմտութիւն բարկութեան քո հասցէ ի վերայ նոցա:

68:25: Արկցես ՚ի վերայ նոցա զբարկութիւն քո, եւ սրտմտութիւն բարկութեան քոյ հասցէ ՚ի վերայ նոցա։
25 Նրանց վրայ թափի՛ր քո զայրոյթը, եւ քո բարկութեան սաստկութիւնը թող հարուածի նրանց:
24 Քու սրտմտութիւնդ անոնց վրայ թափէ՛ Ու սաստիկ բարկութիւնդ անոնց վրայ թող հասնի։
zohrab-1805▾ eastern-1994▾ western am▾
68:2468:25 излей на них ярость Твою, и пламень гнева Твоего да обымет их;
68:25 ἔκχεον εκχεω pour out; drained ἐπ᾿ επι in; on αὐτοὺς αυτος he; him τὴν ο the ὀργήν οργη passion; temperament σου σου of you; your καὶ και and; even ὁ ο the θυμὸς θυμος provocation; temper τῆς ο the ὀργῆς οργη passion; temperament σου σου of you; your καταλάβοι καταλαμβανω apprehend αὐτούς αυτος he; him
68:25 קִדְּמ֣וּ qiddᵊmˈû קדם be in front שָׁ֭רִים ˈšārîm שׁיר sing אַחַ֣ר ʔaḥˈar אַחַר after נֹגְנִ֑ים nōḡᵊnˈîm נגן play harp בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst עֲ֝לָמֹ֗ות ˈʕᵃlāmˈôṯ עַלְמָה young woman תֹּופֵפֹֽות׃ tôfēfˈôṯ תפף beat
68:25. effunde super eos indignationem tuam et ira furoris tui conprehendat eosPour out thy indignation upon them: and let thy wrathful anger take hold of them.
24. Pour out thine indignation upon them, and let the fierceness of thine anger overtake them.
Pour out thine indignation upon them, and let thy wrathful anger take hold of them:

68:25 излей на них ярость Твою, и пламень гнева Твоего да обымет их;
68:25
ἔκχεον εκχεω pour out; drained
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
τὴν ο the
ὀργήν οργη passion; temperament
σου σου of you; your
καὶ και and; even
ο the
θυμὸς θυμος provocation; temper
τῆς ο the
ὀργῆς οργη passion; temperament
σου σου of you; your
καταλάβοι καταλαμβανω apprehend
αὐτούς αυτος he; him
68:25
קִדְּמ֣וּ qiddᵊmˈû קדם be in front
שָׁ֭רִים ˈšārîm שׁיר sing
אַחַ֣ר ʔaḥˈar אַחַר after
נֹגְנִ֑ים nōḡᵊnˈîm נגן play harp
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
עֲ֝לָמֹ֗ות ˈʕᵃlāmˈôṯ עַלְמָה young woman
תֹּופֵפֹֽות׃ tôfēfˈôṯ תפף beat
68:25. effunde super eos indignationem tuam et ira furoris tui conprehendat eos
Pour out thy indignation upon them: and let thy wrathful anger take hold of them.
24. Pour out thine indignation upon them, and let the fierceness of thine anger overtake them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
69:25: Let their habitation be desolate - Margin, "their palace." The Hebrew word means properly a wall; then, a fortress or castle; and then it means also a nomadic encampment, a rustic village, a farm-hamlet. The word conveys the idea of an "enclosure," with special reference to an encampment, or a collection of tents. The Septuagint renders it here ἔπαυλις epaulis, meaning a place to pass the night in, especially for flocks and herds. The Hebrew word - טירה ṭı̂ yrâ h - is rendered "castles" in Gen 25:16; Num 31:10; Ch1 6:54; "palaces" in Sol 8:9; Eze 25:4; "rows" in Eze 46:23; and "habitation" in this place. It does not occur elsewhere. Here it means their "home," - their place of abode, - but with no particular reference to the "kind" of home, whether a palace, a castle, or an encampment. The idea is, that the place which they had occupied, or where they had dwelt, would be made vacant. They would be removed, and the place would be solitary and forsaken. It is equivalent to a prayer that they might be destroyed.
And let none dwell in their tents - Margin, as in Hebrew, "let there not be a dweller." That is, Let their tents where they had dwelt be wholly forsaken. This passage is quoted in Act 1:20, as applicable to Judas. See the notes at that passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:25: Let their: Kg1 9:8; Jer 7:12-14; Mat 23:38, Mat 24:1, Mat 24:2; Act 1:20
habitation: Heb. palace, Isa 5:1, Isa 6:11
let none dwell: Heb. let there not be a dweller
Geneva 1599
69:25 Let their (t) habitation be desolate; [and] let none dwell in their tents.
(t) Punish not only them, but their posterity, who will be like them.
John Gill
69:25 Let their habitation be desolate,.... Which is applied to Judas, Acts 1:20; but not to the exclusion of others; for it must be understood of the habitations of others; even of their princes and nobles, their chief magistrates, high priest and other priests, scribes, and doctors of the law: for the word may be rendered, "their palace" or "castle" (k), as it is by some; and so may denote the houses of their principal men, the members of their sanhedrim; their houses great and fair, of which there were many in Jerusalem when it was destroyed; see Is 5:9; as well as the habitations of the meaner sort of people, which all became desolate at that time; and particularly their house, the temple, which was like a palace or castle, built upon a mountain. This was left desolate, as our Lord foretold it would, Mt 23:38;
and let none dwell in their tents; the city of Jerusalem was wholly destroyed and not a house left standing in it, nor an inhabitant of it; it was laid even with the ground, ploughed up, and not one stone left upon another, Lk 19:44.
(k) "palatium eorum", Pagninus, Montanus, Tigurine version, Cocceius, Michaelis; "castella eorum", Junius & Tremellius, Piscator; "palatium vel casteilum eorum", Gejerus; so Ainsworth.
68:2668:26: Եղիցին բնակութիւնք նոցա աւերակ, եւ ՚ի յարկս նոցա մի՛ ոք իցէ որ բնակիցէ[7092]։ [7092] Ոսկան.Եղիցի բնակութիւն նոցա։
26 Նրանց բնակավայրերը թող աւերակ դառնան, եւ նրանց յարկերի տակ ոչ ոք չապրի.
25 Անոնց բնակարանը աւերակ ըլլայ Ու անոնց վրաններուն մէջ բնակող չգտնուի։
Եղիցին բնակութիւնք նոցա աւերակ, եւ ի յարկս նոցա մի՛ ոք իցէ որ բնակիցէ:

68:26: Եղիցին բնակութիւնք նոցա աւերակ, եւ ՚ի յարկս նոցա մի՛ ոք իցէ որ բնակիցէ[7092]։
[7092] Ոսկան.Եղիցի բնակութիւն նոցա։
26 Նրանց բնակավայրերը թող աւերակ դառնան, եւ նրանց յարկերի տակ ոչ ոք չապրի.
25 Անոնց բնակարանը աւերակ ըլլայ Ու անոնց վրաններուն մէջ բնակող չգտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
68:2568:26 жилище их да будет пусто, и в шатрах их да не будет живущих,
68:26 γενηθήτω γινομαι happen; become ἡ ο the ἔπαυλις επαυλις lodge αὐτῶν αυτος he; him ἠρημωμένη ερημοω desolate; desert καὶ και and; even ἐν εν in τοῖς ο the σκηνώμασιν σκηνωμα camp; tent αὐτῶν αυτος he; him μὴ μη not ἔστω ειμι be ὁ ο the κατοικῶν κατοικεω settle
68:26 בְּֽ֭ ˈbᵊˈ בְּ in מַקְהֵלֹות maqhēlôṯ מַקְהֵל assembly בָּרְכ֣וּ bārᵊḵˈû ברך bless אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH מִ mi מִן from מְּקֹ֥ור mmᵊqˌôr מָקֹור well יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
68:26. fiat commoratio eorum deserta in tabernaculis eorum non sit qui habitetLet their habitation be made desolate: and let there be none to dwell in their tabernacles.
25. Let their habitation be desolate; let none dwell in their tents.
Let their habitation be desolate; [and] let none dwell in their tents:

68:26 жилище их да будет пусто, и в шатрах их да не будет живущих,
68:26
γενηθήτω γινομαι happen; become
ο the
ἔπαυλις επαυλις lodge
αὐτῶν αυτος he; him
ἠρημωμένη ερημοω desolate; desert
καὶ και and; even
ἐν εν in
τοῖς ο the
σκηνώμασιν σκηνωμα camp; tent
αὐτῶν αυτος he; him
μὴ μη not
ἔστω ειμι be
ο the
κατοικῶν κατοικεω settle
68:26
בְּֽ֭ ˈbᵊˈ בְּ in
מַקְהֵלֹות maqhēlôṯ מַקְהֵל assembly
בָּרְכ֣וּ bārᵊḵˈû ברך bless
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
מִ mi מִן from
מְּקֹ֥ור mmᵊqˌôr מָקֹור well
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
68:26. fiat commoratio eorum deserta in tabernaculis eorum non sit qui habitet
Let their habitation be made desolate: and let there be none to dwell in their tabernacles.
25. Let their habitation be desolate; let none dwell in their tents.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26. "Жилище их да будет пусто" - лиши внешнего богатства, "в шатрах их да не будет живущих" - лиши и детей.
Albert Barnes: Notes on the Bible - 1834
69:26: For they persecute him whom thou hast smitten - That is, instead of pitying one who is afflicted of God, or showing compassion for him, they "add" to his sorrows by their own persecutions. The psalmist was suffering as under the hand of God. He needed sympathy from others in his trials. Instead of that, however, he found only reproaches, opposition, persecution, calumny. There was an entire want of sympathy and kindness. There was a disposition to take advantage of the fact that he was suffering at the hand of God, to increase his sorrows in all ways in which they could do it.
And they talk to the grief of those - What they say adds to their sorrow. They speak of the character of those who are afflicted; they allege that the affliction is the punishment of some crime which they have committed; they take advantage of any expressions of impatience which they may let fall in their affliction to charge them with being of a rebellious spirit, or regard it as proof that they are destitute of all true piety. See the notes at Psa 41:5-8. It was this which added so much to the affliction of Job. His professed friends, instead of sympathizing with him, endeavored to prove that the fact that he suffered so much at the hand of God demonstrated that he was a hypocrite; and the expressions of impatience which he uttered in his trial, instead of leading them to sympathize with him, only tended to confirm them in this belief.
Whom thou hast wounded - literally, as in the margin, "thy wounded." That is, of those whom "thou" hast afflicted. The reference is to the psalmist himself as afflicted by God, while, at the same time, he makes the remark general by saying that this was their character; this was what they were accustomed to do.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:26: For: Psa 109:16; Ch2 28:9; Job 19:21, Job 19:22; Zac 1:15; Th1 2:15
whom: Isa 53:4, Isa 53:10; Zac 13:7
they talk: Mar 15:28-32
those: etc. Heb. thy wounded
John Gill
69:26 For they persecute him whom thou hast smitten,.... Meaning the Messiah, who was not only smitten and scourged by men, but was stricken and smitten of God; according to his determinate counsel and foreknowledge, and agreeably to his will and plea sure; with the rod of his justice for the satisfaction of it; for the sins of his people, whose surety he was. Him the Jews followed with reproaches and calumnies; pursued after his life, and persecuted him unto death; and which was the cause of their ruin and destruction; see Th1 2:15;
and they talk to the grief of those whom thou hast wounded; or, "of thy wounded ones" (l); not wounded by him, but wounded for his sake, on his account, and for their profession of faith in his son Jesus Christ. These, as they were led to the slaughter, had trial of cruel mockings, which aggravated their sufferings, and were very grieving to them; especially such talk as reflected upon their dear Redeemer, for whose sake they were put to death.
(l) "vulneratorum tuorum", Pagninus, Montanus, Tigurine version, Musculus; so Ainsworth.
John Wesley
69:26 For - Which is an act of barbarous cruelty. Talk - Reproaching them, and triumphing in their calamities.
Robert Jamieson, A. R. Fausset and David Brown
69:26 Though smitten of God (Is 53:4), men were not less guilty in persecuting the sufferer (Acts 2:23).
talk to the grief--in respect to, about it, implying derision and taunts.
wounded--or, literally, "mortally wounded."
68:2768:27: Զի զոր դուն հարեր հալածեցին, եւ ՚ի վէրս ցաւոց իմոց յաւելին։
27 քանզի ում որ դու հարուածեցիր՝ նրանք հալածեցին, եւ իմ վէրքերին ցաւեր աւելացրին:
26 Վասն զի զայն որ դուն զարկիր, անոնք կը հալածեն Եւ քու վիրաւորածիդ ցաւին վրայով կը խօսին։
Զի զոր դուն հարեր` հալածեցին, եւ ի վէրս ցաւոց իմոց յաւելին:

68:27: Զի զոր դուն հարեր հալածեցին, եւ ՚ի վէրս ցաւոց իմոց յաւելին։
27 քանզի ում որ դու հարուածեցիր՝ նրանք հալածեցին, եւ իմ վէրքերին ցաւեր աւելացրին:
26 Վասն զի զայն որ դուն զարկիր, անոնք կը հալածեն Եւ քու վիրաւորածիդ ցաւին վրայով կը խօսին։
zohrab-1805▾ eastern-1994▾ western am▾
68:2668:27 ибо, кого Ты поразил, они {еще} преследуют, и страдания уязвленных Тобою умножают.
68:27 ὅτι οτι since; that ὃν ος who; what σὺ συ you ἐπάταξας πατασσω pat; impact αὐτοὶ αυτος he; him κατεδίωξαν καταδιωκω hunt down; drive hard καὶ και and; even ἐπὶ επι in; on τὸ ο the ἄλγος αλγος the τραυματιῶν τραυματιας of you; your προσέθηκαν προστιθημι add; continue
68:27 שָׁ֤ם šˈām שָׁם there בִּנְיָמִ֨ן׀ binyāmˌin בִּנְיָמִן Benjamin צָעִ֡יר ṣāʕˈîr צָעִיר little רֹדֵ֗ם rōḏˈēm רדה tread, to rule שָׂרֵ֣י śārˈê שַׂר chief יְ֭הוּדָה ˈyhûḏā יְהוּדָה Judah רִגְמָתָ֑ם riḡmāṯˈām רִגְמָה shouting crowd שָׂרֵ֥י śārˌê שַׂר chief זְ֝בֻל֗וּן ˈzᵊvulˈûn זְבוּלֻן Zebulun שָׂרֵ֥י śārˌê שַׂר chief נַפְתָּלִֽי׃ naftālˈî נַפְתָּלִי Naphtali
68:27. quoniam quem tu percussisti persecuti sunt et ut adfligerent vulneratos tuos narrabantBecause they have persecuted him whom thou hast smitten; and they have added to the grief of my wounds.
26. For they persecute him whom thou hast smitten; and they tell of the sorrow of those whom thou hast wounded,
For they persecute [him] whom thou hast smitten; and they talk to the grief of those whom thou hast wounded:

68:27 ибо, кого Ты поразил, они {еще} преследуют, и страдания уязвленных Тобою умножают.
68:27
ὅτι οτι since; that
ὃν ος who; what
σὺ συ you
ἐπάταξας πατασσω pat; impact
αὐτοὶ αυτος he; him
κατεδίωξαν καταδιωκω hunt down; drive hard
καὶ και and; even
ἐπὶ επι in; on
τὸ ο the
ἄλγος αλγος the
τραυματιῶν τραυματιας of you; your
προσέθηκαν προστιθημι add; continue
68:27
שָׁ֤ם šˈām שָׁם there
בִּנְיָמִ֨ן׀ binyāmˌin בִּנְיָמִן Benjamin
צָעִ֡יר ṣāʕˈîr צָעִיר little
רֹדֵ֗ם rōḏˈēm רדה tread, to rule
שָׂרֵ֣י śārˈê שַׂר chief
יְ֭הוּדָה ˈyhûḏā יְהוּדָה Judah
רִגְמָתָ֑ם riḡmāṯˈām רִגְמָה shouting crowd
שָׂרֵ֥י śārˌê שַׂר chief
זְ֝בֻל֗וּן ˈzᵊvulˈûn זְבוּלֻן Zebulun
שָׂרֵ֥י śārˌê שַׂר chief
נַפְתָּלִֽי׃ naftālˈî נַפְתָּלִי Naphtali
68:27. quoniam quem tu percussisti persecuti sunt et ut adfligerent vulneratos tuos narrabant
Because they have persecuted him whom thou hast smitten; and they have added to the grief of my wounds.
26. For they persecute him whom thou hast smitten; and they tell of the sorrow of those whom thou hast wounded,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27. Все это за то, что они и так тяжелое положение, ниспосланное Давиду Богом, еще более увеличивают своим к нему зложелательным отношением, как бы тем поправляя Бога в Его отношении к Давиду и как бы осуждая Его за пристрастие к своему избраннику.
Adam Clarke: Commentary on the Bible - 1831
69:27: Add iniquity unto their iniquity - תנה עון על עונם tenah avon al avonam; give iniquity, that is, the reward of it, upon or for their iniquity. Or, as the original signifies perverseness, treat their perverseness with perverseness: act, in thy judgments, as crookedly towards them as they dealt crookedly towards thee. They shall get, in the way of punishment, what they have dealt out in the way of oppression.
Albert Barnes: Notes on the Bible - 1834
69:27: Add iniquity unto their iniquity - Margin, "punishment of iniquity." The literal rendering is, "Give iniquity upon their iniquity." Luther understands this as a prayer that "sin may be made a punishment for sin;" that is, that they may, as a punishment for their former sins, be left to commit still more aggravated crimes, and thus draw on themselves severer punishment. So Rosenmuller renders it, "Suffer them to accumulate sins by rushing from one sin to another, until their crimes are matured, and their destined punishment comes upon them." An idea similar to this occurs in Rom 1:28, where God is represented as having "given the pagan over to a reprobate mind, to do those things which are not convenient" fit, or proper - "because they did not like to retain him in their knowledge." Perhaps this is the most natural interpretation here, though another has been suggested which the original will bear. According to that, there is an allusion here to the double sense of the equivocal term rendered "iniquity" - עון ‛ â vô n - which properly denotes sin as such, or in itself considered, but which sometimes seems to denote sin in its consequences or effects. This latter is the interpretation adopted by Prof. Alexander. Thus understood, it is a prayer that God would add, or give, to their sin that which sin deserved; or, in other words, that he would punish it "as" it deserved.
And let them not come into thy righteousness - Let them not be treated "as" righteous; as those who are regarded by "thee" as righteous. Let them be treated as they deserve. This is the same as praying that a murderer may not be treated as an innocent man; a burglar, as if he were a man of peace; or a dishonest man, as if he were honest. Let people be regarded and treated as they "are in fact;" or, as they deserve to be treated. It seems difficult to see why this prayer may not be offered with propriety, and with a benevolent heart - for to bring this about is what all officers of justice are endeavoring to accomplish.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:27: Add: Psa 81:12; Exo 8:15, Exo 8:32, Exo 9:12; Lev 26:39; Isa 5:6; Mat 21:19, Mat 23:31, Mat 23:32; Mat 27:4, Mat 27:5; Rom 1:28, Rom 9:18; Th2 2:11, Th2 2:12; Rev 22:10, Rev 22:11
iniquity: or, punishment of iniquity, Psa 109:17-19; Ti2 4:14
let them: Psa 24:5; Isa 26:10; Rom 9:31, Rom 10:2, Rom 10:3
Geneva 1599
69:27 Add (u) iniquity unto their iniquity: and let them not come into thy righteousness.
(u) By their continuance and increasing in their sins, let it be known that they are of the reprobate.
John Gill
69:27 Add iniquity to their iniquity,.... Let them alone in sin; suffer them to go on in it; lay no restraints upon them; put no stop in providence in their way; let them proceed from one evil to another, till they fall into ruin: to their natural and acquired hardness of heart, give them up to a judicial hardness; that they may do things that are not convenient, and be damned. Suffer them not to stop at the crucifixion of the Messiah; let them go on to persecute his apostles and followers; to show the utmost spite and malice against the Christian religion; to embrace false Christs, and blaspheme the true one; to believe the greatest lies and absurdities, and commit the foulest of actions; as seditions, rapines, murders, &c. as they did while Jerusalem was besieged; that they may fill up the measure of their sins, and wrath may come upon them to the uttermost, Th1 2:15. The word rendered "iniquity", sometimes signifies "punishment", as in Gen 4:13; and, according to this sense of it, the words may be differently rendered, and admit a different meaning; either, "give punishment for their iniquity" (m); so Kimchi; that is, punish them according to their deserts, as their sins and iniquities require: or, "add punishment to their punishment" (n); to their present temporal punishment before imprecated, relating to their table mercies, their persons, and their habitations, add future and everlasting punishment; let them be punished with everlasting destruction, soul and body, in hell;
and let them not come into thy righteousness; meaning, not his strict justice or righteous judgment; into that they would certainly come; nor was it the will of the Messiah they should escape it: but either the goodness, grace, and mercy of God, which is sometimes desired by righteousness, as in Ps 31:1; and the sense is, let them have no share in pardoning grace now, nor obtain mercy in the last day; but be condemned when they are judged, Ps 109:7. Or rather, the righteousness of Christ, which is called the righteousness of God, that is, the Father; because he approves and accepts of it, and imputes it to his people without works: and seeing the Jews sought for justification by their own works, and went about to establish their own righteousness, and submitted not to Christ's, but despised and rejected it; it was but just that they should be excluded from all benefit and advantage by it, as is here imprecated. The Targum is,
"and let them not be worthy to come into the congregation of shy righteous ones;''
neither here, nor at the last judgment; see Ps 1:5.
(m) "da punitionem iniquitatis", Pagninus; "appone illis poenam pro iniquitate", Muis. (n) So Junius & Tremellius.
John Wesley
69:27 Wilt add - Give them up to their own lusts. Not let them - Partake of thy righteousness, or of thy mercy and goodness.
Robert Jamieson, A. R. Fausset and David Brown
69:27 iniquity--or, "punishment of iniquity" (Ps 40:12).
come . . . righteousness--partake of its benefits.
68:2868:28: Դի՛ր զմեղս ՚ի վերայ մեղաց նոցա, զի մի՛ մտցեն յարդարութիւն քո։
28 Նրանց մեղքերին մեղքե՛ր գումարիր, որպէսզի մուտք չունենան քո արդարութեան մէջ:
27 Անոնց անօրէնութեան վրայ անօրէնութիւն դիր, Որպէս զի արդարութեանդ չհասնին։
Դիր զմեղս ի վերայ մեղաց նոցա, զի մի՛ մտցեն յարդարութիւն քո:

68:28: Դի՛ր զմեղս ՚ի վերայ մեղաց նոցա, զի մի՛ մտցեն յարդարութիւն քո։
28 Նրանց մեղքերին մեղքե՛ր գումարիր, որպէսզի մուտք չունենան քո արդարութեան մէջ:
27 Անոնց անօրէնութեան վրայ անօրէնութիւն դիր, Որպէս զի արդարութեանդ չհասնին։
zohrab-1805▾ eastern-1994▾ western am▾
68:2768:28 Приложи беззаконие к беззаконию их, и да не войдут они в правду Твою;
68:28 πρόσθες προστιθημι add; continue ἀνομίαν ανομια lawlessness ἐπὶ επι in; on τὴν ο the ἀνομίαν ανομια lawlessness αὐτῶν αυτος he; him καὶ και and; even μὴ μη not εἰσελθέτωσαν εισερχομαι enter; go in ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing σου σου of you; your
68:28 צִוָּ֥ה ṣiwwˌā צוה command אֱלֹהֶ֗יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) עֻ֫זֶּ֥ךָ ʕˈuzzˌeḵā עֹז power עוּזָּ֥ה ʕûzzˌā עזז be strong אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) ז֝֗וּ ˈzˈû זוּ [relative] פָּעַ֥לְתָּ pāʕˌaltā פעל make לָּֽנוּ׃ llˈānû לְ to
68:28. da iniquitatem super iniquitatem eorum et non veniant in iustitia tuaAdd thou iniquity upon their iniquity: and let them not come into thy justice.
27. Add iniquity unto their iniquity: and let them not come into thy righteousness.
Add iniquity unto their iniquity: and let them not come into thy righteousness:

68:28 Приложи беззаконие к беззаконию их, и да не войдут они в правду Твою;
68:28
πρόσθες προστιθημι add; continue
ἀνομίαν ανομια lawlessness
ἐπὶ επι in; on
τὴν ο the
ἀνομίαν ανομια lawlessness
αὐτῶν αυτος he; him
καὶ και and; even
μὴ μη not
εἰσελθέτωσαν εισερχομαι enter; go in
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
σου σου of you; your
68:28
צִוָּ֥ה ṣiwwˌā צוה command
אֱלֹהֶ֗יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
עֻ֫זֶּ֥ךָ ʕˈuzzˌeḵā עֹז power
עוּזָּ֥ה ʕûzzˌā עזז be strong
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
ז֝֗וּ ˈzˈû זוּ [relative]
פָּעַ֥לְתָּ pāʕˌaltā פעל make
לָּֽנוּ׃ llˈānû לְ to
68:28. da iniquitatem super iniquitatem eorum et non veniant in iustitia tua
Add thou iniquity upon their iniquity: and let them not come into thy justice.
27. Add iniquity unto their iniquity: and let them not come into thy righteousness.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28. Приложить "беззаконие к беззаконию" - наложить на них наказание соответственно всей сумме их грехов. - "Да не войдут они в правду Твою" - пусть не получат оправдания от Тебя. Молитва Давида о таком наказании врагов есть молитва к Богу о правосудии, о возмездии врагам соответственно совершенным ими поступкам.
Adam Clarke: Commentary on the Bible - 1831
69:28: Let them be blotted out - They shall be blotted out from the land of the living. They shall be cut off from life, which they have forfeited by their cruelty and oppression. The psalmist is speaking of retributive justice; and in this sense all these passages are to be understood.
And not be written with the righteous - They shall have no title to that long life which God has promised to his followers.
Albert Barnes: Notes on the Bible - 1834
69:28: Let them be blotted out of the book of the living - That is, Let them cease to live; let them not be numbered among living people; let them be cut off. This language is taken from the custom of registering the names of persons in a list, roll, or catalogue, Exo 32:32. See the notes at Phi 4:3. Compare Rev 3:5. The language has no reference to the future world; it is "not" a prayer that they should not be saved.
And not be written with the righteous - Let them not be registered or numbered with the righteous. As they "are" wicked, so let them be numbered; so regarded. Let them be reckoned and treated as they are. They deserve to be punished; so let them be. All that this "necessarily" means is, that they should not be treated as righteous, when they were in fact "not" righteous. It cannot be shown that the author of the psalm would not have desired that they should "become" righteous, and that they should "then" be regarded and treated as such. All that the language here implies is, a desire that they should be regarded and treated as they were; that is, as they deserved. The language is evidently derived from the idea so common in the Old Testament that length of days would be the reward of a righteous life (see Job 5:26; Pro 3:2; Pro 9:11; Pro 10:27), and that the wicked would be cut off in the midst of their days. See the notes at Psa 55:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:28: blotted: Exo 32:32, Exo 32:33; Isa 65:16; Hos 1:9; Rev 3:5, Rev 22:19
be written: Isa 4:3; Eze 13:9; Luk 10:20; Phi 4:3; Heb 12:23; Rev 13:8, Rev 20:12-15
Geneva 1599
69:28 Let them be blotted out of the (x) book of the living, and not be written with the righteous.
(x) They who seemed by their profession to have been written in your book, yet by their fruits prove the contrary, let them be known as reprobates.
John Gill
69:28 Let them be blotted out of the book of life,.... Which some understand of this animal life, or of the catalogue of living saints; of their being not written among the living in Jerusalem, or in the writing of the house of Israel, Is 4:3. The Targum is,
"let them he blotted out of the book of the memory of the living.''
Let their names rot and perish, being buried in everlasting oblivion. Aben Ezra interprets this book of the heavens; where, he says, all things that should come to pass were written, at the time they were created; see Lk 10:20. But this is the book of divine predestination or election, often in the New Testament called the book of life; in which the names of some persons are written, and others not, Phil 4:3; so called, not with respect to the present life, and the affairs of it, which belong to the book of Providence; but with respect to the life of the world to come, or eternal life, as Kimchi explains it. It is no other than God's ordination or foreappointment of men to eternal life; which being called a book, and names written in it, show that election is personal or particular; the exact knowledge God has of his chosen ones; his great care of them, and value for them; his constant remembrance of them, and the certainty of their salvation; for such whose names are written here in reality can never be blotted out: this would be contrary to the unchangeableness of God, the firmness of his purposes, and the safety of his people. Wherefore the design of this imprecation is, that those persons who had, in their own conceits, and in the apprehensions of others, a name in this book; that it might appear, both to themselves and others, they had none, by the awful ruin and destruction that should be brought upon them;
and not be written with the righteous; neither in the book of life with them; by which it appears, that to be blotted out, and not be written, are the same: nor in a Gospel church state; so they were the branches broken off: nor be among them at the resurrection of the just, and in the judgment day. Kimchi observes, that it is the same thing in different words; to be blotted out is the same as not to be written.
John Wesley
69:28 Living - Of eternal life.
Robert Jamieson, A. R. Fausset and David Brown
69:28 book of the living--or "life," with the next clause, a figurative mode of representing those saved, as having their names in a register (compare Ex 32:32; Is 4:3).
68:2968:29: Ջնջեսցին նոքա ՚ի դպրութենէ քումմէ կենաց, եւ ընդ արդարս քո մի՛ գրեսցին։
29 Թող նրանք ջնջուեն կեանքի քո մատեանից, եւ քո արդարների շարքում չարձանագրուեն:
28 Կենաց գրքէն թո՛ղ ջնջուին Ու արդարներուն հետ թող չգրուին։
Ջնջեսցին նոքա ի դպրութենէ քումմէ կենաց, եւ ընդ արդարս քո մի՛ գրեսցին:

68:29: Ջնջեսցին նոքա ՚ի դպրութենէ քումմէ կենաց, եւ ընդ արդարս քո մի՛ գրեսցին։
29 Թող նրանք ջնջուեն կեանքի քո մատեանից, եւ քո արդարների շարքում չարձանագրուեն:
28 Կենաց գրքէն թո՛ղ ջնջուին Ու արդարներուն հետ թող չգրուին։
zohrab-1805▾ eastern-1994▾ western am▾
68:2868:29 да изгладятся они из книги живых и с праведниками да не напишутся.
68:29 ἐξαλειφθήτωσαν εξαλειφω erase; wipe out ἐκ εκ from; out of βίβλου βιβλος book ζώντων ζαω live; alive καὶ και and; even μετὰ μετα with; amid δικαίων δικαιος right; just μὴ μη not γραφήτωσαν γραφω write
68:29 מֵֽ֭ ˈmˈē מִן from הֵיכָלֶךָ hêḵāleḵˌā הֵיכָל palace עַל־ ʕal- עַל upon יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem לְךָ֤ lᵊḵˈā לְ to יֹובִ֖ילוּ yôvˌîlû יבל bring מְלָכִ֣ים mᵊlāḵˈîm מֶלֶךְ king שָֽׁי׃ šˈāy שַׁי gift
68:29. deleantur de libro viventium et cum iustis non scribanturLet them be blotted out of the book of the living; and with the just let them not be written.
28. Let them be blotted out of the book of life, and not be written with the righteous.
Let them be blotted out of the book of the living, and not be written with the righteous:

68:29 да изгладятся они из книги живых и с праведниками да не напишутся.
68:29
ἐξαλειφθήτωσαν εξαλειφω erase; wipe out
ἐκ εκ from; out of
βίβλου βιβλος book
ζώντων ζαω live; alive
καὶ και and; even
μετὰ μετα with; amid
δικαίων δικαιος right; just
μὴ μη not
γραφήτωσαν γραφω write
68:29
מֵֽ֭ ˈmˈē מִן from
הֵיכָלֶךָ hêḵāleḵˌā הֵיכָל palace
עַל־ ʕal- עַל upon
יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
לְךָ֤ lᵊḵˈā לְ to
יֹובִ֖ילוּ yôvˌîlû יבל bring
מְלָכִ֣ים mᵊlāḵˈîm מֶלֶךְ king
שָֽׁי׃ šˈāy שַׁי gift
68:29. deleantur de libro viventium et cum iustis non scribantur
Let them be blotted out of the book of the living; and with the just let them not be written.
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
69:29: I am poor and sorrowful - Literally, I an laid low, and full of pain or grief. Hence the prayer, "Let thy salvation, O God set me on high!" My oppression has laid me low; thy salvation shall make me high!
Albert Barnes: Notes on the Bible - 1834
69:29: But I am poor and sorrowful - I am afflicted and suffering. The word here rendered "poor" often means "afflicted."
Let thy salvation, O God, set me up on high - Let thy help raise me up from my low condition, and exalt me to a place of safety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:29: I am poor: Psa 40:17, Psa 109:22, Psa 109:31; Isa 53:2, Isa 53:3; Mat 8:20; Co2 8:9
let thy: Psa 18:48, Psa 22:27-31, Psa 89:26, Psa 89:27, Psa 91:14-16; Eph 1:21, Eph 1:22; Phi 2:9-11
John Gill
69:29 But I am poor and sorrowful,.... The Messiah was poor in a literal sense, as it was foretold he should, Zech 9:9; so he was in his private life; born of poor parents, and brought up in a mean way: and in his public life, having no certain dwelling place, and ministered to by others; and when on the cross, being stripped of his garments; and nothing to eat and drink but gall and vinegar; and nothing to leave to his mother, but commits her to the care of his beloved disciple. Though this phrase in general may denote the low estate of Christ in his humiliation, being in the form of a servant, humbled and obedient to death; and the character of "sorrowful" well agrees with him, who was a man of sorrows all his days; and in the garden his soul was exceeding sorrowful, even unto death; and when on the cross he had sorrow enough; what with the sins of his people on him, the flouts and jeers of his enemies at him; the pains of body he endured, the wrath of God, the hidings of his face, and the curses of his righteous law. After this declaration of his low and distressed state, a petition follows:
let thy salvation, O God, set me up on high: meaning either the salvation of the Lord's people, so called, because concerted and appointed of God, and is what he sent his Son to effect, and he approves of; this being wrought out was the way and, means of the exaltation of Christ; both by his divine Father, who on this account exalted him at his right hand; and by his people, who exalt him in their hearts, and with their tongues, and give him all the glory of their salvation. Or else this means the salvation of Christ out of the hands of all his enemies, whom he conquered on the cross; and particularly death, from which he was saved by his resurrection, and was the first step to his exaltation and glory; after which he ascended on high, and sat down at the right hand of God; where no mere creature, angels or men, were ever admitted; and where angels, principalities, and powers, are subject to him. The whole may be rendered thus; "though I am poor and sorrowful, thy salvation, O God, will set me up on high" (o); and so is expressive of the Messiah's faith in his resurrection and exaltation, notwithstanding his sorrows and sufferings; on account of which he determines to praise the Lord, as follows.
(o) "elevabit me", Pagninus, Montanus; so Gejerus, Michaelis.
John Wesley
69:29 On high - Out of the reach of mine enemies.
Robert Jamieson, A. R. Fausset and David Brown
69:29 poor and sorrowful--the afflicted pious, often denoted by such terms (compare Ps 10:17; Ps 12:5).
set me . . . high--out of danger.
68:3068:30: Աղքատ եւ ցաւա՛ծ եմ ես, փրկութիւն քո Աստուած ընկալցի զիս։
30 Աղքատ ու վշտացած եմ ես. թող քո պարգեւած փրկութիւնն, Աստուա՛ծ, ինձ բռնած պահի:
29 Բայց ես աղքատ ու վշտացած եմ. Ո՛վ Աստուած, քու փրկութիւնդ թո՛ղ զիս պաշտպանէ։
Աղքատ եւ ցաւած եմ ես, փրկութիւն քո, Աստուած, ընկալցի զիս:

68:30: Աղքատ եւ ցաւա՛ծ եմ ես, փրկութիւն քո Աստուած ընկալցի զիս։
30 Աղքատ ու վշտացած եմ ես. թող քո պարգեւած փրկութիւնն, Աստուա՛ծ, ինձ բռնած պահի:
29 Բայց ես աղքատ ու վշտացած եմ. Ո՛վ Աստուած, քու փրկութիւնդ թո՛ղ զիս պաշտպանէ։
zohrab-1805▾ eastern-1994▾ western am▾
68:2968:30 А я беден и страдаю; помощь Твоя, Боже, да восставит меня.
68:30 πτωχὸς πτωχος bankrupt; beggarly καὶ και and; even ἀλγῶν αλγεω be ἐγώ εγω I καὶ και and; even ἡ ο the σωτηρία σωτηρια safety τοῦ ο the προσώπου προσωπον face; ahead of σου σου of you; your ὁ ο the θεός θεος God ἀντελάβετό αντιλαμβανω relieve; lay hold of μου μου of me; mine
68:30 גְּעַ֨ר gᵊʕˌar גער rebuke חַיַּ֪ת ḥayyˈaṯ חַיָּה wild animal קָנֶ֡ה qānˈeh קָנֶה reed עֲדַ֤ת ʕᵃḏˈaṯ עֵדָה gathering אַבִּירִ֨ים׀ ʔabbîrˌîm אַבִּיר strong בְּ bᵊ בְּ in עֶגְלֵ֬י ʕeḡlˈê עֵגֶל bull עַמִּ֗ים ʕammˈîm עַם people מִתְרַפֵּ֥ס miṯrappˌēs רפס [uncertain] בְּ bᵊ בְּ in רַצֵּי־ raṣṣê- רַץ [uncertain] כָ֑סֶף ḵˈāsef כֶּסֶף silver בִּזַּ֥ר bizzˌar בזר scatter עַ֝מִּ֗ים ˈʕammˈîm עַם people קְרָבֹ֥ות qᵊrāvˌôṯ קְרָב fight יֶחְפָּֽצוּ׃ yeḥpˈāṣû חפץ desire
68:30. ego autem pauper et dolens salus tua Deus suscipiet meBut I am poor and sorrowful: thy salvation, O God, hath set me up.
29. But I am poor and sorrowful: let thy salvation, O God, set me up on high.
But I [am] poor and sorrowful: let thy salvation, O God, set me up on high:

68:30 А я беден и страдаю; помощь Твоя, Боже, да восставит меня.
68:30
πτωχὸς πτωχος bankrupt; beggarly
καὶ και and; even
ἀλγῶν αλγεω be
ἐγώ εγω I
καὶ και and; even
ο the
σωτηρία σωτηρια safety
τοῦ ο the
προσώπου προσωπον face; ahead of
σου σου of you; your
ο the
θεός θεος God
ἀντελάβετό αντιλαμβανω relieve; lay hold of
μου μου of me; mine
68:30
גְּעַ֨ר gᵊʕˌar גער rebuke
חַיַּ֪ת ḥayyˈaṯ חַיָּה wild animal
קָנֶ֡ה qānˈeh קָנֶה reed
עֲדַ֤ת ʕᵃḏˈaṯ עֵדָה gathering
אַבִּירִ֨ים׀ ʔabbîrˌîm אַבִּיר strong
בְּ bᵊ בְּ in
עֶגְלֵ֬י ʕeḡlˈê עֵגֶל bull
עַמִּ֗ים ʕammˈîm עַם people
מִתְרַפֵּ֥ס miṯrappˌēs רפס [uncertain]
בְּ bᵊ בְּ in
רַצֵּי־ raṣṣê- רַץ [uncertain]
כָ֑סֶף ḵˈāsef כֶּסֶף silver
בִּזַּ֥ר bizzˌar בזר scatter
עַ֝מִּ֗ים ˈʕammˈîm עַם people
קְרָבֹ֥ות qᵊrāvˌôṯ קְרָב fight
יֶחְפָּֽצוּ׃ yeḥpˈāṣû חפץ desire
68:30. ego autem pauper et dolens salus tua Deus suscipiet me
But I am poor and sorrowful: thy salvation, O God, hath set me up.
29. But I am poor and sorrowful: let thy salvation, O God, set me up on high.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
69:30: I will praise the name of God with a song - As the result of my deliverance, I will "compose" a song or a psalm especially adapted to the occasion, and suited to express and perpetuate my feelings. It was in such circumstances that a large part of the psalms were composed; and since others besides the psalmist are often in such circumstances, the Book of Psalms becomes permanently useful in the church. It is not always necessary now to "compose" a song or hymn to express our feelings in the circumstances in which we are placed in life - for we may commonly find such sacred songs ready at our hand; yet no one can doubt the propriety of adding to the number of such by those who can do it, or of increasing the compositions for praise in the church in view of the ever-varied experience of the children of God.
And will magnify him - Will exalt his name; will endeavor to make it "seem" greater; or, will spread it further abroad.
With thanksgiving - I will use expressions of thanks to make his name more widely known.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:30: I will: Psa 28:7, Psa 40:1-3, Psa 118:21, Psa 118:28, Psa 118:29
magnify: Psa 34:3
John Gill
69:30 I will praise the name of God with a song,.... The "name" of God is himself, his perfections and attributes; which are to be "praised" by all his creatures, and especially his saints; and here by the Messiah, who sung the praise of God with his disciples at the supper, a little before his death; and in the great congregation in heaven, upon his ascension thither, having finished the great work of man's redemption. For as it was no lessening of his glory, as Mediator, to pray to God when on earth, it is no diminution of it to praise him in our nature in heaven; see Ps 22:22. This being said to be done with a song agrees with Heb 2:12; and is an instance of praising God this way, and which could not be prayer wise; as well as is a confirmation of the practice of New Testament churches, singing psalms, hymns, and spiritual songs, by the example of our Lord;
and will magnify him with thanksgiving: to "magnify" is to make great; but God cannot be greater than he is. He is great above all gods; he is greater than all. But he is magnified when his greatness is owned and declared, and that is ascribed unto him; and particularly when "thanks" are given to him for favours; for then is he acknowledged by men to be the Father of mercies, the author and giver of them; and that they are unworthy of them, and that all the glory belongs to him. Christ, as man, not only prayed, but gave thanks to his Father when on earth, Mt 11:25; nor is it unsuitable to him, as such now in heaven, to give thanks and praise for being heard and helped in a day of salvation; or at the time when he wrought out the salvation of his people, and glorified all the divine perfections.
Robert Jamieson, A. R. Fausset and David Brown
69:30 Spiritual are better than mere material offerings (Ps 40:6; Ps 50:8); hence a promise of the former, and rather contemptuous terms are used of the latter.
68:3168:31: Օրհնեցից զանուն Աստուծոյ իմոյ օրհնութեամբ, եւ բարձր արարից զնա գովութեամբ[7093]։ [7093] Ոմանք.Եւ բարձր ա՛՛... գոհութեամբ։
31 Օրհնութեամբ պիտի օրհնեմ անունն իմ Աստծու, եւ գովաբանութեամբ պիտի մեծարեմ նրան:
30 Աստուծոյ անունը պիտի գովեմ երգով Ու պիտի բարձրացնեմ զանիկա գոհութիւնով։
Օրհնեցից զանուն Աստուծոյ իմոյ օրհնութեամբ, եւ բարձր արարից զնա գովութեամբ:

68:31: Օրհնեցից զանուն Աստուծոյ իմոյ օրհնութեամբ, եւ բարձր արարից զնա գովութեամբ[7093]։
[7093] Ոմանք.Եւ բարձր ա՛՛... գոհութեամբ։
31 Օրհնութեամբ պիտի օրհնեմ անունն իմ Աստծու, եւ գովաբանութեամբ պիտի մեծարեմ նրան:
30 Աստուծոյ անունը պիտի գովեմ երգով Ու պիտի բարձրացնեմ զանիկա գոհութիւնով։
zohrab-1805▾ eastern-1994▾ western am▾
68:3068:31 Я буду славить имя Бога [моего] в песни, буду превозносить Его в славословии,
68:31 αἰνέσω αινεω sing praise τὸ ο the ὄνομα ονομα name; notable τοῦ ο the θεοῦ θεος God μετ᾿ μετα with; amid ᾠδῆς ωδη song μεγαλυνῶ μεγαλυνω enlarge; magnify αὐτὸν αυτος he; him ἐν εν in αἰνέσει αινεσις singing praise
68:31 יֶאֱתָ֣יוּ yeʔᵉṯˈāyû אתה come חַ֭שְׁמַנִּים ˈḥašmannîm חַשְׁמַנִּים bronze ware מִנִּ֣י minnˈî מִן from מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt כּ֥וּשׁ kˌûš כּוּשׁ Cush תָּרִ֥יץ tārˌîṣ רוץ run יָ֝דָ֗יו ˈyāḏˈāʸw יָד hand לֵ lē לְ to אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
68:31. laudabo nomen Dei in cantico et magnificabo eum in confessioneI will praise the name of God with a canticle: and I will magnify him with praise.
30. I will praise the name of God with a song, and will magnify him with thanksgiving.
I will praise the name of God with a song, and will magnify him with thanksgiving:

68:31 Я буду славить имя Бога [моего] в песни, буду превозносить Его в славословии,
68:31
αἰνέσω αινεω sing praise
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
θεοῦ θεος God
μετ᾿ μετα with; amid
ᾠδῆς ωδη song
μεγαλυνῶ μεγαλυνω enlarge; magnify
αὐτὸν αυτος he; him
ἐν εν in
αἰνέσει αινεσις singing praise
68:31
יֶאֱתָ֣יוּ yeʔᵉṯˈāyû אתה come
חַ֭שְׁמַנִּים ˈḥašmannîm חַשְׁמַנִּים bronze ware
מִנִּ֣י minnˈî מִן from
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
כּ֥וּשׁ kˌûš כּוּשׁ Cush
תָּרִ֥יץ tārˌîṣ רוץ run
יָ֝דָ֗יו ˈyāḏˈāʸw יָד hand
לֵ לְ to
אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
68:31. laudabo nomen Dei in cantico et magnificabo eum in confessione
I will praise the name of God with a canticle: and I will magnify him with praise.
30. I will praise the name of God with a song, and will magnify him with thanksgiving.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
30 I will praise the name of God with a song, and will magnify him with thanksgiving. 31 This also shall please the LORD better than an ox or bullock that hath horns and hoofs. 32 The humble shall see this, and be glad: and your heart shall live that seek God. 33 For the LORD heareth the poor, and despiseth not his prisoners. 34 Let the heaven and earth praise him, the seas, and every thing that moveth therein. 35 For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession. 36 The seed also of his servants shall inherit it: and they that love his name shall dwell therein.
The psalmist here, both as a type of Christ and as an example to Christians, concludes a psalm with holy joy and praise which he began with complaints and remonstrances of his griefs.
I. He resolves to praise God himself, not doubting but that therein he should be accepted of him (v. 30, 31): "I will praise the name of God, not only with my heart, but with my song, and magnify him with thanksgiving;" for he is pleased to reckon himself magnified by the thankful praises of his people. It is intimated that all Christians ought to glorify God with their praises, in psalms, and hymns, and spiritual songs. And this shall please the Lord, through Christ the Mediator of our praises as well as of our prayers, better than the most valuable of the legal sacrifices (v. 31), an ox or bullock. This is a plain intimation that in the days of the Messiah an end should be put, not only to the sacrifices of atonement, but to those of praise and acknowledgment which were instituted by the ceremonial law; and, instead of them, spiritual sacrifices of praise and thanksgiving are accepted--the calves of our lips, not the calves of the stall, Heb. xiii. 15. It is a great comfort to us that humble and thankful praises are more pleasing to God than the most costly pompous sacrifices are or ever were.
II. He encourages other good people to rejoice in God and continue seeking him (v. 32, 33): The humble shall see this and be glad. They shall observe, to their comfort, 1. The experiences of the saints. They shall see how ready God is to hear the poor when they cry to him, and to give them that which they call upon him for, how far he is from despising his prisoners; though men despise them, he favours them with his gracious visits and will find a time to enlarge them. The humble shall see this and be glad, not only because when one member is honoured all the members rejoice with it, but because it is an encouragement to them in their straits and difficulties to trust in God. It shall revive the hearts of those who seek God to see more seals and subscriptions to this truth, that Jacob's God never said to Jacob's seed, Seek you me in vain. 2. The exaltation of the Saviour, for of him the psalmist had been speaking, and of himself as a type of him. When his sorrows are over, and he enters into the joy that was set before him, when he is heard and discharged from his imprisonment in the grave, the humble shall look upon it and be glad, and those that seek God through Christ shall live and be comforted, concluding that, if they suffer with him, they shall also reign with him.
III. He calls upon all the creatures to praise God, the heaven, and earth, and sea, and the inhabitants of each, v. 34. Heaven and earth, and the hosts of both, were made by him, and therefore let heaven and earth praise him. Angels in heaven, and saints on earth, may each of them in their respective habitations furnish themselves with matter enough for constant praise. Let the fishes of the sea, though mute to a proverb, praise the Lord, for the sea is his, and he made it. The praises of the world must be offered for God's favours to his church, v. 35, 36. For God will save Zion, the holy mountain, where his service was kept up. He will save all that are sanctified and set apart to him, all that employ themselves in his worship, and all those over whom Christ reigns; for he was King upon the holy hill of Zion. He has mercy in store for the cities of Judah, of which tribe Christ was. God will do great things for the gospel church, in which let all that wish well to it rejoice. For, 1. It shall be peopled and inhabited. There shall be added to it such as shall be saved. The cities of Judah shall be built, particular churches shall be formed and incorporated according to the gospel model, that there may be a remnant to dwell there and to have it in possession, to enjoy the privileges conferred upon it and to pay the tributes and services required from it. Those that love his name, that have a kindness for religion in general, shall embrace the Christian religion, and take their place in the Christian church; they shall dwell therein, as citizens, and of the household of God 2. It shall be perpetuated and inherited. Christianity was not to be res unius ætatis--a transitory thin. No: The seed of his servants shall inherit it. God will secure and raise up for himself a seed to serve him, and they shall inherit the privileges of their fathers; for the promise is to you and your children, as it was of old. I will be a God to thee, and thy seed after thee. The land of promise shall never be lost for want of heirs, for God can out of stones raise up children unto Abraham and will do so rather than the entail shall be cut off. David shall never want a man to stand before him. The Redeemer shall see his seed, and prolong his days in them, till the mystery of God shall be finished and the mystical body completed. And since the holy seed is the substance of the world, and if that were all gathered in the world would be at an end quickly, it is just that for this assurance of the preservation of it heaven and earth should praise him.
Adam Clarke: Commentary on the Bible - 1831
69:31: An ox or bullock that hath horns and hoofs - Oxen offered in sacrifice had their horns and hoofs gilded; and the psalmist might mention these parts of the victim more particularly, because they were more conspicuous. Others think that full-grown animals are intended, those that had perfect horns, in opposition to calves or steers. I think the first the preferable sense; for the horns, etc., of consecrated animals are thus ornamented in the east to the present day.
Albert Barnes: Notes on the Bible - 1834
69:31: This also shall please the Lord - This will be more acceptable to the Lord.
Better than an ox or bullock that hath horns and hoofs - Better than a burnt sacrifice - horns, and hoofs, and all. The original here is, "horning and hoofing;" that is, an ox whose horns were fully grown, and whose hoofs were compact and solid; a perfect animal in its kind, offered whole on the altar. The psalmist does not say that such an offering would "not" be acceptable to the Lord, but that the offering of the heart - the sacrifice of praise - would be "more" acceptable than any such offering in itself considered. This sentiment accords with the common language of the Old Testament. See the notes at Psa 40:6-8. Compare Psa 51:16-17; Sa1 15:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:31: also shall: Psa 50:13, Psa 50:14, Psa 50:23; Hos 14:2; Eph 5:19, Eph 5:20; Heb 13:15; Pe1 2:5
Geneva 1599
69:31 [This] also shall please the LORD better than an ox [or] (y) bullock that hath horns and hoofs.
(y) There is no sacrifice which God values more than thanksgiving for his benefits.
John Gill
69:31 This also shall please the Lord,.... That is, this song of praise and thanksgiving. The Targum has it,
"my prayers;''
as if it retorted to Ps 69:29; but what is expressed in Ps 69:30 seems to be the proper antecedent to this, and which is a sacrifice; see Ps 50:14; and more acceptable to God than any of the legal sacrifices, even when they were in force; and much more, now they are abrogated; and especially as offered up by the Messiah himself, all whose offerings are well pleasing to God; particularly the offering up of himself, which was for a sweet smelling savour to him, and in virtue of which all spiritual sacrifices of prayer and praise become acceptable unto God;
better than an ox or bullock that hath horns and hoofs; that is, than the best of legal sacrifices; as an ox or bullock was, whose horns and hoofs were grown; one of three years old, as Jarchi and Kimchi observe: the words may be literally rendered, "than an ox, than a bullock, than horns, than hoofs"; not only better than an ox or a bullock, but than any creature that has horns and hoofs; that is, than the lawful sacrifice of any animal whatever, as Junius renders and explains it.
John Wesley
69:31 This - This hearty sacrifice of praise, is more grateful to God, than the most glorious legal sacrifices. Hath horns - That is both tender and mature, as it is when the horns bud forth, and the hoofs grow hard.
68:3268:32: Հաճոյ եղիցի Աստուծոյ քան զորթ մատաղ, որ բերէ եղջեւրս եւ կճղակս[7094]։ [7094] Ոմանք.Զեղջիւրս եւ զկճղակս։
32 Դա հաճելի կը լինի Աստծուն՝ մատաղացու հորթից աւելի, որ եղջիւրներ ու կճղակներ ունի:
31 Ասիկա եղջերաւոր ու կճղակաւոր եզէն ու զուարակէն Աւելի՛ ընդունելի պիտի ըլլայ Տէրոջը։
Հաճոյ եղիցի Աստուծոյ քան զորթ մատաղ, որ բերէ զեղջեւրս եւ զկճղակս:

68:32: Հաճոյ եղիցի Աստուծոյ քան զորթ մատաղ, որ բերէ եղջեւրս եւ կճղակս[7094]։
[7094] Ոմանք.Զեղջիւրս եւ զկճղակս։
32 Դա հաճելի կը լինի Աստծուն՝ մատաղացու հորթից աւելի, որ եղջիւրներ ու կճղակներ ունի:
31 Ասիկա եղջերաւոր ու կճղակաւոր եզէն ու զուարակէն Աւելի՛ ընդունելի պիտի ըլլայ Տէրոջը։
zohrab-1805▾ eastern-1994▾ western am▾
68:3168:32 и будет это благоугоднее Господу, нежели вол, нежели телец с рогами и с копытами.
68:32 καὶ και and; even ἀρέσει αρεσκω accommodate; please τῷ ο the θεῷ θεος God ὑπὲρ υπερ over; for μόσχον μοσχος calf νέον νεος new; young κέρατα κερας horn ἐκφέροντα εκφερω bring out / forth; carry out καὶ και and; even ὁπλάς οπλη hoof; solid hoof
68:32 מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom הָ֭ ˈhā הַ the אָרֶץ ʔārˌeṣ אֶרֶץ earth שִׁ֣ירוּ šˈîrû שׁיר sing לֵ lē לְ to אלֹהִ֑ים ʔlōhˈîm אֱלֹהִים god(s) זַמְּר֖וּ zammᵊrˌû זמר sing אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord סֶֽלָה׃ sˈelā סֶלָה sela
68:32. et placebit Domino super vitulum novellum cornua efferentem et ungulasAnd it shall please God better than a young calf, that bringeth forth horns and hoofs.
31. And it shall please the LORD better than an ox, a bullock that hath horns and hoofs.
This also shall please the LORD better than an ox [or] bullock that hath horns and hoofs:

68:32 и будет это благоугоднее Господу, нежели вол, нежели телец с рогами и с копытами.
68:32
καὶ και and; even
ἀρέσει αρεσκω accommodate; please
τῷ ο the
θεῷ θεος God
ὑπὲρ υπερ over; for
μόσχον μοσχος calf
νέον νεος new; young
κέρατα κερας horn
ἐκφέροντα εκφερω bring out / forth; carry out
καὶ και and; even
ὁπλάς οπλη hoof; solid hoof
68:32
מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom
הָ֭ ˈhā הַ the
אָרֶץ ʔārˌeṣ אֶרֶץ earth
שִׁ֣ירוּ šˈîrû שׁיר sing
לֵ לְ to
אלֹהִ֑ים ʔlōhˈîm אֱלֹהִים god(s)
זַמְּר֖וּ zammᵊrˌû זמר sing
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
סֶֽלָה׃ sˈelā סֶלָה sela
68:32. et placebit Domino super vitulum novellum cornua efferentem et ungulas
And it shall please God better than a young calf, that bringeth forth horns and hoofs.
31. And it shall please the LORD better than an ox, a bullock that hath horns and hoofs.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32. Кара и гибель врагов и спасение Давида наполняет последнего благодарным чувством, которое он проявит в составлении песен. Такой, полный искреннего благоговения вид восхваления Бога будет приятнее Ему внешней жертвы из тельца, сжигаемого и рогами с копытами.
Adam Clarke: Commentary on the Bible - 1831
69:32: The humble shall see this, and be glad - Those who are low, pressed down by misfortune or cruelty, shall see this and take courage; expecting that thou wilt lift them up also; and thus the heart of those who seek the Lord shall be revived.
Albert Barnes: Notes on the Bible - 1834
69:32: The humble shall see this, and be glad - Margin, "The meek." That is, Others who are thus afflicted - the poor, the needy, the oppressed, the sad - shall be made acquainted with what has been done in my behalf, and shall take courage, or be strengthened. They will learn to trust that God will also interpose in "their" troubles, and bring them out of "their" distresses.
And your heart shall live that seek God - Shall be Rev_ived; shall be encouraged, strengthened, animated.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:32: The humble: or, The meek, Psa 25:9, Psa 34:2; Isa 61:1-3; Joh 16:22, Joh 20:20
your heart: Psa 22:26, Psa 22:29; Isa 55:6, Isa 55:7
John Gill
69:32 The humble shall see this, and be glad,.... The resurrection and exaltation of Christ, Ps 69:29; the meek and humble followers of Christ, as his disciples were, saw him risen from the dead, saw him alive, to whom he showed himself forty days after his resurrection; they saw his hands, and feet, and side, and the prints of the nails and spear in them; they saw him go up to heaven, to be set on high at the right hand of God; and humble believers now see him by faith, crowned with glory and honour; and as the disciples were glad, and rejoiced when they saw him again, and when he was parted from them, and went up to heaven, Jn 20:20; so true believers in Christ, who have a spiritual sight of a risen, ascended, and exalted Saviour, are glad, and rejoice in him with joy unspeakable, and full of glory, 1Pet 1:8; they rejoice in the righteousness he has brought in, in the atonement that he has made, and in the salvation he has wrought out, which is so suitable for them; and because they do or will share in all the blessings of his resurrection, ascension, and exaltation; such as regeneration, justification, every supply of grace, and perseverance in it, the resurrection of their bodies, and eternal glorification: and "humble" ones are such as are humbled under a sense of sin, and the exceeding sinfulness of it, in a view of their own righteousness, and its insufficiency to justify them before God: they ascribe all they have and are to the free grace of God; and all boasting is excluded from them, save in Christ; they are such that learn of him, who is meek and lowly; and behave humbly before men, esteem others better than themselves; and are in their own account the chief of sinners, and the least of saints: and as they are, for the most part, "afflicted", and so some render the word (p) here; they are humble under the mighty hand of God, and patiently bear it;
and your heart shall live that seek God; that seek his face and favour, his gracious presence, and communion with him; that seek, by prayer and supplications, blessings from him; that seek him in Christ, where he is to be found; that seek Christ, and righteousness and salvation by him, and that early, earnestly, and diligently; that seek the things of Christ, the honour of his name, and the good of his interest; and who, in a word, are the true and spiritual worshippers of God; these seek him, and he seeks them. The Targum is,
"that seek doctrine from before God;''
and the hearts of those revived, who were as dead men before, as were the two disciples travelling to Emmaus, when they found that Christ was risen, Lk 24:17; just as the spirit of old Jacob revived, when he understood that his son Joseph was alive, Gen 45:27; see Ps 22:26.
(p) "afflicti", Vatablus, Musculus; "miseri", Gejerus; "mansueti ac miseri", Michaelis.
John Wesley
69:32 The humble - Those pious persons who are grieved for their calamities, will heartily rejoice in my deliverance. Live - Or, be revived, which were dejected, and in a manner dead with sorrow.
Robert Jamieson, A. R. Fausset and David Brown
69:32 Others shall rejoice. "Humble" and poor, as in Ps 69:29.
your heart, &c.--address to such (compare Ps 22:26).
68:3368:33: Տեսցեն աղքատք եւ ուրախ եղիցին, խնդրեցէ՛ք զԱստուած եւ կեցցեն անձինք ձեր։
33 Աղքատները կը տեսնեն ու կ’ուրախանան. փնտռեցէ՛ք Աստծուն, եւ ձեր հոգիները կը փրկուեն,
32 Հեզերը պիտի տեսնեն եւ ուրախանան. Ո՛վ Աստուած փնտռողներ, ձեր սիրտն ալ պիտի ապրի
Տեսցեն աղքատք եւ ուրախ եղիցին. խնդրեցէք զԱստուած եւ կեցցեն անձինք ձեր:

68:33: Տեսցեն աղքատք եւ ուրախ եղիցին, խնդրեցէ՛ք զԱստուած եւ կեցցեն անձինք ձեր։
33 Աղքատները կը տեսնեն ու կ’ուրախանան. փնտռեցէ՛ք Աստծուն, եւ ձեր հոգիները կը փրկուեն,
32 Հեզերը պիտի տեսնեն եւ ուրախանան. Ո՛վ Աստուած փնտռողներ, ձեր սիրտն ալ պիտի ապրի
zohrab-1805▾ eastern-1994▾ western am▾
68:3268:33 Увидят {это} страждущие и возрадуются. И оживет сердце ваше, ищущие Бога,
68:33 ἰδέτωσαν οραω view; see πτωχοὶ πτωχος bankrupt; beggarly καὶ και and; even εὐφρανθήτωσαν ευφραινω celebrate; cheer ἐκζητήσατε εκζητεω seek out / thoroughly τὸν ο the θεόν θεος God καὶ και and; even ζήσεται ζαω live; alive ἡ ο the ψυχὴ ψυχη soul ὑμῶν υμων your
68:33 לָ֭ ˈlā לְ to † הַ the רֹכֵב rōḵˌēv רכב ride בִּ bi בְּ in שְׁמֵ֣י šᵊmˈê שָׁמַיִם heavens שְׁמֵי־ šᵊmê- שָׁמַיִם heavens קֶ֑דֶם qˈeḏem קֶדֶם front הֵ֥ן hˌēn הֵן behold יִתֵּ֥ן yittˌēn נתן give בְּ֝ ˈbᵊ בְּ in קֹולֹו qôlˌô קֹול sound קֹ֣ול qˈôl קֹול sound עֹֽז׃ ʕˈōz עֹז power
68:33. videntes mansueti laetabuntur qui quaeritis Deum vivet anima vestraLet the poor see and rejoice: seek ye God, and your soul shall live.
32. The meek have seen it, and are glad: ye that seek after God, let your heart live.
The humble shall see [this, and] be glad: and your heart shall live that seek God:

68:33 Увидят {это} страждущие и возрадуются. И оживет сердце ваше, ищущие Бога,
68:33
ἰδέτωσαν οραω view; see
πτωχοὶ πτωχος bankrupt; beggarly
καὶ και and; even
εὐφρανθήτωσαν ευφραινω celebrate; cheer
ἐκζητήσατε εκζητεω seek out / thoroughly
τὸν ο the
θεόν θεος God
καὶ και and; even
ζήσεται ζαω live; alive
ο the
ψυχὴ ψυχη soul
ὑμῶν υμων your
68:33
לָ֭ ˈlā לְ to
הַ the
רֹכֵב rōḵˌēv רכב ride
בִּ bi בְּ in
שְׁמֵ֣י šᵊmˈê שָׁמַיִם heavens
שְׁמֵי־ šᵊmê- שָׁמַיִם heavens
קֶ֑דֶם qˈeḏem קֶדֶם front
הֵ֥ן hˌēn הֵן behold
יִתֵּ֥ן yittˌēn נתן give
בְּ֝ ˈbᵊ בְּ in
קֹולֹו qôlˌô קֹול sound
קֹ֣ול qˈôl קֹול sound
עֹֽז׃ ʕˈōz עֹז power
68:33. videntes mansueti laetabuntur qui quaeritis Deum vivet anima vestra
Let the poor see and rejoice: seek ye God, and your soul shall live.
32. The meek have seen it, and are glad: ye that seek after God, let your heart live.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-35: стихи написаны Давидом, а отсюда и весь псалом, уже по окончании гонений, так как здесь писатель приглашает весь мир хвалить Бога за Его милости к праведникам, оказанные ниспосланием помощи и спасением от бедствий.
Adam Clarke: Commentary on the Bible - 1831
69:33: For the Lord heareth the poor - אביונים ebyonim, of the beggars. He perhaps refers here to the case of the captives, many of whom were reduced to the most abject state, so as to be obliged to beg bread from their heathen oppressors.
His prisoners - The captives, shut up by his judgments in Chaldea, without any civil liberty, like culprits in a prison.
Albert Barnes: Notes on the Bible - 1834
69:33: For the Lord heareth the poor - The needy; the humble; the unprotected. The reference is to those who are in circumstances of want and distress. The truth stated here is in accordance with all that is said in the Scriptures. Compare the notes at Psa 34:6. See also Job 5:15; Psa 10:14; Psa 12:5; Psa 35:10; Psa 68:10.
And despiseth not his prisoners - He does not overlook them; he does not treat them as if they were worthy of no attention or regard. The word "prisoners" here may refer to those who are, as it were, bound by affliction under his own providential dealings; or to those who are oppressed, or are held as captives, or are thrown into prison, on his account. The particular reference here seems to be to David, and to those associated with him, who were straitened or deprived of their freedom in the cause of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:33: the Lord: Psa 10:17, Psa 34:6, Psa 72:12-14, Psa 102:17, Psa 102:20; Isa 66:2; Luk 4:18
his prisoners: Psa 107:10, Psa 146:7; Zac 9:11, Zac 9:12; Act 5:18, Act 5:19, Act 12:4-11; Eph 3:1; Rev 2:10
Geneva 1599
69:33 For the LORD heareth the poor, and despiseth not his (z) prisoners.
(z) For as he delivered his servant David, so will he do for all that are in distress and call on him.
John Gill
69:33 For the Lord heareth the poor,.... The prayer of the poor, as the Targum; of the poor disciples of Christ, who were together mourning, weeping, and praying, when their Lord was dead, and laid in the sepulchre, Mk 16:10; this epithet agrees with all the followers of Christ, who for the most part are literally poor, and are all of them so in a spiritual sense; they are poor in spirit, and are sensible of it; they are full of wants, and these daily return upon them; wherefore they constantly apply to the throne of grace for help in time of need; and the Lord regards them, his eye is upon them, his heart is towards them, his thoughts are about them, his ears are open to their cries, and his hand is ready to supply their wants;
and despiseth not his prisoners; the same disciples of Christ; who being assembled together, the doors were shut for fear of the Jews, Jn 20:19; it may be applied to such who are the Lord's prisoners; that is, for his sake, in a literal sense, as the Apostle Paul is called the prisoner of the Lord, Eph 3:1; and there were many, both under the Old and under the New Testament, that suffered imprisonment for their profession of religion; and these the Lord despises not, though men may, but highly esteems and honours; and it may be understood mystically and spiritually of such as are, in their nature state, prisoner of sin and Satan, and the law, and, when called, are prisoners of hope; these the Lord has a regard unto, and opens the prison doors and sets them at and directs them to the strong hold, Is 49:9.
John Wesley
69:33 Prisoners - Those who are in prison or affliction for his sake.
Robert Jamieson, A. R. Fausset and David Brown
69:33 prisoners--peculiarly liable to be despised.
68:3468:34: Զի լուաւ Տէր տնանկաց, եւ զկապեալս իւր ո՛չ արհամարհեաց։
34 քանզի Տէրը լսեց տնանկներին, եւ իր գերեալներին չարհամարհեց:
33 Վասն զի Տէրը տնանկներուն կը լսէ Ու իր կապուածները չ’անարգեր
Զի լուաւ Տէր տնանկաց, եւ զկապեալս իւր ոչ արհամարհեաց:

68:34: Զի լուաւ Տէր տնանկաց, եւ զկապեալս իւր ո՛չ արհամարհեաց։
34 քանզի Տէրը լսեց տնանկներին, եւ իր գերեալներին չարհամարհեց:
33 Վասն զի Տէրը տնանկներուն կը լսէ Ու իր կապուածները չ’անարգեր
zohrab-1805▾ eastern-1994▾ western am▾
68:3368:34 ибо Господь внемлет нищим и не пренебрегает узников Своих.
68:34 ὅτι οτι since; that εἰσήκουσεν εισακουω heed; listen to τῶν ο the πενήτων πενης poor ὁ ο the κύριος κυριος lord; master καὶ και and; even τοὺς ο the πεπεδημένους πεδαω he; him οὐκ ου not ἐξουδένωσεν εξουδενοω set at naught
68:34 תְּנ֥וּ tᵊnˌû נתן give עֹ֗ז ʕˈōz עֹז power לֵֽ lˈē לְ to אלֹ֫הִ֥ים ʔlˈōhˌîm אֱלֹהִים god(s) עַֽל־ ʕˈal- עַל upon יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel גַּאֲוָתֹ֑ו gaʔᵃwāṯˈô גַּאֲוָה uproar וְ֝ ˈw וְ and עֻזֹּ֗ו ʕuzzˈô עֹז protection בַּ ba בְּ in † הַ the שְּׁחָקִֽים׃ ššᵊḥāqˈîm שַׁחַק dust
68:34. quoniam exaudivit pauperes Dominus et vinctos suos non dispexitFor the Lord hath heard the poor: and hath not despised his prisoners.
33. For the LORD heareth the needy, and despiseth not his prisoners.
For the LORD heareth the poor, and despiseth not his prisoners:

68:34 ибо Господь внемлет нищим и не пренебрегает узников Своих.
68:34
ὅτι οτι since; that
εἰσήκουσεν εισακουω heed; listen to
τῶν ο the
πενήτων πενης poor
ο the
κύριος κυριος lord; master
καὶ και and; even
τοὺς ο the
πεπεδημένους πεδαω he; him
οὐκ ου not
ἐξουδένωσεν εξουδενοω set at naught
68:34
תְּנ֥וּ tᵊnˌû נתן give
עֹ֗ז ʕˈōz עֹז power
לֵֽ lˈē לְ to
אלֹ֫הִ֥ים ʔlˈōhˌîm אֱלֹהִים god(s)
עַֽל־ ʕˈal- עַל upon
יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel
גַּאֲוָתֹ֑ו gaʔᵃwāṯˈô גַּאֲוָה uproar
וְ֝ ˈw וְ and
עֻזֹּ֗ו ʕuzzˈô עֹז protection
בַּ ba בְּ in
הַ the
שְּׁחָקִֽים׃ ššᵊḥāqˈîm שַׁחַק dust
68:34. quoniam exaudivit pauperes Dominus et vinctos suos non dispexit
For the Lord hath heard the poor: and hath not despised his prisoners.
33. For the LORD heareth the needy, and despiseth not his prisoners.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
69:34: Let the heaven and earth praise him - The psalmist has the fullest confidence that God will turn their captivity, and therefore calls upon all creatures to magnify him for his mercy.
Albert Barnes: Notes on the Bible - 1834
69:34: Let the heaven and earth praise him - All things; all above and all below.
The seas - The waters - the oceans. This is in accordance with what often occurs in the Scriptures, when all things, animate and inanimate, are called on to praise God. Compare Psa 148:1-14.
And everything that moveth therein - Margin, as in Hebrew, "creepeth." Compare the notes at Psa 8:8. See also the notes at Isa 55:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:34: Let: Psa 96:11, Psa 98:7, Psa 98:8, Psa 148:1-14, Psa 150:6; Isa 44:22, Isa 44:23, Isa 49:13, Isa 55:12; Rev 7:11-13
moveth: Heb. creepeth, Gen 1:20 *marg.
John Gill
69:34 Let the heaven and earth praise him,.... As those, by a prosopopoeia, are often called upon to do, to express the greatness of the favour enjoyed, and to excite those that are possessed of it to greater joy and thankfulness; see Ps 96:11; or the inhabitants of the heavens and earth may be meant, as the angels of heaven; and so the Targum interprets it; who, as they praised the Lord at the incarnation of Christ, Lk 2:14; so doubtless they did at his ascension, when he was seen and accompanied by them, Ti1 3:16, Ps 68:17; and also the spirits of just men made perfect in heaven, who were there when Christ was received into it; and the inhabitants of the earth, as the Targum also paraphrases it; of the continent, particularly the Roman empire, when the Gospel was sent thither, which brought the good news of an incarnate, suffering, risen, ascended, and exalted Saviour;
the seas, and everything that moveth therein; the inhabitants of the isles in the seas, such as ours of Great Britain and Ireland, who waited for the doctrine of the Messiah, and to whom he calls to listen to what he says; and which is a sufficient reason for praise and thanksgiving in them; even in as many as have spiritual life and motion, who are quickened, influenced, and moved by the Spirit of God; see Is 42:4.
Robert Jamieson, A. R. Fausset and David Brown
69:34 The call on the universe for praise is well sustained by the prediction of the perpetual and extended blessings which shall come upon the covenant-people of God. Though, as usual, the imagery is taken from terms used of Palestine, the whole tenor of the context indicates that the spiritual privileges and blessings of the Church are meant.
68:3568:35: Օրհնեսցեն զնա երկինք եւ երկիր, ծովք եւ ամենայն որ զեռայ ՚ի նոսա[7095]։ [7095] Ոմանք.Ծով եւ ամենայն որ զեռ՛՛։
35 Թող նրան օրհնեն երկինքն ու երկիրը եւ ծովն իր մէջ վխտացող բոլոր կենդանի էակներով:
34 Թող գովեն զանիկա երկինք ու երկիր, Ծովն ու բոլոր անոր մէջ շարժողները։
Օրհնեսցեն զնա երկինք եւ երկիր, ծով եւ ամենայն որ զեռայ ի նոսա:

68:35: Օրհնեսցեն զնա երկինք եւ երկիր, ծովք եւ ամենայն որ զեռայ ՚ի նոսա[7095]։
[7095] Ոմանք.Ծով եւ ամենայն որ զեռ՛՛։
35 Թող նրան օրհնեն երկինքն ու երկիրը եւ ծովն իր մէջ վխտացող բոլոր կենդանի էակներով:
34 Թող գովեն զանիկա երկինք ու երկիր, Ծովն ու բոլոր անոր մէջ շարժողները։
zohrab-1805▾ eastern-1994▾ western am▾
68:3468:35 Да восхвалят Его небеса и земля, моря и все движущееся в них;
68:35 αἰνεσάτωσαν αινεω sing praise αὐτὸν αυτος he; him οἱ ο the οὐρανοὶ ουρανος sky; heaven καὶ και and; even ἡ ο the γῆ γη earth; land θάλασσα θαλασσα sea καὶ και and; even πάντα πας all; every τὰ ο the ἕρποντα ερπω in αὐτοῖς αυτος he; him
68:35 נֹ֤ורָ֥א nˈôrˌā ירא fear אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) מִֽ mˈi מִן from מִּקְדָּ֫שֶׁ֥יךָ mmiqdˈāšˌeʸḵā מִקְדָּשׁ sanctuary אֵ֤ל ʔˈēl אֵל god יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel ה֤וּא hˈû הוּא he נֹתֵ֨ן׀ nōṯˌēn נתן give עֹ֖ז ʕˌōz עֹז power וְ wᵊ וְ and תַעֲצֻמֹ֥ות ṯaʕᵃṣumˌôṯ תַּעֲצֻמֹות might לָ lā לְ to † הַ the עָ֗ם ʕˈām עַם people בָּר֥וּךְ bārˌûḵ ברך bless אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
68:35. laudent eum caeli et terra maria et omne quod movetur in eisLet the heavens and the earth praise him; the sea, and every thing that creepeth therein.
34. Let heaven and earth praise him, the seas, and every thing that moveth therein.
Let the heaven and earth praise him, the seas, and every thing that moveth therein:

68:35 Да восхвалят Его небеса и земля, моря и все движущееся в них;
68:35
αἰνεσάτωσαν αινεω sing praise
αὐτὸν αυτος he; him
οἱ ο the
οὐρανοὶ ουρανος sky; heaven
καὶ και and; even
ο the
γῆ γη earth; land
θάλασσα θαλασσα sea
καὶ και and; even
πάντα πας all; every
τὰ ο the
ἕρποντα ερπω in
αὐτοῖς αυτος he; him
68:35
נֹ֤ורָ֥א nˈôrˌā ירא fear
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
מִֽ mˈi מִן from
מִּקְדָּ֫שֶׁ֥יךָ mmiqdˈāšˌeʸḵā מִקְדָּשׁ sanctuary
אֵ֤ל ʔˈēl אֵל god
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
ה֤וּא hˈû הוּא he
נֹתֵ֨ן׀ nōṯˌēn נתן give
עֹ֖ז ʕˌōz עֹז power
וְ wᵊ וְ and
תַעֲצֻמֹ֥ות ṯaʕᵃṣumˌôṯ תַּעֲצֻמֹות might
לָ לְ to
הַ the
עָ֗ם ʕˈām עַם people
בָּר֥וּךְ bārˌûḵ ברך bless
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
68:35. laudent eum caeli et terra maria et omne quod movetur in eis
Let the heavens and the earth praise him; the sea, and every thing that creepeth therein.
34. Let heaven and earth praise him, the seas, and every thing that moveth therein.
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Adam Clarke: Commentary on the Bible - 1831
69:35: God will save Zion - This fixes the Psalm to the time of the captivity. There was no Zion belonging to the Jews in the time of Saul, when those suppose the Psalm to be written who make David the author; for David after he came to the throne, won the stronghold of Zion from the Jebusites. Sa2 5:7; Ch1 11:5.
Will build the cities of Judah - This refers to the return from the captivity, when all the destroyed cities should be rebuilt, and the Jews repossess their forfeited heritages. Some apply this to the redemption of the human race; and suppose that Zion is the type of the Christian Church into which the Gentiles were to be called. What evangelists and apostles apply to our Lord, we safely may. What others see so clearly in this Psalm relative to Gospel matters, I cannot discern.
Albert Barnes: Notes on the Bible - 1834
69:35: For God will save Zion - See the notes at Psa 51:18. That is, he will save his people; he will protect and defend them. This expresses the confident assurance of the psalmist that, whatever might be the existing troubles, God would not forsake his people, but would interpose in their behalf.
And will build the cities of Judah - Though they may now lie waste, or be desolate. See the notes at Psa 51:18. The general idea here is, that God would be favorable to his land; that he would give success and prosperity to his people; that he would manifest his mercy to them. There is no necessity from the language used here to suppose, as DeWette and Rosenmuller do, that there is an allusion to the time of the exile, and to the restoration of the Jews from Babylon, and that consequently either the whole psalm must have been composed at that time - or (as Rosenmuller supposes) that the last verses of the psalm were added by a later hand, and that thus the whole psalm was adapted to the time of the exile. From Psa 69:9 it would seem that, when the psalm was composed, the place of public worship was still standing, and the language here, as in Psa 51:18, is so general that it might have been employed at any time.
That they may dwell there ... - That his people may dwell there according to the ancient promise. The idea is, that he would be the protector of his people, and that all his promises to them would be fulfilled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:35: God: Psa 51:18, Psa 102:13, Psa 102:16, Psa 147:12, Psa 147:13; Isa 14:32, Isa 44:26, Isa 46:13; Rev 14:1
build: Psa 48:11-13; Eze 36:35, Eze 36:36; Jer 33:10, Jer 33:11
John Gill
69:35 For God will save Zion,.... The church of Christ, as it is often called; See Gill on Ps 2:6; this is to be understood not so much of the salvation of the people of God, by Christ, from sin and Satan, and the world, law, hell, and death, as of the preservation and continuance of the Gospel church state, notwithstanding all the opposition and persecution of the Jews and Gentiles; and especially of the deliverance of the Lord's people, in the latter day, from the cruelty, captivity, and bondage of antichrist, by the destruction of him; which will occasion joy and praise, Rev_ 18:4;
and will build the cities of Judah: erect Gospel churches in the Roman empire, and in the several parts of the world; as were in the first times of the Gospel, and will be in the latter day, when the cities of God shall be yet spread abroad through prosperity, Zech 1:17; of which the saints are citizens, and enjoy in them many privileges and immunities: these may be said to be "built", when they are built upon Christ, and on their most holy faith; when the members of them are edified and multiplied; when purity of faith, discipline, and worship, prevails among them; and though this is usually by the ministers of the Gospel, as instruments, yet the Lord is the chief builder; for, unless he builds, in vain do the builders build, Ps 127:1;
that they may dwell there, and have it in possession; the men of Judah, such as confess the name of Christ, as the word "Judah" signifies; who profess to believe in him with their hearts; these have a name and a place, and an inheritance in the churches, and an abiding one; they shall never go out, but dwell in the house of God for ever; Gospel churches being erected and built up for their sakes, and for such ends and purposes.
John Wesley
69:35 Sion - His church and people. They - His servants, as is explained in the following verse. There - In the literal Canaan for a long time, in the heavenly Canaan for ever.
68:3668:36: Աստուած փրկէ զՍիոն, եւ շինեսցին քաղաքք Հրէաստանի. շինեսցեն բնակեսցեն եւ ժառանգեսցեն ՚ի նմա։
36 Աստուած կը փրկի Սիոնը, եւ Հրէաստանի քաղաքները կը ծաղկեն: Մարդիկ կը կառուցեն, կը բնակեցնեն ու կը ժառանգեն այն:
35 Վասն զի Աստուած Սիօնը պիտի փրկէ Ու Յուդայի քաղաքները պիտի շինէ Եւ հոն պիտի բնակին ու ժառանգեն զանիկա։
Աստուած փրկէ զՍիոն, եւ շինեսցին քաղաքք Հրէաստանի. [410]շինեսցեն, բնակեսցեն եւ ժառանգեսցեն ի նմա:

68:36: Աստուած փրկէ զՍիոն, եւ շինեսցին քաղաքք Հրէաստանի. շինեսցեն բնակեսցեն եւ ժառանգեսցեն ՚ի նմա։
36 Աստուած կը փրկի Սիոնը, եւ Հրէաստանի քաղաքները կը ծաղկեն: Մարդիկ կը կառուցեն, կը բնակեցնեն ու կը ժառանգեն այն:
35 Վասն զի Աստուած Սիօնը պիտի փրկէ Ու Յուդայի քաղաքները պիտի շինէ Եւ հոն պիտի բնակին ու ժառանգեն զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
68:3568:36 ибо спасет Бог Сион, создаст города Иудины, и поселятся там и наследуют его,
68:36 ὅτι οτι since; that ὁ ο the θεὸς θεος God σώσει σωζω save τὴν ο the Σιων σιων Siōn; Sion καὶ και and; even οἰκοδομηθήσονται οικοδομεω build αἱ ο the πόλεις πολις city τῆς ο the Ιουδαίας ιουδαια Ioudaia; Iuthea καὶ και and; even κατοικήσουσιν κατοικεω settle ἐκεῖ εκει there καὶ και and; even κληρονομήσουσιν κληρονομεω inherit; heir αὐτήν αυτος he; him
68:36. quia Deus salvabit Sion et aedificabit civitates Iuda et habitabunt ibi et possidebunt eamFor God will save Sion, and the cities of Juda shall be built up. And they shall dwell there, and acquire it by inheritance.
35. For God will save Zion, and build the cities of Judah; and they shall abide there, and have it in possession.
For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession:

68:36 ибо спасет Бог Сион, создаст города Иудины, и поселятся там и наследуют его,
68:36
ὅτι οτι since; that
ο the
θεὸς θεος God
σώσει σωζω save
τὴν ο the
Σιων σιων Siōn; Sion
καὶ και and; even
οἰκοδομηθήσονται οικοδομεω build
αἱ ο the
πόλεις πολις city
τῆς ο the
Ιουδαίας ιουδαια Ioudaia; Iuthea
καὶ και and; even
κατοικήσουσιν κατοικεω settle
ἐκεῖ εκει there
καὶ και and; even
κληρονομήσουσιν κληρονομεω inherit; heir
αὐτήν αυτος he; him
68:36. quia Deus salvabit Sion et aedificabit civitates Iuda et habitabunt ibi et possidebunt eam
For God will save Sion, and the cities of Juda shall be built up. And they shall dwell there, and acquire it by inheritance.
35. For God will save Zion, and build the cities of Judah; and they shall abide there, and have it in possession.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36-37: стихи, изображающие Сион и иудейские города разрушенными, а евреев обитающими вне Палестины, чего не было во время Давида, присоединены к псалму, очевидно, во время плена, когда евреи словами этого псалма молились Богу.

По 5, 10: и 22: ст. псалом называется мессиански-прообразовательным.
Albert Barnes: Notes on the Bible - 1834
69:36: The seed also of his servants - The children or the descendants of his people.
Shall inherit it - Shall continue to dwell in it.
And they that love his name - They that love him; they that are his true friends.
Shall dwell therein - They shall be safe there; they shall find there a home. This indicates the confident belief of the author of the psalm that the favor of God would be shown to the land. Whatever might be the present troubles, his faith was unwavering - his confidence unshaken - in regard to the faithfulness of God. Palestine - the promised land - would still be the inheritance of those who loved God, and the interests of those who dwelt there would be secure. As applied to the church of God now, the idea is, that it is safe; that it will always be under the divine protection; and that it will be the loved and the secure abode of all that "love the name" of their God and Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
69:36: The seed: Psa 90:16, Psa 90:17, Psa 102:28; Isa 44:3, Isa 44:4, Isa 61:9; Act 2:39
they: Psa 91:14; Joh 14:23; Rom 8:28; Jam 1:12, Jam 2:5; Rev 21:27
Geneva 1599
69:36 The (a) seed also of his servants shall inherit it: and they that love his name shall dwell therein.
(a) Under the temporal promise of the land of Canaan, he comprehends the promise of everlasting life to the faithful and their posterity.
John Gill
69:36 The seed also of his servants shall inherit it,.... Not their natural, but spiritual seed, or a succession of converts in the churches; see Ps 45:16; who are born not of blood, nor of the will of the flesh, nor of the will of man, but of God; not of corruptible, but incorruptible seed, by the word of God, which lives and abides for ever, Jn 1:13; these are the proper and rightful inheritors of the Gospel church state, and all its privileges, in all successive generations, quite down to the New Jerusalem church state, wherein will dwell only righteous persons, and whose names are in the Lamb's book of life. Aben Ezra's note upon it is,
"they shall inherit it, they and their children, in the days of David, or in the days of the Messiah;''
and they that love his name shall dwell therein; that love the person, Gospel, truths and ordinances of Christ; see Song 1:3; these shall have an abiding place in Zion, the church of God; in the cities of Judah, particular congregational churches; and in the city of the New Jerusalem, where will be the tabernacle of God among men, and he shall dwell among them, and they with him.
68:3768:37: Զաւակ ծառայից քոց հաստատեսցի անդ, եւ ոյք սիրեն զանուն քո բնակեսցեն ՚ի նմա[7096]։ Տունք. լը̃։[7096] Ոմանք.Բնակեսցեն ՚ի նոսա։
37 Քո ծառաների սերունդները կը հաստատուեն այնտեղ, եւ քո անունը սիրողները կը բնակուեն նրա մէջ:
36 Իր ծառաներուն սերունդը պիտի ժառանգէ զանիկա Ու իր անունը սիրողները անոր մէջ պիտի բնակին։
Զաւակ ծառայից քոց հաստատեսցի անդ, եւ ոյք սիրեն զանուն քո բնակեսցեն ի նմա:

68:37: Զաւակ ծառայից քոց հաստատեսցի անդ, եւ ոյք սիրեն զանուն քո բնակեսցեն ՚ի նմա[7096]։ Տունք. լը̃։
[7096] Ոմանք.Բնակեսցեն ՚ի նոսա։
37 Քո ծառաների սերունդները կը հաստատուեն այնտեղ, եւ քո անունը սիրողները կը բնակուեն նրա մէջ:
36 Իր ծառաներուն սերունդը պիտի ժառանգէ զանիկա Ու իր անունը սիրողները անոր մէջ պիտի բնակին։
zohrab-1805▾ eastern-1994▾ western am▾
68:3668:37 и потомство рабов Его утвердится в нем, и любящие имя Его будут поселяться на нем.
68:37 καὶ και and; even τὸ ο the σπέρμα σπερμα seed τῶν ο the δούλων δουλος subject αὐτοῦ αυτος he; him καθέξουσιν κατεχω retain; detain αὐτήν αυτος he; him καὶ και and; even οἱ ο the ἀγαπῶντες αγαπαω love τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him κατασκηνώσουσιν κατασκηνοω nest; camp ἐν εν in αὐτῇ αυτος he; him
68:37. et semen servorum eius possidebit eam et qui diligunt nomen eius habitabunt in eaAnd the seed of his servants shall possess it; and they that love his name shall dwell therein.
36. The seed also of his servants shall inherit it; and they that love his name shall dwell therein.
The seed also of his servants shall inherit it: and they that love his name shall dwell therein:

68:37 и потомство рабов Его утвердится в нем, и любящие имя Его будут поселяться на нем.
68:37
καὶ και and; even
τὸ ο the
σπέρμα σπερμα seed
τῶν ο the
δούλων δουλος subject
αὐτοῦ αυτος he; him
καθέξουσιν κατεχω retain; detain
αὐτήν αυτος he; him
καὶ και and; even
οἱ ο the
ἀγαπῶντες αγαπαω love
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
κατασκηνώσουσιν κατασκηνοω nest; camp
ἐν εν in
αὐτῇ αυτος he; him
68:37. et semen servorum eius possidebit eam et qui diligunt nomen eius habitabunt in ea
And the seed of his servants shall possess it; and they that love his name shall dwell therein.
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