Սաղմոս / Psalms - 85 |

Text:
< PreviousՍաղմոս - 85 Psalms - 85Next >


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
Этот псалом содержит молитву Давида к Богу об избавлении от переживаемых им опасностей при преследовании врагов. Общность описания своего состояния и отсутствие каких-либо точных исторических указаний на время происхождения псалма дают одинаковое основание считать его написанным или в гонения от Саула, или от Авессалома. Последнее вероятней, так как восставших на него Давид называет "скопищем мятежников", каковыми были все его враги в восстание Авессалома, так как они шли против своего законного царя.

Услышь и защити, Господи, меня уповающего только на Твою милость, так как Ты благ ко всем призывающим Тебя (1-6). В день скорби я обращаюсь к Тебе, как единому истинному Богу, пред которым преклонятся все народы (7:-10). Наставь меня, Господи, следовать истине Твоей и я восхвалю Тебя за Твое спасение (11-13). Враги мятежные восстали на меня и я обращаюсь к Тебе многомилостивому: помилуй, спаси меня и устыди врагов (14-17).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm is entitled "a prayer of David;" probably it was not penned upon any particular occasion, but was a prayer he often used himself, and recommended to others for their use, especially in a day of affliction. Many think that David penned this prayer as a type of Christ, "who in the days of his flesh offered up strong cries," Heb. v. 7. David, in this prayer (according to the nature of that duty), I. Gives glory to God, ver. 8-10, 12, 13. II. Seeks for grace and favour from God, that God would hear his prayers ( ver. 1, 6, 7), preserve and save him, and be merciful to him ( ver. 2, 3, 16), that he would give him joy, and grace, and strength, and put honour upon him, ver. 4, 11, 17. He pleads God's goodness ( ver. 5, 15) and the malice of his enemies, ver. 14. In singing this we must, as David did, lift up our souls to God with application.
Adam Clarke: Commentary on the Bible - 1831
The psalmist prays to God for support, from a conviction that he is merciful, good, ready to forgive, and that there is none like him, Psa 86:1-8; all nations shall bow before him because of his wondrous works, Psa 86:9, Psa 86:10; he prays to be instructed, and promises to praise God for his great mercy, Psa 86:11-13; describes his enemies, and appeals to God, Psa 86:14-16; begs a token for God, that his enemies may be confounded, Psa 86:17.
The title attributes this Psalm to David; and in this all the versions agree: but in its structure it is the same with those attributed to the sons of Korah; and was probably made during the captivity. It is a very suitable prayer for a person laboring under affliction from persecution or calumny.
Albert Barnes: Notes on the Bible - 1834
86:0: This psalm purports to be a psalm of David; and there is nothing in the psalm that is contrary to this supposition. Why it has its place among the psalms which are designated as the compositions of "the sons of Korah," and had not its place among those which are ascribed to David Ps. 1-70 we have no means of ascertaining. It is not said, however, that those were the only psalms of David, and there is no improbability in supposing that he may have composed others. It is not improperly named "a prayer," since it is made up mostly of petitions, though this is true of others which are called "psalms," and though it is true that this one has so much of praise in it that it might also (as it is in the margin) be designated a psalm. The occasion on which it was composed is unknown, but it has been commonly supposed that it was written in the time of the persecutions under Saul. DeWette regards it as a national song composed in a time of national trouble.
This psalm does not admit of any minute subdivision. It is made up of earnest prayers, with reasons why those prayers should be answered; and perhaps the leading practical suggestion which would properly follow from the psalm is, that it is proper for us, in our prayers, to urge reasons why they should be answered: the reasons why we pray at all. We cannot, indeed, suppose that we can suggest anything which would not occur to the divine mind, but in all our prayers there is some reason why we pray; there are reasons why we ask the particular things which are the burden of our supplications, and it cannot be improper, in order that our own minds at least may be suitably impressed, to mention those reasons when we come before God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 86:1, David strengthens his prayer by the consciousness of his religion; Psa 86:5, by the goodness and power of God; Psa 86:11, He desires the continuance of former grace; Psa 86:14, Complaining of the proud, he craves some token of God's goodness.
David. This Psalm is supposed to have been composed by David either when persecuted by Saul, or driven from Jerusalem by Absalom. Psa 102:1, Psa 142:1 *titles
Carl Friedrich Keil and Franz Delitzsch

Prayer of a Persecuted Saint
A Psalm "by David" which has points of contact with Ps 85:1-13 (cf. Ps 86:2, חסיד, with Ps 85:9; Ps 86:15, חסד ואמת, with Ps 85:11) is here inserted between Korahitic Psalms: it can only be called a Psalm by David as having grown out of Davidic and other model passages. The writer cannot be compared for poetical capability either with David or with the authors of such Psalms as Ps 116 and Ps 130:1-8. His Psalm is more liturgic than purely poetic, and it is also only entitled תּפּלּה, without bearing in itself any sign of musical designation. It possesses this characteristic, that the divine name אדני occurs seven times,
(Note: For the genuine reading in Ps 86:4 (where Heidenheim reads יהוה) and in Ps 86:5 (where Nissel reads יהוה) is also אדני (Bomberg, Hutter, etc.). Both the divine names in Ps 86:4 and Ps 86:5 belong to the 134 ודּאין. The divine name אדני, which is written and is not merely substituted for יהוה, is called in the language of the Masora ודאי (the true and real one).)
just as it occurs three times in Ps 130:1-8, forming the start for a later, Adonajic style in imitation of the Elohimic.
John Gill
INTRODUCTION TO PSALM 86
A Prayer of David. The title is the same with the Seventeenth Psalm, and the subject of it is much alike: it was written by David, when in distress, and his life was sought after; very likely when he was persecuted by Saul, and fled from him; so Aben Ezra, Jarchi, and Kimchi: and as he was a type of Christ in his afflictions, as well as in his exalted state, it may not be unfitly applied to him, as it is by some interpreters. The Syriac inscription of it is,
"for David, when he built an house for the Lord; and a prophecy of the calling of the Gentiles; and moreover, a prayer of a peculiar righteous man.''
Theodoret thinks it predicts the siege of Jerusalem by the Assyrians, and Hezekiah's hope in God.
85:085:1: Սաղմոս ՚ի Դաւիթ. աղօթք. ՁԵ։
0 Աղօթք Դաւթի
Աղօթք Դաւիթի
Աղօթք Դաւթի:

85:1: Սաղմոս ՚ի Դաւիթ. աղօթք. ՁԵ։
0 Աղօթք Դաւթի
Աղօթք Դաւիթի
zohrab-1805▾ eastern-1994▾ western am▾
85:085:0 Молитва Давида.
85:1 προσευχὴ προσευχη prayer τῷ ο the Δαυιδ δαβιδ Dabid; Thavith κλῖνον κλινω bend; tip over κύριε κυριος lord; master τὸ ο the οὖς ους ear σου σου of you; your καὶ και and; even ἐπάκουσόν επακουω hear from μου μου of me; mine ὅτι οτι since; that πτωχὸς πτωχος bankrupt; beggarly καὶ και and; even πένης πενης poor εἰμὶ ειμι be ἐγώ εγω I
85:1 לַ la לְ to † הַ the מְנַצֵּ֬חַ׀ mᵊnaṣṣˈēₐḥ נצח prevail לִ li לְ to בְנֵי־ vᵊnê- בֵּן son קֹ֬רַח qˈōraḥ קֹרַח Korah מִזְמֹֽור׃ mizmˈôr מִזְמֹור psalm רָצִ֣יתָ rāṣˈîṯā רצה like יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אַרְצֶ֑ךָ ʔarṣˈeḵā אֶרֶץ earth שַׁ֝֗בְתָּ ˈšˈavtā שׁוב gather שְׁבִ֣יתשׁבות *šᵊvˈîṯ שְׁבִית captivity יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
85:1. oratio David inclina Domine aurem tuam exaudi me quia egenus et pauper ego sumA prayer for David himself. Incline thy ear, O Lord, and hear me: for I am needy and poor.
A Prayer Of David.
85:1. Unto the end. A Psalm to the sons of Korah. O Lord, you have blessed your land. You have turned aside the captivity of Jacob.
85:1. To the chief Musician, A Psalm for the sons of Korah. LORD, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob.
KJV Chapter [86] A Prayer of David:

85:0 Молитва Давида.
85:1
προσευχὴ προσευχη prayer
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
κλῖνον κλινω bend; tip over
κύριε κυριος lord; master
τὸ ο the
οὖς ους ear
σου σου of you; your
καὶ και and; even
ἐπάκουσόν επακουω hear from
μου μου of me; mine
ὅτι οτι since; that
πτωχὸς πτωχος bankrupt; beggarly
καὶ και and; even
πένης πενης poor
εἰμὶ ειμι be
ἐγώ εγω I
85:1
לַ la לְ to
הַ the
מְנַצֵּ֬חַ׀ mᵊnaṣṣˈēₐḥ נצח prevail
לִ li לְ to
בְנֵי־ vᵊnê- בֵּן son
קֹ֬רַח qˈōraḥ קֹרַח Korah
מִזְמֹֽור׃ mizmˈôr מִזְמֹור psalm
רָצִ֣יתָ rāṣˈîṯā רצה like
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אַרְצֶ֑ךָ ʔarṣˈeḵā אֶרֶץ earth
שַׁ֝֗בְתָּ ˈšˈavtā שׁוב gather
שְׁבִ֣יתשׁבות
*šᵊvˈîṯ שְׁבִית captivity
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
85:1. oratio David inclina Domine aurem tuam exaudi me quia egenus et pauper ego sum
A prayer for David himself. Incline thy ear, O Lord, and hear me: for I am needy and poor.
A Prayer Of David.
85:1. Unto the end. A Psalm to the sons of Korah. O Lord, you have blessed your land. You have turned aside the captivity of Jacob.
85:1. To the chief Musician, A Psalm for the sons of Korah. LORD, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob.
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
1. "Беден и нищ" - нахожусь в бедственном, материально-обездоленном положении и беззащитном.
Adam Clarke: Commentary on the Bible - 1831
86:1: Bow down thine ear - Spoken after the manner of men: I am so low, and so weak, that, unless thou stoop to me, my voice cannot reach thee.
Poor and needy - I am afflicted, and destitute of the necessaries of life.
Albert Barnes: Notes on the Bible - 1834
86:1: Bow down thine ear, O Lord, hear me - See the notes at Psa 5:1.
For I am poor and needy - This is the reason here assigned why God should hear him. It is not a plea of merit. It is not that there was any claim on God in the fact that he was a poor and needy man - a sinner helpless and dependent, or that it would be any injustice if God should not hear, for a sinner has no claim to favor; but it is that this was a condition in which the aid of God was needed, and in which it was proper or appropriate for God to hear prayer, and to render help. We may always make our helplessness, our weakness, our poverty, our need, a ground of appeal to God; not as a claim of justice, but as a case in which he will glorify himself by a gracious interposition. It is also to be remarked that it is a matter of unspeakable thankfulness that the "poor and needy" may call upon God; that they will be as welcome as any class of people; that there is no condition of poverty and want so low that we are debarred from the privilege of approaching One who has infinite resources, and who is as willing to help as he is able.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
86:1: Bow: Psa 31:2; Isa 37:17; Dan 9:18
for I am: Psa 10:14, Psa 34:6, Psa 40:17, Psa 72:12-14, Psa 102:17, Psa 119:22, Psa 140:12; Isa 66:2; Mat 5:3; Luk 4:18; Jam 1:9, Jam 1:10, Jam 2:5
Carl Friedrich Keil and Franz Delitzsch
86:1
The prayer to be heard runs like Ps 55:3; and the statement of the ground on which it is based, Ps 86:1, word for word like Ps 40:18. It is then particularly expressed as a prayer for preservation (שׁמרה, as in Ps 119:167, although imperative, to be read shāmerah; cf. Ps 30:4 מיּרדי, Ps 38:21 רדפי or רדפי, and what we have already observed on Ps 16:1 שׁמרני); for he is not only in need of God's help, but also because חסיד (Ps 4:4; Ps 16:10), i.e., united to Him in the bond of affection (חסד, Hos 6:4; Jer 2:2), not unworthy of it. In Ps 86:2 we hear the strains of Ps 25:20; Ps 31:7; in Ps 86:3, of Ps 57:2.: the confirmation in Ps 86:4 is taken verbally from Ps 25:1, cf. also Ps 130:6. Here, what is said in Ps 86:4 of this shorter Adonajic Psalm, Ps 130:1-8, is abbreviated in the ἅπαξ γεγραμ. סלּח (root סל, של, to allow to hang loose, χαλᾶν, to give up, remittere). The Lord is good (טּוב), i.e., altogether love, and for this very reason also ready to forgive, and great and rich in mercy for all who call upon Him as such. The beginning of the following group also accords with Ps 130:1-8 in Ps 86:2.
Geneva 1599
86:1 "A Prayer of David." Bow down (a) thine ear, O LORD, hear me: for I [am] poor and needy.
(a) David, when persecuted by Saul, prayed this way, leaving the same to the Church as a monument, how to seek relief against their miseries.
John Gill
86:1 Bow down thine ear, O Lord, hear me,.... This is spoken of God after the manner of men, who, when they listen and attentively hearken to what is said to them, stoop and bow the head, and incline the ear; and it denotes condescension in the Lord, who humbles himself as to look upon men, so to bow down the ear and hearken to them: this favour is granted to the saints, to whom he is a God hearing and answering prayer, and which Christ, as man and Mediator, enjoyed; see Heb 5:7,
for I am poor and needy; weak and feeble, destitute and distressed, and so wanted help and assistance; and which carries in it an argument or reason enforcing the above petition; for the Lord has a regard to the poor and needy; see Ps 6:2. This may be understood literally, it being the common case of the people of God, who are generally the poor and needy of this world, whom God chooses, calls, and makes his own; and so was David when he fled from Saul, being often in want of temporal mercies, as appears by his application to Ahimelech and Nabal for food; and having nothing, as Kimchi observes, to support him, but what his friends, and the men of Judah, privately helped him to; and the character well agrees with Christ, whose case this was; see 2Cor 8:9. Moreover, it may be taken in a spiritual sense; all men are poor and needy, though not sensible of it; good men are poor in spirit, are sensible of their spiritual poverty, and apply to the Lord, and to the throne of his grace, for the supply of their need; and such an one was David, even when he was king of Israel, as well as at this time, Ps 40:17, and may be applied to Christ; especially when destitute of his Father's gracious presence, and was forsaken by him and all his friends, Mt 27:46.
Robert Jamieson, A. R. Fausset and David Brown
86:1 This is a prayer in which the writer, with deep emotion, mingles petitions and praises, now urgent for help, and now elated with hope, in view of former mercies. The occurrence of many terms and phrases peculiar to David's Psalms clearly intimates its authorship. (Psa. 86:1-17)
poor and needy--a suffering child of God, as in Ps 10:12, Ps 10:17; Ps 18:27.
I am holy--or, "godly," as in Ps 4:3; Ps 85:8.
85:185:1: Խոնարհեցո՛ Տէր զունկն քո եւ լո՛ւր ինձ. զի աղքատ եւ տնանկ եմ ես[7250]։ [7250] Ոմանք.Աղօթք Դաւթի որդւոյ Յեսսեայ։ Ուր Ոսկան.Աղօթք Դաւթի ՚ի կատարած որդւոցն Կորխայ։
1 Մօտեցրո՛ւ, Տէ՛ր, ականջը քո եւ լսի՛ր ինձ, քանզի աղքատ ու տնանկ եմ ես:
86 Ո՛վ Տէր, խոնարհեցուր քու ականջդ։Պատասխան տո՛ւր ինծի, վասն զի աղքատ ու տնանկ եմ։
Խոնարհեցո, Տէր, զունկն քո եւ լուր ինձ, զի աղքատ եւ տնանկ եմ ես:

85:1: Խոնարհեցո՛ Տէր զունկն քո եւ լո՛ւր ինձ. զի աղքատ եւ տնանկ եմ ես[7250]։
[7250] Ոմանք.Աղօթք Դաւթի որդւոյ Յեսսեայ։ Ուր Ոսկան.Աղօթք Դաւթի ՚ի կատարած որդւոցն Կորխայ։
1 Մօտեցրո՛ւ, Տէ՛ր, ականջը քո եւ լսի՛ր ինձ, քանզի աղքատ ու տնանկ եմ ես:
86 Ո՛վ Տէր, խոնարհեցուր քու ականջդ։Պատասխան տո՛ւր ինծի, վասն զի աղքատ ու տնանկ եմ։
zohrab-1805▾ eastern-1994▾ western am▾
85:185:1 Приклони, Господи, ухо Твое и услышь меня, ибо я беден и нищ.
85:2 φύλαξον φυλασσω guard; keep τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ὅτι οτι since; that ὅσιός οσιος responsible; devout εἰμι ειμι be σῶσον σωζω save τὸν ο the δοῦλόν δουλος subject σου σου of you; your ὁ ο the θεός θεος God μου μου of me; mine τὸν ο the ἐλπίζοντα ελπιζω hope ἐπὶ επι in; on σέ σε.1 you
85:2 נָ֭שָׂאתָ ˈnāśāṯā נשׂא lift עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin עַמֶּ֑ךָ ʕammˈeḵā עַם people כִּסִּ֖יתָ kissˌîṯā כסה cover כָל־ ḵol- כֹּל whole חַטָּאתָ֣ם ḥaṭṭāṯˈām חַטָּאת sin סֶֽלָה׃ sˈelā סֶלָה sela
85:2. custodi animam meam quia sanctus sum salva servum tuum tu Deus meus qui confidit in tePreserve my soul, for I am holy: save thy servant, O my God, that trusteth in thee.
1. Bow down thine ear, O LORD, and answer me; for I am poor and needy.
85:2. You have released the iniquity of your people. You have covered all their sins.
85:2. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah.
Bow down thine ear, O LORD, hear me: for I [am] poor and needy:

85:1 Приклони, Господи, ухо Твое и услышь меня, ибо я беден и нищ.
85:2
φύλαξον φυλασσω guard; keep
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
ὅτι οτι since; that
ὅσιός οσιος responsible; devout
εἰμι ειμι be
σῶσον σωζω save
τὸν ο the
δοῦλόν δουλος subject
σου σου of you; your
ο the
θεός θεος God
μου μου of me; mine
τὸν ο the
ἐλπίζοντα ελπιζω hope
ἐπὶ επι in; on
σέ σε.1 you
85:2
נָ֭שָׂאתָ ˈnāśāṯā נשׂא lift
עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin
עַמֶּ֑ךָ ʕammˈeḵā עַם people
כִּסִּ֖יתָ kissˌîṯā כסה cover
כָל־ ḵol- כֹּל whole
חַטָּאתָ֣ם ḥaṭṭāṯˈām חַטָּאת sin
סֶֽלָה׃ sˈelā סֶלָה sela
85:2. custodi animam meam quia sanctus sum salva servum tuum tu Deus meus qui confidit in te
Preserve my soul, for I am holy: save thy servant, O my God, that trusteth in thee.
85:2. You have released the iniquity of your people. You have covered all their sins.
85:2. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Humble Petitions.

1 Bow down thine ear, O LORD, hear me: for I am poor and needy. 2 Preserve my soul; for I am holy: O thou my God, save thy servant that trusteth in thee. 3 Be merciful unto me, O Lord: for I cry unto thee daily. 4 Rejoice the soul of thy servant: for unto thee, O Lord, do I lift up my soul. 5 For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee. 6 Give ear, O LORD, unto my prayer; and attend to the voice of my supplications. 7 In the day of my trouble I will call upon thee: for thou wilt answer me.
This psalm was published under the title of a prayer of David; not as if David sung all his prayers, but into some of his songs he inserted prayers; for a psalm will admit the expressions of any pious and devout affections. But it is observable how very plain the language of this psalm is, and how little there is in it of poetic flights or figures, in comparison with some other psalms; for the flourishes of wit are not the proper ornaments of prayer. Now here we may observe,
I. The petitions he puts up to God. It is true, prayer accidentally may preach, but it is most fit that (as it is in this prayer) every passage should be directed to God, for such is the nature of prayer as it is here described (v. 4): Unto thee, O Lord! do I lift up my soul, as he had said Ps. xxv. 1. In all the parts of prayer the soul must ascend upon the wings of faith and holy desire, and be lifted up to God, to meet the communications of his grace, and in an expectation raised very high of great things from him. 1. He begs that God would give a gracious audience to his prayers (v. 1): Bow down thy ear, O Lord! hear me. When God hears our prayers it is fitly said that he bows down his ear to them, for it is admirable condescension in God that he is pleased to take notice of such mean creatures as we are and such defective prayers as ours are. He repeats this again (v. 6): "Give ear, O Lord! unto my prayer, a favourable ear, though it be whispered, though it be stammered; attend to the voice of my supplications." Not that God needs to have his affection stirred up by any thing that we can say; but thus we must express our desire of his favour. The Son of David spoke it with assurance and pleasure (John xi. 41, 42), Father, I thank thee that thou hast heard me; and I know that thou hearest me always. 2. He begs that God would take him under his special protection, and so be the author of his salvation (v. 2): Preserve my soul; save thy servant. It was David's soul that was God's servant; for those only serve God acceptably that serve him with their spirits. David's concern is about his soul; if we understand it of his natural life, it teaches us that the best self-preservation is to commit ourselves to God's keeping and by faith and prayer to make our Creator our preserver. But it may be understood of his spiritual life, the life of the soul as distinct from the body: "Preserve my soul from that one evil and dangerous thing to souls, even from sin; preserve my soul, and so save me." All those whom God will save he preserves, and will preserve them to his heavenly kingdom. 3. He begs that God would look upon him with an eye of pity and compassion (v. 3): Be merciful to me, O Lord! It is mercy in God to pardon our sins and to help us out of our distresses; both these are included in this prayer, God be merciful to me. "Men show no mercy; we ourselves deserve no mercy, but, Lord, for mercy-sake, be merciful unto me." 4. He begs that God would fill him with inward comfort (v. 4): Rejoice the soul of thy servant. It is God only that can put gladness into the heart and make the soul to rejoice, and then, and not till then, the joy is full; and, as it is the duty of those who are God's servants to serve him with gladness, so it is their privilege to be filled with joy and peace in believing, and they may in faith pray, not only that God will preserve their souls, but that he will rejoice their souls, and the joy of the Lord will be their strength. Observe, When he prays, Rejoice my soul, he adds, For unto thee do I lift up my soul. Then we may expect comfort from God when we take care to keep up our communion with God: prayer is the nurse of spiritual joy.
II. The pleas with which he enforces these petitions. 1. He pleads his relation to God and interest in him: "Thou art my God, to whom I have devoted myself, and on whom I depend, and I am thy servant (v. 2), in subjection to thee, and therefore looking for protection from thee." 2. He pleads his distress: "Hear me, for I am poor and needy, therefore I want thy help, therefore none else will hear me." God is the poor man's King, whose glory it is to save the souls of the needy; those who are poor in spirit, who see themselves empty and necessitous, are most welcome to the God of all grace. 3. He pleads God's good will towards all that seek him (v. 5): "To thee do I lift up my soul in desire and expectation; for thou, Lord, art good;" and whither should beggars go but to the door of the good house-keeper? The goodness of God's nature is a great encouragement to us in all our addresses to him. His goodness appears in two things, giving and forgiving. (1.) He is a sin-pardoning God; not only he can forgive, but he is ready to forgive, more ready to forgive than we are to repent. I said, I will confess, and thou forgavest, Ps. xxxii. 5. (2.) He is a prayer-hearing God; he is plenteous in mercy, very full, and very free, both rich and liberal unto all those that call upon him; he has wherewithal to supply all their needs and is openhanded in granting that supply. 4. He pleads God's good work in himself, by which he had qualified him for the tokens of his favour. Three things were wrought in him by divine grace, which he looked upon as earnests of all good:-- (1.) A conformity to God (v. 2): I am holy, therefore preserve my soul; for those whom the Spirit sanctifies he will preserve. He does not say this in pride and vain glory, but with humble thankfulness to God. I am one whom thou favourest (so the margin reads it), whom thou hast set apart for thyself. If God has begun a good work of grace in us, we must own that the time was a time of love. Then was I in his eyes as one that found favour, and whom God hath taken into his favour he will take under his protection. All his saints are in thy hand, Deut. xxxiii. 3. Observe, I am needy (v. 1), yet I am holy (v. 2), holy and yet needy, poor in the world, but rich in faith. Those who preserve their purity in their greatest poverty may assure themselves that God will preserve their comforts, will preserve their souls. (2.) A confidence in God: Save thy servant that trusteth in thee. Those that are holy must nevertheless not trust in themselves, nor in their own righteousness, but only in God and his grace. Those that trust in God may expect salvation from him. (3.) A disposition to communion with God. He hopes God will answer his prayers, because he had inclined him to pray. [1.] To be constant in prayer: I cry unto thee daily, and all the day, v. 3. It is thus our duty to pray always, without ceasing, and to continue instant in prayer; and then we may hope to have our prayers heard which we make in the time of trouble, if we have made conscience of the duty at other times, at all times. It is comfortable if an affliction finds the wheels of prayer a-going, and that hey are not then to be set a-going. [2.] To be inward with God in prayer, to lift up his soul to him, v. 4. Then we may hope that God will meet us with his mercies, when we in our prayers send forth our souls as it were to meet him. [3.] To be in a special manner earnest with God in prayer when he was in affliction (v. 7): "In the day of my trouble, whatever others do, I will call upon thee, and commit my case to thee, for thou wilt hear and answer me, and I shall not seek in vain, as those did who cried, O Baal! hear us; but there was no voice, nor any that regarded," 1 Kings xviii. 29.
Adam Clarke: Commentary on the Bible - 1831
86:2: Preserve my soul - Keep it as in a strong place.
For I am holy - כי חשיד אני ki chasid ani, for I am merciful. The spirit of this prayer is,
"The mercy I to others show,
That mercy show to me!"
Save thy servant - I have long taken thee as my Master and Lord; I receive the word from thy mouth, and obey thee.
Albert Barnes: Notes on the Bible - 1834
86:2: Preserve my soul - Preserve, or keep, my life; for so the word rendered soul means in this place, as it does commonly in the Scriptures.
For I am holy - Margin, "One whom thou favorest." The Hebrew word - חסיד châ sı̂ yd - means properly, benevolent, kind; then, good, merciful, gracious; and then pious, godly. Psa 30:4; Psa 31:23; Psa 37:28. The ground of the plea here is, that he was a friend of God; and that it was proper on that account to look to him for protection. He does not say that he was holy in such a sense that he had a claim on that account to the favor of God, or that his personal holiness was a ground of salvation; but the idea is, that he had devoted himself to God, and that it was, therefore, proper to look to him for his protection in the time of danger. A child looks to a parent for protection, because he is a child; a citizen looks to the protection of the laws, because he is a citizen; and so the people of God may look to him for protection, because they are his people. In all this there is no plea of merit, but there is the recognition of what is proper in the case, and what may he expected and hoped for.
Save thy servant - Save him from threatening danger and from death.
That trusteth in thee - Because I trust or confide in thee. I go nowhere else for protection; I rely on no one else. I look to thee alone, and I do this with entire confidence. A man who does this has a right to look to God for protection, and to expect that God will interpose in his behalf.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
86:2: Preserve: Psa 4:3, Psa 37:28, Psa 119:94; Sa1 2:9; Joh 10:27-29, Joh 17:11; Pe1 5:3-5
holy: or, one whom thou favourest, Psa 18:19; Deu 7:7, Deu 7:8; Rom 9:18, Rom 9:23, Rom 9:24
save: Psa 119:124, Psa 119:125, Psa 143:12; Joh 12:26
trusteth: Psa 13:5, Psa 16:1, Psa 31:1; Isa 26:3, Isa 26:4; Rom 15:12, Rom 15:13; Eph 1:12, Eph 1:13
Geneva 1599
86:2 Preserve my soul; for I [am] (b) holy: O thou my God, save thy servant that trusteth in thee.
(b) I am not an enemy to them, but I pity them even though they are cruel to me.
John Gill
86:2 Preserve my soul,.... Or life, which Saul sought after; and this prayer was heard: David was often remarkably preserved by the Lord from his attempts upon him; and so was the soul or life of Christ preserved in his infancy from Herod's malice; in the wilderness from wild beasts, and from perishing with hunger; and often from the designs of the Jews, to take away his life before his time; and he was supported in death, preserved from corruption in the grave, and raised from thence: instances there are of his praying for the preservation of his life, with submission to the will of God, in which he was heard, Mt 26:39. The Lord is not only the preserver of the lives of men in a temporal sense, but he is the preserver of the souls of his people, their more noble part, whose redemption is precious; he keeps them from the evil of sin, and preserves them safe to his kingdom and glory; yea, their whole soul, body, and spirit, are preserved by him blameless, unto the coming of Christ:
for I am holy; quite innocent, as to the crime that was laid to his charge by Saul and his courtiers; or was kind, beneficent, and merciful, to others, and to such God shows himself merciful, they obtain mercy: or was favoured of God, to whom he had been bountiful, on whom he had bestowed many mercies and blessings; and therefore desires and hopes that, to the rest of favours, this of preservation might be added; or, as he was a sanctified person, and God had begun his work of grace in him, he therefore entreats the Lord would preserve him, and perfect his own work in him: some, as Aben Ezra observes, would have the sense to be,
"keep my soul until I am holy:''
so Arama interprets it,
"keep me unto the world to come, where all are holy:''
the character of an Holy One eminently and perfectly agrees with Christ, as well as the petition; see Ps 16:1.
O thou, my God, save thy servant that trusteth in thee; both temporally and spiritually: the arguments are taken from covenant interest in God, which is a strong one; from relation to him as a servant, not by nature only, but by grace; and from his trust and confidence in him; all which, as well as the petition, agree with Christ; see Ps 22:1.
John Wesley
86:2 Holy - Sincerely devoted to thy service.
85:285:2: Պահեա՛ զանձն իմ զի սուրբ եմ ես. փրկեա՛ զծառայս քո Աստուած իմ որ ՚ի քեզ յուսացայ[7251]։ [7251] Ոմանք.Պահեա՛ զանձն իմ սուրբ Տէր, փրկեա՛։
2 Հոգիս իմ սո՛ւրբ պահիր, Տէ՛ր. փրկի՛ր, Աստուա՛ծ իմ, քո ծառային, որ յոյսը դրել է քեզ վրայ:
2 Պահէ իմ անձս, վասն զի ես սուրբ եմ։Ո՛վ իմ Աստուածս, քեզի յուսացող ծառադ դո՛ւն փրկէ։
Պահեա զանձն իմ զի սուրբ եմ ես. փրկեա զծառայս քո, Աստուած իմ, որ ի քեզ յուսացայ:

85:2: Պահեա՛ զանձն իմ զի սուրբ եմ ես. փրկեա՛ զծառայս քո Աստուած իմ որ ՚ի քեզ յուսացայ[7251]։
[7251] Ոմանք.Պահեա՛ զանձն իմ սուրբ Տէր, փրկեա՛։
2 Հոգիս իմ սո՛ւրբ պահիր, Տէ՛ր. փրկի՛ր, Աստուա՛ծ իմ, քո ծառային, որ յոյսը դրել է քեզ վրայ:
2 Պահէ իմ անձս, վասն զի ես սուրբ եմ։Ո՛վ իմ Աստուածս, քեզի յուսացող ծառադ դո՛ւն փրկէ։
zohrab-1805▾ eastern-1994▾ western am▾
85:285:2 Сохрани душу мою, ибо я благоговею пред Тобою; спаси, Боже мой, раба Твоего, уповающего на Тебя.
85:3 ἐλέησόν ελεεω show mercy; have mercy on με με me κύριε κυριος lord; master ὅτι οτι since; that πρὸς προς to; toward σὲ σε.1 you κεκράξομαι κραζω cry ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day
85:3 אָסַ֥פְתָּ ʔāsˌaftā אסף gather כָל־ ḵol- כֹּל whole עֶבְרָתֶ֑ךָ ʕevrāṯˈeḵā עֶבְרָה anger הֱ֝שִׁיבֹ֗ותָ ˈhᵉšîvˈôṯā שׁוב return מֵ mē מִן from חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger אַפֶּֽךָ׃ ʔappˈeḵā אַף nose
85:3. miserere mei Domine quoniam ad te clamabo tota dieHave mercy on me, O Lord, for I have cried to thee all the day.
2. Preserve my soul; for I am godly: O thou my God, save thy servant that trusteth in thee.
85:3. You have mitigated all your wrath. You have turned aside from the wrath of your indignation.
85:3. Thou hast taken away all thy wrath: thou hast turned [thyself] from the fierceness of thine anger.
Preserve my soul; for I [am] holy: O thou my God, save thy servant that trusteth in thee:

85:2 Сохрани душу мою, ибо я благоговею пред Тобою; спаси, Боже мой, раба Твоего, уповающего на Тебя.
85:3
ἐλέησόν ελεεω show mercy; have mercy on
με με me
κύριε κυριος lord; master
ὅτι οτι since; that
πρὸς προς to; toward
σὲ σε.1 you
κεκράξομαι κραζω cry
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
85:3
אָסַ֥פְתָּ ʔāsˌaftā אסף gather
כָל־ ḵol- כֹּל whole
עֶבְרָתֶ֑ךָ ʕevrāṯˈeḵā עֶבְרָה anger
הֱ֝שִׁיבֹ֗ותָ ˈhᵉšîvˈôṯā שׁוב return
מֵ מִן from
חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger
אַפֶּֽךָ׃ ʔappˈeḵā אַף nose
85:3. miserere mei Domine quoniam ad te clamabo tota die
Have mercy on me, O Lord, for I have cried to thee all the day.
85:3. You have mitigated all your wrath. You have turned aside from the wrath of your indignation.
85:3. Thou hast taken away all thy wrath: thou hast turned [thyself] from the fierceness of thine anger.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
86:3: Be merciful unto me - I have no merit; I plead none, but trust in thee alone.
I cry unto thee daily - My state deeply affects me; and I incessantly cry for thy salvation.
Albert Barnes: Notes on the Bible - 1834
86:3: Be merciful unto me, O Lord - It was mercy after all that he relied on, and not justice. It was not because he had any claim on the ground that he was "holy," but all that he had and hoped for was to be traced to the mercy of God.
For I cry unto thee daily - Margin, as in Hebrew, "All the day." The meaning is, that he did this constantly, or without intermission.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
86:3: Be merciful: Psa 56:1, Psa 57:1
for I: Psa 55:17, Psa 88:9; Luk 2:37, Luk 11:8-13, Luk 18:7; Eph 6:18
daily: or, all the day, Psa 25:5
Geneva 1599
86:3 Be merciful unto me, O Lord: for I (c) cry unto thee daily.
(c) Which was a fair token that he believed that God would deliver him.
John Gill
86:3 Be merciful unto me, O Lord,.... In my distressed and miserable condition, being an object of mercy, pity, and compassion; this petition is used by Christ in Ps 41:10.
for I cry unto thee daily; or "all the day"; every day, and several times in a day, Ps 55:17 constant and importunate prayer is the duty of saints, and available with God, Th1 5:17. Christ was much in the exercise of it, Lk 6:12.
85:385:3: Ողորմեա՛ ինձ Տէր զի առ քե՛զ աղաղակեցի զօրհանապազ,
3 Որորմի՛ր ինձ, Տէ՛ր, քանզի գիշեր-ցերեկ քե՛զ կանչեցի:
3 Ողորմէ՛ ինծի, ո՛վ Տէր, Վասն զի քեզի կը կանչեմ ամէն օր։
Ողորմեա ինձ, Տէր, զի առ քեզ աղաղակեցի զօրհանապազ:

85:3: Ողորմեա՛ ինձ Տէր զի առ քե՛զ աղաղակեցի զօրհանապազ,
3 Որորմի՛ր ինձ, Տէ՛ր, քանզի գիշեր-ցերեկ քե՛զ կանչեցի:
3 Ողորմէ՛ ինծի, ո՛վ Տէր, Վասն զի քեզի կը կանչեմ ամէն օր։
zohrab-1805▾ eastern-1994▾ western am▾
85:385:3 Помилуй меня, Господи, ибо к Тебе взываю каждый день.
85:4 εὔφρανον ευφραινω celebrate; cheer τὴν ο the ψυχὴν ψυχη soul τοῦ ο the δούλου δουλος subject σου σου of you; your ὅτι οτι since; that πρὸς προς to; toward σέ σε.1 you κύριε κυριος lord; master ἦρα αιρω lift; remove τὴν ο the ψυχήν ψυχη soul μου μου of me; mine
85:4 שׁ֭וּבֵנוּ ˈšûvēnû שׁוב return אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׁעֵ֑נוּ yišʕˈēnû יֵשַׁע help וְ wᵊ וְ and הָפֵ֖ר hāfˌēr פרר break כַּֽעַסְךָ֣ kˈaʕasᵊḵˈā כַּעַס grief עִמָּֽנוּ׃ ʕimmˈānû עִם with
85:4. laetifica animam servi tui quia ad te animam meam levoGive joy to the soul of thy servant, for to thee, O Lord, I have lifted up my soul.
3. Be merciful unto me, O Lord; for unto thee do I cry all the day long.
85:4. Convert us, O God, our Savior, and turn your anger away from us.
85:4. Turn us, O God of our salvation, and cause thine anger toward us to cease.
Be merciful unto me, O Lord: for I cry unto thee daily:

85:3 Помилуй меня, Господи, ибо к Тебе взываю каждый день.
85:4
εὔφρανον ευφραινω celebrate; cheer
τὴν ο the
ψυχὴν ψυχη soul
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
ὅτι οτι since; that
πρὸς προς to; toward
σέ σε.1 you
κύριε κυριος lord; master
ἦρα αιρω lift; remove
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
85:4
שׁ֭וּבֵנוּ ˈšûvēnû שׁוב return
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׁעֵ֑נוּ yišʕˈēnû יֵשַׁע help
וְ wᵊ וְ and
הָפֵ֖ר hāfˌēr פרר break
כַּֽעַסְךָ֣ kˈaʕasᵊḵˈā כַּעַס grief
עִמָּֽנוּ׃ ʕimmˈānû עִם with
85:4. laetifica animam servi tui quia ad te animam meam levo
Give joy to the soul of thy servant, for to thee, O Lord, I have lifted up my soul.
85:4. Convert us, O God, our Savior, and turn your anger away from us.
85:4. Turn us, O God of our salvation, and cause thine anger toward us to cease.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Дай мне веселье, спаси меня от врагов. Ищу защиты от Тебя, так как только Тебе одному я посвятил свою жизнь ("к Тебе возношу душу мою") и Тебе ее вверяю.
Adam Clarke: Commentary on the Bible - 1831
86:4: Rejoice the soul of thy servant - I want spiritual blessings; I want such consolations as thou dost impart to them that love thee; I present that soul to thee which I wish thee to console.
Albert Barnes: Notes on the Bible - 1834
86:4: Rejoice the soul of thy servant - Cause me to rejoice; to wit, by thy gracious interposition, and by delivering me from danger and death.
For unto thee, O Lord, do I lift up my soul - Compare the notes at Psa 24:4. The idea is that of arousing himself, or exerting himself, as one does who makes strenuous efforts to obtain an object. He was not languid, or indifferent; he did not put forth merely weak and fitful efforts to find God, but he bent his whole powers to that end; he arouses himself thoroughly to seek the divine help. Languid and feeble efforts in seeking after God will be attended with no success. In so great a matter - when so much depends on the divine favor - when such great interests are at stake - the whole soul should be roused to one great and strenuous effort; not that we can obtain his favor by force or power, and not that any strength of ours will pRev_ail of itself, but
(a) because nothing less will indicate the proper intensity of desire; and
(b) because such is his appointment in regard to the manner in which we are to seek his favor.
Compare Mat 7:7-8; Luk 13:24; Luk 16:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
86:4: Rejoice: Psa 51:12; Isa 61:3, Isa 65:18, Isa 66:13, Isa 66:14
do: Psa 25:1, Psa 62:8, Psa 143:8
John Gill
86:4 Rejoice the soul of thy servant,.... With the discoveries of love, of pardoning grace, and mercy, before made sad with sin or sufferings; and with the light of God's countenance, before troubled with the hidings of his face: this may be applied to Christ, in sorrowful circumstances, who was made full of joy with his Father's countenance, Mt 26:37.
for unto thee, O Lord, do I lift up my soul: in prayer, as the Targum adds; and it denotes the devotion, fervency, heartiness, and sincerity, of his prayer; the doing of it with a true heart, the lifting up of the heart with the hands unto God, Lam 3:41 or by way of offering unto the Lord, not the body only, but the soul or heart also; or as a depositum committed into his hands; so Christ lifted up his eyes, and his heart and soul, to his divine Father; and also made his soul an offering for sin, and at death commended his spirit into his hands, Jn 17:1; see Gill on Ps 25:1.
Robert Jamieson, A. R. Fausset and David Brown
86:4 lift up my soul--with strong desire (Ps 25:1).
85:485:4: ուրա՛խ արա զանձն ծառայի քոյ, զի առ քեզ Տէր համբարձի զանձն իմ[7252]։ [7252] Ոմանք.Համբարձի զաչս իմ։
4 Ուրախացրո՛ւ ծառայիդ հոգին, Տէ՛ր, քանզի հոգիս դէպի քեզ բարձրացրի.
4 Ուրախացուր քու ծառայիդ անձը, Վասն զի դէպի քեզ կը վերցնեմ իմ անձս, ո՜վ Տէր։
Ուրախ արա զանձն ծառայի քո, զի առ քեզ, Տէր, համբարձի զանձն իմ:

85:4: ուրա՛խ արա զանձն ծառայի քոյ, զի առ քեզ Տէր համբարձի զանձն իմ[7252]։
[7252] Ոմանք.Համբարձի զաչս իմ։
4 Ուրախացրո՛ւ ծառայիդ հոգին, Տէ՛ր, քանզի հոգիս դէպի քեզ բարձրացրի.
4 Ուրախացուր քու ծառայիդ անձը, Վասն զի դէպի քեզ կը վերցնեմ իմ անձս, ո՜վ Տէր։
zohrab-1805▾ eastern-1994▾ western am▾
85:485:4 Возвесели душу раба Твоего, ибо к Тебе, Господи, возношу душу мою,
85:5 ὅτι οτι since; that σύ συ you κύριε κυριος lord; master χρηστὸς χρηστος suitable; kind καὶ και and; even ἐπιεικὴς επιεικης fair καὶ και and; even πολυέλεος πολυελεος all; every τοῖς ο the ἐπικαλουμένοις επικαλεω invoke; nickname σε σε.1 you
85:5 הַ ha הֲ [interrogative] לְ lᵊ לְ to עֹולָ֥ם ʕôlˌām עֹולָם eternity תֶּֽאֱנַף־ tˈeʔᵉnaf- אנף be angry בָּ֑נוּ bˈānû בְּ in תִּמְשֹׁ֥ךְ timšˌōḵ משׁך draw אַ֝פְּךָ֗ ˈʔappᵊḵˈā אַף nose לְ lᵊ לְ to דֹ֣ר ḏˈōr דֹּור generation וָ wā וְ and דֹֽר׃ ḏˈōr דֹּור generation
85:5. tu enim es Domine bonus et propitiabilis et multus misericordia omnibus qui invocant teFor thou, O Lord, art sweet and mild: and plenteous in mercy to all that call upon thee.
4. Rejoice the soul of thy servant; for unto thee, O Lord, do I lift up my soul.
85:5. Will you be angry with us forever? And will you extend your wrath from generation to generation?
85:5. Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations?
Rejoice the soul of thy servant: for unto thee, O Lord, do I lift up my soul:

85:4 Возвесели душу раба Твоего, ибо к Тебе, Господи, возношу душу мою,
85:5
ὅτι οτι since; that
σύ συ you
κύριε κυριος lord; master
χρηστὸς χρηστος suitable; kind
καὶ και and; even
ἐπιεικὴς επιεικης fair
καὶ και and; even
πολυέλεος πολυελεος all; every
τοῖς ο the
ἐπικαλουμένοις επικαλεω invoke; nickname
σε σε.1 you
85:5
הַ ha הֲ [interrogative]
לְ lᵊ לְ to
עֹולָ֥ם ʕôlˌām עֹולָם eternity
תֶּֽאֱנַף־ tˈeʔᵉnaf- אנף be angry
בָּ֑נוּ bˈānû בְּ in
תִּמְשֹׁ֥ךְ timšˌōḵ משׁך draw
אַ֝פְּךָ֗ ˈʔappᵊḵˈā אַף nose
לְ lᵊ לְ to
דֹ֣ר ḏˈōr דֹּור generation
וָ וְ and
דֹֽר׃ ḏˈōr דֹּור generation
85:5. tu enim es Domine bonus et propitiabilis et multus misericordia omnibus qui invocant te
For thou, O Lord, art sweet and mild: and plenteous in mercy to all that call upon thee.
85:5. Will you be angry with us forever? And will you extend your wrath from generation to generation?
85:5. Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
86:5: For thou, Lord, art good - I found my expectations of help on thy own goodness through which thou art always ready to forgive. And I found it also on thy well-known character, to which all thy followers bear testimony, viz., that "thou art plenteous in mercy unto all them that call upon thee."
Albert Barnes: Notes on the Bible - 1834
86:5: For thou, Lord, art good ... - This is another reason why God should hear his prayer; and it is a reason which may be properly urged at all times, and by all classes of persons. It is founded on the benevolence of God; on the fullness of his mercy to all that invoke his name. We should call in vain on a God who was not merciful and ready to forgive; but in the divine character there is the most ample foundation for such an appeal. In his benevolence; in his readiness to forgive; in the plenitude of his mercy, God is all that a penitent sinner could wish him to be. For if such a sinner should endeavor to describe what he would desire to find in God as a ground of appeal in his prayers, he could not express his feelings in language more full and free than God has himself employed about his own readiness to pardon and save. The language of the Bible on this subject would express, better than any language which he could himself employ, what in those circumstances he would wish to find God to be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
86:5: thou: Psa 86:15, Psa 25:8, Psa 36:7, Psa 52:1, Psa 69:16, Psa 119:68, Psa 130:7, Psa 145:8, Psa 145:9; Exo 34:6; Joe 2:13; Jo1 4:8, Jo1 4:9
ready: Neh 9:17; Isa 55:7; Dan 9:9; Mic 7:18
plenteous: Psa 103:8, Psa 130:4, Psa 130:7; Joe 2:13; Rom 5:20, Rom 5:21; Eph 1:6-8, Eph 2:4
unto all: Psa 145:18; Jer 33:3; Eze 36:33, Eze 36:37; Luk 11:9, Luk 11:10; Joh 4:10; Act 2:21; Rom 10:12, Rom 10:13
Geneva 1599
86:5 For thou, Lord, [art] good, and (d) ready to forgive; and plenteous in mercy unto all them that call upon thee.
(d) He confesses that God is good to all but only merciful to poor sinners.
John Gill
86:5 For thou, Lord, art good,.... Essentially and independently good, from whom every good and perfect gift comes; good in himself, and good to others; good to all, in a providential way; and good to his own special people in a way of grace: this is asserted by Christ, Mt 19:17.
and ready to forgive; there is forgiveness with him, and it is to be had without difficulty; he has largely provided for it; he is forward unto it, he freely giving it; it is according to the riches of his grace; he does abundantly pardon; no sooner is it asked but it is had; this David knew by experience, Ps 32:5,
and plenteous in mercy unto all them that call upon thee; in truth, in sincerity, in a right way, through Christ, and faith in him; to such not only the Lord shows himself merciful, but is rich and abundant in mercy; he has a multitude of tender mercies, and abounds in his grace and goodness, and in the donation of it to his people; all which encourage their faith and hope in their petitions to him.
Robert Jamieson, A. R. Fausset and David Brown
86:5 unto all . . . that call upon thee--or, "worship Thee" (Ps 50:15; Ps 91:15) however undeserving (Ex 34:6; Lev 11:9-13).
85:585:5: Զի դու Տէր քաղցր եւ ուղի՛ղ ես. բազումողո՛րմ առ ամենեսեան որ կարդան առ քեզ։
5 որովհետեւ դու, Տէ՛ր, բարի ու շիտակ ես, գթառատ ես նրանց հանդէպ, ովքեր կանչում են քեզ:
5 Վասն զի դո՛ւն, ո՛վ Տէր, բարի ու ներող ես Եւ խիստ ողորմած այն ամենուն, որոնք քեզի կը կանչեն։
Զի դու, Տէր, քաղցր եւ [537]ուղիղ ես, բազումողորմ առ ամենեսեան որ կարդան առ քեզ:

85:5: Զի դու Տէր քաղցր եւ ուղի՛ղ ես. բազումողո՛րմ առ ամենեսեան որ կարդան առ քեզ։
5 որովհետեւ դու, Տէ՛ր, բարի ու շիտակ ես, գթառատ ես նրանց հանդէպ, ովքեր կանչում են քեզ:
5 Վասն զի դո՛ւն, ո՛վ Տէր, բարի ու ներող ես Եւ խիստ ողորմած այն ամենուն, որոնք քեզի կը կանչեն։
zohrab-1805▾ eastern-1994▾ western am▾
85:585:5 ибо Ты, Господи, благ и милосерд и многомилостив ко всем, призывающим Тебя.
85:6 ἐνώτισαι ενωτιζομαι give ear κύριε κυριος lord; master τὴν ο the προσευχήν προσευχη prayer μου μου of me; mine καὶ και and; even πρόσχες προσεχω pay attention; beware τῇ ο the φωνῇ φωνη voice; sound τῆς ο the δεήσεώς δεησις petition μου μου of me; mine
85:6 הֲֽ hˈᵃ הֲ [interrogative] לֹא־ lō- לֹא not אַ֭תָּה ˈʔattā אַתָּה you תָּשׁ֣וּב tāšˈûv שׁוב return תְּחַיֵּ֑נוּ tᵊḥayyˈēnû חיה be alive וְ֝ ˈw וְ and עַמְּךָ֗ ʕammᵊḵˈā עַם people יִשְׂמְחוּ־ yiśmᵊḥû- שׂמח rejoice בָֽךְ׃ vˈāḵ בְּ in
85:6. exaudi Domine orationem meam et ausculta vocem deprecationum mearumGive ear, O Lord, to my prayer: and attend to the voice of my petition.
5. For thou, Lord, art good, and ready to forgive, and plenteous in mercy unto all them that call upon thee.
85:6. O God, you will turn back and revive us. And your people will rejoice in you.
85:6. Wilt thou not revive us again: that thy people may rejoice in thee?
For thou, Lord, [art] good, and ready to forgive; and plenteous in mercy unto all them that call upon thee:

85:5 ибо Ты, Господи, благ и милосерд и многомилостив ко всем, призывающим Тебя.
85:6
ἐνώτισαι ενωτιζομαι give ear
κύριε κυριος lord; master
τὴν ο the
προσευχήν προσευχη prayer
μου μου of me; mine
καὶ και and; even
πρόσχες προσεχω pay attention; beware
τῇ ο the
φωνῇ φωνη voice; sound
τῆς ο the
δεήσεώς δεησις petition
μου μου of me; mine
85:6
הֲֽ hˈᵃ הֲ [interrogative]
לֹא־ lō- לֹא not
אַ֭תָּה ˈʔattā אַתָּה you
תָּשׁ֣וּב tāšˈûv שׁוב return
תְּחַיֵּ֑נוּ tᵊḥayyˈēnû חיה be alive
וְ֝ ˈw וְ and
עַמְּךָ֗ ʕammᵊḵˈā עַם people
יִשְׂמְחוּ־ yiśmᵊḥû- שׂמח rejoice
בָֽךְ׃ vˈāḵ בְּ in
85:6. exaudi Domine orationem meam et ausculta vocem deprecationum mearum
Give ear, O Lord, to my prayer: and attend to the voice of my petition.
85:6. O God, you will turn back and revive us. And your people will rejoice in you.
85:6. Wilt thou not revive us again: that thy people may rejoice in thee?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
86:6: Give ear, O Lord - Attend to me. Millions call upon thee for help and mercy; but who has more need than myself? That the psalmist was deeply in earnest, his conduct shows.
1. He prayed.
2. His prayer was vehement; he lifted up his voice.
3. He continued in prayer; he abounded in supplications.
Albert Barnes: Notes on the Bible - 1834
86:6: Give ear, O Lord, unto my prayer ... - See the notes at Psa 5:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
86:6: Psa 5:1, Psa 5:2, Psa 17:1, Psa 130:2
Carl Friedrich Keil and Franz Delitzsch
86:6
Here, too, almost everything is an echo of earlier language of the Psalms and of the Law; viz., Ps 86:7 follows Ps 17:6 and other passages; Ps 86:8 is taken from Ex 15:11, cf. Ps 89:9, where, however, אלהים, gods, is avoided; Ps 86:8 follows Deut 3:24; Ps 86:9 follows Ps 22:28; Ps 86:11 is taken from Ps 27:11; Ps 86:11 from Ps 26:3; Ps 86:13, שׁאול תּחתּיּה from Deut 32:22, where instead of this it is תּחתּית, just as in Ps 130:2 תּחנוּני (supplicatory prayer) instead of תּחנוּנותי (importunate supplications); and also Ps 86:10 (cf. Ps 72:18) is a doxological formula that was already in existence. The construction הקשׁיב בּ is the same as in Ps 66:19. But although for the most part flowing on only in the language of prayer borrowed from earlier periods, this Psalm is, moreover, not without remarkable significance and beauty. With the confession of the incomparableness of the Lord is combined the prospect of the recognition of the incomparable One throughout the nations of the earth. This clear unallegorical prediction of the conversion of the heathen is the principal parallel to Rev_ 15:4. "All nations, which Thou hast made" - they have their being from Thee; and although they have forgotten it (vid., Ps 9:18), they will nevertheless at last come to recognise it. כּל־גּוים, since the article is wanting, are nations of all tribes (countries and nationalities); cf. Jer 16:16 with Ps 22:18; Tobit 13:11, ἔθνη πολλά, with ibid. Ps 14:6, πάντα τὰ ἔθνη. And how weightily brief and charming is the petition in Ps 86:11 : uni cor meum, ut timeat nomen tuum! Luther has rightly departed from the renderings of the lxx, Syriac, and Vulgate: laetetur (יחדּ from חדה). The meaning, however, is not so much "keep my heart near to the only thing," as "direct all its powers and concentrate them on the one thing." The following group shows us what is the meaning of the deliverance out of the hell beneath (שׁאול תּחתּיּה, like ארץ תּחתּית, the earth beneath, the inner parts of the earth, Ezek 31:14.), for which the poet promises beforehand to manifest his thankfulness (כּי, Ps 86:13, as in Ps 56:14).
Geneva 1599
86:6 Give ear, O LORD, unto my prayer; and (e) attend to the voice of my supplications.
(e) By crying and calling continually he shows how we must not be weary, even though God does not immediately grant our request but that we must earnestly and often call on him.
John Gill
86:6 Give ear, O Lord, unto my prayer,.... As this psalm is called, in the title of it; his own prayer, and not another's, not one composed for him, but what was composed by him; this petition is repeated, as to the sense of it, from Ps 86:1 to show his importunity to be heard:
and attend to the voice of my supplications; which proceeded from the spirit of grace and supplication, put up in an humble manner, in a dependence on the mercy of God, which the word used has the signification of, and were attended with thanksgiving, Ps 86:12, according to the apostle's rule, Phil 4:6, these were vocal prayers, and not mere mental ones; see Heb 5:7.
85:685:6: Ո՛ւնկն դիր Տէր աղօթից իմոց, եւ նայեա՛ ՚ի ձայն խնդրուածոց իմոց։
6 Ակա՛նջ դիր, Տէ՛ր, իմ աղօթքներին եւ ո՛ւշ դարձրու խնդրանքիս ձայնին:
6 Ակա՛նջ դիր իմ աղօթքիս, ո՛վ Տէր Ու մտի՛կ ըրէ իմ աղաչանքներուս ձայնին։
Ունկն դիր, Տէր, աղօթից իմոց, եւ նայեաց ի ձայն խնդրուածաց իմոց:

85:6: Ո՛ւնկն դիր Տէր աղօթից իմոց, եւ նայեա՛ ՚ի ձայն խնդրուածոց իմոց։
6 Ակա՛նջ դիր, Տէ՛ր, իմ աղօթքներին եւ ո՛ւշ դարձրու խնդրանքիս ձայնին:
6 Ակա՛նջ դիր իմ աղօթքիս, ո՛վ Տէր Ու մտի՛կ ըրէ իմ աղաչանքներուս ձայնին։
zohrab-1805▾ eastern-1994▾ western am▾
85:685:6 Услышь, Господи, молитву мою и внемли гласу моления моего.
85:7 ἐν εν in ἡμέρᾳ ημερα day θλίψεώς θλιψις pressure μου μου of me; mine ἐκέκραξα κραζω cry πρὸς προς to; toward σέ σε.1 you ὅτι οτι since; that εἰσήκουσάς εισακουω heed; listen to μου μου of me; mine
85:7 הַרְאֵ֣נוּ harʔˈēnû ראה see יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH חַסְדֶּ֑ךָ ḥasdˈeḵā חֶסֶד loyalty וְ֝ ˈw וְ and יֶשְׁעֲךָ֗ yešʕᵃḵˈā יֵשַׁע help תִּתֶּן־ titten- נתן give לָֽנוּ׃ lˈānû לְ to
85:7. in die tribulationis meae invocabo te quia exaudies meI have called upon thee in the day of my trouble: because thou hast heard me.
6. Give ear, O LORD, unto my prayer; and hearken unto the voice of my supplications.
85:7. O Lord, reveal to us your mercy, and grant to us your salvation.
85:7. Shew us thy mercy, O LORD, and grant us thy salvation.
Give ear, O LORD, unto my prayer; and attend to the voice of my supplications:

85:6 Услышь, Господи, молитву мою и внемли гласу моления моего.
85:7
ἐν εν in
ἡμέρᾳ ημερα day
θλίψεώς θλιψις pressure
μου μου of me; mine
ἐκέκραξα κραζω cry
πρὸς προς to; toward
σέ σε.1 you
ὅτι οτι since; that
εἰσήκουσάς εισακουω heed; listen to
μου μου of me; mine
85:7
הַרְאֵ֣נוּ harʔˈēnû ראה see
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
חַסְדֶּ֑ךָ ḥasdˈeḵā חֶסֶד loyalty
וְ֝ ˈw וְ and
יֶשְׁעֲךָ֗ yešʕᵃḵˈā יֵשַׁע help
תִּתֶּן־ titten- נתן give
לָֽנוּ׃ lˈānû לְ to
85:7. in die tribulationis meae invocabo te quia exaudies me
I have called upon thee in the day of my trouble: because thou hast heard me.
85:7. O Lord, reveal to us your mercy, and grant to us your salvation.
85:7. Shew us thy mercy, O LORD, and grant us thy salvation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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. Так как моя надежда на Тебя искренняя и глубокая, то я уверен, что Ты услышишь мою молитву.
Adam Clarke: Commentary on the Bible - 1831
86:7: Thou wilt answer me - Because thou art good, merciful, and ready to forgive; and I call upon thee fervently, and seek thee in thy own way.
Albert Barnes: Notes on the Bible - 1834
86:7: In the day of my trouble I will call upon thee - That is, I do it now; I have done it; I will do it. The language implies a habit, or a steady purpose of mind, that in all times of trouble he would make God his refuge. It was this fixed purpose - this regular habit - which was now the ground of his confidence. A man who always makes God his refuge, who has no other ground of reliance, may feel assured that God will interpose and save him.
For thou wilt answer me - This also implies a fixed and steady assurance of mind, applicable not only to this case, but to all similar cases. He had firm confidence in God at all times; an unwavering belief that God is a hearer of prayer. This is a just foundation of hope when we approach God. Compare Jam 1:6-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
86:7: Psa 18:6, Psa 34:4-6, Psa 50:15, Psa 55:16-18, Psa 77:1, Psa 77:2, Psa 91:15, Psa 142:1, Psa 142:3; Isa 26:16; Lam 3:55-57; Jon 2:2; Luk 22:44; Heb 5:7
John Gill
86:7 In the day of my trouble I will call upon thee,.... David had his troubles, both inward and outward, before and after he came to the throne, in private and public life; and every good man has his troubles; and there are some particular times or days of trouble; which trouble arises from different causes; sometimes from themselves, their corruptions, the weakness of their grace, and the poor performance of their duties; sometimes from others; from the persecutions of the men of the world; from the wicked lives of profane sinners, and especially professors of religion, and from the spread of false doctrine; sometimes from Satan and his temptations; and sometimes from the more immediate hand of God in afflictions, and from the hidings of his face: these troubles do not last always; they are but for a day, for a particular time; and such a season is a fit one for prayer, and the Lord invites and encourages his people to call upon him in prayer when this is the case, Ps 50:15. Christ had his times of trouble, in which he called upon his divine Father, Jn 11:33.
for thou wilt answer me; which the idols of the Gentiles could not do; Baal could not answer his priests, 3Kings 18:26, this the psalmist concluded, both from the promise of God, Ps 50:15, and from his frequent experience, Ps 138:3, a very encouraging reason or argument this to call on the Lord: Christ was always heard and answered, Jn 11:41.
85:785:7: Յաւուր նեղութեան իմոյ կարդացի առ քեզ, եւ լուար ինձ։
7 Իմ նեղութեան օրը ես կանչեցի քեզ, եւ դու լսեցիր ինձ:
7 Նեղութեանս օրը քեզի կ’աղաղակեմ, Վասն զի դուն ինծի կը պատասխանես։
Յաւուր նեղութեան իմոյ կարդացի առ քեզ, եւ լուար ինձ:

85:7: Յաւուր նեղութեան իմոյ կարդացի առ քեզ, եւ լուար ինձ։
7 Իմ նեղութեան օրը ես կանչեցի քեզ, եւ դու լսեցիր ինձ:
7 Նեղութեանս օրը քեզի կ’աղաղակեմ, Վասն զի դուն ինծի կը պատասխանես։
zohrab-1805▾ eastern-1994▾ western am▾
85:785:7 В день скорби моей взываю к Тебе, потому что Ты услышишь меня.
85:8 οὐκ ου not ἔστιν ειμι be ὅμοιός ομοιος like; similar to σοι σοι you ἐν εν in θεοῖς θεος God κύριε κυριος lord; master καὶ και and; even οὐκ ου not ἔστιν ειμι be κατὰ κατα down; by τὰ ο the ἔργα εργον work σου σου of you; your
85:8 אֶשְׁמְעָ֗ה ʔešmᵊʕˈā שׁמע hear מַה־ mah- מָה what יְדַבֵּר֮ yᵊḏabbēr דבר speak הָ hā הַ the אֵ֪ל׀ ʔˈēl אֵל god יְה֫וָ֥ה [yᵊhˈwˌāh] יְהוָה YHWH כִּ֤י׀ kˈî כִּי that יְדַבֵּ֬ר yᵊḏabbˈēr דבר speak שָׁלֹ֗ום šālˈôm שָׁלֹום peace אֶל־ ʔel- אֶל to עַמֹּ֥ו ʕammˌô עַם people וְ wᵊ וְ and אֶל־ ʔel- אֶל to חֲסִידָ֑יו ḥᵃsîḏˈāʸw חָסִיד loyal וְֽ wᵊˈ וְ and אַל־ ʔal- אַל not יָשׁ֥וּבוּ yāšˌûvû שׁוב return לְ lᵊ לְ to כִסְלָֽה׃ ḵislˈā כִּסְלָה confidence
85:8. non est similis tui in diis Domine non est iuxta opera tuaThere is none among the gods like unto thee, O Lord: and there is none according to thy works.
7. In the day of my trouble I will call upon thee; for thou wilt answer me.
85:8. I will listen to what the Lord God may be saying to me. For he will speak peace to his people, and to his saints, and to those who are being converted to the heart.
85:8. I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly.
In the day of my trouble I will call upon thee: for thou wilt answer me:

85:7 В день скорби моей взываю к Тебе, потому что Ты услышишь меня.
85:8
οὐκ ου not
ἔστιν ειμι be
ὅμοιός ομοιος like; similar to
σοι σοι you
ἐν εν in
θεοῖς θεος God
κύριε κυριος lord; master
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
κατὰ κατα down; by
τὰ ο the
ἔργα εργον work
σου σου of you; your
85:8
אֶשְׁמְעָ֗ה ʔešmᵊʕˈā שׁמע hear
מַה־ mah- מָה what
יְדַבֵּר֮ yᵊḏabbēr דבר speak
הָ הַ the
אֵ֪ל׀ ʔˈēl אֵל god
יְה֫וָ֥ה [yᵊhˈwˌāh] יְהוָה YHWH
כִּ֤י׀ kˈî כִּי that
יְדַבֵּ֬ר yᵊḏabbˈēr דבר speak
שָׁלֹ֗ום šālˈôm שָׁלֹום peace
אֶל־ ʔel- אֶל to
עַמֹּ֥ו ʕammˌô עַם people
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
חֲסִידָ֑יו ḥᵃsîḏˈāʸw חָסִיד loyal
וְֽ wᵊˈ וְ and
אַל־ ʔal- אַל not
יָשׁ֥וּבוּ yāšˌûvû שׁוב return
לְ lᵊ לְ to
כִסְלָֽה׃ ḵislˈā כִּסְלָה confidence
85:8. non est similis tui in diis Domine non est iuxta opera tua
There is none among the gods like unto thee, O Lord: and there is none according to thy works.
85:8. I will listen to what the Lord God may be saying to me. For he will speak peace to his people, and to his saints, and to those who are being converted to the heart.
85:8. I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly.
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
8-10. Содержат ясное и точное исповедание веры Давида - Ты, Господи, единый и истинный Бог, неизмеримо превосходящий языческих божеств. Эта истина, содержимая сейчас только евреями, со временем сделается достоянием всего мира и всех народов.
Adam Clarke: Commentary on the Bible - 1831
86:8: Among the gods there is none like unto thee, O Lord - None that trusted in an idol ever had help in time of need; none that prayed to any of them ever had an answer to his petitions. Thou savest; they cannot; thou upholdest; they must be upheld by their foolish worshippers. Thou art my Director, אדני Adonai; but they cannot direct nor teach; they have mouths, but they speak not.
Albert Barnes: Notes on the Bible - 1834
86:8: Among the gods there is none like unto thee, O Lord - Among all those which are worshipped as gods there is no one that can hear and save. The psalmist, in respect to prayer, and to help to be obtained by prayer, compares his own condition with that of those who worshipped false gods. He had a God who could hear; they had none. A true child of God now in trouble may properly compare his condition in this respect with that of those who make no profession of religion; who do not profess to worship God, or to have a God. To him there is a throne of grace which is always accessible; to them there is none. There is One to whom he may always pray; they profess to have no one on whom they can call.
Neither are there any works like unto thy works - That is, as done by those "gods." There is nothing they have done which can be a ground of confidence that can be compared with what thou hast done. The allusion is to the power, the wisdom, and the skill evinced in the works of creation, and in the merciful interpositions of Providence. From these the psalmist derives a proof that God is able to save. There is no such argument to which the worshippers of false gods can appeal in the time of trouble.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
86:8: Among: Psa 89:6, Psa 89:8; Exo 15:11; Isa 40:18, Isa 40:25; Jer 10:6, Jer 10:7, Jer 10:16; Dan 3:29
neither: Psa 136:4; Deu 3:24, Deu 4:34
Geneva 1599
86:8 Among the gods [there is] none like unto thee, O Lord; neither (f) [are there any works] like unto thy works.
(f) He condemns all idols as they can do nothing to declare that they are gods.
John Gill
86:8 Among the gods there is none like unto thee, O Lord,.... Among the angels of heaven, as the Targum, in the king's Bible; see Mt 24:36, and who are sometimes called gods, and among whom there is none like to the Lord; see Ps 97:7 or among civil magistrates, he being King of kings, and Lord of lords, the only Potentate; among whom he judges, over whom he presides, and whom he sets up and puts down at pleasure, Ps 82:1, or among all those that are named gods in heaven, or on earth, the nominal and fictitious gods of the Gentiles, who are vanity, and the work of error: the portion of Jacob is not like them, Jer 10:15, there is none like him, for the perfections of his nature, his power, wisdom, faithfulness, holiness, justice, mercy, grace, and goodness; Ex 15:11.
neither are there any works like unto thy works; as the works of creation and providence, and those of redemption and grace, in which there is such a manifest display of the perfections of his nature, Deut 3:24.
Robert Jamieson, A. R. Fausset and David Brown
86:8 neither . . . works--literally, "nothing like thy works," the "gods" have none at all.
85:885:8: Ոչ ոք է նման քեզ յաստուածս Տէր, եւ ո՛չ ոք է որպէս զգործս քո։
8 Աստուածների մէջ քեզ նմանը չկայ, Տէ՛ր, եւ ոչինչ չկայ, որ նմանուի քո գործերին:
8 Աստուածներուն մէջ քեզի նման մէկը չկայ, ո՛վ Տէր Եւ քու գործերուդ պէս չկայ։
Ոչ ոք է նման քեզ յաստուածս, Տէր, եւ ոչ ոք է որպէս զգործս քո:

85:8: Ոչ ոք է նման քեզ յաստուածս Տէր, եւ ո՛չ ոք է որպէս զգործս քո։
8 Աստուածների մէջ քեզ նմանը չկայ, Տէ՛ր, եւ ոչինչ չկայ, որ նմանուի քո գործերին:
8 Աստուածներուն մէջ քեզի նման մէկը չկայ, ո՛վ Տէր Եւ քու գործերուդ պէս չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
85:885:8 Нет между богами, как Ты, Господи, и нет дел, как Твои.
85:9 πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste ὅσα οσος as much as; as many as ἐποίησας ποιεω do; make ἥξουσιν ηκω here καὶ και and; even προσκυνήσουσιν προσκυνεω worship ἐνώπιόν ενωπιος in the face; facing σου σου of you; your κύριε κυριος lord; master καὶ και and; even δοξάσουσιν δοξαζω glorify τὸ ο the ὄνομά ονομα name; notable σου σου of you; your
85:9 אַ֤ךְ׀ ʔˈaḵ אַךְ only קָרֹ֣וב qārˈôv קָרֹוב near לִ li לְ to ירֵאָ֣יו yrēʔˈāʸw יָרֵא afraid יִשְׁעֹ֑ו yišʕˈô יֵשַׁע help לִ li לְ to שְׁכֹּ֖ן šᵊkkˌōn שׁכן dwell כָּבֹ֣וד kāvˈôḏ כָּבֹוד weight בְּ bᵊ בְּ in אַרְצֵֽנוּ׃ ʔarṣˈēnû אֶרֶץ earth
85:9. omnes gentes quas fecisti venient et adorabunt coram te Domine et glorificabunt nomen tuumAll the nations thou hast made shall come and adore before thee, O Lord: and they shall glorify thy name.
8. There is none like unto thee among the gods, O Lord; neither like unto thy works.
85:9. So then, truly his salvation is near to those who fear him, so that glory may inhabit our land.
85:9. Surely his salvation [is] nigh them that fear him; that glory may dwell in our land.
Among the gods [there is] none like unto thee, O Lord; neither [are there any works] like unto thy works:

85:8 Нет между богами, как Ты, Господи, и нет дел, как Твои.
85:9
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
ὅσα οσος as much as; as many as
ἐποίησας ποιεω do; make
ἥξουσιν ηκω here
καὶ και and; even
προσκυνήσουσιν προσκυνεω worship
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
κύριε κυριος lord; master
καὶ και and; even
δοξάσουσιν δοξαζω glorify
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
85:9
אַ֤ךְ׀ ʔˈaḵ אַךְ only
קָרֹ֣וב qārˈôv קָרֹוב near
לִ li לְ to
ירֵאָ֣יו yrēʔˈāʸw יָרֵא afraid
יִשְׁעֹ֑ו yišʕˈô יֵשַׁע help
לִ li לְ to
שְׁכֹּ֖ן šᵊkkˌōn שׁכן dwell
כָּבֹ֣וד kāvˈôḏ כָּבֹוד weight
בְּ bᵊ בְּ in
אַרְצֵֽנוּ׃ ʔarṣˈēnû אֶרֶץ earth
85:9. omnes gentes quas fecisti venient et adorabunt coram te Domine et glorificabunt nomen tuum
All the nations thou hast made shall come and adore before thee, O Lord: and they shall glorify thy name.
8. There is none like unto thee among the gods, O Lord; neither like unto thy works.
85:9. So then, truly his salvation is near to those who fear him, so that glory may inhabit our land.
85:9. Surely his salvation [is] nigh them that fear him; that glory may dwell in our land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Among the gods there is none like unto thee, O Lord; neither are there any works like unto thy works. 9 All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name. 10 For thou art great, and doest wondrous things: thou art God alone. 11 Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear thy name. 12 I will praise thee, O Lord my God, with all my heart: and I will glorify thy name for evermore. 13 For great is thy mercy toward me: and thou hast delivered my soul from the lowest hell. 14 O God, the proud are risen against me, and the assemblies of violent men have sought after my soul; and have not set thee before them. 15 But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth. 16 O turn unto me, and have mercy upon me; give thy strength unto thy servant, and save the son of thine handmaid. 17 show me a token for good; that they which hate me may see it, and be ashamed: because thou, LORD, hast holpen me, and comforted me.
David is here going on in his prayer.
I. He gives glory to God; for we ought in our prayers to praise him, ascribing kingdom, power, and glory, to him, with the most humble and reverent adorations. 1. As a being of unparalleled perfection, such a one that there is none like him nor any to be compared with him, v. 8. Among the gods, the false gods, whom the heathens worshipped, the angels, the kings of the earth, among them all, there is none like unto thee, O Lord! none so wise, so mighty, so good; neither are there any works like unto thy works, which is an undeniable proof that there is none like him; his own works praise him, and the best way we have of praising him is by acknowledging that there is none like him. 2. As the fountain of all being and the centre of all praise (v. 9): "Thou hast made all nations, made them all of one blood; they all derive their being from thee, and have a constant dependence on thee, and therefore they shall come and worship before thee and glorify thy name." This was in part fulfilled in the multitude of proselytes to the Jewish religion in the days of David and Solomon, but was to have its full accomplishment in the days of the Messiah, when some out of every kingdom and nation should be effectually brought in to praise God, Rev. vii. 9. It was by Christ that God made all nations, for without him was not any thing made that was made, and therefore through Christ, and by the power of his gospel and grace, all nations shall be brought to worship before God, Isa. lxvi. 23. 3. As a being infinitely great (v. 10): "Therefore all nations shall worship before thee, because as King of nations thou art great, thy sovereignty absolute and incontestable, thy majesty terrible and insupportable, thy power universal and irresistible, thy riches vast and inexhaustible, thy dominion boundless and unquestionable; and, for the proof of this, thou doest wondrous things, which all nations admire, and whence they might easily infer that thou art God alone, not only none like thee, but none besides thee." Let us always entertain great thoughts of this great God, and be filled with holy admiration of this God who doeth wonders; and let him alone have our hearts who is God alone. 4. As a being infinitely good. Man is bad, very wicked and vile (v. 14); no mercy is to be expected from him; but thou, O Lord! art a God full of compassion, and gracious, v. 15. This is that attribute by which he proclaims his name, and by which we are therefore to proclaim it, Exod. xxxiv. 6, 7. It is his goodness that is over all his works, and therefore should fill all our praises; and this is our comfort, in reference to the wickedness of the world we live in, that, however it be, God is good. Men are barbarous, but God is gracious; men are false, but God is faithful. God is not only compassionate, but full of compassion, and in him mercy rejoiceth against judgment. He is long-suffering towards us, though we forfeit his favour and provoke him to anger, and he is plenteous in mercy and truth, as faithful in performing as he was free in promising. 5. As a kind friend and bountiful benefactor to him. We ought to praise God as good in himself, but we do it most feelingly when we observe how good he has been to us. This therefore the psalmist dwells upon with most pleasure, v. 12, 13. He had said (v. 9), All nations shall praise thee, O Lord! and glorify thy name. It is some satisfaction to a good man to think that others shall praise and glorify God, but it is his greatest care and pleasure to do it himself. "Whatever others do" (says David), "I will praise thee, O Lord my God! not only as the Lord, but as my God; and I will do it with all my heart; I will be ready to do it and cordial in it; I will do it with cheerfulness and liveliness, with a sincere regard to thy honour; for I will glorify thy name, not for a time, but for evermore. I will do it as long as I live, and hope to be doing it to eternity." With good reason does he resolve to be thus particular in praising God, because God had shown him particular favours: For great is thy mercy towards me. The fountain of mercy is inexhaustibly full; the streams of mercy are inestimably rich. When we speak of God's mercy to us, it becomes us thus to magnify it: Great is thy mercy towards me. Of the greatness of God's mercy he gives this instance, Thou hast delivered my soul from the lowest hell, from death, from so great a death, as St. Paul (2 Cor. i. 10), from eternal death, so even some of the Jewish writers understand it. David knew he deserved to be cast off for ever into the lowest hell for his sin in the matter of Uriah; but Nathan assured him that the Lord had taken away his sin, and by that word he was delivered from the lowest hell, and herein God's mercy was great towards him. Even the best saints owe it, not to their own merit, but to the mercy of God, that they are saved from the lowest hell; and the consideration of that should greatly enlarge their hearts in praising the mercy of God, which they are obliged to glorify for evermore. So glorious; so gracious, a rescue from everlasting misery, justly requires the return of everlasting praise.
II. He prays earnestly for mercy and grace from God. He complains of the restless and implacable malice of his enemies against him (v. 14): "Lord, be thou for me; for there are many against me." He then takes notice of their character; they were proud men that looked with disdain upon poor David. (Many are made persecutors by their pride.) They were violent men, that would carry all before them by force, right or wrong. They were terrible formidable men (so some), that did what they could to frighten all about them. He notices their number: There were assemblies of them; they were men in authority and met in councils and courts, or men for conversation, and met in clubs; but, being assembled, they were the more capable of doing mischief. He notices their enmity to him: "They rise up against me in open rebellion; they not only plot, but they put their plots in execution as far as they can; and the design is not only to depose me, but to destroy me: they seek after my life, to slay me; after my soul, to damn me, if it lay in their power." And, lastly, He notices their distance and estrangement from God, which were at the bottom of their enmity to David: "They have not set thee before them; and what good can be expected from those that have no fear of God before their eyes? Lord, appear against them, for they are thy enemies as well as mine." His petitions are,
1. For the operations of God's grace in him, v. 11. He prays that God would give him, (1.) An understanding heart, that he would inform and instruct him concerning his duty: "Teach me thy way, O Lord! the way that thou hast appointed me to walk in; when I am in doubt concerning it, make it plain to me what I should do; let me hear the voice saying, This is the way," Isa. xxx. 21. David was well taught in the things of God, and yet was sensible he needed further instruction, and many a time could not trust his own judgment: Teach me thy way; I will walk in thy truth. One would think it should be, Teach me thy truth, and I will walk in thy way; but it comes all to one; it is the way of truth that God teaches and that we must choose to walk in, Ps. cxix. 30. Christ is the way and the truth, and we must both learn Christ and walk in him. We cannot walk in God's way and truth unless he teach us; and, if we expect he should teach us, we must resolve to be governed by his teachings, Isa. ii. 3. (2.) An upright heart: "Unite my heart to fear thy name. Make me sincere in religion. A hypocrite has a double heart; let mine be single and entire for God, not divided between him and the world, not straggling from him." Our hearts are apt to wander and hang loose; their powers and faculties wander after a thousand foreign things; we have therefore need of God's grace to unite them, that we may serve God with all that is within us, and all little enough to be employed in his service. "Let my heart be fixed for God, and firm and faithful to him, and fervent in serving him; that is a united heart."
2. For the tokens of God's favour to him, v. 16, 17. Three things he here prays for:-- (1.) That God would speak peace and comfort to him: "O turn unto me, as to one thou lovest and hast a kind and tender concern for. My enemies turn against me, my friends turn from me; Lord, do thou turn to me and have mercy upon me; it will be a comfort to me to know that thou pitiest me." (2.) That God would work deliverance for him, and set him in safety: "Give me thy strength; put strength into me, that I may help myself, and put forth thy strength for me, that I may be saved out of the hands of those that seek my ruin." He pleads relation: "I am thy servant; I am so by birth, as the son of thy handmaid, born in thy house, and therefore thou art my rightful owner and proprietor, from whom I may expect protection. I am thine; save me." The children of godly parents, who were betimes dedicated to the Lord, may plead it with him; if they come under the discipline of his family, they are entitled to the privileges of it. (3.) That God would put a reputation on him: "Show me a token for good; make it to appear to others as well as to myself that thou art doing me good, and designing further good for me. Let me have some unquestionable illustrious instances of thy favour to me, that those who hate me may see it, and be ashamed of their enmity to me, as they will have reason to be when they perceive that thou, Lord, hast helped me and comforted me, and that therefore they have been striving against God, opposing one whom he owns, and that they have been striving in vain to ruin and vex one whom God himself has undertaken to help and comfort." The joy of the saints shall be the shame of their persecutors.
Adam Clarke: Commentary on the Bible - 1831
86:9: All nations - Thy word shall be proclaimed among all the Gentiles: they shall receive thy testimony, and worship thee as the only true and living God.
Albert Barnes: Notes on the Bible - 1834
86:9: All nations whom thou hast made shall come ... - In this verse the psalmist expresses his belief that the conviction which he entertained about the ability of God to save - about his being the only true God - would yet pervade all the nations of the earth; that they all would yet be convinced that he was the true God, and would come and worship him alone. So clear to him seemed to be the evidence of the existence and perfections of God that he did not doubt that all people would come yet to see it also, and to acknowledge him. Compare Isa 2:2-3; Isa 60:3-14; Psa 2:8; Psa 72:17.
And shall glorify thy name - Shall honor thee as the true God. They will renounce their idols; they will come and worship thee. This belief - this hope - is held out through the entire volume of Rev_ealed truth. It cheered and encouraged the hearts of the saints of the Old Testament and the New; and it may and should cheer and encourage our hearts. It is not less certain because it seems to be long delayed. To the view of man this is all that is certain in the future. No man can predict what will occur in regard to any of the existing political institutions on the earth - either the monarchies of the old world, or the republics of the new. No man can tell in reference to the arts; to the sciences; to social life; to manners; to the cities and towns which now exist on the earth, what they will be in the far distant future. Only one thing is certain in that future - that the kingdom of God will be set up, and that the Redeemer's throne will be established over all the earth; that the time is to come when "all nations shall come and worship before God, and shall glorify his name."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
86:9: All: Psa 22:27-31, Psa 66:4, Psa 67:7, Psa 72:8, Psa 72:19, Psa 102:15, Psa 102:18; Isa 2:2-4, Isa 11:9, Isa 43:7; Isa 59:19, Isa 66:23; Zac 14:9; Rom 11:25; Rev 11:15, Rev 15:4, Rev 20:3
glorify: Rom 15:9; Eph 1:12; Pe1 2:9
Geneva 1599
86:9 All nations whom thou hast made shall come and (g) worship before thee, O Lord; and shall glorify thy name.
(g) This proves that David prayed in the Name of Christ the Messiah of whose kingdom he here prophecies.
John Gill
86:9 All nations whom thou hast made,.... All nations, or the inhabitants of all nations, are made by the Lord, and of the blood of one man, Acts 17:26, and which as it shows the obligation of all men to come and worship, as is said should be; so likewise that the Lord, who has made them, is able to make them come to do homage to him, as follows:
shall come and worship before thee, O Lord; "come", spiritually, by faith and repentance, to the Lord himself, being drawn by the power of his efficacious grace through the ministry of the word; and, locally, to the house and ordinances of God, to attend upon them, and wait on him in them; and "worship" both externally, according to his revealed will; and internally in the exercise of grace, in spirit and in truth: this is prophetically said of the conversion of the Gentiles in Gospel times, especially in the latter day; see Rev_ 15:4. Kimchi and Arama say this will be in the time of the Messiah:
and shall glorify thy name; the Lord himself, with their bodies and spirits, which are his; and ascribe the glory of their salvation to him, and glorify him for his mercy towards them in their redemption and conversion; glorify that and every perfection of his, displayed in their salvation; and also his Gospel, which brings them the news of it; see Rom 15:9.
Robert Jamieson, A. R. Fausset and David Brown
86:9 The pious Jews believed that God's common relation to all would be ultimately acknowledged by all men (Ps 45:12-16; Ps 47:9).
85:985:9: Զամենայն ազգս զոր արարեր՝ եկեսցեն եւ երկի՛ր պագցեն առաջի քո, փառաւո՛ր արասցեն զանուն քո յաւիտեան[7253]։ [7253] Ոմանք.Զամենայն ազգ զոր արա՛՛... առաջի քո Տէր, եւ փառա՛՛։
9 Բոլոր ազգերը, որոնց ստեղծեցիր, պիտի գան երկրպագեն քո առջեւ, յաւիտեան փառք պիտի տան քո անուանը:
9 Բոլոր ազգերը, որոնք դուն ստեղծեցիր, պիտի գան Ու երկրպագութիւն ընեն քու առջեւդ, ո՛վ Տէր Եւ քու անուանդ փառք պիտի տան։
Զամենայն ազգս զոր արարեր` եկեսցեն եւ երկիր պագցեն առաջի քո, եւ փառաւոր արասցեն զանուն քո [538]յաւիտեան:

85:9: Զամենայն ազգս զոր արարեր՝ եկեսցեն եւ երկի՛ր պագցեն առաջի քո, փառաւո՛ր արասցեն զանուն քո յաւիտեան[7253]։
[7253] Ոմանք.Զամենայն ազգ զոր արա՛՛... առաջի քո Տէր, եւ փառա՛՛։
9 Բոլոր ազգերը, որոնց ստեղծեցիր, պիտի գան երկրպագեն քո առջեւ, յաւիտեան փառք պիտի տան քո անուանը:
9 Բոլոր ազգերը, որոնք դուն ստեղծեցիր, պիտի գան Ու երկրպագութիւն ընեն քու առջեւդ, ո՛վ Տէր Եւ քու անուանդ փառք պիտի տան։
zohrab-1805▾ eastern-1994▾ western am▾
85:985:9 Все народы, Тобою сотворенные, приидут и поклонятся пред Тобою, Господи, и прославят имя Твое,
85:10 ὅτι οτι since; that μέγας μεγας great; loud εἶ ειμι be σὺ συ you καὶ και and; even ποιῶν ποιεω do; make θαυμάσια θαυμασιος wonderful; wonders σὺ συ you εἶ ειμι be ὁ ο the θεὸς θεος God μόνος μονος only; alone ὁ ο the μέγας μεγας great; loud
85:10 חֶֽסֶד־ ḥˈeseḏ- חֶסֶד loyalty וֶ we וְ and אֱמֶ֥ת ʔᵉmˌeṯ אֶמֶת trustworthiness נִפְגָּ֑שׁוּ nifgˈāšû פגשׁ meet צֶ֖דֶק ṣˌeḏeq צֶדֶק justice וְ wᵊ וְ and שָׁלֹ֣ום šālˈôm שָׁלֹום peace נָשָֽׁקוּ׃ nāšˈāqû נשׁק kiss
85:10. quia magnus tu et faciens mirabilia tu Deus solusFor thou art great and dost wonderful things: thou art God alone.
9. All nations whom thou hast made shall come and worship before thee, O Lord; and they shall glorify thy name.
85:10. Mercy and truth have met each other. Justice and peace have kissed.
85:10. Mercy and truth are met together; righteousness and peace have kissed [each other].
All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name:

85:9 Все народы, Тобою сотворенные, приидут и поклонятся пред Тобою, Господи, и прославят имя Твое,
85:10
ὅτι οτι since; that
μέγας μεγας great; loud
εἶ ειμι be
σὺ συ you
καὶ και and; even
ποιῶν ποιεω do; make
θαυμάσια θαυμασιος wonderful; wonders
σὺ συ you
εἶ ειμι be
ο the
θεὸς θεος God
μόνος μονος only; alone
ο the
μέγας μεγας great; loud
85:10
חֶֽסֶד־ ḥˈeseḏ- חֶסֶד loyalty
וֶ we וְ and
אֱמֶ֥ת ʔᵉmˌeṯ אֶמֶת trustworthiness
נִפְגָּ֑שׁוּ nifgˈāšû פגשׁ meet
צֶ֖דֶק ṣˌeḏeq צֶדֶק justice
וְ wᵊ וְ and
שָׁלֹ֣ום šālˈôm שָׁלֹום peace
נָשָֽׁקוּ׃ nāšˈāqû נשׁק kiss
85:10. quia magnus tu et faciens mirabilia tu Deus solus
For thou art great and dost wonderful things: thou art God alone.
85:10. Mercy and truth have met each other. Justice and peace have kissed.
85:10. Mercy and truth are met together; righteousness and peace have kissed [each other].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
86:10: For thou art great - Almighty, infinite, eternal.
And doest wondrous things - ועשה נפלאות veoseh niphlaoth; thou art the Worker of miracres. This thou hast done in numerous instances, and thereby showed thy infinite power and wisdom.
This appears to be a prophecy of the calling of the Gentiles to the faith of Christ, and the evidence to be given to his Divine mission by the miracles which he should work.
Thou art God alone - Συ ει ὁ Θεος μονος ὁ μεγας - Sept. Thou art the only, The Great God. In this the Ethiopic and Arabic agree.
Albert Barnes: Notes on the Bible - 1834
86:10: For thou art great, and doest wondrous things - Things suited to excite wonder or admiration; things which lie beyond the power of any creature, and which could be performed by no one but a being of almighty power. A God who could do these things could also do that which the psalmist asked of him, for what God actually does proves that there is nothing within the limits of possibility which he cannot perform. The greatness and the power of God are reasons why we should appeal to him in our weakness, and in our times of trouble.
Thou art God alone - Thou only canst do what a God can do, or what belongs to God. In those things, therefore, which require the interposition of divine power our appeal must be to thee alone. So in the matter of salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
86:10: For: Psa 86:8, Psa 72:18, Psa 77:14, Psa 77:15, Psa 145:3-5; Exo 15:11; Job 11:7; Dan 6:26, Dan 6:27; Act 2:19-22, Act 4:30; Rom 15:18, Rom 15:19; Heb 2:4
God: Deu 6:3, Deu 6:4, Deu 32:39; Isa 37:16, Isa 37:20, Isa 44:6-8; Mar 12:29; Co1 8:4; Eph 4:6
John Gill
86:10 For thou art great,.... In his nature, and the perfections of it; in his power, wisdom, truth, faithfulness, love, grace, and mercy; and in all his persons; the Father is great, greater than all; the Son is the great God, and our Saviour; and the Spirit, which is in his people, is greater than he that is in the world:
and doest wondrous things; in nature and providence; such as the forming of all things out of nothing; upholding all things by the word of his power; the formation of man, soul and body, and the union of both; and the constant government of the world; and more especially in grace, as the provision in the covenant in eternity, the mission of Christ in time, the conversion of a sinner, and bringing him to eternal glory:
thou art God alone; to the exclusion of all such who are not gods by nature; but not to the exclusion of the Son and Spirit, who are, with the Father, the one God, 1Jn 5:7.
85:1085:10: Մեծ ես դու Տէր եւ առնես սքանչելիս, եւ դու միա՛յն ես Աստուած։
10 Մեծ ես դու, Տէ՛ր, եւ հրաշագործութիւններ ես անում, եւ միայն դո՛ւ ես Աստուած:
10 Վասն զի դուն մեծ ես ու հրաշքներ կ’ընես։Միայն դո՛ւն Աստուած ես։
Մեծ ես դու, Տէր, եւ առնես սքանչելիս, եւ դու միայն ես Աստուած:

85:10: Մեծ ես դու Տէր եւ առնես սքանչելիս, եւ դու միա՛յն ես Աստուած։
10 Մեծ ես դու, Տէ՛ր, եւ հրաշագործութիւններ ես անում, եւ միայն դո՛ւ ես Աստուած:
10 Վասն զի դուն մեծ ես ու հրաշքներ կ’ընես։Միայն դո՛ւն Աստուած ես։
zohrab-1805▾ eastern-1994▾ western am▾
85:1085:10 ибо Ты велик и творишь чудеса, Ты, Боже, един Ты.
85:11 ὁδήγησόν οδηγεω guide με με me κύριε κυριος lord; master τῇ ο the ὁδῷ οδος way; journey σου σου of you; your καὶ και and; even πορεύσομαι πορευομαι travel; go ἐν εν in τῇ ο the ἀληθείᾳ αληθεια truth σου σου of you; your εὐφρανθήτω ευφραινω celebrate; cheer ἡ ο the καρδία καρδια heart μου μου of me; mine τοῦ ο the φοβεῖσθαι φοβεω afraid; fear τὸ ο the ὄνομά ονομα name; notable σου σου of you; your
85:11 אֱ֭מֶת ˈʔᵉmeṯ אֶמֶת trustworthiness מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth תִּצְמָ֑ח tiṣmˈāḥ צמח sprout וְ֝ ˈw וְ and צֶ֗דֶק ṣˈeḏeq צֶדֶק justice מִ mi מִן from שָּׁמַ֥יִם ššāmˌayim שָׁמַיִם heavens נִשְׁקָֽף׃ nišqˈāf שׁקף look
85:11. doce me Domine viam tuam ut ambulem in veritate tua unicum fac cor meum ut timeat nomen tuumConduct me, O Lord, in thy way, and I will walk in thy truth: let my heart rejoice that it may fear thy name.
10. For thou art great, and doest wondrous things: thou art God alone.
85:11. Truth has risen from the earth, and justice has gazed down from heaven.
85:11. Truth shall spring out of the earth; and righteousness shall look down from heaven.
For thou [art] great, and doest wondrous things: thou [art] God alone:

85:10 ибо Ты велик и творишь чудеса, Ты, Боже, един Ты.
85:11
ὁδήγησόν οδηγεω guide
με με me
κύριε κυριος lord; master
τῇ ο the
ὁδῷ οδος way; journey
σου σου of you; your
καὶ και and; even
πορεύσομαι πορευομαι travel; go
ἐν εν in
τῇ ο the
ἀληθείᾳ αληθεια truth
σου σου of you; your
εὐφρανθήτω ευφραινω celebrate; cheer
ο the
καρδία καρδια heart
μου μου of me; mine
τοῦ ο the
φοβεῖσθαι φοβεω afraid; fear
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
85:11
אֱ֭מֶת ˈʔᵉmeṯ אֶמֶת trustworthiness
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
תִּצְמָ֑ח tiṣmˈāḥ צמח sprout
וְ֝ ˈw וְ and
צֶ֗דֶק ṣˈeḏeq צֶדֶק justice
מִ mi מִן from
שָּׁמַ֥יִם ššāmˌayim שָׁמַיִם heavens
נִשְׁקָֽף׃ nišqˈāf שׁקף look
85:11. doce me Domine viam tuam ut ambulem in veritate tua unicum fac cor meum ut timeat nomen tuum
Conduct me, O Lord, in thy way, and I will walk in thy truth: let my heart rejoice that it may fear thy name.
85:11. Truth has risen from the earth, and justice has gazed down from heaven.
85:11. Truth shall spring out of the earth; and righteousness shall look down from heaven.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. "Настави мя, Господи, на путь Твой" (слав.) - научи следовать Твоим заповедям. - "Утверди сердце мое в страхе имени Твоего" - пусть благоговение пред Тобою будет главным основанием моей внутренней жизни. В этих немногих словах ярко выражена благочестивая настроенность Давида, полагающего счастье и радость жизни в постоянной и непрерывающейся благочестивой настроенности.

Выражение "утверди" дает основание предполагать, что Давид не всегда был "тверд", т. е. иногда отступал от заповедей Бога. Намек на преступление с Вирсавией и косвенное подтверждение происхождения псалма из эпохи гонений от Авессалома.
Adam Clarke: Commentary on the Bible - 1831
86:11: Teach me thy way - Instruct me in the steps I should take; for without thy teaching I must go astray.
Unite my heart - יחד לבבי yached lebabi, join all the purposes, resolutions, and affections of my heart together, to fear and to glorify thy name. This is a most important prayer. A divided heart is a great curse; scattered affections are a miserable plague. When the heart is not at unity with itself, the work of religion cannot go on. Indecision of mind and division of affections mar any work. The heart must be one, that the work may be one. If this be wanting, all is wrong. This is a prayer which becomes the mouth of every Christian.
Albert Barnes: Notes on the Bible - 1834
86:11: Teach me thy way, O Lord - That is, in the present emergency. Show me what thou wouldst have me to do that I may obtain thy favor, and thy gracious help.
I will walk in thy truth - I will live and act in accordance with what thou dost declare to be true. Whatever that may be, I will pursue it, having no will of my own.
Unite my heart to fear thy name - That is, to worship, obey, and honor thee.
(a) The end which he desired to secure was that he might truly fear God, or properly Rev_erence and honor him;
(b) the means which he saw to be necessary for this was that his "heart" might be "united" in this one great object; that is, that his heart might be single in its views and purposes; that there might be no distracting purposes; that one great aim might be always before him.
The word rendered "unite" - יחד yā chad - occurs as a verb only in three places. In Gen 49:6, it is rendered united: "Unto their assembly, mine honor, be not thou united." In Isa 14:20, it is translated joined: "Thou shalt not be joined with them." The adverb - יחד yachad, occurs often, and is rendered together, Gen 13:6; Gen 22:6, Gen 22:8, Gen 22:19; Gen 36:7; et saepe. The idea is that of union, or conjunction; of being together; of constituting one; and this is accomplished in the heart when there is one great ruling object before the mind which nothing is allowed to interfere with. It may be added, that there is no more appropriate prayer which a man can offer than that his heart may have such a unity of purpose, and that nothing may be allowed to interfere with that one supreme purpose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
86:11: Teach: Psa 5:8, Psa 25:4, Psa 25:12, Psa 27:11, Psa 119:33, Psa 119:73, Psa 143:8-10; Job 34:32; Joh 6:45, Joh 6:46; Eph 4:21
I will: Psa 26:3, Psa 119:30; Mal 2:6; Jo2 1:4; Jo3 1:3, Jo3 1:4
unite: Jer 32:38, Jer 32:39; Hos 10:2, Hos 14:8; Zep 1:5; Mat 6:22-24; Joh 17:20, Joh 17:21; Act 2:46; Co1 6:17, Co1 10:21; Co2 11:3; Col 3:17, Col 3:22, Col 3:23
Geneva 1599
86:11 (h) Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear thy name.
(h) He confesses himself ignorant till God has taught him, and his heart variable and separate from God, till God join it to him, and confirm it in his obedience.
John Gill
86:11 Teach me thy way, O Lord,.... The methods of thy grace, which thou hast taken, and dost take, in the salvation of men, in the contrivance, impetration, and application of it; or the way which thou hast marked out for thy people to walk in, the way of thy commandments: each of these the psalmist had knowledge of before; but he desires to be more and more instructed therein, as every good man does; see Ps 25:4.
I will walk in thy truth; in Christ, the truth of types, and by whom grace and truth came, and who is truth itself, and the true way to eternal life; and to walk in him is to walk by faith in him, in hope of eternal happiness through him, Jn 1:17 or in the truth of the Gospel, of Gospel doctrine, Gospel worship, and Gospel conversation; to walk in it is to walk becoming it, and abide by it, its truths and ordinances; see 2Jn 1:4.
unite my heart to fear thy name; there must be an heart given to man to fear the Lord; for the fear of the Lord is not naturally in their hearts, or before their eyes; and they should have, not a divided and distracted heart, an heart divided between God and the world, between the fear of God and the fear of man; but a heart united to the Lord, that cleaves to him, and him only; a single and a sincere heart; a heart that has a single view to his glory, and a sincere affection for him; and such a heart the Lord has promised to give to his people, in order to fear him, Jer 32:39.
John Wesley
86:11 Truth - In the way of thy precepts, which are true and right in all things. My heart - Knit my whole heart to thyself.
Robert Jamieson, A. R. Fausset and David Brown
86:11 Teach--Show, point out.
the way--of Providence.
walk in thy truth--according to its declarations.
unite my heart--fix all my affections (Ps 12:2; Jas 4:8).
to fear thy name--(compare Ps 86:12) to honor Thy perfections.
85:1185:11: Առաջնորդեա՛ ինձ ՚ի ճանապարհի քում, եւ գնացից ՚ի ճշմարտութեան քում, եւ ուրախ եղիցի սիրտ իմ՝ երկնչել յանուանէ քումմէ[7254]։ [7254] Ոմանք.Եւ գնացից ՚ի ճշմարտութիւն. եւ ուրախ ե՛՛... յերկնչել։
11 Առաջնորդի՛ր ինձ քո ճանապարհով, որ ընթանամ քո ճշմարտութեամբ, եւ սիրտս ուրախանայ՝ ակնածելով քո անունից:
11 Ո՛վ Տէր, սորվեցուր ինծի քու ճամբադ, Որպէս զի քու ճշմարտութեանդ մէջ քալեմ. Միացուր իմ սիրտս*, որպէս զի քու անունէդ վախնայ։
Առաջնորդեա ինձ ի ճանապարհի քում, եւ գնացից ի ճշմարտութեան քում, եւ ուրախ եղիցի սիրտ իմ` երկնչել յանուանէ քումմէ:

85:11: Առաջնորդեա՛ ինձ ՚ի ճանապարհի քում, եւ գնացից ՚ի ճշմարտութեան քում, եւ ուրախ եղիցի սիրտ իմ՝ երկնչել յանուանէ քումմէ[7254]։
[7254] Ոմանք.Եւ գնացից ՚ի ճշմարտութիւն. եւ ուրախ ե՛՛... յերկնչել։
11 Առաջնորդի՛ր ինձ քո ճանապարհով, որ ընթանամ քո ճշմարտութեամբ, եւ սիրտս ուրախանայ՝ ակնածելով քո անունից:
11 Ո՛վ Տէր, սորվեցուր ինծի քու ճամբադ, Որպէս զի քու ճշմարտութեանդ մէջ քալեմ. Միացուր իմ սիրտս*, որպէս զի քու անունէդ վախնայ։
zohrab-1805▾ eastern-1994▾ western am▾
85:1185:11 Наставь меня, Господи, на путь Твой, и буду ходить в истине Твоей; утверди сердце мое в страхе имени Твоего.
85:12 ἐξομολογήσομαί εξομολογεω concede; confess σοι σοι you κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine ἐν εν in ὅλῃ ολος whole; wholly καρδίᾳ καρδια heart μου μου of me; mine καὶ και and; even δοξάσω δοξαζω glorify τὸ ο the ὄνομά ονομα name; notable σου σου of you; your εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
85:12 גַּם־ gam- גַּם even יְ֭הוָה [ˈyhwāh] יְהוָה YHWH יִתֵּ֣ן yittˈēn נתן give הַ ha הַ the טֹּ֑וב ṭṭˈôv טֹוב good וְ֝ ˈw וְ and אַרְצֵ֗נוּ ʔarṣˈēnû אֶרֶץ earth תִּתֵּ֥ן tittˌēn נתן give יְבוּלָֽהּ׃ yᵊvûlˈāh יְבוּל produce
85:12. confitebor tibi Domine Deus meus in toto corde meo et glorificabo nomen tuum in sempiternumI will praise thee, O Lord my God, with my whole heart, and I will glorify thy name for ever:
11. Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear thy name.
85:12. For so will the Lord give goodness, and our earth will give her fruit.
85:12. Yea, the LORD shall give [that which is] good; and our land shall yield her increase.
Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear thy name:

85:11 Наставь меня, Господи, на путь Твой, и буду ходить в истине Твоей; утверди сердце мое в страхе имени Твоего.
85:12
ἐξομολογήσομαί εξομολογεω concede; confess
σοι σοι you
κύριε κυριος lord; master
ο the
θεός θεος God
μου μου of me; mine
ἐν εν in
ὅλῃ ολος whole; wholly
καρδίᾳ καρδια heart
μου μου of me; mine
καὶ και and; even
δοξάσω δοξαζω glorify
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
85:12
גַּם־ gam- גַּם even
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
יִתֵּ֣ן yittˈēn נתן give
הַ ha הַ the
טֹּ֑וב ṭṭˈôv טֹוב good
וְ֝ ˈw וְ and
אַרְצֵ֗נוּ ʔarṣˈēnû אֶרֶץ earth
תִּתֵּ֥ן tittˌēn נתן give
יְבוּלָֽהּ׃ yᵊvûlˈāh יְבוּל produce
85:12. confitebor tibi Domine Deus meus in toto corde meo et glorificabo nomen tuum in sempiternum
I will praise thee, O Lord my God, with my whole heart, and I will glorify thy name for ever:
85:12. For so will the Lord give goodness, and our earth will give her fruit.
85:12. Yea, the LORD shall give [that which is] good; and our land shall yield her increase.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
86:12: I will praise thee - with all my heart - When my heart is united to fear thy name, then shall I praise thee with my whole heart.
Albert Barnes: Notes on the Bible - 1834
86:12: I will praise thee, O Lord my God, with all my heart - This is but carrying out the idea in the pRev_ious verse. He would give his whole heart to God. He would allow nothing to divide or distract his affections. He would withhold nothing from God.
And I will glorify thy name for evermore - Not merely in the present emergency; but I will do it ever onward - even to eternity. The meaning is, that he would in all cases, and at all times - in this world and in the world to come - honor God. He would acknowledge no God but him, and he would honor him as God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
86:12: praise: Psa 34:1, Psa 103:1-3, Psa 104:33, Psa 145:1-5, Psa 146:1, Psa 146:2; Ch1 29:13, Ch1 29:20; Isa 12:1; Rev 5:9-13, Rev 19:5, Rev 19:6
with all: Psa 9:1; Deu 6:5; Pro 3:5, Pro 3:6; Act 8:37; Eph 5:19
glorify: Rom 15:6; Co1 6:20, Co1 10:31
John Gill
86:12 I will praise thee, O Lord my God, with all my heart,.... And under that consideration, that he was his God, and which itself is sufficient matter of praise; this makes him amiable, and such he is, love itself: this is a blessing of pure grace, and is the foundation of all other blessings, and continues for ever: this work of praise, which is no other than ascribing glory to God, and giving thanks unto him for mercies received, the psalmist determines to do with his whole heart, which is to be engaged in every spiritual service; even all of it, all that is within it, every power and faculty of the soul, Ps 103:1, which is expressive not of perfection, but sincerity:
and I will glorify thy name for evermore; by celebrating the perfections of his nature, by giving him the glory of the works of his hands, by praising him for all favours, by devoting himself unto him, and by doing all things for his glory, and that for ever, in time as long as he lived, and to all eternity.
85:1285:12: Խոստովան եղէց առ քեզ Տէր Աստուած իմ բոլորով սրտիւ իմով. փառաւո՛ր արարից զանուն քո յաւիտեան։
12 Ամբողջ սրտովս գոհութիւն պիտի մատուցեմ քեզ, Տէ՛ր Աստուած իմ, յաւիտեան փառք պիտի տամ քո անուանը:
12 Իմ բոլոր սրտովս քեզ պիտի գովեմ, ո՛վ Տէր, իմ Աստուածս Ու յաւիտեան պիտի փառաւորեմ քու անունդ։
Խոստովան եղէց առ քեզ, Տէր Աստուած իմ, բոլորով սրտիւ իմով, փառաւոր արարից զանուն քո յաւիտեան:

85:12: Խոստովան եղէց առ քեզ Տէր Աստուած իմ բոլորով սրտիւ իմով. փառաւո՛ր արարից զանուն քո յաւիտեան։
12 Ամբողջ սրտովս գոհութիւն պիտի մատուցեմ քեզ, Տէ՛ր Աստուած իմ, յաւիտեան փառք պիտի տամ քո անուանը:
12 Իմ բոլոր սրտովս քեզ պիտի գովեմ, ո՛վ Տէր, իմ Աստուածս Ու յաւիտեան պիտի փառաւորեմ քու անունդ։
zohrab-1805▾ eastern-1994▾ western am▾
85:1285:12 Буду восхвалять Тебя, Господи, Боже мой, всем сердцем моим и славить имя Твое вечно,
85:13 ὅτι οτι since; that τὸ ο the ἔλεός ελεος mercy σου σου of you; your μέγα μεγας great; loud ἐπ᾿ επι in; on ἐμὲ εμε me καὶ και and; even ἐρρύσω ρυομαι rescue τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἐξ εκ from; out of ᾅδου αδης Hades κατωτάτου κατωτατος lowest
85:13 צֶ֭דֶק ˈṣeḏeq צֶדֶק justice לְ lᵊ לְ to פָנָ֣יו fānˈāʸw פָּנֶה face יְהַלֵּ֑ךְ yᵊhallˈēḵ הלך walk וְ wᵊ וְ and יָשֵׂ֖ם yāśˌēm שׂים put לְ lᵊ לְ to דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way פְּעָמָֽיו׃ pᵊʕāmˈāʸw פַּעַם foot
85:13. quia misericordia tua magna super me et eruisti animam meam de inferno extremoFor thy mercy is great towards me: and thou hast delivered my soul out of the lower hell.
12. I will praise thee, O Lord my God, with my whole heart; and I will glorify thy name for evermore.
85:13. Justice will walk before him, and he will set his steps upon the way.
85:13. Righteousness shall go before him; and shall set [us] in the way of his steps.
I will praise thee, O Lord my God, with all my heart: and I will glorify thy name for evermore:

85:12 Буду восхвалять Тебя, Господи, Боже мой, всем сердцем моим и славить имя Твое вечно,
85:13
ὅτι οτι since; that
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
μέγα μεγας great; loud
ἐπ᾿ επι in; on
ἐμὲ εμε me
καὶ και and; even
ἐρρύσω ρυομαι rescue
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
ἐξ εκ from; out of
ᾅδου αδης Hades
κατωτάτου κατωτατος lowest
85:13
צֶ֭דֶק ˈṣeḏeq צֶדֶק justice
לְ lᵊ לְ to
פָנָ֣יו fānˈāʸw פָּנֶה face
יְהַלֵּ֑ךְ yᵊhallˈēḵ הלך walk
וְ wᵊ וְ and
יָשֵׂ֖ם yāśˌēm שׂים put
לְ lᵊ לְ to
דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way
פְּעָמָֽיו׃ pᵊʕāmˈāʸw פַּעַם foot
85:13. quia misericordia tua magna super me et eruisti animam meam de inferno extremo
For thy mercy is great towards me: and thou hast delivered my soul out of the lower hell.
85:13. Justice will walk before him, and he will set his steps upon the way.
85:13. Righteousness shall go before him; and shall set [us] in the way of his steps.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. "Избавил душу мою от ада" - спас, или точнее, спасал несколько раз мою жизнь от гибели.
Adam Clarke: Commentary on the Bible - 1831
86:13: Thou hast delivered my soul from the lowest hell - This must mean more than the grave; a hell below hell - a place of perdition for the soul, as the grave is a place of corruption for the body.
Albert Barnes: Notes on the Bible - 1834
86:13: For great is thy mercy toward me - In respect to me; or, Thou hast manifested great mercy to me; to wit, in past times. He makes use of this now as an argument or reason why God should interpose again.
(a) He had shown on former occasions that he had power to save;
(b) the fact that he had thus treated him as his friend was a reason why he should now befriend him.
And thou hast delivered my soul - My life. The meaning is, that he had kept him alive in times of imminent danger. At the same time David could say, as every child of God can say, that God had delivered his soul in the strict and proper sense of the term - from sin, and death, and hell itself.
From the lowest hell - Margin, grave; Hebrew, שׁאול she'ô l; Greek, ᾅδης Hadē s. See the word explained in the notes at Isa 14:9. Compare the notes at Job 10:21-22. The word rendered "lowest" means simply under, or beneath: the grave or hades beneath. The idea of lowest, or the superlative degree, is not necessarily implied in the word. The idea of the grave as deep, or as under us, however, is implied, and the psalmist means to say that he had been saved from that deep dwelling-place - from the abode of departed spirits, to which the dead descend under ground. The meaning is, that he had been kept alive; but the greatness of the mercy is designed to be set forth by having before the mind a vivid idea of the darkness, the horror, and the gloom of the world to which the dead descend, and where they dwell.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
86:13: great: Psa 57:10, Psa 103:8-12, Psa 108:4; Luk 1:58
and thou: Psa 16:10, Psa 56:13, Psa 88:6, Psa 116:8; Job 33:18, Job 33:22, Job 33:24, Job 33:28; Isa 38:17; Jon 2:3-6; Th1 1:10
hell: or, grave
Geneva 1599
86:13 For great [is] thy mercy toward me: and thou hast delivered my soul from (i) the lowest hell.
(i) That is, from most great danger of death: out of which none but the almighty hand of God could deliver him.
John Gill
86:13 For great is thy mercy toward me,.... Both in things temporal and spiritual; an instance of which follows:
and thou hast delivered my soul from the lowest hell; from a very distressed and disconsolate condition, being almost in despair, under a deep sense of sin, and a fearful apprehension of the wrath of God, as, particularly, when he was charged by Nathan; or from hell itself, and the severest punishment in it; from the second and eternal death, which every man is deserving of, and are only delivered from by the grace of God, and blood of Christ: this shows the sense the psalmist had of the just demerit of sin, and his thankfulness for deliverance from it; see Ps 56:13. Kimchi interprets it of the grave; but says, there are some that interpret it of the judgment, or condemnation of hell: such who have escaped great dangers in long and perilous journeys, or have been delivered from threatening diseases, are said to be saved from hell (r).
(r) Vide Heraclit. de Incredib. c. 21. p. 86.
John Wesley
86:13 Hell - From extreme dangers and miseries.
Robert Jamieson, A. R. Fausset and David Brown
86:13 The reason: God had delivered him from death and the power of insolent, violent, and godless persecutors (Ps 54:3; Ezek 8:12).
85:1385:13: Մեծ եղեւ ՚ի վերայ իմ ողորմութիւն քո, փրկեցեր զանձն իմ ՚ի դժոխոց ներքնոց Աստուած[7255]։ [7255] Ոմանք.Ներքնոց։ Աստուած (14) անօրէնքն յարեան... զքեզ Աստուածդ առաջի։
13 Մեծ եղաւ քո ողորմութիւնն իմ հանդէպ, հոգիս փրկեցիր խոր դժոխքից:
13 Վասն զի քու ողորմութիւնդ մեծ եղաւ իմ վրաս Ու դուն փրկեցիր իմ անձս խորունկ դժոխքէն։
Մեծ եղեւ ի վերայ իմ ողորմութիւն քո, փրկեցեր զանձն իմ ի դժոխոց ներքնոց:

85:13: Մեծ եղեւ ՚ի վերայ իմ ողորմութիւն քո, փրկեցեր զանձն իմ ՚ի դժոխոց ներքնոց Աստուած[7255]։
[7255] Ոմանք.Ներքնոց։ Աստուած (14) անօրէնքն յարեան... զքեզ Աստուածդ առաջի։
13 Մեծ եղաւ քո ողորմութիւնն իմ հանդէպ, հոգիս փրկեցիր խոր դժոխքից:
13 Վասն զի քու ողորմութիւնդ մեծ եղաւ իմ վրաս Ու դուն փրկեցիր իմ անձս խորունկ դժոխքէն։
zohrab-1805▾ eastern-1994▾ western am▾
85:1385:13 ибо велика милость Твоя ко мне: Ты избавил душу мою от ада преисподнего.
85:14 ὁ ο the θεός θεος God παράνομοι παρανομος challenge ἐπ᾿ επι in; on ἐμέ εμε me καὶ και and; even συναγωγὴ συναγωγη gathering κραταιῶν κραταιος dominant ἐζήτησαν ζητεω seek; desire τὴν ο the ψυχήν ψυχη soul μου μου of me; mine καὶ και and; even οὐ ου not προέθεντό προτιθημι propose σε σε.1 you ἐνώπιον ενωπιος in the face; facing αὐτῶν αυτος he; him
85:14. Deus superbi surrexerunt adversus me et coetus robustorum quaesivit animam meam et non posuerunt te in conspectu suoO God, the wicked are risen up against me, and the assembly of the mighty have sought my soul: and they have not set thee before their eyes.
13. For great is thy mercy toward me; and thou hast delivered my soul from the lowest pit.
For great [is] thy mercy toward me: and thou hast delivered my soul from the lowest hell:

85:13 ибо велика милость Твоя ко мне: Ты избавил душу мою от ада преисподнего.
85:14
ο the
θεός θεος God
παράνομοι παρανομος challenge
ἐπ᾿ επι in; on
ἐμέ εμε me
καὶ και and; even
συναγωγὴ συναγωγη gathering
κραταιῶν κραταιος dominant
ἐζήτησαν ζητεω seek; desire
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
καὶ και and; even
οὐ ου not
προέθεντό προτιθημι propose
σε σε.1 you
ἐνώπιον ενωπιος in the face; facing
αὐτῶν αυτος he; him
85:14. Deus superbi surrexerunt adversus me et coetus robustorum quaesivit animam meam et non posuerunt te in conspectu suo
O God, the wicked are risen up against me, and the assembly of the mighty have sought my soul: and they have not set thee before their eyes.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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
14. "Не представляют они Тебя пред собою" - см. Пс LIII:5.
Adam Clarke: Commentary on the Bible - 1831
86:14: The assemblies of violent men - עדת עריצים adath aritsim, the congregation of the terrible ones. Men of violent passions, violent counsels, and violent acts; and, because they have power, terrible to all.
Have not set thee before them - Who sins that sets God before his eyes? Who does not sin that has no consciousness of the Divine presence?
Albert Barnes: Notes on the Bible - 1834
86:14: O God, the proud are risen against me - People who are self-confident, ambitious, haughty; who do not regard the welfare or the rights of others; who are disposed to trample down all others in order that they may accomplish their own purposes; these are the people who have opposed me and sought my life. This would apply either to the time of Saul or of Absalom. In both these cases there were men who would correspond to this description.
And the assemblies of violent men - Margin," terrible." The Septuagint and the Vulgate render this, "the synagogue of the wicked." The word rendered violent means properly terrible, inspiring terror; then, violent, fierce, lawless, tyrants. The idea here is that they pursued their object by violence and not by right; they did it in a fierce and savage manner, or in such a way as to inspire terror. The word assembly here means merely that they were banded together; what was done was the result of a conspiracy or combination.
Have sought after my soul - After my life.
And have not set thee before them - They do not fear thee; they do not act as if in thy presence; they have no regard for thee, for thy law, for thy favor, for thy threatenings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
86:14: O God: Psa 36:11, Psa 54:3, Psa 119:51, Psa 119:69, Psa 119:85, Psa 140:5; Sa2 15:1-12
assemblies: Sa2 16:20-23, Sa2 17:1, Sa2 17:14; Mat 26:3, Mat 26:4, Mat 27:1, Mat 27:2; Act 4:27, Act 4:28
violent: Heb. terrible
and have: Psa 10:4, Psa 10:11, Psa 10:13, Psa 14:4, Psa 36:1; Eze 8:12, Eze 9:9
Carl Friedrich Keil and Franz Delitzsch
86:14
The situation is like that in the Psalms of the time of Saul. The writer is a persecuted one, and in constant peril of his life. He has taken Ps 86:14 out of the Elohimic Ps 54:5, and retained the Elohim as a proper name of God (cf. on the other hand Ps 86:8, Ps 86:10); he has, however, altered זרים to זרים, which here, as in Is 13:11 (cf. however, ibid. Ps 25:5), is the alternating word to עריצים. In Ps 86:15 he supports his petition that follows by Jahve's testimony concerning Himself in Ex 34:6. The appellation given to himself by the poet in Ps 86:16 recurs in Ps 116:16 (cf. Wisd. 9:5). The poet calls himself "the son of Thy handmaid" as having been born into the relation to Him of servant; it is a relationship that has come to him by birth. How beautifully does the Adonaj come in here for the seventh time! He is even from his mother's womb the servant of the sovereign Lord, from whose omnipotence he can therefore also look for a miraculous interposition on his behalf. A "token for good" is a special dispensation, from which it becomes evident to him that God is kindly disposed towards him. לטובה as in the mouth of Nehemiah, Neh 5:19; Neh 13:31; of Ezra 8:22; and also even in Jeremiah and earlier. ויבשׁוּ is just as parenthetical as in Is 26:11.
Geneva 1599
86:14 O God, the proud are risen against me, and the assemblies of violent [men] have (k) sought after my soul; and have not set thee before them.
(k) He shows that there can be no moderation or equity where proud tyrants reign, and that the lack of God's fear is as a privilege to all vice and cruelty.
John Gill
86:14 O God, the proud are risen against me,.... As all men naturally are, and as all are without the grace of God; and because they are, they deal in proud wrath: as, through the pride of their heart, they seek not after God; so, through the same, they persecute his people, treating them with the utmost contempt, and as the offscouring of all things. Jarchi interprets this particularly of Doeg and Ahithophel:
and the assemblies of violent men have sought after my soul; or "terrible" (s) ones, who breathed out nothing but cruelty, threatenings, and slaughter; and who were many, and got together in bodies, and entered into combinations and conspiracies; and whom nothing would satisfy but the taking away of his life, which they sought after; see Ps 22:12.
and have not set thee before them; they did not consider the omniscience of God, that he knew and took notice of all they did; nor his omnipresence, that he was everywhere, and there was no fleeing from him; nor his omnipotence, who was able to crush them to pieces; nor his justice, which will render tribulation to them that trouble his; nor his goodness, which should lead to repentance; nor had they any fear of him, nor respect to his glory: in short, they were like the unjust judge, who neither feared God nor regarded men, Lk 18:4.
(s) "terribilium", Montanus; so some in Vatablus, Gejerus, Michaelis.
85:1485:14: Անօրէնք յարեան ՚ի վերայ իմ, եւ ժողովք հզօրաց խնդրեցին զանձն իմ, եւ ո՛չ համարեցան զքեզ Աստուած առաջի իւրեանց։
14 Աստուա՛ծ, անօրէններն յարձակուեցին ինձ վրայ, բռնակալների ամբոխներն հետապնդեցին ինձ, եւ քեզ իրենց առջեւ Աստուած չհամարեցին:
14 Ո՛վ Աստուած, ամբարտաւանները ինծի դէմ ելան Ու խումբ մը բռնաւորներ իմ անձս փնտռեցին Եւ քեզ իրենց առջեւ չդրին։
Աստուած, անօրէնք յարեան ի վերայ իմ, եւ ժողովք հզօրաց խնդրեցին զանձն իմ, եւ ոչ համարեցան զքեզ Աստուած առաջի իւրեանց:

85:14: Անօրէնք յարեան ՚ի վերայ իմ, եւ ժողովք հզօրաց խնդրեցին զանձն իմ, եւ ո՛չ համարեցան զքեզ Աստուած առաջի իւրեանց։
14 Աստուա՛ծ, անօրէններն յարձակուեցին ինձ վրայ, բռնակալների ամբոխներն հետապնդեցին ինձ, եւ քեզ իրենց առջեւ Աստուած չհամարեցին:
14 Ո՛վ Աստուած, ամբարտաւանները ինծի դէմ ելան Ու խումբ մը բռնաւորներ իմ անձս փնտռեցին Եւ քեզ իրենց առջեւ չդրին։
zohrab-1805▾ eastern-1994▾ western am▾
85:1485:14 Боже! гордые восстали на меня, и скопище мятежников ищет души моей: не представляют они Тебя пред собою.
85:15 καὶ και and; even σύ συ you κύριε κυριος lord; master ὁ ο the θεός θεος God οἰκτίρμων οικτιρμων compassionate καὶ και and; even ἐλεήμων ελεημων merciful μακρόθυμος μακροθυμος and; even πολυέλεος πολυελεος and; even ἀληθινός αληθινος truthful; true
85:15. tu autem Domine Deus misericors et clemens patiens et multae misericordiae et verusAnd thou, O Lord, art a God of compassion, and merciful, patient, and of much mercy, and true.
14. O God, the proud are risen up against me, and the congregation of violent men have sought after my soul, and have not set thee before them.
O God, the proud are risen against me, and the assemblies of violent [men] have sought after my soul; and have not set thee before them:

85:14 Боже! гордые восстали на меня, и скопище мятежников ищет души моей: не представляют они Тебя пред собою.
85:15
καὶ και and; even
σύ συ you
κύριε κυριος lord; master
ο the
θεός θεος God
οἰκτίρμων οικτιρμων compassionate
καὶ και and; even
ἐλεήμων ελεημων merciful
μακρόθυμος μακροθυμος and; even
πολυέλεος πολυελεος and; even
ἀληθινός αληθινος truthful; true
85:15. tu autem Domine Deus misericors et clemens patiens et multae misericordiae et verus
And thou, O Lord, art a God of compassion, and merciful, patient, and of much mercy, and true.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
86:15: But thou, O Lord - What a wonderful character of God is given in this verse! אדני Adonai, the Director, Judge, and Support; - but instead of אדני Adonai, thirty-four of Kennicott's MSS. have יהוה Jehovah, the self-existent and eternal Being; - אל El, the strong God; רחום rachum, tenderly compassionate; חנון channun, the Dispenser of grace or favor; ארך אפים erech appayim, suffering long, not easily provoked; רב חמד rab chesed, abundant in blessings; and אמת emeth, faithful and true. Such is the God who has made himself more particularly known to us in Christ. The scanty language of our ancestors was not adequate to a full rendering of the original words: "And thu driht God gemildsiend, and mildheort, gethyldig and mucel mildheortnysse and sothfaest - And thou, Lord God, art mild, and mildhearted, patient, and of much mildheartedness, and soothfast," - steady in truth.
In the old Psalter the language is but little improved: And thou Lorde God mercier, and mercyful, sufferand, and of mykel mercy, and sothefast.
The word mercier is interpreted, do and dede of mercy.
Albert Barnes: Notes on the Bible - 1834
86:15: But thou, O Lord, art a God full of compassion ... - See the notes at Psa 86:5. The words rendered "long-suffering" mean that there was and would be delay in his anger; that it was not soon excited; that he did not act from passion or sudden resentment; that he endured the conduct of sinners long without rising up to punish them; that he was not quick to take vengeance, but bore with them patiently. On this account the psalmist, though conscious that he was a sinner, hoped and pleaded that God would save him.
Plenteous in ... truth - That is, in faithfulness. When thou hast made a promise, thou wilt faithfully keep it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
86:15: But thou: Psa 86:5, Psa 103:8, Psa 111:4, Psa 130:4, Psa 130:7, Psa 145:8; Exo 31:6, Exo 31:7; Num 14:18; Neh 9:17; Joe 2:13; Mic 7:18; Rom 5:20, Rom 5:21; Eph 1:7, Eph 2:4-7
mercy: Psa 85:10, Psa 98:3; Joh 1:17; Rom 15:8, Rom 15:9
John Gill
86:15 But thou, O Lord, art a God full of compassion,.... Or merciful (t), in the most affectionate and tender manner, as a parent to its child, or particularly as a mother to the son of her womb; and is rich and plenteous in his mercy, and freely bestows it; and this was the support of the psalmist under his troubles from his enemies, that though they were cruel the Lord was merciful:
and gracious; so he has been in eternity, as appears by his election of grace, by the covenant of his grace, and the provisions of it in his Son; and so he is in time, as is manifest from his kindness in Christ Jesus, from his justification, pardon, adoption, effectual calling and salvation of his people, which are all of grace;
longsuffering; not only to wicked men, but to his chosen ones; which longsuffering of his is salvation to them; he bears with them, and waits to be gracious to them, to bring them to repentance, and save them, 2Pet 3:9,
plenteous in mercy; or goodness; See Gill on Ps 86:5, and truth: in fulfilling promises; see Ex 34:6, to which these words refer.
(t) "misericors", Pagninus, Montanus, Junius & Tremellius, Piscator, &c.
Robert Jamieson, A. R. Fausset and David Brown
86:15 Contrasts God with his enemies (compare Ps 86:5).
85:1585:15: Այլ դու Տէր Աստուած իմ գթած ես եւ ողորմած, երկայնամի՛տ բազումողո՛րմ եւ ճշմարիտ,
15 Բայց դու, Տէ՛ր Աստուած իմ, գթասիրտ ու ողորմած ես, համբերատար, ողորմաշատ ու ճշմարիտ:
15 Բայց դուն, ո՛վ Տէր, գթած ու ողորմած Աստուած ես, Երկայնամիտ ու ողորմութիւնով եւ ճշմարտութիւնով լեցուն ես։
Այլ դու, Տէր Աստուած իմ, գթած ես եւ ողորմած, երկայնամիտ` բազումողորմ եւ ճշմարիտ:

85:15: Այլ դու Տէր Աստուած իմ գթած ես եւ ողորմած, երկայնամի՛տ բազումողո՛րմ եւ ճշմարիտ,
15 Բայց դու, Տէ՛ր Աստուած իմ, գթասիրտ ու ողորմած ես, համբերատար, ողորմաշատ ու ճշմարիտ:
15 Բայց դուն, ո՛վ Տէր, գթած ու ողորմած Աստուած ես, Երկայնամիտ ու ողորմութիւնով եւ ճշմարտութիւնով լեցուն ես։
zohrab-1805▾ eastern-1994▾ western am▾
85:1585:15 Но Ты, Господи, Боже щедрый и благосердный, долготерпеливый и многомилостивый и истинный,
85:16 ἐπίβλεψον επιβλεπω look on ἐπ᾿ επι in; on ἐμὲ εμε me καὶ και and; even ἐλέησόν ελεεω show mercy; have mercy on με με me δὸς διδωμι give; deposit τὸ ο the κράτος κρατος dominion σου σου of you; your τῷ ο the παιδί παις child; boy σου σου of you; your καὶ και and; even σῶσον σωζω save τὸν ο the υἱὸν υιος son τῆς ο the παιδίσκης παιδισκη girl; maid σου σου of you; your
85:16. respice ad me et miserere mei da fortitudinem tuam servo tuo et salva filium ancillae tuaeO look upon me, and have mercy on me: give thy command to thy servant, and save the son of thy handmaid.
15. But thou, O Lord, art a God full of compassion and gracious, slow to anger, and plenteous in mercy and truth.
But thou, O Lord, [art] a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth:

85:15 Но Ты, Господи, Боже щедрый и благосердный, долготерпеливый и многомилостивый и истинный,
85:16
ἐπίβλεψον επιβλεπω look on
ἐπ᾿ επι in; on
ἐμὲ εμε me
καὶ και and; even
ἐλέησόν ελεεω show mercy; have mercy on
με με me
δὸς διδωμι give; deposit
τὸ ο the
κράτος κρατος dominion
σου σου of you; your
τῷ ο the
παιδί παις child; boy
σου σου of you; your
καὶ και and; even
σῶσον σωζω save
τὸν ο the
υἱὸν υιος son
τῆς ο the
παιδίσκης παιδισκη girl; maid
σου σου of you; your
85:16. respice ad me et miserere mei da fortitudinem tuam servo tuo et salva filium ancillae tuae
O look upon me, and have mercy on me: give thy command to thy servant, and save the son of thy handmaid.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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
16. "Даруй крепость" - силу перенести преследования. "Даруй" эта сила есть дар Божий, а не заслуг Давида.
Adam Clarke: Commentary on the Bible - 1831
86:16: O turn unto me - He represents himself as following after God; but he cannot overtake him; and then he plays that he would turn and meet him through pity; or give him strength that he might be able to hold on his race.
Give thy strength unto thy servant - The Vulgate renders, Daniel imperium tuum puero tuo, "Give thy empire to thy child." The old Psalter. Gyf empyre to thi barne, and make safe the son of thi hand mayden. Thi barne - thy tender child. Anglo-Saxon; thy knave; signifying either a serving man or a male child. As many servants were found to be purloiners of their masters' property, hence the word knave, became the title of an unprincipled servant. The term fur, which signifies a thief in Latin, for the same reason became the appellative of a dishonest servant.
Quid domini facient, audent cum talia Fures?
When servants (thieves) do such things, what may not be expected from the masters?
Virg. Ecl. 3:16.
So Plautus, speaking of a servant, Aulul. 2:46, says: Homo es trium literarum, "Thou art a man of three letters," i.e., Fur, a thief. The word knave is still in use, but is always taken in a bad sense. The paraphrase in the old Psalter states the handmaid to be the kirk, and the son of this handmaid to be a true believer.
Albert Barnes: Notes on the Bible - 1834
86:16: O turn unto me, and have mercy upon me - Look upon me; as if God were now turned away, and were unmindful of his danger, his needs, and his pleading. The expression is equivalent to those in which he prays that God would incline his ear to him. See Psa 86:1, Psa 86:6, and the notes at Psa 5:1.
Give thy strength unto thy servant - Give such strength as proceeds from thee, and such as will accomplish what thou alone canst effect. Enable me to act as if clothed with divine power. The ground of the plea here is, that he was the "servant" of God, and he might, therefore, hope for God's interposition.
And save the son of thine handmaid - This is, as far as I know, the only separate allusion which David ever makes to his mother individually, unless the passage in Psa 35:14 - "I bowed down heavily as one that mourneth for his mother" - be supposed to refer to his own mother. But we have elsewhere no such mention of his mother as can give us any idea of her character, and indeed it is not easy to determine who she was. The language here, however, would seem to imply that she was a pious woman, for the words "thy handmaid," as employed in the Scriptures, would most naturally suggest that idea. If so, then the ground of the plea here is that his mother was a child of God; that she had lived for his service; and that she had trained up her children for him. David now prays that, as he had been devoted to God by her, and had thus been trained up, God would remember all this, and would interfere in his behalf. Can it be wrong to urge before God, as a reason for his interposition, that we have been devoted to him by parental faithfulness and prayer; that we have been consecrated to him by baptism; that we have been trained up for his service; that in reference to us high hopes were cherished that we might carry out the purposes of pious parents, and live to accomplish what was so dear to their hearts? He who has had a pious mother has entered on life under great advantages; he has been placed under solemn responsibilites; he is permitted to hope that a mother's prayers will not be forgotten, but that her example, her teachings, and her piety will shed a hallowed influence on all the paths of life until he joins her in heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
86:16: turn: Psa 25:16, Psa 69:16, Psa 90:13, Psa 119:132
give: Psa 28:7, Psa 28:8, Psa 84:5, Psa 138:3; Isa 40:29-31, Isa 45:24; Zac 10:12; Eph 3:16, Eph 6:10; Phi 4:13; Col 1:11
the son: Psa 116:16, Psa 119:94; Luk 1:38
Geneva 1599
86:16 O turn unto me, and have mercy upon me; give thy strength unto thy servant, and save the (l) son of thine handmaid.
(l) He boasts not of his own virtues, but confesses that God of his free goodness has always been merciful to him, and given him power against his enemies, as to one of his own household.
John Gill
86:16 O turn unto me, and have mercy upon me,.... For it seems the Lord had turned away from him, and had hid his face, and withheld the manifestation of his grace and mercy from him, and had not yielded him the help and assistance he expected; and therefore entreats that he would turn again to him, and show him his face and favour, and be merciful to him:
give thy strength unto thy servant; spiritual strength, strength in his soul, to exercise grace, perform duty, bear the cross, and stand up against all enemies, and hold out to the end: this is God's gift; and the psalmist pleads his relation to him as his servant, not merely by creation, but by grace; this is interpreted by the Jews of the King Messiah (u):
and save the son of thine handmaid; out of the hands of those that were risen up against him; see Ps 119:94. Some think this has a special reference to Christ, who was made of a woman, called an handmaid, Lk 1:48, born of a virgin, the son of Mary: Arama says David uses the word "handmaid", because he sprung from Ruth the Moabitess.
(u) Zohar in Gen. fol. 58. 4. & 59. 1.
Robert Jamieson, A. R. Fausset and David Brown
86:16 son . . . handmaid--homeborn servant (compare Lk 15:17).
85:1685:16: նայեա՛ առ իս եւ ողորմեա՛ ինձ։ Տո՛ւր զօրութիւն ծառայի քոյ, կեցո՛ զորդի աղախնոյ քոյ[7256], [7256] Ոմանք.Զօրութիւն ծառայի քում։
16 Նայի՛ր ու ողորմի՛ր ինձ, զօրութի՛ւն տուր քո ծառային, պահպանի՛ր աղախնիդ որդուն:
16 Նայէ՛ ինծի ու ողորմէ՛ ինծի։Քու զօրութիւնդ տո՛ւր քու ծառայիդ Ու քու աղախինիդ որդին փրկէ՛։
Նայեաց առ իս եւ ողորմեա ինձ. տուր զօրութիւն ծառայի քո, կեցո զորդի աղախնոյ քո:

85:16: նայեա՛ առ իս եւ ողորմեա՛ ինձ։ Տո՛ւր զօրութիւն ծառայի քոյ, կեցո՛ զորդի աղախնոյ քոյ[7256],
[7256] Ոմանք.Զօրութիւն ծառայի քում։
16 Նայի՛ր ու ողորմի՛ր ինձ, զօրութի՛ւն տուր քո ծառային, պահպանի՛ր աղախնիդ որդուն:
16 Նայէ՛ ինծի ու ողորմէ՛ ինծի։Քու զօրութիւնդ տո՛ւր քու ծառայիդ Ու քու աղախինիդ որդին փրկէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
85:1685:16 призри на меня и помилуй меня; даруй крепость Твою рабу Твоему, и спаси сына рабы Твоей;
85:17 ποίησον ποιεω do; make μετ᾿ μετα with; amid ἐμοῦ εμου my σημεῖον σημειον sign εἰς εις into; for ἀγαθόν αγαθος good καὶ και and; even ἰδέτωσαν οραω view; see οἱ ο the μισοῦντές μισεω hate με με me καὶ και and; even αἰσχυνθήτωσαν αισχυνω shame; ashamed ὅτι οτι since; that σύ συ you κύριε κυριος lord; master ἐβοήθησάς βοηθεω help μοι μοι me καὶ και and; even παρεκάλεσάς παρακαλεω counsel; appeal to με με me
85:17. fac mecum signum in bonitate et videant qui oderunt me et confundantur quia tu Domine auxiliatus es mihi et consolatus es meShew me a token for good: that they who hate me may see, and be confounded, because thou, O Lord, hast helped me and hast comforted me.
16. O turn unto me, and have mercy upon me; give thy strength unto thy servant, and save the son of thine handmaid.
O turn unto me, and have mercy upon me; give thy strength unto thy servant, and save the son of thine handmaid:

85:16 призри на меня и помилуй меня; даруй крепость Твою рабу Твоему, и спаси сына рабы Твоей;
85:17
ποίησον ποιεω do; make
μετ᾿ μετα with; amid
ἐμοῦ εμου my
σημεῖον σημειον sign
εἰς εις into; for
ἀγαθόν αγαθος good
καὶ και and; even
ἰδέτωσαν οραω view; see
οἱ ο the
μισοῦντές μισεω hate
με με me
καὶ και and; even
αἰσχυνθήτωσαν αισχυνω shame; ashamed
ὅτι οτι since; that
σύ συ you
κύριε κυριος lord; master
ἐβοήθησάς βοηθεω help
μοι μοι me
καὶ και and; even
παρεκάλεσάς παρακαλεω counsel; appeal to
με με me
85:17. fac mecum signum in bonitate et videant qui oderunt me et confundantur quia tu Domine auxiliatus es mihi et consolatus es me
Shew me a token for good: that they who hate me may see, and be confounded, because thou, O Lord, hast helped me and hast comforted me.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
86:17: Show me a token for good - עשה עמי אוה aseh immi oth "Make with me a sign." Fix the honourabie mark of thy name upon me, that I may be known to be thy servant. There seems to be an allusion here to the marking of a slave, to ascertain whose property he was. The Anglo-Saxon, "do with me a token in good.' Old Psalter: Do with me signe in gude. From tacn we have our word token, which signifies a sign, mark, or remembrancer of something beyond itself; a pledge that something, then specified, shall be done or given. Give me, from the influence of thy Spirit in my heart, a pledge that the blessings which I now ask shall be given in due time. But he wished for such a sign as his enemies might see; that they might know God to be his helper, and be confounded when they sought his destruction.
Albert Barnes: Notes on the Bible - 1834
86:17: Shew me a token for good ... - Hebrew, "Make me a sign for good;" that is, Do that for me in my trouble which will be an evidence that thou dost favor me, and wilt save me. Let there be such a manifest interposition in my behalf that others may see it, and may be convinced that thou art God, and that thou art the Protector and Friend of those who put their trust in thee. We need not suppose that the psalmist refers here to a miracle in his behalf. Any interposition which would save him from the hands of his enemies - which would defeat their purposes - which would rescue him when there seemed to be no help, would be such an evidence that they could not doubt that he was the friend of God. Thus they would be made "ashamed" of their purposes; that is, they would be disappointed and confounded; and there would be furnished a new proof that God was the protector of all who put their trust in him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
86:17: Show: Psa 41:10, Psa 41:11, Psa 74:9; Isa 38:22; Co1 5:5
that they: Psa 71:9-13, Psa 109:29; Mic 7:8-10
thou: Psa 40:1, Psa 71:20, Psa 71:21
John Gill
86:17 Show me a token for good,.... Not only one by which he might know that his sins were pardoned, and his person accepted with God, and that he should be saved; but one visible to others, even to his enemies, by which they might know that God was on his side, and would verily do him good: Kimchi interprets it of the kingdom; and his being raised to the throne of Israel was a token of the Lord's goodness to him, and showed that he had a delight in him, and meant to do him good:
that they which hate me may see it, and be ashamed; of their envy of him, their combinations and conspiracies against him, and of all their efforts to distress him, to hinder him of the kingdom, or deprive him of it, or make him uncomfortable in it:
because thou, Lord, hast holpen me, and comforted me; he comforted him by helping him against his enemies, and out of his troubles; and, by doing both, showed him a token for good, and filled his enemies with shame and confusion.
Robert Jamieson, A. R. Fausset and David Brown
86:17 Show me--literally, "Make with me a token," by Thy providential care. Thus in and by his prosperity his enemies would be confounded.
85:1785:17: եւ արա՛ առ իս նշան բարութեան։ Տեսցեն ատելիք իմ եւ ամաչեսցեն, զի դու Տէր օգնեցեր ինձ եւ մխիթարեցեր զիս։ Տունք. ժզ̃։
17 Եւ ինձ բարութեան նշա՛ն ցոյց տուր. թող ատելիներն իմ տեսնեն ու ամօթահար լինեն, որ դու, Տէ՛ր, օգնեցիր ու մխիթարեցիր ինձ:
17 Բարութեան նշան մը ցուցո՛ւր ինծի, Որպէս զի զիս ատողները տեսնեն ու ամչնան։Վասն զի դուն, ո՛վ Տէր, ինծի օգնեցիր ու զիս մխիթարեցիր։
եւ արա առ իս նշան բարութեան. տեսցեն ատելիք իմ եւ ամաչեսցեն, զի դու, Տէր, օգնեցեր ինձ եւ մխիթարեցեր զիս:

85:17: եւ արա՛ առ իս նշան բարութեան։ Տեսցեն ատելիք իմ եւ ամաչեսցեն, զի դու Տէր օգնեցեր ինձ եւ մխիթարեցեր զիս։ Տունք. ժզ̃։
17 Եւ ինձ բարութեան նշա՛ն ցոյց տուր. թող ատելիներն իմ տեսնեն ու ամօթահար լինեն, որ դու, Տէ՛ր, օգնեցիր ու մխիթարեցիր ինձ:
17 Բարութեան նշան մը ցուցո՛ւր ինծի, Որպէս զի զիս ատողները տեսնեն ու ամչնան։Վասն զի դուն, ո՛վ Տէր, ինծի օգնեցիր ու զիս մխիթարեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
85:1785:17 покажи на мне знамение во благо, да видят ненавидящие меня и устыдятся, потому что Ты, Господи, помог мне и утешил меня.
17. Shew me a token for good; that they which hate me may see it, and be ashamed, because thou, LORD, hast holpen me, and comforted me,
Shew me a token for good; that they which hate me may see [it], and be ashamed: because thou, LORD, hast holpen me, and comforted me:

85:17 покажи на мне знамение во благо, да видят ненавидящие меня и устыдятся, потому что Ты, Господи, помог мне и утешил меня.
ru▾ erva_1895▾