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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Псалом принадлежит Асафу, современнику Давида. В обстоятельствах жизни этого царя, особенно в истории Авессалома, его быстрого возвышения и падения писатель мог находить материал как для основной мысли содержания псалма, так и для некоторых частных его положений (3, 4, 6, 19).

Господь благ к чистым сердцем. Я сомневался было в этой истине при виде благоденствия нечестивых, вследствие которого они делаются высокомерными, дерзкими (1-9). Вслед за ними идет и народ, который доходит до отрицания Промысла Бога на земле (10-13). Я тоже испытывал колебание - для чего я забочусь о своей чистоте? Но меня от проповеди этих колебаний удержало сознание ответственности пред людьми (14-15). Когда же я стал вдумываться и вошел во святилище, то узнал, как быстро падение таких нечестивцев (16-20). Мои колебания были выражением моего невежества, теперь же я знаю, что только в Боге и приближении к Нему истинная жизнь и награда, а удаляющиеся от Него - погибнут (21-28).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm, and the ten that next follow it, carry the name of Asaph in the titles of them. If he was the penman of them (as many think), we rightly call them psalms of Asaph. If he was only the chief musician, to whom they were delivered, our marginal reading is right, which calls them psalms for Asaph. It is probable that he penned them; for we read of the words of David and of Asaph the seer, which were used in praising God in Hezekiah's time, 2 Chron. xxix. 30. Though the Spirit of prophecy by sacred songs descended chiefly on David, who is therefore styled "the sweet psalmist of Israel," yet God put some of that Spirit upon those about him. This is a psalm of great use; it gives us an account of the conflict which the psalmist had with a strong temptation to envy the prosperity of wicked people. He begins his account with a sacred principle, which he held fast, and by the help of which he kept his ground and carried his point, ver. 1. He then tells us, I. How he got into the temptation, ver. 2-14. II. How he got out of the temptation and gained a victory over it, ver. 15-20. III. How he got by the temptation and was the better for it, ver. 21-23. If, in singing this psalm, we fortify ourselves against the life temptation, we do not use it in vain. The experiences of others should be our instructions.
Adam Clarke: Commentary on the Bible - 1831
The psalmist speaks of God's goodness to his people, Psa 73:1; shows how much he was stumbled at the prosperity of the wicked, and describes their state, Psa 73:2-12; details the process of the temptation, and the pain he suffered in consequence, Psa 73:13-16; shows how he was delivered, and the dismal reverse of the state of the once prosperous ungodly man, by which his own false views were corrected, Psa 73:17-22; his great confidence in God, and the good consequences of it, Psa 73:23-28.
This is the commencement of the Third Book of the Psalter; and the Psalm before us has for title, A Psalm of Asaph; or, as the margin has it, A Psalm for Asaph. The title in the Hebrew is מזמור לאסף mizmor leasaph; "A Psalm of Asaph:" and it is likely that this Asaph was the composer of it; that he lived under the Babylonish captivity; and that he published this Psalm to console the Israelites under bondage, who were greatly tried to find themselves in such outward distress and misery, while a people much more wicked and corrupt than they, were in great prosperity, and held them in bondage.
Albert Barnes: Notes on the Bible - 1834
73:0: This psalm (with the ten succeeding psalms, together with Ps. 50 - twelve in all) is ascribed to Asaph, unless the reading in the margin, "for Asaph" be correct. The most natural sense of the expression in the title, however, is that they are psalms of Asaph; that is, that they were composed by him. See Introduction to Ps. 50. It has been maintained that a part of these psalms, particularly Ps. 74; Psa 79:1-13; 80; could not be his, for it is alleged that they refer to events long subsequent to his age. There seems to be no objection, however, to the supposition that this psalm was composed by him, as it has no particular reference to any particular age or country, but is made up of general reflections, which might have arisen in any age, or in any land.
Respecting the particular occasion on which the psalm was composed we have no information. It was in view of the prosperity of the wicked, and suggests the reflections which troubled the writer in regard to the divine administration in view of that prosperity. The thoughts which are recorded are such as might occur to any mind, and do often occur, arising from the fact that wicked people are so successful and so happy in the world, living in prosperity, and dying apparently without pain or alarm, while So many of the good are poor and sorrowful in their lives, and their whole course on earth is one of so much grief and sorrow. Such thoughts as are expressed in this psalm will often cross the mind, and the question will arise why God permits this; whether there is any advantage in being good; and whether that God who sees this, and permits this, can be just and benevolent - the friend of the righteous, and the enemy of the wicked - or whether there is any God. The psalm describes these feelings, and shows how the difficulties were solved in the case of its author, suggesting as the solution, that this is not the world of retribution; that there is a future state where exact justice will be done, and where all the inequalities of the present system will be adjusted. In that future world - "in eternity" - there will be ample time and room to make such an adjustment; to do exact justice to all. The "idea" in the psalm is, that these things cannot be explained except on the supposition that there is a future state; and the psalm, therefore, is an argument for a future state of existence. The affairs of earth cannot be explained, and the character of God cannot be vindicated, except on that supposition.
The psalm in its general structure and design bears a strong resemblance to Ps. 37, though there is no evidence that the author of this psalm had that before him, or in his eye. The expressions are not the same, nor does one appear to have been copied from the other. They contain independent reflections on the same general subject, suggesting the same perplexities, and finding a solution of the difficulties in the same way - in looking to the future, to a just retribution in the end. In this case - Ps. 73 - the psalmist says that he learned the solution of the problem by the instructions of the sanctuary Psa 73:17; in the former case - Ps. 37 - the solution was found by an observation of the comparative effects of a wicked and a religious life, Psa 37:10-11, Psa 37:20, Psa 37:23-25, Psa 37:35-37. The idea in both is, that the ultimate effect of goodness or piety must be happiness; the ultimate effect of sin must be misery. The author of one of these psalms finds this solution in the present life; the author of the other, in the life to come. In either case, the character of God is vindicated, and the troubled feelings of the soul calmed down.
The general "idea" in the psalm is stated in the first verse, that "God is good to Israel, to such as are of a clean heart;" that is, that he is the true friend of the righteous, or that his administration is in favor of virtue, or in favor of those who are righteous. The psalm states the process by which the writer came to this conclusion; the mental conflicts through which he passed before this result was reached; his own agitation of mind, and the difficulties he saw in the subject, in view of the facts which exist in this world. His mind had been greatly perplexed when he had meditated on the subject, and the mental conflict had gone so far with him as almost to lead him to abandon the idea that there was a God, or that there was anything in religion, and to conclude that it was all a delusion.
The psalm, therefore, consists of the following parts:
I. The statement of the general proposition that the divine administration is favorable to virtue, or that there is a God who presides in the affairs of people, Psa 73:1.
II. The facts which the psalmist had observed, out of which his doubts had sprung, or which had given him so much perplexity and trouble, Psa 73:2-14. Those facts were, that the wicked seemed to be prosperous and happy; that they lived without trouble, and died without any tokens of the divine disapproval; that their eyes stood out with fatness, and that they had more than heart could desire; that they set their mouths against the heavens, and were proud blasphemers, while God took no notice of them, or manifested no disapprobation; that they contemned God, and yet were prospered in the world, while, on the other hand, he himself - the psalmist - was chastened, and afflicted, and plagued - suggesting the idea that there could be no advantage in piety, and that all his anxiety to have pure hands and a pure heart was in vain.
III. The statement of his purpose to conceal his feelings on the subject, lest he should do injury to those who had not these troublesome thoughts, but who endeavored in humility to serve God, Psa 73:15. He had thoughts which he did not consider it proper to make known to others - thoughts which would only pain them, or unsettle their faith in God, without doing any good.
IV. The means by which his mind had been made calm on the subject, and his difficulties solved, Psa 73:17-20. He had gone to the sanctuary; he had looked at the end of these things; he had seen what was to be the result; he had been instructed to look forward to a time when all these inequalities would be adjusted, and when, in the punishment of the wicked, it would be seen that there is a God, and that he is just.
V. He now condemns his own former folly, and sees that his conduct had been wholly irrational; that his views had been short-sighted; that he had been stupid, like a beast, in the low conceptions which he had taken of God, Psa 73:21-22.
VI. In view of all, the psalmist now commits himself to God. He sees that there is reason to trust in him. He resolves to murmur or complain no more. He finds his portion in God. He believes that God will guide him by his counsel, and ultimately receive him to glory. He says that there is none in heaven or on earth that he desires beside him. He is cheered with the thought that when his strength and heart should fail, God would be the strength of his heart, and his portion foRev_er. He would, therefore, henceforth, confide in the Lord God, Psa 73:23-28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 73:1, The prophet, pRev_ailing in a temptation, Psa 73:2, shews the occasion thereof, the prosperity of the wicked; Psa 73:13, the wound given thereby, diffidence; Psa 73:15, the victory over it, knowledge of God's purpose, in destroying the wicked, and sustaining the righteous.
Psa 50:1, Psa 74:1, Psa 83:1 *titles Ch1 6:39, Ch1 15:17, Ch1 16:7, Ch1 16:37, Ch1 25:1-6; Ch2 29:30
Carl Friedrich Keil and Franz Delitzsch

Temptation to Apostasy Overcome
After the one Asaph Psalm of the Second Book, Ps 50, follow eleven more of them from Psalms 73-83. They are all Elohimic, whereas the Korah Psalms divide into an Elohimic and a Jehovic group. Ps 84:1-12 forms the transition from the one to the other. The Elohim-Psalms extend from Psalms 42-84, and are fenced in on both sides by Jahve-Psalms.
In contents Psalms 73 is the counterpart of pendant of Ps 50. As in that Psalm the semblance of a sanctity based upon works is traced back to its nothingness, so here the seeming good fortune of the ungodly, by which the poet felt himself tempted to fall away, not into heathenism (Hitzig), but into that free-thinking which in the heathen world does not less cast off the deisidaimoni'a than it does the belief in Jahve within the pale of Israel. Nowhere does there come to light in the national history any back ground that should contradict the לאסף, and the doubts respecting the moral order of the world are set at rest in exactly the same way as in Ps 37; Ps 49, and in the Book of Job. Theodicy, or the vindication of God's ways, does not as yet rise from the indication of the retribution in this present time which the ungodly do not escape, to a future solution of all the contradictions of this present world; and the transcendent glory which infinitely outweighs the suffering of this present time, still remains outside the range of vision. The stedfast faith which, gladly renouncing everything, holds fast to God, and the pure love to which this possession is more than heaven and earth, is all the more worthy of admiration in connection with such defective knowledge.
The strophe schema of the Psalm is predominantly octastichic: 4. 8. 8. 8; 8. 8. 5. Its two halves are Ps 73:1, Ps 73:15.
John Gill
INTRODUCTION TO PSALM 73
A Psalm of Asaph. It seems by the title that Asaph was the penman of this psalm, as it is certain that he was a composer of psalms and hymns; see 2Chron 29:30, though it may be rendered, "a psalm for Asaph", or "unto Asaph" (a); and might have David for its author, as some think, who, having penned it, sent it to Asaph, to be made use of by him in public service; see 1Chron 16:7, and so the Targum paraphrases it,
"a song by the hands of Asaph;''
the occasion of it was a temptation the psalmist fell into, through the prosperity of the wicked, and the afflictions of the righteous, to think there was nothing in religion, that it was a vain and useless thing; under which he continued until he went into the house of God, and was taught better; when he acknowledged his stupidity and folly, and penned this psalm, to prevent others falling into the same snare, and to set forth the goodness of God to his people, with which it begins.
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72:072:0 Псалом Асафа.
72:1 ψαλμὸς ψαλμος psalm τῷ ο the Ασαφ ασαφ Asaph; Asaf ὡς ως.1 as; how ἀγαθὸς αγαθος good τῷ ο the Ισραηλ ισραηλ.1 Israel ὁ ο the θεός θεος God τοῖς ο the εὐθέσι ευθυς straight; directly τῇ ο the καρδίᾳ καρδια heart
72:1 לִ li לְ to שְׁלֹמֹ֨ה׀ šᵊlōmˌō שְׁלֹמֹה Solomon אֱֽלֹהִ֗ים ʔˈᵉlōhˈîm אֱלֹהִים god(s) מִ֭שְׁפָּטֶיךָ ˈmišpāṭeʸḵā מִשְׁפָּט justice לְ lᵊ לְ to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king תֵּ֑ן tˈēn נתן give וְ wᵊ וְ and צִדְקָתְךָ֥ ṣiḏqāṯᵊḵˌā צְדָקָה justice לְ lᵊ לְ to בֶן־ ven- בֵּן son מֶֽלֶךְ׃ mˈeleḵ מֶלֶךְ king
72:1. canticum Asaph attamen bonus est Israhel Deus his qui mundo sunt cordeA psalm for Asaph. How good is God to Israel, to them that are of a right heart!
72:1. A Psalm according to Solomon.
72:1. [A Psalm] for Solomon. Give the king thy judgments, O God, and thy righteousness unto the king’s son.
KJV Chapter [73] A Psalm of Asaph:

72:0 Псалом Асафа.
72:1
ψαλμὸς ψαλμος psalm
τῷ ο the
Ασαφ ασαφ Asaph; Asaf
ὡς ως.1 as; how
ἀγαθὸς αγαθος good
τῷ ο the
Ισραηλ ισραηλ.1 Israel
ο the
θεός θεος God
τοῖς ο the
εὐθέσι ευθυς straight; directly
τῇ ο the
καρδίᾳ καρδια heart
72:1
לִ li לְ to
שְׁלֹמֹ֨ה׀ šᵊlōmˌō שְׁלֹמֹה Solomon
אֱֽלֹהִ֗ים ʔˈᵉlōhˈîm אֱלֹהִים god(s)
מִ֭שְׁפָּטֶיךָ ˈmišpāṭeʸḵā מִשְׁפָּט justice
לְ lᵊ לְ to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
תֵּ֑ן tˈēn נתן give
וְ wᵊ וְ and
צִדְקָתְךָ֥ ṣiḏqāṯᵊḵˌā צְדָקָה justice
לְ lᵊ לְ to
בֶן־ ven- בֵּן son
מֶֽלֶךְ׃ mˈeleḵ מֶלֶךְ king
72:1. canticum Asaph attamen bonus est Israhel Deus his qui mundo sunt corde
A psalm for Asaph. How good is God to Israel, to them that are of a right heart!
72:1. A Psalm according to Solomon.
72:1. [A Psalm] for Solomon. Give the king thy judgments, O God, and thy righteousness unto the king’s son.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Представляет введение ко всему содержанию псалма, заключая в себе и тот вывод, к которому автор пришел через свои сомнения и колебания.
Adam Clarke: Commentary on the Bible - 1831
73:1: Truly God is good to Israel - Captives as they were, they still had many blessings from God; and they had promises of deliverance, which must be fulfilled in due time.
Such as are of a clean heart - Those who have a clean heart must have inward happiness: and, because they resemble God, they can never be forsaken by him.
Albert Barnes: Notes on the Bible - 1834
73:1: Truly God is good to Israel - That is, to his people; to the righteous; to those who serve him. That is, God is the "real" friend of the righteous. He has not forgotten them. He does not abandon them. He is not indifferent to them. He is not the friend of wicked people; and the administration of his government is not in favor of wickedness. After all that seems to indicate this, after all that troubles the mind in regard to his dealings, it is a truth that God is the friend of righteousness, and not of wickedness, and that there is advantage in his service. To see the force of what is said here by the psalmist we must realize that the train of thought in the psalm had passed through his mind, and that his perplexities had been relieved in the manner specified in the psalm. The margin here is "yet;" "yet God is good to Israel." This word "yet" would, in this place, be a happy translation. The psalmist then would be represented as having been engaged in meditating on the subject and in looking at all its perplexities, and then he says, "Yet God is good; notwithstanding all the difficulties in the case, it is nevertheless true that he is the friend of his people - the friend of righteousness."
Even to such as are of a clean heart - Margin, as in Hebrew, "clean of heart." See Psa 73:13. The reference is to those who are truly righteous, for all true righteousness has its seat in the heart. See Psa 51:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:1: Truly: or, Yet, Psa 2:6, Psa 42:11
God: Psa 73:18-28, Psa 84:11; Isa 63:7-9; Luk 12:32
to such: Joh 1:47; Rom 2:28, Rom 2:29, Rom 4:16, Rom 9:6, Rom 9:7
of a clean heart: Heb. clean of heart, Psa 51:10; Jer 4:14; Mat 5:8; Tit 3:5; Jam 4:8
Carl Friedrich Keil and Franz Delitzsch
73:1
אך, belonging to the favourite words of the faith that bids defiance to assault, signifies originally "thus = not otherwise," and therefore combines an affirmative and restrictive, or, according to circumstances, even an adversative signification (vid., on Ps 39:6). It may therefore be rendered: yea good, assuredly good, or: only good, nothing but good; both renderings are an assertion of a sure, infallible relation of things. God appears to be angry with the godly, but in reality He is kindly disposed towards them, though He send affliction after affliction upon them (Lam 3:25). The words ישראל אלהים are not to be taken together, after Gal 6:16 (τὸν Ἰσραήλ τοῦ Θεοῦ); not, "only good is it with the Israel of Elohim," but "only good to Israel is Elohim," is the right apprehension of the truth or reality that is opposed to what seems to be the case. The Israel which in every relationship has a good and loving God is limited in Ps 73:1 to the pure in heart (Ps 24:4; Mt 5:8). Israel in truth are not all those who are descended from Jacob, but those who have put away all impurity of disposition and all uncleanness of sin out of their heart, i.e., out of their innermost life, and by a constant striving after sanctification (Ps 73:13) maintain themselves in such purity. In relation to this, which is the real church of God, God is pure love, nothing but love. This it is that has been confirmed to the poet as he passed through the conflict of temptation, but it was through conflict, for he almost fell by reason of the semblance of the opposite. The Chethξb נטוּי רגלי (cf. Num 24:4) or נטוּי (cf. 2Kings 15:32) is erroneous. The narration of that which is past cannot begin with a participial clause like this, and כּמעט, in such a sense (non multum abfuit quin, like כּאין, nihil abfuit quin), always has the perfect after it, e.g., Ps 94:17; Ps 119:87. It is therefore to be read נטיוּ (according to the fuller form for נטוּ, which is used not merely with great distinctives, as in Ps 36:8; Ps 122:6; Num 24:6, but also with conjunctives out of pause, e.g., Ps 57:2, cf. Ps 36:9, Deut 32:37; Job 12:6): my feet had almost inclined towards, had almost slipped backwards and towards the side. On the other hand the Chethb שׁפּכה is unassailable; the feminine singular is frequently found as predicate both of a plural subject that has preceded (Ps 18:35, cf. Deut 21:7; Job 16:16) and also more especially of one that is placed after it, e.g., Ps 37:31; Job 14:19. The footsteps are said to be poured out when one "flies out or slips" and falls to the ground.
Geneva 1599
73:1 "A Psalm of Asaph." Truly (a) God [is] good to Israel, [even] to such as are of a clean heart.
(a) As it were between hope and despair he bursts forth into this affection, being assured that God would continue his favour toward such as were godly indeed, and not hypocrites.
John Gill
73:1 Truly God is good to Israel,.... To Israel, literally understood; in choosing them to be his people above all people on earth; in bringing them into a good land; in favouring them with many external privileges, civil and religious; in giving them his word, statutes, and ordinances, as he did not to other nations: or, spiritually understood, the Israel whom God has chosen, redeemed, and called by his special grace; verily of a truth, God is good to these; there is abundant proof and evidence of it; See Gill on Ps 34:8,
or "only" God is good to such; though he is good to all in a providential way, yet only to his chosen and redeemed ones in a way of special favour; the goodness others share is but a shadow of goodness, in comparison of what they do and shall partake of; they are blessed with blessings indeed, and are only blessed; so this particle is rendered in Ps 62:2, or "but", or "notwithstanding" (b), God is good, &c. that is, though he suffers the wicked to prosper, and his own people much afflicted, yet he is good to them; he supports them under their afflictions, and makes all to work for their good; gives them grace here, and glory hereafter;
even to such as are of a clean heart; this character excludes the carnal Israelites, who were pure in their own eyes, but not cleansed from their filthiness, and describes the true Israel of God, and explains who are meant by them, such as are pure in heart, inwardly Jews, Israelites indeed, in whom there is no guile; this is not natural to men, their hearts are by nature unclean, nor is it in their power to make them clean: this is God's work, he only can create a clean heart, and renew a right spirit; which is done by the sanctifying influences of his grace, and by the sprinkling of the blood of Jesus, and thus purifying their heart's by faith; yet so as not to be free from all impurity of spirit, but as to have a conscience purged from the guilt of sin, and to have the heart sincere and upright towards God.
(a) Sept. "Asaph ipsi", Pagninus, Montanus; "Asapho", Gejerus; so Ainsworth. (b) "attamen", Tigurine version, Piscator, Gussetius, Michaelis.
John Wesley
73:1 A clean heart - To all true Israelites, who love God, and serve him in spirit and truth.
Robert Jamieson, A. R. Fausset and David Brown
73:1 Of Asaph--(see Introduction). God is good to His people. For although the prosperity of the wicked, and the afflictions of the righteous, tempted the Psalmist to misgivings of God's government, yet the sudden and fearful ruin of the ungodly, seen in the light of God's revelation, reassures his heart; and, chiding himself for his folly, he is led to confide renewedly in God, and celebrate His goodness and love. (Psa. 73:1-28)
The abrupt announcement of the theme indicates that it is the conclusion of a perplexing mental conflict, which is then detailed (compare Jer 12:1-4).
Truly--or, "Surely it is so."
clean heart-- (Ps 18:26) describes the true Israel.
72:172:1: Իբրեւ զի բարի՛ է Աստուած Իսրայէլի, եւ ոյք ուղիղ են սրտիւք[7126]։ [7126] Ոմանք յաւելուն.՚Ի կատարած սաղմոս յԱ՛՛... բարի է Իսրայէլի Աստուած։
1 Որքա՜ն բարի է Աստուած Իսրայէլի համար եւ սրտով շիտակների համար:
73 Յիրաւի Աստուած բարի է Իսրայէլի, Այսինքն սրտով մաքուր եղողներուն։
Իբրեւ զի՛ բարի է Աստուած` Իսրայելի, եւ ոյք ուղիղ են սրտիւք:

72:1: Իբրեւ զի բարի՛ է Աստուած Իսրայէլի, եւ ոյք ուղիղ են սրտիւք[7126]։
[7126] Ոմանք յաւելուն.՚Ի կատարած սաղմոս յԱ՛՛... բարի է Իսրայէլի Աստուած։
1 Որքա՜ն բարի է Աստուած Իսրայէլի համար եւ սրտով շիտակների համար:
73 Յիրաւի Աստուած բարի է Իսրայէլի, Այսինքն սրտով մաքուր եղողներուն։
zohrab-1805▾ eastern-1994▾ western am▾
72:172:1 Как благ Бог к Израилю, к чистым сердцем!
72:2 ἐμοῦ εμου my δὲ δε though; while παρὰ παρα from; by μικρὸν μικρος little; small ἐσαλεύθησαν σαλευω sway; rock οἱ ο the πόδες πους foot; pace παρ᾿ παρα from; by ὀλίγον ολιγος few; sparse ἐξεχύθη εκχεω pour out; drained τὰ ο the διαβήματά διαβημα of me; mine
72:2 יָדִ֣ין yāḏˈîn דין judge עַמְּךָ֣ ʕammᵊḵˈā עַם people בְ vᵊ בְּ in צֶ֑דֶק ṣˈeḏeq צֶדֶק justice וַ wa וְ and עֲנִיֶּ֥יךָ ʕᵃniyyˌeʸḵā עָנִי humble בְ vᵊ בְּ in מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
72:2. mei autem paene vacillaverunt pedes paene effusi sunt gressus meiBut my feet were almost moved; my steps had well nigh slipped.
72:2. Give your judgment, O God, to the king, and your justice to the king’s son, to judge your people with justice and your poor with judgment.
72:2. He shall judge thy people with righteousness, and thy poor with judgment.
Truly God [is] good to Israel, [even] to such as are of a clean heart:

72:1 Как благ Бог к Израилю, к чистым сердцем!
72:2
ἐμοῦ εμου my
δὲ δε though; while
παρὰ παρα from; by
μικρὸν μικρος little; small
ἐσαλεύθησαν σαλευω sway; rock
οἱ ο the
πόδες πους foot; pace
παρ᾿ παρα from; by
ὀλίγον ολιγος few; sparse
ἐξεχύθη εκχεω pour out; drained
τὰ ο the
διαβήματά διαβημα of me; mine
72:2
יָדִ֣ין yāḏˈîn דין judge
עַמְּךָ֣ ʕammᵊḵˈā עַם people
בְ vᵊ בְּ in
צֶ֑דֶק ṣˈeḏeq צֶדֶק justice
וַ wa וְ and
עֲנִיֶּ֥יךָ ʕᵃniyyˌeʸḵā עָנִי humble
בְ vᵊ בְּ in
מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
72:2. mei autem paene vacillaverunt pedes paene effusi sunt gressus mei
But my feet were almost moved; my steps had well nigh slipped.
72:2. Give your judgment, O God, to the king, and your justice to the king’s son, to judge your people with justice and your poor with judgment.
72:2. He shall judge thy people with righteousness, and thy poor with judgment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
God's Goodness to His People; Unsanctified Prosperity.

1 Truly God is good to Israel, even to such as are of a clean heart. 2 But as for me, my feet were almost gone; my steps had well nigh slipped. 3 For I was envious at the foolish, when I saw the prosperity of the wicked. 4 For there are no bands in their death: but their strength is firm. 5 They are not in trouble as other men; neither are they plagued like other men. 6 Therefore pride compasseth them about as a chain; violence covereth them as a garment. 7 Their eyes stand out with fatness: they have more than heart could wish. 8 They are corrupt, and speak wickedly concerning oppression: they speak loftily. 9 They set their mouth against the heavens, and their tongue walketh through the earth. 10 Therefore his people return hither: and waters of a full cup are wrung out to them. 11 And they say, How doth God know? and is there knowledge in the most High? 12 Behold, these are the ungodly, who prosper in the world; they increase in riches. 13 Verily I have cleansed my heart in vain, and washed my hands in innocency. 14 For all the day long have I been plagued, and chastened every morning.
This psalm begins somewhat abruptly: Yet God is good to Israel (so the margin reads it); he had been thinking of the prosperity of the wicked; while he was thus musing the fire burned, and at last he spoke by way of check to himself for what he had been thinking of. "However it be, yet God is good." Though wicked people receive many of the gifts of his providential bounty, yet we must own that he is, in a peculiar manner, good to Israel; they have favours from him which others have not.
The psalmist designs an account of a temptation he was strongly assaulted with--to envy the prosperity of the wicked, a common temptation, which has tried the graces of many of the saints. Now in this account,
I. He lays down, in the first place, that great principle which he is resolved to abide by and not to quit while he was parleying with this temptation, v. 1. Job, when he was entering into such a temptation, fixed for his principle the omniscience of God: Times are not hidden from the Almighty, Job xxiv. 1. Jeremiah's principle is the justice of God: Righteous art thou, O God! when I plead with thee, Jer. xii. 1. Habakkuk's principle is the holiness of God: Thou art of purer eyes than to behold iniquity, Hab. i. 13. The psalmist's, here, is the goodness of God. These are truths which cannot be shaken and which we must resolve to live and die by. Though we may not be able to reconcile all the disposals of Providence with them, we must believe they are reconcilable. Note, Good thoughts of God will fortify us against many of Satan's temptations. Truly God is good; he had had many thoughts in his mind concerning the providences of God, but this word, at last, settled him: "For all this, God is good, good to Israel, even to those that are of a clean heart." Note, 1. Those are the Israel of God that are of a clean heart, purified by the blood of Christ, cleansed from the pollutions of sin, and entirely devoted to the glory of God. An upright heart is a clean heart; cleanness is truth in the inward part. 2. God, who is good to all, is in a special manner good to his church and people, as he was to Israel of old. God was good to Israel in redeeming them out of Egypt, taking them into covenant with himself, giving them his laws and ordinances, and in the various providences that related to them; he is, in like manner, good to all those that are of a clean heart, and, whatever happens, we must not think otherwise.
II. He comes now to relate the shock that was given to his faith in God's distinguishing goodness to Israel by a strong temptation to envy the prosperity of the wicked, and therefore to think that the Israel of God are no happier than other people and that God is no kinder to them than to others.
1. He speaks of it as a very narrow escape that he had not been quite foiled and overthrown by this temptation (v. 2): "But as for me, though I was so well satisfied in the goodness of God to Israel, yet my feet were almost gone (the tempter had almost tripped up my heels), my steps had well-nigh slipped (I had like to have quitted my religion, and given up all my expectations of benefit by it); for I was envious at the foolish." Note, 1. The faith even of strong believers may sometimes be sorely shaken and ready to fail them. There are storms that will try the firmest anchors. 2. Those that shall never be quite undone are sometimes very near it, and, in their own apprehension, as good as gone. Many a precious soul, that shall live for ever, had once a very narrow turn for its life; almost and well-nigh ruined, but a step between it and fatal apostasy, and yet snatched as a brand out of the burning, which will for ever magnify the riches of divine grace in the nations of those that are saved. Now,
2. Let us take notice of the process of the psalmist's temptation, what he was tempted with and tempted to.
(1.) He observed that foolish wicked people have sometimes a very great share of outward prosperity. He saw, with grief, the prosperity of the wicked, v. 3. Wicked people are really foolish people, and act against reason and their true interest, and yet every stander-by sees their prosperity. [1.] They seem to have the least share of the troubles and calamities of this life (v. 5): They are not in the troubles of other men, even of wise and good men, neither are they plagued like other men, but seem as if by some special privilege they were exempted from the common lot of sorrows. If they meet with some little trouble, it is nothing to what others endure that are less sinners and yet greater sufferers. [2.] They seem to have the greatest share of the comforts of this life. They live at ease, and bathe themselves in pleasures, so that their eyes stand out with fatness, v. 7. See what the excess of pleasure is; the moderate use of it enlightens the eyes, but those that indulge themselves inordinately in the delights of sense have their eyes ready to start out of their heads. Epicures are really their own tormentors, by putting a force upon nature, while they pretend to gratify it. And well may those feed themselves to the full who have more than heart could wish, more than they themselves ever thought of or expected to be masters of. They have, at least, more than a humble, quiet, contented heart could wish, yet not so much as they themselves wish for. There are many who have a great deal of this life in their hands, but nothing of the other life in their hearts. They are ungodly, live without the fear and worship of God, and yet they prosper and get on in the world, and not only are rich, but increase in riches, v. 12. They are looked upon as thriving men; while others have much ado to keep what they have, they are still adding more, more honour, power, pleasure, by increasing in riches. They are the prosperous of the age, so some read it. [3.] Their end seems to be peace. This is mentioned first, as the most strange of all, for peace in death was every thought to be the peculiar privilege of the godly (Ps. xxxvii. 37), yet, to outward appearance, it is often the lot of the ungodly (v. 4): There are no bands in their death. They are not taken off by a violent death; they are foolish, and yet die not as fools die; for their hands are not bound nor their feet put into fetters, 2 Sam. iii. 33, 34. They are not taken off by an untimely death, like the fruit forced from the tree before it is ripe, but are left to hang on, till, through old age, they gently drop of themselves. They do not die of sore and painful diseases: There are no pangs, no agonies, in their death, but their strength is firm to the last, so that they scarcely feel themselves die. They are of those who die in their full strength, being wholly at ease and quiet, not of those that die in the bitterness of their souls and never eat with pleasure, Job xxi. 23, 25. Nay, they are not bound by the terrors of conscience in their dying moments; they are not frightened either with the remembrance of their sins or the prospect of their misery, but die securely. We cannot judge of men's state on the other side death either by the manner of their death or the frame of their spirits in dying. Men may die like lambs, and yet have their place with the goats.
(2.) He observed that they made a very bad use of their outward prosperity and were hardened by it in their wickedness, which very much strengthened the temptation he was in to fret at it. If it had done them any good, if it had made them less provoking to God or less oppressive to man, it would never have vexed him; but it had quite a contrary effect upon them. [1.] It made them very proud and haughty. Because they live at ease, pride compasses them as a chain, v. 6. They show themselves (to all that see them) to be puffed up with their prosperity, as men show their ornaments. The pride of Israel testifies to his face, Hos. v. 5; Isa. iii. 9. Pride ties on their chain, or necklace; so Dr. Hammond reads it. It is no harm to wear a chain or necklace; but when pride ties it on, when it is worn to gratify a vain mind, it ceases to be an ornament. It is not so much what the dress or apparel is (though we have rules for that, 1 Tim. ii. 9) as what principle ties it on and with what spirit it is worn. And, as the pride of sinners appears in their dress, so it does in their talk: They speak loftily (v. 8); they affect great swelling words of vanity (2 Pet. ii. 18), bragging of themselves and disdaining all about them. Out of the abundance of the pride that is in their heart they speak big. [1.] It made them oppressive to their poor neighbours (v. 6): Violence covers them as a garment. What they have got by fraud and oppression they keep and increase by the same wicked methods, and care not what injury they do to others, nor what violence they use, so they may but enrich and aggrandize themselves. They are corrupt, like the giants, the sinners of the old world, when the earth was filled with violence, Gen. vi. 11, 13. They care not what mischief they do, either for mischief-sake or for their own advantage-sake. They speak wickedly concerning oppression; they oppress, and justify themselves in it. Those that speak well of sin speak wickedly of it. They are corrupt, that is, dissolved in pleasures and every thing that is luxurious (so some), and then they deride and speak maliciously; they care not whom they wound with the poisoned darts of calumny; from on high they speak oppression. [3.] It made them very insolent in their demeanour towards both God and man (v. 9): They set their mouth against the heavens, putting contempt upon God himself and his honour, bidding defiance to him and his power and justice. They cannot reach the heavens with their hands, to shake God's throne, else they would; but they show their ill-will by setting their mouth against the heavens. Their tongue also walks through the earth, and they take liberty to abuse all that come in their way. No man's greatness or goodness can secure him from the scourge of the virulent tongue. They take a pride and pleasure in bantering all mankind; they are pests of the country, for they neither fear God nor regard man. [4.] In all this they were very atheistical and profane. They could not have been thus wicked if they had not learned to say (v. 11), How doth God know? And is there knowledge in the Most High? So far were they from desiring the knowledge of God, who gave them all the good things they had and would have taught them to use them well, that they were not willing to believe God had any knowledge of them, that he took any notice of their wickedness or would ever call them to an account. As if, because he is Most High, he could not or would not see them, Job xxii. 12, 13. Whereas because he is Most High therefore he can, and will, take cognizance of all the children of men and of all they do, or say, or think. What an affront is it to the God of infinite knowledge, from whom all knowledge is, to ask, Is there knowledge in him? Well may he say (v. 12), Behold, these are the ungodly.
(3.) He observed that while wicked men thus prospered in their impiety, and were made more impious by their prosperity, good people were in great affliction, and he himself in particular, which very much strengthened the temptation he was in to quarrel with Providence. [1.] He looked abroad and saw many of God's people greatly at a loss (v. 10): "Because the wicked are so very daring therefore his people return hither; they are at the same pause, the same plunge, that I am at; they know not what to say to it any more than I do, and the rather because waters of a full cup are wrung out to them; they are not only made to drink, and to drink deeply, of the bitter cup of affliction, but to drink all. Care is taken that they lose not a drop of that unpleasant potion; the waters are wrung out unto them, that they may have the dregs of the cup. They pour out abundance of tears when they hear wicked people blaspheme God and speak profanely," as David did, Ps. cxix. 136. These are the waters wrung out to them. [2.] He looked at home, and felt himself under the continual frowns of Providence, while the wicked were sunning themselves in its smiles (v. 14): "For my part," says he, "all the day long have I been plagued with one affliction or another, and chastened every morning, as duly as the morning comes." His afflictions were great--he was chastened and plagued; the returns of them were constant, every morning with the morning, and they continued, without intermission, all the day long. This he thought was very hard, that, when those who blasphemed God were in prosperity, he that worshipped God was under such great affliction. He spoke feelingly when he spoke of his own troubles; there is no disputing against sense, except by faith.
(4.) From all this arose a very strong temptation to cast off his religion. [1.] Some that observed the prosperity of the wicked, especially comparing it with the afflictions of the righteous, were tempted to deny a providence and to think that God had forsaken the earth. In this sense some take v. 11. There are those, even among God's professing people, that say, "How does God know? Surely all things are left to blind fortune, and not disposed of by an all-seeing God." Some of the heathen, upon such a remark as this, have asked, Quis putet esse deos?--Who will believe that there are gods? [2.] Though the psalmist's feet were not so far gone as to question God's omniscience, yet he was tempted to question the benefit of religion, and to say (v. 13), Verily, I have cleansed my heart in vain, and have, to no purpose, washed my hands in innocency. See here what it is to be religious; it is to cleanse our hearts, in the first place, by repentance and regeneration, and then to wash our hands in innocency by a universal reformation of our lives. It is not in vain to do this, not in vain to serve God and keep his ordinances; but good men have been sometimes tempted to say, "It is in vain," and "Religion is a thing that there is nothing to be got by," because they see wicked people in prosperity. But, however the thing may appear now, when the pure in heart, those blessed ones, shall see God (Matt. v. 8), they will not say that they cleansed their hearts in vain.
Adam Clarke: Commentary on the Bible - 1831
73:2: My feet were almost gone - I had nearly given up my confidence. I was ready to find fault with the dispensations of providence; and thought the Judge of all the earth did not do right.
Albert Barnes: Notes on the Bible - 1834
73:2: But as for me - literally, "And I." The meaning is, "And I, who so confidently now trust in God, and believe that he is good, was formerly in a far different state of mind; I was so hesitating, so troubled, and so doubtful, that I had almost entirely lost confidence in him as a wise and just moral governor."
My feet were almost gone - I was just ready to fall. Of course, this refers to his state of mind. In regard to his faith or confidence in God, he was like a man standing in a slippery place, and scarcely able to remain upright.
My steps had well nigh slipped - The expression rendered "well nigh" means "like nothing," or "as nothing;" that is, in reference to firmness it was as if there was "nothing" left. There was nothing which would keep him from slipping. The word rendered "slipped" means "poured out." That is, in his going he was like water poured out, instead of being like something solid and firm. The idea is, that his faith seemed to be all gone. He was like a falling man; a man who had no strength to walk.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:2: But: Psa 5:7, Psa 17:15, Psa 35:13; Jos 24:15; Sa1 12:23; Ch1 22:7; Job 21:4
feet: Psa 116:8; Sa1 2:9; Rom 7:23, Rom 7:24
steps: Psa 17:5, Psa 38:16, Psa 94:18; Job 12:5
John Gill
73:2 But as for me,.... Who am one of the Israel of God whose heart has been renewed and purified by the grace of God, and to whom he has been kind and good in a thousand instances; yet, ungrateful creature that I am,
my feet were almost gone; out of the good ways of God, the ways of truth and holiness just upon the turn, ready to forsake them, and give up all religion as a vain thing:
my steps had well nigh slipped, or "poured out" (c) like water; the allusion is to standing on wet and slippery ground, where a man can scarcely keep upon his feet. It may be observed, that good men are liable to slips and falls, to fall into sin, snares, and temptations, and from their steadfastness in the faith, but not totally and finally; their feet may be "almost", but not "altogether", gone: their steps may "well nigh" slip, but not "quite"; they may fall, but not be utterly cast down; at least they rise again, and are made to stand; for God is able to keep them, and does keep them, from a total and final falling away.
(c) "effusi sunt", V. L. Pagninus, Montanus, Cocceius; "effusi fuissent", Musculus, Gejerus, Michaelis.
John Wesley
73:2 My feet - My faith in God's providence, was almost overthrown.
Robert Jamieson, A. R. Fausset and David Brown
73:2 The figures express his wavering faith, by terms denoting tottering and weakness (compare Ps 22:5; Ps 62:3).
72:272:2: Բայց զի ի՛մ փոքր մի եւս սասանեալ էին ոտք, սակաւիկ մի եւ գայթագղեալ էին գնացք[7127]։ [7127] Ոմանք.Բայց իմ փոքր մի եւ սա՛՛... գնացք իմ։
2 Բայց ոտքերս քիչ մնաց, որ սասանուէին, մի փոքր եւս՝ եւ քայլերս պիտի մոլորուէին:
2 Բայց քիչ մնաց, որ իմ ոտքերս ծռէին Ու մազ մնաց, որ իմ քայլերս սայթաքէին։
Բայց զի իմ փոքր մի եւս սասանեալ էին ոտք, սակաւիկ մի եւ գայթակղեալ էին գնացք իմ:

72:2: Բայց զի ի՛մ փոքր մի եւս սասանեալ էին ոտք, սակաւիկ մի եւ գայթագղեալ էին գնացք[7127]։
[7127] Ոմանք.Բայց իմ փոքր մի եւ սա՛՛... գնացք իմ։
2 Բայց ոտքերս քիչ մնաց, որ սասանուէին, մի փոքր եւս՝ եւ քայլերս պիտի մոլորուէին:
2 Բայց քիչ մնաց, որ իմ ոտքերս ծռէին Ու մազ մնաց, որ իմ քայլերս սայթաքէին։
zohrab-1805▾ eastern-1994▾ western am▾
72:272:2 А я едва не пошатнулись ноги мои, едва не поскользнулись стопы мои,
72:3 ὅτι οτι since; that ἐζήλωσα ζηλοω zealous; jealous ἐπὶ επι in; on τοῖς ο the ἀνόμοις ανομος lawless εἰρήνην ειρηνη peace ἁμαρτωλῶν αμαρτωλος sinful θεωρῶν θεωρεω observe
72:3 יִשְׂא֤וּ yiśʔˈû נשׂא lift הָרִ֓ים hārˈîm הַר mountain שָׁ֘לֹ֥ום šˈālˌôm שָׁלֹום peace לָ lā לְ to † הַ the עָ֑ם ʕˈām עַם people וּ֝ ˈû וְ and גְבָעֹ֗ות ḡᵊvāʕˈôṯ גִּבְעָה hill בִּ bi בְּ in צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
72:3. quia aemulatus sum contra iniquos pacem impiorum vidensBecause I had a zeal on occasion of the wicked, seeing the prosperity of sinners.
72:3. Let the mountains take up peace for the people, and the hills, justice.
72:3. The mountains shall bring peace to the people, and the little hills, by righteousness.
But as for me, my feet were almost gone; my steps had well nigh slipped:

72:2 А я едва не пошатнулись ноги мои, едва не поскользнулись стопы мои,
72:3
ὅτι οτι since; that
ἐζήλωσα ζηλοω zealous; jealous
ἐπὶ επι in; on
τοῖς ο the
ἀνόμοις ανομος lawless
εἰρήνην ειρηνη peace
ἁμαρτωλῶν αμαρτωλος sinful
θεωρῶν θεωρεω observe
72:3
יִשְׂא֤וּ yiśʔˈû נשׂא lift
הָרִ֓ים hārˈîm הַר mountain
שָׁ֘לֹ֥ום šˈālˌôm שָׁלֹום peace
לָ לְ to
הַ the
עָ֑ם ʕˈām עַם people
וּ֝ ˈû וְ and
גְבָעֹ֗ות ḡᵊvāʕˈôṯ גִּבְעָה hill
בִּ bi בְּ in
צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
72:3. quia aemulatus sum contra iniquos pacem impiorum videns
Because I had a zeal on occasion of the wicked, seeing the prosperity of sinners.
72:3. Let the mountains take up peace for the people, and the hills, justice.
72:3. The mountains shall bring peace to the people, and the little hills, by righteousness.
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jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
73:3: I was envious at the foolish - I saw persons who worshipped not the true God, and others who were abandoned to all vices, in possession of every temporal comfort, while the godly were in straits, difficulties, and affliction. I began then to doubt whether there was a wise providence; and my mind became irritated. It seems to have been a maxim among the ancient heathens, Θεου ονειδος τους κακους ευδαιμονειν, "The prosperity of the wicked is a reproach to the gods." But they had no just conception of a state of future rewards and punishments. Besides, man could not bear prosperity. If men had uninterrupted comforts here, perhaps not one soul would ever seek a preparation for heaven. Human trials and afflictions, the general warfare of human life, are the highest proof of a providence as benevolent as it is wise. Were the state of human affairs different from what it is, hell would be more thickly peopled; and there would be fewer inhabitants in glory. There is reason to doubt whether there would be any religion upon earth had we nothing but temporal prosperity. Indeed, all the following verses are proofs of it.
Albert Barnes: Notes on the Bible - 1834
73:3: For I was envious at the foolish - The word "foolish" here refers to sinners. It may either refer to them as foolish, or as proud, insolent, vain - for so the word is elsewhere used. See Psa 14:1.
When I saw the prosperity of the wicked - More literally, "the peace of the wicked." The reference is not so much to their prosperity in general as to their peace; their conscious safety; their freedom from trouble; and especially their calmness, and their freedom from suffering, in death. From all this he was led for the moment to doubt whether there was any advantage in religion; whether God was just; and whether he befriended the righteous anymore than he did the wicked.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:3: I was: Psa 37:1, Psa 37:7; Job 21:7; Pro 3:31, Pro 24:1; Jer 12:1; Jam 4:5
Carl Friedrich Keil and Franz Delitzsch
73:3
Now follows the occasion of the conflict of temptation: the good fortune of those who are estranged from God. In accordance with the gloominess of the theme, the style is also gloomy, and piles up the full-toned suffixes amo and emo (vid., Ps 78:66; Ps 80:7; Ps 83:12, Ps 83:14); both are after the example set by David. קנּא with Beth of the object ion which the zeal or warmth of feeling is kindled (Ps 37:1; Prov 3:31) here refers to the warmth of envious ill-feeling. Concerning הולל vid., Ps 5:6. Ps 73:3 tells under what circumsntaces the envy was excited; cf. so far as the syntax is concerned, Ps 49:6; Ps 76:11. In Ps 73:4 חרצצבּות (from חרצב = חצּב from חצב, cognate עצב, whence עצב, pain, Arabic ‛aṣâbe, a snare, cf. חבל, ὠδίς, and חבל σχοινίον), in the same sense as the Latin tormenta (from torquere), is intended of pains that produce convulsive contractions. But in order to give the meaning "they have no pangs (to suffer) till their death," להם (למו) could not be omitted (that is, assuming also that ל, which is sometimes used for עד, vid., Ps 59:14, could in such an exclusive sense signify the terminus ad quem). Also "there are no pangs for their death, i.e., that bring death to them," ought to be expressed by להם למּות. The clause as it stands affirms that their dying has no pangs, i.e., it is a painless death; but not merely does this assertion not harmonize with Ps 73:18., but it is also introduced too early here, since the poet cannot surely begin the description of the good fortune of the ungodly with the painlessness of their death, and then for the first time come to speak of their healthy condition. We may therefore read, with Ewald, Hitzig, Bttcher, and Olshausen:
כי אין חרצבות למו
תּם ובריא אולם
i.e., they have (suffer) no pangs, vigorous (תּם like תּם, Job 21:23, תמים, Prov 1:12) and well-nourished is their belly; by which means the difficult למותם is got rid of, and the gloomy picture is enriched by another form ending with mo. אוּל, here in a derisive sense, signifies the body, like the Arabic allun, âlun (from âl, coaluit, cohaesit, to condense inwardly, to gain consistency).
(Note: Hitzig calls to mind οὖλος, "corporeal;" but this word is Ionic and equivalent to ὅλος, solidus, the ground-word of which is the Sanscrit sarvas, whole, complete.)
The observation of Ps 73:4 is pursued further in Ps 73:5 : whilst one would have thought that the godly formed an exception to the common wretchedness of mankind, it is just the wicked who are exempt from all trouble and calamity. It is also here to be written אינמו, as in Ps 59:14, not אינימו. Therefore is haughtiness their neck-chain, and brutishness their mantle. ענק is a denominative from ענק = αὐχήν: to hang round the neck; the neck is the seat of pride (αὐχεῖν): haughtiness hangs around their neck (like ענק, a neck-ornament). Accordingly in Ps 73:6 המס is the subject, although the interpunction construes it differently, viz., "they wrap round as a garment the injustice belonging to them," in order, that is, to avoid the construction of יעטף (vid., Ps 65:14) with למו; but active verbs can take a dative of the object (e.g., אהב ל ,, רפא ל) in the sense: to be or to grant to any one that which the primary notion of the verb asserts. It may therefore be rendered: they put on the garment of violence (שׁית חמס like בּגדי נקם, Is 59:17), or even by avoiding every enallage numeri: violence covers them as a garment; so that שׁית is an apposition which is put forth in advance.
John Gill
73:3 For I was envious at the foolish,.... The atheists, as in Ps 14:1, who deny the creation, as Arama; the wicked, as after explained, as all wicked men are, how wise soever they may be in things natural and civil, yet in religious things, in things of a spiritual nature, they have no understanding; they are proud boasters, glory in themselves, and in their outward attainments, as the word (d) here used signifies; the external happiness of these, their riches, health, and ease, were envied by the psalmist; see Ps 37:1,
when I saw the prosperity of the wicked, or "the peace of the wicked" (e); with an evil eye. This was the occasion of his slip and fall, this was the temptation he was left unto for a while.
(d) "in arrogantes", Gejerus; "stolide gloriosos", Michaelis; "at vain glorious fools", Ainsworth. (e) "pacem", Pagninus, Musculus, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
73:3 The prosperous wicked are insolently proud (compare Ps 5:5). They die, as well as live, free from perplexities: pride adorns them, and violence is their clothing; indeed they are inflated with unexpected success. With all this--
72:372:3: Նախանձեցայ ես ընդ անօրէնս՝ զխաղաղութիւն մեղաւորաց որպէս տեսանէի,
3 Նախանձեցի ես անօրէններին՝ մեղաւորների խաղաղութիւնը տեսնելով:
3 Վասն զի նախանձեցայ հպարտներուն, Երբ ամբարիշտներուն յաջողութիւնը տեսայ։
Նախանձեցայ ես ընդ անօրէնս` զխաղաղութիւն մեղաւորաց որպէս տեսանէի:

72:3: Նախանձեցայ ես ընդ անօրէնս՝ զխաղաղութիւն մեղաւորաց որպէս տեսանէի,
3 Նախանձեցի ես անօրէններին՝ մեղաւորների խաղաղութիւնը տեսնելով:
3 Վասն զի նախանձեցայ հպարտներուն, Երբ ամբարիշտներուն յաջողութիւնը տեսայ։
zohrab-1805▾ eastern-1994▾ western am▾
72:372:3 я позавидовал безумным, видя благоденствие нечестивых,
72:4 ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ἀνάνευσις ανανευσις the θανάτῳ θανατος death αὐτῶν αυτος he; him καὶ και and; even στερέωμα στερεωμα solidity; solid ἐν εν in τῇ ο the μάστιγι μαστιξ scourge αὐτῶν αυτος he; him
72:4 יִשְׁפֹּ֤ט׀ yišpˈōṭ שׁפט judge עֲֽנִיֵּי־ ʕˈᵃniyyê- עָנִי humble עָ֗ם ʕˈām עַם people יֹ֭ושִׁיעַ ˈyôšîₐʕ ישׁע help לִ li לְ to בְנֵ֣י vᵊnˈê בֵּן son אֶבְיֹ֑ון ʔevyˈôn אֶבְיֹון poor וִֽ wˈi וְ and ידַכֵּ֣א yḏakkˈē דכא oppress עֹושֵֽׁק׃ ʕôšˈēq עשׁק oppress
72:4. quod non recogitaverint de morte sua et firma sint vestibula eorumFor there is no regard to their death, nor is there strength in their stripes.
72:4. He will judge the poor of the people, and he will bring salvation to the sons of the poor. And he will humble the false accuser.
72:4. He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.
For I was envious at the foolish, [when] I saw the prosperity of the wicked:

72:3 я позавидовал безумным, видя благоденствие нечестивых,
72:4
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
ἀνάνευσις ανανευσις the
θανάτῳ θανατος death
αὐτῶν αυτος he; him
καὶ και and; even
στερέωμα στερεωμα solidity; solid
ἐν εν in
τῇ ο the
μάστιγι μαστιξ scourge
αὐτῶν αυτος he; him
72:4
יִשְׁפֹּ֤ט׀ yišpˈōṭ שׁפט judge
עֲֽנִיֵּי־ ʕˈᵃniyyê- עָנִי humble
עָ֗ם ʕˈām עַם people
יֹ֭ושִׁיעַ ˈyôšîₐʕ ישׁע help
לִ li לְ to
בְנֵ֣י vᵊnˈê בֵּן son
אֶבְיֹ֑ון ʔevyˈôn אֶבְיֹון poor
וִֽ wˈi וְ and
ידַכֵּ֣א yḏakkˈē דכא oppress
עֹושֵֽׁק׃ ʕôšˈēq עשׁק oppress
72:4. quod non recogitaverint de morte sua et firma sint vestibula eorum
For there is no regard to their death, nor is there strength in their stripes.
72:4. He will judge the poor of the people, and he will bring salvation to the sons of the poor. And he will humble the false accuser.
72:4. He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
73:4: No bands in their death - Many of the godly have sore conflicts at their death. Their enemy then thrusts sore at them that they may fall; or that their confidence in their God may be shaken. But of this the ungodly know nothing. Satan will not molest them; he is sure of his prey; they are entangled, and cannot now break their nets; their consciences are seared, they have no sense of guilt. If they think at all of another world, they presume on that mercy which they never sought, and of which they have no distinct notion. Perhaps, "they die without a sigh or a groan; and thus go off as quiet as a lamb" - to the slaughter.
Albert Barnes: Notes on the Bible - 1834
73:4: For there are no bands in their death - The word rendered "bands" here means properly "cords tightly drawn," Isa 58:6; then, pains, pangs, torments - "as if" one were twisted or tortured with pain, as a cord is closely twisted. The word occurs only in Isa 58:6, and in this place. The fact which is here referred to by the psalmist, and which gave him so much uneasiness, was that which so often occurs, that when the wicked die, they do not seem to suffer in proportion to their wickedness; or there seem to be no special marks of the divine displeasure as they are about to leave the world. They have lived in prosperity, and they die in peace. There is no uncommon agony in death; there is no special alarm about the future world. They have enjoyed this world, and a sinful life seems now to be followed by a peaceful death. They do not even suffer as much in death as good people often do; - what then is the advantage of piety? And how can we believe that God is just; or that he is the friend of the righteous; or even that there is a God? Of the fact here adverted to by the psalmist, that the wicked do thus live and die, there can be no doubt, and that fact has given perplexity to good people in all ages of the world.
But their strength is firm - Margin, as in Hebrew, "fat." That is, They are not emaciated and weakened by disease, but they go down to death apparently from good health, and without wasting disease. See the notes at Job 21:23-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:4: no: Psa 17:14; Job 21:23, Job 21:24, Job 24:20; Ecc 2:16, Ecc 7:15; Luk 16:22
firm: Heb. fat, Psa 17:10
Geneva 1599
73:4 For [there are] (b) no bands in their death: but their strength [is] firm.
(b) The wicked in this life live at pleasure and are not drawn to death like prisoners: that is, by sickness which is death's messenger.
John Gill
73:4 For there are no bands in their death,.... Nothing that binds and straitens them, afflicts and distresses them; they have no pain of mind nor of body, but die at once, suddenly, in a moment, wholly at ease and quiet, without any bitterness of soul; see Job 21:13, or "there are no bands until their death" (f); they have no straits nor difficulties all their life long, no distempers nor diseases which may be called "bonds", Lk 13:12, till they come to die: the Vulgate Latin version is, "there is no respect to their death"; they take no notice of it, they have no care or concern about it; or, as the Targum,
"they are not terrified nor troubled because of the day of their death;''
they put it away far from them, and think nothing about it: but their strength is firm; they are hale and robust, healthful and sound, to the day of their death; their strength is not weakened in the way by diseases and distempers. Some take the word rendered "strength" to signify a porch or palace, and translate it, they are strong as a palace, or in a palace, or their palace is strong (g) their houses are well built, and continue long.
(f) "usque ad mortem eorum", Junius & Tremellius, Piscator, Gejerus, Michaelis. (g) "palatium vel sicut palatium"; so some in Piscator; "porticus", Schmidt; so R. Jonah, Arama, and Jerom.
John Wesley
73:4 No bands - They are not dragged to death, by the sentence of the magistrate, which they deserve.
72:472:4: ո՛չ գոյր վրէպ մահու նոցա։ Հաստատուն են տանջանք նոցա[7128], [7128] Ոմանք.Զի ո՛չ գոյր վր՛՛... հաստատուն են։
4 Նրանք մահուան տագնապ չունեն: Սովորական են տանջանքները նրանց:
4 Քանզի իրենց մահուան ժամանակն ալ ցաւ չունին, Մարմիննին ալ պարարտ է։
զի [439]ոչ գոյր վրէպ մահու`` նոցա. հաստատուն [440]են տանջանք`` նոցա:

72:4: ո՛չ գոյր վրէպ մահու նոցա։ Հաստատուն են տանջանք նոցա[7128],
[7128] Ոմանք.Զի ո՛չ գոյր վր՛՛... հաստատուն են։
4 Նրանք մահուան տագնապ չունեն: Սովորական են տանջանքները նրանց:
4 Քանզի իրենց մահուան ժամանակն ալ ցաւ չունին, Մարմիննին ալ պարարտ է։
zohrab-1805▾ eastern-1994▾ western am▾
72:472:4 ибо им нет страданий до смерти их, и крепки силы их;
72:5 ἐν εν in κόποις κοπος labor; weariness ἀνθρώπων ανθρωπος person; human οὐκ ου not εἰσὶν ειμι be καὶ και and; even μετὰ μετα with; amid ἀνθρώπων ανθρωπος person; human οὐ ου not μαστιγωθήσονται μαστιγοω scourge; whip
72:5 יִֽירָא֥וּךָ yˈîrāʔˌûḵā ירא fear עִם־ ʕim- עִם with שָׁ֑מֶשׁ šˈāmeš שֶׁמֶשׁ sun וְ wᵊ וְ and לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יָ֝רֵ֗חַ ˈyārˈēₐḥ יָרֵחַ moon דֹּ֣ור dˈôr דֹּור generation דֹּורִֽים׃ dôrˈîm דֹּור generation
72:5. in labore hominum non sunt et cum hominibus non flagellabunturThey are not in the labour of men: neither shall they be scourged like other men.
72:5. And he will remain, with the sun and before the moon, from generation to generation.
72:5. They shall fear thee as long as the sun and moon endure, throughout all generations.
For [there are] no bands in their death: but their strength [is] firm:

72:4 ибо им нет страданий до смерти их, и крепки силы их;
72:5
ἐν εν in
κόποις κοπος labor; weariness
ἀνθρώπων ανθρωπος person; human
οὐκ ου not
εἰσὶν ειμι be
καὶ και and; even
μετὰ μετα with; amid
ἀνθρώπων ανθρωπος person; human
οὐ ου not
μαστιγωθήσονται μαστιγοω scourge; whip
72:5
יִֽירָא֥וּךָ yˈîrāʔˌûḵā ירא fear
עִם־ ʕim- עִם with
שָׁ֑מֶשׁ šˈāmeš שֶׁמֶשׁ sun
וְ wᵊ וְ and
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יָ֝רֵ֗חַ ˈyārˈēₐḥ יָרֵחַ moon
דֹּ֣ור dˈôr דֹּור generation
דֹּורִֽים׃ dôrˈîm דֹּור generation
72:5. in labore hominum non sunt et cum hominibus non flagellabuntur
They are not in the labour of men: neither shall they be scourged like other men.
72:5. And he will remain, with the sun and before the moon, from generation to generation.
72:5. They shall fear thee as long as the sun and moon endure, throughout all generations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
73:5: They are not in trouble as other men - Margin, "In the trouble of other men." Literally, "In the labor of man they are not;" that is, they are exempt from the common burdens and troubles of humanity, or those which pertain to man as man. There seems to be some special interposition in their favor to save them from the common calamities which come upon the race.
Neither are they plagued like other men - Margin, "with." Literally, "And with mankind they are not afflicted," or smitten. The calamities which come so thickly and heavily on the race do not seem to come upon them. They are favored, prospered, happy, while others are afflicted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:5: They are: Psa 73:12; Job 21:6; Pro 3:11, Pro 3:12; Jer 12:1, Jer 12:2; Co1 11:32; Heb 12:8; Rev 3:19
in trouble as other: Heb. in the trouble of other
like: Heb. with.
John Gill
73:5 They are not in trouble, as other men,.... Either of body or of mind, as the saints are, who through many tribulations enter the kingdom; or are not in "labour" (h), do not labour for food and raiment, or get their bread by the sweat of their brow, as poor men do; nor are weary, so Arama: "neither are they plagued like other men"; smitten of God, corrected, and chastised by him, as his children are; the rod of God is not upon them, Job 21:9.
(h) "in labore", V. L. Pagninus, Montanus, Musculus, Junius & Tremellius, Gejerus.
John Wesley
73:5 As other men - As good men frequently are.
72:572:5: ՚ի վաստակս մարդկան չե՛ն նոքա, եւ ըստ մարդկան ո՛չ տանջեսցին[7129]։ [7129] Ոմանք.Եւ վաստակք մարդկան... նոքա ո՛չ տանջեսցին։
5 Մարդկանց տքնութիւնը չեն կրում նրանք, եւ մարդկանց պէս չեն տանջւում:
5 Անոնք ուրիշ մարդոց նման նեղութեան մէջ չեն Եւ ուրիշ մարդոց պէս չեն տանջուիր։
Ի վաստակս մարդկան չեն նոքա, եւ ըստ մարդկան ոչ տանջեսցին:

72:5: ՚ի վաստակս մարդկան չե՛ն նոքա, եւ ըստ մարդկան ո՛չ տանջեսցին[7129]։
[7129] Ոմանք.Եւ վաստակք մարդկան... նոքա ո՛չ տանջեսցին։
5 Մարդկանց տքնութիւնը չեն կրում նրանք, եւ մարդկանց պէս չեն տանջւում:
5 Անոնք ուրիշ մարդոց նման նեղութեան մէջ չեն Եւ ուրիշ մարդոց պէս չեն տանջուիր։
zohrab-1805▾ eastern-1994▾ western am▾
72:572:5 на работе человеческой нет их, и с {прочими} людьми не подвергаются ударам.
72:6 διὰ δια through; because of τοῦτο ουτος this; he ἐκράτησεν κρατεω seize; retain αὐτοὺς αυτος he; him ἡ ο the ὑπερηφανία υπερηφανια pride περιεβάλοντο περιβαλλω drape; clothe ἀδικίαν αδικια injury; injustice καὶ και and; even ἀσέβειαν ασεβεια irreverence αὐτῶν αυτος he; him
72:6 יֵ֭רֵד ˈyērēḏ ירד descend כְּ kᵊ כְּ as מָטָ֣ר māṭˈār מָטָר rain עַל־ ʕal- עַל upon גֵּ֑ז gˈēz גֵּז grass כִּ֝ ˈki כְּ as רְבִיבִ֗ים rᵊvîvˈîm רְבִיבִים rain זַרְזִ֥יף zarzˌîf זַרְזִיף [uncertain] אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
72:6. ideo nutriti sunt ad superbiam circumdederunt iniquitatem sibiTherefore pride hath held them fast: they are covered with their iniquity and their wickedness.
72:6. He will descend like rain upon fleece, and like showers showering upon the earth.
72:6. He shall come down like rain upon the mown grass: as showers [that] water the earth.
They [are] not in trouble [as other] men; neither are they plagued like [other] men:

72:5 на работе человеческой нет их, и с {прочими} людьми не подвергаются ударам.
72:6
διὰ δια through; because of
τοῦτο ουτος this; he
ἐκράτησεν κρατεω seize; retain
αὐτοὺς αυτος he; him
ο the
ὑπερηφανία υπερηφανια pride
περιεβάλοντο περιβαλλω drape; clothe
ἀδικίαν αδικια injury; injustice
καὶ και and; even
ἀσέβειαν ασεβεια irreverence
αὐτῶν αυτος he; him
72:6
יֵ֭רֵד ˈyērēḏ ירד descend
כְּ kᵊ כְּ as
מָטָ֣ר māṭˈār מָטָר rain
עַל־ ʕal- עַל upon
גֵּ֑ז gˈēz גֵּז grass
כִּ֝ ˈki כְּ as
רְבִיבִ֗ים rᵊvîvˈîm רְבִיבִים rain
זַרְזִ֥יף zarzˌîf זַרְזִיף [uncertain]
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
72:6. ideo nutriti sunt ad superbiam circumdederunt iniquitatem sibi
Therefore pride hath held them fast: they are covered with their iniquity and their wickedness.
72:6. He will descend like rain upon fleece, and like showers showering upon the earth.
72:6. He shall come down like rain upon the mown grass: as showers [that] water the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
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
6. Гордость нечестивых и высокомерное отношение к другим людям являются результатом их внешнего преуспевания.
Adam Clarke: Commentary on the Bible - 1831
73:6: Pride compasseth them about as a chain - Perhaps there is an allusion here to the office which some of them bore. Chains of gold, and golden rings, were ensigns of magistracy and civil power. As these chains encompassed their necks, or the rings their wrists and fingers, as the signs of the offices in virtue of which they acted; so חמס chamas, violence, oppressive conduct, encompassed them. They made no other use of their great power, than to oppress the poor and the needy; and to drive things to extremities. The Chaldee, instead of a chain, represents this as a crown or diadem, which they had formed out of the plunder of the poor and defenseless.
Albert Barnes: Notes on the Bible - 1834
73:6: Therefore pride compasseth them about as a chain - Therefore they are proud, haughty, imperious. They put on the ornaments and trappings of pride; their clothing and their adorning all are indicative of a proud heart. They seem to imagine that they are better than others, and that they are treated in this manner "because" they are better than others. In the original it is a single word which is rendered "compasseth about as a chain." The word means "to adorn with a necklace or collar;" and the idea is, that pride surrounds them as with a neck-chain, or a collar for the neck. They wear it as an ornament. They make it conspicuous. It is apparent on a haughty neck - in an erect and stiff demeanour. Compare the notes at Isa 3:16 : "The daughters of Zion walk with stretched forth necks."
Violence covereth them as a garment - Injustice or cruelty seems to be their very clothing. It is manifest in their whole gait and demeanor that they are men of haughtiness and pride; that they are destitute of tenderness, sympathy, sensibility.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:6: Therefore: Deu 8:13, Deu 8:14, Deu 32:15; Est 3:1, Est 3:5, Est 3:6, Est 5:9-11; Job 21:7-15; Ecc 8:11; Jer 48:11, Jer 48:29; Eze 28:2-5; Dan 4:30
as a chain: Jdg 8:26; Pro 1:9; Sol 4:9; Isa 3:19; Eze 16:11
violence: Pro 3:31 *marg. Pro 4:17; Mic 2:1, Mic 2:2, Mic 3:5; Jam 5:4-6
covereth: Psa 109:18, Psa 109:29; Pe1 5:5
Geneva 1599
73:6 (c) Therefore pride compasseth them about as a chain; violence covereth them [as] a garment.
(c) They glory in their pride as some do in their chains, and in cruelty, as some do in apparel.
John Gill
73:6 Therefore pride compasseth them about as a chain, Which was the sin of the devils, and of our first parents, and of Sodom, and is the sin of antichrist; and which, of all sins, is most hateful to God; this arises from, at least is increased by, outward prosperity. Jeshurun waxed fat and kicked; pride and fulness of bread went together in Sodom; and, where it is predominant, it binds as a chain; such who are under the power of it are slaves unto it, they are chained and fettered by it, and it possesses them wholly; it shows itself in the several members of their bodies, in their eyes and feet, their walk and gait, and in their conduct and behaviour, and in the several actions of their lives, and is rightly called "the pride of life"; or rather they bind it about themselves as a chain, fancying it to be an ornament to them, what sets them off, and makes them look great in the eyes of others; whereas the reverse is what is of great price, and in high esteem with God and good men; namely, the ornament of a meek and quiet spirit:
violence covereth them as a garment; wicked men that are prosperous and proud are generally oppressive to others; and are very often open in their acts of violence, which are as openly done and to be seen of all men, as the clothes upon their backs; and frequently the clothes they wear are got by rapine and oppression, so that they may properly be called garments of violence; see Is 59:6.
72:672:6: Վասն այսորիկ կալա՛ւ զնոսա ամբարտաւանութիւն. արկան զիւրեամբք զամպարշտութիւն եւ զանիրաւութիւն իւրեանց։
6 Դրա համար ամբարտաւանութիւնը պատեց նրանց, եւ նրանք համակուեցին իրենց ամբարշտութեամբ ու անիրաւութեամբ:
6 Անոր համար վզնոցի պէս ամբարտաւանութիւնը զանոնք կը շրջապատէ. Բռնութիւնը հանդերձի պէս զանոնք կը ծածկէ։
Վասն այսորիկ կալաւ զնոսա ամբարտաւանութիւն, արկան զիւրեամբք զամպարշտութիւն եւ զանիրաւութիւն իւրեանց:

72:6: Վասն այսորիկ կալա՛ւ զնոսա ամբարտաւանութիւն. արկան զիւրեամբք զամպարշտութիւն եւ զանիրաւութիւն իւրեանց։
6 Դրա համար ամբարտաւանութիւնը պատեց նրանց, եւ նրանք համակուեցին իրենց ամբարշտութեամբ ու անիրաւութեամբ:
6 Անոր համար վզնոցի պէս ամբարտաւանութիւնը զանոնք կը շրջապատէ. Բռնութիւնը հանդերձի պէս զանոնք կը ծածկէ։
zohrab-1805▾ eastern-1994▾ western am▾
72:672:6 Оттого гордость, как ожерелье, обложила их, и дерзость, {как} наряд, одевает их;
72:7 ἐξελεύσεται εξερχομαι come out; go out ὡς ως.1 as; how ἐκ εκ from; out of στέατος στεαρ the ἀδικία αδικια injury; injustice αὐτῶν αυτος he; him διήλθοσαν διερχομαι pass through; spread εἰς εις into; for διάθεσιν διαθεσις heart
72:7 יִֽפְרַח־ yˈifraḥ- פרח sprout בְּ bᵊ בְּ in יָמָ֥יו yāmˌāʸw יֹום day צַדִּ֑יק ṣaddˈîq צַדִּיק just וְ wᵊ וְ and רֹ֥ב rˌōv רֹב multitude שָׁ֝לֹ֗ום ˈšālˈôm שָׁלֹום peace עַד־ ʕaḏ- עַד unto בְּלִ֥י bᵊlˌî בְּלִי destruction יָרֵֽחַ׃ yārˈēₐḥ יָרֵחַ moon
72:7. processerunt a pinguidine oculi eorum transierunt cogitationes cordisTheir iniquity hath come forth, as it were from fatness: they have passed into the affection of the heart.
72:7. In his days, justice will rise like the sun, with abundance of peace, until the moon is taken away.
72:7. In his days shall the righteous flourish; and abundance of peace so long as the moon endureth.
Therefore pride compasseth them about as a chain; violence covereth them [as] a garment:

72:6 Оттого гордость, как ожерелье, обложила их, и дерзость, {как} наряд, одевает их;
72:7
ἐξελεύσεται εξερχομαι come out; go out
ὡς ως.1 as; how
ἐκ εκ from; out of
στέατος στεαρ the
ἀδικία αδικια injury; injustice
αὐτῶν αυτος he; him
διήλθοσαν διερχομαι pass through; spread
εἰς εις into; for
διάθεσιν διαθεσις heart
72:7
יִֽפְרַח־ yˈifraḥ- פרח sprout
בְּ bᵊ בְּ in
יָמָ֥יו yāmˌāʸw יֹום day
צַדִּ֑יק ṣaddˈîq צַדִּיק just
וְ wᵊ וְ and
רֹ֥ב rˌōv רֹב multitude
שָׁ֝לֹ֗ום ˈšālˈôm שָׁלֹום peace
עַד־ ʕaḏ- עַד unto
בְּלִ֥י bᵊlˌî בְּלִי destruction
יָרֵֽחַ׃ yārˈēₐḥ יָרֵחַ moon
72:7. processerunt a pinguidine oculi eorum transierunt cogitationes cordis
Their iniquity hath come forth, as it were from fatness: they have passed into the affection of the heart.
72:7. In his days, justice will rise like the sun, with abundance of peace, until the moon is taken away.
72:7. In his days shall the righteous flourish; and abundance of peace so long as the moon endureth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. "Бродят помыслы в сердце" - они свободно отдаются своим влечениям, не заботясь о проверке их чистоты и согласованности с указаниями воли Божией.
Adam Clarke: Commentary on the Bible - 1831
73:7: Their eyes stand out with fatness - "Their countenance is changed because of fatness." - Chaldee. By fatness, or corpulency, the natural lines of the face are changed, or rather obliterated. The characteristic distinctions are gone; and we see little remaining besides the human hog.
They have more than heart could wish - I doubt this translation. Whose heart ever said, I have enough, which had not its portion with God? It would be more literal to say, "They surpass the thoughts of their heart." They have more than they expected, though not more than they wish.
Albert Barnes: Notes on the Bible - 1834
73:7: Their eyes stand out with fatness - As the fruit of their high living. They are not weakened and emaciated by toil and want, as other men often are. Compare the notes at Psa 17:10.
They have more than heart could wish - Margin, "they pass the thoughts of the heart." Literally, "the imaginations or thoughts of the heart pass;" pass along; pass forth. The meaning seems to be, not that they have more than heart could desire, as in our translation - for that would not probably be true; nor, that the thoughts of the heart are "disclosed," as Prof. Alexander supposes - for that idea does not seem to be in the language; but that their thoughts, their plans, their purposes, pass freely along without any obstruction; their wishes are all gratified; their purposes are accomplished; they have all that they wish. Whatever comes into the mind as an object of desire is obtained without hindrance or trouble. They seem only to wish for a thing, or to think of a thing, and they have it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:7: eyes: Psa 17:10, Psa 119:70; Job 15:27; Isa 3:9; Jer 5:28; Eze 16:49
have: etc. Heb. pass the thoughts of the heart, Psa 73:12, Psa 17:14; Sa1 25:2, Sa1 25:36; Luk 12:16-19
Carl Friedrich Keil and Franz Delitzsch
73:7
The reading עונמו, ἡ ἀδικία αὐτῶν (lxx (cf. in Zech 5:6 the עינם, which is rendered by the lxx in exactly the same way), in favour of which Hitzig, Bצttcher, and Olshausen decide, "their iniquity presses forth out of a fat heart, out of a fat inward part," is favoured by Ps 17:10, where חלב obtains just this signification by combination with סגר, which it would obtain here as being the place whence sin issues; cf. ἐξέρχεσθαι ἐκ τῆς καρδίας, Mt 15:18.; and the parallelism decides its superiority. Nevertheless the traditional reading also gives a suitable sense; not (since the fat tends to make the eyes appear to be deeper in) "their eyes come forward prae adipe," but, "they stare forth ex adipe, out of the fat of their bloated visage," מחלב being equivalent to מחלב פּניהם, Job 15:27. This is a feature of the character faithfully drawn after nature. Further, just as in general τὸ περίσσευμα τῆς καρδίας wells over in the gestures and language (Mt 12:34), so is it also with their "views or images of the heart" (from שׂכה, like שׂכוי, the cock with its gift of divination as speculator): the illusions of their unbounded self-confidence come forth outwardly, they overflow after the manner of a river,
(Note: On the other hand, Redslob (Deutsch. Morgenlהnd. Zeitschr. 1860, S. 675) interprets it thus: they run over the fencings of the heart, from שׂכה in the signification to put or stick through, to stick into (infigere), by comparing קירות לבּי, Jer 4:19, and ἕρκος ὀδόντων. He regards משׂכית sdrag and mosaic as one word, just as the Italian ricamare (to stitch) and רקם is one word. Certainly the root זך, Arab. zk, ḏk, has the primary notion of piercing (cf. זכר), and also the notion of purity, which it obtains, proceeds from the idea of the brilliance which pierces into the eye; but the primary notion of שׂכה is that of cutting through (whence שׂכּין, like מחלף, a knife, from חלף, Judg 5:26).)
viz., as Ps 73:8 says, in words that are proud beyond measure (Jer 5:28). Luther: "they destroy everything" (synon. they make it as or into rottenness, from מקק). But חמיק is here equivalent to the Aramaic מיּק (μωκᾶσθαι): they mock and openly speak ברע (with ā in connection with Munach transformed from Dech), with evil disposition (cf. Ex 32:12), oppression; i.e., they openly express their resolve which aims at oppression. Their fellow-man is the sport of their caprice; they speak or dictate ממּרום, down from an eminence, upon which they imagine themselves to be raised high above others. Even in the heavens above do they set (שׁתּוּ as in Ps 49:15 instead of שׁתוּ, - there, in accordance with tradition, Milel; here at the commencement of the verse Milra) their mouth; even these do not remain untouched by their scandalous language (cf. Jude 1:16); the Most High and Holy One, too, is blasphemed by them, and their tongue runs officiously and imperiously through the earth below, everywhere disparaging that which exists and giving new laws. תּהלך, as in Ex 9:23, a Kal sounding much like Hithpa., in the signification grassari. In Ps 73:10 the Chethb ישׁיב (therefore he, this class of man, turns a people subject to him hither, i.e., to himself) is to be rejected, because הלם is not appropriate to it. עמּו is the subject, and the suffix refers not to God (Stier), whose name has not been previously mentioned, but to the kind of men hitherto described: what is meant is the people which, in order that it may turn itself hither (שׁוּב, not: to turn back, but to turn one's self towards, as e.g., in Jer 15:19)
(Note: In general שׁוּב does not necessarily signify to turn back, but, like the Arabic ‛âda, Persic gashten, to enter into a new (active or passive) state.))
becomes his, i.e., this class's people (cf. for this sense of the suffix as describing the issue or event, Ps 18:24; Ps 49:6; Ps 65:12). They gain adherents (Ps 49:14) from those who leave the fear of God and turn to them; and מי מלא, water of fulness, i.e., of full measure (cf. Ps 74:15, streams of duration = that do not dry up), which is here an emblem of their corrupt principles (cf. Job 15:16), is quaffed or sucked in (מצה, root מץ, whence first of all מצץ, Arab. mṣṣ, to suck) by these befooled ones (למו, αὐτοῖς = ὑπ ̓ αὐτῶν). This is what is meant to be further said, and not that this band of servile followers is in fulness absorbed by them (Sachs). Around the proud free-thinkers there gathers a rabble submissive to them, which eagerly drinks in everything that proceeds from them as though it were the true water of life. Even in David's time (Ps 10:4; Ps 14:1; Ps 36:2) there were already such stout spirits (Is 46:12) with a servûm imitatorum pecus. A still far more favourable soil for these לצים was the worldly age of Solomon.
John Gill
73:7 Or their face, the eyes being put for the whole face; so the Targum,
"their face is changed, because of fatness;''
see Job 15:27, otherwise through fatness the eyes are almost enclosed: or "it goes forth out of the fatness of their eyes" (i); that is, either "pride", which shows itself in haughty looks and scornful airs, through the abundance possessed; or "violence", seen in the fierceness of the eyes, and fury of the countenance; or "their eyes go out through fatness" (k) that is, through the plenty they enjoy, their eyes go out in lust after lawful objects:
they have more than heart could wish; that they themselves could have wished for heretofore, though not now; for what is it that a worldly covetous heart cannot and does not wish for? if it had all the world, it would not satisfy it: or "the imaginations of the heart go on" (l); that is, after more, not being content with such things as they have; or "they", i.e. their pride and violence,
exceed the imaginations of the heart (m); they are more than can be conceived of, they overpass the deeds of the wicked, Jer 5:28 or "they transgress by the imaginations of the heart" (n); which are evil, and that continually.
(i) "prodit vel exit e pinguedine oculorum eorum", Michaelis. (k) "Exivit prae adipe oculus eorum", Montanus; "egreditur prae pinguedine", Gejerus. (l) "pergunt cogitationes cordis eorum", Piscator. (m) "Excesserunt imaginationes cordis", Cocceius; "excedunt", Michaelis. (n) "Transgrediuntur cogitationibus cordis", Gejerus.
72:772:7: Ելցէ որպէս ՚ի ճարպոյ անիրաւութիւն նոցա. զի գնացին նոքա ըստ խորհրդոց սրտից իւրեանց[7130]։ [7130] Ոմանք.Անիրաւութիւնք նոցա։
7 Նրանց անիրաւութիւնները կարծես ճարպից են դուրս գալիս, քանզի նրանք իրենց սրտի խորհրդով են շարժւում:
7 Անոնց աչքերը պարարտութենէն դուրս կ’ելլեն եւ Սրտի խորհուրդներէն անդին կ’անցնին։
Ելցեն որպէս ի ճարպոյ [441]անիրաւութիւնք նոցա, զի գնացին նոքա ըստ խորհրդոց սրտից իւրեանց:

72:7: Ելցէ որպէս ՚ի ճարպոյ անիրաւութիւն նոցա. զի գնացին նոքա ըստ խորհրդոց սրտից իւրեանց[7130]։
[7130] Ոմանք.Անիրաւութիւնք նոցա։
7 Նրանց անիրաւութիւնները կարծես ճարպից են դուրս գալիս, քանզի նրանք իրենց սրտի խորհրդով են շարժւում:
7 Անոնց աչքերը պարարտութենէն դուրս կ’ելլեն եւ Սրտի խորհուրդներէն անդին կ’անցնին։
zohrab-1805▾ eastern-1994▾ western am▾
72:772:7 выкатились от жира глаза их, бродят помыслы в сердце;
72:8 διενοήθησαν διανοεομαι and; even ἐλάλησαν λαλεω talk; speak ἐν εν in πονηρίᾳ πονηρια harm; malignancy ἀδικίαν αδικια injury; injustice εἰς εις into; for τὸ ο the ὕψος υψος height; on high ἐλάλησαν λαλεω talk; speak
72:8 וְ֭ ˈw וְ and יֵרְדְּ yērd רדה tread, to rule מִ mi מִן from יָּ֣ם yyˈom יָם sea עַד־ ʕaḏ- עַד unto יָ֑ם yˈom יָם sea וּ֝ ˈû וְ and מִ mi מִן from נָּהָ֗ר nnāhˈār נָהָר stream עַד־ ʕaḏ- עַד unto אַפְסֵי־ ʔafsê- אֶפֶס end אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
72:8. inriserunt et locuti sunt in malitia calumniam de excelso loquentesThey have thought and spoken wickedness: they have spoken iniquity on high.
72:8. And he will rule from sea to sea and from the river to the limits of the whole world.
72:8. He shall have dominion also from sea to sea, and from the river unto the ends of the earth.
Their eyes stand out with fatness: they have more than heart could wish:

72:7 выкатились от жира глаза их, бродят помыслы в сердце;
72:8
διενοήθησαν διανοεομαι and; even
ἐλάλησαν λαλεω talk; speak
ἐν εν in
πονηρίᾳ πονηρια harm; malignancy
ἀδικίαν αδικια injury; injustice
εἰς εις into; for
τὸ ο the
ὕψος υψος height; on high
ἐλάλησαν λαλεω talk; speak
72:8
וְ֭ ˈw וְ and
יֵרְדְּ yērd רדה tread, to rule
מִ mi מִן from
יָּ֣ם yyˈom יָם sea
עַד־ ʕaḏ- עַד unto
יָ֑ם yˈom יָם sea
וּ֝ ˈû וְ and
מִ mi מִן from
נָּהָ֗ר nnāhˈār נָהָר stream
עַד־ ʕaḏ- עַד unto
אַפְסֵי־ ʔafsê- אֶפֶס end
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
72:8. inriserunt et locuti sunt in malitia calumniam de excelso loquentes
They have thought and spoken wickedness: they have spoken iniquity on high.
72:8. And he will rule from sea to sea and from the river to the limits of the whole world.
72:8. He shall have dominion also from sea to sea, and from the river unto the ends of the earth.
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Adam Clarke: Commentary on the Bible - 1831
73:8: They are corrupt - ימיקו yamiku, they mock, act dissolutely.
And speak wickedly concerning oppression - They vindicate excessive acts of government: they push justice to its rigour. They neither show equity, lenity, nor mercy; they are cruel, and they vindicate their proceedings.
Albert Barnes: Notes on the Bible - 1834
73:8: They are corrupt - literally, "they mock." The word rendered "they are corrupt" never has this signification. It is the very word - מוק mû q - from which our word mock is derived, and means the same thing. The idea is that they deride religion, or mock at all that pertains to God, and to the retributions of the future world.
And speak wickedly concerning oppression ... - literally, "they speak in wickedness; oppression they speak from on high." That is, they use arrogant language; they speak in a proud manner, as if they were above others; they use harsh and violent language, not regarding the feelings or the rights of others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:8: corrupt: Psa 53:1-4; Pro 30:13, Pro 30:14
speak wickedly: Psa 10:2, Psa 10:10, Psa 10:11, Psa 12:4, Psa 12:5; Exo 1:9, Exo 1:10; Sa1 13:19; 1Kings 21:7-29; Jer 7:9-11; Hos 7:16
speak loftily: Pe2 2:10; Jde 1:16
John Gill
73:8 They are corrupt,.... In themselves, in their principles, and in their practices, being shapen and conceived in sin, and born of the flesh; and are corrupters, or "corrupt" themselves, and their ways, and also others by their corrupt speech, evil communications, and bad examples: or "they consume away"; like smoke, or into it, as Ps 37:20 or as wax melteth at the fire, Ps 68:2, where the same word is used as here: or "they cause to consume away" (o); "they melt or dissolve others"; they consume them, and waste their estates by their oppression and violence; they make their hearts to melt with their threatening and terrifying words; or they make them dissolute in their lives by keeping them company:
and speak wickedly concerning oppression; they speak oppression and revolt, threaten with it, Is 59:13, and speak in vindication of it, and in a boasting glorying manner; so Arama; which is speaking wickedly concerning it:
they speak loftily: proudly, arrogantly, in a haughty and imperious manner: or "from on high" (p); as if they were in heaven, and above all creatures, and even God himself; and as if what they said were oracles, and to be received as such, without any scruple and hesitation. Thus Pharaoh, Sennacherib, and Nebuchadnezzar spake, Ex 5:2 and the little horn, or antichrist, Dan 7:20.
(o) "dissolutos reddunt", Vatablus; "reddent se dissolutos", Montanus; "faciunt tabescere", Cocceius, Gejerus, Michaelis. (p) "a sublimi", Musculus, Tigurine version, Junius & Tremellius, Piscator; "ex alto", Cocceius, Gejerus, Michaelis.
John Wesley
73:8 And speak - Boasting of their oppressions.
Robert Jamieson, A. R. Fausset and David Brown
73:8 They are corrupt--or, literally, "they deride," they speak maliciously and arrogantly and invade even heaven with blasphemy (Rev_ 13:6), and cover earth with slanders (Job 21:7-14).
72:872:8: Խորհեցան եւ խօսեցա՛ն չարութեամբ. զապիրատութիւն ՚ի բարձունս խորհեցան[7131]։ [7131] Ոմանք.Եւ խօսեցան չարութիւն... ՚ի բարձունս խօսեցան։
8 Չարամտօրէն մտածեցին ու խօսեցին եւ մեծամտութեամբ ապիրատութիւն խորհեցին:
8 Ծաղր կ’ընեն ու չարութիւնով կը խօսին բռնութեան համար, Հպարտութիւնով կը խօսին։
Խորհեցան`` եւ խօսեցան չարութեամբ, զապիրատութիւն ի բարձունս խորհեցան:

72:8: Խորհեցան եւ խօսեցա՛ն չարութեամբ. զապիրատութիւն ՚ի բարձունս խորհեցան[7131]։
[7131] Ոմանք.Եւ խօսեցան չարութիւն... ՚ի բարձունս խօսեցան։
8 Չարամտօրէն մտածեցին ու խօսեցին եւ մեծամտութեամբ ապիրատութիւն խորհեցին:
8 Ծաղր կ’ընեն ու չարութիւնով կը խօսին բռնութեան համար, Հպարտութիւնով կը խօսին։
zohrab-1805▾ eastern-1994▾ western am▾
72:872:8 над всем издеваются, злобно разглашают клевету, говорят свысока;
72:9 ἔθεντο τιθημι put; make εἰς εις into; for οὐρανὸν ουρανος sky; heaven τὸ ο the στόμα στομα mouth; edge αὐτῶν αυτος he; him καὶ και and; even ἡ ο the γλῶσσα γλωσσα tongue αὐτῶν αυτος he; him διῆλθεν διερχομαι pass through; spread ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
72:9 לְ֭ ˈl לְ to פָנָיו fānāʸw פָּנֶה face יִכְרְע֣וּ yiḵrᵊʕˈû כרע kneel צִיִּ֑ים ṣiyyˈîm צִי demon וְ֝ ˈw וְ and אֹיְבָ֗יו ʔōyᵊvˈāʸw איב be hostile עָפָ֥ר ʕāfˌār עָפָר dust יְלַחֵֽכוּ׃ yᵊlaḥˈēḵû לחך eat
72:9. posuerunt in caelo os suum et lingua eorum deambulavit in terraThey have set their mouth against heaven: and their tongue hath passed through the earth.
72:9. In his sight, the Ethiopians will fall prostrate, and his enemies will lick the ground.
72:9. They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust.
They are corrupt, and speak wickedly [concerning] oppression: they speak loftily:

72:8 над всем издеваются, злобно разглашают клевету, говорят свысока;
72:9
ἔθεντο τιθημι put; make
εἰς εις into; for
οὐρανὸν ουρανος sky; heaven
τὸ ο the
στόμα στομα mouth; edge
αὐτῶν αυτος he; him
καὶ και and; even
ο the
γλῶσσα γλωσσα tongue
αὐτῶν αυτος he; him
διῆλθεν διερχομαι pass through; spread
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
72:9
לְ֭ ˈl לְ to
פָנָיו fānāʸw פָּנֶה face
יִכְרְע֣וּ yiḵrᵊʕˈû כרע kneel
צִיִּ֑ים ṣiyyˈîm צִי demon
וְ֝ ˈw וְ and
אֹיְבָ֗יו ʔōyᵊvˈāʸw איב be hostile
עָפָ֥ר ʕāfˌār עָפָר dust
יְלַחֵֽכוּ׃ yᵊlaḥˈēḵû לחך eat
72:9. posuerunt in caelo os suum et lingua eorum deambulavit in terra
They have set their mouth against heaven: and their tongue hath passed through the earth.
72:9. In his sight, the Ethiopians will fall prostrate, and his enemies will lick the ground.
72:9. They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. "Поднимают к небесам уста свои" - высокомерно смотрят на Заповеди Бога, считая себя вправе оценивать и критиковать их, т. е. волю Бога проверяют своим суждением, возводя тем себя на место верховного законодателя.
Adam Clarke: Commentary on the Bible - 1831
73:9: Set their mouth against the heavens - They blaspheme God, ridicule religion, mock at Providence, and laugh at a future state.
Their tongue walketh through the earth - They find fault with every thing; they traduce the memory of the just in heaven, and ridicule the saints that are upon earth. They criticize every dispensation of God.
Albert Barnes: Notes on the Bible - 1834
73:9: They set their mouth against the heavens - Compare Rev 13:6. Literally, "They set their mouth in heaven," or in the heavens. The idea is, they speak as if they were "in" the heavens; as if they were clothed with all authority; as if they were superior beings, and had a right to command the universe.
And their tongue walketh through the earth - It has no limit; it is as if it roamed over all the earth. They speak without any restraint of law, or propriety; without any regard to the command of God, or to what is due to people, In other words, they seem to set themselves above all law, and to act as if there were no one in heaven or in earth to control them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:9: set: Exo 5:2; Ch2 32:15; Job 21:14; Dan 3:15, Dan 7:25; Rev 13:6
tongue: Psa 52:4; Luk 18:4; Jam 3:6
Geneva 1599
73:9 They (d) set their mouth against the heavens, and their tongue walketh through the earth.
(d) They blaspheme God, and do not fear his power and rail upon men, because they esteem themselves above all others.
John Gill
73:9 They set their mouth against the heavens,.... Against God in heaven, see Dan 4:26, against his being, saying, there is no God; against his perfections, thinking him to be such an one as themselves; against his purposes and decrees, replying against him, and charging him with insincerity, cruelty, and unrighteousness; and against his providence, either denying it, or affirming it to be unequal; and against his doctrines, ordinances, and ministers. Aben Ezra interprets it also of the angels of heaven, who are spoken against, when it is denied that there are any such beings, as were by the Sadducees; and blasphemed, when the worshipping of them is introduced. The Targum understands it of the saints of heaven, with which compare Rev_ 13:6 it may be applied to civil magistrates, the higher powers, who represent on earth God in heaven; and there are some that despise dominion, and speak evil of such dignities:
and their tongue walketh through the earth: sparing none, high nor low, but injures all sorts of persons with their lies and calumnies. This denotes the unbridled liberty which wicked men take with their tongues; there is no restraint upon them, no stopping of them; see Ps 12:5 the universal mischief they are continually doing, and the diabolical influence of their detraction and falsehood; like Satan, their tongues walk to and fro in the earth, doing all the injury to the credit and characters of men they possibly can.
John Wesley
73:9 Against - Against God, blaspheming his name, and deriding his providence. Walketh - Using all manner of liberty, reproaching all sorts of persons.
72:972:9: Եդին յերկի՛նս զբերանս իւրեանց, եւ զլեզուս իւրեանց ածէի՛ն զերկրաւ։
9 Բերաններն իրենց ուղղեցին երկնքին, եւ լեզուները երկրով մէկ քարշ տուին:
9 Բերաննին երկնքի դէմ կը դնեն Ու իրենց լեզուն երկրի մէջ կը պտըտի։
Եդին յերկինս զբերանս իւրեանց, եւ զլեզուս իւրեանց ածէին զերկրաւ:

72:9: Եդին յերկի՛նս զբերանս իւրեանց, եւ զլեզուս իւրեանց ածէի՛ն զերկրաւ։
9 Բերաններն իրենց ուղղեցին երկնքին, եւ լեզուները երկրով մէկ քարշ տուին:
9 Բերաննին երկնքի դէմ կը դնեն Ու իրենց լեզուն երկրի մէջ կը պտըտի։
zohrab-1805▾ eastern-1994▾ western am▾
72:972:9 поднимают к небесам уста свои, и язык их расхаживает по земле.
72:10 διὰ δια through; because of τοῦτο ουτος this; he ἐπιστρέψει επιστρεφω turn around; return ὁ ο the λαός λαος populace; population μου μου of me; mine ἐνταῦθα ενταυθα and; even ἡμέραι ημερα day πλήρεις πληρης full εὑρεθήσονται ευρισκω find αὐτοῖς αυτος he; him
72:10 מַלְכֵ֬י malᵊḵˈê מֶלֶךְ king תַרְשִׁ֣ישׁ ṯaršˈîš תַּרְשִׁישׁ Tarshish וְ֭ ˈw וְ and אִיִּים ʔiyyîm אִי coast, island מִנְחָ֣ה minḥˈā מִנְחָה present יָשִׁ֑יבוּ yāšˈîvû שׁוב return מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king שְׁבָ֥א šᵊvˌā שְׁבָא Sheba וּ֝ ˈû וְ and סְבָ֗א sᵊvˈā סְבָא Seba אֶשְׁכָּ֥ר ʔeškˌār אֶשְׁכָּר tribute יַקְרִֽיבוּ׃ yaqrˈîvû קרב approach
72:10. propterea convertetur populus eius hic et quis plenus invenietur in eisTherefore will my people return here and full days shall be found in them.
72:10. The kings of Tarshish and the islands will offer gifts. The kings of Arabia and of Seba will bring gifts.
72:10. The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.
They set their mouth against the heavens, and their tongue walketh through the earth:

72:9 поднимают к небесам уста свои, и язык их расхаживает по земле.
72:10
διὰ δια through; because of
τοῦτο ουτος this; he
ἐπιστρέψει επιστρεφω turn around; return
ο the
λαός λαος populace; population
μου μου of me; mine
ἐνταῦθα ενταυθα and; even
ἡμέραι ημερα day
πλήρεις πληρης full
εὑρεθήσονται ευρισκω find
αὐτοῖς αυτος he; him
72:10
מַלְכֵ֬י malᵊḵˈê מֶלֶךְ king
תַרְשִׁ֣ישׁ ṯaršˈîš תַּרְשִׁישׁ Tarshish
וְ֭ ˈw וְ and
אִיִּים ʔiyyîm אִי coast, island
מִנְחָ֣ה minḥˈā מִנְחָה present
יָשִׁ֑יבוּ yāšˈîvû שׁוב return
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
שְׁבָ֥א šᵊvˌā שְׁבָא Sheba
וּ֝ ˈû וְ and
סְבָ֗א sᵊvˈā סְבָא Seba
אֶשְׁכָּ֥ר ʔeškˌār אֶשְׁכָּר tribute
יַקְרִֽיבוּ׃ yaqrˈîvû קרב approach
72:10. propterea convertetur populus eius hic et quis plenus invenietur in eis
Therefore will my people return here and full days shall be found in them.
72:10. The kings of Tarshish and the islands will offer gifts. The kings of Arabia and of Seba will bring gifts.
72:10. The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.
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Adam Clarke: Commentary on the Bible - 1831
73:10: Therefore his people return hither - There are very few verses in the Bible that have been more variously translated than this; and, like the man in the fable, they have blown the hot to cool it, and the cold to warm it. It has been translated, "Therefore God's people fall off to them; and thence they reap no small advantage." And, "Therefore let his people come before them; and waters in full measure would be wrung out from them." That is, "Should God's people come before them, they would squeeze them to the utmost; they would wring out all the juice in their bodies." The Chaldee has, "Therefore, are they turned against the people of the Lord, that they may bruise and beat them with mallets; that they may pour out to them abundance of tears." The Vulgate, "Therefore shall my people return here, and days of abundance shall be found by them." The Septuagint is the same. The Ethiopic, Arabic, and Syriac, nearly the same. The Hebrew text is, לכן ישוב עמו הלם ומי מלא ימצו למו lachen yashub ammo (עמי ammi) halom; umey male yimmatsu lamo; "Therefore shall my people be converted, where they shall find abundance of waters." That is, The people, seeing the iniquity of the Babylonians, and feeling their oppressive hand, shall be converted to me; and I shall bring them to their own land, where they shall find an abundance of all the necessaries of life. I believe this to be the meaning; and thus we find their afflictions were sanctified to them; for they obliged them to return to God, and then God caused them to return to their own land. The Vulgate translates ומי מלא umey male, "abundance of waters," by et dies pleni, "and days of plenty;" for it has read ימי yemey, days, for ומי umey, and waters. Almost all the Versions support this reading; but it is not acknowledged by any MS. The old Psalter is here mutilated.
Albert Barnes: Notes on the Bible - 1834
73:10: Therefore his people - Those that truly love God; the pious in the earth.
Return hither - Return to this subject. In their musings - their meditations on divine things - they come back to this inquiry. The subject occupies their minds, and they recur to it as a subject which perplexes them; as a thing that is incomprehensible. They think it over again and again, and are more and more perplexed and embarrassed. The difficulties which these facts suggest about God and his government are such that they cannot solve them.
And waters of a full cup are wrung out to them - literally, "waters of fullness;" or, full waters. The Chaldee renders this, "Many tears flow from them." The Septuagint, and the Latin Vulgate, "And full days shall be found by them." The word rendered "are wrung out" - from מצה mâ tsâ h - means properly to "suck;" then, to suck out; to drink greedily. See Isa 51:17. It is applied to one who drinks greedily of an intoxicating cup; and then, to one who drinks a cup of poison to the dregs. Psa 75:8. The meaning here is, that the facts in the case, and the questions which arose in regard to those facts, and which so perplexed them, were like a bitter cup; a cup of poison, or an intoxicating cup which overpowered their faculties - and that they, in their perplexities, "exhausted" the cup. They drank it all, even to the dregs. They did not merely taste it; but they drank it. It was a subject full of perplexity; a subject that wholly overpowered all their faculties, and "exhausted" all their powers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:10: waters: Psa 75:8
Geneva 1599
73:10 Therefore his (e) people return hither: and waters of a full [cup] are wrung out to them.
(e) Not only the reprobate, but also the people of God often fall back seeing the prosperous estate of the wicked, and are overwhelmed with sorrows, thinking that God does not correctly consider the estate of the godly.
John Gill
73:10 Therefore his people return hither,.... Either the true people of God, and so the Targum, the people of the Lord, and whom the psalmist owned for his people; for the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, read "my people"; who seeing the prosperity of the wicked, and feeling their own afflictions, return to the same way of thinking, and fall by the same snare and temptation as the psalmist did; or such who were only the people of God by profession, but hypocrites, who observing the trouble that attends a religious life, and the prosperity of wicked men, return from the good ways of God they have outwardly walked in for some time, to the conversation of these men, and join themselves to them: or else, "his" being put for "their", the sense is, the people of these wicked men, of everyone of them, return unto them, and flock about them, and caress and flatter them, because of their prosperous circumstances, and join with them in their evil practices of oppression and slander; which sense seems best to agree with what goes before and follows after:
and waters of a full cup are wrung out to them; meaning either to the people of God, and to be understood either of the abundance of their tears, on account of their afflictions inward and outward; see Ps 6:6, so the Targum,
"and many tears flow unto them;''
or of their afflictions themselves, which are oftentimes compared to waters in Scripture; see Ps 42:7, which are given them in measure: it is a cup of them that is put into their hands, and in full measure; they have a full cup of them; many are their tribulations, through which they enter the kingdom, and they are all of God; it is he that wrings them out to them with his fatherly hand: or else, taking the people to mean the followers and companions of the wicked, the words are to be understood of the plenty of good things which such men enjoy in this life, their cup runs over; and indeed these seem to be the persons who are introduced speaking the following words.
John Wesley
73:10 Turn - To this wicked company. Waters - And partake of the same prosperity with their leaders. God seems to give them a full cup of consolation, as if he would wring out all his blessings upon them.
Robert Jamieson, A. R. Fausset and David Brown
73:10 Hence God's people are confounded, turned hither (or back) and thither, perplexed with doubts of God's knowledge and care, and filled with sorrow.
72:1072:10: Վասն այսորիկ ժողովուրդ իմ դարձցին այսրէն, եւ աւուրք իմ լի՛ կատարեալ գտցին ՚ի նոսա[7132]։ [7132] Ոմանք.Դարձցի այսրէն... գտցի ՚ի նոսա։
10 Դրա համար ժողովուրդն իմ պիտի վերադառնայ այստեղ, եւ իմ օրերը լեցուն պիտի անցնեն նրանց հետ:
10 (Անոր համար իր ժողովուրդը հոս պիտի դառնայ Ու առատութիւնով ջուր պիտի քամուի անոնց։)
Վասն այսորիկ ժողովուրդ իմ դարձցին այսրէն, եւ [442]աւուրք իմ լի կատարեալ գտցին`` ի նոսա:

72:10: Վասն այսորիկ ժողովուրդ իմ դարձցին այսրէն, եւ աւուրք իմ լի՛ կատարեալ գտցին ՚ի նոսա[7132]։
[7132] Ոմանք.Դարձցի այսրէն... գտցի ՚ի նոսա։
10 Դրա համար ժողովուրդն իմ պիտի վերադառնայ այստեղ, եւ իմ օրերը լեցուն պիտի անցնեն նրանց հետ:
10 (Անոր համար իր ժողովուրդը հոս պիտի դառնայ Ու առատութիւնով ջուր պիտի քամուի անոնց։)
zohrab-1805▾ eastern-1994▾ western am▾
72:1072:10 Потому туда же обращается народ Его, и пьют воду полною чашею,
72:11 καὶ και and; even εἶπαν επω say; speak πῶς πως.1 how ἔγνω γινωσκω know ὁ ο the θεός θεος God καὶ και and; even εἰ ει if; whether ἔστιν ειμι be γνῶσις γνωσις knowledge; knowing ἐν εν in τῷ ο the ὑψίστῳ υψιστος highest; most high
72:11 וְ wᵊ וְ and יִשְׁתַּחֲווּ־ yištaḥᵃwû- חוה bow down לֹ֥ו lˌô לְ to כָל־ ḵol- כֹּל whole מְלָכִ֑ים mᵊlāḵˈîm מֶלֶךְ king כָּל־ kol- כֹּל whole גֹּויִ֥ם gôyˌim גֹּוי people יַֽעַבְדֽוּהוּ׃ yˈaʕavᵊḏˈûhû עבד work, serve
72:11. et dixerunt quomodo novit Deus et si est scientia in ExcelsoAnd they said: How doth God know? and is there knowledge in the most High?
72:11. And all the kings of the earth shall adore him. All nations will serve him.
72:11. Yea, all kings shall fall down before him: all nations shall serve him.
Therefore his people return hither: and waters of a full [cup] are wrung out to them:

72:10 Потому туда же обращается народ Его, и пьют воду полною чашею,
72:11
καὶ και and; even
εἶπαν επω say; speak
πῶς πως.1 how
ἔγνω γινωσκω know
ο the
θεός θεος God
καὶ και and; even
εἰ ει if; whether
ἔστιν ειμι be
γνῶσις γνωσις knowledge; knowing
ἐν εν in
τῷ ο the
ὑψίστῳ υψιστος highest; most high
72:11
וְ wᵊ וְ and
יִשְׁתַּחֲווּ־ yištaḥᵃwû- חוה bow down
לֹ֥ו lˌô לְ to
כָל־ ḵol- כֹּל whole
מְלָכִ֑ים mᵊlāḵˈîm מֶלֶךְ king
כָּל־ kol- כֹּל whole
גֹּויִ֥ם gôyˌim גֹּוי people
יַֽעַבְדֽוּהוּ׃ yˈaʕavᵊḏˈûhû עבד work, serve
72:11. et dixerunt quomodo novit Deus et si est scientia in Excelso
And they said: How doth God know? and is there knowledge in the most High?
72:11. And all the kings of the earth shall adore him. All nations will serve him.
72:11. Yea, all kings shall fall down before him: all nations shall serve him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Безнаказанность нечестивых и их внешнее преобладание вызывает подражания среди народа. Последний тоже начинает "пить полной чашей", отдаваться неудержимо своим дурным влечениям, причем доходить до сомнения: "как узнает Бог?" и "есть ли ведение у Вышнего?" т. е., находится ли человек под Божественным воздействием и есть ли справедливость на земле?
Adam Clarke: Commentary on the Bible - 1831
73:11: They say, How doth God know? - My people are so stumbled with the prosperity of the wicked, that they are ready in their temptation to say, "Surely, God cannot know these things, or he would never dispense his favors thus." Others consider these words as the saying of the wicked: "We may oppress these people as we please, and live as we list; God knows nothing about it."
Albert Barnes: Notes on the Bible - 1834
73:11: And they say - His people say. The connection demands this interpretation. The meaning is, that his people, as they return again and again to this subject Psa 73:10, are constrained to put this question. They are compelled by these facts to start such painful inquiries about God; and distressing as the inquiries are, and as are the doubts which they involve, these thoughts will pass through their mind, even though to avoid giving needless pain to those who have no such perplexities and difficulties they keep these thoughts to themselves, Psa 73:15.
How doth God know? - That is, How can these facts be reconciled with God's omniscience? How can it be that he sees all this, and yet suffers it to occur, or that he does not interpose to pRev_ent it? Is it not a fair inference from these facts that God does "not" see them, and that he is "not" an Omniscient Being? Can it be explained, can it be believed, that God sees all this, and that he calmly looks on, and does nothing to pRev_ent it? If he sees it, why does he not interpose and put an end to it? These perplexities were not confined to the psalmist. They are such as have been felt by good people in all ages; and no one yet has been able to furnish a solution of them that is wholly free from difficulty.
And is there knowledge in the Most High? - Can there be in God a knowledge of these facts? Are we not driven to the conclusion that he must be ignorant of them? for, if he knew them, would he not interpose to pRev_ent them? How "can" it be consistent with the idea that he "knows" them, and "sees" them, that he does "not" interpose, and that he suffers these things to take place without any attempt to check such evils? Who, even now, can answer these questions?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:11: How: Psa 73:9, Psa 10:11, Psa 94:7; Job 22:13, Job 22:14; Eze 8:12; Zep 1:12
is there: Psa 44:21, Psa 139:1-6; Hos 7:2
Carl Friedrich Keil and Franz Delitzsch
73:11
The persons speaking are now those apostates who, deluded by the good fortune and free-thinking of the ungodly, give themselves up to them as slaves. concerning the modal sense of ידע, quomodo sciverit, vid., Ps 11:3, cf. Job 22:13. With וישׁ the doubting question is continued. Bצttcher renders thus: nevertheless knowledge is in the Most High (a circumstantial clause like Prov 3:28; Mal 1:14; Judg 6:13); but first of all they deny God's actual knowledge, and then His attributive omniscience. It is not to be interpreted: behold, such are (according to their moral nature) the ungodly (אלּה, tales, like זה, Ps 48:15, Deut 5:26, cf. המּה, Is 56:11); nor, as is more in accordance with the parallel member Ps 73:12 and the drift of the Psalm: behold, thus it befalleth the ungodly (such as they according to their lot, as in Job 18:21, cf. Is 20:6); but, what forms a better connection as a statement of the ground of the scepticism in Ps 73:11, either, in harmony with the accentuation: behold, the ungodly, etc., or, since it is not הרשׁעים: behold, these are ungodly, and, ever reckless (Jer 12:1), they have acquired great power. With the bitter הנּה, as Stier correctly observes, they bring forward the obvious proof to the contrary. How can God be said to be the omniscient Ruler of the world? - the ungodly in their carnal security become very powerful and mighty, but piety, very far from being rewarded, is joined with nothing but misfortune. My striving after sanctity (cf. Prov 20:9), my abstinence from all moral pollution (cf. Prov 26:6), says he who has been led astray, has been absolutely (אך as in 1Kings 25:21) in vain; I was notwithstanding (Ew. 345, a) incessantly tormented (cf. Ps 73:5), and with every morning's dawn (לבּקרים, as in Ps 101:8, cf. לבקרים in Job 7:18) my chastitive suffering was renewed. We may now supply the conclusion in thought in accordance with Ps 73:10 : Therefore have I joined myself to those who never concern themselves about God and at the same time get on better.
Geneva 1599
73:11 And they (f) say, How doth God know? and is there knowledge in the most High?
(f) Thus the flesh moves even the godly to dispute with God concerning their poor estate, and the prosperity of the wicked.
John Gill
73:11 And they say, how doth God know?.... Owning there is a God, but questioning his knowledge; for the words are not an inquiry about the way and manner of his knowing things; which is not by the senses, as hearing and seeing; eyes and ears are improperly ascribed to him; nor in a discursive way, by reasoning, and inferring one thing from another; for he knows things intuitively, beholding all things in his own eternal mind and will: but they are a question about his knowledge itself, as follows:
and is their knowledge in the most High? they acknowledge God to be the most High, and yet doubt whether there is knowledge in him; and indeed the higher with respect to place, and at the greater distance he was from them, the less they imagined he knew of affairs below; see Job 22:13 for the knowledge called in question is to be understood of his providential notice of human affairs, which they thought he did not concern himself with, as being below his regard; see Ezek 9:9 and therefore concluded that their acts of oppression and violence, and their insolent words against God and men, would pass unobserved, and with impunity. If these are the words of good men, of the people of God under affliction, they are to be considered as under a temptation from their affliction, and the prosperity of the wicked, to call in question the providence of God in the government of the world, and his love to them, which is sometimes expressed by his knowledge of them, Ps 1:6.
72:1172:11: Ասացին թէ զիա՞րդ գիտա՞ց Աստուած. կամ գուցէ՞ արդեւք գիտութիւն առ ՚ի Բարձրելոյ[7133]։ [7133] Ոմանք.Ասացին զիարդ գի՛՛։
11 Ասացին՝ «Ինչպէ՞ս իմացաւ Աստուած», կամ՝ «Կա՞յ արդեօք իմացութիւն Բարձրեալի մօտ»:
11 Ու կ’ըսեն. «Աստուած ի՞նչպէս կրնայ գիտնալ, Բարձրեալին քով գիտութիւն կա՞յ»։
Ասացին. Զիա՞րդ գիտաց Աստուած, կամ գուցէ՞ արդեւք գիտութիւն առ ի Բարձրելոյն:

72:11: Ասացին թէ զիա՞րդ գիտա՞ց Աստուած. կամ գուցէ՞ արդեւք գիտութիւն առ ՚ի Բարձրելոյ[7133]։
[7133] Ոմանք.Ասացին զիարդ գի՛՛։
11 Ասացին՝ «Ինչպէ՞ս իմացաւ Աստուած», կամ՝ «Կա՞յ արդեօք իմացութիւն Բարձրեալի մօտ»:
11 Ու կ’ըսեն. «Աստուած ի՞նչպէս կրնայ գիտնալ, Բարձրեալին քով գիտութիւն կա՞յ»։
zohrab-1805▾ eastern-1994▾ western am▾
72:1172:11 и говорят: >
72:12 ἰδοὺ ιδου see!; here I am οὗτοι ουτος this; he ἁμαρτωλοὶ αμαρτωλος sinful καὶ και and; even εὐθηνοῦνται ευθηνεω into; for τὸν ο the αἰῶνα αιων age; -ever κατέσχον κατεχω retain; detain πλούτου πλουτος wealth; richness
72:12 כִּֽי־ kˈî- כִּי that יַ֭צִּיל ˈyaṣṣîl נצל deliver אֶבְיֹ֣ון ʔevyˈôn אֶבְיֹון poor מְשַׁוֵּ֑עַ mᵊšawwˈēₐʕ שׁוע cry וְ֝ ˈw וְ and עָנִ֗י ʕānˈî עָנִי humble וְֽ wᵊˈ וְ and אֵין־ ʔên- אַיִן [NEG] עֹזֵ֥ר ʕōzˌēr עזר help לֹֽו׃ lˈô לְ to
72:12. ecce isti impii et abundantes in saeculo multiplicaverunt divitiasBehold these are sinners; and yet, abounding in the world they have obtained riches.
72:12. For he will free the poor from the powerful, and the poor one who has no helper.
72:12. For he shall deliver the needy when he crieth; the poor also, and [him] that hath no helper.
And they say, How doth God know? and is there knowledge in the most High:

72:11 и говорят: <<как узнает Бог? и есть ли ведение у Вышнего?>>
72:12
ἰδοὺ ιδου see!; here I am
οὗτοι ουτος this; he
ἁμαρτωλοὶ αμαρτωλος sinful
καὶ και and; even
εὐθηνοῦνται ευθηνεω into; for
τὸν ο the
αἰῶνα αιων age; -ever
κατέσχον κατεχω retain; detain
πλούτου πλουτος wealth; richness
72:12
כִּֽי־ kˈî- כִּי that
יַ֭צִּיל ˈyaṣṣîl נצל deliver
אֶבְיֹ֣ון ʔevyˈôn אֶבְיֹון poor
מְשַׁוֵּ֑עַ mᵊšawwˈēₐʕ שׁוע cry
וְ֝ ˈw וְ and
עָנִ֗י ʕānˈî עָנִי humble
וְֽ wᵊˈ וְ and
אֵין־ ʔên- אַיִן [NEG]
עֹזֵ֥ר ʕōzˌēr עזר help
לֹֽו׃ lˈô לְ to
72:12. ecce isti impii et abundantes in saeculo multiplicaverunt divitias
Behold these are sinners; and yet, abounding in the world they have obtained riches.
72:12. For he will free the poor from the powerful, and the poor one who has no helper.
72:12. For he shall deliver the needy when he crieth; the poor also, and [him] that hath no helper.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
73:12: These are the ungodly - The people still speak. It is the ungodly that prosper, the irreligious and profane.
Albert Barnes: Notes on the Bible - 1834
73:12: Behold, these are the ungodly, who prosper in the world - This is also to be understood as the language of the good man perplexed and embarrassed by the fact that the wicked are prosperous and happy. The meaning is, "Lo, these are wicked people - people of undoubted depravity; they are people who live regardless of God; and yet they are peaceful, tranquil, happy, prospered." This was one of the facts which so much embarrassed the psalmist. If there had been any doubt about the character of those people, the case would have been different. But there was none. They were people whose character for wickedness was well known, and yet they were permitted to live in peace and prosperity, as if they were the favorites of heaven. The literal meaning of the words rendered "who prosper in the world" is, "tranquil (or secure) for the age;" that is, foRev_er, or constantly. They know no changes; they see no Rev_erses; they are the same through life. They are always tranquil, calm, happy, successful.
They increase in riches - literally, "They become great in substance." They make constant accumulations in wealth, until they become great.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:12: these: Psa 37:35, Psa 52:7; Jer 12:1, Jer 12:2; Luk 16:19; Jam 5:1-3
prosper: Psa 73:3
they: Psa 17:14, Psa 62:10; Jer 5:17, Jer 5:28; Hos 12:7, Hos 12:8
John Gill
73:12 Behold, these are the ungodly,.... Who say and do as before declared; such as these must be without the knowledge of God, the fear, love, and worship of him: who prosper in the world; in worldly and temporal things, in their bodies and outward estates, but not in their souls and spiritual things: "in this world", as the Targum is; all their prosperity is here; their good things are in this life, their evil things will be in that to come; though ungodly, they prosper in the world, and as long as they are in it; or they are at peace and in case, and are quiet; they have nothing to disturb them, they are not in outward trouble, and their sins do not distress them, and they have no concern about another world:
they increase in riches; which they are in the pursuit of, and overtake and enjoy in great abundance; whereby they become mighty and powerful, as the word (o) for "riches" signifies: these words are the observation of the psalmist, and which was the occasion of the following temptation he was led into.
(o) "vires", Junius & Tremellius; "potentiam", Piscator.
John Wesley
73:12 Behold - These seem to be the words of the psalmist, summing up the matter.
Robert Jamieson, A. R. Fausset and David Brown
73:12 prosper in the word--literally, "secure for ever."
72:1272:12: Ահա մեղաւորք են եւ յաջողեա՛լ է նոցա, կան եւ ունի՛ն զմեծութիւն աշխարհի[7134]։ [7134] Ոմանք.Եւ աջողեալ է սոցա։
12 Ահա մեղաւոր են, եւ սակայն բարգաւաճում են նրանք, կան եւ ունեն հարստութիւնն աշխարհի:
12 Ահա ասոնք են ամբարիշտները, Միշտ յաջողութիւն ունին ու հարստութիւն կ’աւելցնեն։
Ահա մեղաւորք են եւ յաջողեալ է նոցա, կան եւ ունին զմեծութիւն աշխարհի:

72:12: Ահա մեղաւորք են եւ յաջողեա՛լ է նոցա, կան եւ ունի՛ն զմեծութիւն աշխարհի[7134]։
[7134] Ոմանք.Եւ աջողեալ է սոցա։
12 Ահա մեղաւոր են, եւ սակայն բարգաւաճում են նրանք, կան եւ ունեն հարստութիւնն աշխարհի:
12 Ահա ասոնք են ամբարիշտները, Միշտ յաջողութիւն ունին ու հարստութիւն կ’աւելցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
72:1272:12 И вот, эти нечестивые благоденствуют в веке сем, умножают богатство.
72:13 καὶ και and; even εἶπα επω say; speak ἄρα αρα.2 it follows ματαίως ματαιως justify τὴν ο the καρδίαν καρδια heart μου μου of me; mine καὶ και and; even ἐνιψάμην νιπτω wash ἐν εν in ἀθῴοις αθωος guiltless τὰς ο the χεῖράς χειρ hand μου μου of me; mine
72:13 יָ֭חֹס ˈyāḥōs חוס pity עַל־ ʕal- עַל upon דַּ֣ל dˈal דַּל poor וְ wᵊ וְ and אֶבְיֹ֑ון ʔevyˈôn אֶבְיֹון poor וְ wᵊ וְ and נַפְשֹׁ֖ות nafšˌôṯ נֶפֶשׁ soul אֶבְיֹונִ֣ים ʔevyônˈîm אֶבְיֹון poor יֹושִֽׁיעַ׃ yôšˈîₐʕ ישׁע help
72:13. ergone frustra mundavi cor meum et lavi in innocentia manus measAnd I said: Then have I in vain justified my heart, and washed my hands among the innocent.
72:13. He will spare the poor and the indigent, and he will bring salvation to the souls of the poor.
72:13. He shall spare the poor and needy, and shall save the souls of the needy.
Behold, these [are] the ungodly, who prosper in the world; they increase [in] riches:

72:12 И вот, эти нечестивые благоденствуют в веке сем, умножают богатство.
72:13
καὶ και and; even
εἶπα επω say; speak
ἄρα αρα.2 it follows
ματαίως ματαιως justify
τὴν ο the
καρδίαν καρδια heart
μου μου of me; mine
καὶ και and; even
ἐνιψάμην νιπτω wash
ἐν εν in
ἀθῴοις αθωος guiltless
τὰς ο the
χεῖράς χειρ hand
μου μου of me; mine
72:13
יָ֭חֹס ˈyāḥōs חוס pity
עַל־ ʕal- עַל upon
דַּ֣ל dˈal דַּל poor
וְ wᵊ וְ and
אֶבְיֹ֑ון ʔevyˈôn אֶבְיֹון poor
וְ wᵊ וְ and
נַפְשֹׁ֖ות nafšˌôṯ נֶפֶשׁ soul
אֶבְיֹונִ֣ים ʔevyônˈîm אֶבְיֹון poor
יֹושִֽׁיעַ׃ yôšˈîₐʕ ישׁע help
72:13. ergone frustra mundavi cor meum et lavi in innocentia manus meas
And I said: Then have I in vain justified my heart, and washed my hands among the innocent.
72:13. He will spare the poor and the indigent, and he will bring salvation to the souls of the poor.
72:13. He shall spare the poor and needy, and shall save the souls of the needy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
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
13-15. "Очищать сердце, омывать в невинности руки, подвергать себя ранам и обличениям" - значит зорко следить не только за своими поступками, но и за чистотою своих помыслов. Такая заботливость о духовной опрятности требует постоянного и сильного ограничения своих греховных порывов, что причиняет боль. Факты же благоденствия нечестивых, живущих по своим влечениям и не заботившихся о своей нравственной чистоте, поставили пред писателем вопрос - есть ли смысл в его самоограничениях? Сомнения мучили его, но он счел себя не вправе оглашать эти сомнения и вселять их в других; если у самого нет твердости в убеждениях, то прямая обязанность того не вселять колебаний в других. Поступок последнего рода делает его "виновным пред родом сынов Твоих", т. е. пред евреями, которых Господь любит и о которых заботится, как отец о детях. Прививать им сомнения свои значило бы отвращать детей от Отца, лишать их Его благотворного и любвеобильного попечения, лишать других блага, на которое сам не имеешь права.
Adam Clarke: Commentary on the Bible - 1831
73:13: I have cleansed my heart in vain - It is no advantage to us to worship the true God, to walk according to the law of righteousness, and keep the ordinances of the Most High.
Albert Barnes: Notes on the Bible - 1834
73:13: Verily I have cleansed my heart in vain - That is, There is no advantage in all my efforts to become pure and holy. It does not assist me in obtaining the favor of God; and it would be just as well to live a sinful life - to indulge in the pleasures of sense - to make the world my portion. Nothing is to be gained by all my painful efforts at self-discipline; by all my endeavors to become righteous. It would have been as well for me - or better - if I had lived a life of sin like other people. The righteous obtain from God fewer blessings than the wicked; they have less happiness and less prosperity in this world; they are subjected to more trouble and sorrow; and to all else there must be added the struggles, the conflict, the warfare, the painful effort "to be" pure, and to lead a holy life, all of which is now seen to be of no advantage whatever. Such thoughts as these were not confined to the psalmist. They are thoughts which will start up in the mind, and which it is not easy to calm down.
And washed my hands in innocency - That is, It has been of no use that I have washed my hands in innocency. The word "innocency" here means "purity." He had washed his hands in that which was pure; as, pure water. To wash the hands is emblematic of innocence or purity. See the notes at Psa 26:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:13: Verily: Job 9:27, Job 9:31, Job 21:15, Job 34:9, Job 35:3; Mal 3:14
washed: Psa 24:4, Psa 26:6, Psa 51:10; Heb 10:19-22; Jam 4:8
John Gill
73:13 Verily, I have cleansed my heart in vain,.... Which supposes that his heart had been unclean, as every man's is, and which appears by what is in it, and by what comes out of it; that it was now cleansed, not in an absolute and legal sense, as if it was wholly free from sin, for this no man can say; but in an evangelical sense, being purified by faith in the blood of Christ; that he had himself some concern in the cleansing of his heart, which seems to be contrary to Prov 20:9 and besides, this is the Lord's own work, Ps 51:10 wherefore this may be considered as a wrong and rash expression of his; for as he was wrong in one part of it, its being cleansed in vain, so he might be in the other, in ascribing it to himself; though it may be allowed, consistent with what is before observed, that a believer has a concern in the cleansing of his heart; for, being convinced of the impurity of it, he owns and laments it before the Lord; and, seeing the fountain of the Redeemer's blood opened, he applies to it, and to him for cleansing; and expresses a love unto, a great and studious concern for purity of heart as well as life; and, under the influence of divine grace, is enabled to keep a watch over it, whereby, through the same grace, it is preserved from much pollution; and by fresh application to the blood of Christ, is cleansed from what it daily contracts:
and washed my hands in innocency: that is, "in vain", as before; which denotes the performance of good works, a course of holy life and conversation, which when right springs from purity of heart; See Gill on Ps 26:6, now the psalmist under temptation concluded that all his religion and devotion were in vain, all his hearing, and reading, and attending on ordinances, all his concern for purity of heart and life; since those who showed no regard to these things prospered in the world, and increased in riches, abounded in ease and plenty, and seemed to be rather the favourites of heaven than religious men; and this temptation was strengthened by the following observation.
John Wesley
73:13 In vain - Hence I was sometimes tempted, to think that religion was a vain, unprofitable thing. True religion is here described by its two principal parts, the cleansing of the heart, and the hands.
Robert Jamieson, A. R. Fausset and David Brown
73:13 The Psalmist, partaking of these troubles, is especially disturbed in view of his own case, that with all his diligent efforts for a holy life, he is still sorely tried.
72:1372:13: Ասացի. ՚Ի զո՛ւր ուրեմն արդարացուցի զսիրտ իմ. լուացայց սրբութեամբ զձեռս իմ[7135], [7135] Ոմանք.Ասացի թէ զուր ուրե՛՛։ Ոսկան.Լուացից սրբութեամբ։
13 Ասացի՝ «Իզուր ուրեմն արդար դարձրի սիրտն իմ, եւ ձեռքերս սրբութեամբ լուացի»:
13 Յիրաւի զուր տեղը իմ սիրտս մաքրեցի Ու իմ ձեռքերս անմեղութիւնով լուացի
Ասացի. Ի զուր ուրեմն արդարացուցի զսիրտ իմ. լուացայ սրբութեամբ զձեռս իմ:

72:13: Ասացի. ՚Ի զո՛ւր ուրեմն արդարացուցի զսիրտ իմ. լուացայց սրբութեամբ զձեռս իմ[7135],
[7135] Ոմանք.Ասացի թէ զուր ուրե՛՛։ Ոսկան.Լուացից սրբութեամբ։
13 Ասացի՝ «Իզուր ուրեմն արդար դարձրի սիրտն իմ, եւ ձեռքերս սրբութեամբ լուացի»:
13 Յիրաւի զուր տեղը իմ սիրտս մաքրեցի Ու իմ ձեռքերս անմեղութիւնով լուացի
zohrab-1805▾ eastern-1994▾ western am▾
72:1372:13 [И я сказал:] так не напрасно ли я очищал сердце мое и омывал в невинности руки мои,
72:14 καὶ και and; even ἐγενόμην γινομαι happen; become μεμαστιγωμένος μαστιγοω scourge; whip ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day καὶ και and; even ὁ ο the ἔλεγχός ελεγχος conviction μου μου of me; mine εἰς εις into; for τὰς ο the πρωίας πρωιος morning
72:14 מִ mi מִן from תֹּ֣וךְ ttˈôḵ תֹּךְ oppression וּ֭ ˈû וְ and מֵ mē מִן from חָמָס ḥāmˌās חָמָס violence יִגְאַ֣ל yiḡʔˈal גאל redeem נַפְשָׁ֑ם nafšˈām נֶפֶשׁ soul וְ wᵊ וְ and יֵיקַ֖ר yêqˌar יקר be precious דָּמָ֣ם dāmˈām דָּם blood בְּ bᵊ בְּ in עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
72:14. et fui flagellatus tota die et increpatio mea in matutinisAnd I have been scourged all the day; and my chastisement hath been in the mornings.
72:14. He will redeem their souls from usuries and from iniquity, and their names shall be honorable in his sight.
72:14. He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight.
Verily I have cleansed my heart [in] vain, and washed my hands in innocency:

72:13 [И я сказал:] так не напрасно ли я очищал сердце мое и омывал в невинности руки мои,
72:14
καὶ και and; even
ἐγενόμην γινομαι happen; become
μεμαστιγωμένος μαστιγοω scourge; whip
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
καὶ και and; even
ο the
ἔλεγχός ελεγχος conviction
μου μου of me; mine
εἰς εις into; for
τὰς ο the
πρωίας πρωιος morning
72:14
מִ mi מִן from
תֹּ֣וךְ ttˈôḵ תֹּךְ oppression
וּ֭ ˈû וְ and
מֵ מִן from
חָמָס ḥāmˌās חָמָס violence
יִגְאַ֣ל yiḡʔˈal גאל redeem
נַפְשָׁ֑ם nafšˈām נֶפֶשׁ soul
וְ wᵊ וְ and
יֵיקַ֖ר yêqˌar יקר be precious
דָּמָ֣ם dāmˈām דָּם blood
בְּ bᵊ בְּ in
עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
72:14. et fui flagellatus tota die et increpatio mea in matutinis
And I have been scourged all the day; and my chastisement hath been in the mornings.
72:14. He will redeem their souls from usuries and from iniquity, and their names shall be honorable in his sight.
72:14. He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
73:14: For all the day long have I been plagued - Far from enjoying worldly prosperity, we are not only poor, but we are afflicted also; and every succeeding day brings with it some new trouble.
Albert Barnes: Notes on the Bible - 1834
73:14: For all the day long - Continually. All my life.
Have I been plagued - Smitten; afflicted; troubled. My life has been a life of trial. I have not known prosperity.
And chastened every morning - Margin, as in Hebrew, "My chastisement was." That is, my sufferings - my trials - have been repeated with every returning morning. Each new day has brought some new form of affliction, designed to rebuke and punish me. I never have found exemption from trial even for a single day. So different is my lot from the lot of wicked people, who know nothing of this, and who are always prospered and happy. See the notes at Job 7:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:14: For all: Psa 34:19, Psa 94:12; Job 7:3, Job 7:4, Job 7:18, Job 10:3, Job 10:17; Jer 15:18; Amo 3:2; Heb 12:5; Pe1 1:6
chastened: Heb. my chastisement was
John Gill
73:14 For all the day long have I been plagued,.... "Smitten or scourged" (p), as in Ps 73:5, that is, afflicted of God; which is no ways inconsistent with his love, nor with his covenant, nor with an interest in him, as a covenant God and Father; see Ps 89:29,
and chastened every morning; not in wrath, but in love, and for good; not with the chastisement of a cruel one, but of a loving and tender father; and therefore not to be improved in such a manner, as if on this account there was nothing in religion; whereas the daily notices the Lord takes of his people this way show his regard unto them, and care of them.
(p) "flagellatus", V. L. Pagninus, Montanus; "percussus", Gejerus.
72:1472:14: եւ եղէ ես խոշտանկեալ զօրհանապազ. եւ կշտամբանք իմ ընդ առաւօտս։
14 Գիշեր-ցերեկ ես խոշտանգուած էի, եւ առաւօտները կշտամբանք կրեցի:
14 Որովհետեւ ամէն օր կը տանջուիմ Ու ամէն առտու կը խրատուիմ։
եւ եղէ ես խոշտանգեալ զօրհանապազ. եւ կշտամբանք իմ ընդ առաւօտս:

72:14: եւ եղէ ես խոշտանկեալ զօրհանապազ. եւ կշտամբանք իմ ընդ առաւօտս։
14 Գիշեր-ցերեկ ես խոշտանգուած էի, եւ առաւօտները կշտամբանք կրեցի:
14 Որովհետեւ ամէն օր կը տանջուիմ Ու ամէն առտու կը խրատուիմ։
zohrab-1805▾ eastern-1994▾ western am▾
72:1472:14 и подвергал себя ранам всякий день и обличениям всякое утро?
72:15 εἰ ει if; whether ἔλεγον λεγω tell; declare διηγήσομαι διηγεομαι narrate; describe οὕτως ουτως so; this way ἰδοὺ ιδου see!; here I am τῇ ο the γενεᾷ γενεα generation τῶν ο the υἱῶν υιος son σου σου of you; your ἠσυνθέτηκα ασυνθετεω faithless to
72:15 וִ wi וְ and יחִ֗י yḥˈî חיה be alive וְ wᵊ וְ and יִתֶּן־ yitten- נתן give לֹו֮ lˈô לְ to מִ mi מִן from זְּהַ֪ב zzᵊhˈav זָהָב gold שְׁ֫בָ֥א šᵊˈvˌā שְׁבָא Sheba וְ wᵊ וְ and יִתְפַּלֵּ֣ל yiṯpallˈēl פלל pray בַּעֲדֹ֣ו baʕᵃḏˈô בַּעַד distance תָמִ֑יד ṯāmˈîḏ תָּמִיד continuity כָּל־ kol- כֹּל whole הַ֝ ˈha הַ the יֹּ֗ום yyˈôm יֹום day יְבָרֲכֶֽנְהֽוּ׃ yᵊvārᵃḵˈenhˈû ברך bless
72:15. dixi si narravero sic ecce generationem filiorum tuorum reliquiIf I said: I will speak thus; behold I should condemn the generation of thy children.
72:15. And he will live, and to him will be given from the gold of Arabia, and by him they will always adore. They will bless him all day long.
72:15. And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; [and] daily shall he be praised.
For all the day long have I been plagued, and chastened every morning:

72:14 и подвергал себя ранам всякий день и обличениям всякое утро?
72:15
εἰ ει if; whether
ἔλεγον λεγω tell; declare
διηγήσομαι διηγεομαι narrate; describe
οὕτως ουτως so; this way
ἰδοὺ ιδου see!; here I am
τῇ ο the
γενεᾷ γενεα generation
τῶν ο the
υἱῶν υιος son
σου σου of you; your
ἠσυνθέτηκα ασυνθετεω faithless to
72:15
וִ wi וְ and
יחִ֗י yḥˈî חיה be alive
וְ wᵊ וְ and
יִתֶּן־ yitten- נתן give
לֹו֮ lˈô לְ to
מִ mi מִן from
זְּהַ֪ב zzᵊhˈav זָהָב gold
שְׁ֫בָ֥א šᵊˈvˌā שְׁבָא Sheba
וְ wᵊ וְ and
יִתְפַּלֵּ֣ל yiṯpallˈēl פלל pray
בַּעֲדֹ֣ו baʕᵃḏˈô בַּעַד distance
תָמִ֑יד ṯāmˈîḏ תָּמִיד continuity
כָּל־ kol- כֹּל whole
הַ֝ ˈha הַ the
יֹּ֗ום yyˈôm יֹום day
יְבָרֲכֶֽנְהֽוּ׃ yᵊvārᵃḵˈenhˈû ברך bless
72:15. dixi si narravero sic ecce generationem filiorum tuorum reliqui
If I said: I will speak thus; behold I should condemn the generation of thy children.
72:15. And he will live, and to him will be given from the gold of Arabia, and by him they will always adore. They will bless him all day long.
72:15. And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; [and] daily shall he be praised.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
73:15: If I say, I will speak thus - I have at last discovered that I have reasoned incorrectly; and that I have the uniform testimony of all thy children against me. From generation to generation they have testified that the Judge of all the earth does right; they have trusted in thee, and were never confounded. They also met with afflictions and sore trials, but thou didst bring them safely through all, didst sustain them in the worst, and sanctifiedst the whole to their eternal good.
Albert Barnes: Notes on the Bible - 1834
73:15: If I say, I will speak thus - If I should resolve to give expression to my feelings. If I should utter all that is passing in my mind and my heart. It is implied here that he had "not" given utterance to these thoughts, but had confined them to his own bosom. He knew how they might be regarded by others; how others might be led to feel as if no confidence was to be placed in God; how this might suggest thoughts to them which would not otherwise occur to them, and which would only tend to fill their minds with distress; how such thoughts might unsettle the foundations of their faith, their peace, their hope, and their joy.
I should offend against the generation of thy children - The word rendered "I should offend," means to treat perfidiously, or in a faithless or treacherous manner. Then it means, "to deal falsely with." And this is the meaning here; "I should not be "true" to them; I should not be "faithful" to their real interests; I should do that which would be equivalent to dealing with them in a false and perfidious manner." The idea is, that he "ought" not to say or do anything which would tend to lessen their confidence in God, or which would suggest to their minds grounds of distrust in God, or which would disturb their peace and hope. This was alike an act of justice and benevolence on his part. Whatever might be his own troubles and doubts, he had no "right" to fill their minds with doubts and distrust of God; and he felt that, as it was desirable that the minds of others should not be harassed as his own had been, it could not be kind to suggest such thoughts.
This, however, should not forbid anyone from mentioning such difficulties to another for the purpose of having them removed. If they occur to the mind, as they may to the minds of any, however sincere and pious they may be, nothing can make it improper that they should be laid before one of greater age, or longer experience, or wider opportunities of knowledge, in order that the difficulties may be solved. Nothing can make it improper for a child to have recourse thus to a parent - or a member of a church, to a pastor. If, however, these doubts can be calmed down otherwise, it is better that they should be mentioned to no one. Some little additional strength may be given them even by dwelling on them long enough to mention them to another, and by putting them in such a form that they would be understood by another; and the true way is to go to God with them by prayer, and to spread them out before the mercy-seat. Prayer, and a careful study of the word of God may calm them down without their being suggested to any human being. At any rate, they should not be suggested at all to the young, or to those with fewer advantages of education, or of less experience than we have had, on whom the only effect would be to fill their minds with doubts which they could not solve - and with thoughts tending only to perplexity and unbelief - such as would never have occurred to themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:15: offend: Sa1 2:24; Mal 2:8; Mat 18:6, Mat 18:7; Rom 14:15, Rom 14:21; Co1 8:11-13
generation: Psa 22:30, Psa 24:6; Pe1 2:9
Carl Friedrich Keil and Franz Delitzsch
73:15
To such, doubt is become the transition to apostasy. The poet has resolved the riddle of such an unequal distribution of the fortunes of men in a totally different way. Instead of כּמו in Ps 73:15, to read כּמוהם (Bצttcher), or better, by taking up the following הנה, which even Saadia allows himself to do, contrary to the accents (Arab. mṯl hḏâ), כּמו הנּה (Ewald), is unnecessary, since prepositions are sometimes used elliptically (כּעל, Is 59:18), or even without anything further (Hos 7:16; Hos 11:7) as adverbs, which must therefore be regarded as possible also in the case of כּמו (Aramaic, Arabic כּמא, Aethiopic kem). The poet means to say, If I had made up my mind to the same course of reasoning, I should have faithlessly forsaken the fellowship of the children of God, and should consequently also have forfeited their blessings. The subjunctive signification of the perfects in the hypothetical protasis and apodosis, Ps 73:15 (cf. Jer 23:22), follows solely from the context; futures instead of perfects would signify si dicerem...perfide agerem. דּור בּניך is the totality of those, in whom the filial relationship in which God has placed Isreal in relation to Himself is become an inward or spiritual reality, the true Israel, Ps 73:1, the "righteous generation," Ps 14:5. It is an appellative, as in Deut 14:1; Hos 2:1. For on the point of the uhiothesi'a the New Testament differs from the Old Testament in this way, viz., that in the Old Testament it is always only as a people that Israel is called בן, or as a whole בנים, but that the individual, and that in his direct relationship to God, dared not as yet call himself "child of God." The individual character is not as yet freed from its absorption in the species, it is not as yet independent; it is the time of the minor's νηπιότης, and the adoption is as yet only effected nationally, salvation is as yet within the limits of the nationality, its common human form has not as yet appeared. The verb בּגד with בּ signifies to deal faithlessly with any one, and more especially (whether God, a friend, or a spouse) faithlessly to forsake him; here, in this sense of malicious desertion, it contents itself with the simple accusative.
On the one side, by joining in the speech of the free-thinkers he would have placed himself outside the circle of the children of God, of the truly pious; on the other side, however, when by meditation he sought to penetrate it (לדעת), the doubt-provoking phenomenon (זאת) still continued to be to him עמל, trouble, i.e., something that troubled him without any result, an unsolvable riddle (cf. Eccles 8:17). Whether we read הוּא or היא, the sense remains the same; the Ker הוּא prefers, as in Job 31:11, the attractional gender. Neither here nor in Job 30:26 and elsewhere is it to be supposed that ואחשׁבה is equivalent to ואחשׁבה (Ewald, Hupfeld). The cohortative from of the future here, as frequently (Ges. 128, 1), with or without a conditional particle (Ps 139:8; 2Kings 22:38; Job 16:6; Job 11:17; Job 19:18; Job 30:26), forms a hypothetical protasis: and (yet) when I meditated; Symmachus (according to Montfaucon), ει ̓ ἐλογιζόμην. As Vaihinger aptly observes, "thinking alone will give neither the right light nor true happiness." Both are found only in faith. The poet at last struck upon the way of faith, and there he found light and peace. The future after עד frequently has the signification of the imperfect subjunctive, Job 32:11; Eccles 2:3, cf. Prov 12:19 (donec nutem = only a moment); also in an historical connection like Josh 10:13; 2Chron 29:34, it is conceived of as subjunctive (donec ulciseretur, se sanctificarent), sometimes, however, as indicative, as in Ex 15:16 (donec transibat) and in our passage, where אד introduces the objective goal at which the riddle found its solution: until I went into the sanctuary of God, (purposely) attended to (ל as in the primary passage Deut 32:29, cf. Job 14:21) their life's end. The cohortative is used here exactly as in ואבינה, but with the collateral notion of that which is intentional, which here fully accords with the connection. He went into God's dread sanctuary (plural as in Ps 68:36, cf. מקדּשׁ in the Psalms of Asaph, Ps 67:7; Ps 78:69); here he prayed for light in the darkness of his conflict, here were his eyes opened to the holy plans and ways of God (Ps 77:14), here the sight of the sad end of the evil-doers was presented to him. By "God's sanctuaries" Ewald and Hitzig understand His secrets; but this meaning is without support in the usage of the language. And is it not a thought perfectly in harmony with the context and with experience, that a light arose upon him when he withdrew from the bustle of the world into the quiet of God's dwelling - place, and there devoutly gave his mind to the matter?
The strophe closes with a summary confession of the explanation received there. שׁית is construed with Lamed inasmuch as collocare is equivalent to locum assignare (vid., Ps 73:6). God makes the evil-doers to stand on smooth, slippery places, where one may easily lose one's footing (cf. Ps 35:6; Jer 23:12). There, then, they also inevitably fall; God casts them down למשּׁוּאות, into ruins, fragores = ruinae, from שׁוא = שׁאה, to be confused, desolate, to rumble. The word only has the appearance of being from נשׁא: ensnarings, sudden attacks (Hitzig), which is still more ill suited to Ps 74:3 than to this passage; desolation and ruin can be said even of persons, as הרס, Ps 28:5, ונשׁבּרוּ, Is 8:15, נפּץ, Jer 51:21-23. The poet knows no other theodicy but this, nor was any other known generally in the pre-exilic literature of Israel (vid., Ps 37; Ps 39:1-13, Jer. 12, and the Job 1:1). The later prophecy and the Chokma were much in advance of this, inasmuch as they point to a last universal judgment (vid., more particularly Mal 3:13.), but not one that breaks off this present state; the present state and the future state, time and eternity, are even there not as yet thoroughly separated.
Geneva 1599
73:15 If I say, (g) I will speak thus; behold, I should offend [against] the generation of thy children.
(g) If I give place to this wicked thought, I offend against your providence, seeing you do all things most wisely and preserve your children in their greatest dangers.
John Gill
73:15 If I say, I will speak thus,.... Either as the wicked do, Ps 73:8 or rather as he had thought in his own mind, Ps 73:13, wherefore he kept it all to himself, and did not make known to others the reasonings of his mind, and the temptations he laboured under:
behold, I should offend against the generation of thy children; of whom care should be taken, above all things, that they be not offended, Mt 18:6, or "should condemn"; as the Targum; or as Jarchi,
"I should make them transgressors, and wicked persons;''
should represent them as if they were men hated and rejected of God, because of their afflictions: the words may be rendered, "behold the generation of thy children, I have transgressed" (q); by giving way to the above temptation, which might have been prevented by considering the church, children, and people of God, and the care he has taken of them, the regard he has shown to them, and the preservation of them in all ages. The words are an apostrophe to God, who has children by adopting grace, and which appear so by their regeneration; and there is a generation of them in all ages; when one goes, another comes; there is always a seed, a spiritual offspring, to serve him, which is counted for a generation.
(q) "ecce generatio filiorum tuorum, praevaricatus sum", Pagninus, Montanus.
John Wesley
73:15 Offend - By grieving, discouraging and tempting them to revolt from God.
Robert Jamieson, A. R. Fausset and David Brown
73:15 Freed from idiomatic phrases, this verse expresses a supposition, as, "Had I thus spoken, I should," &c., intimating that he had kept his troubles to himself.
generation of thy children--Thy people (1Jn 3:1).
offend--literally, "deceive, mislead."
72:1572:15: Թէպէտ եւ ասէի, թէ ա՛յսպէս պատմեցից ահաւասիկ յազգս որդւոց քոց որոց եւ ուխտեցի[7136]։ [7136] Ոմանք.Թէպէտ եւ ասէի... ահաւադիկ յազգ որդ՛՛։
15 Թէպէտ ես ասում էի, թէ՝ եթէ այսպէս պատմեմ, դիմացս պիտի գտնեմ քո որդիների սերնդին, որոնց ուխտ արեցի:
15 Եթէ ըսէի. «Ես այսպէս պիտի խօսիմ»,Քու որդիներուդ նենգութիւն ըրած պիտի ըլլայի։
[443]Թէպէտ եւ`` ասէի, թէ այսպէս պատմեցից, ահաւասիկ յազգս որդւոց քոց [444]որոց եւ ուխտեցի:

72:15: Թէպէտ եւ ասէի, թէ ա՛յսպէս պատմեցից ահաւասիկ յազգս որդւոց քոց որոց եւ ուխտեցի[7136]։
[7136] Ոմանք.Թէպէտ եւ ասէի... ահաւադիկ յազգ որդ՛՛։
15 Թէպէտ ես ասում էի, թէ՝ եթէ այսպէս պատմեմ, դիմացս պիտի գտնեմ քո որդիների սերնդին, որոնց ուխտ արեցի:
15 Եթէ ըսէի. «Ես այսպէս պիտի խօսիմ»,Քու որդիներուդ նենգութիւն ըրած պիտի ըլլայի։
zohrab-1805▾ eastern-1994▾ western am▾
72:1572:15 {Но} если бы я сказал: >, то я виновен был бы пред родом сынов Твоих.
72:16 καὶ και and; even ὑπέλαβον υπολαμβανω take up; suppose τοῦ ο the γνῶναι γινωσκω know τοῦτο ουτος this; he κόπος κοπος labor; weariness ἐστὶν ειμι be ἐναντίον εναντιον next to; before μου μου of me; mine
72:16 יְהִ֤י yᵊhˈî היה be פִסַּת־ fissaṯ- פִּסָּה [uncertain] בַּ֨ר׀ bˌar בַּר grain בָּ bā בְּ in † הַ the אָרֶץ֮ ʔāreṣ אֶרֶץ earth בְּ bᵊ בְּ in רֹ֪אשׁ rˈōš רֹאשׁ head הָ֫רִ֥ים hˈārˌîm הַר mountain יִרְעַ֣שׁ yirʕˈaš רעשׁ be abundant כַּ ka כְּ as † הַ the לְּבָנֹ֣ון llᵊvānˈôn לְבָנֹון Lebanon פִּרְיֹ֑ו piryˈô פְּרִי fruit וְ wᵊ וְ and יָצִ֥יצוּ yāṣˌîṣû צוץ blossom מֵ֝ ˈmē מִן from עִ֗יר ʕˈîr עִיר town כְּ kᵊ כְּ as עֵ֣שֶׂב ʕˈēśev עֵשֶׂב herb הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
72:16. et cogitavi ut intellegerem istud labor est in oculis meisI studied that I might know this thing, it is a labour in my sight:
72:16. And there will be a firmament on earth, at the summits of mountains: its fruits will be extolled above Lebanon, and those of the city will flourish like the grass of the earth.
72:16. There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and [they] of the city shall flourish like grass of the earth.
If I say, I will speak thus; behold, I should offend [against] the generation of thy children:

72:15 {Но} если бы я сказал: <<буду рассуждать так>>, то я виновен был бы пред родом сынов Твоих.
72:16
καὶ και and; even
ὑπέλαβον υπολαμβανω take up; suppose
τοῦ ο the
γνῶναι γινωσκω know
τοῦτο ουτος this; he
κόπος κοπος labor; weariness
ἐστὶν ειμι be
ἐναντίον εναντιον next to; before
μου μου of me; mine
72:16
יְהִ֤י yᵊhˈî היה be
פִסַּת־ fissaṯ- פִּסָּה [uncertain]
בַּ֨ר׀ bˌar בַּר grain
בָּ בְּ in
הַ the
אָרֶץ֮ ʔāreṣ אֶרֶץ earth
בְּ bᵊ בְּ in
רֹ֪אשׁ rˈōš רֹאשׁ head
הָ֫רִ֥ים hˈārˌîm הַר mountain
יִרְעַ֣שׁ yirʕˈaš רעשׁ be abundant
כַּ ka כְּ as
הַ the
לְּבָנֹ֣ון llᵊvānˈôn לְבָנֹון Lebanon
פִּרְיֹ֑ו piryˈô פְּרִי fruit
וְ wᵊ וְ and
יָצִ֥יצוּ yāṣˌîṣû צוץ blossom
מֵ֝ ˈmē מִן from
עִ֗יר ʕˈîr עִיר town
כְּ kᵊ כְּ as
עֵ֣שֶׂב ʕˈēśev עֵשֶׂב herb
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
72:16. et cogitavi ut intellegerem istud labor est in oculis meis
I studied that I might know this thing, it is a labour in my sight:
72:16. And there will be a firmament on earth, at the summits of mountains: its fruits will be extolled above Lebanon, and those of the city will flourish like the grass of the earth.
72:16. There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and [they] of the city shall flourish like grass of the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17. Колебания автора разрешились "во святилище". Вероятно здесь разумеется молитва, с которой он пред жертвенником обратился к Господу и когда получил от Него в откровении разрешение своих сомнений.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 If I say, I will speak thus; behold, I should offend against the generation of thy children. 16 When I thought to know this, it was too painful for me; 17 Until I went into the sanctuary of God; then understood I their end. 18 Surely thou didst set them in slippery places: thou castedst them down into destruction. 19 How are they brought into desolation, as in a moment! they are utterly consumed with terrors. 20 As a dream when one awaketh; so, O Lord, when thou awakest, thou shalt despise their image.
We have seen what a strong temptation the psalmist was in to envy prospering profaneness; now here we are told how he kept his footing and got the victory.
I. He kept up a respect for God's people, and with that he restrained himself from speaking what he had thought amiss, v. 15. He got the victory by degrees, and this was the first point he gained; he was ready to say, Verily, I have cleansed my heart in vain, and thought he had reason to say it, but he kept his mouth with this consideration, "If I say, I will speak thus, behold, I should myself revolt and apostatize from, and so give the greatest offence imaginable to, the generation of thy children." Observe here, 1. Though he thought amiss, he took care not to utter that evil thought which he had conceived. Note, It is bad to think ill, but it is worse to speak it, for that is giving the evil thought an imprimatur--a sanction; it is allowing it, giving consent to it, and publishing it for the infection of others. But it is a good sign that we repent of the evil imagination of the heart if we suppress it, and the error remains with ourselves. If therefore thou hast been so foolish as to think evil, be so wise as to lay thy hand upon thy mouth, and let it go no further, Prov. xxx. 32. If I say, I will speak thus. Observe, Though his corrupt heart made this inference from the prosperity of the wicked, yet he did not mention it to those whether it were fit to be mentioned or no. Note, We must think twice before we speak once, both because some things may be thought which yet may not be spoken and because the second thoughts may correct the mistakes of the first. 2. The reason why he would not speak it was for fear of giving offence to those whom God owned for his children. Note, (1.) There are a people in the world that are the generation of God's children, a set of men that hear and love God as their Father. (2.) We must be very careful not to say or do any thing which may justly offend any of these little ones (Matt. xviii. 6), especially which may offend the generation of them, may sadden their hearts, or weaken their hands, or shake their interest. (3.) There is nothing that can give more general offence to the generation of God's children than to say that we have cleansed our heart in vain or that it is vain to serve God; for there is nothing more contrary to their universal sentiment and experience nor any thing that grieves them more than to hear God thus reflected on. (4.) Those that wish themselves in the condition of the wicked do in effect quit the tents of God's children.
II. He foresaw the ruin of wicked people. By this he baffled the temptation, as by the former he gave some check to it. Because he durst not speak what he had thought, for fear of giving offence, he began to consider whether he had any good reason for that thought (v. 16): "I endeavoured to understand the meaning of this unaccountable dispensation of Providence; but it was too painful for me. I could not conquer it by the strength of my own reasoning." It is a problem, not to be solved by the mere light of nature, for, if there were not another life after this, we could not fully reconcile the prosperity of the wicked with the justice of God. But (v. 17) he went into the sanctuary of God; he applied to his devotions, meditated upon the attributes of God, and the things revealed, which belong to us and to our children; he consulted the scriptures, and the lips of the priests who attended the sanctuary; he prayed to God to make this matter plain to him and to help him over this difficulty; and, at length, he understood the wretched end of wicked people, which he plainly foresaw to be such that even in the height of their prosperity they were rather to be pitied than envied, for they were but ripening for ruin. Note, There are many great things, and things needful to be known, which will not be known otherwise than by going into the sanctuary of God, by the word and prayer. The sanctuary must therefore be the resort of a tempted soul. Note, further, We must judge of persons and things as they appear by the light of divine revelation, and then we shall judge righteous judgment; particularly we must judge by the end. All is well that ends well, everlastingly well; but nothing well that ends ill, everlastingly ill. The righteous man's afflictions end in peace, and therefore he is happy; the wicked man's enjoyments end in destruction, and therefore he is miserable.
1. The prosperity of the wicked is short and uncertain. The high places in which Providence sets them are slippery places (v. 18), where they cannot long keep footing; but, when they offer to climb higher, that very attempt will be the occasion of their sliding and falling. Their prosperity has no firm ground; it is not built upon God's favour or his promise; and they have not the satisfaction of feeling that it rests on firm ground.
2. Their destruction is sure, and sudden, and very great. This cannot be meant of any temporal destruction; for they were supposed to spend all their days in wealth and their death itself had no bands in it: In a moment they go down to the grace, so that even that could scarcely be called their destruction; it must therefore be meant of eternal destruction on the other side death--hell and destruction. They flourish for a time, but are undone for ever. (1.) Their ruin is sure and inevitable. He speaks of it as a thing done--They are cast down; for their destruction is as certain as if it were already accomplished. He speaks of it as God's doing, and therefore it cannot be resisted: Thou castest them down. It is destruction from the Almighty (Joel i. 15), from the glory of his power, 2 Thess. i. 9. Who can support those whom God will cast down, on whom God will lay burdens? (2.) It is swift and sudden; their damnation slumbers not; for how are they brought into desolation as in a moment! v. 19. It is easily effected, and will be a great surprise to themselves and all about them. (3.) It is severe and very dreadful. It is a total and final ruin: They are utterly consumed with terrors, It is the misery of the damned that the terrors of the Almighty, whom they have made their enemy, fasten upon their guilty consciences, which can neither shelter themselves from them nor strengthen themselves under them; and therefore not their being, but their bliss, must needs be utterly consumed by them; not the least degree of comfort or hope remains to them; the higher they were lifted up in their prosperity the sorer will their fall be when they are cast down into destructions (for the word is plural) and suddenly brought into desolation.
3. Their prosperity is therefore not to be envied at all, but despised rather, quod erat demonstrandum--which was the point to be established, v. 20. As a dream when one awaketh, so, O Lord! when thou awakest, or when they awake (as some read it), thou shalt despise their image, their shadow, and make it to vanish. In the day of the great judgment (so the Chaldee paraphrase reads it), when they are awaked out of their graves, thou shalt, in wrath, despise their image; for they shall rise to shame and everlasting contempt. See here, (1.) What their prosperity now is; it is but an image, a vain show, a fashion of the world that passes away; it is not real, but imaginary, and it is only a corrupt imagination that makes it a happiness; it is not substance, but a mere shadow; it is not what it seems to be, nor will it prove what we promise ourselves from it; it is as a dream, which may please us a little, while we are asleep, yet even then it disturbs our repose; but, how pleasing soever it is, it is all but a cheat, all false; when we awake we find it so. A hungry man dreams that he eats, but he awakes and his soul is empty, Isa. xxix. 8. A man is never the more rich or honourable for dreaming he is so. Who therefore will envy a man the pleasure of a dream? (2.) What will be the issue of it; God will awake to judgment, to plead his own and his people's injured cause; they shall be made to awake out of the sleep of their carnal security, and then God shall despise their image; he shall make it appear to all the world how despicable it is; so that the righteous shall laugh at them, Ps. lii. 6, 7. How did God despise that rich man's image when he said, Thou fool, this night thy soul shall be required of thee! Luke xii. 19, 20. We ought to be of God's mind, for his judgment is according to truth, and not to admire and envy that which he despises and will despise; for, sooner or later, he will bring all the world to be of his mind.
Adam Clarke: Commentary on the Bible - 1831
73:16: When I thought to know this - When I reviewed the history of our fathers, I saw that, though thou hadst from time to time hidden thy face because of their sins, yet thou hadst never utterly abandoned them to their adversaries; and it was not reasonable to conclude that thou wouldst do now what thou hadst never done before; and yet the continuance of our captivity, the oppressive hardships which we suffer, and the small prospect there is of release, puzzle me again. These things have been very painful to me.
Albert Barnes: Notes on the Bible - 1834
73:16: When I thought to know this - When I endeavored to comprehend this, or to explain it to myself. The idea is that he "thought" on the subject, or "meditated" on it with a view to be able to understand it. He did not express his opinions and feelings to others, but he dwelt on them in his own mind; not to find additional difficulties, not to confirm himself in opposition to God, and not to find new occasions for distrusting the divine government, but to understand exactly how this was. It was his object to seek and understand "the truth."
It was too painful for me - Margin, "It was labor in mine eyes." The Hebrew word rendered "painful," means properly labor, toil, a burden; and the idea is, that the question was a burden - was too weighty for his weak powers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:16: When: Psa 36:6, Psa 77:19, Psa 97:2; Pro 30:2, Pro 30:3; Ecc 8:17; Rom 11:33
too painful for me: Heb. labour in mine eyes, Psa 39:6; Luk 18:32-34; Joh 16:18, Joh 16:19
John Gill
73:16 When I thought to know this,.... How to reconcile the prosperity of the wicked, and the afflictions of the righteous, to the perfections of God, and his wise providence in the government of the world, by the mere dint of reason, without consulting the sacred oracles, or his own and others' experience:
Tit was too painful for me: too laborious and toilsome, a work he was not equal to; "hic labor, hoc opus"; see Eccles 8:17.
John Wesley
73:16 To know - To find out the reason of this providence.
Robert Jamieson, A. R. Fausset and David Brown
73:16 Still he--
thought--literally, "studied," or, "pondered this riddle"; but in vain; it remained a toil (compare Margin), till he--
72:1672:16: ՚Ի մտի եդի թէ սակայն եւ ա՛յս ջան է առաջի իմ,
16 Բայց հասկացայ, որ սա եւս դժուար է ինձ համար,
16 Երբ խորհեցայ ասիկա իմանալու մասին, Դժուար թուեցաւ իմ աչքերուս
Ի մտի եդի [445]թէ սակայն եւ այս ջան է առաջի իմ:

72:16: ՚Ի մտի եդի թէ սակայն եւ ա՛յս ջան է առաջի իմ,
16 Բայց հասկացայ, որ սա եւս դժուար է ինձ համար,
16 Երբ խորհեցայ ասիկա իմանալու մասին, Դժուար թուեցաւ իմ աչքերուս
zohrab-1805▾ eastern-1994▾ western am▾
72:1672:16 И думал я, как бы уразуметь это, но это трудно было в глазах моих,
72:17 ἕως εως till; until εἰσέλθω εισερχομαι enter; go in εἰς εις into; for τὸ ο the ἁγιαστήριον αγιαστηριον the θεοῦ θεος God καὶ και and; even συνῶ συνιημι comprehend εἰς εις into; for τὰ ο the ἔσχατα εσχατος last; farthest part αὐτῶν αυτος he; him
72:17 יְהִ֤י yᵊhˈî היה be שְׁמֹ֨ו šᵊmˌô שֵׁם name לְֽ lᵊˈ לְ to עֹולָ֗ם ʕôlˈām עֹולָם eternity לִ li לְ to פְנֵי־ fᵊnê- פָּנֶה face שֶׁמֶשׁ֮ šemeš שֶׁמֶשׁ sun יִנֹּ֪וןינין *yinnˈôn נין sprout forth שְׁ֫מֹ֥ו šᵊˈmˌô שֵׁם name וְ wᵊ וְ and יִתְבָּ֥רְכוּ yiṯbˌārᵊḵû ברך bless בֹ֑ו vˈô בְּ in כָּל־ kol- כֹּל whole גֹּויִ֥ם gôyˌim גֹּוי people יְאַשְּׁרֽוּהוּ׃ yᵊʔaššᵊrˈûhû אשׁר be happy
72:17. donec veniam ad sanctuaria Dei intellegam in novissimo eorumUntil I go into the sanctuary of God, and understand concerning their last ends.
72:17. May his name be blessed forever; may his name remain before the sun. And all the tribes of the earth will be blessed in him. All nations will magnify him.
72:17. His name shall endure for ever: his name shall be continued as long as the sun: and [men] shall be blessed in him: all nations shall call him blessed.
When I thought to know this, it [was] too painful for me:

72:16 И думал я, как бы уразуметь это, но это трудно было в глазах моих,
72:17
ἕως εως till; until
εἰσέλθω εισερχομαι enter; go in
εἰς εις into; for
τὸ ο the
ἁγιαστήριον αγιαστηριον the
θεοῦ θεος God
καὶ και and; even
συνῶ συνιημι comprehend
εἰς εις into; for
τὰ ο the
ἔσχατα εσχατος last; farthest part
αὐτῶν αυτος he; him
72:17
יְהִ֤י yᵊhˈî היה be
שְׁמֹ֨ו šᵊmˌô שֵׁם name
לְֽ lᵊˈ לְ to
עֹולָ֗ם ʕôlˈām עֹולָם eternity
לִ li לְ to
פְנֵי־ fᵊnê- פָּנֶה face
שֶׁמֶשׁ֮ šemeš שֶׁמֶשׁ sun
יִנֹּ֪וןינין
*yinnˈôn נין sprout forth
שְׁ֫מֹ֥ו šᵊˈmˌô שֵׁם name
וְ wᵊ וְ and
יִתְבָּ֥רְכוּ yiṯbˌārᵊḵû ברך bless
בֹ֑ו vˈô בְּ in
כָּל־ kol- כֹּל whole
גֹּויִ֥ם gôyˌim גֹּוי people
יְאַשְּׁרֽוּהוּ׃ yᵊʔaššᵊrˈûhû אשׁר be happy
72:17. donec veniam ad sanctuaria Dei intellegam in novissimo eorum
Until I go into the sanctuary of God, and understand concerning their last ends.
72:17. May his name be blessed forever; may his name remain before the sun. And all the tribes of the earth will be blessed in him. All nations will magnify him.
72:17. His name shall endure for ever: his name shall be continued as long as the sun: and [men] shall be blessed in him: all nations shall call him blessed.
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Adam Clarke: Commentary on the Bible - 1831
73:17: Until I went into the sanctuary - Until, in the use of thy ordinances, I entered into a deep consideration of thy secret counsels, and considered the future state of the righteous and the wicked; that the unequal distribution of temporal good and evil argued a future judgment; that the present is a state of trial; and that God exercises his followers according to his godly wisdom and tender mercy. Then light sprang up in my mind, and I was assured that all these exercises were for our benefit, and that the prosperity of the wicked here was a prelude to their destruction. And this I saw to be their end.
That this Psalm was written during the captivity, there is little room to doubt. How then can the psalmist speak of the sanctuary? There was none at Babylon; and at Jerusalem it had been long since destroyed? There is no way to solve this difficulty but by considering that מקדשי mikdeshey may be taken in the sense of holy places - places set apart for prayer and meditation. And that the captives had such places in them captivity, there can be no doubt; and the place that is set apart to meet God in, for prayer, supplication, confession of sin, and meditation, is holy unto the Lord; and is, therefore, his sanctuary, whether a house or the open field. Calmet thinks by holy meditations a view of the Divine secrets, to which he refers, Psa 73:24, is here meant.
Albert Barnes: Notes on the Bible - 1834
73:17: Until I went into the sanctuary of God - The word "sanctuary" we now apply to a place of public worship; and, thus understood, the passage here would mean that he learned the truth on the subject only by the statements and disclosures made there in regard to the divine plans and dealings, and the results of human conduct. This interpretation makes good sense, and is in itself true, but it is not the idea in the original. The word "sanctuary" in the Old Testament, in the singular number, is applied to the tabernacle, or the temple, or, more especially to the most holy place in the tabernacle or the temple; the place of the unique dwelling of God. Thus understood the idea would be that he learned the solution of the mystery "there." But these were not places of instruction, and it cannot be supposed that the reference is to either of them. The word in the original is in the plural number - sanctuaries - things that God regarded as holy; and the meaning seems to be, that the only solution of the case was to be learned from those things which pertained to God's most holy and secret places; or in those places which were nearest to him, and where he most clearly manifested himself. The difficulty was not to be solved by any mere human reasoning - by the powers of man, away from God; it was to be learned in the presence of God himself, and in the disclosures which He made about his divine plans and purposes. The psalmist had tried his own powers of reason, and the subject was above his reach. The only solution of the difficulty was to be obtained by a near approach to God himself. There the mystery could be solved, and there it was solved. The "end" of all this, as disclosed by God, would determine why, it was permitted, and would remove the perplexity of the mind.
Then understood I their end - literally, their after things; that is, the things which will occur to them hereafter. That solves all the difficulty. There will be a judgment hereafter, and dark as things may now appear, it will be seen in the end, or in the result, that exact and equal justice will be done to all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:17: Until: Psa 27:4, Psa 63:2, Psa 77:13, Psa 119:24, Psa 119:130
then: Psa 37:37, Psa 37:38; Job 27:8; Ecc 8:12, Ecc 8:13; Jer 5:31; Luk 12:20, Luk 16:22, Luk 16:23
Geneva 1599
73:17 Until I went into the (h) sanctuary of God; [then] understood I their end.
(h) Until I entered into your school and learned by your word and Holy Spirit that you order all things most wisely and justly.
John Gill
73:17 Until I went into the sanctuary of God,.... The tabernacle or house of God, where the Word of God was read and explained, prayer was made, and sacrifices offered up, and where fellowship was had with the saints, and communion with God himself; which for one hour or moment is preferable to all the prosperity of the wicked, during their whole life. This shows that though the psalmist was beset with the temptation, yet not overcome; it did not so far prevail as to cause him to neglect public worship, and relinquish the house of God, and the ordinances of it; and it is right, under temptations, doubts, and difficulties, to attend the public ministrations, which is the way and means to have relief under temptations, to have doubts resolved, and difficulties removed: some by "the sanctuary of God" understand the Scriptures, which are holy and of God, and are profitable for instruction, and are to be consulted and entered into by a serious reading of and deep meditation on them; whereby may be known the happiness that is prepared for the saints in the other world, and the misery of the wicked, and hereby judgment may be made of the present case and condition of each: others interpret it of the world of spirits, which may be entered into by contemplation; when it may be observed that the spirits of just men upon their dissolution possess unspeakable joys and glories, and the souls of the wicked are in inconceivable torments:
then understood I their end; both of the godly and of the wicked; that the end of the righteous is peace, rest, salvation, and eternal life, and the end of the wicked is ruin, destruction, and death; see Ps 37:35.
John Wesley
73:17 Until - 'Till I consulted the word of God. He alludes to the practice of those times, which was, in difficult cases to resort to God's sanctuary, and the oracle therein. Their end - There I learned that their prosperity was short.
Robert Jamieson, A. R. Fausset and David Brown
73:17 went into the sanctuary--to enquire (compare Ex 25:22; Ps 5:7; Ps 27:4).
72:1772:17: մինչեւ մտից ՚ի սրբութիւն Աստուծոյ եւ ՚ի միտ առից զկատարած նոցա։
17 մինչեւ մտնեմ Աստծու սրբարանը եւ իմանամ նրանց վախճանը:
17 Մինչեւ որ Աստուծոյ սրբարանը մտայ, Անոնց վախճանը իմացայ։
մինչեւ մտից ի սրբութիւնն Աստուծոյ եւ ի միտ առից զկատարած նոցա:

72:17: մինչեւ մտից ՚ի սրբութիւն Աստուծոյ եւ ՚ի միտ առից զկատարած նոցա։
17 մինչեւ մտնեմ Աստծու սրբարանը եւ իմանամ նրանց վախճանը:
17 Մինչեւ որ Աստուծոյ սրբարանը մտայ, Անոնց վախճանը իմացայ։
zohrab-1805▾ eastern-1994▾ western am▾
72:1772:17 доколе не вошел я во святилище Божие и не уразумел конца их.
72:18 πλὴν πλην besides; only διὰ δια through; because of τὰς ο the δολιότητας δολιοτης put; make αὐτοῖς αυτος he; him κατέβαλες καταβαλλω cast down; lay down αὐτοὺς αυτος he; him ἐν εν in τῷ ο the ἐπαρθῆναι επαιρω lift up; rear up
72:18 בָּר֤וּךְ׀ bārˈûḵ ברך bless יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel עֹשֵׂ֖ה ʕōśˌē עשׂה make נִפְלָאֹ֣ות niflāʔˈôṯ פלא be miraculous לְ lᵊ לְ to בַדֹּֽו׃ vaddˈô בַּד linen, part, stave
72:18. verumtamen in lubrico posuisti eos deiecisti eos ad interitumBut indeed for deceits thou hast put it to them: when they were lifted up thou hast cast them down.
72:18. Blessed is the Lord, God of Israel, who alone does wondrous things.
72:18. Blessed [be] the LORD God, the God of Israel, who only doeth wondrous things.
Until I went into the sanctuary of God; [then] understood I their end:

72:17 доколе не вошел я во святилище Божие и не уразумел конца их.
72:18
πλὴν πλην besides; only
διὰ δια through; because of
τὰς ο the
δολιότητας δολιοτης put; make
αὐτοῖς αυτος he; him
κατέβαλες καταβαλλω cast down; lay down
αὐτοὺς αυτος he; him
ἐν εν in
τῷ ο the
ἐπαρθῆναι επαιρω lift up; rear up
72:18
בָּר֤וּךְ׀ bārˈûḵ ברך bless
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s)
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עֹשֵׂ֖ה ʕōśˌē עשׂה make
נִפְלָאֹ֣ות niflāʔˈôṯ פלא be miraculous
לְ lᵊ לְ to
בַדֹּֽו׃ vaddˈô בַּד linen, part, stave
72:18. verumtamen in lubrico posuisti eos deiecisti eos ad interitum
But indeed for deceits thou hast put it to them: when they were lifted up thou hast cast them down.
72:18. Blessed is the Lord, God of Israel, who alone does wondrous things.
72:18. Blessed [be] the LORD God, the God of Israel, who only doeth wondrous things.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-20. Писатель в своих наблюдениях над действительностью был односторонен; он судил лишь на основании фактов благоденствия нечестивых, а не обращал внимания на то, как быстро и неожиданно они гибнут, как часто обманываются их мечты о счастье.
Adam Clarke: Commentary on the Bible - 1831
73:18: Thou didst set them on slippery places - Affluence is a slippery path; few have ever walked in it without falling. It is possible to be faithful in the unrighteous mammon, but it is very difficult. No man should desire riches; for they bring with them so many cares and temptations as to be almost unmanageabe. Rich men, even when pious, are seldom happy; they do not enjoy the consolations of religion. A good man, possessed of very extensive estates, unblamable in his whole deportment, once said to me: "There must be some strange malignity in riches thus to keep me in continual bondage, and deprive me of the consolations of the Gospel." Perhaps to a person to whom his estates are a snare, the words of our Lord may be literally applicable: "Sell what thou hast, and give to the poor; and thou shalt have treasure in heaven: and come, take up thy cross, and follow me." But he went away sorrowful, for he had great possessions! May we not then say with the psalmist, Surely thou digest set them in slippery places, etc.?
Albert Barnes: Notes on the Bible - 1834
73:18: Surely thou didst set them in slippery places - Not in a solid and permanent position; not where their foothold would be secure, but as on smooth and slippery rocks, where they would be liable any moment to fall into the foaming billows. However prosperous their condition may seem to be now, yet it is a condition of uncertainty and danger, from which they must soon fall into ruin. In their prosperity there is nothing of permanence or Stability; and this fact will explain the difficulty.
Thou castedst them down into destruction - They are placed, not in a permanent condition, but in a condition from which they will be cast down to destruction. Ruin is before them; and the end will demonstrate the justice of God. Nothing can be determined from their present condition as to the question which caused so much perplexity, but in order to a proper solution we must wait to see the end. As an illustration of this, see the interesting account of the interview between Solon of Athens, and Croesus, the rich king of Lydia, as given in Herodotus, book i., 30-33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:18: Surely: Psa 35:6; Deu 32:35; Jer 23:12
thou castedst: Psa 37:20, Psa 37:24, Psa 37:35-38, Psa 55:23, Psa 92:7, Psa 94:23; Th2 1:9
John Gill
73:18 Surely thou didst set them in slippery places,.... In which a man cannot stand long, and without danger; and the higher they are the more dangerous, being slippery, and such are places of honour and riches. The phrase denotes the uncertainty and instability of these things, and the danger men are in who are possessed of them of falling into destruction and misery. The Targum is,
"thou didst set them in darkness;''
to be in slippery places, and in the dark, is very uncomfortable, unsafe, and dangerous indeed; See Ps 35:6 and it may be observed, that all this honour, promotion, and riches, are of God; it is he that sets them in these places of honour and profit; and he that sets them up can pull them down, as he does; so it follows,
thou castest them down into destruction: into temporal destruction, by removing them from their high stations into a very low, mean, and contemptible state, as were Shebna and Nebuchadnezzar, Is 22:15 and into everlasting destruction, from whence there is no recovery; see Ps 55:23.
Robert Jamieson, A. R. Fausset and David Brown
73:18 their end--future (Ps 37:37-38), which is dismal and terribly sudden (Prov 1:27; Prov 29:1), aggravated and hastened by terror. As one despises an unsubstantial dream, so God, waking up to judgment (Ps 7:6; Ps 44:23), despises their vain shadow of happiness (Ps 39:6; Is 29:7). They are thrown into ruins as a building falling to pieces (Ps 74:3).
72:1872:18: Սակայն վասն նենգութեան նոցա տարագի՛ր արասցես զնոսա. եւ կործանեսցես զնոսա յամբարտաւանութեան իւրեանց[7137]։ [7137] Ոմանք.Եւ կործանեսցես զնոսա։
18 Բայց դու նրանց տարագիր կ’անես իրենց նենգութեան համար եւ կը կործանես նրանց իրենց ամբարտաւանութեան մէջ:
18 Իրաւամբ դուն զանոնք սահուն տեղեր դրեր ես. Կործանման մէջ իջեցուցիր զանոնք։
Սակայն [446]վասն նենգութեան նոցա տարագիր արասցես զնոսա, եւ կործանեսցես զնոսա յամբարտաւանութեան իւրեանց:

72:18: Սակայն վասն նենգութեան նոցա տարագի՛ր արասցես զնոսա. եւ կործանեսցես զնոսա յամբարտաւանութեան իւրեանց[7137]։
[7137] Ոմանք.Եւ կործանեսցես զնոսա։
18 Բայց դու նրանց տարագիր կ’անես իրենց նենգութեան համար եւ կը կործանես նրանց իրենց ամբարտաւանութեան մէջ:
18 Իրաւամբ դուն զանոնք սահուն տեղեր դրեր ես. Կործանման մէջ իջեցուցիր զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
72:1872:18 Так! на скользких путях поставил Ты их и низвергаешь их в пропасти.
72:19 πῶς πως.1 how ἐγένοντο γινομαι happen; become εἰς εις into; for ἐρήμωσιν ερημωσις desolation ἐξάπινα εξαπινα all at once ἐξέλιπον εκλειπω leave off; cease ἀπώλοντο απολλυμι destroy; lose διὰ δια through; because of τὴν ο the ἀνομίαν ανομια lawlessness αὐτῶν αυτος he; him
72:19 וּ û וְ and בָר֤וּךְ׀ vārˈûḵ ברך bless שֵׁ֥ם šˌēm שֵׁם name כְּבֹודֹ֗ו kᵊvôḏˈô כָּבֹוד weight לְ lᵊ לְ to עֹ֫ולָ֥ם ʕˈôlˌām עֹולָם eternity וְ wᵊ וְ and יִמָּלֵ֣א yimmālˈē מלא be full כְ֭בֹודֹו ˈḵᵊvôḏô כָּבֹוד weight אֶת־ ʔeṯ- אֵת [object marker] כֹּ֥ל kˌōl כֹּל whole הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אָ֘מֵ֥ן׀ ʔˈāmˌēn אָמֵן surely וְ wᵊ וְ and אָמֵֽן׃ ʔāmˈēn אָמֵן surely
72:19. quomodo vastati sunt subito defecerunt consumpti sunt quasi non sintHow are they brought to desolation? they have suddenly ceased to be: they have perished by reason of their iniquity.
72:19. And blessed is the name of his majesty in eternity. And all the earth will be filled with his majesty. Amen. Amen.
72:19. And blessed [be] his glorious name for ever: and let the whole earth be filled [with] his glory; Amen, and Amen.
Surely thou didst set them in slippery places: thou castedst them down into destruction:

72:18 Так! на скользких путях поставил Ты их и низвергаешь их в пропасти.
72:19
πῶς πως.1 how
ἐγένοντο γινομαι happen; become
εἰς εις into; for
ἐρήμωσιν ερημωσις desolation
ἐξάπινα εξαπινα all at once
ἐξέλιπον εκλειπω leave off; cease
ἀπώλοντο απολλυμι destroy; lose
διὰ δια through; because of
τὴν ο the
ἀνομίαν ανομια lawlessness
αὐτῶν αυτος he; him
72:19
וּ û וְ and
בָר֤וּךְ׀ vārˈûḵ ברך bless
שֵׁ֥ם šˌēm שֵׁם name
כְּבֹודֹ֗ו kᵊvôḏˈô כָּבֹוד weight
לְ lᵊ לְ to
עֹ֫ולָ֥ם ʕˈôlˌām עֹולָם eternity
וְ wᵊ וְ and
יִמָּלֵ֣א yimmālˈē מלא be full
כְ֭בֹודֹו ˈḵᵊvôḏô כָּבֹוד weight
אֶת־ ʔeṯ- אֵת [object marker]
כֹּ֥ל kˌōl כֹּל whole
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
אָ֘מֵ֥ן׀ ʔˈāmˌēn אָמֵן surely
וְ wᵊ וְ and
אָמֵֽן׃ ʔāmˈēn אָמֵן surely
72:19. quomodo vastati sunt subito defecerunt consumpti sunt quasi non sint
How are they brought to desolation? they have suddenly ceased to be: they have perished by reason of their iniquity.
72:19. And blessed is the name of his majesty in eternity. And all the earth will be filled with his majesty. Amen. Amen.
72:19. And blessed [be] his glorious name for ever: and let the whole earth be filled [with] his glory; Amen, and Amen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
73:19: Are they brought into desolation - This is often a literal fact. I have known several cases where persons, very rich, have by sudden losses been brought into desolation as in a moment; in consequence of which they were utterly consumed in terrors.
Albert Barnes: Notes on the Bible - 1834
73:19: How are they brought into desolation, as in a moment! - How suddenly and unexpectedly does destruction come upon them! Nothing can be argued from their apparent prosperity, for there is no ground of security in "that," no basis for an argument that it will continue. The end must be seen in order to form a correct estimate on the subject, and that end may soon come. Compare the notes at Job 15:20-21.
They are utterly consumed with terrors - literally, "they perish; they are destroyed by terrors;" that is, by terrible things, or by things suited to produce terror in the mind. The idea is not that they are destroyed by their own fears, but that things come upon them which are suited to overwhelm the soul, and that by those things they are utterly destroyed. It is by this result that we are to determine in regard to the equity of the divine administration, and not by their prosperity and their apparent safety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:19: How: Psa 58:9; Job 20:5; Isa 30:13; Act 2:23; Th1 5:3; Rev 18:10
they are: Num 17:12, Num 17:13; Sa1 28:20; Job 15:21, Job 20:23-25; Pro 28:1; Isa 21:3, Isa 21:4; Dan 5:6
Carl Friedrich Keil and Franz Delitzsch
73:19
The poet calms himself with the solution of the riddle that has come to him; and it would be beneath his dignity as a man to allow himself any further to be tempted by doubting thoughts. Placing himself upon the standpoint of the end, he sees how the ungodly come to terrible destruction in a moment: they come to an end (ספוּ from סוּף, not ספה), it is all over with them (תּמּוּ) in consequence of (מן as in Ps 76:7, and unconnected as in Ps 18:4; Ps 30:4; Ps 22:14) frightful occurrences (בּלּהות, a favourite word, especially in the Book of Job), which clear them out of the way. It is with them as with a dream, after (מן as in 1Chron 8:8) one is awoke. One forgets the vision on account of its nothingness (Job 20:8). So the evil-doers who boast themselves μετὰ πολλῆς φαντασίας (Acts 25:23) are before God a צלם, a phantom or unsubstantial shadow. When He, the sovereign Lord, shall awake, i.e., arouse Himself to judgment after He has looked on with forbearance, then He will despise their shadowy image, will cast it contemptuously from Him. Luther renders, So machstu Herr jr Bilde in der Stad verschmecht (So dost Thou, Lord, make their image despised in the city). But neither has the Kal בּזה this double transitive signification, "to give over to contempt," nor is the mention of the city in place here. In Hos 11:9 also בּעיר in the signification in urbem gives no right sense; it signifies heat of anger or fury, as in Jer 15:8, heat of anguish, and Schrder maintains the former signification (vid., on Ps 139:20), in fervore (irae), here also; but the pointing בּעיר is against it. Therefore בּעיר is to be regarded, with the Targum, as syncopated from בּהעיר (cf. לביא, Jer 39:7; 2Chron 31:10; בּכּשׁלו, Prov 24:17, and the like); not, however, to be explained, "when they awake," viz., from the sleep of death (Targum),
(Note: The Targum version is, "As the dream of a drunken man, who awakes out of his sleep, wilt Thou, O Lord, on the day of the great judgment, when they awake out of their graves, in wrath abandon their image to contempt." The text of our editions is to be thus corrected according to Bechai (on Deut 33:29) and Nachmani (in his treatise שׁער הגמול).)
or after Ps 78:38, "when Thou awakest them," viz., out of their sleep of security (De Wette, Kurtz), but after Ps 35:23, "when Thou awakest," viz., to sit in judgment.
Thus far we have the divine answer, which is reproduced by the poet after the manner of prayer. Hengstenberg now goes on by rendering it, "for my heart was incensed;" but we cannot take יתחמּץ according to the sequence of tenses as an imperfect, nor understand כּי as a particle expression the reason. On the contrary, the poet, from the standpoint of the explanation he has received, speaks of a possible return (כּי seq. fut. = ἐάν) of his temptation, and condemns it beforehand: si exacerbaretur animus meus atque in renibus meis pungerer. התחמּץ, to become sour, bitter, passionate; השׁתּונן, with the more exactly defining accusative כּליותי, to be pricked, piqued, irritated. With ואני begins the apodosis: then should I be... I should have become (perfect as in Ps 73:15, according to Ges. 126, 5). Concerning לא ידע, non sapere, vid., Ps 14:4. בּהמות can be taken as compar. decurtata for כּבהמות; nevertheless, as apparently follows from Job 40:15, the poet surely has the p-ehe-mou, the water ox, i.e., the hippopotamus, in his mind, which being Hebraized is בּהמות,
(Note: The Egyptian p frequently passes over into the Hebrew b, and vice vers, as in the name Aperiu = עברים; p, however, is retained in פרעה = phar-aa, grand-house (οἶκος μέγας in Horapollo), the name of the Egyptian rulers, which begins with the sign of the plan of a house = p.)
and, as a plump colossus of flesh, is at once an emblem of colossal stupidity (Maurer, Hitzig). The meaning of the poet is, that he would not be a man in relation to God, over against God (עם, as in Ps 78:37; Job 9:2, cf. Arab. ma‛a, in comparison with), if he should again give way to the same doubts, but would be like the most stupid animal, which stands before God incapable of such knowledge as He willingly imparts to earnestly inquiring man.
Geneva 1599
73:19 How are they [brought] into desolation, as in a moment! they are (i) utterly consumed with terrors.
(i) By your fearful judgment.
John Gill
73:19 How are they brought into desolation, as in a moment?.... Very suddenly, which is often the case of wicked men, who cry Peace and safety, and sudden destruction comes upon them, Th1 5:3, so as in a moment were the punishment of Sodom and Gomorrah, of Pharaoh and his host, and of Korah and his company, Lam 4:6, the words are expressed with admiration, as wondering at the sudden and amazing turn of things:
they are utterly consumed with terrors: their destruction is not only sudden, but entire; it is like the breaking in pieces of a potter's vessel; a shard of which cannot be gathered up and used, or like the casting of a millstone into the sea, which will never rise more; such will be the destruction of antichrist; see Rev_ 2:27 and this is done "with terrors"; either by terrible judgments inflicted on them from without; or with terrors inwardly seizing upon their minds and consciences; as, at the time of temporal calamities, or at death, however at judgment, when the awful sentence will be pronounced upon them; see Job 27:20.
John Wesley
73:19 Terrors - With God's dreadful judgements unexpectedly seizing upon them.
72:1972:19: Իսկ զիա՞րդ եղեն յաւեր յանկարծակի, սատակեցա՛ն պակասեցա՛ն կորեան վասն անօրէնութեան իւրեանց[7138], [7138] Ոմանք.Եղեն աւեր... կորեան վասն անզգամութեան. կամ՝ ամբարտաւանութեան իւրեանց։
19 Իսկ ինչպէ՞ս նրանք յանկարծակի աւերակ դարձան, կործանուեցին, սպառուեցին ու անհետացան իրենց անօրէնութեան համար
19 Ի՜նչպէս յանկարծակի աւերմունքի մէջ ինկան. Հատան ու վախերով կորսուեցան։
Իսկ զիա՞րդ եղեն յաւեր յանկարծակի, սատակեցան, պակասեցան, կորեան [447]վասն անօրէնութեան իւրեանց:

72:19: Իսկ զիա՞րդ եղեն յաւեր յանկարծակի, սատակեցա՛ն պակասեցա՛ն կորեան վասն անօրէնութեան իւրեանց[7138],
[7138] Ոմանք.Եղեն աւեր... կորեան վասն անզգամութեան. կամ՝ ամբարտաւանութեան իւրեանց։
19 Իսկ ինչպէ՞ս նրանք յանկարծակի աւերակ դարձան, կործանուեցին, սպառուեցին ու անհետացան իրենց անօրէնութեան համար
19 Ի՜նչպէս յանկարծակի աւերմունքի մէջ ինկան. Հատան ու վախերով կորսուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
72:1972:19 Как нечаянно пришли они в разорение, исчезли, погибли от ужасов!
72:20 ὡσεὶ ωσει as if; about ἐνύπνιον ενυπνιον dream ἐξεγειρομένου εξεγειρω raise up; awakened κύριε κυριος lord; master ἐν εν in τῇ ο the πόλει πολις city σου σου of you; your τὴν ο the εἰκόνα εικων image αὐτῶν αυτος he; him ἐξουδενώσεις εξουδενοω set at naught
72:20 כָּלּ֥וּ kāllˌû כלל perfect תְפִלֹּ֑ות ṯᵊfillˈôṯ תְּפִלָּה prayer דָּ֝וִ֗ד ˈdāwˈiḏ דָּוִד David בֶּן־ ben- בֵּן son יִשָֽׁי׃ yišˈāy יִשַׁי Jesse
72:20. quasi somnium evigilantis Domine in civitate tua imaginem eorum ad nihilum redigesAs the dream of them that awake, O Lord; so in thy city thou shalt bring their image to nothing.
72:20. The praises of David, the son of Jesse, have reached an end.
72:20. The prayers of David the son of Jesse are ended.
How are they [brought] into desolation, as in a moment! they are utterly consumed with terrors:

72:19 Как нечаянно пришли они в разорение, исчезли, погибли от ужасов!
72:20
ὡσεὶ ωσει as if; about
ἐνύπνιον ενυπνιον dream
ἐξεγειρομένου εξεγειρω raise up; awakened
κύριε κυριος lord; master
ἐν εν in
τῇ ο the
πόλει πολις city
σου σου of you; your
τὴν ο the
εἰκόνα εικων image
αὐτῶν αυτος he; him
ἐξουδενώσεις εξουδενοω set at naught
72:20
כָּלּ֥וּ kāllˌû כלל perfect
תְפִלֹּ֑ות ṯᵊfillˈôṯ תְּפִלָּה prayer
דָּ֝וִ֗ד ˈdāwˈiḏ דָּוִד David
בֶּן־ ben- בֵּן son
יִשָֽׁי׃ yišˈāy יִשַׁי Jesse
72:20. quasi somnium evigilantis Domine in civitate tua imaginem eorum ad nihilum rediges
As the dream of them that awake, O Lord; so in thy city thou shalt bring their image to nothing.
72:20. The praises of David, the son of Jesse, have reached an end.
72:20. The prayers of David the son of Jesse are ended.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
73:20: As a dream when one awaketh - So their goods fled away. Their possession was a dream - their privation, real.
Thou shalt despise their image - While destitute of true religion, whatever appearance they had of greatness, nobility, honor, and happiness; yet in the sight of God they had no more than the ghost or shade of excellence which God is said here to despise. Who would be rich at such risk and dishonor?
Albert Barnes: Notes on the Bible - 1834
73:20: As a dream when one awaketh - Their prosperity is like the visions of a dream; the reality is seen when one awakes. A man in a dream may imagine that he is a king; that he dwells in a palace; that he is surrounded by flatterers and courtiers; that he walks in pleasant groves, listens to the sounds of sweet music, sits down at a table loaded with the luxuries of all climes, and lies upon a bed of down. He may awake only to find that he is encompassed with poverty, or that he is on a bed of languishing, or that he is the miserable tenant of a hovel or a dungeon. The reality is when he awakes. So it is in regard to our present condition on earth. The reality is seen when the dream - the gorgeous dream - of life is over.
So, O Lord, when thou awakest - The Hebrew expression here - בעיר bā‛ı̂ yr - occurs in more than fifty other places in the Scriptures, and is in all these places translated "in the city." This interpretation, however, would be quite unmeaning here, and the probability is that the expression is a form of the verb עור ‛ û r, "to awake, to arouse;" and the idea is not, as in our version, that of "God's" awaking as if he had been asleep, but it refers to the dreamer when he shall awake. It is, literally, in the awaking; that is, when the dream is over.
Thou shalt despise their image - The image that floated before their imaginations in the dream of life. Thou wilt pay no attention to it; there is no reality in it; it will at once vanish. In the future world, God will pay no regard to the dreams of human life, to the outward show, to the appearance; but the affairs of eternity will be regulated by what is real - by that which constitutes the character of the man. By that, and not by the vain dreams of the world, will the destiny of people be determined. We are to look at "that" in determining the question about the government of God, and not at what "appears" in the brief dream of life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:20: As a: Psa 90:5; Job 20:8; Isa 29:7, Isa 29:8
when: Psa 7:6, Psa 78:65
their: Psa 39:6
Geneva 1599
73:20 As a dream when [one] awaketh; [so], O Lord, when (k) thou awakest, thou shalt despise their image.
(k) When you open our eyes to consider your heavenly happiness, we contemn all their vain pomp.
John Gill
73:20 As a dream when one awaketh,.... So will be all the temporal felicity of wicked men, all an illusion, all a dream; when they lift up their eyes in hell, and awake in the resurrection, they will find themselves destitute of all their riches and honours, and it will be as if they had only dreamed of them, and never enjoyed them; see Job 20:6 so, "O Lord, when thou awakest"; to judgment, to take vengeance on wicked men, and vindicate his own people; and who seems sometimes to be as it were asleep, and to take no notice of things, when the judgment of the ungodly, and their damnation, seem to slumber, though it does not; see Ps 7:6 or when he awakes the dead at the time of the resurrection. Death is often compared to sleep in Scripture, and the resurrection to an awaking out of it, which is the Lord's work, Is 26:19, and so the Targum,
"O Lord, when thou shalt raise them from their graves:''
thou shalt despise their image; the image of the earthly man, of sin and of Satan, which is upon both their souls and bodies; which will both be destroyed in hell: or their riches and honour, the vain show in which they have walked, their outward pomp and splendour; which was only a show, an outward appearance, and no solidity and substance; and which will not be esteemed in the great day of account, but despised; see Job 36:18, the wicked will awake, and arise to everlasting shame and contempt, Dan 12:2.
John Wesley
73:20 They awake - Out of the pleasant dream of this vain life. Despise - Thou shalt make them despicable both to themselves and to all others; raise them to shame, and everlasting contempt. Image - All their felicity and glory, which shall be evidently discerned to be, no real or substantial thing, but a mere image or shadow.
72:2072:20: եւ եղեն որպէս երազք զարթուցելոց։ Տէր ՚ի քաղաքի քում զպատկերս նոցա անարգեսցես[7139]. [7139] Ոմանք.Նոցա անարգեցի ես։
20 եւ եղան ինչպէս քնից արթնացող մարդու երազ: Տէ՛ր, դու, արթնանալով, պիտի անարգես նրանց երազի պատկերը.
20 Ինչպէս երազ մը՝ մարդուն արթննալէն յետոյ, Այնպէս, ո՛վ Տէր, քաղաքին մէջ* անոնց պատկերը պիտի անարգես։
եւ եղեն որպէս երազք զարթուցելոց. Տէր, [448]ի քաղաքի քում`` զպատկերս նոցա անարգեսցես:

72:20: եւ եղեն որպէս երազք զարթուցելոց։ Տէր ՚ի քաղաքի քում զպատկերս նոցա անարգեսցես[7139].
[7139] Ոմանք.Նոցա անարգեցի ես։
20 եւ եղան ինչպէս քնից արթնացող մարդու երազ: Տէ՛ր, դու, արթնանալով, պիտի անարգես նրանց երազի պատկերը.
20 Ինչպէս երազ մը՝ մարդուն արթննալէն յետոյ, Այնպէս, ո՛վ Տէր, քաղաքին մէջ* անոնց պատկերը պիտի անարգես։
zohrab-1805▾ eastern-1994▾ western am▾
72:2072:20 Как сновидение по пробуждении, так Ты, Господи, пробудив {их}, уничтожишь мечты их.
72:21 ὅτι οτι since; that ἐξεκαύθη εκκαιω burn out ἡ ο the καρδία καρδια heart μου μου of me; mine καὶ και and; even οἱ ο the νεφροί νεφρος emotion μου μου of me; mine ἠλλοιώθησαν αλλοιοω make different; change
72:21. quia contractum est cor meum et lumbi mei velut ignis fumigansFor my heart hath been inflamed, and my reins have been changed:
As a dream when [one] awaketh; [so], O Lord, when thou awakest, thou shalt despise their image:

72:20 Как сновидение по пробуждении, так Ты, Господи, пробудив {их}, уничтожишь мечты их.
72:21
ὅτι οτι since; that
ἐξεκαύθη εκκαιω burn out
ο the
καρδία καρδια heart
μου μου of me; mine
καὶ και and; even
οἱ ο the
νεφροί νεφρος emotion
μου μου of me; mine
ἠλλοιώθησαν αλλοιοω make different; change
72:21. quia contractum est cor meum et lumbi mei velut ignis fumigans
For my heart hath been inflamed, and my reins have been changed:
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Adam Clarke: Commentary on the Bible - 1831
73:21: Thus may heart was grieved - The different views which I got of this subject quite confounded me; I was equally astonished at their sudden overthrow and my own ignorance. I felt as if I were a beast in stupidity. I permitted my mind to be wholly occupied with sensible things, like the beasts that perish and did not look into a future state; nor did I consider, nor submit to, the wise designs of an unerring Providence.
Albert Barnes: Notes on the Bible - 1834
73:21: Thus my heart was grieved - literally, and more expressively, "was soured." The meaning is, that his heart was grieved, pained, dissatisfied. His mind was embittered, and he was rendered unhappy, by the views which he cherished about God, as doubting the wisdom and justice of his dealings with people - and about people, as being envious at their prosperity.
And I was pricked in my reins - The reins are often in the Scriptures represented as the seat of the thoughts or affections. See the notes at Psa 7:9. The word rendered "pricked" means to sharpen, as a sword; and then, to pierce and penetrate as a sword does. The idea is, that these thoughts, so distressing and painful, seemed to be like a sharp sword penetrating to the seat of life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:21: my heart: Psa 73:3, Psa 37:1, Psa 37:7
in my: Job 16:13; Lam 3:13
John Gill
73:21 Thus my heart was grieved,.... Not with his own sins, nor with the sins of the wicked, but at their prosperity; for this is an account of himself, while under the temptation, and before he went into the sanctuary of the Lord; or when he was "leavened" (r), with the old leaven of wickedness, and envy, and indignation; he was in a ferment, so Plautus (s) uses the phrase for being in anger and wrath; he swelled, as what is leavened does, against God and his providence: or was "soured" (t); he was out of humour and angry with God, or was exasperated and provoked at the favours bestowed upon the wicked. Some render it "inflamed" (u), made hot; not with the love of God, and meditation upon it, but with wrath and indignation:
and I was pricked in my reins; disturbed and distracted in his thoughts, felt a great deal of pain in his mind, while he was considering the prosperity of the wicked; which was as a sword in his bones, and as an arrow shot into his reins; see Lam 3:13.
(r) "effervesceret fermenti instar", Tigurine version; "in fermento esset", Cocceius; so Ainsworth. (s) Casina, Act. 2. Sc. 5. v. 17. (t) Acescet Montanus; "quasi aceto acri perfundebatur", Vatablus. (u) "Inflammatum est", V. L.
John Wesley
73:21 Pricked - I was deeply wounded with disquieting thoughts.
Robert Jamieson, A. R. Fausset and David Brown
73:21 He confesses how--
foolish--literally, "stupid," and
ignorant--literally, "not discerning," had been his course of thought.
72:2172:21: զի հուր բորբոքեցա՛ւ ՚ի սրտի իմում, եւ երիկամունք իմ այլագունեցան[7140]։ [7140] Ոմանք.Այլագունեցին։
21 քանզի հուր բորբոքուեց իմ սրտում, եւ երիկամներս գունափոխուեցին:
21 Երբ իմ սիրտս ցաւեցաւ Ու իմ երիկամունքներէս խոցուեցայ
Զի հուր բորբոքեցաւ ի սրտի իմում, եւ երիկամունք իմ այլագունեցան:

72:21: զի հուր բորբոքեցա՛ւ ՚ի սրտի իմում, եւ երիկամունք իմ այլագունեցան[7140]։
[7140] Ոմանք.Այլագունեցին։
21 քանզի հուր բորբոքուեց իմ սրտում, եւ երիկամներս գունափոխուեցին:
21 Երբ իմ սիրտս ցաւեցաւ Ու իմ երիկամունքներէս խոցուեցայ
zohrab-1805▾ eastern-1994▾ western am▾
72:2172:21 Когда кипело сердце мое, и терзалась внутренность моя,
72:22 καὶ και and; even ἐγὼ εγω I ἐξουδενωμένος εξουδενοω set at naught καὶ και and; even οὐκ ου not ἔγνων γινωσκω know κτηνώδης κτηνωδης happen; become παρὰ παρα from; by σοί σοι you
72:22. et ego insipiens et nesciusAnd I am brought to nothing, and I knew not.
Thus my heart was grieved, and I was pricked in my reins:

72:21 Когда кипело сердце мое, и терзалась внутренность моя,
72:22
καὶ και and; even
ἐγὼ εγω I
ἐξουδενωμένος εξουδενοω set at naught
καὶ και and; even
οὐκ ου not
ἔγνων γινωσκω know
κτηνώδης κτηνωδης happen; become
παρὰ παρα from; by
σοί σοι you
72:22. et ego insipiens et nescius
And I am brought to nothing, and I knew not.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 Thus my heart was grieved, and I was pricked in my reins. 22 So foolish was I, and ignorant: I was as a beast before thee. 23 Nevertheless I am continually with thee: thou hast holden me by my right hand. 24 Thou shalt guide me with thy counsel, and afterward receive me to glory. 25 Whom have I in heaven but thee? and there is none upon earth that I desire beside thee. 26 My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever. 27 For, lo, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee. 28 But it is good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works.
Behold Samson's riddle again unriddled, Out of the eater came forth meat, and out of the strong sweetness; for we have here an account of the good improvement which the psalmist made of that sore temptation with which he had been assaulted and by which he was almost overcome. He that stumbles and does not fall, by recovering himself takes so much the longer steps forward. It was so with the psalmist here; many good lessons he learned from his temptation, his struggles with it, and his victories over it. Nor would God suffer his people to be tempted if his grace were not sufficient for them, not only to save them from harm, but to make them gainers by it; even this shall work for good.
I. He learned to think very humbly of himself and to abase and accuse himself before God (v. 21, 22); he reflects with shame upon the disorder and danger he was in, and the vexation he gave himself by entertaining the temptation and parleying with it: My heart was grieved, and I was pricked in my reins, as one afflicted with the acute pain of the stone in the region of the kidneys. If evil thoughts at any time enter into the mind of a good man, he does not roll them under his tongue as a sweet morsel, but they are grievous and painful to him; temptation was to Paul as a thorn in the flesh, 2 Cor. xii. 7. This particular temptation, the working of envy and discontent, is as painful as any; where it constantly rests it is the rottenness of the bones (Prov. xiv. 30); where it does but occasionally come it is the pricking of the reins. Fretfulness is a corruption that is its own correction. Now in the reflection upon it, 1. He owns it was his folly thus to vex himself: "So foolish was I to be my own tormentor." Let peevish people thus reproach themselves for, and shame themselves out of, their discontents. "What a fool am I thus to make myself uneasy without a cause?" 2. He owns it was his ignorance to vex himself at this: "So ignorant was I of that which I might have known, and which, if I had known it aright, would have been sufficient to silence my murmurs. I was as a beast (Behemoth--a great beast) before thee. Beasts mind present things only, and never look before at what is to come; and so did I. If I had not been a great fool, I should never have suffered such a senseless temptation to prevail over me so far. What! to envy wicked men upon account of their prosperity! To be ready to wish myself one of them, and to think of changing conditions with them! So foolish was I." Note, If good men do at any time, through the surprise and strength of temptation, think, or speak, or act amiss, when they see their error they will reflect upon it with sorrow, and shame, and self-abhorrence, will call themselves fools for it. Surely I am more brutish than any man, Prov. xxx. 2; Job xlii. 5, 6. Thus David, 2 Sam. xxiv. 10.
II. He took occasion hence to own his dependence on and obligations to the grace of God (v. 23): "Nevertheless, foolish as I am, I am continually with thee and in thy favour; thou hast holden me by my right hand." This may refer either, 1. To the care God had taken of him, and the kindness he had shown him, all along from his beginning hitherto. He had said, in the hour of temptation (v. 14), All the day long have I been plagued; but here he corrects himself for that passionate complaint: "Though God has chastened me, he has not cast me off; notwithstanding all the crosses of my life, I have been continually with thee; I have had thy presence with me, and thou hast been nigh unto me in all that which I have called upon thee for; and therefore, though perplexed, yet not in despair. Though God has sometimes written bitter things against me, yet he has still holden me by my right hand, both to keep me, that I should not desert him or fly off from him, and to prevent my sinking and fainting under my burdens, or losing my way in the wildernesses through which I have walked." If we have been kept in the way with God, kept closely in our duty and upheld in our integrity, we must own ourselves indebted to the free grace of God for our preservation: Having obtained help of God, I continue hitherto. And, if he has thus maintained the spiritual life, the earnest of eternal life, we ought not to complain, whatever calamities of this present time we have met with. Or, 2. To the late experience he had had of the power of divine grace in carrying him through this strong temptation and bringing him off a conqueror: "I was foolish and ignorant, and yet thou hast had compassion on me and taught me (Heb. v. 2), and kept me under thy protection;" for the unworthiness of man is no bar to the free grace of God. We must ascribe our safety in temptation, and our victory over it, not to our own wisdom, for we are foolish and ignorant, but to the gracious presence of God with us and the prevalency of Christ's intercession for us, that our faith may not fail: "My feet were almost gone, and they would have quite gone, past recovery, but that thou hast holden me by my right hand and so kept me from falling."
III. He encouraged himself to hope that the same God who had delivered him from this evil work would preserve him to his heavenly kingdom, as St. Paul does (2 Tim. iv. 18): "I am now upheld by thee, therefore thou shalt guide me with thy counsel, leading me, as thou hast done hitherto, many a difficult step; and, since I am now continually with thee, thou shalt afterwards receive me to glory" v. 24. This completes the happiness of the saints, so that they have no reason to envy the worldly prosperity of sinners. Note, 1. All those who commit themselves to God shall be guided with his counsel, with the counsel both of his word and of his Spirit, the best counsellors. The psalmist had like to have paid dearly for following his own counsels in this temptation and therefore resolves for the future to take God's advice, which shall never be wanting to those that duly seek it with a resolution to follow it. 2. All those who are guided and led by the counsel of God in this world shall be received to his glory in another world. If we make God's glory in us the end we aim at, he will make our glory with him the end we shall for ever be happy in. Upon this consideration, let us never envy sinners, but rather bless ourselves in our own blessedness. If God direct us in the way of our duty, and prevent our turning aside out of it, he will afterwards, when our state of trial and preparation is over, receive us to his kingdom and glory, the believing hopes and prospects of which will reconcile us to all the dark providences that now puzzle and perplex us, and ease us of the pain we have been put into by some threatening temptations.
IV. He was hereby quickened to cleave the more closely to God, and very much confirmed and comforted in the choice he had made of him, v. 25, 26. His thoughts here dwell with delight upon his own happiness in God, as much greater then the happiness of the ungodly that prospered in the world. He saw little reason to envy them what they had in the creature when he found how much more and better, surer and sweeter, comforts he had in the Creator, and what cause he had to congratulate himself on this account. He had complained of his afflictions (v. 14); but this makes them very light and easy, All is well if God be mine. We have here the breathings of a sanctified soul towards God, and its repose in him, as that to a godly man really which the prosperity of a worldly man is to him in conceit and imagination: Whom have I in heaven but thee? There is scarcely a verse in all the psalms more expressive than this of the pious and devout affections of a soul to God; here it soars up towards him, follows hard after him, and yet, at the same time, has an entire satisfaction and complacency in him.
1. It is here supposed that God alone is the felicity and chief good of man. He, and he only, that made the soul, can make it happy; there is none in heaven, none in earth, that can pretend to do it besides.
2. Here are expressed the workings and breathings of a soul towards God accordingly. If God be our felicity,
(1.) Then we must have him (Whom have I but thee?), we must choose him, and make sure to ourselves an interest in him. What will it avail us that he is the felicity of souls if he be not the felicity of our souls, and if we do not by a lively faith make him ours, by joining ourselves to him in an everlasting covenant?
(2.) Then our desire must be towards him and our delight in him (the word signifies both); we must delight in what we have of God and desire what we yet further hope for. Our desires must not only be offered up to God, but they must all terminate in him, desiring nothing more than God, but still more and more of him. This includes all our prayers, Lord, give us thyself; as that includes all the promises, I will be to them a God. The desire of our souls is to thy name.
(3.) We must prefer him in our choice and desire before any other. [1.] "There is none in heaven but thee, none to seek to or trust in, none to court or covet acquaintance with, but thee." God is in himself more glorious than any celestial being (Ps. lxxxix. 6), and must be, in our eyes, infinitely more desirable. Excellent beings there are in heaven, but God alone can make us happy. His favour is infinitely more to us than the refreshment of the dews of heaven or the benign influence of the stars of heaven, more than the friendship of the saints in heaven or the good offices of the angels there. [2.] I desire none on earth besides thee; not only none in heaven, a place at a distance, which we have but little acquaintance with, but none on earth neither, where we have many friends and where much of our present interest and concern lie. "Earth carries away the desires of most men, and yet I have none on earth, no persons, no things, no possessions, no delights, that I desire besides thee or with thee, in comparison or competition with thee." We must desire nothing besides God but what we desire for him (nil præter te nisi propter te--nothing besides thee except for thy sake), nothing but what we desire from him, and can be content without so that it be made up in him. We must desire nothing besides God as needful to be a partner with him in making us happy.
(4.) Then we must repose ourselves in God with an entire satisfaction, v. 26. Observe here, [1.] Great distress and trouble supposed: My flesh and my heart fail. Note, Others have experienced and we must expect, the failing both of flesh and heart. The body will fail by sickness, age, and death; and that which touches the bone and the flesh touches us in a tender part, that part of ourselves which we have been but too fond of; when the flesh fails the heart is ready to fail too; the conduct, courage, and comfort fail. [2.] Sovereign relief provided in this distress: But God is the strength of my heart and my portion for ever. Note, Gracious souls, in their greatest distresses, rest upon God as their spiritual strength and their eternal portion. First, "He is the strength of my heart, the rock of my heart, a firm foundation, which will bear my weight and not sink under it. God is the strength of my heart; I have found him so; I do so still, and hope ever to find him so." In the distress supposed, he had put the case of a double failure, both flesh and heart fail; but, in the relief, he fastens on a single support: he leaves out the flesh and the consideration of that, it is enough that God is the strength of his heart. He speaks as one careless of the body (let that fail, there is no remedy), but as one concerned about the soul, to be strengthened in the inner man. Secondly, "He is my portion for ever; he will not only support me while I am here, but make me happy when I go hence." The saints choose God for their portion, they have him for their portion, and it is their happiness that he will be their portion, a portion that will last as long as the immortal soul lasts.
V. He was fully convinced of the miserable condition of all wicked people. This he learned in the sanctuary upon this occasion, and he would never forget it (v. 27): "Lo, those that are far from thee, in a state of distance and estrangement, that desire the Almighty to depart from them, shall certainly perish; so shall their doom be; they choose to be far from God, and they shall be far from him for ever. Thou wilt justly destroy all those that go a whoring from thee, that is, all apostates, that in profession have been betrothed to God, but forsake him, their duty to him and their communion with him, to embrace the bosom of a stranger." The doom is sever, no less than perishing and being destroyed. It is universal: "They shall all be destroyed without exception." It is certain: "Thou hast destroyed; it is as sure to be done as if done already; and the destruction of some ungodly men is an earnest of the perdition of all." God himself undertakes to do it, into whose hands it is a fearful thing to fall: "Thou, though infinite in goodness, wilt reckon for thy injured honour and abused patience, and wilt destroy those that go a whoring from thee."
VI. He was greatly encouraged to cleave to God and to confide in him, v. 28. If those that are far from God shall perish, then, 1. Let this constrain us to live in communion with God; "if it fare so ill with those that live at a distance from him, then it is good, very good, the chief good, that good for a man, in this life, which he should most carefully pursue and secure, it is best for me to draw near to God, and to have God draw near to me;" the original may take in both. But for my part (so I would read it) the approach of God is good for me. Our drawing near to God takes rise from his drawing near to us, and it is the happy meeting that makes the bliss. Here is a great truth laid down, That it is good to draw near to God; but the life of it lies in the application, "It is good for me." Those are the wise who know what is good for themselves: "It is good, says he (and every good man agrees with him in it), it is good for me to draw near to God; it is my duty; it is my interest." 2. Let us therefore live in a continual dependence upon him: "I have put my trust in the Lord God, and will never go a whoring from him after any creature confidences." If wicked men, notwithstanding all their prosperity, shall perish and be destroyed, then let us trust in the Lord God, in him, not in them (see Ps. cxlvi. 3-5), in him, and not in our worldly prosperity; let us trust in God, and neither fret at them nor be afraid of them; let us trust in him for a better portion than theirs is. 3. While we do so, let us not doubt but that we shall have occasion to praise his name. Let us trust in the Lord, that we may declare all his works. Note, Those that with an upright heart put their trust in God shall never want matter for thanksgiving to him.
Albert Barnes: Notes on the Bible - 1834
73:22: So foolish was I, and ignorant - Such low and imperfect views did I take of the subject. The margin is, "I knew not." So the Hebrew: "And I am brutish, and know not;" that is, I did not understand the case; I had no correct views in regard to it.
I was as a beast before thee - Margin, as in Hebrew, "with thee." That is, in thy very presence; or, I was guilty of such foolishness in the very presence of my Maker. If it had been when I was alone, or when no one saw me, the folly would not have been so aggravated, and so much to be regretted, but it was when the very eye of God was upon me. Compare Isa 1:7; Jer 7:30; Jer 18:10; Psa 51:4. When he says that he was as a beast, he means that he was stupid and senseless; he had no proper understanding of the case; he did not take any just views of it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:22: So: Psa 69:5, Psa 92:6; Pro 30:2; Ecc 3:18
ignorant: Heb. I knew not
as a: Psa 32:9; Isa 1:3
before thee: Heb. with thee
Geneva 1599
73:22 So foolish [was] I, and ignorant: I was [as] a (l) beast before thee.
(l) For the more that man goes about by his own reason to seek out God's judgments, the more he declares himself a beast.
John Gill
73:22 So foolish was I,.... To envy the prosperity of the wicked, which is of so short a continuance; to arraign the providence and perfections of God, and to conclude so hastily that there was nothing in religion:
and ignorant; or, "I knew not" (w); what he attempted to know, Ps 73:16, nor the end of the wicked, till he went into the sanctuary of the Lord; nor the counsel and design of God, in his methods of providence towards wicked men:
I was as a beast before thee, or "with thee" (x); in the knowledge of the ways and works of God, even those of providence; see Ps 92:5, unteachable, untractable, kicking against God and his providential dispensations; not behaving like a man, much, less like a saint; but even as the worst of brutes, as the behemoth in Job 40:15, for the same word is here used; he concluded that God, who saw all the wickedness of his heart, the workings and reasonings of his mind, which were so vain and foolish, could esteem him no other than as a beast; so the Targum,
"as a beast I am accounted with thee:''
the words may be rendered, "I was the veriest beast before thee"; there being no note of similitude in the text; the word for "beast" being in the plural number, may be used for a superlative; Plautus (y) uses the word "bellua", beast, for a stupid man.
(w) "nescivi", V. L. "non cognoscebam", Pagninus, Montanus; "nec sciebam", Piscator; "non noveram", Cocceius. (x) "apud te", V. L. Pagninus, Montanus, &c. (y) Trinum. Act. 4. Sc. 2. v. 110.
John Wesley
73:22 Nevertheless - Although I gave thee just cause to cast me off, yet thou didst continue thy care and kindness to me. Hast held - That my faith might not fail.
Robert Jamieson, A. R. Fausset and David Brown
73:22 before thee--literally, "with Thee," in conduct respecting Thee.
72:2272:22: Ես արհամարհեալ եղէ եւ ո՛չ գիտացի.
22 Ես արհամարհուած եղայ ու չիմացայ այդ, քո առջեւ անասուն համարուեցի:
22 Ես յիմար էի ու չէի իմանար, Քու առջեւդ անասուններու պէս էի։
Ես արհամարհեալ եղէ եւ ոչ գիտացի, որպէս զանասուն համարեցայ առաջի քո:

72:22: Ես արհամարհեալ եղէ եւ ո՛չ գիտացի.
22 Ես արհամարհուած եղայ ու չիմացայ այդ, քո առջեւ անասուն համարուեցի:
22 Ես յիմար էի ու չէի իմանար, Քու առջեւդ անասուններու պէս էի։
zohrab-1805▾ eastern-1994▾ western am▾
72:2272:22 тогда я был невежда и не разумел; как скот был я пред Тобою.
72:23 καὶ και and; even ἐγὼ εγω I διὰ δια through; because of παντὸς πας all; every μετὰ μετα with; amid σοῦ σου of you; your ἐκράτησας κρατεω seize; retain τῆς ο the χειρὸς χειρ hand τῆς ο the δεξιᾶς δεξιος right μου μου of me; mine
72:23. quasi iumentum factus sum apud te et eram semper tecumI am become as a beast before thee: and I am always with thee.
So foolish [was] I, and ignorant: I was [as] a beast before thee:

72:22 тогда я был невежда и не разумел; как скот был я пред Тобою.
72:23
καὶ και and; even
ἐγὼ εγω I
διὰ δια through; because of
παντὸς πας all; every
μετὰ μετα with; amid
σοῦ σου of you; your
ἐκράτησας κρατεω seize; retain
τῆς ο the
χειρὸς χειρ hand
τῆς ο the
δεξιᾶς δεξιος right
μου μου of me; mine
72:23. quasi iumentum factus sum apud te et eram semper tecum
I am become as a beast before thee: and I am always with thee.
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Adam Clarke: Commentary on the Bible - 1831
73:23: I am continually with thee - I now see that myself and my people are under thy guardian care; that we are continually upheld by thee; and while in thy right hand, we shall not be utterly cast down.
Albert Barnes: Notes on the Bible - 1834
73:23: Nevertheless, I am continually with thee - I am kept by thee in the land of the living; I am permitted to abide in thy presence; I am allowed to hope in thy mercy. Notwithstanding my low and unworthy views, notwithstanding my doubts about the justice of the divine administration, notwithstanding my envy at the prosperity of the wicked, and my spirit of complaining against God, I am not driven away from God; I am not banished from his presence, or cut off from his favor. Well may we marvel when we reflect on our thoughts about God, that He has not risen in his anger, and banished us from his presence foRev_er and ever.
Thou hast holden me by my right hand - Thou hast not left me. Thou hast stretched out thy hand to keep me. Thou hast been to me as, a Protector and Friend. Thou hast not been angry at my unkind and ungrateful thoughts; thou hast not banished me eternally from thy presence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:23: Nevertheless: Psa 16:8, Psa 23:4, Psa 139:1-12, Psa 139:18; Gen 17:1; Mat 1:23, Mat 28:20; Heb 13:5
thou hast: Psa 37:17, Psa 37:24, Psa 63:8; Isa 41:10, Isa 41:13, Isa 42:1
Carl Friedrich Keil and Franz Delitzsch
73:23
But he does not thus deeply degrade himself: after God has once taken him by the right hand and rescued him from the danger of falling (Ps 73:2), he clings all the more firmly to Him, and will not suffer his perpetual fellowship with Him to be again broken through by such seizures which estrange him from God. confidently does he yield up himself to the divine guidance, though he may not see through the mystery of the plan (עצה) of this guidance. He knows that afterwards (אחר with Mugrash: adverb as in Ps 68:26), i.e., after this dark way of faith, God will כבוד receive him, i.e., take him to Himself, and take him from all suffering (לקח as in Ps 49:16, and of Enoch, Gen 5:24). The comparison of Zech 2:12 [8] is misleading; there אחר is rightly accented as a preposition: after glory hath He sent me forth (vid., Kצhler), and here as an adverb; for although the adverbial sense of אחר would more readily lead one to look for the arrangement of the words ואחר תקחני כבוד, still "to receive after glory" (cf. the reverse Is 58:8) is an awkward thought. כבוד, which as an adjective "glorious" (Hofmann) is alien to the language, is either accusative of the goal (Hupfeld), or, which yields a form of expression that is more like the style of the Old Testament, accusative of the manner (Luther, "with honour"). In אחר the poet comprehends in one summary view what he looks for at the goal of the present divine guidance. The future is dark to him, but lighted up by the one hope that the end of his earthly existence will be a glorious solution of the riddle. Here, as elsewhere, it is faith which breaks through not only the darkness of this present life, but also the night of Hades. At that time there was as yet no divine utterance concerning any heavenly triumph of the church, militant in the present world, but to faith the Jahve-Name had already a transparent depth which penetrated beyond Hades into an eternal life. The heaven of blessedness and glory also is nothing without God; but he who can in love call God his, possesses heaven upon earth, and he who cannot in love call God his, would possess not heaven, but hell, in the midst of heaven. In this sense the poet says in Ps 73:25 : whom have I in heaven? i.e., who there without Thee would be the object of my desire, the stilling of my longing? without Thee heaven with all its glory is a vast waste and void, which makes me indifferent to everything, and with Thee, i.e., possessing Thee, I have no delight in the earth, because to call Thee mine infinitely surpasses every possession and every desire of earth. If we take בּארץ still more exactly as parallel to בּשּׁמים, without making it dependent upon חפצתּי: and possessing Thee I have no desire upon the earth, then the sense remains essentially the same; but if we allow בארץ to be governed by חפצתי in accordance with the general usage of the language, we arrive at this meaning by the most natural way. Heaven and earth, together with angels and men, afford him no satisfaction - his only friend, his sole desire and love, is God. The love for God which David expresses in Ps 16:2 in the brief utterance, "Thou art my Lord, Thou art my highest good," is here expanded with incomparable mystical profoundness and beauty. Luther's version shows his master-hand. The church follows it in its "Herzlich lieb hab' ich dich" when it sings -
"The whole wide world delights me not,
For heaven and earth, Lord, care I not,
If I may but have Thee;"
and following it, goes on in perfect harmony with the text of our Psalm -
"Yea, though my heart be like to break,
Thou art my trust that nought can shake;"
(Note: Miss Winkworth's translation.)
or with Paul Gerhard, [in his Passion-hymn "Ein Lmmlein geht und trgt die Schuld der Welt und ihrer Kinder,"
"Light of my heart, that shalt Thou be;
And when my heart in pieces breaks,
Thou shalt my heart remain."
For the hypothetical perfect כּלה expresses something in spite of which he upon whom it may come calls God his God: licet defecerit. Though his outward and inward man perish, nevertheless God remains ever the rock of his heart as the firm ground upon which he, with his ego, remains standing when everything else totters; He remains his portion, i.e., the possession that cannot be taken from him, if he loses all, even his spirit-life pertaining to the body, - and God remains to him this portion לעולם, he survives with the life which he has in God the death of the old life. The poet supposes an extreme case, - one, that is, it is true, impossible, but yet conceivable, - that his outward and inward being should sink away; even then with the merus actus of his ego he will continue to cling to God. In the midst of the natural life of perishableness and of sin, a new, individual life which is resigned to God has begun within him, and in this he has the pledge that he cannot perish, so truly as God, with whom it is closely united, cannot perish. It is just this that is also the nerve of the proof of the resurrection of the dead which Jesus advances in opposition to the Sadducees (Mt 22:32).
Geneva 1599
73:23 Nevertheless I [am] continually (m) with thee: thou hast holden [me] by my right hand.
(m) By faith I was assured that your providence always watched over me to preserve me.
John Gill
73:23 Nevertheless, I am continually with thee,.... Upon the heart of God, in his hands, under his eye, under his wings of protection and care, and not suffered to depart from him finally and totally; he could not be disunited and removed from him by the above temptation; nor was he left to cast off the fear of the Lord, and to forsake his worship and service; nor altogether to lose his love and affection for him, which still continued; see Ps 73:25, or "I shall be always with thee" (z); not now, for though the saints are always in union with the Lord, yet they have not always communion with him; but hereafter, in heaven, to all eternity:
thou hast holden me by my right hand; as an instance of condescension, respect, and familiarity; see Acts 23:19, as a parent takes his child by the hand, and learns it to go, so the Lord takes his children by the hand, and teaches them to walk by faith in him, Hos 11:3 or in order to keep them from falling, and bear them up under temptations and exercises; as well as to lead them into more intimate communion with himself in his sanctuary, and to raise them up out of their low estate to an exalted one; see Is 45:1, and likewise to put something into their hands, to supply their wants, and fill them with his good things; see Ezek 16:49.
(z) "ego jugiter futurus sum", Junius & Tremellius, Piscator; "itaque ego in posterum semper tecum ero", Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
73:23 Still he was with God, as a dependent beneficiary, and so kept from falling (Ps 73:2).
72:2372:23: որպէս զանասուն համարեցայ առաջի քո, եւ ես յամենայն ժամ ընդ քեզ եմ։
23 Բայց ես միշտ քեզ հետ եմ. դու բռնեցիր իմ աջ ձեռքից,
23 Սակայն ես միշտ քեզի հետ եմ, Դուն իմ աջ ձեռքէս կը բռնես։
Եւ ես յամենայն ժամ ընդ քեզ եմ. կալար զաջոյ ձեռանէ իմմէ:

72:23: որպէս զանասուն համարեցայ առաջի քո, եւ ես յամենայն ժամ ընդ քեզ եմ։
23 Բայց ես միշտ քեզ հետ եմ. դու բռնեցիր իմ աջ ձեռքից,
23 Սակայն ես միշտ քեզի հետ եմ, Դուն իմ աջ ձեռքէս կը բռնես։
zohrab-1805▾ eastern-1994▾ western am▾
72:2372:23 Но я всегда с Тобою: Ты держишь меня за правую руку;
72:24 ἐν εν in τῇ ο the βουλῇ βουλη intent σου σου of you; your ὡδήγησάς οδηγεω guide με με me καὶ και and; even μετὰ μετα with; amid δόξης δοξα glory προσελάβου προσλαμβανω take hold of με με me
72:24. et tenebas manum dexteram meam in consilium tuum deduces me et postea in gloria suscipies meThou hast held me by my right hand; and by thy will thou hast conducted me, and with thy glory thou hast received me.
Nevertheless I [am] continually with thee: thou hast holden [me] by my right hand:

72:23 Но я всегда с Тобою: Ты держишь меня за правую руку;
72:24
ἐν εν in
τῇ ο the
βουλῇ βουλη intent
σου σου of you; your
ὡδήγησάς οδηγεω guide
με με me
καὶ και and; even
μετὰ μετα with; amid
δόξης δοξα glory
προσελάβου προσλαμβανω take hold of
με με me
72:24. et tenebas manum dexteram meam in consilium tuum deduces me et postea in gloria suscipies me
Thou hast held me by my right hand; and by thy will thou hast conducted me, and with thy glory thou hast received me.
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Adam Clarke: Commentary on the Bible - 1831
73:24: Thou shalt guide me with thy counsel - After we have suffered awhile, receiving directions and consolations from thy good Spirit, by means of thy prophets, who are in the same captivity with ourselves; thou wilt grant us deliverance, restore us to our own land, and crown us with honor and happiness. Any sincere follower of God may use these words in reference to this and the coming world. Thy counsel - thy Word and Spirit, shall guide me through life; and when I have done and suffered thy righteous will, thou wilt receive me into thy eternal glory.
Albert Barnes: Notes on the Bible - 1834
73:24: Thou shalt guide me with thy counsel - With thy advice; with thy teaching. This implies two things:
(a) his belief that God "would" do this, notwithstanding his folly; and
(b) his purpose that God "should" be his guide now.
He would no longer murmur or complain, but would entrust all to God, and allow himself to be led as God should be pleased to direct him.
And afterward receive me to glory - After thou hast led me along the path of the present life in the way in which thou wouldst have me to go, thou wilt then receive me to thyself in heaven - to a world where all shall be clear; where I shall never have any doubts in regard to thy being, to the justice of thy dispensations, or to the principles of thy government.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:24: Thou: Psa 16:7, Psa 25:9, Psa 32:8, Psa 48:14, Psa 143:8-10; Pro 3:5, Pro 3:6, Pro 8:20; Isa 30:21, Isa 48:17; Isa 58:8, Isa 58:11; Luk 11:13; Joh 16:13; Jam 1:5
receive: Psa 49:15, Psa 84:11; Luk 23:46; Joh 14:3, Joh 17:5, Joh 17:24; Act 7:59; Co2 5:1; Pe1 1:4, Pe1 1:5
John Gill
73:24 Thou shalt guide me with thy counsel,.... Which is wise and prudent, wholesome, suitable, and seasonable, hearty, sincere, and faithful, and which is freely given, and when taken, infallibly succeeds: or "according to thy counsel" (a); the determinate counsels, purposes, and will of God, which were of old faithfulness and truth; who does all things after the counsel of his own will in providence and grace: or "by thy counsel" (b); by the Scriptures of truth, the revealed word, which contains the will of God, and directions for a holy walk and conversation; by the Gospel and truths of it, called the whole counsel of God, Acts 20:27, and by his Holy Spirit, which is a spirit of counsel as well as of might; and by which the Lord guides his people in the ways of peace, truth, righteousness, and holiness, through this world, to the heavenly glory, as follows:
and afterward receive me to glory; into a glorious place, an house not made with hands, a city whose builder and maker is God, into a kingdom and glory, or a glorious kingdom; and into glorious company, the company of Father, Son, and Spirit, angels and glorified saints, where glorious things will be seen, and a glory enjoyed both in soul and body to all eternity; for this glory is eternal glory, a glory that passes not away: or "in glory" (c); in a glorious manner: some render it, "after glory thou wilt receive me" (d); that is, after all the glory and honour thou hast bestowed upon me here, thou wilt take me to thyself in heaven; so the Targum,
"after the glory is completed, which thou saidst thou wouldst bring upon me, thou wilt receive me:''
but rather the sense is, "after" thou hast led and guided me by thy counsel through the wilderness of this world; "after" all the afflictions and temptations of this present life are over; "after" I have passed through the valley of the shadow of death, or "after" death itself, thou wilt receive me into everlasting joy and happiness; see 1Pet 5:10.
(a) "pro consilio tuo", Michaelis. (b) "Consilio tuo", Junius & Tremellius, Piscator, Cocceius. (c) "in gloria", Gejerus. (d) "post gloriam", Hammond.
Robert Jamieson, A. R. Fausset and David Brown
73:24 All doubts are silenced in confidence of divine guidance and future glory.
receive me to glory--literally, "take for (me) glory" (compare Ps 68:18; Eph 4:8).
72:2472:24: Կալար զաջոյ ձեռանէ իմմէ, ՚ի խորհուրդս քո առաջնորդեցեր ինձ, եւ փառօք ընկալար զիս[7141]։ [7141] Ոմանք.Եւ փառօք քո ընկալար։
24 քո խորհուրդներով ինձ առաջնորդեցիր եւ փառքով ընդունեցիր ինձ:
24 Դուն պիտի առաջնորդես զիս քու խորհրդովդ Ու վերջը փառքով զիս պիտի ընդունիս։
ի խորհուրդս քո առաջնորդեցեր ինձ, եւ փառօք ընկալար զիս:

72:24: Կալար զաջոյ ձեռանէ իմմէ, ՚ի խորհուրդս քո առաջնորդեցեր ինձ, եւ փառօք ընկալար զիս[7141]։
[7141] Ոմանք.Եւ փառօք քո ընկալար։
24 քո խորհուրդներով ինձ առաջնորդեցիր եւ փառքով ընդունեցիր ինձ:
24 Դուն պիտի առաջնորդես զիս քու խորհրդովդ Ու վերջը փառքով զիս պիտի ընդունիս։
zohrab-1805▾ eastern-1994▾ western am▾
72:2472:24 Ты руководишь меня советом Твоим и потом примешь меня в славу.
72:25 τί τις.1 who?; what? γάρ γαρ for μοι μοι me ὑπάρχει υπαρχω happen to be; belong ἐν εν in τῷ ο the οὐρανῷ ουρανος sky; heaven καὶ και and; even παρὰ παρα from; by σοῦ σου of you; your τί τις.1 who?; what? ἠθέλησα θελω determine; will ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
72:25. quid mihi est in caelo et tecum nolui in terraFor what have I in heaven? and besides thee what do I desire upon earth?
Thou shalt guide me with thy counsel, and afterward receive me [to] glory:

72:24 Ты руководишь меня советом Твоим и потом примешь меня в славу.
72:25
τί τις.1 who?; what?
γάρ γαρ for
μοι μοι me
ὑπάρχει υπαρχω happen to be; belong
ἐν εν in
τῷ ο the
οὐρανῷ ουρανος sky; heaven
καὶ και and; even
παρὰ παρα from; by
σοῦ σου of you; your
τί τις.1 who?; what?
ἠθέλησα θελω determine; will
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
72:25. quid mihi est in caelo et tecum nolui in terra
For what have I in heaven? and besides thee what do I desire upon earth?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. "Кто мне на небе?" Что мне может дать небо, если я не буду там с Богом? - "И с тобою ничего не хочу на земле" - кроме Тебя ничего иного не хочу на земле. Смысл всего выражения - кроме Бога писатель не желает иметь никаких других привязанностей, так как кроме Него ничто не может дать ему удовлетворения.
Adam Clarke: Commentary on the Bible - 1831
73:25: Whom have I in heaven but thee? - The original is more emphatic: מי לי בשמים ועמך לא חפצתי בארץ mi li bashshamayim; veimmecha lo chaphatsti baarets. "Who is there to me in the heavens? And with thee I have desired nothing in the earth." No man can say this who has not taken God for his portion in reference to both worlds.
Albert Barnes: Notes on the Bible - 1834
73:25: whom have I in heaven but thee? - literally, "Who is to me in the heavens?" That is, There is no one there that in my love for him can be compared with thee; no one who can do for me what thou canst do; no one who can meet and satisfy the needs of my soul as thou canst; no one who can be to me what God "is" - what a God "must" be. After all my complaining and my doubts there is no one, not even in the heavens, who cant supply the place of "God," or be to me what God is; and the warm affections of my soul, therefore, are "really" toward him. I feel my need of him; and I must and do find my supreme happiness in him. What would even heaven be to me without God? who there, even of the angels of light, could supply the place of God?
And there is none upon earth that I desire beside thee - That is, Thou art all-sufficient; thou dost meet and satisfy the needs of my nature. All my happiness is in thee; no one on earth could be substituted in thy place, or be to me what thou art as God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:25: Whom: Psa 16:5, Psa 16:11, Psa 17:15, Psa 37:4, Psa 43:4, Psa 63:3, Psa 89:6; Mat 5:8; Phi 3:8; Jo1 3:2; Rev 21:3, Rev 21:22, Rev 21:23
none upon: Psa 42:1, Psa 42:2, Psa 104:34, Psa 143:6-8; Isa 26:8, Isa 26:9; Hab 3:17, Hab 3:18; Mat 10:37; Phi 3:8
Geneva 1599
73:25 Whom have I in (n) heaven [but thee]? and [there is] none upon earth [that] I desire beside thee.
(n) He sought neither help nor comfort of any save God only.
John Gill
73:25 Whom have I in heaven but thee,.... Which includes God the Father, Son, and Spirit; God the Father, as his only covenant God and Father; Christ as his only Mediator, Saviour, and Redeemer, Head, Husband, Advocate, and Intercessor; the Spirit as his only sanctifier, Comforter, earnest, and sealer; and is expressive of their being the one and only Lord God, the sole object of worship, trust, and confidence; his only helper and guide; and in whom his supreme happiness and glory lay; and it excludes the sun, moon, and stars, in the lower heavens, from being the object of worship and trust; and angels and glorified saints in the highest heavens: the words may be rendered, "who is for me in heaven?" (e) on my side, my protector and defender; see Rom 8:31.
and there is none upon earth that I desire besides thee; or "with thee" (f); there are many things on earth desirable, as riches, health, friends, food, raiment, &c. but not to be compared with God and Christ, and the blessed Spirit; with the love of God, the grace of Christ, and the communion of the Holy Ghost; there are none to be loved and delighted in as they, nor anything so desirable as fellowship with them: or "with thee I desire not the earth" (g); the whole world, and all things in it, are nothing in comparison of God; if a man was possessed of the whole of it, and had not interest in the Lord, he would be miserable; and if he has an interest in him, he has enough without it; for all things are his, God is all in all; wherefore he is willing to leave all, and be with him for ever: the Targum is,
"who is like unto thee, that is, mine in heaven but thee? and with thee I do not desire a companion on earth.''
See Ps 89:6.
(e) "quis pro me?" Gejerus. (f) "tecum", Pagninus, Montanus, Tigurine version, Masculus, Gejerus. (g) "nec terram totam diligo tecum", Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
73:25 God is his only satisfying good.
72:2572:25: Զի՞նչ կայ իմ բնաւ յերկինս, կամ ՚ի քէն զի՞նչ եւս խնդրեցից յերկրէ[7142]։ [7142] Ոմանք.Խնդրեցից յերկրի։
25 Արդարեւ, ինձ համար ի՞նչ կայ երկնքում, կամ քեզնից բացի ի՞նչ փնտռեմ երկրի վրայ:
25 Ո՞վ ունիմ ես երկնքի մէջ. Երկրի վրայ ալ քեզմէ զատ մէկը չեմ ուզեր։
Զի՞նչ կայ իմ բնաւ յերկինս, [449]կամ ի քէն`` զի՞նչ եւս խնդրեցից յերկրի:

72:25: Զի՞նչ կայ իմ բնաւ յերկինս, կամ ՚ի քէն զի՞նչ եւս խնդրեցից յերկրէ[7142]։
[7142] Ոմանք.Խնդրեցից յերկրի։
25 Արդարեւ, ինձ համար ի՞նչ կայ երկնքում, կամ քեզնից բացի ի՞նչ փնտռեմ երկրի վրայ:
25 Ո՞վ ունիմ ես երկնքի մէջ. Երկրի վրայ ալ քեզմէ զատ մէկը չեմ ուզեր։
zohrab-1805▾ eastern-1994▾ western am▾
72:2572:25 Кто мне на небе? и с Тобою ничего не хочу на земле.
72:26 ἐξέλιπεν εκλειπω leave off; cease ἡ ο the καρδία καρδια heart μου μου of me; mine καὶ και and; even ἡ ο the σάρξ σαρξ flesh μου μου of me; mine ὁ ο the θεὸς θεος God τῆς ο the καρδίας καρδια heart μου μου of me; mine καὶ και and; even ἡ ο the μερίς μερις portion μου μου of me; mine ὁ ο the θεὸς θεος God εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
72:26. consumpta est caro mea et cor meum robur cordis mei et pars mea Deus in aeternumFor thee my flesh and my heart hath fainted away: thou art the God of my heart, and the God that is my portion for ever.
Whom have I in heaven [but thee]? and [there is] none upon earth [that] I desire beside thee:

72:25 Кто мне на небе? и с Тобою ничего не хочу на земле.
72:26
ἐξέλιπεν εκλειπω leave off; cease
ο the
καρδία καρδια heart
μου μου of me; mine
καὶ και and; even
ο the
σάρξ σαρξ flesh
μου μου of me; mine
ο the
θεὸς θεος God
τῆς ο the
καρδίας καρδια heart
μου μου of me; mine
καὶ και and; even
ο the
μερίς μερις portion
μου μου of me; mine
ο the
θεὸς θεος God
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
72:26. consumpta est caro mea et cor meum robur cordis mei et pars mea Deus in aeternum
For thee my flesh and my heart hath fainted away: thou art the God of my heart, and the God that is my portion for ever.
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Adam Clarke: Commentary on the Bible - 1831
73:26: My flesh - faileth - I shall soon die: and my heart - even my natural courage, will fail; and no support but what is supernatural will then be available. Therefore, he adds:
God is the strength of my heart - Literally, the rock of my heart.
And my portion - Allusion is here made to the division of the promised land. I ask no inheritance below; I look for one above. I do not look for this in the possession of any place; it is God alone that can content the desires and wishes of an immortal spirit. And even this would not satisfy, had I not the prospect of its being for ever, לעולם leolum, "to eternity!
Albert Barnes: Notes on the Bible - 1834
73:26: My flesh and my heart faileth - Flesh and heart here seem to refer to the whole man, body and soul; and the idea is, that his powers of body and mind failed; were spent; were exhausted. This seems to have been said in an "ideal" sense, or by anticipation. He does not mean to say that his strength then had actually failed, but he seems to have placed himself by imagination in the situation where his strength "would" be all gone - in sickness, in weakness, in sorrow, on the bed of death. He asks himself now what would be his strength then - what would be the object of chief interest and love - on what he would rely; and he answers without hesitation, and with entire confidence, that he could rely on God, and that He would be his portion foRev_er. Even then, when heart and flesh should fail, when all the powers of mind and body should be exhausted, the love of God would survive, and he would find strength and joy in Him.
But God is the strength of my heart - Margin, as in Hebrew, "rock;" the rock on which my heart relies; that is, my refuge, my defense. See the notes at Psa 18:2. Compare Psa 61:2.
And my portion for ever - The source of my happiness. Not wealth, then; not honor; not earthly friends; not fame - will be my reliance and the ground of my hope; but that which I shall regard as most valuable - my supreme joy and rejoicing - will be the fact that God is my friend and portion. With all the doubts which I have had in regard to the rectitude of his government, I am sure that when I come to die, I shall cling to him as my hope, my joy, my all. My last refuge - my sufficient refuge - is God. When people come to die, they have "no other refuge" but God. Nothing that they can accumulate of this world's goods will meet their needs then, for God only can give strength and comfort on the bed of death. Of each and all, however vigorous they may now be, it will be true that "flesh and heart" will "fail;" of each and all it is true that when this shall occur, none but God can be the portion and the strength of the soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:26: flesh: Psa 63:1, Psa 84:2, Psa 119:81, Psa 119:82; Job 13:15; Co2 4:8-10, Co2 4:16-18; Phi 1:21; Ti2 4:6-8; Pe2 1:14
but: Psa 18:2, Psa 27:14, Psa 138:3; Isa 40:29-31; Co2 12:9, Co2 12:10
strength: Heb. rock
portion: Psa 16:5, Psa 16:6, Psa 119:57, Psa 142:5; Lam 3:24; Rev 21:3, Rev 21:4, Rev 21:7
Geneva 1599
73:26 My flesh and my heart faileth: [but] God [is] the strength of my heart, and my (o) portion for ever.
(o) He teaches us to deny ourselves, to have God our whole sufficiency, and only contentment.
John Gill
73:26 My flesh and my heart faileth,.... Either through vehement desires of communion with God deferred, see Ps 84:2 or through afflictive dispensations of Providence, being smitten and chastened continually, Ps 73:14, or through inward trials and exercises, by reason of indwelling sin, temptations, and desertions: or rather the words are expressive of the body being emaciated by sickness and diseases; and the heart fainting through fear of death, or rather failing at it, being at the point of death; the heart being, as philosophers say, the first that lives, and the last that dies:
but God is the strength of my heart, or "the rock of my heart" (h); when overwhelmed with distress through outward trouble, or in the lowest condition with respect to spiritual things; when grace is weak, corruptions strong, temptations prevail, and afflictions are many; then does the Lord support and sustain his people, and strengthens them with strength in their souls; and in the moment of death, by showing them that its sting is taken away, and its curse removed; that their souls are going to their Lord, and about to enter into his joy; and that their bodies will rise again glorious and incorruptible:
and my portion for ever; both in life and at death, and to all eternity; this is a very large portion indeed; such who have it inherit all things; yea, it is immense and inconceivable; it is a soul satisfying one, and is safe and secure; it can never be taken away, nor can it be spent; it will last always; see Ps 142:5.
(h) "rupes cordis mei", Montanus, Musculus, Piscator, Cocceius, "petra cordis mei", Tigurine version, Gejerus, Michaelis; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
73:26 strength--literally, "rock" (Ps 18:2).
portion-- (Ps 16:5; Lam 3:24).
72:2672:26: Նուաղեաց սիրտ իմ եւ մարմին իմ. Աստուած սրտի իմոյ. բաժին իմ Աստուած յաւիտեան[7143]։ [7143] Ոմանք.Բաժին Աստուած իմ ես յաւիտեան։
26 Սիրտս ու մարմինս մաշուեցին, իմ սրտի՛ Աստուած, յաւիտեան ինձ բաժի՛ն ընկած Աստուած:
26 Իմ մարմինս ու սիրտս կը մաշին, Բայց Աստուած իմ սրտիս զօրութիւնը ու իմ բաժինս է յաւիտեան։
Նուաղեաց սիրտ իմ եւ մարմին իմ. Աստուած սրտի իմոյ, բաժին իմ Աստուած յաւիտեան:

72:26: Նուաղեաց սիրտ իմ եւ մարմին իմ. Աստուած սրտի իմոյ. բաժին իմ Աստուած յաւիտեան[7143]։
[7143] Ոմանք.Բաժին Աստուած իմ ես յաւիտեան։
26 Սիրտս ու մարմինս մաշուեցին, իմ սրտի՛ Աստուած, յաւիտեան ինձ բաժի՛ն ընկած Աստուած:
26 Իմ մարմինս ու սիրտս կը մաշին, Բայց Աստուած իմ սրտիս զօրութիւնը ու իմ բաժինս է յաւիտեան։
zohrab-1805▾ eastern-1994▾ western am▾
72:2672:26 Изнемогает плоть моя и сердце мое: Бог твердыня сердца моего и часть моя вовек.
72:27 ὅτι οτι since; that ἰδοὺ ιδου see!; here I am οἱ ο the μακρύνοντες μακρυνω of himself; his own ἀπὸ απο from; away σοῦ σου of you; your ἀπολοῦνται απολλυμι destroy; lose ἐξωλέθρευσας εξολοθρευω utterly ruin πάντα πας all; every τὸν ο the πορνεύοντα πορνευω prostitute; depraved ἀπὸ απο from; away σοῦ σου of you; your
72:27. quia ecce qui elongant se a te peribunt perdidisti omnem fornicantem a teFor behold they that go far from thee shall perish: thou hast destroyed all them that are disloyal to thee.
My flesh and my heart faileth: [but] God [is] the strength of my heart, and my portion for ever:

72:26 Изнемогает плоть моя и сердце мое: Бог твердыня сердца моего и часть моя вовек.
72:27
ὅτι οτι since; that
ἰδοὺ ιδου see!; here I am
οἱ ο the
μακρύνοντες μακρυνω of himself; his own
ἀπὸ απο from; away
σοῦ σου of you; your
ἀπολοῦνται απολλυμι destroy; lose
ἐξωλέθρευσας εξολοθρευω utterly ruin
πάντα πας all; every
τὸν ο the
πορνεύοντα πορνευω prostitute; depraved
ἀπὸ απο from; away
σοῦ σου of you; your
72:27. quia ecce qui elongant se a te peribunt perdidisti omnem fornicantem a te
For behold they that go far from thee shall perish: thou hast destroyed all them that are disloyal to thee.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27:-28. Так как вне Бога живущие гибнут, то истинное благо - приближаться к Нему. Тогда человек получает "часть во век" (26), т. е. вечную, неотъемлемую награду, которая остается и после его смерти, или - вечную жизнь.
Adam Clarke: Commentary on the Bible - 1831
73:27: They that are far from thee shall perish - The term perish is generally used to signify a coming to nothing, being annihilated; and by some it is thus applied to the finally impenitent, they shall all be annihilated. But where is this to be found in the Scriptures? In no part, properly understood. In the new heavens and the new earth none of the wicked shall be found; for therein dwells righteousness - nothing but God and righteous spirits; but at the same time the wicked shall be in their own place. And to suppose that they shall be annihilated, is as great a heresy, though scarcely so absurd, as to believe that the pains of damnation are emendatory, and that hellfire shall burn out. There is presumptive evidence from Scripture to lead us to the conclusion, that if there be not eternal punishment, glory will not be eternal; as the same terms are used to express the duration of both. No human spirit that is not united to God can be saved. Those who are Far from Thee shall perish - they shall be lost, undone, ruined, and that without remedy. Being separated from God by sin, they shall never be rejoined; the great gulf must be between them and their Maker eternally.
All them that go a whoring from thee - That is, all that worship false gods; all idolaters. This is the only meaning of the word in such a connection. I have explained this elsewhere.
Albert Barnes: Notes on the Bible - 1834
73:27: For, lo, they that are far from thee shall perish - All that are estranged from thee; all who are not thy friends. They will certainly be destroyed. For them there can be no hope. This is the fact which solved the difficulty of the psalmist in regard to the divine dealings with people, Psa 73:3-7. The fact that there will be a righteous judgment, in which God will deal with people according to their deserts, made all plain. Compare Psa 73:16-20.
Thou hast destroyed - That is, Thou wilt certainly destroy. The psalmist places himself in the future, and speaks of this as if it were already done. It will be so certainly done that he could speak of it as if it were already accomplished.
All them that go a whoring from thee - The relation of God to his people is often compared in the Scriptures with the marriage relation (compare Ps. 45); and a departure from Him is compared with a want of fidelity to the marriage contract. See Mat 12:39; Mat 16:4; Jer 3:8-9; Jer 5:7; Jer 13:27; Eze 23:37; Rev 2:22 :
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:27: lo: Psa 119:155; Job 21:14, Job 21:15; Isa 29:13; Jer 12:2; Mat 15:7, Mat 15:8; Eph 2:13, Eph 2:17
that go: Exo 34:15; Num 15:39; Jam 4:4; Rev 17:1-5
Carl Friedrich Keil and Franz Delitzsch
73:27
The poet here once more gives expression to the great opposites into which good fortune and misfortune are seemingly, but only seemingly, divided in a manner so contradictory to the divine justice. The central point of the confirmation that is introduced with כּי lies in Ps 73:28. "Thy far removing ones" was to be expressed with רחק, which is distinct from רחוק. זנה has מן instead of מתּחת or מאחרי after it. Those who remove themselves far from the primary fountain of life fall a prey to ruin; those who faithlessly abandon God, and choose the world with its idols rather than His love, fall a prey to destruction. Not so the poet; the nearness of God, i.e., a state of union with God, is good to him, i.e., (cf. Ps 119:71.) he regards as his good fortune. קרבה is nom. act. after the form יקהה, Arab. waqhat, obedience, and נצּרה, a watch, Ps 141:3, and of essentially the same signification with ḳurba (קרבה), the Arabic designation of the unio mystica; cf. Jas 4:8, ἐγγίσατε τῷ Θεῷ καὶ ἐγγιεῖ ὑμῖν. Just as קרבת אלהים stands in antithesis to רחקיך, so לי טּוב stands in antithesis to יאבדו and הצמתה. To the former their alienation from God brings destruction; he finds in fellowship with God that which is good to him for the present time and for the future. Putting his confidence (מחסּי, not מחסי) in Him, he will declare, and will one day be able to declare, all His מלאכות, i.e., the manifestations or achievements of His righteous, gracious, and wise government. The language of assertion is quickly changed into that of address. The Psalm closes with an upward look of grateful adoration to God beforehand, who leads His own people, ofttimes wondrously indeed, but always happily, viz., through suffering to glory.
Geneva 1599
73:27 For, lo, they that are far from thee shall perish: thou hast destroyed all them that (p) go a whoring from thee.
(p) That is, forsake you to seek others.
John Gill
73:27 For, lo, they that are far from thee,.... Who are alienated from the life of God, far from the law of God, and subjection and obedience to it; and from righteousness either moral or evangelical, and from the love and fear of God, and worship of him:
shall perish; not merely at death, as even righteous men do, but be lost eternally:
thou hast destroyed all them that go a whoring from thee; that follow after other gods, and worship them; which is spiritual adultery and fornication, the Scriptures often speak of, and intend by it idolatry; see Deut 31:16 or who set their hearts and affections upon the creature, and have them alienated from God; and love the creature more and besides the Creator: the past tense seems to be put for the future, and so some render it, "thou shalt destroy", or "cut off" (i); destroy them soul and body, and punish them with an everlasting destruction in hell; the Targum is,
"that wander from thy fear;''
that is, from the worship of God.
(i) "perdes", Tigurine version, Musculus, so some in Vatablus; "exscindes", Michaelis.
John Wesley
73:27 Go a whoring - Those who revolt from thee, to work wickedness; which is called whoredom in scripture.
Robert Jamieson, A. R. Fausset and David Brown
73:27 The lot of apostates, described by a figure of frequent use (Jer 3:1, Jer 3:3; Ezek 23:35), is contrasted with his, who finds happiness in nearness to God (Jas 4:8), and his delightful work the declaration of His praise.
72:2772:27: Ահաւասիկ ոյք հեռի արարին զանձինս իւրեանց ՚ի քէն կորիցեն. սատակեսցե՛ս զամենեսեան որ ապստամբ եղեն ՚ի քէն[7144]։ [7144] Ոմանք.Սատակեցեր զամենեսին. կամ՝ սատակեսցին ամենեքեան ոյք։
27 Ահաւասիկ իրենց անձը քեզնից հեռացնողները պիտի կորչեն, դու պիտի կործանես բոլոր նրանց, ովքեր ապստամբեցին քո դէմ:
27 Վասն զի ահա անոնք որ քեզմէ կը հեռանան, կը կորսուին. Դուն կը սատկեցնես ամէնքը որ շնութիւն կ’ընեն՝ քեզմէ մոլորելով։
Ահաւասիկ ոյք հեռի արարին զանձինս իւրեանց ի քէն` կորիցեն, սատակեսցես զամենեսեան որ ապստամբ եղեն ի քէն:

72:27: Ահաւասիկ ոյք հեռի արարին զանձինս իւրեանց ՚ի քէն կորիցեն. սատակեսցե՛ս զամենեսեան որ ապստամբ եղեն ՚ի քէն[7144]։
[7144] Ոմանք.Սատակեցեր զամենեսին. կամ՝ սատակեսցին ամենեքեան ոյք։
27 Ահաւասիկ իրենց անձը քեզնից հեռացնողները պիտի կորչեն, դու պիտի կործանես բոլոր նրանց, ովքեր ապստամբեցին քո դէմ:
27 Վասն զի ահա անոնք որ քեզմէ կը հեռանան, կը կորսուին. Դուն կը սատկեցնես ամէնքը որ շնութիւն կ’ընեն՝ քեզմէ մոլորելով։
zohrab-1805▾ eastern-1994▾ western am▾
72:2772:27 Ибо вот, удаляющие себя от Тебя гибнут; Ты истребляешь всякого отступающего от Тебя.
72:28 ἐμοὶ εμοι me δὲ δε though; while τὸ ο the προσκολλᾶσθαι προσκολλαω stick to; bond τῷ ο the θεῷ θεος God ἀγαθόν αγαθος good ἐστιν ειμι be τίθεσθαι τιθημι put; make ἐν εν in τῷ ο the κυρίῳ κυριος lord; master τὴν ο the ἐλπίδα ελπις hope μου μου of me; mine τοῦ ο the ἐξαγγεῖλαι εξαγγελλω report πάσας πας all; every τὰς ο the αἰνέσεις αινεσις singing praise σου σου of you; your ἐν εν in ταῖς ο the πύλαις πυλη gate τῆς ο the θυγατρὸς θυγατηρ daughter Σιων σιων Siōn; Sion
72:28. mihi autem adpropinquare Deo bonum est posui in Domino Deo spem meam ut narrem omnes adnuntiationes tuasBut it is good for me to adhere to my God, to put my hope in the Lord God: That I may declare all thy praises, in the gates of the daughter of Sion.
For, lo, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee:

72:27 Ибо вот, удаляющие себя от Тебя гибнут; Ты истребляешь всякого отступающего от Тебя.
72:28
ἐμοὶ εμοι me
δὲ δε though; while
τὸ ο the
προσκολλᾶσθαι προσκολλαω stick to; bond
τῷ ο the
θεῷ θεος God
ἀγαθόν αγαθος good
ἐστιν ειμι be
τίθεσθαι τιθημι put; make
ἐν εν in
τῷ ο the
κυρίῳ κυριος lord; master
τὴν ο the
ἐλπίδα ελπις hope
μου μου of me; mine
τοῦ ο the
ἐξαγγεῖλαι εξαγγελλω report
πάσας πας all; every
τὰς ο the
αἰνέσεις αινεσις singing praise
σου σου of you; your
ἐν εν in
ταῖς ο the
πύλαις πυλη gate
τῆς ο the
θυγατρὸς θυγατηρ daughter
Σιων σιων Siōn; Sion
72:28. mihi autem adpropinquare Deo bonum est posui in Domino Deo spem meam ut narrem omnes adnuntiationes tuas
But it is good for me to adhere to my God, to put my hope in the Lord God: That I may declare all thy praises, in the gates of the daughter of Sion.
ru▾ LXX-gloss▾ vulgate▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
73:28: It is good for me to draw near - We have already seen that those who are far off shall perish; therefore, it is ill for them. Those who draw near - who come in the true spirit of sacrifice, and with the only available offering, the Lord Jesus, shall be finally saved; therefore, it is good for them.
I have put my trust in the Lord God - I confide in Jehovah, my Prop and Stay. I have taken him for my portion.
That I may declare all thy works - That I may testify to all how good it is to draw nigh to God; and what a sufficient portion he is to the soul of man.
The Vulgate, Septuagint, Ethiopic, and Arabic, add, in the gates of the daughter of Sion. These words appear to make a better finish; but they are not acknowledged by any Hebrew MS.
Albert Barnes: Notes on the Bible - 1834
73:28: But it is good for me to draw near to God - That is, It is pleasant; it is profitable; it is the chief good. For myself, happiness is to be found in that alone; there I find what my nature pants for and desires. Others find, or attempt to find, happiness in other things; my happiness is found in God alone. This is the result to which the psalmist came after all his perplexity. With all his doubts and difficulties, his real desire was to be near to God; his supreme happiness was found there.
I have put my trust in the Lord God - I have truly confided in him; he is my portion and the sole ground of my reliance. The doubts which he had had were not, after all, real doubts about the claim of God to confidence. There was an underlying trust in God in the midst of all this. He had not desired to cherish such doubts; he did, on the most calm reflection, still trust in God.
That I may declare all thy works - That I might make known thy doings toward the children of men. I have desired rightly to understand thee and thy government, that I might vindicate thy name, and assert thy claim to the love and confidenee of mankind. His doubts and perplexities had not really been because he was an enemy of God, or because he desired to cherish doubts in regard to him, but because, when appearances were against the equity of the divine government, he wished to see how the things which occurred could be explained consistently with a proper belief in the goodness and justice of God, in order that he might go and explain the matter to his fellow-men. Such perplexities and doubts, therefore, are not really inconsistent with true love for God and genuine confidence in him; and it is well when such doubts are made the means of enabling us more clearly to explain the divine dealings - it is well when, under all such doubts and difficulties, we can still find evidence that we truly love God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
73:28: But: Psa 65:4, Psa 84:10, Psa 116:7; Lam 3:25, Lam 3:26; Luk 15:17-20; Heb 10:19-22; Jam 4:8; Pe1 3:18
that I may: Psa 66:16, Psa 71:17, Psa 71:24, Psa 107:22, Psa 118:17; The LXX, Vulgate, Arabic, and Ethiopic, add "in the gates of the daughter of Zion;" which makes a better conclusion; but it is not acknowledged by any manuscript yet collated.
Geneva 1599
73:28 But [it is] good for me (q) to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works.
(q) Though all the world shrinks from God, yet he promises to trust in him and to magnify his works.
John Gill
73:28 But it is good for me to draw near to God,.... In prayer, and other acts of religious worship; to attend the word and ordinances in the sanctuary, where the psalmist had lately been delivered out of a sore temptation, and so had a recent experience, which was fresh in his mind, of the advantages of such exercises; for it is both an honourable good, what is becoming and commendable, and a pleasant good, what yields delight and satisfaction, and a profitable good, to draw nigh to God by Christ, the new and living way, assisted by the Holy Spirit; which, when done aright, is with faith, sincerity, reverence, and a holy boldness:
I have put my trust in the Lord God; as the rock of his refuge and salvation, as his portion and inheritance:
that I may declare all thy works; of providence and grace, by proclaiming the wisdom, power, goodness, and faithfulness of God in them; by giving him the glory of them, and by expressing thankfulness for them, both by words and deeds.
72:2872:28: Ինձ մերձենալ առ Աստուած բարի է, եւ դնել առ Տէ՛ր զյոյս իմ։ Պատմել զամենայն օրհնութիւնս քո, ՚ի դրունս դստե՛ր Սիոնի։ Տունք. իդ̃։
28 Ինձ համար բարիք է մերձենալ Աստծուն, յոյսս դնել Տիրոջ վրայ եւ աւետել քո ամբողջ օրհնութիւնը Սիոնի դստեր դռների առաջ:
28 Բայց Աստուծոյ մօտենալս բարի է ինծի։Յոյսս դրեր եմ Տէր Եհովային վրայ, Որպէս զի քու բոլոր գործերդ պատմեմ։
Ինձ մերձենալ առ Աստուած բարի է, եւ դնել առ Տէր զյոյս իմ. [450]պատմել զամենայն օրհնութիւնս քո ի դրունս դստեր Սիոնի:

72:28: Ինձ մերձենալ առ Աստուած բարի է, եւ դնել առ Տէ՛ր զյոյս իմ։ Պատմել զամենայն օրհնութիւնս քո, ՚ի դրունս դստե՛ր Սիոնի։ Տունք. իդ̃։
28 Ինձ համար բարիք է մերձենալ Աստծուն, յոյսս դնել Տիրոջ վրայ եւ աւետել քո ամբողջ օրհնութիւնը Սիոնի դստեր դռների առաջ:
28 Բայց Աստուծոյ մօտենալս բարի է ինծի։Յոյսս դրեր եմ Տէր Եհովային վրայ, Որպէս զի քու բոլոր գործերդ պատմեմ։
zohrab-1805▾ eastern-1994▾ western am▾
72:2872:28 А мне благо приближаться к Богу! На Господа Бога я возложил упование мое, чтобы возвещать все дела Твои [во вратах дщери Сионовой].
But [it is] good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works:

72:28 А мне благо приближаться к Богу! На Господа Бога я возложил упование мое, чтобы возвещать все дела Твои [во вратах дщери Сионовой].
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