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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Из содержания видно, что псалом написан по поводу нападения на евреев союза враждебных им народов под главенством "сынов Лотовых" (9), т. е. аммонитян и моавитян, как происшедших от сыновей Лота. Такой эпохой в жизни еврейского народа было царствование Иосафата, при котором напали на него моавитяне и аммонитяне с некоторыми из страны "Маонитской" и обитателями горы Сеир (2: Пар XX:1-2, 10). Гора же Сеир, или гора Идумейская, в разных своих частях имела населения разных племен, куда входили, напр., Идумеяне ("сыны Едомовы"), амаликитяне и гевал, обитавшие на северном склоне Сеирского хребта, к югу от Мертвого моря. Под упоминаемыми в кн. Паралипоменон "Маонитянами" можно разуметь Аравитян, к которым принадлежали измаильтяне и агаряне, указанные в псалме.

Упоминаемые в псалме филистимляне, всегда враждебно настроенные по отношению к иудеям, легко могли принять участие в коалиции этих народов, равно как и тиряне, мирные отношения которых за смертью Соломона совершенно прекратились. Таким образом со временем Иосафата совпадают указания псалма на народы, которые тогда теснили евреев. Название имени Асафа в надписании псалма тоже отвечает данному времени. Когда жители иудеи молились пред Господом о спасении от врагов, то пророк Иозиил (из потомков Асафа) получил откровение от Бога, ободрившее евреев обещанием чудесной помощи (2: Пар XX:14-17). Он-то, вероятно, и был писателем этого псалма.

Боже! Защити нас от врагов, соединившихся для полного нашего уничтожения (2-5). Сговорились единодушно многочисленные племена под главенством сынов Лотовых (6-9). Порази их, как Ты поразил некогда хананеев и мадианитян, развей их как пыль, сожги, как огонь сжигает все, да постыдятся они, погибнут и да познают Тебя, единого над всею землею (10-19).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm is the last of those that go under the name of Asaph. It is penned, as most of those, upon a public account, with reference to the insults of the church's enemies, who sought its ruin. Some think it was penned upon occasion of the threatening descent which was made upon the land of Judah in Jehoshaphat's time by the Moabites and Ammonites, those children of Lot here spoken of (ver. 8), who were at the head of the alliance and to whom all the other states here mentioned were auxiliaries. We have the story 2 Chron. xx. 1, where it is said, The children of Moab and Ammon, and others besides them, invaded the land. Others think it was penned with reference to all the confederacies of the neighbouring nations against Israel, from first to last. The psalmist here makes an appeal and application, I. To God's knowledge, by a representation of their designs and endeavours to destroy Israel, ver. 1-8. II. To God's justice and jealousy, both for his church and for his own honour, by an earnest prayer for the defeat of their attempt, that the church might be preserved, the enemies humbled, and God glorified, ver. 9-18. This, in the singing of it, we may apply to the enemies of the gospel-church, all anti-christian powers and factions, representing to God their confederacies against Christ and his kingdom, and rejoicing in the hope that all their projects will be baffled and the gates of hell shall not prevail against the church.
Adam Clarke: Commentary on the Bible - 1831
The psalmist calls upon God for immediate help against a multitude of confederate enemies who had risen up against Judah, Psa 83:1-5. He mentions them by name, Psa 83:6-8; shows how they were to be punished, Psa 83:9-17; and that this was to be done for the glory of God, Psa 83:18.
The title, A Song or Psalms of Asaph, contains nothing particular. Among a multitude of conjectures relative to the title and occasion of this Psalm, that which refers it to the confederacy against Jehoshaphat, king of Judah, mentioned 2 Chronicles 20, is the most likely. The following reasons make it probable: 1. The children of Ammon, that is, the Ammonites and Moabites, were the principal movers in the war. 2. The Idumeans came to their assistance, Ch2 20:22; with certain Ammonites or Meonians, referred to here in Psa 83:8, and in Ch2 20:1. 3. There were also in this confederacy many strangers of Syria, and from beyond the sea, most likely the Dead Sea, which seems to indicate the Assyrians, Hagaranes, and Ishmaelites, designed expressly here, Psa 83:7, Psa 83:8. 4. In that transaction there was a prophet of the race of Asaph, named Jahaziel, who foretold to Jehoshaphat their total overthrow, Ch2 20:14, etc., and probably this Jahaziel is the same with Asaph, the author of this Psalm. In the course of the notes we shall see other circumstances relative to the war of the Moabites and Ammonites against Jehoshaphat, which illustrates several particulars in this Psalm. See Calmet.
Albert Barnes: Notes on the Bible - 1834
83:0: This is another of the psalms of Asaph, the last of the group or collection that is found under his name. Compare the Introduction to Ps. 73. The occasion on which this was composed is not certainly known, and cannot now be ascertained. Grotius supposes that it relates to the time of David, and especially to the first war with the Syrians referred to in 2 Sam. 8, or to the second war with the Syrians referred to in 2 Sam. 10, and 1 Chr. 19. Kimchi, DeWette, and others, suppose that it relates to the time of Jehoshaphat, and to the war with the Ammonites and Moabites, referred to in 2 Chr. 20. Hengstenberg and Prof. Alexander concur in this opinion, and suppose that it was written on the same occasion as Psa 47:1-9; Psa 48:1-14; the first, composed and sung on the field of battle; the second, on the triumphant return to Jerusalem; the third - the one before us - in confident anticipation of victory. This is, perhaps, rather fanciful, and it certainly cannot be demonstrated that this is the correct opinion. It would seem, at least, to be hardly probable that a psalm would be composed and sung in a battlefield.
All that is certain in regard to the psalm is, that it was written in view of a threatened invasion by combined armies, and the prayer is, that God would give help, as he had done when the nation had been threatened on other occasions. The nations which were combined, or which had formed an alliance for this purpose, are specified in Psa 83:6-8; Edom; Ishmael; Moab; the Hagarenes; Gebal; Ammon; Amalek; the Philistines; the Tyrians, Assur, and the children of Lot.
The contents of the psalm are as follows:
I. A prayer that God would no longer keep still, or be silent, Psa 83:1.
II. A statement of the occasion for the prayer, to wit, the conspiracy or combination formed against his people, Psa 83:2-5.
III. An enumeration of the nations thus combined, Psa 83:6-8.
IV. A prayer that God would interpose as he had done in former times, in critical periods of the Jewish history - as in the case of the Midianites; as in the time of Sisera, and Jabin; and as in the wars waged with Oreb and Zeeb, Zebah and Zalmunna, Psa 83:9-12.
V. A prayer that these enemies might be utterly overthrown and confounded; that God would promote his own glory; and that his people might be secure and happy, Psa 83:13-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 83:1, A complaint to God of the enemies' conspiracies; Psa 83:9, A prayer against them that oppress the Church.
Some refer this Psalm to the confederacy against Jehoshaphat, and others to the destruction of Jerusalem by Nebuchadnezzar.
Carl Friedrich Keil and Franz Delitzsch

Battle-Cry to God against Allied Peoples
The close of this Psalm is in accord with the close of the preceding Psalm. It is the last of the twelve Psalms of Asaph of the Psalter. The poet supplicates help against the many nations which have allied themselves with the descendants of Lot, i.e., Moab and Ammon, to entirely root out Israel as a nation. Those who are fond of Maccabaean Psalms (Hitzig and Olshausen), after the precedent of van Til and von Bengel, find the circumstances of the time of the Psalm in 1 Macc. 5, and Grimm is also inclined to regard this as correct; and in point of fact the deadly hostility of the ἔθνη κυκλόθεν which we there see breaking forth on all sides,
(Note: Concerning the υίοὶ Βαΐάν (Benı̂ Baijân), 1 Macc. 5:4, the difficulty respecting which is to the present time unsolved, vid., Wetzstein's Excursus II, pp. 559f..)
as it were at a given signal, against the Jewish people, who have become again independent, and after the dedication of the Temple doubly self-conscious, is far better suited to explain the Psalm than the hostile efforts of Sanballat, Tobiah, and others to hinder the rebuilding of Jerusalem, in the time of Nehemiah (Vaihinger, Ewald, and Dillmann). There is, however, still another incident beside that recorded in 1 Macc. 5 to which the Psalm may be referred, viz., the confederation of the nations for the extinction of Judah in the time of Jehoshaphat (2 Chr. 20), and, as it seems to us, with comparatively speaking less constraint. For the Psalm speaks of a real league, whilst in 1 Macc. 5 the several nations made the attack without being allied and not jointly; then, as the Psalm assumes in Ps 83:9, the sons of Lot, i.e., the Moabites and Ammonites, actually were at the head at that time, whilst in 1 Macc. 5 the sons of Esau occupy the most prominent place; and thirdly, at that time, in the time of Jehoshaphat, as is recorded, an Asaphite, viz., Jahazil, did actually interpose in the course of events, a circumstance which coincides remarkably with the לאסף. The league of that period consisted, according to 2Chron 20:1, of Moabites, Ammonites, and a part of the מעוּנים (as it is to be read after the lxx). But 2Chron 20:2 (where without any doubt מאדם is to be read instead of מארם) adds the Edomites to their number, for it is expressly stated further on (2Chron 20:10, 2Chron 20:22, 2Chron 20:23) that the inhabitants of Mount Ser were with them. Also, supposing of course that the "Ishmaelites" and "Hagarenes" of the Psalm may be regarded as an unfolding of the מעונים, which is confirmed by Josephus, Antiq. ix. 1. 2; and that Gebl is to be understood by the Mount Ser of the chronicler, which is confirmed by the Arab. jibâl still in use at the present day, there always remains a difficulty in the fact that the Psalm also names Amalek, Philistia, Tyre, and Asshur, of which we find no mention there in the reign of Jehoshaphat. But these difficulties are counter-balanced by others that beset the reference to 1 Macc. 5, viz., that in the time of the Seleucidae the Amalekites no longer existed, and consequently, as might be expected, are not mentioned at all in 1 Macc. 5; further, that there the Moabites, too, are no longer spoken of, although some formerly Moabitish cities of Gileaditis are mentioned; and thirdly, that אשׁור = Syria (a certainly possible usage of the word) appears in a subordinate position, whereas it was, however, the dominant power. On the other hand, the mention of Amalek is intelligible in connection with the reference to 2 Chr. 20, and the absence of its express mention in the chronicler does not make itself particularly felt in consideration of Gen 36:12. Philistia, Tyre, and Asshur, however, stand at the end in the Psalm, and might also even be mentioned with the others if they rendered aid to the confederates of the south-east without taking part with them in the campaign, as being a succour to the actual leaders of the enterprise, the sons of Lot. We therefore agree with the reference of Psalms 83 (as also of Ps 48:1-14) to the alliance of the neighbouring nations against Judah in the reign of Jehoshaphat, which has been already recognised by Kimchi and allowed by Keil, Hengstenberg, and Movers.
John Gill
INTRODUCTION TO PSALM 83
A Song or Psalm of Asaph. This is the last of the psalms that bear the name of Asaph, and some think it was written by him on occasion of David's smiting the Philistines, Moabites, Syrians, Edomites, and others, 2Kings 8:1, but these did not conjunctly, but separately, fight with David, and were overcome by him; whereas those this psalm makes mention of were in a confederacy together; and besides, the Tyrians in David's time were in friendship with him; but are here mentioned as joining with others against Israel, Ps 83:7, others are of opinion that this was prophetic delivered out with respect to future times, either to the conspiracy of the enemies of the Jews against them in the times of the Maccabees,
"Now when the nations round about heard that the altar was built and the sanctuary renewed as before, it displeased them very much. &c.'' (1 Maccabees 5:1)
or rather to the confederacy of the Moabites, Ammonites, and others, in the times of Jehoshaphat, 2Chron 20:1, so Kimchi, Arama, and the generality of interpreters: perhaps reference is had to the enemies of God's people, from age to age, both in the Old and in the New Testament; R. Obadiah understands it of the war of Gog and Magog.
82:182:1: Օրհնութիւն. Սաղմոս յԱսափ. ՁԲ[7230]։[7230] Ոմանք.Օրհնութիւն սաղմոսաց յԱսափ եւ ՚ի Դաւիթ։
1 Ասափի օրհնութեան սաղմոսը
Ասափին երգն ու Սաղմոսը
Սաղմոս օրհնութեան Ասափայ:

82:1: Օրհնութիւն. Սաղմոս յԱսափ. ՁԲ[7230]։
[7230] Ոմանք.Օրհնութիւն սաղմոսաց յԱսափ եւ ՚ի Դաւիթ։
1 Ասափի օրհնութեան սաղմոսը
Ասափին երգն ու Սաղմոսը
zohrab-1805▾ eastern-1994▾ western am▾
82:082:1 Песнь. Псалом Асафа.
82:1 ᾠδὴ ωδη song ψαλμοῦ ψαλμος psalm τῷ ο the Ασαφ ασαφ Asaph; Asaf
82:1 מִזְמֹ֗ור mizmˈôr מִזְמֹור psalm לְ lᵊ לְ to אָ֫סָ֥ף ʔˈāsˌāf אָסָף Asaph אֱֽלֹהִ֗ים ʔˈᵉlōhˈîm אֱלֹהִים god(s) נִצָּ֥ב niṣṣˌāv נצב stand בַּ ba בְּ in עֲדַת־ ʕᵃḏaṯ- עֵדָה gathering אֵ֑ל ʔˈēl אֵל god בְּ bᵊ בְּ in קֶ֖רֶב qˌerev קֶרֶב interior אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) יִשְׁפֹּֽט׃ yišpˈōṭ שׁפט judge
82:1. canticum psalmi AsaphA canticle of a psalm for Asaph.
A Song, a Psalm of Asaph.
82:1. A Psalm of Asaph. God has stood in the synagogue of gods, but, in their midst, he decides between gods.
82:1. A Psalm of Asaph. God standeth in the congregation of the mighty; he judgeth among the gods.
[523] KJV Chapter [83] A Song [or] Psalm of Asaph:

82:1 Песнь. Псалом Асафа.
82:1
ᾠδὴ ωδη song
ψαλμοῦ ψαλμος psalm
τῷ ο the
Ασαφ ασαφ Asaph; Asaf
82:1
מִזְמֹ֗ור mizmˈôr מִזְמֹור psalm
לְ lᵊ לְ to
אָ֫סָ֥ף ʔˈāsˌāf אָסָף Asaph
אֱֽלֹהִ֗ים ʔˈᵉlōhˈîm אֱלֹהִים god(s)
נִצָּ֥ב niṣṣˌāv נצב stand
בַּ ba בְּ in
עֲדַת־ ʕᵃḏaṯ- עֵדָה gathering
אֵ֑ל ʔˈēl אֵל god
בְּ bᵊ בְּ in
קֶ֖רֶב qˌerev קֶרֶב interior
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
יִשְׁפֹּֽט׃ yišpˈōṭ שׁפט judge
82:1. canticum psalmi Asaph
A canticle of a psalm for Asaph.
A Song, a Psalm of Asaph.
82:1. A Psalm of Asaph. God has stood in the synagogue of gods, but, in their midst, he decides between gods.
82:1. A Psalm of Asaph. God standeth in the congregation of the mighty; he judgeth among the gods.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
83:1: Keep not thou silence - A strong appeal to God just as the confederacy was discovered. Do not be inactive, do not be neuter. Thy honor and our existence are both at stake.
Albert Barnes: Notes on the Bible - 1834
83:1: Keep not thou silence, O God - See the notes at Psa 28:1. The prayer here is that in the existing emergency God would not seem to be indifferent to the needs and dangers of his people, and to the purposes of their enemies, but that he would speak with a voice of command, and break up their designs.
Hold not thy peace - That is, Speak. Give commaud. Disperse them by thine own authority.
And be not still, O God - Awake; arouse; be not indifferent to the needs and dangers of thy people. All this is the language of petition; not of command. Its rapidity, its repetition, its tone, all denote that the danger was imminent, and that the necessity for the divine interposition was urgent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
83:1: of Asaph: or, for Asaph
Keep: Psa 28:1, Psa 35:22, Psa 44:23, Psa 50:3, Psa 109:1, Psa 109:2
be not: Isa 42:14
Carl Friedrich Keil and Franz Delitzsch
83:1
The poet prays, may God not remain an inactive looker-on in connection with the danger of destruction that threatens His people. דּמי (with which יהי is to be supplied) is the opposite of alertness; חרשׁ the opposite of speaking (in connection with which it is assumed that God's word is at the same time deed); שׁקט the opposite of being agitated and activity. The energetic future jehemajûn gives outward emphasis to the confirmation of the petition, and the fact that Israel's foes are the foes of God gives inward emphasis to it. On נשׂא ראשׁ, cf. Ps 110:7. סוד is here a secret agreement; and יערימוּ, elsewhere to deal craftily, here signifies to craftily plot, devise, bring a thing about. צפוּניך is to be understood according to Ps 27:5; Ps 31:21. The Hithpa. התיעץ alternates here with the more ancient Niph. (Ps 83:6). The design of the enemies in this instance has reference to the total extirpation of Israel, of the separatist-people who exclude themselves from the life of the world and condemn it. מגּוי, from being a people = so that it may no longer be a people or nation, as in Is 7:8; Is 17:1; Is 25:2; Jer 48:42. In the borrowed passage, Jer 48:2, by an interchange of a letter it is נכריתנּה. This Asaph Psalm is to be discerned in not a few passages of the prophets; cf. Is 62:6. with Ps 83:2, Is 17:12 with Ps 83:3.
Geneva 1599
83:1 "A Song [or] Psalm of Asaph." Keep (a) not thou silence, O God: hold not thy peace, and be not still, O God.
(a) This psalm seems to have been composed as a form of prayer against the dangers that the Church was in, in the days of Jehoshaphat.
John Gill
83:1 Keep not thou silence, O God,.... Which he is thought and said to do, when he does not answer the prayers of his people, nor plead their cause, nor rebuke their enemies; when he does not speak a good word to them, or one for them, or one against those that hate and persecute them;
hold not thy peace; or "be not deaf" (b) to the cries and tears of his people, and to the reproaches, menaces, and blasphemies of wicked men:
and be not still, O God; or "quiet" (c), at rest and ease, inactive and unconcerned, as if he cared not how things went; the reason follows.
(b) "ne obsurdescas", Vatablus; "ne surdum agas", Junius & Tremellius, Piscator; "ne quasi surdus et mutus sis", Michaelis. (c) "ne quiescas", Pagninus, Montanus, Musculus, Junius & Tremellius, Piscator, Gejerus; "neque quietus sis", Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
83:1 Of Asaph--(See on Ps 74:1, title). The historical occasion is probably that of 2Chron 20:1-2 (compare Ps 47:1-9; Ps 48:1-14). After a general petition, the craft and rage of the combined enemies are described, God's former dealings recited, and a like summary and speedy destruction on them is invoked. (Psa. 83:1-18)
God addressed as indifferent (compare Ps 35:22; Ps 39:12).
be not still--literally, "not quiet," as opposed to action.
82:282:2: Աստուած ո՞ քեզ նմանիցէ. մի՛ լռեր եւ մի՛ դադարեր Աստուած։
2 Աստուա՛ծ, ո՞վ է քեզ նման. մի՛ լռիր ու կանգ մի՛ առ, Աստուա՛ծ:
83 Ո՛վ Աստուած, լուռ մի՛ կենար. Անձայն մի՛ ըլլար ու հանդարտ մի՛ կենար, ո՛վ Աստուած։
Աստուած, [519]ո՞ քեզ նմանիցէ``. մի՛ լռեր եւ մի՛ դադարեր, Աստուած:

82:2: Աստուած ո՞ քեզ նմանիցէ. մի՛ լռեր եւ մի՛ դադարեր Աստուած։
2 Աստուա՛ծ, ո՞վ է քեզ նման. մի՛ լռիր ու կանգ մի՛ առ, Աստուա՛ծ:
83 Ո՛վ Աստուած, լուռ մի՛ կենար. Անձայն մի՛ ըլլար ու հանդարտ մի՛ կենար, ո՛վ Աստուած։
zohrab-1805▾ eastern-1994▾ western am▾
82:182:2 Боже! Не премолчи, не безмолвствуй и не оставайся в покое, Боже,
82:2 ὁ ο the θεός θεος God τίς τις.1 who?; what? ὁμοιωθήσεταί ομοιοω like; liken σοι σοι you μὴ μη not σιγήσῃς σιγαω keep silent μηδὲ μηδε while not; nor καταπραΰνῃς καταπραυνω the θεός θεος God
82:2 עַד־ ʕaḏ- עַד unto מָתַ֥י māṯˌay מָתַי when תִּשְׁפְּטוּ־ tišpᵊṭû- שׁפט judge עָ֑וֶל ʕˈāwel עָוֶל injustice וּ û וְ and פְנֵ֥י fᵊnˌê פָּנֶה face רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty תִּשְׂאוּ־ tiśʔû- נשׂא lift סֶֽלָה׃ sˈelā סֶלָה sela
82:2. Deus ne taceas ne sileas et non quiescas DeusO God, who shall be like to thee? hold not thy peace, neither be thou still, O God.
1. O God, keep not thou silence: hold not thy peace, and be not still, O God.
82:2. How long will you judge unjustly and favor the faces of sinners?
82:2. How long will ye judge unjustly, and accept the persons of the wicked? Selah.
Keep not thou silence, O God: hold not thy peace, and be not still, O God:

82:2 Боже! Не премолчи, не безмолвствуй и не оставайся в покое, Боже,
82:2
ο the
θεός θεος God
τίς τις.1 who?; what?
ὁμοιωθήσεταί ομοιοω like; liken
σοι σοι you
μὴ μη not
σιγήσῃς σιγαω keep silent
μηδὲ μηδε while not; nor
καταπραΰνῃς καταπραυνω the
θεός θεος God
82:2
עַד־ ʕaḏ- עַד unto
מָתַ֥י māṯˌay מָתַי when
תִּשְׁפְּטוּ־ tišpᵊṭû- שׁפט judge
עָ֑וֶל ʕˈāwel עָוֶל injustice
וּ û וְ and
פְנֵ֥י fᵊnˌê פָּנֶה face
רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty
תִּשְׂאוּ־ tiśʔû- נשׂא lift
סֶֽלָה׃ sˈelā סֶלָה sela
82:2. Deus ne taceas ne sileas et non quiescas Deus
O God, who shall be like to thee? hold not thy peace, neither be thou still, O God.
1. O God, keep not thou silence: hold not thy peace, and be not still, O God.
82:2. How long will you judge unjustly and favor the faces of sinners?
82:2. How long will ye judge unjustly, and accept the persons of the wicked? Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Смысл образных выражений - не замедли, Господи, своей помощью нам.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Complaints against Enemies.

1 Keep not thou silence, O God: hold not thy peace, and be not still, O God. 2 For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. 3 They have taken crafty counsel against thy people, and consulted against thy hidden ones. 4 They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. 5 For they have consulted together with one consent: they are confederate against thee: 6 The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; 7 Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; 8 Assur also is joined with them: they have holpen the children of Lot. Selah.
The Israel of God were now in danger, and fear, and great distress, and yet their prayer is called, A song or psalm; for singing psalms is not unseasonable, no, not when the harps are hung upon the willow-trees.
I. The psalmist here begs of God to appear on the behalf of his injured threatened people (v. 1): "Keep not thou silence, O God! but give judgment for us against those that do us an apparent wrong." Thus Jehoshaphat prayed upon occasion of that invasion (2 Chron. xx. 11), Behold, how they reward us, to come to cast us out of thy possession. Sometimes God seems to connive at the unjust treatment which is given to his people; he keeps silence, as one that either did not observe it or did not concern himself in it; he holds his peace, as if he would observe an exact neutrality, and let them fight it out; he is still, and gives not the enemies of his people any disturbance or opposition, but seems to sit by as a man astonished, or as a mighty man that cannot save. Then he gives us leave to call upon him, as here, "Keep not thou silence, O God! Lord, speak to us by the prophets for our encouragement against our fears" (as he did in reference to that invasion, 2 Chron. xx. 14, &c.); "Lord, speak for us by the providence and speak against our enemies; speak deliverance to us and disappointment to them." God's speaking is his acting; for with him saying and doing are the same thing.
II. He here gives an account of the grand alliance of the neighbouring nations against Israel, which he begs of God to break, and blast the projects of. Now observe here,
1. Against whom this confederacy is formed; it is against the Israel of God, and so, in effect, against the God of Israel. Thus the psalmist takes care to interest God in their cause, not doubting but that, if it appeared that they were for God, God would make it to appear that he was for them, and then they might set all their enemies at defiance; for whom then could be against them? "Lord," says he, "they are thy enemies, and they hate thee." All wicked people are God's enemies (the carnal mind is enmity against God), but especially wicked persecutors; they hated the religious worshippers of God, because they hated God's holy religion and the worship of him. This was that which made God's people so zealous against them--that they fought against God: They are confederate against thee, v. 5. Were our interest only concerned, we could the better bear it; but, when God himself is struck at, it is time to cry, Help, Lord. Keep not thou silence, O God! He proves that they are confederate against God, for they are so against the people of God, who are near and dear to him, his son, his first-born, his portion, and the lot of his inheritance; he may truly be said to fight against me that endeavours to destroy my children, to root out my family, and to ruin my estate. "Lord," says the psalmist, "they are thy enemies, for they consult against thy hidden ones." Note, God's people are his hidden ones, hidden, (1.) In respect of secresy. Their life is hid with Christ in God; the world knows them not; if they knew them, they would not hate them as they do. (2.) In respect of safety. God takes them under his special protection, hides them in the hollow of his hand; and yet, in defiance of God and his power and promise to secure his people, they will consult to ruin them and cast them down from their excellency (Ps. lxii. 4), and to make a prey of those whom the Lord has set apart for himself, Ps. iv. 3. They resolve to destroy those whom God resolves to preserve.
2. How this confederacy is managed. The devil is at the bottom of it, and therefore it is carried on, (1.) With a great deal of heat and violence: Thy enemies make a tumult, v. 2. The heathen rage, Ps. ii. 1. The nations are angry, Rev. xi. 18. They are noisy in their clamours against the people whom they hope to run down with their loud calumnies. This comes in as a reason why God should not keep silence: "The enemies talk big and talk much; Lord, let them not talk all, but do thou speak to them in thy wrath," Ps. ii. 5. (2.) With a great deal of pride and insolence: They have lifted up the head. In confidence of their success, they are so elevated as if they could over-top the Most High and overpower the Almighty. (3.) With a great deal of art and policy: They have taken crafty counsel, v. 3. The subtlety of the old serpent appears in their management, and they contrive by all possible means, though ever so base, ever so bad, to gain their point. They are profound to make slaughter (Hos. v. 2), as if they could outwit Infinite Wisdom. (4.) With a great deal of unanimity. Whatever separate clashing interest they have among themselves, against the people of God they consult with one consent (v. 5), nor is Satan's kingdom divided against itself. To push on this unholy war, they lay their heads together, and their horns, and their hearts too. Fas est et ab hoste doceri--Even an enemy may instruct. Do the enemies of the church act with one consent to destroy it? Are the kings of the earth of one mind to give their power and honour to the beast? And shall not the church's friends be unanimous in serving her interests? If Herod and Pilate are made friends, that they may join in crucifying Christ, surely Paul and Barnabas, Paul and Peter, will soon be made friends, that they may join in preaching Christ.
3. What it is that is aimed at in this confederacy. They consult not like the Gibeonites to make a league with Israel, that they might strengthen themselves by such a desirable alliance, which would have been their wisdom. They consult, not only to clip the wings of Israel, to recover their new conquests, and check the progress of their victorious arms, not only to keep the balance even between them and Israel, and to prevent their power from growing exorbitant; this will not serve. It is no less than the utter ruin and extirpation of Israel that they design (v. 4): "Come, let us cut them off from being a nation, as they cut off the seven nations of Canaan; let us leave them neither root nor branch, but lay their country so perfectly waste that the name of Israel may be no more in remembrance, no, not in history;" for with them they would destroy their Bibles and burn all their records. Such is the enmity of the serpent's seed against the seed of the woman. It is the secret wish of many wicked men that the church of God might not have a being in the world, that there might be no such thing as religion among mankind. Having banished the sense of it out of their own hearts, they would gladly see the whole earth as well rid of it, all its laws and ordinances abolished, all its restraints and obligations shaken off, and all that preach, profess, or practise it cut off. This they would bring it to if it were in their power; but he that sits in heaven shall laugh at them.
4. Who they are that are drawn into this confederacy. The nations that entered into this alliance are here mentioned (v. 6-8); the Edomites and Ishmaelites, both descendants from Abraham, lead the van; for apostates from the church have been its most bitter and spiteful enemies, witness Julian. These were allied to Israel in blood and yet in alliance against Israel. There are no bonds of nature so strong but the spirit of persecution has broken through them. The brother shall betray the brother to death. Moab and Ammon were the children of righteous Lot; but, as an incestuous, so a degenerate race. The Philistines were long a thorn in Israel's side, and very vexatious. How the inhabitants of Tyre, who in David's time were Israel's firm allies, come in among their enemies, I know not; but that Assur (that is, the Assyrian) also is joined with them is not strange, or that (as the word is) they were an arm to the children of Lot. See how numerous the enemies of God's church have always been. Lord, how are those increased that trouble it! God's heritage was as a speckled bird; all the birds round about were against her (Jer. xii. 9), which highly magnifies the power of God in preserving to himself a church in the world, in spite of the combined force of earth and hell.
Adam Clarke: Commentary on the Bible - 1831
83:2: Thine enemies make a tumult - They are not merely the enemies of thy people, but they are the enemies of thyself, thy worship, ordinances, and laws: "They make a tumult," they throng together.
They - have lifted up the head - They have made an irruption into the land of Judea, and encamped at En-gedi, by the Dead Sea, Ch2 20:1, Ch2 20:2.
Albert Barnes: Notes on the Bible - 1834
83:2: For, lo, thine enemies make a tumult - Are excited; are aroused; are moving in a wild, furious, tumultuous manner, rushing on to the accomplishment of their designs. They come like rolling waves of the sea. See the word used here explained in the notes at Psa 2:1, where it is rendered, in the text, "rage;" in the margin, "tumultuously assemble."
And they that hate thee - Thine enemies; the enemies of thy cause, and of thy people. Who they were is specified in Psa 83:6-8.
Have lifted up the head - Have become proud; bold; confident of success, all of which is indicated by the phrase "lifted up the head." The head is bowed down in penitence and trouble; pride lifts it up; boldness, confidence, and wickedness, are indicated by its being thus lifted up.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
83:2: lo: Psa 2:1, Psa 2:2, Psa 74:4, Psa 74:23; Kg2 19:28; Isa 37:29; Jer 1:19; Mat 27:24; Act 4:25-27, Act 16:22, Act 17:5, Act 19:28-41, Act 21:30, Act 22:22, Act 23:10
that hate: Psa 81:15
lifted: Psa 75:4, Psa 75:5, Psa 93:3; Isa 37:23; Dan 5:20-23
Geneva 1599
83:2 For, lo, thine (b) enemies make a tumult: and they that hate thee have lifted up the head.
(b) He calls them God's enemies, who are enemies of his Church.
John Gill
83:2 For, lo, thine enemies make a tumult,.... Or "a noise" (d): wicked men are commonly noisy, roaring out their blasphemies against God, belching out oaths and curses, and breathing threatenings and slaughter against the saints; especially a numerous army of them, consisting of many people and nations, as this did; who are called the Lord's "enemies", being the enemies of his people, and their cause and his are one and the same; and besides, all wicked men are enemies to God, and all that is good, in their minds, and which appears by their actions; yea, they are enmity itself unto him:
and they that hate thee have lift up the head; are haughty, proud, and arrogant; speak loftily, and with a stiff neck; set their mouth against heaven, and God in it; and their tongue walks through the earth, and spares none; they exult and rejoice, as sure of victory, before the battle is fought; such then were, and such there are, who are haters of God, hate his being, perfections, purposes, and providences; hate his Son without a cause, and even do despite unto the Spirit of grace; hate the law and its precepts, the Gospel and its doctrines and ordinances, and the ways, worship, and people of God, as appears by what follows.
(d) "sonuerunt", V. L. "perstrepunt", Junius & Tremellius, Piscator, Cocceius; "strepunt", Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
83:2 thine enemies--as well as ours (Ps 74:23; Is 37:23).
82:382:3: Զի ահա թշնամիք քո գոչեցին, եւ ատելիք քո համբարձին զգլուխս իւրեանց։
3 Ահա թշնամիներդ աղաղակեցին, եւ ատելիներդ բարձրացրին իրենց գլուխները:
2 Վասն զի ահա քու թշնամիներդ կը գոռան Ու քեզ ատողները գլուխ կը վերցնեն։
Զի ահա թշնամիք քո գոչեցին, եւ ատելիք քո համբարձին զգլուխս իւրեանց:

82:3: Զի ահա թշնամիք քո գոչեցին, եւ ատելիք քո համբարձին զգլուխս իւրեանց։
3 Ահա թշնամիներդ աղաղակեցին, եւ ատելիներդ բարձրացրին իրենց գլուխները:
2 Վասն զի ահա քու թշնամիներդ կը գոռան Ու քեզ ատողները գլուխ կը վերցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
82:282:3 ибо вот, враги Твои шумят, и ненавидящие Тебя подняли голову;
82:3 ὅτι οτι since; that ἰδοὺ ιδου see!; here I am οἱ ο the ἐχθροί εχθρος hostile; enemy σου σου of you; your ἤχησαν ηχεω sound καὶ και and; even οἱ ο the μισοῦντές μισεω hate σε σε.1 you ἦραν αιρω lift; remove κεφαλήν κεφαλη head; top
82:3 שִׁפְטוּ־ šifṭû- שׁפט judge דַ֥ל ḏˌal דַּל poor וְ wᵊ וְ and יָתֹ֑ום yāṯˈôm יָתֹום orphan עָנִ֖י ʕānˌî עָנִי humble וָ wā וְ and רָ֣שׁ rˈāš רושׁ be poor הַצְדִּֽיקוּ׃ haṣdˈîqû צדק be just
82:3. quia ecce inimici tui tumultuati sunt et qui oderunt te levaverunt caputFor lo, thy enemies have made a noise: and they that hate thee have lifted up the head.
2. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.
82:3. Judge for the indigent and the orphan. Do justice to the humble and the poor.
82:3. Defend the poor and fatherless: do justice to the afflicted and needy.
For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head:

82:3 ибо вот, враги Твои шумят, и ненавидящие Тебя подняли голову;
82:3
ὅτι οτι since; that
ἰδοὺ ιδου see!; here I am
οἱ ο the
ἐχθροί εχθρος hostile; enemy
σου σου of you; your
ἤχησαν ηχεω sound
καὶ και and; even
οἱ ο the
μισοῦντές μισεω hate
σε σε.1 you
ἦραν αιρω lift; remove
κεφαλήν κεφαλη head; top
82:3
שִׁפְטוּ־ šifṭû- שׁפט judge
דַ֥ל ḏˌal דַּל poor
וְ wᵊ וְ and
יָתֹ֑ום yāṯˈôm יָתֹום orphan
עָנִ֖י ʕānˌî עָנִי humble
וָ וְ and
רָ֣שׁ rˈāš רושׁ be poor
הַצְדִּֽיקוּ׃ haṣdˈîqû צדק be just
82:3. quia ecce inimici tui tumultuati sunt et qui oderunt te levaverunt caput
For lo, thy enemies have made a noise: and they that hate thee have lifted up the head.
2. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.
82:3. Judge for the indigent and the orphan. Do justice to the humble and the poor.
82:3. Defend the poor and fatherless: do justice to the afflicted and needy.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
83:3: Consulted against thy hidden ones - צפוניך tsephuneycha, Thy hidden things; places; persons. "The hidden things in thy treasures." - Chaldee. "Thy holy ones." - Syriac. "Thy saints." - Vulgate and Septuagint; and so the Ethiopic and Arabic. The people of Israel are probably meant. Or perhaps the temple, the ark, and the treasures of the temple, are intended.
Albert Barnes: Notes on the Bible - 1834
83:3: They have taken crafty counsel - The one word translated "have taken crafty" - ערם ‛ â ram - means properly to make naked; and then, to be crafty, cunning, malignant, Sa1 23:22. It is well rendered here, they have taken crafty counsel. The meaning is, they have made their counsel or their consultations crafty, cunning, artful, malignant. Instead of pursuing a course in their deliberations that would be just, true, honorable, they have followed the Rev_erse. On the word rendered "counsel" - סוד sô d - which means a couch or cushion, and hence, a divan - see Job 15:8, note; Psa 25:14, note; Psa 64:2, note. The idea here is, that the persons referred to in the subsequent part of the psalm (Psa 83:6-8) had been assembled in a divan, or for consultation, and that they had there formed a malignant plan - against God and his people - which they were now proceeding to execute.
Against thy people - For the purpose of destroying them.
And consulted against thy hidden ones - The word rendered "hidden ones" - from the verb צפן tsâ phan, to hide, to conceal - properly denotes that which is secret, private, inaccessible Eze 7:22; and then, anything protected or hidden so as to be secure. Compare the notes at Psa 27:5. It would seem here to refer to those who were so protected by Yahweh - so inaccessible to others by reason of his guardian care - that they would be safe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
83:3: They: Psa 10:9, Psa 56:6, Psa 64:2; Sa1 13:19; Isa 7:6, Isa 7:7; Luk 20:20-23
thy hidden: Psa 27:5, Psa 31:20, Psa 91:1; Col 3:3
Geneva 1599
83:3 They have taken crafty counsel against thy people, and consulted against thy (c) hidden ones.
(c) The elect of God are his secret ones: for he hides them in the secret of his tabernacle, and preserves them from all dangers.
John Gill
83:3 They have taken crafty counsel against thy people,.... The people of Israel, hereafter named, whom God had chosen and avouched to be his people; these they dealt subtlety with, as the king of Egypt had done with their forefathers; and this, agreeably to their character, being the seed of the old serpent, more subtle than any of the beasts of the field; these devised cunning devices, formed crafty schemes for the destruction of the Lord's people; but often so it is, that the wise are taken in their own craftiness, and their counsel is carried headlong:
and consulted against thy hidden ones; not hidden from the Lord, and unknown unto him, though from their enemies, and unknown by them, and so the object of their hatred and persecution; but hidden by him as his jewels and peculiar treasure, which he takes care of; hidden under the shadow of his wings, in the secret of his presence and tabernacle, as in a pavilion; and therefore it was a daring piece of insolence in their enemies to attack them: so the life of saints is said to be hid with Christ in God, which denotes both its secrecy and safety; see Col 3:3, the Targum is,
"against the things hidden in thy treasures;''
meaning the riches of the temple.
John Wesley
83:3 Hidden ones - Thy people of Israel, who are called God's hidden or secret ones, to intimate the respect which God has to them, as to his peculiar treasure.
Robert Jamieson, A. R. Fausset and David Brown
83:3 hidden ones--whom God specially protects (Ps 27:5; Ps 91:1).
82:482:4: ՚Ի վերայ ժողովրդեան քո խորամանկեցին զգիտութիւն, խորհեցան ՚ի վերայ սրբոց քոց եւ ասացին.
4 Քո ժողովրդի դէմ խորամանկութիւն մտածեցին, խորհուրդ արեցին քո սրբերի դէմ՝ ասելով.
3 Խորամանկութեան հնարք կը գտնեն քու ժողովուրդիդ դէմ Ու խորհուրդ կ’ընեն քու պահպանածներուդ դէմ։
Ի վերայ ժողովրդեան քո [520]խորամանկեցին զգիտութիւն, խորհեցան ի վերայ սրբոց`` քոց:

82:4: ՚Ի վերայ ժողովրդեան քո խորամանկեցին զգիտութիւն, խորհեցան ՚ի վերայ սրբոց քոց եւ ասացին.
4 Քո ժողովրդի դէմ խորամանկութիւն մտածեցին, խորհուրդ արեցին քո սրբերի դէմ՝ ասելով.
3 Խորամանկութեան հնարք կը գտնեն քու ժողովուրդիդ դէմ Ու խորհուրդ կ’ընեն քու պահպանածներուդ դէմ։
zohrab-1805▾ eastern-1994▾ western am▾
82:382:4 против народа Твоего составили коварный умысел и совещаются против хранимых Тобою;
82:4 ἐπὶ επι in; on τὸν ο the λαόν λαος populace; population σου σου of you; your κατεπανουργεύσαντο καταπανουργευομαι resolve καὶ και and; even ἐβουλεύσαντο βουλευω intend; deliberate κατὰ κατα down; by τῶν ο the ἁγίων αγιος holy σου σου of you; your
82:4 פַּלְּטוּ־ pallᵊṭû- פלט escape דַ֥ל ḏˌal דַּל poor וְ wᵊ וְ and אֶבְיֹ֑ון ʔevyˈôn אֶבְיֹון poor מִ mi מִן from יַּ֖ד yyˌaḏ יָד hand רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty הַצִּֽילוּ׃ haṣṣˈîlû נצל deliver
82:4. contra populum tuum nequiter tractaverunt et inierunt consilium adversum arcanum tuumThey have taken a malicious counsel against thy people, and have consulted against thy saints.
3. They take crafty counsel against thy people, and consult together against thy hidden ones.
82:4. Rescue the poor, and free the needy from the hand of the sinner.
82:4. Deliver the poor and needy: rid [them] out of the hand of the wicked.
They have taken crafty counsel against thy people, and consulted against thy hidden ones:

82:4 против народа Твоего составили коварный умысел и совещаются против хранимых Тобою;
82:4
ἐπὶ επι in; on
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
κατεπανουργεύσαντο καταπανουργευομαι resolve
καὶ και and; even
ἐβουλεύσαντο βουλευω intend; deliberate
κατὰ κατα down; by
τῶν ο the
ἁγίων αγιος holy
σου σου of you; your
82:4
פַּלְּטוּ־ pallᵊṭû- פלט escape
דַ֥ל ḏˌal דַּל poor
וְ wᵊ וְ and
אֶבְיֹ֑ון ʔevyˈôn אֶבְיֹון poor
מִ mi מִן from
יַּ֖ד yyˌaḏ יָד hand
רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty
הַצִּֽילוּ׃ haṣṣˈîlû נצל deliver
82:4. contra populum tuum nequiter tractaverunt et inierunt consilium adversum arcanum tuum
They have taken a malicious counsel against thy people, and have consulted against thy saints.
3. They take crafty counsel against thy people, and consult together against thy hidden ones.
82:4. Rescue the poor, and free the needy from the hand of the sinner.
82:4. Deliver the poor and needy: rid [them] out of the hand of the wicked.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
4. "Составили коварный умысел" - в смысле скрытый, так как нападение их на Иудею было для Иосафата совершенно неожиданным (2: Пар XX:2).
Adam Clarke: Commentary on the Bible - 1831
83:4: Let us cut them off - Let us exterminate the whole race, that there may not be a record of them on the face of the earth. And their scheme was well laid: eight or ten different nations united themselves in a firm bond to do this; and they had kept their purpose so secret that the king of Judah does not appear to have heard of it till his territories were actually invaded, and the different bodies of this coalition had assembled at En-gedi. Never was Judah before in greater danger.
Albert Barnes: Notes on the Bible - 1834
83:4: They have said, Come, and let us cut them off ... - Let us utterly destroy them, and root them out from among the nations. Let us combine against them, and overpower them; let us divide their land among ourselves, attaching it to our own. The nations referred to Psa 83:6-8 were those which surrounded the land of Israel; and the proposal seems to have been to partition the land of the Hebrews among themselves, as has been done in modern times in regard to Poland. On what principles, and in what proportions, they proposed thus to divide the land is not intimated, nor is it said that the project had gone so far that they had agreed on the terms of such a division. The formation of such a purpose, however, was in itself by no means improbable. The Hebrew people were offensive to all the surrounding nations by their religion, their prosperity, and the constant rebuke of tyranny and idolatry by their religious and their social institutions. There had been enough, also, in their past history - in the remembrance of the successful wars of the Hebrews with those very nations - to keep up a constant irritation on their part. We are not to be surprised, therefore, that there was a deeply-cherished desire to blot out the name and the nation altogether.
That the name of Israel may be no more in remembrance - That the nation as such may be utterly extinct and forgotten; that the former triumphs of that nation over us may be avenged; that we may no longer have in our very midst this painful memorial of the existence of one God, and of the demands of his law; that we may pursue our own plans without the silent or the open admonition derived from a religion so pure and holy. For the same reason the world has often endeavored to destroy the church; to cause it to be extinct; to blot out its name; to make the very names Christ and Christian forgotten among mankind. Hence, the fiery persecutions under the Roman government in the time of the Emperors; and hence, in every age, and in every land, the church has been exposed to persecution - originated with a purpose to destroy it as long as there was any hope of accomplishing that end. That purpose has been abandoned by Satan and his friends only because the result has shown that the persecution of the church served but to spread its principles and doctrines, and to fix it more firmly in the affections and confidence of mankind, so that the tendency of persecution is rather to overthrow the persecutor than the persecuted. Whether it can be destroyed by prosperity and corruption - by science - by error - seems now to be the great problem before the mind of Satan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
83:4: Exo 1:10; Est 3:6-9; Pro 1:12; Jer 11:19, Jer 31:36; Dan 7:25; Mat 27:62-66; Act 4:17, Act 9:1, Act 9:2
Geneva 1599
83:4 They have said, Come, and let us (d) cut them off from [being] a nation; that the name of Israel may be no more in remembrance.
(d) They were not content to take the Church as prisoner: but sought to utterly destroy it.
John Gill
83:4 They have said,.... Secretly in their hearts, or openly to one another, and gave it out in the most public manner, as what they had consulted and determined upon; see Ps 74:8,
come, and let us cut them off from being a nation; they were not content to invade their country, take their cities, plunder them of their substance, and carry them captives, but utterly to destroy them, root and branch; so that they might be no more a body politic, under rule and government, in their own land, nor have so much as a name and place in others; this was Haman's scheme, Esther 3:8.
that the name of Israel may be no more in remembrance; but this desperate and dreadful scheme, and wretched design of theirs, took not effect; but, on the contrary, the several nations hereafter mentioned, who were in this conspiracy, are no more, and have not had a name in the world for many hundreds of years; while the Jews are still a people, and are preserved, in order to be called and saved, as all Israel will be in the latter day, Rom 11:25. So Dioclesian thought to have rooted the Christian name out of the world; but in vain: the name of Christ, the name of Christianity, the name of a Christian church, will endure to the end of the world; see Ps 72:17. Compare with this Jer 11:19.
Robert Jamieson, A. R. Fausset and David Brown
83:4 from being a nation--utter destruction (Is 7:8; Is 23:1).
Israel--here used for Judah, having been the common name.
82:582:5: Եկայք սատակեսցո՛ւք զնոսա յազգաց, եւ մի՛ յիշեսցի անուն Իսրայէլի եւ եւս։
5 «Եկէք ազգերի միջից վերացնենք նրանց, որ այլեւս Իսրայէլի անունը չյիշուի»:
4 Կ’ըսեն. «Եկէ՛ք, կորսնցնե՛նք զանոնք, որպէս զի ազգ չըլլան Ու ալ չյիշուի Իսրայէլին անունը»։
եւ ասացին. Եկա՛յք սատակեսցուք զնոսա յազգաց, եւ մի՛ յիշեսցի անուն Իսրայելի եւ եւս:

82:5: Եկայք սատակեսցո՛ւք զնոսա յազգաց, եւ մի՛ յիշեսցի անուն Իսրայէլի եւ եւս։
5 «Եկէք ազգերի միջից վերացնենք նրանց, որ այլեւս Իսրայէլի անունը չյիշուի»:
4 Կ’ըսեն. «Եկէ՛ք, կորսնցնե՛նք զանոնք, որպէս զի ազգ չըլլան Ու ալ չյիշուի Իսրայէլին անունը»։
zohrab-1805▾ eastern-1994▾ western am▾
82:482:5 сказали: >.
82:5 εἶπαν επω say; speak δεῦτε δευτε come on καὶ και and; even ἐξολεθρεύσωμεν εξολοθρευω utterly ruin αὐτοὺς αυτος he; him ἐξ εκ from; out of ἔθνους εθνος nation; caste καὶ και and; even οὐ ου not μὴ μη not μνησθῇ μιμνησκω remind; remember τὸ ο the ὄνομα ονομα name; notable Ισραηλ ισραηλ.1 Israel ἔτι ετι yet; still
82:5 לֹ֤א lˈō לֹא not יָֽדְע֨וּ׀ yˈāḏᵊʕˌû ידע know וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָבִ֗ינוּ yāvˈînû בין understand בַּ ba בְּ in חֲשֵׁכָ֥ה ḥᵃšēḵˌā חֲשֵׁכָה darkness יִתְהַלָּ֑כוּ yiṯhallˈāḵû הלך walk יִ֝מֹּ֗וטוּ ˈyimmˈôṭû מוט totter כָּל־ kol- כֹּל whole מֹ֥וסְדֵי mˌôsᵊḏê מֹוסָד foundation אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
82:5. dixerunt venite et conteramus eos de gente et non sit memoria nominis Israhel ultraThey have said: Come and let us destroy them, so that they be not a nation: and let the name of Israel be remembered no more.
4. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.
82:5. They did not know and did not understand. They wander in darkness. All the foundations of the earth will be moved.
82:5. They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.
They have said, Come, and let us cut them off from [being] a nation; that the name of Israel may be no more in remembrance:

82:5 сказали: <<пойдем и истребим их из народов, чтобы не вспоминалось более имя Израиля>>.
82:5
εἶπαν επω say; speak
δεῦτε δευτε come on
καὶ και and; even
ἐξολεθρεύσωμεν εξολοθρευω utterly ruin
αὐτοὺς αυτος he; him
ἐξ εκ from; out of
ἔθνους εθνος nation; caste
καὶ και and; even
οὐ ου not
μὴ μη not
μνησθῇ μιμνησκω remind; remember
τὸ ο the
ὄνομα ονομα name; notable
Ισραηλ ισραηλ.1 Israel
ἔτι ετι yet; still
82:5
לֹ֤א lˈō לֹא not
יָֽדְע֨וּ׀ yˈāḏᵊʕˌû ידע know
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָבִ֗ינוּ yāvˈînû בין understand
בַּ ba בְּ in
חֲשֵׁכָ֥ה ḥᵃšēḵˌā חֲשֵׁכָה darkness
יִתְהַלָּ֑כוּ yiṯhallˈāḵû הלך walk
יִ֝מֹּ֗וטוּ ˈyimmˈôṭû מוט totter
כָּל־ kol- כֹּל whole
מֹ֥וסְדֵי mˌôsᵊḏê מֹוסָד foundation
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
82:5. dixerunt venite et conteramus eos de gente et non sit memoria nominis Israhel ultra
They have said: Come and let us destroy them, so that they be not a nation: and let the name of Israel be remembered no more.
82:5. They did not know and did not understand. They wander in darkness. All the foundations of the earth will be moved.
82:5. They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Нападение являлось тем более грозным, что враги задавались целью полного уничтожения народа Божия - "чтобы не вспоминалось более имя Израиля" (2: Цар XX:11).
Adam Clarke: Commentary on the Bible - 1831
83:5: They have consulted together with one consent - With a united heart, לב יחדו leb yachdav, Their heart and soul are in the work.
They are confederate against thee - "They have made a covenant," ברית יכריתו berith yachrithu, "they have cut the covenant sacrifice." They have slain an animal, divided him in twain, and passed between the pieces of the victim; and have thus bound themselves to accomplish their purpose.
Albert Barnes: Notes on the Bible - 1834
83:5: For they have consulted together with one consent - Margin, as in Hebrew, heart. There is no division in their counsels on this subject. They have one desire - one purpose - in regard to the matter. Pilate and Herod were made friends together against Christ Luk 23:12; and the world, divided and hostile on other matters, has been habitually united in its opposition to Christ and to a pure and spiritual religion.
They are confederate against thee - literally, "They cut a covenant against thee;" that is, they ratify such a covenant, compact, league - referring to the manner in which bargains and agreements were ratified by cutting in pieces a victim sacrificed on such occasions; that is, by giving to such a transaction the solemnity of a religious sanction. Gen 15:10; Jer 34:18-19. See Bochart, Hieroz. i. 35. The meaning here is, that they had entered into this agreement in the most solemn manner, under the sanctions of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
83:5: For: Psa 2:2; Pro 21:30; Isa 7:5-7, Isa 8:9, Isa 8:10; Joh 11:47-53; Act 23:12, Act 23:13; Rev 17:13, Rev 19:19
consent: Heb. heart
they are: Jos 10:3-5; Sa2 10:6-8; Isa 7:2
Carl Friedrich Keil and Franz Delitzsch
83:5
Instead of לב אחד, 1Chron 12:38, it is deliberant corde unâ, inasmuch as יחדּו on the one hand gives intensity to the reciprocal signification of the verb, and on the other lends the adjectival notion to לב. Of the confederate peoples the chronicler (2 Chr. 20) mentions the Moabites, the Ammonites, the inhabitants of Mount Ser, and the Me(unim, instead of which Josephus, Antiq. ix. 1. 2, says: a great body of Arabians. This crowd of peoples comes from the other side of the Dead Sea, מאדם (as it is to be read in Ps 83:2 in the chronicler instead of מארם, cf. on Ps 60:2); the territory of Edom, which is mentioned first by the poet, was therefore the rendezvous. The tents of Edom and of the Ishmaelites are (cf. Arab. ahl, people) the people themselves who live in tents. Moreover, too, the poet ranges the hostile nations according to their geographical position. The seven first named from Edom to Amalek, which still existed at the time of the psalmist (for the final destruction of the Amalekites by the Simeonites, 1Chron 4:42., falls at an indeterminate period prior to the Exile), are those out of the regions east and south-east of the Dead Sea. According to Gen 25:18, the Ishmaelites had spread from Higz through the peninsula of Sinai beyond the eastern and southern deserts as far up as the countries under the dominion of Assyria. The Hagarenes dwelt in tents from the Persian Gulf as far as the east of Gilead (1Chron 5:10) towards the Euphrates. גּבל, Arab. jbâl, is the name of the people inhabiting the mountains situated in the south of the Dead Sea, that is to say, the northern Seritish mountains. Both Gebl and also, as it appears, the Amalek intended here according to Gen 36:12 (cf. Josephus, Antiq. ii. 1. 2: Ἀμαληκῖτις, a part of Idumaea), belong to the wide circuit of Edom. Then follow the Philistines and Phoenicians, the two nations of the coast of the Mediterranean, which also appear in Amos 1:1-15 (cf. Joel 3) as making common cause with the Edomites against Israel. Finally Asshur, the nation of the distant north-east, here not as yet appearing as a principal power, but strengthening (vid., concerning זרוע, an arm = assistance, succour, Gesenius, Thesaurus, p. 433b) the sons of Lot, i.e., the Moabites and Ammonites, with whom the enterprise started, and forming a powerful reserve for them. The music bursts forth angrily at the close of this enumeration, and imprecations discharge themselves in the following strophe.
Geneva 1599
83:5 For they have consulted together (e) with one consent: they are confederate (f) against thee:
(e) By all secret means.
(f) They thought to have subverted your counsel in which the constancy of the Church was established.
John Gill
83:5 For they have consulted together with one consent,.... Or "heart" (e); wicked men are cordial to one another, and united in their counsels against the people of God, and his interest: whatever things they may disagree in, they agree in this, to oppose the cause and interest of true religion, or to persecute the church and people of God: Herod and Pontius Pilate are instances of this:
they are confederate against thee; or have made a covenant against thee (f); the covenant they had entered into among themselves, being against the Lord's people, was against him; and such a covenant and agreement can never stand; for there is no wisdom, nor understanding, nor counsel against the Lord, Prov 21:30. This the psalmist mentions to engage the Lord in the quarrel of his people, and not be still, and act a neutral part; since those were his enemies, and confederates against him, and they are next particularly named.
(e) "corde", Pagninus, Montanus; "ex corde", Tigurine version, Musculus, Gejerus; "cordicitus", Cocceius. (f) "foedus adversus te icerunt", Tigurine version; "contra te foedus pepigerunt", Junius & Tremellius, Piscator, Gejerus; so Musculus, Cocceius, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
83:5 they have consulted--with heart, or cordially.
together--all alike.
82:682:6: Խորհեցան միաբանութեամբ ՚ի միասին, վասն քո ո՛ւխտ արարին։
6 Միաբանած՝ խորհեցին համատեղ, դաշինք կնքեցին քո դէմ
5 Վասն զի միաբան սրտով խորհուրդ ըրին Ու քեզի դէմ դաշնակցութիւն ըրին
Խորհեցան միաբանութեամբ ի միասին, եւ վասն քո ուխտ արարին:

82:6: Խորհեցան միաբանութեամբ ՚ի միասին, վասն քո ո՛ւխտ արարին։
6 Միաբանած՝ խորհեցին համատեղ, դաշինք կնքեցին քո դէմ
5 Վասն զի միաբան սրտով խորհուրդ ըրին Ու քեզի դէմ դաշնակցութիւն ըրին
zohrab-1805▾ eastern-1994▾ western am▾
82:582:6 Сговорились единодушно, заключили против Тебя союз:
82:6 ὅτι οτι since; that ἐβουλεύσαντο βουλευω intend; deliberate ἐν εν in ὁμονοίᾳ ομονοια in; on τὸ ο the αὐτό αυτος he; him κατὰ κατα down; by σοῦ σου of you; your διαθήκην διαθηκη covenant διέθεντο διατιθεμαι put through; make
82:6 אֲֽנִי־ ʔˈᵃnî- אֲנִי i אָ֭מַרְתִּי ˈʔāmartî אמר say אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אַתֶּ֑ם ʔattˈem אַתֶּם you וּ û וְ and בְנֵ֖י vᵊnˌê בֵּן son עֶלְיֹ֣ון ʕelyˈôn עֶלְיֹון upper כֻּלְּכֶֽם׃ kullᵊḵˈem כֹּל whole
82:6. quoniam tractaverunt pariter contra te foedus pepigeruntFor they have contrived with one consent: they have made a covenant together against thee,
5. For they have consulted together with one consent; against thee do they make a covenant:
82:6. I said: You are gods, and all of you are sons of the Most High.
82:6. I have said, Ye [are] gods; and all of you [are] children of the most High.
For they have consulted together with one consent: they are confederate against thee:

82:6 Сговорились единодушно, заключили против Тебя союз:
82:6
ὅτι οτι since; that
ἐβουλεύσαντο βουλευω intend; deliberate
ἐν εν in
ὁμονοίᾳ ομονοια in; on
τὸ ο the
αὐτό αυτος he; him
κατὰ κατα down; by
σοῦ σου of you; your
διαθήκην διαθηκη covenant
διέθεντο διατιθεμαι put through; make
82:6
אֲֽנִי־ ʔˈᵃnî- אֲנִי i
אָ֭מַרְתִּי ˈʔāmartî אמר say
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אַתֶּ֑ם ʔattˈem אַתֶּם you
וּ û וְ and
בְנֵ֖י vᵊnˌê בֵּן son
עֶלְיֹ֣ון ʕelyˈôn עֶלְיֹון upper
כֻּלְּכֶֽם׃ kullᵊḵˈem כֹּל whole
82:6. quoniam tractaverunt pariter contra te foedus pepigerunt
For they have contrived with one consent: they have made a covenant together against thee,
5. For they have consulted together with one consent; against thee do they make a covenant:
82:6. I said: You are gods, and all of you are sons of the Most High.
82:6. I have said, Ye [are] gods; and all of you [are] children of the most High.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ 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
6. "Сговорились единодушно", т. е. была составлена коалиция, союз, и нападение было одновременным. Указание на союз свидетельствует, что псалом не может быть относим ни ко времени Давида, ни ко времени плена вавилонского, ни ко временам Маккавейским, так как ни в одно из этих времен не было такого союза и с таким составом племен.
Adam Clarke: Commentary on the Bible - 1831
83:6: The tabernacles of Edom - The tents of these different people are seen in the grand encampment. Tents are probably mentioned because it seas the custom of some of these people, particularly the lshmaelites, to live a migratory or wandering life; having no fixed habitation, but always abiding in tents. Their posterity remain to the present day, and act and live in the same manner.
Hagarenes - These people dwelt on the east of Gilead; and were nearly destroyed in the days of Saul, being totally expelled from their country, Ch1 5:10, but afterwards recovered some strength and consequence; but where they dwelt after their expulsion by the Israelites is not known.
Albert Barnes: Notes on the Bible - 1834
83:6: The tabernacles of Edom - The tents of Edom; meaning here, the dwellers in those tents, that is, the Edomites. The word tabernacles or tents does not necessarily imply that the nation then led a wandering life, for the word came to signify in process of time a dwelling-place, or a habitation. The Edomites were not, in fact, a roving and wandering people, but a people of fixed boundaries. In early periods, however, like most ancient people, they doubtless dwelt in tents. Edom, or Idumea, was south of Palestine. See the notes at Isa 11:14.
And the Ishmaelites - The descendants of Ishmael. They dwelt in Arabia Deserta.
Of Moab - On the situation of Moab, see the notes at Isa 15:1-9. It was on the southeast of Palestine.
And the Hagarenes - The Hagarenes were properly Arabs, so called from Hagar, the handmaid of Abraham, the mother of Ishmael. Gen 16:1; Gen 25:12. As connected with the Ishmaelites they would naturally join in this alliance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
83:6: The tabernacles: Tents are mentioned because it was the custom of these people, particularly the Ishmaelites, to live a migratory or wandering life; encamping sometimes in one place, and sometimes in another, as they found convenience for themselves and cattle; a custom retained by their descendants to the present day.
Edom: Ch2 20:1, Ch2 20:10, Ch2 20:11
Hagarenes: Gen 25:12-18; Ch1 5:10, Ch1 5:19, Ch1 5:20, Hagarites
John Gill
83:6 The tabernacles of Edom, &c. Or the Idumeans, as the Targum; the posterity of Esau, who, with the rest that joined with them, hereafter mentioned, and made the confederate army, brought their tents with them, pitched them, and encamped in them against Israel:
and the Ishmaelites; or Arabians, as the Targum, who descended from Ishmael, the son of Abraham:
of Moab, and the Hagarenes; the Moabites, who sprung from Lot by one of his daughters, in an incestuous way; and the Hagarenes are the same with the Hagarites, 1Chron 5:10 who dwelt to the east of the land of Israel, so called from Hagar, the handmaid of Abraham, but not by him, but by another husband, after sent away from him, as Aben Ezra and Kimchi think, or by him, supposing Hagar to be the same with Keturah, as some do: the Targum calls them Hungarians; the Syriac version renders it Gadareans, or Gadarenes; of which see Mk 5:1.
John Wesley
83:6 The tabernacles - The people dwelling in them. Ishmaelites - Some of the posterity of Ishmael, called by their father's name, as others of them are supposed to be called Hagarens from their grandmother Hagar.
Robert Jamieson, A. R. Fausset and David Brown
83:6 tabernacles--for people (Ps 78:67).
they--all these united with the children of Lot, or Ammonites and Moabites (compare 2Chron 20:1).
82:782:7: Բանակք Եդովմայեցւոց եւ Իսմայելացիք, Մովաբ եւ Հագարացիք։
7 եդոմայեցիների բանակներն ու իսմայէլացիները, մովաբացիներն ու հագարացիները,
6 Եդովմին վրանները ու Իսմայելացիները, Մովաբն ու Հագարացիները,
Բանակք Եդովմայեցւոց եւ Իսմայելացիք, Մովաբ եւ Հագարացիք:

82:7: Բանակք Եդովմայեցւոց եւ Իսմայելացիք, Մովաբ եւ Հագարացիք։
7 եդոմայեցիների բանակներն ու իսմայէլացիները, մովաբացիներն ու հագարացիները,
6 Եդովմին վրանները ու Իսմայելացիները, Մովաբն ու Հագարացիները,
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82:682:7 селения Едомовы и Измаильтяне, Моав и Агаряне,
82:7 τὰ ο the σκηνώματα σκηνωμα camp; tent τῶν ο the Ιδουμαίων ιδουμαιος and; even οἱ ο the Ισμαηλῖται ισμαηλιτης and; even οἱ ο the Αγαρηνοί αγαρηνος Agarēnos; Agarinos
82:7 אָ֭כֵן ˈʔāḵēn אָכֵן surely כְּ kᵊ כְּ as אָדָ֣ם ʔāḏˈām אָדָם human, mankind תְּמוּת֑וּן tᵊmûṯˈûn מות die וּ û וְ and כְ ḵᵊ כְּ as אַחַ֖ד ʔaḥˌaḏ אֶחָד one הַ ha הַ the שָּׂרִ֣ים śśārˈîm שַׂר chief תִּפֹּֽלוּ׃ tippˈōlû נפל fall
82:7. tabernacula Idumeae et Ismahelitarum Moab et AggareniThe tabernacle of the Edomites, and the Ishmahelites: Moab, and the Agarens,
6. The tents of Edom and the Ishmaelites; Moab, and the Hagarenes;
82:7. But you will die like men, and you will fall just like one of the princes.
82:7. But ye shall die like men, and fall like one of the princes.
The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes:

82:7 селения Едомовы и Измаильтяне, Моав и Агаряне,
82:7
τὰ ο the
σκηνώματα σκηνωμα camp; tent
τῶν ο the
Ιδουμαίων ιδουμαιος and; even
οἱ ο the
Ισμαηλῖται ισμαηλιτης and; even
οἱ ο the
Αγαρηνοί αγαρηνος Agarēnos; Agarinos
82:7
אָ֭כֵן ˈʔāḵēn אָכֵן surely
כְּ kᵊ כְּ as
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
תְּמוּת֑וּן tᵊmûṯˈûn מות die
וּ û וְ and
כְ ḵᵊ כְּ as
אַחַ֖ד ʔaḥˌaḏ אֶחָד one
הַ ha הַ the
שָּׂרִ֣ים śśārˈîm שַׂר chief
תִּפֹּֽלוּ׃ tippˈōlû נפל fall
82:7. tabernacula Idumeae et Ismahelitarum Moab et Aggareni
The tabernacle of the Edomites, and the Ishmahelites: Moab, and the Agarens,
6. The tents of Edom and the Ishmaelites; Moab, and the Hagarenes;
82:7. But you will die like men, and you will fall just like one of the princes.
82:7. But ye shall die like men, and fall like one of the princes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
7:-9. См. введение к псалму.
Adam Clarke: Commentary on the Bible - 1831
83:7: Gebal - The Giblites, who were probably the persons here designed, were a tribe of the ancient inhabitants of the land of Canaan, and are mentioned as unconquered at the death of Joshua, Jos 13:5. They are called stone-squarers or Giblites, Kg1 5:18, and were of considerable assistance to Hiram king of Tyre, in preparing timber and stones for the building of the temple. They appear to have been eminent in the days of Ezekiel, who terms them the "ancients of Gebal, and the wise men - thereof," who were ship-builders, Eze 27:3. What is now called Gibyle, a place on the Mediterranean Sea, between Tripoli and Sidon, is supposed to be the remains of the city of the Giblites.
Ammon and Moab were then descendants of the children of Lot. Their bad origin is sufficiently known. See Gen 19:30, etc. Calmet supposes that Ammon is put here for Men or Maon, the Meonians, a people who lived in the neighborhood of the Amalekites and Idumeans. See the notes on Ch2 20:1; Ch2 26:7.
Amalek - The Amalekites are well known as the ancient and inveterate enemies of the Israelites. They were neighbors to the Idumeans.
The Philistines - These were tributaries to Jehoshaphat, Ch2 17:11; but it seems they took advantage of the present times, to join in the great confederacy against him.
The inhabitants of Tyre - These probably joined the confederacy in hopes of making conquests, and extending their territory on the main land.
Albert Barnes: Notes on the Bible - 1834
83:7: Gebal - The Gebal here referred to was probably the same as Gebalene, the mountainous tract inhabited by the Edomites, extending from the Dead Sea southward toward Petra, and still called by the Arabs Djebal. (Gesenius, Lexicon) The word means mountain. Those who are here referred to were a part of the people of Edom.
And Ammon - The word Ammon means son of my people. Ammon was the son of Lot by his youngest daughter, Gen 19:38. The Ammonites, descended from him, dwelt beyond the Jordan in the tract of country between the streams of Jabbok and Arnon. These also would be naturally associated in such a confederacy. Sa1 11:1-11.
And Amalek - The Amalekites were a very ancient people: In the traditions of the Arabians they are reckoned among the aboriginal inhabitants of that country. They inhabited the regions on the south of Palestine, between Idumea and Egypt. Compare Exo 17:8-16; Num 13:29; Sa1 15:7. They also extended eastward of the Dead Sea and Mount Seir Num 24:20; Jdg 3:13; Jdg 6:3, Jdg 6:33; and they appear also to have settled down in Palestine itself, whence the name the Mount of the Amalekites, in the territory of Ephraim, Jdg 12:15.
The Philistines - Often mentioned in the Scriptures. They were the ancient inhabitants of Palestine, whence the name Philistia or Palestine. The word is supposed to mean the land of sojourners or strangers; hence, in the Septuagint they are uniformly called ἀλλοφύλοι allophuloi, those of another tribe, strangers, and their country is called γῆ ἀλλοφύλων gē allophulō n. They were constant enemies of the Hebrews, and it was natural that they should be engaged in such an alliance as this.
With the inhabitants of Tyre - On the situation of Tyre, see the Introduction to isa 23. Why Tyre should unite in this confederacy is not known. The purpose seems to have been to combine as many nations as possible against the Hebrew people, and - as far as it could be done - all those that were adjacent to it, so that it might be surrounded by enemies, and so that its destruction might be certain. It would not probably be difficult to find some pretext for inducing any of the kings of the surrounding nations to unite in such an unholy alliance. Kings, in general, have not been unwilling to form alliances against liberty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
83:7: Gebal: Jos 13:5; Eze 27:9
John Gill
83:7 Gebal,.... Gubleans, or Gebalites, as the Targum; the same with Giblites, Josh 23:5, or men of Gebal, Ezek 27:9 the same with Byblus: these dwelt in Phoenicia, near Tyre, where Pliny (g) makes mention of a place called Gabale: the Syriac version joins it with Ammon, and renders it "the border of Ammon":
and Ammon and Amalek, the Philistines, with the inhabitants of Tyre; these are well known in Scripture, and as the enemies of Israel.
(g) Nat. Hist. l. 5. c. 20.
John Wesley
83:7 Gebal - An Arabian people so called by ancient writers dwelling in the southern border of Canaan, where most of the people here mentioned had their abode.
82:882:8: Գեբաղ՝ Ամովն՝ Ամաղեկ, եւ այլազգիքն ամենայն բնակչօքն հանդերձ Ծուրաւ[7231]։ [7231] Ոմանք.Հանդերձ Ծուրայ։
8 Գեբաղի, Ամոնի, Ամաղէկի բնակիչներն ու բոլոր այլազգիները՝ Տիւրոսի բնակիչներով հանդերձ:
7 Գեբաղն ու Ամմոնը եւ Ամաղէկը, Փղշտացիները՝ Տիւրոսի բնակիչներուն հետ։
Գեբաղ, Ամովն, Ամաղէկ, եւ այլազգիքն ամենայն բնակչօքն հանդերձ Ծուրայ:

82:8: Գեբաղ՝ Ամովն՝ Ամաղեկ, եւ այլազգիքն ամենայն բնակչօքն հանդերձ Ծուրաւ[7231]։
[7231] Ոմանք.Հանդերձ Ծուրայ։
8 Գեբաղի, Ամոնի, Ամաղէկի բնակիչներն ու բոլոր այլազգիները՝ Տիւրոսի բնակիչներով հանդերձ:
7 Գեբաղն ու Ամմոնը եւ Ամաղէկը, Փղշտացիները՝ Տիւրոսի բնակիչներուն հետ։
zohrab-1805▾ eastern-1994▾ western am▾
82:782:8 Гевал и Аммон и Амалик, Филистимляне с жителями Тира.
82:8 Γεβαλ γεβαλ and; even Αμμων αμμων and; even Αμαληκ αμαληκ and; even ἀλλόφυλοι αλλοφυλος foreigner μετὰ μετα with; amid τῶν ο the κατοικούντων κατοικεω settle Τύρον τυρος Tyros; Tiros
82:8 קוּמָ֣ה qûmˈā קום arise אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) שָׁפְטָ֣ה šofṭˈā שׁפט judge הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כִּֽי־ kˈî- כִּי that אַתָּ֥ה ʔattˌā אַתָּה you תִ֝נְחַ֗ל ˈṯinḥˈal נחל take possession בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הַ ha הַ the גֹּויִֽם׃ ggôyˈim גֹּוי people
82:8. Gebal et Ammon et Amalech Palestina cum habitatoribus TyriGebal, and Ammon and Amalec: the Philistines, with the inhabitants of Tyre.
7. Gebal, and Ammon, and Amalek; Philistia with the inhabitants of Tyre:
82:8. Rise up, O God. Judge the earth. For you will inherit it with all the nations.
82:8. Arise, O God, judge the earth: for thou shalt inherit all nations.
Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre:

82:8 Гевал и Аммон и Амалик, Филистимляне с жителями Тира.
82:8
Γεβαλ γεβαλ and; even
Αμμων αμμων and; even
Αμαληκ αμαληκ and; even
ἀλλόφυλοι αλλοφυλος foreigner
μετὰ μετα with; amid
τῶν ο the
κατοικούντων κατοικεω settle
Τύρον τυρος Tyros; Tiros
82:8
קוּמָ֣ה qûmˈā קום arise
אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s)
שָׁפְטָ֣ה šofṭˈā שׁפט judge
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
כִּֽי־ kˈî- כִּי that
אַתָּ֥ה ʔattˌā אַתָּה you
תִ֝נְחַ֗ל ˈṯinḥˈal נחל take possession
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הַ ha הַ the
גֹּויִֽם׃ ggôyˈim גֹּוי people
82:8. Gebal et Ammon et Amalech Palestina cum habitatoribus Tyri
Gebal, and Ammon and Amalec: the Philistines, with the inhabitants of Tyre.
7. Gebal, and Ammon, and Amalek; Philistia with the inhabitants of Tyre:
82:8. Rise up, O God. Judge the earth. For you will inherit it with all the nations.
82:8. Arise, O God, judge the earth: for thou shalt inherit all nations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
83:8: Asser also is joined - The Ammonites might have got those auxiliaries from beyond the Euphrates, against Jehosphaphat, as formerly they were brought against David. See Sa2 10:16.
They have holpen the children of Lot - The Ammonites, who appear to have been the chief instigators in this war.
Albert Barnes: Notes on the Bible - 1834
83:8: Assur also is joined with them - Assyria. Assyria was on the northeast of Palestine. The conspirators had secured, it seems, the aid of this powerful kingdom, and they felt confident of success.
They have holpen the children of Lot - The sons, or the descendants of Lot. The margin is, as the Hebrew, "been an arm to." That is, they were an aid, or help; in other words, the sons of Lot were permitted, as it were, to make use of the arm of these powerful nations in accomplishing their purposes. The sons of Lot were Moab and Ammon, the ancestors of the Moabites and the Ammonites, Gen 19:37-38. It would appear from this, that the purpose of destroying the Hebrew people had been originated by the Moabites and Ammonites, and that they had called in the aid of the surrounding nations to enable them to carry out their plan. The enumeration of those who had joined in the alliance shows that all the nations adjacent to Palestine, on every side, had entered into the agreement, so that the land was completely encompassed, or hemmed in, by enemies. In these circumstances, the conspirators felt secure; in these circumstances, the Hebrew people had no resource but to call upon God. Thus it often occurs that the people of God are so surrounded by enemies, or are so hemmed in by troubles and trials, that they have no other resource than this: they are shut up to the necessity of prayer. Often God so orders, or permits things to occur, as to cut off his people from every other dependence, and to make them feel that there is no help for them but in Him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
83:8: Assur: Assur is the same in the original as Asshur, or Assyria. Gen 10:11, Asshur, Gen 25:3
holpen: Heb. been an arm to, Isa 33:2
the children: Gen 19:37, Gen 19:38; Deu 2:9
Geneva 1599
83:8 Assur also is joined with them: they have holpen the children (g) of Lot. Selah.
(g) The wickedness of the Ammonites and Moabites is described in that they provoked these other nations to fight against the Israelites.
John Gill
83:8 Assur also is joined with them,.... Before mentioned, or Assyria, though at so great a distance from Israel, and unprovoked by them: according to R. Joseph Kimchi, the sense is, that the Assyrians joined them, continuing in their wickedness, though their army had been destroyed by an angel in Hezekiah's time, of which they were unmindful; but this, as his son observes, makes this confederacy and war to be after the times of Hezekiah; whereas it was long before it: the Targum is,
"Sennacherib, king of Syria, is joined with them;''
and so some refer this to his invasion of Judea, and besieging Jerusalem, with an army consisting of many nations, in Hezekiah's time; but he was the principal there, and not an auxiliary, as here:
they have holpen the children of Lot; or were "an arm" (h) unto them, assisted and strengthened them: these were the Moabites and Ammonites, who were the principals in the war, and the rest auxiliaries, as it appears they were in the times of Jehoshaphat, 2Chron 20:1, here were ten different nations, which joined in confederacy against the people of Israel; to which answer the ten horns of the beast, or ten antichristian kings, who agreed to give their kingdom to the beast, and to make war with the Lamb and his followers, Rev_ 17:12, and it may be observed, that these were on all sides of the land of Israel; the Edomites, Ishmaelites, and Amalekites, were on the south; the Moabites, Ammonites, and Hagarenes, were on the east; the Assyrians on the north; and the Philistines, Gebalites, and Tyrians, on the west: so that Israel was surrounded on all sides with enemies, as the Lord's people are troubled on every side, 2Cor 4:8, and so the Gog and Magog army, of which some understand this, will encompass the camp of the saints about, and the beloved city, Rev_ 20:9.
Selah. See Gill on Ps 3:2.
(h) "fuerunt brachium", Pagniuus, Montanus; "sunt brachium", Junius & Tremellius, Piscator, &c.
John Wesley
83:8 Of Lot - Moab and Ammon.
82:982:9: Նա՝ եւ Ասուր եկեալ էր ընդ նոսա. ամենեքեան սոքա զօրավի՛գն էին որդւոցն Ղովտայ։
9 Նաեւ Ասուրի բանակն էր եկել նրանց հետ. սրանք բոլորը զօրավիգ էին Ղովտի որդիներին:
8 Նաեւ Ասուր անոնց հետ միաբանեցաւ, Ղովտին որդիներուն ձեռնտու եղան։ (Սէլա։)
Նա եւ Ասուր եկեալ էր ընդ նոսա. ամենեքեան սոքա զօրավիգն էին որդւոցն Ղովտայ:[521]:

82:9: Նա՝ եւ Ասուր եկեալ էր ընդ նոսա. ամենեքեան սոքա զօրավի՛գն էին որդւոցն Ղովտայ։
9 Նաեւ Ասուրի բանակն էր եկել նրանց հետ. սրանք բոլորը զօրավիգ էին Ղովտի որդիներին:
8 Նաեւ Ասուր անոնց հետ միաբանեցաւ, Ղովտին որդիներուն ձեռնտու եղան։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
82:882:9 И Ассур пристал к ним: они стали мышцею для сынов Лотовых.
82:9 καὶ και and; even γὰρ γαρ for καὶ και and; even Ασσουρ ασσουρ come by together μετ᾿ μετα with; amid αὐτῶν αυτος he; him ἐγενήθησαν γινομαι happen; become εἰς εις into; for ἀντίλημψιν αντιληψις relief τοῖς ο the υἱοῖς υιος son Λωτ λωτ Lōt; Lot διάψαλμα διαψαλμα interlude; rest
82:9. sed et Assur venit cum eis facti sunt brachium filiorum Loth semperYea, and the Assyrian also is joined with them: they are come to the aid of the sons of Lot.
8. Assyria also is joined with them; they have holpen the children of Lot.
Assur also is joined with them: they have holpen the children of Lot. Selah:

82:9 И Ассур пристал к ним: они стали мышцею для сынов Лотовых.
82:9
καὶ και and; even
γὰρ γαρ for
καὶ και and; even
Ασσουρ ασσουρ come by together
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
ἐγενήθησαν γινομαι happen; become
εἰς εις into; for
ἀντίλημψιν αντιληψις relief
τοῖς ο the
υἱοῖς υιος son
Λωτ λωτ Lōt; Lot
διάψαλμα διαψαλμα interlude; rest
82:9. sed et Assur venit cum eis facti sunt brachium filiorum Loth semper
Yea, and the Assyrian also is joined with them: they are come to the aid of the sons of Lot.
8. Assyria also is joined with them; they have holpen the children of Lot.
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jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
83:9: Do unto them as unto the Midianites - Who were utterly defeated by Gideon, Jdg 7:21, Jdg 7:22.
As to Sisera - Captain of the army of Jabin, king of Canaan, who was totally defeated by Deborah and Barak, near Mount Tabor, by the river Kishon; and himself, after having fled from the battle, slain by Jael, the wife of Heber, the Kenite. See Jdg 4:15, etc.
Albert Barnes: Notes on the Bible - 1834
83:9: Do unto them as unto the Midianites - That is, Let them be overthrown and destroyed as the Midianites were. The reference here is to the complete overthrow of the Midianites, as related in Num. 31.
As to Sisera - The captain or commander of the army of Jabin, king of Canaan. He was conquered by the Hebrew armies under the direction of the prophetess Deborah, by the instrumentality of Barak Jdg 4:4, Jdg 4:6, Jdg 4:14-15, and was slain by Jael, the wife of Heber the Kenite, Jdg 4:17-21.
As to Jabin - The king of Canaan, in whose service Sisera was.
At the brook of Kison - Jdg 4:13. This is a stream which rises near Mount Tabor, and empties itself into the Bay of Ptolemais. In Jdg 5:21, in the song of Deborah on occasion of this victory, it is mentioned as "that ancient river, the river Kishon;" that is, it was a stream which was well known; which had been referred to in ancient tales and poetry; not a newly discovered river, but a river whose name and locality were familiar to all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
83:9: as unto: Num 31:7, Num 31:8; Jdg 7:22-25; Isa 9:4, Isa 10:26
as to Sisera: Jdg 4:15-24
of Kison: The variations of Kison and Kishon only exists in the translation; the original being uniformly Kishon. Jdg 5:21
Carl Friedrich Keil and Franz Delitzsch
83:9
With כּמדין reference is made to Gideon's victory over the Midianites, which belongs to the most glorious recollections of Israel, and to which in other instances, too, national hopes are attached, Is 9:3 [4], Is 10:26, cf. Hab 3:7; and with the asyndeton כּסיסרא כיבין (כּסיסרא, as Norzi states, who does not rightly understand the placing of the Metheg) to the victory of Barak and Deborah over Sisera and the Canaanitish king Jabin, whose general he was. The Beth of בּנחל is like the Beth of בּדּרך in Ps 110:7 : according to Judg 5:21 the Kishon carried away the corpses of the slain army. ‛Endôr, near Tabor, and therefore situated not far distant from Taanach and Megiddo (Judg 5:19), belonged to the battle-field. אדמה, starting from the radical notion of that which flatly covers anything, which lies in דם, signifying the covering of earth lying flat over the globe, therefore humus (like ארץ, terra, and תבל, tellus), is here (cf. 4Kings 9:37) in accord with דּמן (from דמן), which is in substance akin to it. In Ps 83:12 we have a retrospective glance at Gideon's victory. ‛Oreb and Zeēb were שׂרים of the Midianites, Judg 7:25; Zebach and Tsalmunna‛, their kings, Judg 8:5.
(Note: The Syriac Hexapla has (Hos 10:14) צלמנע instead of שׁלמן, a substitution which is accepted by Geiger, Deutsch. Morgenlnd. Zeitschr. 1862, S. 729f. Concerning the signification of the above names of Midianitish princes, vid., Nldeke, Ueber die Amalekiter, S. 9.)
The pronoun precedes the word itself in שׁיתמו, as in Ex 2:6; the heaped-up suffixes ēmo (êmo) give to the imprecation a rhythm and sound as of rolling thunder. Concerning נסיך, vid., on Ps 2:6. So far as the matter is concerned, 2Chron 20:11 harmonizes with Ps 83:13. Canaan, the land which is God's and which He has given to His people, is called נאות אלהים (cf. Ps 74:20).
Geneva 1599
83:9 Do unto them as [unto] the (h) Midianites; as [to] Sisera, as [to] Jabin, at the brook of Kison:
(h) By these examples they were confirmed that God would not permit his people to be completely destroyed, (Judg 7:21, Judg 4:15).
John Gill
83:9 Do unto them as unto the Midianites,.... In the times of Gideon, who destroyed one another, trod in whose destruction the hand of the Lord was very visible, Judg 7:20, and much in the same manner was the confederate army of the Moabites, Ammonites, and others, destroyed in the times of Jehoshaphat, 2Chron 20:20,
as to Sisera, as to Jabin: Jabin was a king of Canaan, who oppressed Israel, and Sisera was his general; the latter was slain by a woman, Jael, the wife of Heber; and the former the hand of Israel prevailed against, until they destroyed him, Judg 4:2, the great victory which they obtained over them was
at the brook of Kison, or "Kishon", Judg 4:7 with this compare 2Chron 20:16.
Robert Jamieson, A. R. Fausset and David Brown
83:9 Compare the similar fate of these (2Chron 20:23) with that of the foes mentioned in Judg 7:22, here referred to. They destroyed one another (Jdg. 4:6-24; Judg 7:25). Human remains form manure (compare 4Kings 9:37; Jer 9:22).
82:1082:10: Արա՛ զնոսա որպէս Մադիամ, որպէս զՍիսարա, որպէս զՅաբին ՚ի ծործորսն Կիսովնի[7232]։ [7232] Ոմանք.Որպէս զԱբինա ՚ի ծործորս Կի՛՛։
10 Նրանց արա այնպէս, ինչպէս արեցիր Մադիամին, Սիսարային ու Յաբինին՝ Կիսոնի հեղեղատներում:
9 Ըրէ՛ անոնց ինչպէս Մադիամին, Ինչպէս Սիսարային ու Յաբինին ըրիր Կիսոն հեղեղատին քով։
Արա զնոսա որպէս զՄադիամ, որպէս զՍիսարա, որպէս զՅաբին ի ծործորսն Կիսովնի:

82:10: Արա՛ զնոսա որպէս Մադիամ, որպէս զՍիսարա, որպէս զՅաբին ՚ի ծործորսն Կիսովնի[7232]։
[7232] Ոմանք.Որպէս զԱբինա ՚ի ծործորս Կի՛՛։
10 Նրանց արա այնպէս, ինչպէս արեցիր Մադիամին, Սիսարային ու Յաբինին՝ Կիսոնի հեղեղատներում:
9 Ըրէ՛ անոնց ինչպէս Մադիամին, Ինչպէս Սիսարային ու Յաբինին ըրիր Կիսոն հեղեղատին քով։
zohrab-1805▾ eastern-1994▾ western am▾
82:982:10 Сделай им то же, что Мадиаму, что Сисаре, что Иавину у потока Киссона,
82:10 ποίησον ποιεω do; make αὐτοῖς αυτος he; him ὡς ως.1 as; how τῇ ο the Μαδιαμ μαδιαν Madian; Mathian καὶ και and; even τῷ ο the Σισαρα σισαρα as; how ὁ ο the Ιαβιν ιαβιν in τῷ ο the χειμάρρῳ χειμαρρους Kisōn; Kison
82:10. fac illis sicut Madian et Sisarae sicut Iabin in torrente CisonDo to them as thou didst to Madian and to Sisara: as to Jabin at the brook of Cisson.
9. Do thou unto them as unto Midian; as to Sisera, as to Jabin, at the river Kishon:
Do unto them as [unto] the Midianites; as [to] Sisera, as [to] Jabin, at the brook of Kison:

82:10 Сделай им то же, что Мадиаму, что Сисаре, что Иавину у потока Киссона,
82:10
ποίησον ποιεω do; make
αὐτοῖς αυτος he; him
ὡς ως.1 as; how
τῇ ο the
Μαδιαμ μαδιαν Madian; Mathian
καὶ και and; even
τῷ ο the
Σισαρα σισαρα as; how
ο the
Ιαβιν ιαβιν in
τῷ ο the
χειμάρρῳ χειμαρρους Kisōn; Kison
82:10. fac illis sicut Madian et Sisarae sicut Iabin in torrente Cison
Do to them as thou didst to Madian and to Sisara: as to Jabin at the brook of Cisson.
9. Do thou unto them as unto Midian; as to Sisera, as to Jabin, at the river Kishon:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12. Иавин был царь хананейский, Сисара - его полководец, уничтоженные судьею Вараком. Мадианитяне с царями Зевеем и Салманом и полководцами Оривом и Зивом были разбиты Гедеоном. Аендор лежал недалеко от Фавора, вблизи места победы Барака.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 Do unto them as unto the Midianites; as to Sisera, as to Jabin, at the brook of Kison: 10 Which perished at Endor: they became as dung for the earth. 11 Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna: 12 Who said, Let us take to ourselves the houses of God in possession. 13 O my God, make them like a wheel; as the stubble before the wind. 14 As the fire burneth a wood, and as the flame setteth the mountains on fire; 15 So persecute them with thy tempest, and make them afraid with thy storm. 16 Fill their faces with shame; that they may seek thy name, O LORD. 17 Let them be confounded and troubled for ever; yea, let them be put to shame, and perish: 18 That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth.
The psalmist here, in the name of the church, prays for the destruction of those confederate forces, and, in God's name, foretels it; for this prayer that it might be so amounts to a prophecy that it shall be so, and this prophecy reaches to all the enemies of the gospel-church; whoever they be that oppose the kingdom of Christ, here they may read their doom. The prayer is, in short, that these enemies, who were confederate against Israel, might be defeated in all their attempts, and that they might prove their own ruin, and so God's Israel might be preserved and perpetuated. Now this is here illustrated,
I. By some precedents. Let that be their punishment which has been the fate of others who have formerly set themselves against God's Israel. The defeat and discomfiture of former combinations may be pleaded in prayer to God and improved for the encouragement of our own faith and hope, because God is the same still that ever he was, the same to his people and the same against his and their enemies; with him is no variableness. 1. He prays that their armies might be destroyed as the armies of former enemies had been (v. 9, 10): Do to them as to the Midianites; let them be routed by their own fears, for so the Midianites were, more than by Gideon's 300 men. Do to them as to the army under the command of Sisera (who was general under Jabin king of Canaan) which God discomfited (Judg. iv. 15) at the brook Kishon, near to which was Endor. They became as dung on the earth; their dead bodies were thrown like dung laid in heaps, or spread, to fatten the ground; they were trodden to dirt by Barak's small but victorious army; and this was fitly made a precedent here, because Deborah made it so to aftertimes when it was fresh. Judg. v. 31, So let all thy enemies perish, O Lord! that is, So they shall perish. 2. He prays that their leaders might be destroyed as they had been formerly. The common people would not have been so mischievous if their princes had not set them on, and therefore they are particularly prayed against, v. 11, 12. Observe, (1.) What their malice was against the Israel of God. They said, Let us take to ourselves the houses of God in possession (v. 12), the pleasant places of God (so the word is), by which we may understand the land of Canaan, which was a pleasant land and was Immanuel's land, or the temple, which was indeed God's pleasant place (Isa. lxiv. 11), or (as Dr. Hammond suggests) the pleasant pastures, which these Arabians, who traded in cattle, did in a particular manner seek after. The princes and nobles aimed to enrich themselves by this war; and their armies must be made as dung for the earth, to serve their covetousness and their ambition. (2.) What their lot should be. They shall be made like Oreb and Zeeb (two princes of the Midianites, who, when their forces were routed, were taken in their flight by the Ephraimites and slain, Judg. vii. 25), and like Zeba and Zalmunna, whom Gideon himself slew, Judg. viii. 21. "Let these enemies of ours be made as easy a prey to us as they were to the conquerors then." We may not prescribe to God, but we may pray to God that he will deal with the enemies of his church in our days as he did with those in the days of our fathers.
II. He illustrates it by some similitudes, and prays, 1. That God would make them like a wheel (v. 13), that they might be in continual motion, unquiet, unsettled, and giddy in all their counsels and resolves, that they might roll down easily and speedily to their own ruin. Or, as some think, that they might be broken by the judgments of God, as the corn is broken, or beaten out, by the wheel which was then used in threshing. Thus, when a wise king scatters the wicked, he is said to bring the wheel over them, Prov. xx. 26. Those that trust in God have their hearts fixed; those that fight against him are unfixed, like a wheel. 2. That they might be chased as stubble, or chaff, before the fierce wind. "The wheel, though it continually turn round, is fixed on its own axis; but let them have no more fixation than the light stubble has, which the wind hurries away, and nobody desires to save it, but is willing it should go," Ps. i. 4. Thus shall the wicked be driven away in his wickedness, and chased out of the world. 3. That they might be consumed, as wood by the fire, or as briers and thorns, as fern or furze, upon the mountains, by the flames, v. 14. When the stubble is driven by the wind it will rest, at last, under some hedge, in some ditch or other; but he prays that they might not only be driven away as stubble, but burnt up as stubble. And this will be the end of wicked men (Heb. vi. 8) and particularly of all the enemies of God's church. The application of these comparisons we have (v. 15): So persecute them with thy tempest, persecute them to their utter ruin, and make them afraid with thy storm. See how sinners are made miserable; the storm of God's wrath raises terrors in their own hearts, and so they are made completely miserable. God can deal with the proudest and most daring sinner that has bidden defiance to his justice, and can make him afraid as a grasshopper. It is the torment of devils that they tremble.
III. He illustrates it by the good consequences of their confusion, v. 16-18. He prays here that God, having filled their hearts with terror, would thereby fill their faces with shame, that they might be ashamed of their enmity to the people of God (Isa. xxvi. 11), ashamed of their folly in acting both against Omnipotence itself and their own true interest. They did what they could to put God's people to shame, but the shame will at length return upon themselves. Now, 1. The beginning of this shame might be a means of their conversion: "Let them be broken and baffled in their attempts, that they may seek thy name, O Lord! Let them be put to a stand, that they may have both leisure and reason to pause a little, and consider who it is that they are fighting against and what an unequal match they are for him, and may therefore humble and submit themselves and desire conditions of peace. Let them be made to fear thy name, and perhaps that will bring them to seek thy name." Note, That which we should earnestly desire and beg of God for our enemies and persecutors is that God would bring them to repentance, and we should desire their abasement in order to this, no other confusion to them than what may be a step towards their conversion. 2. If it did not prove a means of their conversion, the perfecting of it would redound greatly to the honour of God. If they will not be ashamed and repent, let them be put to shame and perish; if they will not be troubled and turned, which would soon put an end to all their trouble, a happy end, let them be troubled for ever, and never have peace: this will be for God's glory (v. 18), that other men may know and own, if they themselves will not, that thou, whose name alone is JEHOVAH (that incommunicable, though not ineffable name) art the Most High over all the earth. God's triumphs over his and his church's enemies will be incontestable proofs, (1.) That he is, according to his name JEHOVAH, a self-existent self-sufficient Being, that has all power and perfection in himself. (2.) That he is the most high God, sovereign Lord of all, above all gods, above all kings, above all that exalt themselves and pretend to be high. (3.) That he is so, not only over the land of Israel, but over all the earth, even those nations of the earth that do not know him or own him; for his kingdom rules over all. These are great and unquestionable truths, but men will hardly be persuaded to know and believe them; therefore the psalmist prays that the destruction of some might be the conviction of others. The final ruin of all God's enemies, in the great day, will be the effectual proof of this, before angels and men, when the everlasting shame and contempt to which sinners shall rise (Dan. xii. 2) shall redound to the everlasting honour and praise of that God to whom vengeance belongs.
Adam Clarke: Commentary on the Bible - 1831
83:10: Perished at En-dor - This refers to the defeat of the Midianites by Gideon, who were encamped in the valley of Jezreel, at the foot of Mount Gilboa, and near to Tabor, Jdg 6:33; Jdg 7:1, and consequently in the environs of En-dor. There Gideon attacked and defeated them; and, in various places during their flight, they were destroyed, and left to rot upon the earth. Jdg 7:22-25.
Albert Barnes: Notes on the Bible - 1834
83:10: Which perished at En-dor - Endor is not particularly mentioned in the history of the transaction in the book of Judges, but it is known that Endor was in the vicinity of Mount Tabor, and there is no improbability in the tradition which has fixed the site of the battle at or near Endor. The word or name "En-dor" means properly fount of the dwelling (or, habitation), and was probably given at first to a spring or fountain near to which some distinguished or well-known person dwelt. It is mentioned in Jos 17:11; Sa1 28:7.
They became as dung for the earth - The land was enriched or made fertile by their flesh, their blood, and their bones, as the field of Waterloo was by that of the slain, or as fields of battle commonly are.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
83:10: Endor: Jos 17:11; Sa1 28:7
as dung: Kg2 9:37; Jer 8:2, Jer 16:4; Zep 1:17
Geneva 1599
83:10 [Which] perished at Endor: they became [as] (i) dung for the earth.
(i) Trodden under foot as mire.
John Gill
83:10 Which perished at Endor,.... Aben Ezra and Kimchi understand this of the Midianites; but rather it is to be understood of Jabin and Sisera, and the army under them, who perished at this place, which is mentioned along with Taanach and Megiddo, Josh 17:11, which are the very places where the battle was fought between Jabin and Israel, Judg 5:19 according to Jerom (i), it was four miles from Mount Tabor to the south, and was a large village in his days, and was near to Nain, the place where Christ raised the widow's son from the dead, Lk 7:11.
they became as dung for the earth; being unburied, they lay and rotted on the earth, and became dung for it; see Jer 8:2, or were trodden under foot, as dung upon the earth; so the Targum,
"they became as dung trodden to the earth.''
(i) De locis Hebraicis, fol. 88. L. and 91. E.
82:1182:11: Սատակեցան նոքա յակա՛նս Դովրայ, եւ եղեն որպէս զաղբ երկրի[7233]։ [7233] Ոմանք.Նոքա յականս Դեբովրայ։
11 Նրանք կոտորուեցին Դորի ակունքներում եւ եղան ինչպէս գետնի աղբ:
10 Անոնք Ենդովրի մէջ սատկեցան, Աղբի պէս եղան երկրին վրայ։
Սատակեցան նոքա յականս Դովրայ, եւ եղեն որպէս զաղբ երկրի:

82:11: Սատակեցան նոքա յակա՛նս Դովրայ, եւ եղեն որպէս զաղբ երկրի[7233]։
[7233] Ոմանք.Նոքա յականս Դեբովրայ։
11 Նրանք կոտորուեցին Դորի ակունքներում եւ եղան ինչպէս գետնի աղբ:
10 Անոնք Ենդովրի մէջ սատկեցան, Աղբի պէս եղան երկրին վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
82:1082:11 которые истреблены в Аендоре, сделались навозом для земли.
82:11 ἐξωλεθρεύθησαν εξολοθρευω utterly ruin ἐν εν in Αενδωρ αενδωρ happen; become ὡσεὶ ωσει as if; about κόπρος κοπρος the γῇ γη earth; land
82:11. contriti sunt in Aendor fuerunt quasi sterquilinium terraeWho perished at Endor: and became as dung for the earth.
10. Which perished at En-dor; they became as dung for the earth.
perished at En- dor: they became [as] dung for the earth:

82:11 которые истреблены в Аендоре, сделались навозом для земли.
82:11
ἐξωλεθρεύθησαν εξολοθρευω utterly ruin
ἐν εν in
Αενδωρ αενδωρ happen; become
ὡσεὶ ωσει as if; about
κόπρος κοπρος the
γῇ γη earth; land
82:11. contriti sunt in Aendor fuerunt quasi sterquilinium terrae
Who perished at Endor: and became as dung for the earth.
10. Which perished at En-dor; they became as dung for the earth.
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Adam Clarke: Commentary on the Bible - 1831
83:11: Lake their nobles like Oreb, and like Zeeb - They were two of the chiefs, or generals, of the Midianites; and were slain in the pursuit of the Midianites, by the men of Ephraim; and their heads brought to Gideon on the other side of JorDaniel Jdg 7:24, Jdg 7:25.
Yea, all their princes as Zebah, and as Zalmunna - These were kings of Midian, who were encamped at Karkor with fifteen thoussand men, whom Gideon attacked there, and defeated, and took the kings prisoners; and finding that they had killed his own brothers slew them both. See Jdg 8:10-21. Of the Midianites there fell at this time one hundred and twenty thousand men.
Albert Barnes: Notes on the Bible - 1834
83:11: Make their nobles like Oreb and like Zeeb - These were princes or rulers of the Midianites, slain by Gideon, the one on the rock Oreb, and the other at the wine-press of Zeeb. Jdg 7:25. The prayer here is, that the enemies who had conspired against the land of Israel might be utterly destroyed.
Yea, all their princes as Zebah, and as Zalmunna - The word here rendered princes means properly anointed, and was given to princes, kings, prophets, and priests, as anointed, or as set apart by anointing to their office. Zebah and Zalmunna were kings of Midian, slain also by Gideon. See Jdg 8:5, Jdg 8:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
83:11: Oreb: Jdg 7:25
Zebah: Jdg 8:12-21
John Gill
83:11 Make their nobles like Oreb, and like Zeeb,.... Two princes of Midian, who were slain, the one at the rock Oreb, and the other at the winepress of Zeeb, so called after their names, Judg 7:25,
yea, all their princes as Zebah, and as Zalmunna; kings of Midian, slain by Gideon, Judg 8:21.
82:1282:12: Արա՛ զիշխանս նոցա որպէս զՈրէ՛բն, զԷբն, զԶէբէէ, եւ զՍաղմանա եւ զամենայն իշխանս նոցա[7234]։ [7234] Ոմանք.Եւ զԶեբն եւ զԶեբէէ զՍաղմանա։
12 Նրանց իշխաններին արա՛ այնպէս, ինչպէս արեցիր Զէբէէին, Սաղմանային ու նրանց բոլոր իշխաններին,
11 Անոնց իշխանները Օրէբին ու Զէբին պէս Ու անոնց բոլոր երեւելիները Զեբէէին ու Սաղմանային պէս ըրէ
Արա զիշխանս նոցա որպէս զՈվրէբն, զԶէբն, զԶէբէէ եւ զՍաղմանա եւ զամենայն իշխանս նոցա:

82:12: Արա՛ զիշխանս նոցա որպէս զՈրէ՛բն, զԷբն, զԶէբէէ, եւ զՍաղմանա եւ զամենայն իշխանս նոցա[7234]։
[7234] Ոմանք.Եւ զԶեբն եւ զԶեբէէ զՍաղմանա։
12 Նրանց իշխաններին արա՛ այնպէս, ինչպէս արեցիր Զէբէէին, Սաղմանային ու նրանց բոլոր իշխաններին,
11 Անոնց իշխանները Օրէբին ու Զէբին պէս Ու անոնց բոլոր երեւելիները Զեբէէին ու Սաղմանային պէս ըրէ
zohrab-1805▾ eastern-1994▾ western am▾
82:1182:12 Поступи с ними, с князьями их, как с Оривом и Зивом и со всеми вождями их, как с Зевеем и Салманом,
82:12 θοῦ τιθημι put; make τοὺς ο the ἄρχοντας αρχων ruling; ruler αὐτῶν αυτος he; him ὡς ως.1 as; how τὸν ο the Ωρηβ ωρηβ and; even Ζηβ ζηβ and; even Ζεβεε ζεβεε and; even Σαλμανα σαλμανα all; every τοὺς ο the ἄρχοντας αρχων ruling; ruler αὐτῶν αυτος he; him
82:12. pone duces eorum sicut Oreb et Zeb et Zebee et Salmana omnes principes eorumMake their princes like Oreb, and Zeb, and Zebee, and Salmana. All their princes,
11. Make their nobles like Oreb and Zeeb; yea, all their princes like Zebah and Zalmunna:
Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna:

82:12 Поступи с ними, с князьями их, как с Оривом и Зивом и со всеми вождями их, как с Зевеем и Салманом,
82:12
θοῦ τιθημι put; make
τοὺς ο the
ἄρχοντας αρχων ruling; ruler
αὐτῶν αυτος he; him
ὡς ως.1 as; how
τὸν ο the
Ωρηβ ωρηβ and; even
Ζηβ ζηβ and; even
Ζεβεε ζεβεε and; even
Σαλμανα σαλμανα all; every
τοὺς ο the
ἄρχοντας αρχων ruling; ruler
αὐτῶν αυτος he; him
82:12. pone duces eorum sicut Oreb et Zeb et Zebee et Salmana omnes principes eorum
Make their princes like Oreb, and Zeb, and Zebee, and Salmana. All their princes,
11. Make their nobles like Oreb and Zeeb; yea, all their princes like Zebah and Zalmunna:
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Adam Clarke: Commentary on the Bible - 1831
83:12: Let us take to ourselves the houses of God in possession - Nearly the words spoken by the confederates when they came to attack Jehoshaphat. They come (says the king in address to God) to cast us out of thy possession which thou hast given us to inherit. See Ch2 20:11.
Albert Barnes: Notes on the Bible - 1834
83:12: Who said, Let us take to ourselves the houses of God in possession - The houses of God here mean the habitations of God, or the places where he dwelt among the people. As there was but one ark, one tabernacle, and one temple, or one place of constituted public worship, this must refer to other places where God was worshipped, or where he might be supposed to reside; either to synagogues (see the notes at Psa 74:8), or to the private dwellings of the people regarded as a holy people, or as a people among whom God dwelt. This may, therefore, imply that their dwellings - their private abodes - were also dwelling-places of God, as now the house of a religious family - a place where God is regularly worshipped - may be regarded as an abode of God on the earth. The language here is not to be understood as that of Oreb and Zeeb, of Zebah and Zalmunna, but of the enemies referred to in the psalm, who had entered into the conspiracy to destroy the Hebrew nation. They had said, "Let us inherit the houses of God;" that is, Let us take to ourselves, and for our possession, the dwellings of the land where God is supposed to reside.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
83:12: Psa 83:4, Psa 74:7, Psa 74:8; Ch2 20:11
Geneva 1599
83:12 Who said, Let us take to ourselves the (k) houses of God in possession.
(k) That is, Judea: for where his Church is, there he dwells among them.
John Gill
83:12 Who said,.... Not the kings and princes of Midian just mentioned, but the confederate enemies of Israel, named Ps 83:6, to whom the like things are wished as to the Midianites and others, because they said what follows:
let us take to ourselves the houses of God in possession; not only the temple, which was eminently the house of God, but all the habitations of the Israelites in Jerusalem, and other places, where the Lord vouchsafed to dwell; unless this should be ironically spoken by their enemies calling them so, because they pretended, as they reckoned it, to have and to hold them by the gift of God; whereas, of right, they belonged to them, at least some of them: such a claim was made by the Ammonites in the times of Jephthah, Judg 11:13, and to dispossess the Israelites was the intention of the Ammonites and Moabites in the times of Jehoshaphat, 2Chron 20:10.
Robert Jamieson, A. R. Fausset and David Brown
83:12 The language of the invaders.
houses--literally, "residences," enclosures, as for flocks (Ps 65:12).
of God--as the proprietors of the land (2Chron 20:11; Is 14:25).
82:1382:13: Ոյք ասացին. Ժառանգեսցո՛ւք ՚ի մեզ զսրբութիւն Աստուծոյ[7235]։ [7235] Ոմանք.Ոյք ասէին եթէ եկայք ժառանգեսցուք։
13 որոնք ասացին. «Մեր ժառանգութիւնը դարձնենք Աստծու սրբարանը»:
12 Որոնք ըսին. «Աստուծոյ բնակարանները Մենք ժառանգենք մեզի համար»։
ոյք ասացին. Ժառանգեսցուք ի մեզ զսրբութիւն Աստուծոյ:

82:13: Ոյք ասացին. Ժառանգեսցո՛ւք ՚ի մեզ զսրբութիւն Աստուծոյ[7235]։
[7235] Ոմանք.Ոյք ասէին եթէ եկայք ժառանգեսցուք։
13 որոնք ասացին. «Մեր ժառանգութիւնը դարձնենք Աստծու սրբարանը»:
12 Որոնք ըսին. «Աստուծոյ բնակարանները Մենք ժառանգենք մեզի համար»։
zohrab-1805▾ eastern-1994▾ western am▾
82:1282:13 которые говорили: >.
82:13 οἵτινες οστις who; that εἶπαν επω say; speak κληρονομήσωμεν κληρονομεω inherit; heir ἑαυτοῖς εαυτου of himself; his own τὸ ο the ἁγιαστήριον αγιαστηριον the θεοῦ θεος God
82:13. qui dixerunt possideamus nobis pulchritudinem DeiWho have said: Let us possess the sanctuary of God for an inheritance.
12. Who said, Let us take to ourselves in possession the habitations of God.
Who said, Let us take to ourselves the houses of God in possession:

82:13 которые говорили: <<возьмем себе во владение селения Божии>>.
82:13
οἵτινες οστις who; that
εἶπαν επω say; speak
κληρονομήσωμεν κληρονομεω inherit; heir
ἑαυτοῖς εαυτου of himself; his own
τὸ ο the
ἁγιαστήριον αγιαστηριον the
θεοῦ θεος God
82:13. qui dixerunt possideamus nobis pulchritudinem Dei
Who have said: Let us possess the sanctuary of God for an inheritance.
12. Who said, Let us take to ourselves in possession the habitations of God.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. "Возьмем себе во владения селения Божии" - завладеем и поселимся в стране народа, которому покровительствует Бог. Богатая добыча, которая досталась Иосафату после гибели врагов, указывала, что движение их на Иудею было переселением со всем своим имуществом и семьями. Очевидно, враги были уверены в победе и стремились не только к завоевательным целям для расширения своего политического влияния и обогащения, но и к полному уничтожение Иудейского царства.
Adam Clarke: Commentary on the Bible - 1831
83:13: O may God, make them like a wheel - Alluding to the manner of threshing corn in the east. A large broad wheel was rolled over the grain on a threshing-floor, which was generally in the open air; and the grain being thrown up by a shovel against the wind the chaff was thus separated from it, in the place where it was threshed.
Albert Barnes: Notes on the Bible - 1834
83:13: O my God, make them like a wheel ... - Or rather, like a rolling thing - something that the wind rolls along. The word גלגל galgal - means properly a wheel, as of a chariot, Eze 10:2, Eze 10:6; or a wheel for drawing water from a well, Ecc 12:6; then, a whirlwind, Psa 77:19; and then, anything driven before a whirlwind, as chaff, or stubble, Isa 17:13. Compare the notes at Isa 22:18. The prayer here is, that they might be utterly destroyed, or driven away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
83:13: O my: Psa 22:1, Psa 44:4, Psa 74:11, Psa 74:12
like: Isa 17:12-14
as the: Psa 35:5, Psa 68:1, Psa 68:2; Exo 15:7; Job 13:25, Job 21:18; Isa 40:24, Isa 41:2; Jer 13:24; Mat 3:12
Carl Friedrich Keil and Franz Delitzsch
83:13
With the אלהי, which constrains God in faith, the "thundering down" begins afresh. גּלגּל signifies a wheel and a whirling motion, such as usually arises when the wind changes suddenly, then also whatever is driven about in the whirling, Is 17:13.
(Note: Saadia, who renders the גּלגּל in Ps 77:19 as an astronomical expression with Arab. 'l-frk, the sphere of the heavens, here has professedly Arab. kâlgrâblt, which would be a plural from expanded out of Arab. grâbı̂l, "sieves" or "tambourines;" it is, however, to be read, as in Is 17:13, Codex Oxon., Arab. kâlgirbâlt. The verb Arab. garbala, "to sift," is transferred to the wind, e.g., in Mutanabbi (edited with Wahidi's commentary by Dieterici), p. 29, l. 5 and 6: "it is as though the dust of this region, when the winds chase one another therein, were sifted," Arab. mugarbalu (i.e., caught up and whirled round); and with other notional and constructional applications in Makkarı̂, i. p. 102, l. 18: "it is as though its soil had been cleansed from dust by sifting," Arab. gurbilat (i.e., the dust thereof swept away by a whirlwind). Accordingly Arab. girbâlat signifies first, as a nom. vicis, a whirling about (of dust by the wind), then in a concrete sense a whirlwind, as Saadia uses it, inasmuch as he makes use of it twice for גּלגּל. So Fleischer in opposition to Ewald, who renders "like the sweepings or rubbish.")
קשׁ (from קשׁשׁ, Arab. qšš, aridum esse) is the cry corn-talks, whether as left standing or, as in this instance, as straw upon the threshing-floor or upon the field. Like a fire that spreads rapidly, laying hold of everything, which burns up the forest and singes off the wooded mountain so that only a bare cone is left standing, so is God to drive them before Him in the raging tempest of His wrath and take them unawares. The figure in Ps 83:15 is fully worked up by Isaiah, Is 10:16-19; לחט as in Deut 32:22. In the apodosis, Ps 83:16, the figure is changed into a kindred one: wrath is a glowing heat (חרון) and a breath (נשׁמה, Is 30:33) at the same time. In Ps 83:17 it becomes clear what is the final purpose towards which this language of cursing tends: to the end that all, whether willingly or reluctantly, may give the glory to the God of revelation. Directed towards this end the earnest prayer is repeated once more in the tetrastichic closing strain.
Geneva 1599
83:13 O my God, make them like a (l) wheel; as the stubble before the wind.
(l) Because the reprobate could by no means be amended, he prays that they may utterly be destroyed, be unstable and led by all winds.
John Gill
83:13 O my God, make them like a wheel,.... Which, as the Targum adds, is rolled, and goes on, and rests not in a declivity; let them be as fickle and inconstant as a wheel; being in high, let them be in slippery places, and brought down to desolation in a moment; like a wheel set running down hill, so let them swiftly and suddenly come to ruin; or be in all kind of calamities, and continual troubles (k) as the wheel is always turning: some think there is an allusion to the wheel by which bread corn was bruised; see Is 28:28, but the word (l) signifies a rolling thing before the wind, as a wisp of straw or stubble, which is easily carried away with it: Jarchi interprets it of the tops or down of thistles, which fly off from them, and roll up, and are scattered by the wind; see Is 17:13, and which agrees with what follows:
as the stubble before the wind; which cannot stand before it, but is driven about by it here and there; and so wicked men are, as chaff and stubble, driven away in their wickedness, with the stormy wind of divine wrath and vengeance, and chased out of the world, which is here imprecated.
(k) "Vide Suidam in voce" (l) "rem in levem quae turbine circumagitur", some in Amama; "pappos", i.e. "lanuginem carduorum", so some in Grotius; "as a rolling thing", Ainsworth.
John Wesley
83:13 A wheel - Whereas they promise to themselves a sure possession, let them be like a wheel, which is very unstable, and soon removed.
Robert Jamieson, A. R. Fausset and David Brown
83:13 like a wheel--or, whirling of any light thing (Is 17:13), as stubble or chaff (Ps 1:4).
82:1482:14: Աստուած իմ արա՛ զնոսա որպէս զանի՛ւ, որպէս զեղէգն առաջի հողմոյ։
14 Աստուա՛ծ իմ, նրանց արա՛ ինչպէս անիւ, ինչպէս եղէգ՝ քամու հանդէպ,
13 Ո՛վ իմ Աստուածս, անոնք մղեղի* պէս, Հովի առջեւ եղող շիւղի պէս ըրէ՛։
Աստուած իմ, արա զնոսա որպէս [522]զանիւ, որպէս զեղէգն առաջի հողմոյ:

82:14: Աստուած իմ արա՛ զնոսա որպէս զանի՛ւ, որպէս զեղէգն առաջի հողմոյ։
14 Աստուա՛ծ իմ, նրանց արա՛ ինչպէս անիւ, ինչպէս եղէգ՝ քամու հանդէպ,
13 Ո՛վ իմ Աստուածս, անոնք մղեղի* պէս, Հովի առջեւ եղող շիւղի պէս ըրէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
82:1382:14 Боже мой! Да будут они, как пыль в вихре, как солома перед ветром.
82:14 ὁ ο the θεός θεος God μου μου of me; mine θοῦ τιθημι put; make αὐτοὺς αυτος he; him ὡς ως.1 as; how τροχόν τροχος wheel ὡς ως.1 as; how καλάμην καλαμη cornstalk κατὰ κατα down; by πρόσωπον προσωπον face; ahead of ἀνέμου ανεμος gale
82:14. Deus meus pone eos ut rotam quasi stipulam ante faciem ventiO my God, make them like a wheel; and as stubble before the wind.
13. O my God, make them like the whirling dust; as stubble before the wind.
O my God, make them like a wheel; as the stubble before the wind:

82:14 Боже мой! Да будут они, как пыль в вихре, как солома перед ветром.
82:14
ο the
θεός θεος God
μου μου of me; mine
θοῦ τιθημι put; make
αὐτοὺς αυτος he; him
ὡς ως.1 as; how
τροχόν τροχος wheel
ὡς ως.1 as; how
καλάμην καλαμη cornstalk
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
ἀνέμου ανεμος gale
82:14. Deus meus pone eos ut rotam quasi stipulam ante faciem venti
O my God, make them like a wheel; and as stubble before the wind.
13. O my God, make them like the whirling dust; as stubble before the wind.
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Adam Clarke: Commentary on the Bible - 1831
83:14: The flame setteth the mountains on fire - This may refer to the burning of the straw and chaff, after the grain was threshed and winnowed. And as their threshing-floors were situated often on the hills or mountains, to take the advantage of the wind, the setting the mountains on fire may refer to the burning of the chaff, etc., in those places. Let them be like stubble driven away by the wind, and burnt by the fire.
Albert Barnes: Notes on the Bible - 1834
83:14: As the fire burneth a wood ... - The same idea is here presented under another form. No image of desolation is more fearful than that of fire raging in a forest; or of fire on the mountains. As trees and shrubs and grass fall before such a flame, so the prayer is, that they who had combined against the people of God might be swept away by his just displeasure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
83:14: As the fire: Isa 30:33, Isa 33:11, Isa 33:12, Isa 64:1, Isa 64:2; Eze 20:47, Eze 20:48; Mal 4:1
the flame: Deu 32:22; Nah 1:6, Nah 1:10
John Gill
83:14 As the fire burneth the wood,.... Or "forest" (m); which is sometimes done purposely, and sometimes through carelessness, as Virgil (n) observes; and which is done very easily and swiftly, when fire is set to it; even all the trees of it, great and small, to which an army is sometimes compared, Is 10:18, and as the flame setteth the mountains on fire; either the mountains themselves, as Etna, Vesuvius, and others; or rather the grass and trees that grow upon them, smitten by lightning from heaven, which may be meant by the flame: in like manner it is wished that the fire and flame of divine wrath would consume the confederate enemies of Israel, above mentioned; as wicked men are but as trees of the forest, and the grass of the mountains, or as thorns and briers, to the wrath of God, which is poured out as fire, and is signified by everlasting burnings.
(m) "sylvam", Montanus, Tigurine version, Junius & Tremellius, Piscator, &c. (n) Georgic. l. 2. v. 310.
John Wesley
83:14 The mountains - The woods upon the mountains, which in those hot countries, when they have once taken fire, burn with irresistible violence.
Robert Jamieson, A. R. Fausset and David Brown
83:14 Pursue them to an utter destruction.
82:1582:15: Որպէս հուր զի այրէ՛ զանտառ, որպէս բոց զի կիզո՛ւ զլերինս[7236]։ [7236] Ոմանք.Որպէս զհուր զի այրէ զանտառս։
15 ինչպէս հուր, որ անտառն է այրում, ինչպէս բոց, որ լեռներն է խանձում:
14 Ինչպէս կրակը անտառը կ’այրէ Ու բոցը լեռները կը բռնկեցնէ
Որպէս հուր զի այրէ զանտառ, որպէս բոց զի կիզու զլերինս:

82:15: Որպէս հուր զի այրէ՛ զանտառ, որպէս բոց զի կիզո՛ւ զլերինս[7236]։
[7236] Ոմանք.Որպէս զհուր զի այրէ զանտառս։
15 ինչպէս հուր, որ անտառն է այրում, ինչպէս բոց, որ լեռներն է խանձում:
14 Ինչպէս կրակը անտառը կ’այրէ Ու բոցը լեռները կը բռնկեցնէ
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82:1482:15 Как огонь сжигает лес, и как пламя опаляет горы,
82:15 ὡσεὶ ωσει as if; about πῦρ πυρ fire ὃ ος who; what διαφλέξει διαφλεγω as; how εἰ ει if; whether φλὸξ φλοξ blaze κατακαύσαι κατακαιω burn up ὄρη ορος mountain; mount
82:15. quomodo ignis conburit silvam et sicut flamma devorat montesAs fire which burneth the wood: and as a flame burning mountains:
14. As the fire that burneth the forest, and as the flame that setteth the mountains on fire;
As the fire burneth a wood, and as the flame setteth the mountains on fire:

82:15 Как огонь сжигает лес, и как пламя опаляет горы,
82:15
ὡσεὶ ωσει as if; about
πῦρ πυρ fire
ος who; what
διαφλέξει διαφλεγω as; how
εἰ ει if; whether
φλὸξ φλοξ blaze
κατακαύσαι κατακαιω burn up
ὄρη ορος mountain; mount
82:15. quomodo ignis conburit silvam et sicut flamma devorat montes
As fire which burneth the wood: and as a flame burning mountains:
14. As the fire that burneth the forest, and as the flame that setteth the mountains on fire;
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Adam Clarke: Commentary on the Bible - 1831
83:15: So persecute them - In this and the two following verses we find several awful execrations; and all this seems to be done in reference to that ancient custom, "pouring execrations on an enemy previously to battle." Of this I have already given specimens in this work; and the reader is particularly requested to refer to the case of Balaam being hired by the king of Moab to curse Israel previously to his intended attack: see the note on Num 22:6, where the subject is treated at large.
This custom prevailed much among the Romans, and the ancient Druids of Britain. In all cases the priests were employed to utter the execrations, as they were supposed to have the greatest influence with the gods, in whose name the curses were uttered.
Albert Barnes: Notes on the Bible - 1834
83:15: So persecute them - So pursue them; so follow them up. The word "persecute" is now used in a somewhat different sense, as denoting pain or suffering inflicted on account of religious opinion. It means here simply to pursue.
With thy tempest - With the expressions of thy displeasure; with punishment which may be compared with the fury of a storm.
And make them afraid with thy storm - Or, Make them afraid, terrify them, so that they will flee away. As all that is here sought by prayer is what people endeavor to do when an enemy invades their country - as they make arrangements for repelling those enemies, and overthrowing them, and as they feel that it is right to do so - there is no impropriety in making this the subject of prayer to God. What it is right for men to attempt, it is right to pray for; what it would be right for them to do if they had the power, it is right to ask God to accomplish; what is free from malignity in the act, and in the design, may be free from malignity in the desire and the prayer; and if men can carry with them the idea that what they are endeavoring to do is right, whether as magistrates, judges, rulers, defenders of their country, or as private men, they will have very little difficulty in regard to the so-called "imprecatory psalms." See this subject treated in the General Introduction
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
83:15: Psa 11:6, Psa 50:3, Psa 58:9; Job 9:17, Job 27:20-23; Isa 28:17, Isa 30:30; Eze 13:11-14; Mat 7:27; Heb 12:18
John Gill
83:15 So persecute them with thy tempest,.... Pursue them with thy fury, follow them with thy vengeance; cause it to fall upon them like a mighty tempest:
and make them afraid with thy storm; God has his storms and tempests of wrath and vengeance, which he sometimes causes to fall upon wicked men in this life, to their inexpressible terror, and with which he takes them out of this world; and he has still more horrible ones to rain upon them hereafter: see Job 27:20.
82:1682:16: Այսպէս հալածեսցես զնոսա մրրկաւ քով, եւ բարկութեամբ քով խռովեցուսցես զնոսա։
16 Այսպէս հալածի՛ր նրանց քո մրրիկով, ու քո բարկութեամբ խռովեցրո՛ւ նրանց:
15 Այնպէս հալածէ՛ զանոնք քու մրրիկովդ Ու խռովութեան մէջ ձգէ՛ զանոնք քու փոթորիկովդ։
Այսպէս հալածեսցես զնոսա մրրկաւ քով, եւ բարկութեամբ քով խռովեցուսցես զնոսա:

82:16: Այսպէս հալածեսցես զնոսա մրրկաւ քով, եւ բարկութեամբ քով խռովեցուսցես զնոսա։
16 Այսպէս հալածի՛ր նրանց քո մրրիկով, ու քո բարկութեամբ խռովեցրո՛ւ նրանց:
15 Այնպէս հալածէ՛ զանոնք քու մրրիկովդ Ու խռովութեան մէջ ձգէ՛ զանոնք քու փոթորիկովդ։
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82:1582:16 так погони их бурею Твоею и вихрем Твоим приведи их в смятение;
82:16 οὕτως ουτως so; this way καταδιώξεις καταδιωκω hunt down; drive hard αὐτοὺς αυτος he; him ἐν εν in τῇ ο the καταιγίδι καταιγις of you; your καὶ και and; even ἐν εν in τῇ ο the ὀργῇ οργη passion; temperament σου σου of you; your ταράξεις ταρασσω stir up; trouble αὐτούς αυτος he; him
82:16. sic persequere eos in tempestate tua et in turbine tuo conturba eosSo shalt thou pursue them with thy tempest: and shalt trouble them in thy wrath.
15. So pursue them with thy tempest, and terrify them with thy storm.
So persecute them with thy tempest, and make them afraid with thy storm:

82:16 так погони их бурею Твоею и вихрем Твоим приведи их в смятение;
82:16
οὕτως ουτως so; this way
καταδιώξεις καταδιωκω hunt down; drive hard
αὐτοὺς αυτος he; him
ἐν εν in
τῇ ο the
καταιγίδι καταιγις of you; your
καὶ και and; even
ἐν εν in
τῇ ο the
ὀργῇ οργη passion; temperament
σου σου of you; your
ταράξεις ταρασσω stir up; trouble
αὐτούς αυτος he; him
82:16. sic persequere eos in tempestate tua et in turbine tuo conturba eos
So shalt thou pursue them with thy tempest: and shalt trouble them in thy wrath.
15. So pursue them with thy tempest, and terrify them with thy storm.
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Adam Clarke: Commentary on the Bible - 1831
83:16: That they may seek thy name - Let them be confounded in all their attempts on Israel; and see, so manifestly, that thou hast done it, that they may invoke thy name, and be converted to thee.
Albert Barnes: Notes on the Bible - 1834
83:16: Fill their faces with shame - As those who are disappointed and foiled in their plans - such disappointment and confusion commonly manifesting itself in the face. The prayer here is, that their enemies might be so baffled in their designs - that they might be made so to feel how vain and hopeless were all their plans - that there might be such a manifest interposition of God in the case, as that they should be led to see that Yahweh reigned; that it was in vain to contend with him, and that his people were under his protection.
That they may seek thy name, O Lord - That they may be led to seek thee. This explains the drift and design of the whole prayer in the psalm. It is not a malignant prayer for the destruction of their enemies; it is not a wish that they might be made to suffer; but it is a prayer that the divine dealing might be such as to lead them to the acknowledgment of the true God. It is a benevolent thing to desire that men may be brought to the knowledge of the true God, though it be through the discomfiture of their own plans, by defeat, or by suffering. Anything that leads people to an acquaintance with God, and results in securing his friendship and favor, is a gain, and will be cause of thankfulness in the end.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
83:16: Psa 6:10, Psa 9:19, Psa 9:20, Psa 34:5
Geneva 1599
83:16 Fill their faces with shame; that they may (m) seek thy name, O LORD.
(m) That is, be compelled by your plagues to confess your power.
John Gill
83:16 Fill their faces with shame,.... For their sins, or rather through disappointment, not being able to put their desperate and deep laid schemes into execution: or "with lightness" (o); instead of a weight of honour and glory upon them, let them be despised. R. Joseph Kimchi renders it, "fill their faces with fire"; let their faces be as if they were on fire, as men's faces are, who are put to an exceeding great blush, or are most sadly confounded and ashamed:
that they may seek thy name, O Lord; not they themselves, who are filled with shame; for it is imprecated, that they be ashamed, and troubled for ever, and so as to perish, Ps 83:17 but others; for the words may be supplied, as in Ps 83:18 "that men may seek thy name, or that thy name may be sought": the judgments of God upon wicked men are sometimes the means of arousing others, and putting them upon seeking the Lord, his face, and his favour; that God would be merciful to them, pardon their iniquities, avert judgments from them, and preserve them from threatened calamities; and this is a good end, when answered; see Is 26:9.
(o) Heb. "levitate", Piscator; so Ainsworth.
John Wesley
83:16 May seek - May own and worship thee as the only true God.
Robert Jamieson, A. R. Fausset and David Brown
83:16 that they may seek--or as Ps 83:18, supply "men," since Ps 83:17-18 amplify the sentiment of Ps 83:16, expressing more fully the measure of destruction, and the lesson of God's being and perfections (compare 2Chron 20:29) taught to all men.
82:1782:17: Լի՛ց զերեսս նոցա անարգանօք, եւ խնդրեսցեն զանուն քո Տէր։
17 Նրանց երեսն անարգանքո՛վ պատիր, որ քո անունը փնտռեն, Տէ՛ր:
16 Լեցո՛ւր անոնց երեսները անարգանքով, Որպէս զի քու անունդ խնդրեն, ո՛վ Տէր։
Լից զերեսս նոցա անարգանօք, եւ խնդրեսցեն զանուն քո, Տէր:

82:17: Լի՛ց զերեսս նոցա անարգանօք, եւ խնդրեսցեն զանուն քո Տէր։
17 Նրանց երեսն անարգանքո՛վ պատիր, որ քո անունը փնտռեն, Տէ՛ր:
16 Լեցո՛ւր անոնց երեսները անարգանքով, Որպէս զի քու անունդ խնդրեն, ո՛վ Տէր։
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82:1682:17 исполни лица их бесчестием, чтобы они взыскали имя Твое, Господи!
82:17 πλήρωσον πληροω fulfill; fill τὰ ο the πρόσωπα προσωπον face; ahead of αὐτῶν αυτος he; him ἀτιμίας ατιμια dishonor καὶ και and; even ζητήσουσιν ζητεω seek; desire τὸ ο the ὄνομά ονομα name; notable σου σου of you; your κύριε κυριος lord; master
82:17. imple facies eorum ignominia et quaerent nomen tuum DomineFill their faces with shame; and they shall seek thy name, O Lord.
16. Fill their faces with confusion; that they may seek thy name, O LORD.
Fill their faces with shame; that they may seek thy name, O LORD:

82:17 исполни лица их бесчестием, чтобы они взыскали имя Твое, Господи!
82:17
πλήρωσον πληροω fulfill; fill
τὰ ο the
πρόσωπα προσωπον face; ahead of
αὐτῶν αυτος he; him
ἀτιμίας ατιμια dishonor
καὶ και and; even
ζητήσουσιν ζητεω seek; desire
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
κύριε κυριος lord; master
82:17. imple facies eorum ignominia et quaerent nomen tuum Domine
Fill their faces with shame; and they shall seek thy name, O Lord.
16. Fill their faces with confusion; that they may seek thy name, O LORD.
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Adam Clarke: Commentary on the Bible - 1831
83:17: Let them - perish - That is, in their present attempts. Some have objected to the execrations in this Psalm, without due consideration. None of these execrations refer either to their souls or to their eternal state; but merely to their discomfiture on their present attempts. Suppose the continental powers should join together to subjugate Britain, and destroy the Protestant religion; is there a Christian in the land that would not be justified in meeting them with the same or similar execrations? On the knees of my soul would I offer every one of them to God against such invaders. Selah - A. C.
Albert Barnes: Notes on the Bible - 1834
83:17: Let them be confounded - Let them be ashamed. That is, Let them have that kind of shame and confusion which results from the fact that their plans have not been successful, or that they have been foiled and baffled in their schemes.
And troubled - Disturbed; put to confusion. Let them be troubled as men are who are unsuccessful in their projects.
FoRev_er - As a people; as confederated nations; as united in such an unholy alliance. Let them never again be able thus to combine, or to form a compact for the destruction of thy people. This does not refer to them as individuals, but as nations. It is a prayer that they may be so discomfited now that they may see the wickedness and folly of all such efforts, and that they may never again form such a combination.
Yea, let them be put to shame - By utter failure in their schemes.
And perish - Not individually, but as combined - as an alliance. Let there be a complete end to such a confederacy, so that it shall never be seen again.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
83:17: Psa 35:4, Psa 35:26, Psa 40:14, Psa 40:15, Psa 109:29
Carl Friedrich Keil and Franz Delitzsch
83:17
The aim of the wish is that they in the midst of their downfall may lay hold upon the mercy of Jahve as their only deliverance: first they must come to nought, and only by giving Jahve the glory will they not be utterly destroyed. Side by side with אתּה, v. 19a, is placed שׁמך as a second subject (cf. Ps 44:3; Ps 69:11). In view of Ps 83:17 וידעוּ (as in Ps 59:14) has not merely the sense of perceiving so far as the justice of the punishment is concerned; the knowledge which is unto salvation is not excluded. The end of the matter which the poet wishes to see brought about is this, that Jahve, that the God of revelation (שׁמך), may become the All-exalted One in the consciousness of the nations.
John Gill
83:17 Let them be confounded and troubled for ever,.... As long as they are in this world, and to all eternity in another; a dreadful portion this:
yea, let them be put to shame, and perish; wholly and eternally, in soul and body, for evermore.
82:1882:18: Ամաչեսցեն եւ խռովեսցին յաւիտեանս յաւիտենից, եւ ամօթալից կորիցեն։
18 Թող ամաչեն ու խռովուեն յաւիտեանս յաւիտենից, եւ ամօթահար թող կորստեան մատնուեն:
17 Թող ամչնան ու խռովին յաւիտեան Եւ ամօթալից ըլլան ու կորսուին
Ամաչեսցեն եւ խռովեսցին յաւիտեանս յաւիտենից, եւ ամօթալից կորիցեն:

82:18: Ամաչեսցեն եւ խռովեսցին յաւիտեանս յաւիտենից, եւ ամօթալից կորիցեն։
18 Թող ամաչեն ու խռովուեն յաւիտեանս յաւիտենից, եւ ամօթահար թող կորստեան մատնուեն:
17 Թող ամչնան ու խռովին յաւիտեան Եւ ամօթալից ըլլան ու կորսուին
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82:1782:18 Да постыдятся и смятутся на веки, да посрамятся и погибнут,
82:18 αἰσχυνθήτωσαν αισχυνω shame; ashamed καὶ και and; even ταραχθήτωσαν ταρασσω stir up; trouble εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τοῦ ο the αἰῶνος αιων age; -ever καὶ και and; even ἐντραπήτωσαν εντρεπω defer; humiliate καὶ και and; even ἀπολέσθωσαν απολλυμι destroy; lose
82:18. confundantur et conturbentur usque in saeculum et erubescant et pereantLet them be ashamed and troubled for ever and ever: and let them be confounded and perish.
17. Let them be ashamed and dismayed for ever; yea, let them be confounded and perish:
Let them be confounded and troubled for ever; yea, let them be put to shame, and perish:

82:18 Да постыдятся и смятутся на веки, да посрамятся и погибнут,
82:18
αἰσχυνθήτωσαν αισχυνω shame; ashamed
καὶ και and; even
ταραχθήτωσαν ταρασσω stir up; trouble
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τοῦ ο the
αἰῶνος αιων age; -ever
καὶ και and; even
ἐντραπήτωσαν εντρεπω defer; humiliate
καὶ και and; even
ἀπολέσθωσαν απολλυμι destroy; lose
82:18. confundantur et conturbentur usque in saeculum et erubescant et pereant
Let them be ashamed and troubled for ever and ever: and let them be confounded and perish.
17. Let them be ashamed and dismayed for ever; yea, let them be confounded and perish:
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Adam Clarke: Commentary on the Bible - 1831
83:18: That men may know - That they may acknowledge, and be converted to thee. Here is no malice; all is self-defense.
Albert Barnes: Notes on the Bible - 1834
83:18: That men may know - That all people may be impressed with the belief that thou art the true and only God. This was the design and aim of the prayer in the psalm. It was that there might be such a manifestation of the power of God; that it might be so evident that the events which had occurred could be traced to no other source than God himself, that all people might be led to honor him.
That thou whose name alone is Jehovah - To whom alone this name belongs; to whom alone it can be properly ascribed. This was the special name by which God chose to be known. Exo 6:3. Compare the notes at Isa 42:8. On the word Jehovah - יהוה Yahweh - see the notes at Psa 68:4. It is found in combination, in Gen 22:14; Exo 17:15; Jdg 6:24; Eze 48:35; Jer 23:6; Jer 33:16.
Art the Most High over all the earth - Thou art the Supreme God, ruling over all people. Thy dominion is so absolute over nations, even when combined together, and thy power is so complete in foiling their plans, and disconcerting their purposes, that it is clear that thou dost reign over them. He that could break up such a combination - he that could rescue his people from such an allied force - must have all power over the nations - must be the true God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
83:18: That men: Psa 9:16, Psa 59:13; Kg1 18:37; Kg2 19:19; Isa 5:16; Jer 16:21; Eze 30:19; Eze 38:23
whose: Gen 22:14; Exo 6:3; Isa 42:8
the most: Psa 92:8; Isa 54:5; Dan 4:25, Dan 4:32; Mic 4:13; Zac 4:14
Geneva 1599
83:18 That [men] may (n) know that thou, whose name alone [is] JEHOVAH, [art] the most high over all the earth.
(n) Though they do not believe, yet they may prove by experience, that it is in vain to resist against your counsel in establishing your Church.
John Gill
83:18 That men may know that thou, whose name alone is Jehovah,.... Or, "that thou, thy name alone is Jehovah" (p), a self-existent Being, the Being of beings, the everlasting I AM, the immutable God; for this name is expressive of the being, eternity, and unchangeableness of God, who is, and was, and is to come, invariably the same, Rev_ 1:4 which is to be understood not to the exclusion of the Son or Spirit, who are with the Father the one Jehovah, Deut 6:4, and to whom this name is given; see Ex 17:6, compared with 1Cor 10:9, Is 6:8 compared with Acts 28:25, but to the exclusion of all nominal and fictitious deities, the gods of the Heathens; and the being and perfections of God are known by the judgments he executes, Ps 9:16,
art the most High over all the earth; or,
and that thou art, &c. (q), being the Maker and the Possessor of it, and the sovereign Lord of its inhabitants, doing in it what seems good in his sight; see Gen 14:22, for the accents require two propositions in the text: the Heathens (r) give the title of most high to their supreme deity: the Targum is,
"over all the inhabitants of the earth.''
(p) "quod nomen tuum", Pagninus, Montanus, Musculus. (q) "Quod tu, inquam, sis altissimus", Michaelis. (r) Pansan. Boeotica sive, l. 9. p. 555.
82:1982:19: Ծանիցեն զի անուն քո Տէր է, եւ դու միա՛յն բարձրեալ ես ՚ի վերայ ամենայն երկրի։ Տունք. ժը̃։
19 Թող իմանան, որ քո անունը Տէր է, եւ դու միակ Բարձրեալն ես ամբողջ երկրի վրայ:
18 Որպէս զի գիտնան թէ միայն դո՛ւն, որուն անունը Եհովա է, Բարձրեալ ես բոլոր երկրի վրայ։
Ծանիցեն զի անուն քո Տէր է, եւ դու միայն բարձրեալ ես ի վերայ ամենայն երկրի:

82:19: Ծանիցեն զի անուն քո Տէր է, եւ դու միա՛յն բարձրեալ ես ՚ի վերայ ամենայն երկրի։ Տունք. ժը̃։
19 Թող իմանան, որ քո անունը Տէր է, եւ դու միակ Բարձրեալն ես ամբողջ երկրի վրայ:
18 Որպէս զի գիտնան թէ միայն դո՛ւն, որուն անունը Եհովա է, Բարձրեալ ես բոլոր երկրի վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
82:1882:19 и да познают, что Ты, Которого одного имя Господь, Всевышний над всею землею.
82:19 καὶ και and; even γνώτωσαν γινωσκω know ὅτι οτι since; that ὄνομά ονομα name; notable σοι σοι you κύριος κυριος lord; master σὺ συ you μόνος μονος only; alone ὕψιστος υψιστος highest; most high ἐπὶ επι in; on πᾶσαν πας all; every τὴν ο the γῆν γη earth; land
82:19. et sciant quia nomen tuum est Dominus solus tu Excelsus super omnem terramAnd let them know that the Lord is thy name: thou alone art the most High over all the earth.
18. That they may know that thou alone, whose name is JEHOVAH, art the Most High over all the earth.
That [men] may know that thou, whose name alone [is] JEHOVAH, [art] the most high over all the earth:

82:19 и да познают, что Ты, Которого одного имя Господь, Всевышний над всею землею.
82:19
καὶ και and; even
γνώτωσαν γινωσκω know
ὅτι οτι since; that
ὄνομά ονομα name; notable
σοι σοι you
κύριος κυριος lord; master
σὺ συ you
μόνος μονος only; alone
ὕψιστος υψιστος highest; most high
ἐπὶ επι in; on
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
82:19. et sciant quia nomen tuum est Dominus solus tu Excelsus super omnem terram
And let them know that the Lord is thy name: thou alone art the most High over all the earth.
18. That they may know that thou alone, whose name is JEHOVAH, art the Most High over all the earth.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾