Սաղմոս / Psalms - 87 |

Text:
< PreviousՍաղմոս - 87 Psalms - 87Next >


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
"Песнь. Псалом" - указывает на музыкально-вокальное исполнение "сынов Кореевых", "учение Емана Езрахита" указывает на писателя Емана, левита из фамилии Кореев, современника Давида и начальника над хором. Называется он езрахитянином потому, что долгое время жил среди потомков Зары из колена Иудова. - "Учение" - это произведение представляет размышление по поводу переживаемых событий. "На Махалаф" - слово, за утратой его первоначального значения, оставлено без перевода. Предполагают, что этим словом начиналась какая-то народная песнь, а потому надписание указывает характер напева - по образцу песни, начинающейся этим словом.

Данный псалом - самый грустный, безотрадный в Псалтири по той степени скорби и тяжелого чувства, которые изображены здесь писателем. Трудно указать время и повод его написания. Так как писателем был Еман, современник Давида, преданный ему и разделявший с ним его жизненные злоключения, то можно думать, что он написан по поводу какого-то тяжелого бедствия, переживаемого Давидом, может быть - гонения от Авессалома, что и подтверждается содержанием псалма, где Давид изображается оставленным друзьями, им гнушались, он в бедствиях, из которых не видит выхода; все это согласно с положением Давида во времена восстания Авессалома. Псалом полон жалобы на безвыходность положения писателя, на близость гибели от врагов и на сознание своей полной беззащитности.

Услыши мою молитву, Господи, так как я покрыт скорбями и бедствиями, угрожавшими мне смертью (1-7). Ты изливаешь на меня свой гнев: удалил от меня моих друзей; истомил от ожидания Твоей помощи (8-10). Если я умру, то могу ли славить Тебя в шеоле? (11-13). Я постоянно взываю к Тебе, так как Твои бедствия сокрушили меня, я оставлен даже самыми близкими друзьями (14-19).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm is a lamentation, one of the most melancholy of all the psalms; and it does not conclude, as usually the melancholy psalms do, with the least intimation of comfort or joy, but, from first to last, it is mourning and woe. It is not upon a public account that the psalmist here complains (here is no mention of the afflictions of the church), but only upon a personal account, especially trouble of mind, and the grief impressed upon his spirits both by his outward afflictions and by the remembrance of his sins and the fear of God's wrath. It is reckoned among the penitential psalms, and it is well when our fears are thus turned into the right channel, and we take occasion from our worldly grievances to sorrow after a godly sort. In this psalm we have, I. The great pressure of spirit that the psalmist was under, ver. 3-6. II. The wrath of God, which was the cause of that pressure, ver. 7, 15-17. III. The wickedness of his friends, ver. 8, 18. IV. The application he made to God by prayer, ver. 1, 2, 9, 13. V. His humble expostulations and pleadings with God, ver. 10, 12, 14. Those who are in trouble of mind may sing this psalm feelingly; those that are not ought to sing it thankfully, blessing God that it is not their case.
Sorrowful Complaints; Complaining to God.
Adam Clarke: Commentary on the Bible - 1831
The earnest prayer of a person in deep distress, abandoned by his friends and neighbors, and apparently forsaken of God, vv. 1-18.
Perhaps the title of this Psalm, which is difficult enough, might be thus translated: "A Poem to be sung to the conqueror, by the sons of Korah, responsively, in behalf of a distressed person; to give instruction to Heman the Ezrahite." Kennicott says this Psalm has three titles, but the last only belongs to it; and supposes it to be the prayer of a person shut up in a separate house, because of the leprosy, who seems to have been in the last stages of that distemper; this disease, under the Mosaic dispensation, being supposed to come from the immediate stroke of God. Calmet supposes it to refer to the captivity; the Israelitish nation being represented here under the figure of a person greatly afflicted through the whole course of his life. By some Heman is supposed to have been the author; but who he was is not easy to be determined. Heman and Ethan whose names are separately prefixed to this and the following Psalm, are mentioned as the grandsons of Judah by his daughter-in-law Tamar, Ch1 2:6, for they were the sons of Zerah, his immediate son by the above. "And Tamar, his daughter-in-law, bare him Pharez and Zerah," Ch1 2:4. "And the sons of Zerah Zimri, and Ethan, and Heman, and Calcol, and Dara, (or Darda)," Ch1 2:6. If these were the same persons mentioned Kg1 4:31, they were eminent in wisdom; for it is there said that Solomon's wisdom "excelled the wisdom of all the children of the east country, and all the wisdom of Egypt. For he was wiser than all men; than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol," Kg1 4:30, Kg1 4:31. Probably Zerah was also called Mahol. If the Psalms in question were written by these men, they are the oldest poetical compositions extant; and the most ancient part of Divine revelation, as these persons lived at least one hundred and seventy years before Moses. This may be true of the seventy-eighth Psalm; but certainly not of the following, as it speaks of transactions that took place long afterwards, at least as late as the days of David, who is particularly mentioned in it. Were we sure of Heman as the author, there would be no difficulty in applying the whole of the Psalm to the state of the Hebrews in Egypt, persecuted and oppressed by Pharaoh. But to seek or labor to reconcile matters contained in the titles to the Psalms, is treating them with too much respect, as many of them are wrongly placed, and none of them Divinely inspired.
Albert Barnes: Notes on the Bible - 1834
88:0: This psalm is altogether of a mournful and desponding character. The author is a sufferer; he is expecting to die; he fears to die; he longs to live; his mind is overwhelmed with gloom which does not seem to be irradiated by one ray of hope or consolation. It is, in this respect, unlike most of the psalms which relate to sickness, to sorrow, to suffering, for in those psalms generally there springs up, in answer to prayer, a gleam of hope - some cheerful view - some sustaining prospect; so that, though a psalm begins in despondency and gloom, it ends with joy and triumph. Compare, among others, Psa 6:9-10; Psa 7:17; Psa 13:6; Psa 42:8, Psa 42:11; Psa 56:11-13; Psa 59:16; Psa 69:34, Psa 69:36. But in this psalm there is no relief; there is no comfort. As the Book of Psalms was designed to be useful in all ages, and to all classes of people, and as such a state of mind as that described in this psalm might occur again and often - it was proper that such a condition of utter despondency, even in a good man, should be described, in order that others might see that such feelings are not necessarily inconsistent with true religion, and do not prove that even such a sufferer is not a child of God. It is probable that this psalm was designed to illustrate what may occur when disease is such as to produce deep mental darkness and sorrow. And the Book of Psalms would have been incomplete for the use of the church, if there had not been at least one such psalm in the collection.
The psalm is said, in the title, to be "A Psalm or Song for (margin, of) the sons of Korah" - combining, in some way unknown to us, as several of the other psalms do, the properties of both a psalm and a song. The phrase, "for the sons of Korah," means here, probably, that it was composed for their use, and not by them, unless "Heman the Ezrahite" was one of their number. On the phrase, "To the chief Musician," see the notes at the title to Psa 4:1-8. The words, "upon Mahalath Leannoth," are of very uncertain signification. They are rendered by the Septuagint and the Vulgate "for Maeleth, to answer;" by Luther, "to sing, of the weakness of the miserable;" by Prof. Alexander, "concerning afflictive sickness." The word "Mahalath" seems here to be a form of מחלה machă leh, which means properly, "sickness, disease." It is rendered, with a slight variation in the pointing, "disease" in Ch2 21:15; Exo 15:26; "infirmity," in Pro 18:14; and "sickness" in Exo 23:25; Kg1 8:37; Ch2 6:28. It does not occur elsewhere, and would be properly rendered here, therefore, "disease, sickness, or infirmity." The Hebrew which is rendered "Leannoth," לענית le‛ anoyth, is made up of a preposition (ל l) and a verb. The verb - ענה ‛ â nâ h - means:
(1) to chant or sing;
(2) to lift up the voice in any way - to begin to speak;
(3) to answer;
(4) to mean to say, to imply.
The verb also has another class of significations;
(a) to bestow labor upon,
(b) to suffer, to be afflicted, and might here refer to such affliction or trouble.
According to the former signification, which is probably the true one here, the allusion would be to something which was said or sung in respect to the sickness referred to; as, for example, a mournful melody composed for the occasion; and the purpose would be to express the feelings experienced in sickness. According to the other signification it would refer to affliction, and would be little more than a repetition of the idea implied in the word Mahalath. It seems to me, therefore, that there is a reference in the word "Leannoth" to something which was said or sung on that occasion; or to something which might be properly said or sung in reference to sickness. It is difficult to translate the phrase, but it might be somewhat literally rendered, "concerning sickness - to be said or sung;" that is, in reference to it. The word Maschil (see the notes at the title to Psa 32:1-11) conveys the idea that it is a didactic or instructive psalm - suggesting appropriate thoughts for such a season. The psalm is ascribed to "Heman the Ezrahite." The name Heman occurs in Kg1 4:31; Ch1 2:6; Ch1 6:33; Ch1 15:17, Ch1 15:19; Ch1 16:42; Ch1 25:1, Ch1 25:4-6; Ch2 5:12; Ch2 29:14; Ch2 35:15 - usually in connection with Ethan, as among those whom David placed over the music in the services of the sanctuary.
Nothing is known of the occasion on which the psalm was composed, except, as is probably indicated in the title, that it was in a time of sickness; and from the psalm itself we find that it was when the mind was enveloped in impenetrable darkness, with no comfort.
The psalm consists of two parts:
I. A description of the sick man's suffering, Psa 88:1-9. His soul was full of troubles, and he drew near to the grave, Psa 88:3; he was, as it were, already dead, and like those laid in the deep grave, whom God had forgotten, Psa 88:4-6; the wrath of God lay heavily on him, and all his waves went over him, Psa 88:7; God had put away all his friends from him, and had left him to suffer alone, Psa 88:8; his eye mourned by reason of his affliction, and he cried daily to God, Psa 88:9.
II. His prayer for mercy and deliverance, Psa 88:10-18. The reasons for the earnestness of the prayer, or the grounds of petition are,
(a) that the dead could not praise God, or see the wonders of his hand, Psa 88:10-12;
(b) that the faithfulness and loving-kindness of God could not be shown in the grave, Psa 88:11;
(c) that his troubles were deep and overwhelming, for God had cast off his soul, and had hid his face from him; he had been long afflicted; he was distracted with the terrors of God; the fierce wrath of God went over him; lover and friend and acquaintance had been put far from him, Psa 88:13-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 88:1, A prayer containing a grievous complaint.
Mahalath. Psa 53:1 *title
Carl Friedrich Keil and Franz Delitzsch

Plaintive Prayer of a Patient Sufferer Like Job
Psalms 88 is as gloomy as Ps 87:1-7 is cheerful; they stand near one another as contrasts. Not Ps 77, as the old expositors answer to the question quaenam ode omnium tristissima, but this Psalms 88 is the darkest, gloomiest, of all the plaintive Psalms; for it is true the name "God of my salvation," with which the praying one calls upon God, and his praying itself, show that the spark of faith within him is not utterly extinguished; but as to the rest, it is all one pouring forth of deep lament in the midst of the severest conflict of temptation in the presence of death, the gloom of melancholy does not brighten up to become a hope, the Psalm dies away in Job-like lamentation. Herein we discern echoes of the Korahitic Ps 42:1-11 and of Davidic Psalms: compare Ps 88:3 with Ps 18:7; Ps 88:5 with Ps 28:1; Ps 88:6 with Ps 31:23; Ps 88:18 with Ps 22:17.; v. 19 (although differently applied) with Ps 31:12; and more particularly the questions in Ps 88:11-13 with Ps 6:6, of which they are as it were only the amplification. But these Psalm-echoes are outweighed by the still more striking points of contact with the Book of Job, both as regards linguistic usage (דּאב, Ps 88:10, Job 14:14; רפאים, Ps 88:11, Job 26:5; אבדּון, Ps 88:12, Job 26:6; Job 28:22; נער, Ps 88:16, Job 33:25; Job 36:14; אמים, Ps 88:16, Job 20:25; בּעוּתים, Ps 88:17, Job 6:4) and single thoughts (cf. Ps 88:5 with Job 14:10; Ps 88:9 with Job 30:10; v. 19 with Job 17:9; Job 19:14), and also the suffering condition of the poet and the whole manner in which this finds expression. For the poet finds himself in the midst of the same temptation as Job not merely so far as his mind and spirit are concerned; but his outward affliction is, according to the tenor of his complaints, the same, viz., the leprosy (Ps 88:9), which, the disposition to which being born with him, has been his inheritance from his youth up (Ps 88:16). Now, since the Book of Job is a Chokma-work of the Salomonic age, and the two Ezrahites belonged to the wise men of the first rank at the court of Solomon (3Kings 4:31), it is natural to suppose that the Book of Job has sprung out of this very Chokma-company, and that perhaps this very Heman the Ezrahite who is the author of Psalms 88 has made a passage of his own life, suffering, and conflict of soul, a subject of dramatic treatment.
The inscription of the Psalm runs: A Psalm-song by the Korahites; to the Precentor, to be recited (lit., to be pressed down, not after Is 27:2 : to be sung, which expresses nothing, nor: to be sung alternatingly, which is contrary to the character of the Psalm) after a sad manner (cf. Ps 53:1) with muffled voice, a meditation by Heman the Ezrahite. This is a double inscription, the two halves of which are contradictory. The bare להימן side by side with לבני־קרח would be perfectly in order, since the precentor Heman is a Korahite according to 1Chron 6:33-38; but חימן האזרחי is the name of one of the four great Israelitish sages in 3Kings 4:31, who, according to 1Chron 2:6, is a direct descendant of Zerah, and therefore is not of the tribe of Levi, but of Judah. The suppositions that Heman the Korahite had been adopted into the family of Zerah, or that Heman the Ezrahite had been admitted among the Levites, are miserable attempts to get over the difficulty. At the head of the Psalm there stand two different statements respecting its origin side by side, which are irreconcilable. The assumption that the title of the Psalm originally was either merely שׁיר מזמור לבני־קרח, or merely למנצח וגו, is warranted by the fact that only in this one Psalm למנצח does not occupy the first place in the inscriptions. But which of the two statements is the more reliable one? Most assuredly the latter; for שׁיר מזמור לבני־קרח is only a recurrent repetition of the inscription of Ps 87:1-7. The second statement, on the other hand, by its precise designation of the melody, and by the designation of the author, which corresponds to the Psalm that follows, gives evidence of its antiquity and its historical character.
John Gill
INTRODUCTION TO PSALM 88
A Song or Psalm for the sons of Korah, to the chief Musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite. Of the word "maalath", See Gill on Ps 53:1. "Leannoth" signifies "to answer". Perhaps this song was to be sung alternately, or by responses. Both words are thought by some, as Aben Ezra, to be the beginning of a song, to the tune of which this was set; and by others a musical instrument, on which it was sung; a hollow one, as the word "maalath" seems to signify, a wind instrument: others are of opinion that they intend the subject matter of the psalm, and render them, "concerning the disease to afflict", or "the afflicting disease" (a); either a bodily one, which threatened with death, under which the psalmist now was; or a soul disorder, being under desertions, and a sense of divine wrath, which were very afflicting. The psalm is called "Maschil", which may be translated "causing to understand"; it being instructive to persons in a like case to apply to God, as he did; and if it respects Christ, it teaches many things concerning him, his sorrows and his sufferings: the author of it is said to be Heman the Ezrahite; the Targum calls him Heman the native, and the Septuagint render it Heman the Israelite, and Arama says this is Abraham. There were two of this name, one the son of Zerah, the son of Judah, and so might be called the Zerahite, and with the addition of a letter the Ezrahite; he is mentioned along with others as famous for wisdom, 1Chron 2:6, but this man seems to be too early to be the penman of this psalm: though Dr. Lightfoot (b) is of opinion that this psalm was penned by this Heman many years before the birth of Moses; which and the following psalm are the oldest pieces of writing the world has to show, being written by two men who felt and groaned under the bondage and affliction of Egypt, which Heman here deplores, and therefore entitles his elegy "Maalath Leannoth, concerning sickness by affliction"; and accordingly he and his brethren are called the sons of Mahali, 3Kings 4:31. There was another Heman, who was both a singer in David's time, and the king's seer, who seems most likely to be the person, 1Chron 6:33, he was when he wrote this psalm under sore temptations, desertions, and dejections, though not in downright despair; there is but one comfortable clause in it, and that is the first of it; many interpreters, both ancient and modern, think he is to be considered throughout as a type of Christ, with whom everything in it more exactly agrees than with anyone man else. The Targum, Jarchi, and Kimchi, interpret it of the people of Israel in captivity; and so the Syriac version entitles it,
"concerning the people that were in Babylon;''
but a single person only is designed throughout. Spinosa (d) affirms, from the testimony of Philo the Jew, that this psalm was published when King Jehoiachin was a prisoner in Babylon, and the following psalm when he was released: but this is not to be found in the true Philo, but in Pseudo-Philo (d).
87:187:1: ՚Ի կատարած. վասն Մաղաղեթայ իմաստութիւն. զի ետ պատասխանի Եմման իմաստութեամբ Իսրայէլի. ՁԷ[7264]։[7264] Ոմանք.Սաղմոս օրհնութեան որդւոցն Կորխայ, վասն Մաղաղեթայ իմաստութեան. զի ետ պատասխանի Եմ՛՛։ Եւ ոմանք.օրհնութիւն սաղմոսաց... ետ պատասխանի Եման Եզրայելացի։
1 Այսուհետեւ՝ Մալալէթի իմաստութեան մասին. իմաստութիւն, որով պատասխան տուեց Եման Եզրայելացին.
Կորխի որդիներուն երգն ու Սաղմոսը
Ի կատարած. վասն Մաղաղեթայ իմաստութիւն. զի ետ պատասխանի Եման Եզրայելացի:

87:1: ՚Ի կատարած. վասն Մաղաղեթայ իմաստութիւն. զի ետ պատասխանի Եմման իմաստութեամբ Իսրայէլի. ՁԷ[7264]։
[7264] Ոմանք.Սաղմոս օրհնութեան որդւոցն Կորխայ, վասն Մաղաղեթայ իմաստութեան. զի ետ պատասխանի Եմ՛՛։ Եւ ոմանք.օրհնութիւն սաղմոսաց... ետ պատասխանի Եման Եզրայելացի։
1 Այսուհետեւ՝ Մալալէթի իմաստութեան մասին. իմաստութիւն, որով պատասխան տուեց Եման Եզրայելացին.
Կորխի որդիներուն երգն ու Սաղմոսը
zohrab-1805▾ eastern-1994▾ western am▾
87:087:1 Песнь. Псалом, Сынов Кореевых. Начальнику хора на Махалаф, для пения. Учение Емана Езрахита.
87:1 ᾠδὴ ωδη song ψαλμοῦ ψαλμος psalm τοῖς ο the υἱοῖς υιος son Κορε κορε Kore εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ὑπὲρ υπερ over; for μαελεθ μαελεθ.1 the ἀποκριθῆναι αποκρινομαι respond συνέσεως συνεσις comprehension Αιμαν αιμαν the Ισραηλίτῃ ισραηλιτης Israelite
87:1 לִ li לְ to בְנֵי־ vᵊnê- בֵּן son קֹ֖רַח qˌōraḥ קֹרַח Korah מִזְמֹ֣ור mizmˈôr מִזְמֹור psalm שִׁ֑יר šˈîr שִׁיר song יְ֝סוּדָתֹ֗ו ˈysûḏāṯˈô יְסוּדָה foundation בְּ bᵊ בְּ in הַרְרֵי־ harrê- הַר mountain קֹֽדֶשׁ׃ qˈōḏeš קֹדֶשׁ holiness
87:1. canticum carminis filiorum Core victori per chorum ad praecinendum eruditionis Eman EzraitaeA canticle of a psalm for the sons of Core: unto the end, for Maheleth, to answer understanding of Eman the Ezrahite.
A Song, a Psalm of the sons of Korah; for the Chief Musician; set to Mahalath Leannoth. Maschil of Heman the Ezrahite.
87:1. A Canticle Psalm to the sons of Korah. Its foundations are in the holy mountains:
87:1. A Psalm [or] Song for the sons of Korah. His foundation [is] in the holy mountains.
KJV Chapter [88] A Song [or] Psalm for the sons of Korah, to the chief Musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite:

87:1 Песнь. Псалом, Сынов Кореевых. Начальнику хора на Махалаф, для пения. Учение Емана Езрахита.
87:1
ᾠδὴ ωδη song
ψαλμοῦ ψαλμος psalm
τοῖς ο the
υἱοῖς υιος son
Κορε κορε Kore
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ὑπὲρ υπερ over; for
μαελεθ μαελεθ.1 the
ἀποκριθῆναι αποκρινομαι respond
συνέσεως συνεσις comprehension
Αιμαν αιμαν the
Ισραηλίτῃ ισραηλιτης Israelite
87:1
לִ li לְ to
בְנֵי־ vᵊnê- בֵּן son
קֹ֖רַח qˌōraḥ קֹרַח Korah
מִזְמֹ֣ור mizmˈôr מִזְמֹור psalm
שִׁ֑יר šˈîr שִׁיר song
יְ֝סוּדָתֹ֗ו ˈysûḏāṯˈô יְסוּדָה foundation
בְּ bᵊ בְּ in
הַרְרֵי־ harrê- הַר mountain
קֹֽדֶשׁ׃ qˈōḏeš קֹדֶשׁ holiness
87:1. canticum carminis filiorum Core victori per chorum ad praecinendum eruditionis Eman Ezraitae
A canticle of a psalm for the sons of Core: unto the end, for Maheleth, to answer understanding of Eman the Ezrahite.
A Song, a Psalm of the sons of Korah; for the Chief Musician; set to Mahalath Leannoth. Maschil of Heman the Ezrahite.
87:1. A Canticle Psalm to the sons of Korah. Its foundations are in the holy mountains:
87:1. A Psalm [or] Song for the sons of Korah. His foundation [is] in the holy mountains.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
88:1: O Lord God of my salvation - This is only the continuation of prayers and supplications already often sent up to the throne of grace.
Albert Barnes: Notes on the Bible - 1834
88:1: O Lord God of my salvation - On whom I depend for salvation; who alone canst save me. Luther renders this, "O God, my Saviour."
I have cried day and night before thee - literally, "By day I cried; by night before thee;" that is, my prayer is constantly before thee. The meaning is, that there was no intermission to his prayers; he prayed all the while. This does not refer to the general habit of his life, but to the time of his sickness. He had prayed most earnestly and constantly that he might be delivered from sickness and from the dangers of death. He had, as yet, obtained no answer, and he now pours out, and records, a more earnest petition to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
88:1: Maschil: etc. or, A Psalm of Heman the Ezrahite, giving instruction, Supposed to have been written by Heman, son of Zerah, and grandson of Judah, on the oppression of the Hebrews in Egypt.
Heman: Kg1 4:31; Ch1 2:6
Lord: Psa 27:1, Psa 27:9, Psa 51:14, Psa 62:7, Psa 65:5, Psa 68:19, Psa 79:9, Psa 140:7; Gen 49:18; Isa 12:2; Luk 1:47, Luk 2:30; Tit 2:10, Tit 2:13, Tit 3:4-7
I have: Psa 22:2, Psa 86:3; Neh 1:6; Isa 62:6; Luk 2:37, Luk 18:7; Th1 3:10; Ti2 1:3
Carl Friedrich Keil and Franz Delitzsch
88:1
The poet finds himself in the midst of circumstances gloomy in the extreme, but he does not despair; he still turns towards Jahve with his complaints, and calls Him the God of his salvation. This actus directus of fleeing in prayer to the God of salvation, which urges its way through all that is dark and gloomy, is the fundamental characteristic of all true faith. Ps 88:2 is not to be rendered, as a clause of itself: "by day I cry unto Thee, in the night before Thee" (lxx and Targum), which ought to have been יומם, but (as it is also pointed, especially in Baer's text): by day, i.e., in the time (Ps 56:4; Ps 78:42, cf. Ps 18:1), when I cry before Thee in the night, let my prayer come... (Hitzig). In Ps 88:3 he calls his piercing lamentation, his wailing supplication, רנּתי, as in Ps 17:1; Ps 61:2. הטּה as in Ps 86:1, for which we find הט in Ps 17:6. The Beth of בּרעות, as in Ps 65:5; Lam 3:15, Lam 3:30, denotes that of which his soul has already had abundantly sufficient. On Ps 88:4, cf. as to the syntax Ps 31:11. איל (ἅπαξ λεγομ. like אילוּת, Ps 22:20) signifies succinctness, compactness, vigorousness (ἁδρότης): he is like a man from whom all vital freshness and vigour is gone, therefore now only like the shadow of a man, in fact like one already dead. חפשׁי, in Ps 88:6, the lxx renders ἐν νεκροῖς ἐλεύθερος (Symmachus, ἀφεὶς ἐλεύθερος); and in like manner the Targum, and the Talmud which follows it in formulating the proposition that a deceased person is חפשׁי מן חמצוות, free from the fulfilling of the precepts of the Law (cf. Rom 6:7). Hitzig, Ewald, Kster, and Bttcher, on the contrary, explain it according to Ezek 27:20 (where חפשׁ signifies stragulum): among the dead is my couch (חפשׁי = יצועי, Job 17:13). But in respect of Job 3:19 the adjectival rendering is the more probable; "one set free among the dead" (lxx) is equivalent to one released from the bond of life (Job 39:5), somewhat as in Latin a dead person is called defunctus. God does not remember the dead, i.e., practically, inasmuch as, devoid of any progressive history, their condition remains always the same; they are in fact cut away (נגזר as in Ps 31:23; Lam 3:54; Is 53:8) from the hand, viz., from the guiding and helping hand, of God. Their dwelling-place is the pit of the places lying deep beneath (cf. on תּחתּיּות, Ps 63:10; Ps 86:13; Ezek 26:20, and more particularly Lam 3:55), the dark regions (מחשׁכּים as in Ps 143:3, Lam 3:6), the submarine depths (בּמצלות; lxx, Symmachus, the Syriac, etc.: ἐν σκιᾷ θανάτου = בצלמות, according to Job 10:21 and frequently, but contrary to Lam 3:54), whose open abyss is the grave for each one. On Ps 88:8 cf. Ps 42:8. The Mugrash by כל־משׁבריך stamps it as an adverbial accusative (Targum), or more correctly, since the expression is not עניתני, as the object placed in advance. Only those who are not conversant with the subject (as Hupfeld in this instance) imagine that the accentuation marks ענּית as a relative clause (cf. on the contrary Ps 8:7, Ps 21:3, etc.). ענּה, to bow down, press down; here used of the turning or directing downwards (lxx ἐπήγαγες) of the waves, which burst like a cataract over the afflicted one.
Geneva 1599
88:1 "A Song [or] Psalm for the sons of Korah, to the chief Musician upon Mahalath (a) Leannoth, Maschil of Heman the Ezrahite." O LORD God of my salvation, I have cried day [and] night (b) before thee:
(a) That is, to humble. It was the beginning of a song by which tune this psalm was sung.
(b) Though many cry in their sorrows, yet they cry not earnestly to God for remedy as he did whom he confessed to be the author of his salvation.
John Gill
88:1 O Lord God of my salvation,.... The author both of temporal and spiritual salvation; see Ps 18:46 from the experience the psalmist had had of the Lord's working salvation for him in times past, he is encouraged to hope that he would appear for him, and help him out of his present distress; his faith was not so low, but that amidst all his darkness and dejection he could look upon the Lord as his God, and the God of salvation to him; so our Lord Jesus Christ, when deserted by his Father, still called him his God, and believed that he would help him, Ps 22:1.
I have cried day and night before thee, or "in the day I have cried, and in the night before thee"; that is, as the Targum paraphrases it,
"in the night my prayer was before thee.''
prayer being expressed by crying shows the person to be in distress, denotes the earnestness of it, and shows it to be vocal; and it being both in the day and in the night, that it was without ceasing. The same is said by Christ, Ps 22:2 and is true of him, who in the days of his flesh was frequent in prayer, and especially in the night season, Lk 6:12 and particularly his praying in the garden the night he was betrayed may be here referred to, Mt 26:38.
(a) "pro infirmitate ad affligendum", so some in Munster; "de miseria ad affligendum", Tigurine version; "de infirmitate affligente", Piscator, so Gussetius, p. 622. (b) Works, vol. 1. p. 699. (c) Tractat. Theolog. Politic. c. 10. p. 184. (d) Apud Meor Enayim, c. 32. p. 106.
Robert Jamieson, A. R. Fausset and David Brown
88:1 Upon Mahalath--either an instrument, as a lute, to be used as an accompaniment (Leannoth, "for singing") or, as others think, an enigmatic title (see on Ps 5:1, Ps 22:1, and Ps 45:1, titles), denoting the subject--that is, "sickness or disease, for humbling," the idea of spiritual maladies being often represented by disease (compare Ps 6:5-6; Ps 22:14-15, &c.). On the other terms, see on Ps 42:1 and Ps 32:1. Heman and Ethan (see on Ps 89:1, title) were David's singers (1Chron 6:18, 1Chron 6:33; 1Chron 15:17), of the family of Kohath. If the persons alluded to (3Kings 4:31; 1Chron 2:6), they were probably adopted into the tribe of Judah. Though called a song, which usually implies joy (Ps 83:1), both the style and matter of the Psalm are very despondent; yet the appeals to God evince faith, and we may suppose that the word "song" might be extended to such compositions. (Psa. 88:1-18)
Compare on the terms used, Ps 22:2; Ps 31:2.
87:287:2: Տէր Աստուած փրկութեան իմոյ, ՚ի տուէ կարդացի եւ գիշերի առաջի քո։
2 Իմ փրկութեա՛ն Տէր Աստուած, գիշեր-ցերեկ քե՛զ կանչեցի:
88 Ո՛վ Տէր իմ փրկութեանս Աստուա՛ծը, Ցորեկը կ’աղաղակեմ ու գիշերը քու առջեւդ եմ։
Տէր Աստուած փրկութեան իմոյ, ի տուէ կարդացի եւ գիշերի առաջի քո:

87:2: Տէր Աստուած փրկութեան իմոյ, ՚ի տուէ կարդացի եւ գիշերի առաջի քո։
2 Իմ փրկութեա՛ն Տէր Աստուած, գիշեր-ցերեկ քե՛զ կանչեցի:
88 Ո՛վ Տէր իմ փրկութեանս Աստուա՛ծը, Ցորեկը կ’աղաղակեմ ու գիշերը քու առջեւդ եմ։
zohrab-1805▾ eastern-1994▾ western am▾
87:187:2 Господи, Боже спасения моего! днем вопию и ночью пред Тобою:
87:2 κύριε κυριος lord; master ὁ ο the θεὸς θεος God τῆς ο the σωτηρίας σωτηρια safety μου μου of me; mine ἡμέρας ημερα day ἐκέκραξα κραζω cry καὶ και and; even ἐν εν in νυκτὶ νυξ night ἐναντίον εναντιον next to; before σου σου of you; your
87:2 אֹהֵ֣ב ʔōhˈēv אהב love יְ֭הוָה [ˈyhwāh] יְהוָה YHWH שַׁעֲרֵ֣י šaʕᵃrˈê שַׁעַר gate צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion מִ֝ ˈmi מִן from כֹּ֗ל kkˈōl כֹּל whole מִשְׁכְּנֹ֥ות miškᵊnˌôṯ מִשְׁכָּן dwelling-place יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
87:2. Domine Deus salutis meae per diem clamavi in nocte coram teO Lord, the God of my salvation: I have cried in the day, and in the night before thee.
1. O LORD, the God of my salvation, I have cried day and night before thee:
87:2. the Lord loves the gates of Zion above all the tabernacles of Jacob.
87:2. The LORD loveth the gates of Zion more than all the dwellings of Jacob.
O LORD God of my salvation, I have cried day [and] night before thee:

87:2 Господи, Боже спасения моего! днем вопию и ночью пред Тобою:
87:2
κύριε κυριος lord; master
ο the
θεὸς θεος God
τῆς ο the
σωτηρίας σωτηρια safety
μου μου of me; mine
ἡμέρας ημερα day
ἐκέκραξα κραζω cry
καὶ και and; even
ἐν εν in
νυκτὶ νυξ night
ἐναντίον εναντιον next to; before
σου σου of you; your
87:2
אֹהֵ֣ב ʔōhˈēv אהב love
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
שַׁעֲרֵ֣י šaʕᵃrˈê שַׁעַר gate
צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion
מִ֝ ˈmi מִן from
כֹּ֗ל kkˈōl כֹּל whole
מִשְׁכְּנֹ֥ות miškᵊnˌôṯ מִשְׁכָּן dwelling-place
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
87:2. Domine Deus salutis meae per diem clamavi in nocte coram te
O Lord, the God of my salvation: I have cried in the day, and in the night before thee.
1. O LORD, the God of my salvation, I have cried day and night before thee:
87:2. the Lord loves the gates of Zion above all the tabernacles of Jacob.
87:2. The LORD loveth the gates of Zion more than all the dwellings of Jacob.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. "Днем вопию и ночью пред Тобою" - постоянно, неусыпно писатель взывал к Богу о помощи ввиду тяжелого и безвыходного своего положения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
A song or psalm for the sons of Korah, to the chief musician
1 O LORD God of my salvation, I have cried day and night before thee: 2 Let my prayer come before thee: incline thine ear unto my cry; 3 For my soul is full of troubles: and my life draweth nigh unto the grave. 4 I am counted with them that go down into the pit: I am as a man that hath no strength: 5 Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand. 6 Thou hast laid me in the lowest pit, in darkness, in the deeps. 7 Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. Selah. 8 Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth. 9 Mine eye mourneth by reason of affliction: LORD, I have called daily upon thee, I have stretched out my hands unto thee.
It should seem, by the titles of this and the following psalm, that Heman was the penman of the one and Ethan of the other. There were two, of these names, who were sons of Zerah the son of Judah, 1 Chron. ii. 4, 6. There were two others famed for wisdom, 1 Kings iv. 31, where, to magnify Solomon's wisdom, he is said to be wiser than Heman and Ethan. Whether the Heman and Ethan who were Levites and precentors in the songs of Zion were the same we are not sure, nor which of these, nor whether any of these, were the penmen of these psalms. There was a Heman that was one of the chief singers, who is called the king's seer, or prophet, in the words of God (1 Chron. xxv. 5); it is probable that this also was a seer, and yet could see no comfort for himself, an instructor and comforter of others, and yet himself putting comfort away from him. The very first words of the psalm are the only words of comfort and support in all the psalm. There is nothing about him but clouds and darkness; but, before he begins his complaint, he calls God the God of his salvation, which intimates both that he looked for salvation, bad as things were, and that he looked up to God for the salvation and depended upon him to be the author of it. Now here we have the psalmist,
I. A man of prayer, one that gave himself to prayer at all times, but especially now that he was in affliction; for is any afflicted? let him pray. It is his comfort that he had prayed; it is his complaint that, notwithstanding his prayer, he was still in affliction. He was, 1. Very earnest in prayer: "I have cried unto thee (v. 1), and have stretched out my hands unto thee (v. 9), as one that would take hold on thee, and even catch at the mercy, with a holy fear of coming short and missing of it." 2. He was very frequent and constant in prayer: I have called upon thee daily (v. 9), nay, day and night, v. 1. For thus men ought always to pray, and not to faint; God's own elect cry day and night to him, not only morning and evening, beginning every day and every night with prayer, but spending the day and night in prayer. This is indeed praying always; and then we shall speed in prayer, when we continue instant in prayer. 3. He directed his prayer to God, and from him expected and desired an answer (v. 2): "Let my prayer come before thee, to be accepted of thee, not before men, to be seen of them, as the Pharisees' prayers." He does not desire that men should hear them, but, "Lord, incline thy ear unto my cry, for to that I refer myself; give what answer to it thou pleasest."
II. He was a man of sorrows, and therefore some make him, in this psalm, a type of Christ, whose complaints on the cross, and sometimes before, were much to the same purport with this psalm. He cries out (v. 3): My soul is full of troubles; so Christ said, Now is my soul troubled; and, in his agony, My soul is exceedingly sorrowful even unto death, like the psalmist's here, for he says, My life draws nigh unto the grave. Heman was a very wise man, and a very good man, a man of God, and a singer too, and one may therefore suppose him to have been a man of a cheerful spirit, and yet now a man of sorrowful spirit, troubled in mind, and upon the brink of despair. Inward trouble is the sorest trouble, and that which, sometimes, the best of God's saints and servants have been severely exercised with. The spirit of man, of the greatest of men, will not always sustain his infirmity, but will droop and sink under it; who then can bear a wounded spirit?
III. He looked upon himself as a dying man, whose heart was ready to break with sorrow (v. 5): "Free among the dead (one of that ghastly corporation), like the slain that lie in the grave, whose rotting and perishing nobody takes notice of or is concerned for, nay, whom thou rememberest no more, to protect or provide for the dead bodies, but they become an easy prey to corruption and the worms; they are cut off from thy hand, which used to be employed in supporting them and reaching out to them; but, now there is no more occasion for this, they are cut off from it and cut off by it" (for God will not stretch out his hand to the grave, Job xxx. 24); "thou hast laid me in the lowest pit, as low as possible, my condition low, my spirits low, in darkness, in the deep (v. 6), sinking, and seeing no way open of escape, brought to the last extremity, and ready to give up all for gone." Thus greatly may good men be afflicted, such dismal apprehensions may they have concerning their afflictions, and such dark conclusions may they sometimes be ready to make concerning the issue of them, through the power of melancholy and the weakness of faith.
IV. He complained most of God's displeasure against him, which infused the wormwood and the gall into the affliction and the misery (v. 7): Thy wrath lies hard upon me. Could he have discerned the favour and love of God in his affliction, it would have lain light upon him; but it lay hard, very hard, upon him, so that he was ready to sink and faint under it. The impressions of this wrath upon his spirits were God's waves with which he afflicted him, which rolled upon him, one on the neck of another, so that he scarcely recovered from one dark thought before he was oppressed with another; these waves beat against him with noise and fury; not some, but all, of God's waves were made use of in afflicting him and bearing him down. Even the children of God's love may sometimes apprehend themselves children of wrath, and no outward trouble can lie so hard upon them as that apprehension.
V. It added to his affliction that his friends deserted him and made themselves strange to him. When we are in trouble it is some comfort to have those about us that love us, and sympathize with us; but this good man had none such, which gives him occasion, not to accuse them, or charge them with treachery, ingratitude, and inhumanity, but to complain to God, with an eye to his hand in this part of the affliction (v. 8): Thou hast put away my acquaintance far from me. Providence had removed them, or rendered them incapable of being serviceable to him, or alienated their affections from him; for every creature is that to us (and no more) that God makes it to be. If our old acquaintance be shy of us, and those we expect kindness from prove unkind, we must bear that with the same patient submission to the divine will that we do other afflictions, Job xix. 13. Nay, his friends were not only strange to him, but even hated him, because he was poor and in distress: "Thou hast made me an abomination to them; they are not only shy of me, but sick of me, and I am looked upon by them, not only with contempt, but with abhorrence." Let none think it strange concerning such a trial as this, when Heman, who was so famed for wisdom, was yet, when the world frowned upon him, neglected, as a vessel in which is no pleasure.
VI. He looked upon his case as helpless and deplorable: "I am shut up, and I cannot come forth, a close prisoner, under the arrests of divine wrath, and no way open of escape." He therefore lies down and sinks under his troubles, because he sees not any probability of getting out of them. For thus he bemoans himself (v. 9): My eye mourneth by reason of affliction. Sometimes giving vent to grief by weeping gives some ease to a troubled spirit. Yet weeping must not hinder praying; we must sow in tears: My eye mourns, but I cry unto thee daily. Let prayers and tears go together, and they shall be accepted together. I have heard thy prayers, I have seen thy tears.
Adam Clarke: Commentary on the Bible - 1831
88:2: Let my prayer come before thee - It is weak and helpless, though fervent and sincere: take all hinderances out of its way, and let it have a free passage to thy throne. One of the finest thoughts in the Iliad of Homer concerns prayer; I shall transcribe a principal part of this incomparable passage - incomparable when we consider its origin: -
Και γαρ τε Λιται εισι Διος κουραι μεγαλοιο,
Χωλαι τε, ῥυσσαι τε, παραβλωπες τ' οφθαλμω·
Αἱ ῥα τε και μετοπισθ' Ατης αλεγουσι κιουσαι·
Ἡ δ' Ατη σθεναρη τε και αρτιπος· οὑνεκα πασας
Πολλον ὑπεκπροθεει, φθανει δε τε πασαν επ' αιαν,
Βλαπτους' ανθρωπους· αἱ δ' εξακεονται ποισσω·
Ὁς μεν τ' αιδεσεται κουρας Διος, ασσον ιουσας,
Τονδε μεγ' ωνησαν, και τ' εκλυον ευξαμενοιο.
Ὁς δε κ' ανῃνηται, και τε στερεως αποειπῃ,
Λισσονται δ' αρα ταιγε Δια Κρονιωνα κιουσαι,
Τῳ Ατην ἁμ' ἑπεσθαι, ἱνα βλαφθεις αποτιση.
Αλλ', Αχιλευ, πορε και συ Διος κουρησιν ἑπεσθαι
Τιμην, ῃτ' αλλων περ επιγναμπτει φρενας εσθλων.
Iliad., 9:498-510.
Prayers are Jove's daughters; wrinkled, lame, slant-eyed,
Which, though far distant, yet with constant pace
Follow offense. Offence, robust of limb,
And treading firm the ground, outstrips them all,
And over all the earth, before them runs
Hurtful to man: they, following, heal the hurt.
Received respectfully when they approach,
They yield us aid, and listen when we pray.
But if we slight, and with obdurate heart
Resist them, to Saturnian Jove they cry.
Against, us supplicating, that offense
May cleave to us for vengeance of the wrong.
Thou, therefore, O Achilles! honor yield
To Jove's own daughters, vanquished as the brave
Have ofttimes been, by honor paid to thee.
Cowper.
On this allegory the translator makes the following remarks: "Wrinkled, because the countenance of a man, driven to prayer by a consciousness of guilt, is sorrowful and dejected. Lame, because it is a remedy to which men recur late, and with reluctance. Slant-eyed, either because in that state of humiliation they fear to lift up their eyes to heaven, or are employed in taking a retrospect of their past misconduct. The whole allegory, considering when and where it was composed, forms a very striking passage." Prayer to God for mercy must have the qualifications marked above.
Prayer comes from God. He desires to save us: this desire is impressed on our hearts by his Spirit, and reflected back to himself. Thus says the allegory, "Prayers are the daughters of Jupiter." But they are lame, as reflected light is much less intense and vivid than light direct. The desire of the heart is afraid to go into the presence of God, because the man knows, feels, that he has sinned against goodness and mercy. They are wrinkled - dried up and withered, with incessant longing: even the tears that refresh the soul are dried up and exhausted. They are slant-eyed; look aside through shame and confusion; dare not look God in the face. But transgression is strong, bold, impudent, and destructive: it treads with a firm step over the earth, bringing down curses on mankind. Prayer and repentance follow, but generally at a distance. The heart, being hardened by the deceitfulness of sin does not speedily relent. They, however, follow: and when, with humility and contrition, they approach the throne of grace, they are respectfully received. God acknowledges them as his offspring, and heals the wounds made by transgression. If the heart remain obdurate, and the man will not humble himself before his God, then his transgression cleaves to him, and the heartless, lifeless prayers which he may offer in that state, presuming on God's mercy, will turn against him; and to such a one the sacrificial death and mediation of Christ are in vain. And this will be the case especially with the person who, having received an offense from another, refuses to forgive. This latter circumstance is that to which the poet particularly refers. See the whole passage, with its context.
Albert Barnes: Notes on the Bible - 1834
88:2: Let my prayer come before thee - As if there were something which hindered it, or which had obstructed the way to the throne of grace; as if God repelled it from him, and turned away his ear, and would not hear.
Incline thine ear unto my cry - See the notes at Psa 5:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
88:2: Psa 79:11, Psa 141:1, Psa 141:2; Kg1 8:31; Lam 3:8
John Gill
88:2 Let my prayer come before thee,.... Not before men, as hypocrites desire, but before the Lord; let it not be shut out, but be admitted; and let it come with acceptance, as it does when it ascends before God, out of the hands of the angel before the throne, perfumed with the much incense of his mediation, Rev_ 8:3,
incline thine ear unto my cry; hearken to it, receive it, and give an answer to it; Christ's prayers were attended with strong crying, and were always received and heard, Heb 5:7.
87:387:3: Մտցեն աղօթք իմ առաջի քո Տէր, խոնարհեսցի ունկն քո ՚ի խնդրուածս իմ։
3 Թող աղօթքս հասնի քե՛զ, Տէ՛ր, ականջդ թող մօտենայ խնդրանքիս,
2 Իմ աղօթքս թող քու առջեւդ ելլէ։Խոնարհեցո՛ւր քու ականջդ իմ աղաղակիս։
Մտցեն աղօթք իմ առաջի քո, Տէր, խոնարհեսցի ունկն քո ի խնդրուածս իմ:

87:3: Մտցեն աղօթք իմ առաջի քո Տէր, խոնարհեսցի ունկն քո ՚ի խնդրուածս իմ։
3 Թող աղօթքս հասնի քե՛զ, Տէ՛ր, ականջդ թող մօտենայ խնդրանքիս,
2 Իմ աղօթքս թող քու առջեւդ ելլէ։Խոնարհեցո՛ւր քու ականջդ իմ աղաղակիս։
zohrab-1805▾ eastern-1994▾ western am▾
87:287:3 да внидет пред лице Твое молитва моя; приклони ухо Твое к молению моему,
87:3 εἰσελθάτω εισερχομαι enter; go in ἐνώπιόν ενωπιος in the face; facing σου σου of you; your ἡ ο the προσευχή προσευχη prayer μου μου of me; mine κλῖνον κλινω bend; tip over τὸ ο the οὖς ους ear σου σου of you; your εἰς εις into; for τὴν ο the δέησίν δεησις petition μου μου of me; mine κύριε κυριος lord; master
87:3 נִ֭כְבָּדֹות ˈniḵbāḏôṯ כבד be heavy מְדֻבָּ֣ר mᵊḏubbˈār דבר speak בָּ֑ךְ bˈāḵ בְּ in עִ֖יר ʕˌîr עִיר town הָ hā הַ the אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) סֶֽלָה׃ sˈelā סֶלָה sela
87:3. ingrediatur ante te oratio mea inclina aurem tuam ad laudationem meamLet my prayer come in before thee: incline thy ear to my petition.
2. Let my prayer enter into thy presence; incline thine ear unto my cry:
87:3. Glorious things are being said of you, O City of God.
87:3. Glorious things are spoken of thee, O city of God. Selah.
Let my prayer come before thee: incline thine ear unto my cry:

87:3 да внидет пред лице Твое молитва моя; приклони ухо Твое к молению моему,
87:3
εἰσελθάτω εισερχομαι enter; go in
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
ο the
προσευχή προσευχη prayer
μου μου of me; mine
κλῖνον κλινω bend; tip over
τὸ ο the
οὖς ους ear
σου σου of you; your
εἰς εις into; for
τὴν ο the
δέησίν δεησις petition
μου μου of me; mine
κύριε κυριος lord; master
87:3
נִ֭כְבָּדֹות ˈniḵbāḏôṯ כבד be heavy
מְדֻבָּ֣ר mᵊḏubbˈār דבר speak
בָּ֑ךְ bˈāḵ בְּ in
עִ֖יר ʕˌîr עִיר town
הָ הַ the
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
סֶֽלָה׃ sˈelā סֶלָה sela
87:3. ingrediatur ante te oratio mea inclina aurem tuam ad laudationem meam
Let my prayer come in before thee: incline thy ear to my petition.
2. Let my prayer enter into thy presence; incline thine ear unto my cry:
87:3. Glorious things are being said of you, O City of God.
87:3. Glorious things are spoken of thee, O city of God. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
88:3: For my soul is full of troubles - I am full of trouble. The word rendered as "full" means properly to satiate as with food; that is, when as much had been taken as could be. So he says here, that this trouble was as great as he could bear; he could sustain no more. He had reached the utmost point of endurance; he had no power to bear anymore.
And my life draweth nigh unto the grave - Hebrew, to Sheol. Compare the notes at Isa 14:9; notes at Job 10:21-22. It may mean here either the grave, or the abode of the dead. He was about to die. Unless he found relief he must go down to the abodes of the dead. The Hebrew word rendered life is in the plural number, as in Gen 2:7; Gen 3:14, Gen 3:17; Gen 6:17; Gen 7:15; et al. Why the plural was used as applicable to life cannot now be known with certainty. It may have been to accord with the fact that man has two kinds of life; the animal life - or life in common with the inferior creation; and intellectual, or higher life - the life of the soul. Compare the notes at Th1 5:23. The meaning here is, that he was about to die; or that his life or lives approached that state when the grave closes over us; the extinction of the mere animal life; and the separation of the soul - the immortal part - from the body.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
88:3: soul: Psa 88:14, Psa 88:15, Psa 22:11-21, Psa 69:17-21, Psa 77:2, Psa 143:3, Psa 143:4; Job 6:2-4; Isa 53:3, Isa 53:10, Isa 53:11; Lam 3:15-19; Mat 26:37-39; Mar 14:33, Mar 14:34
life: Psa 107:18; Job 33:22
John Gill
88:3 For my soul is full of troubles,.... Or "satiated or glutted" (e) with them, as a stomach full of meat that can receive no more, to which the allusion is; having been fed with the bread of adversity and the water of affliction, so that he had his fill of trouble: every man is full of trouble, of one kind or another, Job 14:1 especially the saint, who besides his outward troubles has inward ones, arising from indwelling sin, the temptations of Satan, and divine desertions, which was now the case of the psalmist: this may be truly applied to Christ, who himself said, when in the garden, "my soul is exceeding sorrowful, even unto death", Mt 26:38, he was a man of sorrows all his days, but especially at that time, and when upon the cross, forsaken by his Father, and sustaining his wrath: "his soul" was then "filled with evil things" (f), as the words may be rendered:
innumerable evils compassed him about, Ps 40:12, the sins of his people, those evil things, were imputed to him; the iniquity of them all was laid upon him, as was also the evil of punishment for them; and then he found trouble and sorrow enough:
and my life draweth nigh unto the grave: a phrase expressive of a person's being just ready to die, Job 33:22 as the psalmist now thought he was, Ps 88:5, it is in the plural number "my lives" (g); and so may not only denote the danger he was in of his natural life, but of his spiritual and eternal life, which he might fear, being in darkness and desertion, would be lost, though they could not; yea, that he was near to "hell" itself, for so the word (h) may be rendered; for when the presence of God is withdrawn, and wrath let into the conscience, a person in his own apprehension seems to be in hell as it were, or near it; see Jon 2:2. This was true of Christ, when he was sorrowful unto death, and was brought to the dust of it, and under divine dereliction, and a sense of the wrath of God, as the surety of his people.
(e) "saturata", Pagninus, Montanus, Musculus, Junius & Tremellius, Piscator, Cocceius; "satiata", Tigurine version. (f) "in malis", Pagninus, Montanus; "malis", Junius & Tremellius, &c. (g) "vitae meae", Montanus, Michaelis. (h) "ad orcum", Cocceius; "inferno", Gejerus; "ad infernum", Michaelis; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
88:3 grave--literally, "hell" (Ps 16:10), death in wide sense.
87:487:4: Զի լցան չարչարանօք անձն իմ, եւ կեանք իմ ՚ի դժոխս մերձեցաւ[7265], [7265] Ոմանք.Զի լցաւ չար՛՛... ՚ի դժոխս մերձեցան։
4 քանզի հոգիս չարչարանքով լցուեց, եւ կեանքս դժոխքին մերձեցաւ:
3 Վասն զի իմ անձս չարիքներով լեցուեցաւ Ու իմ կեանքս գերեզմանին մօտեցաւ։
Զի լցաւ չարչարանօք անձն իմ, եւ կեանք իմ ի դժոխս մերձեցաւ:

87:4: Զի լցան չարչարանօք անձն իմ, եւ կեանք իմ ՚ի դժոխս մերձեցաւ[7265],
[7265] Ոմանք.Զի լցաւ չար՛՛... ՚ի դժոխս մերձեցան։
4 քանզի հոգիս չարչարանքով լցուեց, եւ կեանքս դժոխքին մերձեցաւ:
3 Վասն զի իմ անձս չարիքներով լեցուեցաւ Ու իմ կեանքս գերեզմանին մօտեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
87:387:4 ибо душа моя насытилась бедствиями, и жизнь моя приблизилась к преисподней.
87:4 ὅτι οτι since; that ἐπλήσθη πληθω fill; fulfill κακῶν κακος bad; ugly ἡ ο the ψυχή ψυχη soul μου μου of me; mine καὶ και and; even ἡ ο the ζωή ζωη life; vitality μου μου of me; mine τῷ ο the ᾅδῃ αδης Hades ἤγγισεν εγγιζω get close; near
87:4 אַזְכִּ֤יר׀ ʔazkˈîr זכר remember רַ֥הַב rˌahav רַהַב [Egypt] וּ û וְ and בָבֶ֗ל vāvˈel בָּבֶל Babel לְֽ lᵊˈ לְ to יֹ֫דְעָ֥י yˈōḏᵊʕˌāy ידע know הִנֵּ֤ה hinnˈē הִנֵּה behold פְלֶ֣שֶׁת fᵊlˈešeṯ פְּלֶשֶׁת Philistia וְ wᵊ וְ and צֹ֣ור ṣˈôr צֹר Tyrus עִם־ ʕim- עִם with כּ֑וּשׁ kˈûš כּוּשׁ Cush זֶ֝֗ה ˈzˈeh זֶה this יֻלַּד־ yullaḏ- ילד bear שָֽׁם׃ šˈām שָׁם there
87:4. quia repleta est malis anima mea et vita mea ad infernum descenditFor my soul is filled with evils: and my life hath drawn nigh to hell.
3. For my soul is full of troubles, and my life draweth nigh unto Sheol.
87:4. I will be mindful of Rahab and of Babylon knowing me. Behold, the foreigners, and Tyre, and the people of the Ethiopians: these have been there.
87:4. I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this [man] was born there.
For my soul is full of troubles: and my life draweth nigh unto the grave:

87:4 ибо душа моя насытилась бедствиями, и жизнь моя приблизилась к преисподней.
87:4
ὅτι οτι since; that
ἐπλήσθη πληθω fill; fulfill
κακῶν κακος bad; ugly
ο the
ψυχή ψυχη soul
μου μου of me; mine
καὶ και and; even
ο the
ζωή ζωη life; vitality
μου μου of me; mine
τῷ ο the
ᾅδῃ αδης Hades
ἤγγισεν εγγιζω get close; near
87:4
אַזְכִּ֤יר׀ ʔazkˈîr זכר remember
רַ֥הַב rˌahav רַהַב [Egypt]
וּ û וְ and
בָבֶ֗ל vāvˈel בָּבֶל Babel
לְֽ lᵊˈ לְ to
יֹ֫דְעָ֥י yˈōḏᵊʕˌāy ידע know
הִנֵּ֤ה hinnˈē הִנֵּה behold
פְלֶ֣שֶׁת fᵊlˈešeṯ פְּלֶשֶׁת Philistia
וְ wᵊ וְ and
צֹ֣ור ṣˈôr צֹר Tyrus
עִם־ ʕim- עִם with
כּ֑וּשׁ kˈûš כּוּשׁ Cush
זֶ֝֗ה ˈzˈeh זֶה this
יֻלַּד־ yullaḏ- ילד bear
שָֽׁם׃ šˈām שָׁם there
87:4. quia repleta est malis anima mea et vita mea ad infernum descendit
For my soul is filled with evils: and my life hath drawn nigh to hell.
3. For my soul is full of troubles, and my life draweth nigh unto Sheol.
87:4. I will be mindful of Rahab and of Babylon knowing me. Behold, the foreigners, and Tyre, and the people of the Ethiopians: these have been there.
87:4. I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this [man] was born there.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. "Ибо душа моя насытилась бедствиями, и жизнь моя приблизилась к преисподней" - я полон страданий как духовных, так и телесных. Под "душевными" страданиями можно разуметь или внутреннее терзание Давида за свое преступление с Вирсавией, бывшее причиною неурядиц его семейной жизни в лице восставшего Авессалома, или, что вероятнее (так как писателем был Еман, непричастный этому греху), вообще душевное, угнетенное состояние от переживаемых им бедствий. Под "телесными" - внешние, физические бедствия Давида, прежде всего его болезнь.
Adam Clarke: Commentary on the Bible - 1831
88:4: I am counted with them, etc. - I am as good as dead; nearly destitute of life and hope.
Albert Barnes: Notes on the Bible - 1834
88:4: I am counted with them that go down into the pit - I am so near to death that I may be reckoned already as among the dead. It is so manifest to others that I must die - that my disease is mortal - that they already speak of me as dead. The word "pit" here means the grave - the same as Sheol in the pRev_ious verse. It means properly
(1) a pit,
(2) a cistern, Gen 37:20,
(3) a prison or dungeon, Isa 24:22,
(4) the grave, Psa 28:1; Psa 30:4; Isa 38:18.
I am as a man that hath no strength - Who has no power to resist disease, no vigor of constitution remaining; who must die.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
88:4: counted: Psa 28:1, Psa 30:9, Psa 143:7; Job 17:1; Isa 38:17, Isa 38:18; Eze 26:20; Jon 2:6; Co2 1:9
as a man: Psa 31:12, Psa 109:22-24; Rom 5:6; Co2 13:4
John Gill
88:4 I am counted with them that go down into the pit,.... With the dead, with them that are worthy of death, with malefactors that are judicially put to death, and are not laid in a common grave, but put into a pit together: thus Christ was reckoned and accounted of by the Jews; the sanhedrim counted him worthy of death; and the common people cried out Crucify him; and they did crucify him between two malefactors; and so he was numbered or counted with transgressors, and as one of them, Is 53:3.
I am as a man that hath no strength; for his "strength" was "dried up like a potsherd", Ps 22:15, though he was the mighty God, and, as man, was made strong by the Lord for himself.
John Wesley
88:4 Counted - l am given up by my friends for a lost man.
Robert Jamieson, A. R. Fausset and David Brown
88:4 go . . . pit--of destruction (Ps 28:1).
as a man--literally, "a stout man," whose strength is utterly gone.
87:587:5: եւ համարեցայ ես ընդ այնոսիկ որ իջանեն ՚ի գուբ։ Եղէ ես որպէս մարդ առանց օգնականի,
5 Ես համարուեցի նրանցից, ովքեր մահուան փոսն են իջնում, եղայ անօգնական մի մարդ, լքուած՝ մեռեալների մէջ,
4 Գուբը իջնողներու հետ սեպուեցայ. Ոյժ չունեցող մարդու մը պէս եղայ։
եւ համարեցայ ես ընդ այնոսիկ որ իջանեն ի գուբ. եղէ ես որպէս մարդ առանց օգնականի:

87:5: եւ համարեցայ ես ընդ այնոսիկ որ իջանեն ՚ի գուբ։ Եղէ ես որպէս մարդ առանց օգնականի,
5 Ես համարուեցի նրանցից, ովքեր մահուան փոսն են իջնում, եղայ անօգնական մի մարդ, լքուած՝ մեռեալների մէջ,
4 Գուբը իջնողներու հետ սեպուեցայ. Ոյժ չունեցող մարդու մը պէս եղայ։
zohrab-1805▾ eastern-1994▾ western am▾
87:487:5 Я сравнялся с нисходящими в могилу; я стал, как человек без силы,
87:5 προσελογίσθην προσλογιζομαι with; amid τῶν ο the καταβαινόντων καταβαινω step down; descend εἰς εις into; for λάκκον λακκος happen; become ὡς ως.1 as; how ἄνθρωπος ανθρωπος person; human ἀβοήθητος αβοηθητος in νεκροῖς νεκρος dead ἐλεύθερος ελευθερος free
87:5 וּֽ ˈû וְ and לֲ lᵃ לְ to צִיֹּ֨ון׀ ṣiyyˌôn צִיֹּון Zion יֵאָמַ֗ר yēʔāmˈar אמר say אִ֣ישׁ ʔˈîš אִישׁ man וְ֭ ˈw וְ and אִישׁ ʔîš אִישׁ man יֻלַּד־ yullaḏ- ילד bear בָּ֑הּ bˈāh בְּ in וְ wᵊ וְ and ה֖וּא hˌû הוּא he יְכֹונְנֶ֣הָ yᵊḵônᵊnˈehā כון be firm עֶלְיֹֽון׃ ʕelyˈôn עֶלְיֹון upper
87:5. reputatus sum cum descendentibus lacum factus sum quasi homo invalidusI am counted among them that go down to the pit: I am become as a man without help,
4. I am counted with them that go down into the pit; I am as a man that hath no help:
87:5. Will not Zion say that this man and that man were born in her? And the Most High himself has founded her.
87:5. And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her.
I am counted with them that go down into the pit: I am as a man [that hath] no strength:

87:5 Я сравнялся с нисходящими в могилу; я стал, как человек без силы,
87:5
προσελογίσθην προσλογιζομαι with; amid
τῶν ο the
καταβαινόντων καταβαινω step down; descend
εἰς εις into; for
λάκκον λακκος happen; become
ὡς ως.1 as; how
ἄνθρωπος ανθρωπος person; human
ἀβοήθητος αβοηθητος in
νεκροῖς νεκρος dead
ἐλεύθερος ελευθερος free
87:5
וּֽ ˈû וְ and
לֲ lᵃ לְ to
צִיֹּ֨ון׀ ṣiyyˌôn צִיֹּון Zion
יֵאָמַ֗ר yēʔāmˈar אמר say
אִ֣ישׁ ʔˈîš אִישׁ man
וְ֭ ˈw וְ and
אִישׁ ʔîš אִישׁ man
יֻלַּד־ yullaḏ- ילד bear
בָּ֑הּ bˈāh בְּ in
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
יְכֹונְנֶ֣הָ yᵊḵônᵊnˈehā כון be firm
עֶלְיֹֽון׃ ʕelyˈôn עֶלְיֹון upper
87:5. reputatus sum cum descendentibus lacum factus sum quasi homo invalidus
I am counted among them that go down to the pit: I am become as a man without help,
87:5. Will not Zion say that this man and that man were born in her? And the Most High himself has founded her.
87:5. And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her.
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
5-6. "Я сравнялся с нисходящими в могилу" - я, по-видимому, должен разделить судьбу с теми, кто близок к смерти, шеолу. Я беспомощен "между мертвыми брошенный" - безнадежно покинутый, приговоренный к смерти. Я Тобою оставлен "как убитые, лежащие во гробе", которых Ты оставил и не посещаешь Своей милостью. Пребывание и жизнь в шеоле есть по этому воззрению пребывание вне милости Бога, находящимся там Он не покровительствует и оставляет вне Своего попечения.
Adam Clarke: Commentary on the Bible - 1831
88:5: Free among the dead - במתים צפשי bammethim chophshi, I rather think, means stripped among the dead. Both the fourth and fifth verses seem to allude to a field of battle: the slain and the wounded, are found scattered over the plain; the spoilers come among them, and strip, not only the dead, but those also who appear to be mortally wounded, and cannot recover, and are so feeble as not to be able to resist. Hence the psalmist says, "I am counted with them that go down into the pit; I am as a man that hath no strength," Psa 88:4. And I am stripped among the dead, like the mortally wounded (חללים chalalim) that lie in the grave. "Free among the dead," inter mortuos liber, has been applied by the fathers to our Lord's voluntary death: all others were obliged to die, he alone gave up his life, and could take it again, Joh 10:18. He went into the grave, and came out when he chose. The dead are bound in the grave; he was free, and not obliged to continue in that state as they were.
They are cut off from thy hand - An allusion to the roll in which the general has the names of all that compose his army under their respective officers. And when one is killed, he is erased from this register, and remembered no more, as belonging to the army; but his name is entered among those who are dead, in a separate book. This latter is termed the black book, or the book of death; the other is called the book of life, or the book where the living are enrolled. From this circumstance, expressed in different parts of the sacred writings, the doctrine of unconditional reprobation and election has been derived. How wonderful!
Albert Barnes: Notes on the Bible - 1834
88:5: Free among the dead - Luther renders this, "I lie forgotten among the dead." DeWette renders it, "Pertaining to the dead - (den Todten angehorend) - stricken down, like the slain, I lie in the grave," and explains it as meaning, "I am as good as dead." The word rendered "free" - חפשׁי chophshı̂ y - means properly, according to Gesenius (Lexicon),
(1) prostrate, weak, feeble;
(2) free, as opposed to a slave or a captive;
(3) free from public taxes or burdens.
The word is translated "free" in Exo 21:2, Exo 21:5, Exo 21:26-27; Deu 15:12-13, Deu 15:18; Sa1 17:25; Job 3:19; Job 39:5; Isa 58:6; Jer 34:9-11, Jer 34:14; and at liberty in Jer 34:16. It occurs nowhere else except in this verse. In all these places (except in Sa1 17:25, where it refers to a house or family made free, and Job 39:5, where it refers to the freedom of the wild ass), it denotes the freedom of one who had been a servant or slave. In Job 3:19, it has reference to the grave, and to the fact that the grave delivers a slave or servant from obligation to his master: "And the servant is free from his master." This is the idea, I apprehend, here. It is not, as DeWette supposes, that he was weak and feeble, as the spirits of the departed are represented to be (compare the notes at Isa 14:9-11), but that the dead are made free from the burdens, the toils, the calamities, the servitudes of life; that they are like those who are emancipated from bondage (compare Job 7:1-2; Job 14:6); that death comes to discharge them, or to set them at liberty. So the psalmist applies the expression here to himself, as if he had already reached that point; as if it were so certain that he must die that he could speak of it as if it had occurred; as if he were actually in the condition of the dead. The idea is that he was to all appearance near the grave, and that there was no hope of his recovery. It is not here, however, the idea of release or emancipation which was mainly before his mind, or any idea of consolation as from that, but it is the idea of death - of hopeless disease that must end in death. This he expresses in the usual language; but it is evident that he did not admit any comfort into his mind from the idea of freedom in the grave.
Like the slain that lie in the grave - When slain in battle. They are free from the perils and the toils of life; they are emancipated from its cares and dangers. Death is freedom; and it is possible to derive solace from that idea of death, as Job did Job 3:19; but the psalmist here, as remarked above, did not so admit that idea into his mind as to be comforted by it.
Whom thou rememberest no more - As if they were forgotten by thee; as if they were no longer the object of thy care. They are suffered to lie and waste away, with no care on thy part to restore them to life, or to preserve them from offensiveness and decay. So the great, the beautiful, and the good lie neglected in the grave.
And they are cut off from thy hand - Margin, "by." The Hebrew is literally "from thy hand," but still the idea is that it was by the agency of God. They had been cut down, and were forgotten - as if God regarded them no more. So we shall all moulder in the grave - in that deep, dark, cold, silent, repulsive abode, as if even God had forgotten us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
88:5: Free: Isa 14:9-12, Isa 38:10-12; Eze 32:18-32
whom: Psa 136:23; Gen 8:1, Gen 19:29
cut: Psa 88:16, Psa 31:22; Job 6:9, Job 11:10; Isa 53:8
from thy hand: or, by thy hand
Geneva 1599
88:5 (c) Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy (d) hand.
(c) For he who is dead is free from all cares and business of this life and thus he says because he was unprofitable for all matters concerning man's life, and as it were cut off from this world.
(d) That is, from your providence and care, which is meant according to the judgment of the flesh.
John Gill
88:5 Free among the dead,.... If he was a freeman, it was only among the dead, not among the living; if he was free of any city, it was of the city of the dead; he looked upon himself as a dead man, as one belonging to the state of the dead, who are free from all relations, and from all business and labour, and removed from all company and society; he thought himself quite neglected, of whom there was no more care and notice taken than of a dead man:
like the slain that lie in the grave, whom thou rememberest no more; in a providential way, as in life, to clothe them, and feed them, and protect and preserve them; in which sense God is said to be mindful of men, Ps 8:4, who when dead have no need to be minded, and remembered in such a manner; otherwise God does remember the dead, and takes care of their dust, and will raise them again; and especially he remembers his own people, those that sleep in Jesus, who will be thought of in the resurrection morn, and will be raised first, and brought with Christ; see Job 14:13,
and they are cut off from thy hand; that is, the slain that lie in the grave, the dead that are buried there; these are cut off from the hand of Providence, they needing no supplies from thence as in the time of life. The Targum is,
"and they are separated from the face of thy majesty.''
or "they are cut off by thine hand" (i); by the immediate hand of God, in a judicial way; so Christ in his death was like one of these, he was cut off in a judicial way, not for his own sins, but for the transgressions of his people, Is 53:8.
(i) "manu tua", Junius & Tremellius, Piscator, Amama.
John Wesley
88:5 Free - Well nigh discharged from the warfare of the present life, and entered as a member into the society of the dead. Whom - Thou seemest to neglect and bury in oblivion.
Robert Jamieson, A. R. Fausset and David Brown
88:5 Free . . . dead--Cut off from God's care, as are the slain, who, falling under His wrath, are left, no longer sustained by His hand.
87:687:6: եւ ՚ի մեռեալս ազատ։ Որպէս զվիրաւորս, որ ննջեն ՚ի գերեզմանի։ Զորս դուն ո՛չ յիշեցեր, եւ նոքա ՚ի ձեռանէ քումմէ մերժեցան[7266]։ [7266] Ոմանք.Որպէս վիրաւորս... ՚ի գերեզմանս. զի զոր դու ո՛չ յիշեցեր, նոքա ՚ի ձե՛՛։
6 գերեզմանում պառկած սպանուածների պէս, որոնց դու չես յիշում, եւ որոնք մերժուած են քեզնից:
5 Մեռելներու մէջ ինկած եմ Գերեզմանի մէջ պառկող սպաննուածներու պէս, Որոնք ա՛լ չես յիշեր Ու քու ձեռքէդ մերժուած են։
Ի մեռեալս [545]ազատ, որպէս վիրաւորս, որ ննջեն ի գերեզմանի. զորս դուն ոչ յիշեցեր, եւ նոքա ի ձեռանէ քումմէ մերժեցան:

87:6: եւ ՚ի մեռեալս ազատ։ Որպէս զվիրաւորս, որ ննջեն ՚ի գերեզմանի։ Զորս դուն ո՛չ յիշեցեր, եւ նոքա ՚ի ձեռանէ քումմէ մերժեցան[7266]։
[7266] Ոմանք.Որպէս վիրաւորս... ՚ի գերեզմանս. զի զոր դու ո՛չ յիշեցեր, նոքա ՚ի ձե՛՛։
6 գերեզմանում պառկած սպանուածների պէս, որոնց դու չես յիշում, եւ որոնք մերժուած են քեզնից:
5 Մեռելներու մէջ ինկած եմ Գերեզմանի մէջ պառկող սպաննուածներու պէս, Որոնք ա՛լ չես յիշեր Ու քու ձեռքէդ մերժուած են։
zohrab-1805▾ eastern-1994▾ western am▾
87:587:6 между мертвыми брошенный, как убитые, лежащие во гробе, о которых Ты уже не вспоминаешь и которые от руки Твоей отринуты.
87:6 ὡσεὶ ωσει as if; about τραυματίαι τραυματιας fling; disperse καθεύδοντες καθευδω asleep; sleep ἐν εν in τάφῳ ταφος grave ὧν ος who; what οὐκ ου not ἐμνήσθης μιμνησκω remind; remember ἔτι ετι yet; still καὶ και and; even αὐτοὶ αυτος he; him ἐκ εκ from; out of τῆς ο the χειρός χειρ hand σου σου of you; your ἀπώσθησαν απωθεω thrust away; reject
87:6 יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH יִ֭סְפֹּר ˈyispōr ספר count בִּ bi בְּ in כְתֹ֣וב ḵᵊṯˈôv כתב write עַמִּ֑ים ʕammˈîm עַם people זֶ֖ה zˌeh זֶה this יֻלַּד־ yullaḏ- ילד bear שָׁ֣ם šˈām שָׁם there סֶֽלָה׃ sˈelā סֶלָה sela
87:6. inter mortuos liber sicut interfecti et dormientes in sepulchro quorum non recordaris amplius et qui a manu tua abscisi suntFree among the dead. Like the slain sleeping in the sepulchres, whom thou rememberest no more: and they are cut off from thy hand.
5. Cast off among the dead, like the slain that lie in the grave, whom thou rememberest no more; and they are cut off from thy hand.
87:6. The Lord will explain, in the writings of peoples and of leaders, about those who have been in her.
87:6. The LORD shall count, when he writeth up the people, [that] this [man] was born there. Selah.
Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand:

87:6 между мертвыми брошенный, как убитые, лежащие во гробе, о которых Ты уже не вспоминаешь и которые от руки Твоей отринуты.
87:6
ὡσεὶ ωσει as if; about
τραυματίαι τραυματιας fling; disperse
καθεύδοντες καθευδω asleep; sleep
ἐν εν in
τάφῳ ταφος grave
ὧν ος who; what
οὐκ ου not
ἐμνήσθης μιμνησκω remind; remember
ἔτι ετι yet; still
καὶ και and; even
αὐτοὶ αυτος he; him
ἐκ εκ from; out of
τῆς ο the
χειρός χειρ hand
σου σου of you; your
ἀπώσθησαν απωθεω thrust away; reject
87:6
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
יִ֭סְפֹּר ˈyispōr ספר count
בִּ bi בְּ in
כְתֹ֣וב ḵᵊṯˈôv כתב write
עַמִּ֑ים ʕammˈîm עַם people
זֶ֖ה zˌeh זֶה this
יֻלַּד־ yullaḏ- ילד bear
שָׁ֣ם šˈām שָׁם there
סֶֽלָה׃ sˈelā סֶלָה sela
87:6. inter mortuos liber sicut interfecti et dormientes in sepulchro quorum non recordaris amplius et qui a manu tua abscisi sunt
Free among the dead. Like the slain sleeping in the sepulchres, whom thou rememberest no more: and they are cut off from thy hand.
5. Cast off among the dead, like the slain that lie in the grave, whom thou rememberest no more; and they are cut off from thy hand.
87:6. The Lord will explain, in the writings of peoples and of leaders, about those who have been in her.
87:6. The LORD shall count, when he writeth up the people, [that] this [man] was born there. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
88:6: Thou hast laid me in the lowest pit - That is, I am as if I were thus laid; the deep grave seems now to lie so certainly before me, that it may be spoken of as if it were already my abode. The words rendered "lowest pit" mean literally the pit under, or beneath. The reference is to the sepulchre, as in Psa 88:4.
In darkness - The dark grave; the realms of the dead. See the notes at Job 10:21-22.
In the deeps - The caverns; the deep places of the earth or the sea. All these expressions are designed to convey the idea that he was near the grave; that there was no hope for him; that he must die. Perhaps also there is connected with this the idea of trouble, of anguish, of sorrow; of that mental darkness of which the grave was an image, and into which he was plunged by the prospect of death. The whole scene was a sad one, and he was overwhelmed with grief, and saw only the prospect of continued sorrow and gloom. Even a good man may be made afraid - may have his mind made sad and sorrowful - by the prospect of dying. See isa 38. Death is naturally gloomy; and when the light of religion does not shine upon the soul, and its comforts do not fill the heart, it is but natural that the mind should be full of gloom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
88:6: lowest: Psa 40:2, Psa 86:13; Deu 32:22
darkness: Psa 143:3; Pro 4:19; Lam 3:2; Joh 12:46; Jde 1:6, Jde 1:13
deeps: Psa 69:15, Psa 130:1
John Gill
88:6 Thou hast laid me in the lowest pit,.... The Targum interprets it of
"captivity which was like unto the lowest pit;''
and so Jarchi and Kimchi. Some understand it of a prison or dungeon, into which the psalmist was put; it may be interpreted of the pit of the grave, into which Christ was laid; though he continued in it not so long as to see corruption; from that prison and judgment he was quickly taken, Ps 16:10, "in darkness"; both corporeal and spiritual, Mt 27:45, and it is in the Hebrew text "in darknesses" (k), denoting both:
in the deeps; in the deep waters of affliction, sorrows, and sufferings; see Ps 69:1. The allusion is to a dark and deep pit, under ground, such as in the eastern countries they used to put their captives and prisoners into in the night, and take them out in the morning; and which custom continues still among the Turks. Leo Africanus (l) says he has seen three thousand Christian captives together, clothed in a woollen sack, and chained to one another; and in the night put into pits or ditches under ground; see Zech 9:11.
(k) "in loca tenebrosa", Tigurine version, Musculus; "in tenebrosissimis", Junius & Tremellius; "in densis tenebris", Piscator; "in caligines, vel obscuritates", Gejerus. (l) Descriptio Africae, l. 3. p. 413.
Robert Jamieson, A. R. Fausset and David Brown
88:6 Similar figures for distress in Ps 63:9; Ps 69:3.
87:787:7: Եդին զիս ՚ի գբի ներքնում, ՚ի խաւարի եւ ՚ի ստուերս մահու։
7 Ինձ խորախոր փոսի մէջ դրին, խաւարի եւ մահուան ստուերների մէջ:
6 Դուն զիս ամենէն խորունկ գուբին մէջ դրիր, Խաւար ու խոր անդունդներու մէջ։
Եդիր զիս ի գբի ներքնումն, ի խաւարի եւ ի ստուերս մահու:

87:7: Եդին զիս ՚ի գբի ներքնում, ՚ի խաւարի եւ ՚ի ստուերս մահու։
7 Ինձ խորախոր փոսի մէջ դրին, խաւարի եւ մահուան ստուերների մէջ:
6 Դուն զիս ամենէն խորունկ գուբին մէջ դրիր, Խաւար ու խոր անդունդներու մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
87:687:7 Ты положил меня в ров преисподний, во мрак, в бездну.
87:7 ἔθεντό τιθημι put; make με με me ἐν εν in λάκκῳ λακκος in σκοτεινοῖς σκοτεινος dark καὶ και and; even ἐν εν in σκιᾷ σκια shadow; shade θανάτου θανατος death
87:7 וְ wᵊ וְ and שָׁרִ֥ים šārˌîm שׁיר sing כְּ kᵊ כְּ as חֹלְלִ֑ים ḥōlᵊlˈîm חול dance כָּֽל־ kˈol- כֹּל whole מַעְיָנַ֥י maʕyānˌay מַעְיָן well בָּֽךְ׃ bˈāḵ בְּ in
87:7. posuisti me in lacu novissimo in tenebris in profundisThey have laid me in the lower pit: in the dark places, and in the shadow of death.
6. Thou hast laid me in the lowest pit, in dark places, in the deeps.
87:7. For so the dwelling place within you is with all rejoicing.
87:7. As well the singers as the players on instruments [shall be there]: all my springs [are] in thee.
Thou hast laid me in the lowest pit, in darkness, in the deeps:

87:7 Ты положил меня в ров преисподний, во мрак, в бездну.
87:7
ἔθεντό τιθημι put; make
με με me
ἐν εν in
λάκκῳ λακκος in
σκοτεινοῖς σκοτεινος dark
καὶ και and; even
ἐν εν in
σκιᾷ σκια shadow; shade
θανάτου θανατος death
87:7
וְ wᵊ וְ and
שָׁרִ֥ים šārˌîm שׁיר sing
כְּ kᵊ כְּ as
חֹלְלִ֑ים ḥōlᵊlˈîm חול dance
כָּֽל־ kˈol- כֹּל whole
מַעְיָנַ֥י maʕyānˌay מַעְיָן well
בָּֽךְ׃ bˈāḵ בְּ in
87:7. posuisti me in lacu novissimo in tenebris in profundis
They have laid me in the lower pit: in the dark places, and in the shadow of death.
6. Thou hast laid me in the lowest pit, in dark places, in the deeps.
87:7. For so the dwelling place within you is with all rejoicing.
87:7. As well the singers as the players on instruments [shall be there]: all my springs [are] in thee.
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
7:-10. Ты, Господи, присудил меня к смерти, обильно наливаешь на меня свой гнев ("ярость и волны") в многочисленных моих страданиях; сделался я одиноким, оставленным даже друзьями ("удалил знакомых"). Сношения со мною они считают осквернением ("сделал меня отвратительным для них"), что, вероятно, указывает на какую-то тяжелую болезнь Давида, считавшуюся другими заразительной и гнусной, наподобие проказы.

Вероятно, это та же болезнь, о какой говорил Давид в 37: псалме (6-9), почему можно считать псалом написанным в то же время, т. е. во время начавшегося восстания Авессалома. Я заключен в этих бедствиях и не вижу из них выхода. - "Око мое истомилось от горести" - глаза ослабели от бедствий, страданий или в смысле, что зрение физически притупилось от слез Давида о своем положении, или образно - в том, что его страдания так продолжительны, что его зрение притупилось от ожидания, высматривания помощи от Бога.
Adam Clarke: Commentary on the Bible - 1831
88:7: Thou hast afflicted me with all thy waves - The figures in this verse seem to be taken from a tempest at sea. The storm is fierce, and the waves cover the ship.
Albert Barnes: Notes on the Bible - 1834
88:7: Thy wrath lieth hard upon me - Presses me down; burdens me. The meaning is, that that which was the proper and usual expression of wrath or displeasure - to wit, bodily and mental suffering - pressed hard on him. and crushed him to the earth. These bodily sufferings he interpreted, in the sad and gloomy state of mind in which he was, as evidences of the divine displeasure against himself.
And thou hast afflicted me - Thou hast oppressed me, or broken me down.
With all thy waves - literally, "thy breakers;" that is, with expressions of wrath like the waves of the sea, which foam and break on the shore. Nothing could be a more striking image of wrath. Those "breakers" seem to be so furious and angry, they rush along with so much impetuosity, they are so mighty, they dash with such fury on the shore, that it seems as if nothing could stand before them. Yet they find a barrier such as we should little expect. The low and humble beach made of shifting sand, where there seems to be no stability, is an effectual barrier against all their rage; as the humble piety of the child of God, apparently without strength to resist calamity, bears all the beatings of affliction, and maintains its place as the heavy waves of sorrow roll upon it. On the meaning of the word used here, and on the idea expressed, see the notes at Psa 42:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
88:7: Thy wrath: Psa 38:1, Psa 90:7, Psa 102:10; Job 6:4, Job 10:16; Joh 3:36; Rom 2:5-9; Pe1 2:24; Rev 6:16, Rev 6:17
with: Psa 42:7; Jon 2:3
Geneva 1599
88:7 Thy wrath lieth hard upon me, and thou hast afflicted [me] with all thy (e) waves. Selah.
(e) The storms of your wrath have overwhelmed me.
John Gill
88:7 The wrath lieth hard upon me,.... So some good men apprehend, when they are under afflictive dispensations of Providence, and are left of God, and have not his immediate presence, and the discoveries of his love; though fury is not in him, nor does any wrath in reality fall upon them, only it seems so to them; see Ps 38:1, but the wrath of God did really lie with all the effects of it upon Christ, as the surety of his people, when he was made sin, and a curse for them; see Ps 89:38,
and thou hast afflicted me with all thy waves; the afflictions of God's people are compared to waves and billows of the sea, which are many, and come one upon the back of another, and threaten to overwhelm and sink; see Ps 42:7 and so the sufferings of Christ are signified by waters coming into him, and floods overflowing him; and hence they are called a baptism, Ps 69:1, and these were brought upon him by the Lord; he spared him not; he laid the whole chastisement, all the punishment due to the sins of his people, on him; he caused every wave to come upon him, and him to endure all sorrows and sufferings the law and justice of God could require.
Selah. See Gill on Ps 3:2.
John Wesley
88:7 Waves - With they judgments, breaking in furiously upon me like the waves of the sea.
Robert Jamieson, A. R. Fausset and David Brown
88:7 Compare Ps 38:2, on first, and Ps 42:7, on last clause.
87:887:8: Յիս հաստատեցաւ սրտմտութիւն քո, զամենայն զբօսանս քո ածեր ՚ի վերայ իմ։
8 Բարկութիւնդ ծանրացաւ ինձ վրայ, ողջ յորձանքներդ իմ դէմ ուղղեցիր:
7 Քու սրտմտութիւնդ ճնշեց իմ վրաս Եւ քու բոլոր ալիքներովդ զիս չարչարեցիր։ (Սէլա։)
Յիս հաստատեցաւ սրտմտութիւն քո, զամենայն զբօսանս քո ածեր ի վերայ իմ:[546]:

87:8: Յիս հաստատեցաւ սրտմտութիւն քո, զամենայն զբօսանս քո ածեր ՚ի վերայ իմ։
8 Բարկութիւնդ ծանրացաւ ինձ վրայ, ողջ յորձանքներդ իմ դէմ ուղղեցիր:
7 Քու սրտմտութիւնդ ճնշեց իմ վրաս Եւ քու բոլոր ալիքներովդ զիս չարչարեցիր։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
87:787:8 Отяготела на мне ярость Твоя, и всеми волнами Твоими Ты поразил [меня].
87:8 ἐπ᾿ επι in; on ἐμὲ εμε me ἐπεστηρίχθη επιστηριζω prop up; steady ὁ ο the θυμός θυμος provocation; temper σου σου of you; your καὶ και and; even πάντας πας all; every τοὺς ο the μετεωρισμούς μετεωρισμος of you; your ἐπ᾿ επι in; on ἐμὲ εμε me ἐπήγαγες επαγω instigate; bring on διάψαλμα διαψαλμα interlude; rest
87:8. super me confirmatus est furor tuus et cunctis fluctibus tuis adflixisti me semperThy wrath is strong over me: and all thy waves thou hast brought in upon me.
7. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves.
Thy wrath lieth hard upon me, and thou hast afflicted [me] with all thy waves. Selah:

87:8 Отяготела на мне ярость Твоя, и всеми волнами Твоими Ты поразил [меня].
87:8
ἐπ᾿ επι in; on
ἐμὲ εμε me
ἐπεστηρίχθη επιστηριζω prop up; steady
ο the
θυμός θυμος provocation; temper
σου σου of you; your
καὶ και and; even
πάντας πας all; every
τοὺς ο the
μετεωρισμούς μετεωρισμος of you; your
ἐπ᾿ επι in; on
ἐμὲ εμε me
ἐπήγαγες επαγω instigate; bring on
διάψαλμα διαψαλμα interlude; rest
87:8. super me confirmatus est furor tuus et cunctis fluctibus tuis adflixisti me semper
Thy wrath is strong over me: and all thy waves thou hast brought in upon me.
7. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
88:8: Thou hast made me an abonmination - This verse has been supposed to express the state of a leper, who, because of the infectious nature of his disease, is separated from his family - is abominable to all, and at last shut up in a separate house, whence he does not come out to mingle with society.
Albert Barnes: Notes on the Bible - 1834
88:8: Thou hast put away mine acquaintance far from me - The same ground of complaint, or expression of the depth of affliction, occurs elsewhere, Psa 31:11; Psa 38:11; Psa 69:8. See also Job 19:13-17.
Thou hast made me an abomination unto them - As something which they would avoid, or from which they would Rev_olt and turn away - as we turn away from the body of a dead man, or from an offensive object. The word means properly an object to be detested or abominated, as things unclean, Gen 43:32; or as idolatry, Kg1 14:24; Kg2 16:3; Kg2 23:13.
I am shut up - As in prison; to wit, by disease, as when one is confined to his house.
And I cannot come forth - I cannot leave my couch, my room, my house. Compare Job 12:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
88:8: put: Psa 88:18, Psa 31:11, Psa 143:4; Sa1 23:18-20; Job 19:13-19; Joh 11:57
made: Isa 49:7, Isa 63:3; Zac 11:8; Mat 27:21-25; Joh 15:23, Joh 15:24
I am shut: Job 12:14, Job 19:8; Lam 3:7-9
Carl Friedrich Keil and Franz Delitzsch
88:8
The octastichs are now followed by hexastichs which belong together in pairs. The complaint concerning the alienation of his nearest relations sounds like Job 19:13., but the same strain is also frequently heard in the earlier Psalms written in times of suffering, e.g., Ps 31:9. He is forsaken by all his familiar friends (not: acquaintances, for מידּע signifies more than that), he is alone in the dungeon of wretchedness, where no one comes near him, and whence he cannot make his escape. This sounds, according to Lev. 13, very much like the complaint of a leper. The Book of Leviticus there passes over from the uncleanness attending the beginning of human life to the uncleanness of the most terrible disease. Disease is the middle stage between birth and death, and, according to the Eastern notion, leprosy is the worst of all diseases, it is death itself clinging to the still living man (Num 12:12), and more than all other evils a stroke of the chastening hand of God (נגע), a scourge of God (צרעת). The man suspected of having leprosy was to be subjected to a seven days' quarantine until the determination of the priest's diagnosis; and if the leprosy was confirmed, he was to dwell apart outside the camp (Lev 13:46), where, though not imprisoned, he was nevertheless separated from his dwelling and his family (cf. Job, at Job 19:19), and if a man of position, would feel himself condemned to a state of involuntary retirement. It is natural to refer the כּלא, which is closely connected with שׁתּני, to this separation. עיני, Ps 88:10, instead of עיני, as in Ps 6:8; Ps 31:10 : his eye has languished, vanished away (דּאב of the same root as tābescere, cognate with the root of דּונג, Ps 68:3), in consequence of (his) affliction. He calls and calls upon Jahve, stretches out (שׁטּח, expandere, according to the Arabic, more especially after the manner of a roof) his hands (palmas) towards Him, in order to shield himself from His wrath and to lead Him compassionately to give ear to him. In Ps 88:11-13 he bases his cry for help upon a twofold wish, viz., to become an object of the miraculous help of God, and to be able to praise Him for it. Neither of these wishes would be realized if he were to die; for that which lies beyond this life is uniform darkness, devoid of any progressive history. With מתים alternates רפאים (sing. רפא), the relaxed ones, i.e., shades (σκιαὶ) of the nether world. With reference to יודוּ instead of להודות, vid., Ewald, 337, b. Beside חשׁך (Job 10:21.) stands ארץ נשׁיּה, the land of forgetfulness (λήθη), where there is an end of all thinking, feeling, and acting (Eccles 9:5-6, Eccles 9:10), and where the monotony of death, devoid of thought and recollection, reigns. Such is the representation given in the Old Testament of the state beyond the present, even in Ecclesiastes, and in the Apocrypha (Sir. 17:27f. after Is 38:18.; Baruch 2:17f.); and it was obliged to be thus represented, for in the New Testament not merely the conception of the state after death, but this state itself, is become a different one.
Geneva 1599
88:8 Thou hast put away mine (f) acquaintance far from me; thou hast made me an abomination unto them: (g) [I am] shut up, and I cannot come forth.
(f) He attributes the loss and displeasure of his friends to God's providence by which he partly punishes and partly tries his.
(g) I see no end to my sorrows.
John Gill
88:8 Thou hast put away mine acquaintance far from me,.... His familiar friends, who were well known to him, and he to them: it is a mercy and privilege to have good acquaintance, and hearty faithful friends, to converse and advise with, whether about things civil or religious; and it is an affliction to be deprived of them; and oftentimes in distress and adversity they drop and fail, which is an additional trouble: this was the ease of Job and of David, Job 19:13 and here of Heman, who attributes it to God, as done by him; as also Job does, in the place referred to; for as it is the Lord that gives favour in the sight of men, he can take it away when he pleases: this is true of Christ, and the like is said of him, Ps 69:8, and by his "acquaintance", familiars, and friends, may be meant his apostles, who, upon his being apprehended, forsook him, and fled; who, though they were not all alienated in their affections, yet stood at a distance from him; Peter, though he followed him, it was afar off, and at last he denied him; and others of acquaintance and intimates stood afar off, beholding was done to him on the cross; and his familiar friend, Judas, lifted up his heel against him, and basely betrayed him, Mt 26:50,
thou hast made me an abomination unto them; to some of them, as to Judas, and to many that hosanna'd him into Jerusalem, and within a few days cried "Crucify him, crucify him", Mt 21:9 compare with this Is 53:3.
I am shut up, and I cannot come forth; the Targum renders it,
"shut up in the house of prison,''
in a prison; and so some literally understand it of the author of the psalm being in a prison, or dungeon, in the time of the captivity: but it is rather to be understood of some bodily disease, by which he was detained a prisoner at home, and of his being bound in fetters, and held in the cords of affliction; which was as a prison to him, and in which when the Lord "shuts up a man, there can be no opening", Job 36:8, or else of soul troubles, being in great darkness and desertion; so that his soul was as in a prison, and could not come forth in the free exercise of grace, and needed the free Spirit of God to set him at liberty; see Ps 142:7, this may be applied to Christ, when in the hands of Judas, and the hand of soldiers with him, who took him, and bound him, and led him to the high priest; and when he was encompassed with bulls of Bashan, and enclosed by the assembly of the wicked, as he hung on the cross, Ps 22:12.
Robert Jamieson, A. R. Fausset and David Brown
88:8 Both cut off from sympathy and made hateful to friends (Ps 31:11).
87:987:9: Հեռի՛ արարեր յինէն զծանօթս իմ, եւ եդին զիս նշաւակ իւրեանց։ Մատնեցայ եւ ո՛չ ելանէի,
9 Իմ ծանօթներին ինձնից հեռացրիր, եւ նրանք ինձ նշաւակ դարձրին. ես մատնուած էի դժբախտութեան ու դուրս չէի գալիս:
8 Իմ ճանչուորներս ինձմէ հեռացուցիր, Զիս գարշելի ըրիր անոնց առջեւ. Գոցուեցայ ու դուրս չեմ ելլեր։
Հեռի արարեր յինէն զծանօթս իմ, եւ [547]եդին զիս նշաւակ իւրեանց``. մատնեցայ եւ ոչ ելանէի:

87:9: Հեռի՛ արարեր յինէն զծանօթս իմ, եւ եդին զիս նշաւակ իւրեանց։ Մատնեցայ եւ ո՛չ ելանէի,
9 Իմ ծանօթներին ինձնից հեռացրիր, եւ նրանք ինձ նշաւակ դարձրին. ես մատնուած էի դժբախտութեան ու դուրս չէի գալիս:
8 Իմ ճանչուորներս ինձմէ հեռացուցիր, Զիս գարշելի ըրիր անոնց առջեւ. Գոցուեցայ ու դուրս չեմ ելլեր։
zohrab-1805▾ eastern-1994▾ western am▾
87:887:9 Ты удалил от меня знакомых моих, сделал меня отвратительным для них; я заключен, и не могу выйти.
87:9 ἐμάκρυνας μακρυνω the γνωστούς γνωστος known; what can be known μου μου of me; mine ἀπ᾿ απο from; away ἐμοῦ εμου my ἔθεντό τιθημι put; make με με me βδέλυγμα βδελυγμα abomination ἑαυτοῖς εαυτου of himself; his own παρεδόθην παραδιδωμι betray; give over καὶ και and; even οὐκ ου not ἐξεπορευόμην εκπορευομαι emerge; travel out
87:9. longe fecisti notos meos a me posuisti me abominationem eis clausum et non prodeuntemThou hast put away my acquaintance far from me: they have set me an abomination to themselves. I was delivered up, and came not forth:
8. Thou hast put mine acquaintance far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth.
Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: [I am] shut up, and I cannot come forth:

87:9 Ты удалил от меня знакомых моих, сделал меня отвратительным для них; я заключен, и не могу выйти.
87:9
ἐμάκρυνας μακρυνω the
γνωστούς γνωστος known; what can be known
μου μου of me; mine
ἀπ᾿ απο from; away
ἐμοῦ εμου my
ἔθεντό τιθημι put; make
με με me
βδέλυγμα βδελυγμα abomination
ἑαυτοῖς εαυτου of himself; his own
παρεδόθην παραδιδωμι betray; give over
καὶ και and; even
οὐκ ου not
ἐξεπορευόμην εκπορευομαι emerge; travel out
87:9. longe fecisti notos meos a me posuisti me abominationem eis clausum et non prodeuntem
Thou hast put away my acquaintance far from me: they have set me an abomination to themselves. I was delivered up, and came not forth:
8. Thou hast put mine acquaintance far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
88:9: Mine eye mourneth by reason of affliction - I weep; my eye pours out tears. Literally, My eye pines away, or decays. Compare Job 16:20, note; Isa 38:3, note; Psa 6:6, note.
Lord, I have called daily upon thee - That is, I have prayed earnestly and long, but I have received no answer.
I have stretched out my hands unto thee - I have spread out my hands in the attitude of prayer. The idea is that of earnest supplication.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
88:9: Mine: Psa 38:10, Psa 42:3, Psa 102:9; Job 16:20, Job 17:7; Lam 3:48, Lam 3:49; Joh 11:35
called: Psa 88:1, Psa 55:17, Psa 86:3
stretched: Psa 44:20, Psa 68:31, Psa 143:6; Eze 17:11; Job 11:13
Geneva 1599
88:9 (h) Mine eye mourneth by reason of affliction: LORD, I have called daily upon thee, I have stretched out my hands unto thee.
(h) My eyes and face declare my sorrows.
John Gill
88:9 Mine eye mourneth by reason of affliction,.... Or dropped tears, as the Targum, by which grief was vented; see Ps 6:7.
Lord, I have called daily upon thee, I have stretched out my hands unto thee; in prayer, as the Targum adds, this being a prayer gesture: notwithstanding his troubles continued and increased, he did not leave off praying, though he was not immediately heard and answered, which is what is tacitly complained of, as in Ps 22:2. Christ, in his troubles in the garden, and on the cross, prayed for himself, for divine support and assistance, as man; for his friends, disciples, and apostles, and for all that should believe in him through them; and even for his enemies.
Robert Jamieson, A. R. Fausset and David Brown
88:9 Mine eye mourneth--literally, "decays," or fails, denoting exhaustion (Ps 6:7; Ps 31:9).
I . . . called-- (Ps 86:5, Ps 86:7).
stretched out--for help (Ps 44:20).
87:1087:10: աչք իմ տկարացաւ յաղքատութենէ։ Աղաղակեցի առ Տէր զօրհանապազ, եւ համբարձի առ քեզ զձեռս իմ[7267]։ [7267] Ոմանք.Տկարացան յաղքա՛՛։
10 Աչքերս տկարացան թշուառութիւնից, գիշեր-ցերեկ առ Տէր աղաղակեցի եւ դէպի քեզ կարկառեցի ձեռքերն իմ:
9 Տառապանքէն աչքերս վատացան. Ամէն օր քեզի աղաղակեցի, ո՛վ Տէր, Ձեռքերս քեզի երկնցուցի։
Աչք իմ տկարացան յաղքատութենէ. աղաղակեցի առ Տէր զօրհանապազ, եւ համբարձի առ քեզ զձեռս իմ:

87:10: աչք իմ տկարացաւ յաղքատութենէ։ Աղաղակեցի առ Տէր զօրհանապազ, եւ համբարձի առ քեզ զձեռս իմ[7267]։
[7267] Ոմանք.Տկարացան յաղքա՛՛։
10 Աչքերս տկարացան թշուառութիւնից, գիշեր-ցերեկ առ Տէր աղաղակեցի եւ դէպի քեզ կարկառեցի ձեռքերն իմ:
9 Տառապանքէն աչքերս վատացան. Ամէն օր քեզի աղաղակեցի, ո՛վ Տէր, Ձեռքերս քեզի երկնցուցի։
zohrab-1805▾ eastern-1994▾ western am▾
87:987:10 Око мое истомилось от горести: весь день я взывал к Тебе, Господи, простирал к Тебе руки мои.
87:10 οἱ ο the ὀφθαλμοί οφθαλμος eye; sight μου μου of me; mine ἠσθένησαν ασθενεω infirm; ail ἀπὸ απο from; away πτωχείας πτωχεια bankruptcy ἐκέκραξα κραζω cry πρὸς προς to; toward σέ σε.1 you κύριε κυριος lord; master ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day διεπέτασα διαπεταννυμι to; toward σὲ σε.1 you τὰς ο the χεῖράς χειρ hand μου μου of me; mine
87:10. oculus meus infirmatus est ab adflictione invocavi te Domine tota die expandi ad te palmas measMy eyes languished through poverty. All the day I cried to thee, O Lord: I stretched out my hands to thee.
9. Mine eye wasteth away by reason of affliction: I have called daily upon thee, O LORD, I have spread forth my hands unto thee.
Mine eye mourneth by reason of affliction: LORD, I have called daily upon thee, I have stretched out my hands unto thee:

87:10 Око мое истомилось от горести: весь день я взывал к Тебе, Господи, простирал к Тебе руки мои.
87:10
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
μου μου of me; mine
ἠσθένησαν ασθενεω infirm; ail
ἀπὸ απο from; away
πτωχείας πτωχεια bankruptcy
ἐκέκραξα κραζω cry
πρὸς προς to; toward
σέ σε.1 you
κύριε κυριος lord; master
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
διεπέτασα διαπεταννυμι to; toward
σὲ σε.1 you
τὰς ο the
χεῖράς χειρ hand
μου μου of me; mine
87:10. oculus meus infirmatus est ab adflictione invocavi te Domine tota die expandi ad te palmas meas
My eyes languished through poverty. All the day I cried to thee, O Lord: I stretched out my hands to thee.
9. Mine eye wasteth away by reason of affliction: I have called daily upon thee, O LORD, I have spread forth my hands unto thee.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
88:10: Wilt thou show wonders to the dead! - מתים methim, dead men.
Shall the dead - רפאים rephaim, "the manes or departed spirits."
Arise and praise thee? - Any more in this life? The interrogations in this and the two following verses imply the strongest negations.
Albert Barnes: Notes on the Bible - 1834
88:10: Wilt thou show wonders to the dead? - The wonders - or the things suited to excite admiration - which the living behold. Shall the dead see those things which here tend to excite Rev_erence for thee, and which lead people to worship thee? The idea is that the dead will be cut off from all the privileges which attend the living on earth; or, that those in the grave cannot contemplate the character and the greatness of God. He urges this as a reason why he should be rescued. The sentiment here is substantially the same as in Psa 6:5. See the notes at that passage. Compare Isa 38:18.
Shall the dead arise and praise thee? - The original word, here rendered "the dead," is Rephaim - רפאים rephâ'iym. On its meaning, see the notes at Isa 14:9. It means, properly, relaxed, languid, feeble, weak; and is then applied to the dead - the shades - the Manes - dwelling in the under-world in Sheol, or Hades, and supposed to be as shades or shadows, weak and feeble. The question here is not whether they would rise to live again, or appear in this world, but whether in Sheol they would rise up from their resting places, and praise God as men in vigor and in health can on the earth. The question has no reference to the future resurrection. It relates to the supposed dark, dismal, gloomy, inactive state of the dead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
88:10: Wilt thou: The interrogations in these verses imply the strongest negations. Psa 6:5, Psa 30:9, Psa 115:17, Psa 118:17; Isa 38:18, Isa 38:19; Mar 5:35, Mar 5:36
shall: Job 14:7-12; Isa 26:19; Eze 37:1-14; Luk 7:12-16; Co1 15:52-57
Geneva 1599
88:10 Wilt thou shew (i) wonders to the dead? shall the dead arise [and] praise thee? Selah.
(i) He shows that the time is more convenient for God to help when men call to him in their dangers, than to tarry till they are dead, and then raise them up again.
John Gill
88:10 Wilt thou show wonders to the dead?.... The Lord does show wonders to some that are spiritually dead, dead in Adam, dead in law, dead in trespasses and sins, by quickening them; whereby the wonders of his grace and love, and of his power, and the exceeding greatness of it, are displayed; for the conversion and quickening of a dead sinner is a marvellous event, like that of; raising Lazarus from the dead, and causing Ezekiel's dry bones to live: likewise the Lord will show wonders to those that are corporeally dead, by raising them from the dead; which work, though not incredible, yet is very wonderful, and can only be accounted for by the attributes of Divine Omniscience and Omnipotence: yea, he would, and he has shown wonders to Christ, when dead, by raising him up again, and giving him glory, and that before he saw corruption, and as the head and representative of his people; and by raising many of the saints also, after his resurrection:
shall the dead arise and praise thee? the spiritually dead, when they are made alive, and rise out of their graves of sin, praise the Lord for the exertion of his grace and power upon them; which is one end of their being formed anew, quickened, and converted; and those that are corporeally dead, such of them as shall rise again to everlasting life, their mouths will be filled with everlasting praise: but here the author of the psalm suggests, that in a little time he should be among the dead, unless he had speedy help and deliverance from his troubles; to whom wonders are not shown, but to the living; and who ordinarily do not rise again to this mortal state, to praise the Lord in it: or, considering them as the words of Christ, he suggests, that none of the above things would be done, unless he was a conqueror over death and the grave, and was raised from thence himself; and so these expostulations carry in them the nature of a prayer, even of the prayer of Christ, as man, to be assisted in overcoming all his enemies, and to be raised from the dead, as Cocceius and others think: the Greek and Vulgate Latin versions are,
"shall physicians rise again?''
of whom the Jews had a bad opinion; See Gill on 2Chron 16:12.
Selah. See Gill on Ps 3:2.
John Wesley
88:10 Wonders - In raising them to life. To praise thee - In this world?
Robert Jamieson, A. R. Fausset and David Brown
88:10 shall the dead--the remains of ghosts.
arise--literally, "rise up," that is, as dead persons.
87:1187:11: Միթէ մեռելոց առնիցե՞ս սքանչելիս, կամ բժիշկք յարուցանիցեն՝ խոստովան առնիցին առ քեզ[7268]։ [7268] Յօրինակին.Կամ բժիշկ յարուցանիցեն։ Ոմանք.Բժիշկ յարուցանէ եւ խոստովան առնիցէ առ քեզ։
11 Միթէ մեռելների՞ համար պիտի հրաշագործութիւններ անես, կամ բժիշկները պիտի կենդանացնե՞ն նրանց, եւ նրանք գոհութի՞ւն պիտի մատուցեն քեզ:
10 Միթէ մեռելներո՞ւն հրաշք պիտի ընես. Միթէ մեռածնե՞րը պիտի ելլեն ու քեզ գովեն։ (Սէլա։)
Միթէ մեռելոց առնիցե՞ս զսքանչելիս քո կամ [548]բժիշկք յարուցանիցե՞ն``, խոստովան առնիցի՞ն առ քեզ:[549]:

87:11: Միթէ մեռելոց առնիցե՞ս սքանչելիս, կամ բժիշկք յարուցանիցեն՝ խոստովան առնիցին առ քեզ[7268]։
[7268] Յօրինակին.Կամ բժիշկ յարուցանիցեն։ Ոմանք.Բժիշկ յարուցանէ եւ խոստովան առնիցէ առ քեզ։
11 Միթէ մեռելների՞ համար պիտի հրաշագործութիւններ անես, կամ բժիշկները պիտի կենդանացնե՞ն նրանց, եւ նրանք գոհութի՞ւն պիտի մատուցեն քեզ:
10 Միթէ մեռելներո՞ւն հրաշք պիտի ընես. Միթէ մեռածնե՞րը պիտի ելլեն ու քեզ գովեն։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
87:1087:11 Разве над мертвыми Ты сотворишь чудо? Разве мертвые встанут и будут славить Тебя?
87:11 μὴ μη not τοῖς ο the νεκροῖς νεκρος dead ποιήσεις ποιεω do; make θαυμάσια θαυμασιος wonderful; wonders ἢ η or; than ἰατροὶ ιατρος healer ἀναστήσουσιν ανιστημι stand up; resurrect καὶ και and; even ἐξομολογήσονταί εξομολογεω concede; confess σοι σοι you
87:11. numquid mortuis facies mirabilia aut gigantes surgent et confitebuntur tibi semperWilt thou shew wonders to the dead? or shall physicians raise to life, and give praise to thee?
10. Wilt thou shew wonders to the dead? shall they that are deceased arise and praise thee?
Wilt thou shew wonders to the dead? shall the dead arise [and] praise thee? Selah:

87:11 Разве над мертвыми Ты сотворишь чудо? Разве мертвые встанут и будут славить Тебя?
87:11
μὴ μη not
τοῖς ο the
νεκροῖς νεκρος dead
ποιήσεις ποιεω do; make
θαυμάσια θαυμασιος wonderful; wonders
η or; than
ἰατροὶ ιατρος healer
ἀναστήσουσιν ανιστημι stand up; resurrect
καὶ και and; even
ἐξομολογήσονταί εξομολογεω concede; confess
σοι σοι you
87:11. numquid mortuis facies mirabilia aut gigantes surgent et confitebuntur tibi semper
Wilt thou shew wonders to the dead? or shall physicians raise to life, and give praise to thee?
10. Wilt thou shew wonders to the dead? shall they that are deceased arise and praise thee?
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-13. Молитва писателя об освобождении от бедствий принимает здесь иной характер. Если человек умер, то он исчез безвозвратно для земного существования, ушел в тот мир, где Господь уже не творит чудес. Умершего не может исцелить врачебное искусство, чтобы он мог жить и прославлять Бога в шеоле ("во мраке, в земле забвения" - т. е. лишенной физического света и как бы забытой Богом) никто не может знать о совершаемых Богом чудесах и делах Его великого правосудия. Значит, умерший безвременно, не естественной смертью, как того опасается и для себя писатель псалма, не может осуществить цели назначения человека на земле - воспевать дела Господни и благоговейно чтить Его имя.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Wilt thou show wonders to the dead? shall the dead arise and praise thee? Selah. 11 Shall thy lovingkindness be declared in the grave? or thy faithfulness in destruction? 12 Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness? 13 But unto thee have I cried, O LORD; and in the morning shall my prayer prevent thee. 14 LORD, why castest thou off my soul? why hidest thou thy face from me? 15 I am afflicted and ready to die from my youth up: while I suffer thy terrors I am distracted. 16 Thy fierce wrath goeth over me; thy terrors have cut me off. 17 They came round about me daily like water; they compassed me about together. 18 Lover and friend hast thou put far from me, and mine acquaintance into darkness.
In these verses,
I. The psalmist expostulates with God concerning the present deplorable condition he was in (v. 10-12): "Wilt thou do a miraculous work to the dead, and raise them to life again? Shall those that are dead and buried rise up to praise thee? No; they leave it to their children to rise up in their room to praise God; none expects that they should do it; and wherefore should they rise, wherefore should they live, but to praise God? The life we are born to at first, and the life we hope to rise to at last, must thus be spent. But shall thy lovingkindness to thy people be declared in the grave, either by those or to those that lie buried there? And thy faithfulness to thy promise, shall that be told in destruction? shall thy wonders be wrought in the dark, or known there, and thy righteousness in the grave, which is the land of forgetfulness, where men remember nothing, nor are themselves remembered? Departed souls may indeed know God's wonders and declare his faithfulness, justice, and lovingkindness; but deceased bodies cannot; they can neither receive God's favours in comfort nor return them in praise." Now we will not suppose these expostulations to be the language of despair, as if he thought God could not help him or would not, much less do they imply any disbelief of the resurrection of the dead at the last day; but he thus pleads with God for speedy relief: "Lord, thou art good, thou art faithful, thou art righteous; these attributes of thine will be made known in my deliverance, but, if it be not hastened, it will come too late; for I shall be dead and past relief, dead and not capable of receiving any comfort, very shortly." Job often pleaded thus, Job vii. 8; x. 21.
II. He resolves to continue instant in prayer, and the more so because the deliverance was deferred (v. 13): "Unto thee have I cried many a time, and found comfort in so doing, and therefore I will continue to do so; in the morning shall my prayer prevent thee." Note, Though our prayers be not answered immediately, yet we must not therefore give over praying, because the vision is for an appointed time, and at the end it shall speak and not lie. God delays the answer in order that he may try our patience and perseverance in prayer. He resolves to seek God early, in the morning, when his spirits were lively, and before the business of the day began to crowd in--in the morning, after he had been tossed with cares, and sorrowful thoughts in the silence and solitude of the night; but how could he say, My prayer shall prevent thee? Not as if he could wake sooner to pray than God to hear and answer; for he neither slumbers nor sleeps; but it intimates that he would be up earlier than ordinary to pray, would prevent (that is, go before) his usual hour of prayer. The greater our afflictions are the more solicitous and serious we should be in prayer. "My prayer shall present itself before thee, and be betimes with thee, and shall not stay for the encouragement of the beginning of mercy, but reach towards it with faith and expectation even before the day dawns." God often prevents our prayers and expectations with his mercies; let us prevent his mercies with our prayers and expectations.
III. He sets down what he will say to God in prayer. 1. He will humbly reason with God concerning the abject afflicted condition he was now in (v. 14): "Lord, why castest thou off my soul? What is it that provokes thee to treat me as one abandoned? Show me wherefore thou contendest with me." He speaks it with wonder that God should cast off an old servant, should cast off one that was resolved not to cast him off: "No wonder men cast me off; but, Lord, why dost thou, whose gifts and callings are without repentance? Why hidest thou thy face, as one angry at me, that either hast no favour for me or wilt not let me know that thou hast?" Nothing grieves a child of God so much as God's hiding his face from him, nor is there any thing he so much dreads as God's casting off his soul. If the sun be clouded, that darkens the earth; but if the sun should abandon the earth, and quite cast it off, what a dungeon would it be! 2. He will humbly repeat the same complaints he had before made, until God have mercy on him. Two things he represents to God as his grievances:-- (1.) That God was a terror to him: I suffer thy terrors, v. 15. He had continual frightful apprehensions of the wrath of God against him for his sins and the consequences of that wrath. It terrified him to think of God, of falling into his hands and appearing before him to receive his doom from him. He perspired and trembled at the apprehension of God's displeasure against him, and the terror of his majesty. Note, Even those that are designed for God's favours may yet, for a time, suffer his terrors. The spirit of adoption is first a spirit of bondage to fear. Poor Job complained of the terrors of God setting themselves in array against him, Job vi. 4. The psalmist here explains himself, and tells us what he means by God's terrors, even his fierce wrath. Let us see what dreadful impressions those terrors made upon him, and how deeply they wounded him. [1.] They had almost taken away his life: "I am so afflicted with them that I am ready to die, and" (as the word is) "to give up the ghost. Thy terrors have cut me off," v. 16. What is hell, that eternal excision, by which damned sinners are for ever cut off from God and all happiness, but God's terrors fastening and preying upon their guilty consciences? [2.] They had almost taken away the use of his reason: When I suffer thy terrors I am distracted. This sad effect the terrors of the Lord have had upon many, and upon some good men, who have thereby been put quite out of the possession of their own souls, a most piteous case, and which ought to be looked upon with great compassion. [3.] This had continued long: From my youth up I suffer thy terrors. He had been from his childhood afflicted with melancholy, and trained up in sorrow under the discipline of that school. If we begin our days with trouble, and the days of our mourning have been prolonged a great while, let us not think it strange, but let tribulation work patience. It is observable the Heman, who became eminently wise and good, was afflicted and ready to die, and suffered God's terrors, from his youth up. Thus many have found it was good for them to bear the yoke in their youth, that sorrow has been much better for them than laughter would have been, and that being much afflicted, and often ready to die, when they were young, they have, by the grace of God, got such an habitual seriousness and weanedness from the world as have been of great use to them all their days. Sometimes those whom God designs for eminent services are prepared for them by exercises of this kind. [4.] His affliction was now extreme, and worse than ever. God's terrors now came round about him, so that from all sides he was assaulted with variety of troubles, and he had no comfortable gale from any point of the compass. They broke in upon him together like an inundation of water; and this daily, and all the day; so that he had no rest, no respite, not the lest breathing-time, no lucid intervals, nor any gleam of hope. Such was the calamitous state of a very wise and good man; he was so surrounded with terrors that he could find no place of shelter, nor lie any where under the wind. (2.) That no friend he had in the world was a comfort to him (v. 18): Lover and friend hast thou put far from me; some are dead, others at a distance, and perhaps many unkind. Next to the comforts of religion are those of friendship and society; therefore to be friendless is (as to this life) almost to be comfortless; and to those who have had friends, but have lost them, the calamity is the more grievous. With this the psalmist here closes his complaint, as if this were that which completed his woe and gave the finishing stroke to the melancholy piece. If our friends are put far from us by scattering providences, nay, if by death our acquaintance are removed into darkness, we have reason to look upon it as a sore affliction, but must acknowledge and submit to the hand of God in it.
Adam Clarke: Commentary on the Bible - 1831
88:11: Or thy faithfulness in destruction? - Faithfulness in God refers as well to his fulfilling his threatenings as to his keeping his promises. The wicked are threatened with such punishments as their crimes have deserved; but annihilation is no punishment. God therefore does not intend to annihilate the wicked; their destruction cannot declare the faithfulness of God.
Albert Barnes: Notes on the Bible - 1834
88:11: Shall thy loving-kindness be declared in the grave? - Thy goodness; thy mercy. Shall anyone make it known there? shall it there be celebrated?
Or thy faithfulness in destruction? - In the place where destruction seems to reign; where human hopes perish; where the body moulders back to dust. Shall anyone there dwell on the fidelity - the truthfulness - of God, in such a way as to honor him? It is implied here that, according to the views then entertained of the state of the dead, those things would not occur. According to what is now made known to us of the unseen world it is true that the mercy of God will not be made known to the dead; that the Gospel will not be preached to them; that no messenger from God will convey to them the offers of salvation. Compare Luk 16:28-31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
88:11: in destruction: Psa 55:23, Psa 73:18; Job 21:30, Job 26:6; Pro 15:11; Mat 7:13; Rom 9:22; Pe2 2:1
John Gill
88:11 Shall thy lovingkindness be declared in the grave?.... Where he saw himself now going, and where should he be detained, and not raised out of it, the lovingkindness of God to him, as his Son, and as man and Mediator, and to his people in the gift and mission of him to be their Saviour and Redeemer, how would that be declared and made known? now it is, Christ being raised, and his ministers having a commission from him to preach the Gospel, in which the lovingkindness of God is abundantly manifested:
or thy faithfulness in destruction? the grave, so called from dead bodies being cast into it, and wasted, consumed, and destroyed in it: the meaning may be, that should he be laid in the grave, and there putrefy and rot, and not be raised again, where would be the faithfulness of God to his purposes, to his covenant and promises, to him his Son, and to his people?
Robert Jamieson, A. R. Fausset and David Brown
88:11 amplify the foregoing, the whole purport (as Ps 6:5) being to contrast death and life as seasons for praising God.
87:1287:12: Միթէ պատմեսցէ՞ ոք երբէք ՚ի գերեզմանի զողորմութիւնս քո, կամ զճշմարտութիւնս քո ՚ի կորստեան։
12 Մի՞թէ որեւէ մէկը երբեւէ պիտի պատմի քո ողորմութիւնը գերեզմանում, կամ քո ճշմարտութիւնը՝ կորստեան մէջ:
11 Միթէ կը պատմուի՞ քու ողորմութիւնդ գերեզմանին մէջ Ու քու ճշմարտութիւնդ՝ կորստեան մէջ։
Միթէ պատմեսցէ՞ ոք երբեք ի գերեզմանի զողորմութիւնս քո, կամ զճշմարտութիւնս քո ի կորստեան:

87:12: Միթէ պատմեսցէ՞ ոք երբէք ՚ի գերեզմանի զողորմութիւնս քո, կամ զճշմարտութիւնս քո ՚ի կորստեան։
12 Մի՞թէ որեւէ մէկը երբեւէ պիտի պատմի քո ողորմութիւնը գերեզմանում, կամ քո ճշմարտութիւնը՝ կորստեան մէջ:
11 Միթէ կը պատմուի՞ քու ողորմութիւնդ գերեզմանին մէջ Ու քու ճշմարտութիւնդ՝ կորստեան մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
87:1187:12 или во гробе будет возвещаема милость Твоя, и истина Твоя в месте тления?
87:12 μὴ μη not διηγήσεταί διηγεομαι narrate; describe τις τις anyone; someone ἐν εν in τάφῳ ταφος grave τὸ ο the ἔλεός ελεος mercy σου σου of you; your καὶ και and; even τὴν ο the ἀλήθειάν αληθεια truth σου σου of you; your ἐν εν in τῇ ο the ἀπωλείᾳ απωλεια destruction; waste
87:12. numquid narrabitur in sepulchro misericordia tua et veritas tua in perditioneShall any one in the sepulchre declare thy mercy: and thy truth in destruction?
11. Shall thy lovingkindness be declared in the grave? or thy faithfulness in Destruction?
Shall thy lovingkindness be declared in the grave? [or] thy faithfulness in destruction:

87:12 или во гробе будет возвещаема милость Твоя, и истина Твоя в месте тления?
87:12
μὴ μη not
διηγήσεταί διηγεομαι narrate; describe
τις τις anyone; someone
ἐν εν in
τάφῳ ταφος grave
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
καὶ και and; even
τὴν ο the
ἀλήθειάν αληθεια truth
σου σου of you; your
ἐν εν in
τῇ ο the
ἀπωλείᾳ απωλεια destruction; waste
87:12. numquid narrabitur in sepulchro misericordia tua et veritas tua in perditione
Shall any one in the sepulchre declare thy mercy: and thy truth in destruction?
11. Shall thy lovingkindness be declared in the grave? or thy faithfulness in Destruction?
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
88:12: The land of forgetfulness? - The place of separate spirits, or the invisible world. The heathens had some notion of this state. They feigned a river in the invisible world, called Lethe, Ληθη, which signifies oblivion, and that those who drank of it remembered no more any thing relative to their former state.
- Animae, quibus altera fato
Corpora debentur, lethaei ad fluminis undam
Securos latices et longa oblivia potant.
Virg. Aen. 6: 713.
To all those souls who round the river wait
New mortal bodies are decreed by fate;
To yon dark stream the gliding ghosts repair,
And quaff deep draughts of long oblivion there.
Albert Barnes: Notes on the Bible - 1834
88:12: Shall thy wonders be known in the dark? - In the dark world; in "the land of darkness and the shadow of death; a land of darkness, as darkness itself, and where the light is as darkness." Job 10:21-22. "And thy righteousness." The justice of thy character; or, the ways in which thou dost maintain and manifest thy righteous character.
In the land of forgetfulness - Of oblivion; where the memory has decayed, and where the remembrance of former things is blotted out. This is a part of the general description, illustrating the ideas then entertained of the state of the dead; that they would be weak and feeble; that they could see nothing; that even the memory would fail, and the recollection of former things pass from the mind. All these are images of the grave as it appears to man when he has not the clear and full light of Rev_elation; and the grave is all this - a dark and cheerless abode - all abode of fearfulness and gloom - when the light of the great truths of the Gospel is not suffered to fall upon it. That the psalmist dreaded this is clear, for he had not yet the full light of Rev_ealed truth in regard to the grave, and it seemed to him to be a gloomy abode. That people without the Gospel ought to dread it, is clear, for when the grave is not illuminated with Christian truth and hope, it is a place from which man by nature shrinks back, and it is not wonderful that a wicked man dreads to die.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
88:12: dark: Psa 143:3; Job 10:21, Job 10:22; Isa 8:22; Mat 8:12; Jde 1:13
in the land: Psa 88:5, Psa 31:12; Ecc 2:16, Ecc 8:10, Ecc 9:5
Geneva 1599
88:12 Shall thy wonders be known in the dark? and thy righteousness in the land (k) of forgetfulness?
(k) That is, in the grave, where only the body lies without all sense and remembrance.
John Gill
88:12 Shall thy wonders be known in the dark?.... A description of the grave again; see Job 10:21, The sense may be, should he continue in the dark and silent grave, how would the wonders of the grace of God, of electing, redeeming, justifying, pardoning, and adopting grace, be made known; the wonders of Christ's person and offices, and the wondrous things, and doctrines of the Gospel, relating thereunto? as the glory of these would be eclipsed, there would be none to publish them:
and thy righteousness in the land of forgetfulness? the grave, where the dead lie, who, having lost all sense of things, forget what were done in this world, and they themselves are quickly forgotten by the living; and had Christ continued in this state, and had not risen again to our justification, how would his justifying righteousness have been revealed, as it is from faith to faith in the Gospel, which is therefore called the word and ministration of righteousness?
John Wesley
88:12 Forgetfulness - In the grave, where men are forgotten by their nearest relations.
87:1387:13: Միթէ ճանաչիցեն ՚ի խաւարի սքանչելիք քո, կամ արդարութիւն քո յերկիր մոռացեալ[7269]։ [7269] Այլք.Միթէ ճանաչիցին ՚ի։
13 Քո հրաշալի գործերը միթէ խաւարի՞ մէջ պիտի ճանաչուեն, կամ քո արդարութիւնը՝ մոռացուած երկրում:
12 Միթէ կը ճանչցուի՞ն քու հրաշքներդ խաւարին մէջ Ու քու արդարութիւնդ՝ մոռացման երկրին մէջ։
Միթէ ճանաչիցի՞ն ի խաւարի սքանչելիք քո, կամ արդարութիւն քո յերկիր մոռացեալ:

87:13: Միթէ ճանաչիցեն ՚ի խաւարի սքանչելիք քո, կամ արդարութիւն քո յերկիր մոռացեալ[7269]։
[7269] Այլք.Միթէ ճանաչիցին ՚ի։
13 Քո հրաշալի գործերը միթէ խաւարի՞ մէջ պիտի ճանաչուեն, կամ քո արդարութիւնը՝ մոռացուած երկրում:
12 Միթէ կը ճանչցուի՞ն քու հրաշքներդ խաւարին մէջ Ու քու արդարութիւնդ՝ մոռացման երկրին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
87:1287:13 разве во мраке позн{а}ют чудеса Твои, и в земле забвения правду Твою?
87:13 μὴ μη not γνωσθήσεται γινωσκω know ἐν εν in τῷ ο the σκότει σκοτος dark τὰ ο the θαυμάσιά θαυμασιος wonderful; wonders σου σου of you; your καὶ και and; even ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing σου σου of you; your ἐν εν in γῇ γη earth; land ἐπιλελησμένῃ επιλανθανομαι forget
87:13. numquid noscentur in tenebris mirabilia tua et iustitia tua in terra quae oblivioni tradita estShall thy wonders be known in the dark; and thy justice in the land of forgetfulness?
12. Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness?
Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness:

87:13 разве во мраке позн{а}ют чудеса Твои, и в земле забвения правду Твою?
87:13
μὴ μη not
γνωσθήσεται γινωσκω know
ἐν εν in
τῷ ο the
σκότει σκοτος dark
τὰ ο the
θαυμάσιά θαυμασιος wonderful; wonders
σου σου of you; your
καὶ και and; even
ο the
δικαιοσύνη δικαιοσυνη rightness; right standing
σου σου of you; your
ἐν εν in
γῇ γη earth; land
ἐπιλελησμένῃ επιλανθανομαι forget
87:13. numquid noscentur in tenebris mirabilia tua et iustitia tua in terra quae oblivioni tradita est
Shall thy wonders be known in the dark; and thy justice in the land of forgetfulness?
12. Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness?
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
88:13: Shall my prayer prevent thee - It shall get before thee; I will not wait till the accustomed time to offer my morning sacrifice, I shall call on thee long before others come to offer their devotions.
Albert Barnes: Notes on the Bible - 1834
88:13: But unto thee have I cried, O Lord - I have earnestly prayed; I have sought thy gracious interposition.
And in the morning - That is, each morning; every day. My first business in the morning shall be prayer.
Shall my prayer pRev_ent thee - Anticipate thee; go before thee: that is, it shall be early; so to speak even before thou dost awake to the employments of the day. The language is that which would be applicable to a case where one made an appeal to another for aid before he had arisen from his bed, or who came to him even while he was asleep - and who thus, with an earnest petition, anticipated his rising. Compare the notes at Job 3:12; compare Psa 21:3; Psa 59:10; Psa 79:8; Psa 119:148; Mat 17:25; Th1 4:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
88:13: and in: Psa 5:3, Psa 119:147, Psa 119:148; Mar 1:35
pRev_ent thee: "Come before thee." See note on Psa 21:3.
Carl Friedrich Keil and Franz Delitzsch
88:13
He who complains thus without knowing any comfort, and yet without despairing, gathers himself up afresh for prayer. With ואני he contrasts himself with the dead who are separated from God's manifestation of love. Being still in life, although under wrath that apparently has no end, he strains every nerve to struggle through in prayer until he shall reach God's love. His complaints are petitions, for they are complaints that are poured forth before God. The destiny under which for a long time he has been more like one dying than living, reaches back even into his youth. מנּער (since נער is everywhere undeclined) is equivalent to מנּערי. The ἐξηπορήθην of the lxx is the right indicator for the understanding of the ἅπαξ λ.ε.γ. אפוּנה. Aben-Ezra and Kimchi derive it from פּן, like עלה from על,
(Note: The derivation is not contrary to the genius of the language; the supplementing productive force of the language displayed in the liturgical poetry of the synagogue, also changes particles into verbs: vid., Zunz, Die synagogaie Poesie des Mittelalters, S. 421.)
and assign to it the signification of dubitare. But it may be more safely explained after the Arabic words Arab. afana, afina, ma'fûn (root 'f, to urge forwards, push), in which the fundamental notion of driving back, narrowing and exhausting, is transferred to a weakening or weakness of the intellect. We might also compare פּנה, Arab. faniya, "to disappear, vanish, pass away;" but the ἐξηπορήθην of the lxx favours the kinship with that Arab. afina, infirma mente et consilii inops fuit,
(Note: Abulwald also explains אפוּנה after the Arabic, but in a way that cannot be accepted, viz., "for a long time onwards," from the Arabic iffân (ibbân, iff, afaf, ifâf, taiffah), time, period - time conceived of in the onward rush, the constant succession of its moments.)
which has been already compared by Castell. The aorist of the lxx, however, is just as erroneous in this instance as in Ps 42:5; Ps 55:3; Ps 57:5. In all these instances the cohortative denotes the inward result following from an outward compulsion, as they say in Hebrew: I lay hold of trembling (Is 13:8; Job 18:20; Job 21:6) or joy (Is 35:10; Is 51:11), when the force of circumstances drive one into such states of mind. Labouring under the burden of divine dispensations of a terrifying character, he finds himself in a state of mental weakness and exhaustion, or of insensible (senseless) fright; over him as their destined goal before many others go God's burnings of wrath (plur. only in this instance), His terrible decrees (vid., concerning בעת on Ps 18:5) have almost annihilated him. צמּתתוּני is not an impossible form (Olshausen, 251, a), but an intensive form of צמּתוּ, the last part of the already inflected verb being repeated, as in עהבוּ הבוּ, Hos 4:18 (cf. in the department of the noun, פּיפיּות, edge-edges = many edges, Ps 149:6), perhaps under the influence of the derivative.
(Note: Heidenheim interprets: Thy terrors are become to me as צמתת (Lev 25:23), i.e., inalienably my own.)
The corrections צמתּתני (from צמתת) or צמּתתני (from צמּת) are simple enough; but it is more prudent to let tradition judge of that which is possible in the usage of the language. In Ps 88:18 the burnings become floods; the wrath of God can be compared to every destroying and overthrowing element. The billows threaten to swallow him up, without any helping hand being stretched out to him on the part of any of his lovers and friends. In v. 19a to be now explained according to Job 16:14, viz., My familiar friends are gloomy darkness; i.e., instead of those who were hitherto my familiars (Job 19:14), darkness is become my familiar friend? One would have thought that it ought then to have been מידּעי (Schnurrer), or, according to Prov 7:4, מודעי, and that, in connection with this sense of the noun, מחשׁך ought as subject to have the precedence, that consequently מידּעי is subject and מחשׁך predicate: my familiar friends have lost themselves in darkness, are become absolutely invisible (Hitzig at last). But the regular position of the words is kept to if it is interpreted: my familiar friends are reduced to gloomy darkness as my familiar friend, and the plural is justified by Job 19:14 : Mother and sister (do I call) the worm. With this complaint the harp falls from the poet's hands. He is silent, and waits on God, that He may solve this riddle of affliction. From the Book of Job we might infer that He also actually appeared to him. He is more faithful than men. No soul that in the midst of wrath lays hold upon His love, whether with a firm or with a trembling hand, is suffered to be lost.
John Gill
88:13 But unto thee have I cried, O Lord,.... Formerly, and had been heard, answered, and relieved, and which was an encouragement to cry again to him in his distress; Christ was always heard, Jn 11:42, or, now, in his present case, yet was not heard, at least not immediately answered; which was the case of the Messiah, when forsaken by his God and Father, Ps 22:1, yet still determines to continue praying, as follows:
and in the morning shall my prayer prevent thee; not before the Lord is awake, and can hear; for he neither slumbers nor sleeps, and he always hears: but the meaning is, that he would pray before he entered upon another business; this should be the first thing in the morning he would do, and this he would do before others did, or he himself used to do; before the usual time of morning prayer; signifying, he would pray to him very early, which is expressive of his vehemency, fervency, and importunity and earnestness, and what a sense he had of his case, and of his need of divine help: so Christ rose early in the morning, a great while before day, to pray, Mk 1:35. See Gill on Ps 5:4.
John Wesley
88:13 Prevent - Come to thee before the dawning of the day, or the rising of the sun.
Robert Jamieson, A. R. Fausset and David Brown
88:13 prevent--meet--that is, he will diligently come before God for help (Ps 18:41).
87:1487:14: Ես առ քեզ Տէր աղաղակեցի, առաւօտու աղօթք իմ ժամանեսցեն առ քեզ[7270]։ [7270] Ոմանք.Առաւօտուց աղօթք իմ։
14 Ես, Տէ՛ր, առ քեզ աղաղակեցի, առաւօտեան իմ աղօթքը քեզ պիտի հասնի:
13 Բայց ես, ո՛վ Տէր, քեզի աղաղակեցի Ու իմ աղօթքս առտուն քու առջեւդ պիտի ելլէ։
Ես առ քեզ, Տէր, աղաղակեցի, առաւօտու աղօթք իմ ժամանեսցեն առ քեզ:

87:14: Ես առ քեզ Տէր աղաղակեցի, առաւօտու աղօթք իմ ժամանեսցեն առ քեզ[7270]։
[7270] Ոմանք.Առաւօտուց աղօթք իմ։
14 Ես, Տէ՛ր, առ քեզ աղաղակեցի, առաւօտեան իմ աղօթքը քեզ պիտի հասնի:
13 Բայց ես, ո՛վ Տէր, քեզի աղաղակեցի Ու իմ աղօթքս առտուն քու առջեւդ պիտի ելլէ։
zohrab-1805▾ eastern-1994▾ western am▾
87:1387:14 Но я к Тебе, Господи, взываю, и рано утром молитва моя предваряет Тебя.
87:14 κἀγὼ καγω and I πρὸς προς to; toward σέ σε.1 you κύριε κυριος lord; master ἐκέκραξα κραζω cry καὶ και and; even τὸ ο the πρωὶ πρωι early ἡ ο the προσευχή προσευχη prayer μου μου of me; mine προφθάσει προφθανω anticipate; spring forth σε σε.1 you
87:14. ego autem ad te Domine clamavi et mane oratio mea praeveniet teBut I, O Lord, have cried to thee: and in the morning my prayer shall prevent thee.
13. But unto thee, O LORD, have I cried, and in the morning shall my prayer come before thee.
But unto thee have I cried, O LORD; and in the morning shall my prayer prevent thee:

87:14 Но я к Тебе, Господи, взываю, и рано утром молитва моя предваряет Тебя.
87:14
κἀγὼ καγω and I
πρὸς προς to; toward
σέ σε.1 you
κύριε κυριος lord; master
ἐκέκραξα κραζω cry
καὶ και and; even
τὸ ο the
πρωὶ πρωι early
ο the
προσευχή προσευχη prayer
μου μου of me; mine
προφθάσει προφθανω anticipate; spring forth
σε σε.1 you
87:14. ego autem ad te Domine clamavi et mane oratio mea praeveniet te
But I, O Lord, have cried to thee: and in the morning my prayer shall prevent thee.
13. But unto thee, O LORD, have I cried, and in the morning shall my prayer come before thee.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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
14-15. Сознание того, что Господь не допустит человека умереть, не давши ему исполнить своего назначения, ободряет писателя и дает ему силы снова просить Бога о милости и спрашивать Бога - зачем Ты, Господи, "отреваешь душу мою" - зачем не исполняешь желаний моей души, моей молитвы о Твоей помощи?
Adam Clarke: Commentary on the Bible - 1831
88:14: Why castest thou off my soul? - Instead of my soul, several of the ancient Versions have my prayer. Why dost thou refuse to hear me, and thus abandon me to death?
Albert Barnes: Notes on the Bible - 1834
88:14: Lord, why castest thou off my soul? - Why dost thou forsake or abandon me? Why is it that thou dost not interpose, since thou hast all power, and since thou art a God of mercy? Why dost thou not deliver me from my troubles? How often are good people constrained to ask this question! How often does this language express exactly what is passing in their minds! How difficult, too, it is to answer the question, and to see why that God who has all power, and who is infinitely benevolent, does not interpose to deliver his people in affliction! The answer to this question cannot be fully given in this world; there will be an answer furnished doubtless in the future life.
Why hidest thou thy face from me? - Why dost thou not lift up the light of thy countenance upon me, and show me thy favor? God seemed to turn away from him. He seemed unwilling even to look upon the sufferer. He permitted him to bear his sorrows, unpitied and alone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
88:14: Lord: Psa 43:2, Psa 77:7-9; Mat 27:46
hidest: Psa 13:1, Psa 44:24, Psa 69:17; Job 13:24
John Gill
88:14 Lord, why castest thou off my soul?.... Here begins his prayer, which he determined to present early in the morning, and consists of expostulations, and a representation of his distressed case: this shows that he was under soul desertion, and which was what so greatly afflicted him; imagining that his soul was cast off by the Lord, and had no more share in his affection, and was no more under his care, and in his sight: such expostulations of the saints, the church, and people of God, in a like case, are elsewhere met with, Ps 43:3 and may be applied to Christ, when his soul was exceeding sorrowful unto death, and was made an offering for sin; and particularly when he was forsaken by his Father: the Targum is,
"why hast thou forsaken my soul?''
and rises the word "sabachtha", which Christ did when on the cross, Mt 27:46, the Septuagint version is,
"wherefore, O Lord, dost thou reject my prayers?''
"why hidest thou thy face from me?" which is a denial of sensible communion, a withdrawing the influences and communications of divine grace for a time; and which sometimes is the case of the best of men, as Job, David, and others; and is very grieving and distressing to them; and, for the most part, is on account of sin; it is sin which separates between God and his people, and causes him to hide his face from them, or not grant them his gracious presence: this was the case of Christ, who knew no sin, while he was suffering for the sins of his people; see Ps 69:17 compared with Mt 27:46.
Robert Jamieson, A. R. Fausset and David Brown
88:14 On the terms (Ps 27:9; Ps 74:1; Ps 77:7).
87:1587:15: Ընդէ՞ր Տէր մերժես զանձն իմ, կամ դարձուցանես զերեսս քո յինէն։
15 Ինչո՞ւ, Տէ՛ր, մերժում ես իմ հոգին, կամ շրջում երեսդ ինձնից:
14 Ո՛վ Տէր, ինչո՞ւ իմ անձս կը մերժես Ու քու երեսդ կը ծածկես ինձմէ։
Ընդէ՞ր, Տէր, մերժես զանձն իմ, կամ դարձուցանես զերեսս քո յինէն:

87:15: Ընդէ՞ր Տէր մերժես զանձն իմ, կամ դարձուցանես զերեսս քո յինէն։
15 Ինչո՞ւ, Տէ՛ր, մերժում ես իմ հոգին, կամ շրջում երեսդ ինձնից:
14 Ո՛վ Տէր, ինչո՞ւ իմ անձս կը մերժես Ու քու երեսդ կը ծածկես ինձմէ։
zohrab-1805▾ eastern-1994▾ western am▾
87:1487:15 Для чего, Господи, отреваешь душу мою, скрываешь лице Твое от меня?
87:15 ἵνα ινα so; that τί τις.1 who?; what? κύριε κυριος lord; master ἀπωθεῖς απωθεω thrust away; reject τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἀποστρέφεις αποστρεφω turn away; alienate τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your ἀπ᾿ απο from; away ἐμοῦ εμου my
87:15. quare Domine abicis animam meam abscondis faciem tuam a meLord, why castest thou off my prayer: why turnest thou away thy face from me?
14. LORD, why castest thou off my soul? why hidest thou thy face from me?
LORD, why castest thou off my soul? [why] hidest thou thy face from me:

87:15 Для чего, Господи, отреваешь душу мою, скрываешь лице Твое от меня?
87:15
ἵνα ινα so; that
τί τις.1 who?; what?
κύριε κυριος lord; master
ἀπωθεῖς απωθεω thrust away; reject
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
ἀποστρέφεις αποστρεφω turn away; alienate
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
ἀπ᾿ απο from; away
ἐμοῦ εμου my
87:15. quare Domine abicis animam meam abscondis faciem tuam a me
Lord, why castest thou off my prayer: why turnest thou away thy face from me?
14. LORD, why castest thou off my soul? why hidest thou thy face from me?
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
88:15: From my youth up - I have always been a child of sorrow, afflicted in my body, and distressed in my mind. There are still found in the Church of God persons in similar circumstances; persons who are continually mourning for themselves and for the desolations of Zion. A disposition of this kind is sure to produce an unhealthy body; and indeed a weak constitution may often produce an enfeebled mind; but where the terrors of the Lord prevail, there is neither health of body nor peace of mind.
Albert Barnes: Notes on the Bible - 1834
88:15: I am afflicted and ready to die - I am so afflicted - so crushed with sorrow and trouble - that my strength is nearly gone, and I can endure it but a little longer.
From my youth up - That is, for a long time; so long, that the remembrance of it seems to go back to my very childhood. My whole life has been a life of trouble and sorrow, and I have not strength to bear it longer. It may have been literally true that the author of the psalm had been a man always afflicted; or, this may be the language of strong emotion, meaning that his sufferings had been of so long continuance that they seemed to him to have begun in his very boyhood.
While I suffer thy terrors - I bear those things which produce terror; or, which fill my mind with alarm; to wit, the fear of death, and the dread of the future world.
I am distracted - I cannot compose and control my mind; I cannot pursue any settled course of thought; I cannot confine my attention to anyone subject; I cannot reason calmly on the subject of affliction, on the divine government, on the ways of God. I am distracted with contending feelings, with my pain, and my doubts, and my fears - and I cannot think clearly of anything. Such is often the case in sickness; and consequently what we need, to prepare us for sickness, is a strong faith, built on a solid foundation while we are in health; such an intelligent and firm faith that when the hour of sickness shall come we shall have nothing else to do but to believe, and to take the comfort of believing. The bed of sickness is not the proper place to examine the evidences of religion; it is not the place to make preparation for death; not the proper place to become religious. Religion demands the best vigor of the intellect and the calmest state of the heart; and this great subject should be settled in our minds before we are sick - before we are laid on the bed of death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
88:15: afflicted: Psa 73:14; Job 17:1, Job 17:11-16; Isa 53:3
while: Psa 22:14, Psa 22:15; Job 6:4, Job 7:11-16; Isa 53:10; Zac 13:7; Luk 22:44
Geneva 1599
88:15 I [am] afflicted and ready to die (l) from [my] youth up: [while] I suffer thy terrors I am distracted.
(l) I am always in great dangers and sorrows as though my life would utterly be cut off every moment.
John Gill
88:15 I am afflicted,.... In body and mind, from within and from without, by Satan, by the men of the world, and by the Lord himself; which is the common lot of God's people, Ps 34:19 and was the case of the Messiah, who was afflicted both with the tongues and hands of men, by words, by blows, and by the temptations of Satan; and was smitten and afflicted of God, by divine justice, as the sinner's surety: see Ps 22:24 or
I am poor (a); which as it is a character, which, for the most part, agrees with the saints, who are the poor of this world God has chosen, to whom the Gospel is sent, and by whom it is received, and who are effectually called by it, so likewise belongs to Christ, Zech 9:9,
and ready to die, from my youth up; a sickly unhealthful person from his infancy, and often in danger of death; which last was certainly the case of Christ in his infancy, through the malice of Herod; and many times afterwards, when grown up, through the attempts of the Jews to take away his life: some render it, "I am ready to die through concussion", or "shaking" (b); meaning some very rough and severe dispensation of Providence, such an one as Job expresses by shaking him to pieces, Job 16:12 and was literally true of Christ, when his body was so shaken by the jog of the cross, that all his bones were put out of joint, Ps 22:14.
while I suffer thy terrors; or "bear" (c) them, or "carry", even terrible afflictions, in which he had terrible apprehensions of the wrath of God in them, of death they would issue in, and of an awful judgment that should follow that; all which are called the terrors of the Lord, Job 6:4, and which the saints, when left to God, have some dreadful apprehensions of: such were the terrors of the Lord the Messiah endured, when in a view of the sins of his people being laid upon him, and of the wrath of God coming on him for them, his sweat was, as it were, great drops of blood falling to the ground, Lk 22:44. Compare with this Ps 18:4.
I am distracted: not out of his mind, deprived of his senses, and without the use of reason; but his thoughts were distracted and confused, and his mind discomposed with the terrors of God upon him: the Hebrew word "aphunah" is only used in this place, and is difficult of interpretation, and is variously derived and rendered: some take it to be of the same root with "pen", which signifies "lest, perhaps" (d); seeing persons in a panic are apt to use such expressions; perhaps, or it may be, such and such things will befall me; forming and framing in their minds ten thousand dreadful things, which they fear are coming upon them; so Aben Ezra and Kimchi; and is applied by Cocceius (e) to the solicitous care and fear of Christ concerning his body, the church, Heb 5:7 others derive it from "ophen", which signifies a wheel, and so may be rendered, "I am wheeled about" (f); always in motion, and have no rest day nor night; as Christ was after his apprehension, being carried from place to place, and from bar to bar: others derive it from the Arabic word "aphan" (g), which signifies to be in want of counsel and advice: Christ though, as God, needed no counsel, nor did he take counsel with any; and, as Mediator, is the wonderful Counsellor; yet, as man, he needed it, and had it from his Father, for which he blesses him, Ps 16:7, others from the Hebrew root "phanah", which signifies to look unto, as persons in a panic look here and there; and as Christ did when suffering, who looked, and there was none to help, Is 63:5. The Syriac and Arabic versions render it "amazed", or "astonished", which is said of Christ, Mk 14:33, the Vulgate Latin version is "troubled", which also agrees with Christ, Jn 12:27 as he must needs be, when his enemies surrounded him, the sins of his people were upon him, the sword of justice awaked against him, and the wrath of God on him, as follows.
(a) "pauper", V. L. Pagninus, Junius & Tremellius; "inops", Cocceius, Michaelis. (b) "a concussione", Luther, Schmidt, Junius & Tremellius; "propter concussionem", Piscator; "prae concussione", Gejerus. (c) "portavi", Pagninus, Montanus; "fero", Tigurine version, Piscator; "tuli", Musculus, Cocceius; "pertuli portavi", Michaelis. (d) a "ne forte", Amama, Gejerus; "anxius timeo vel metno, ne hoc vel illud fiat", Michaelis. (e) Lex. Heb. p. 663. (f) Heb. "rotor, seu instar rotae circumagor", Piscator. (g) "consilii inops fuit", Castel. Lex. col. 199.
Robert Jamieson, A. R. Fausset and David Brown
88:15 from . . . youth up--all my life.
87:1687:16: Տնանկ եւ վաստակաւոր եմ ես ՚ի մանկութենէ իմմէ. ՚ի բարձրութենէ խոնարհեցայ եւ ապշեցայ[7271]։ [7271] Ոմանք.Եւ ափշեցայ։
16 Տնանկ եւ չարքաշ եմ ես մանկութիւնից ի վեր, բարձրութիւնից ընկայ ու շուարեցի:
15 Ես խեղճ եմ ու մանկութենէս ի վեր մեռնելու վրայ եմ։Քու ահերդ քաշեցի ու խռովեցայ։
Տնանկ եւ [550]վաստակաւոր եմ ես ի մանկութենէ իմմէ, [551]ի բարձրութենէ խոնարհեցայ եւ`` ապշեցայ:

87:16: Տնանկ եւ վաստակաւոր եմ ես ՚ի մանկութենէ իմմէ. ՚ի բարձրութենէ խոնարհեցայ եւ ապշեցայ[7271]։
[7271] Ոմանք.Եւ ափշեցայ։
16 Տնանկ եւ չարքաշ եմ ես մանկութիւնից ի վեր, բարձրութիւնից ընկայ ու շուարեցի:
15 Ես խեղճ եմ ու մանկութենէս ի վեր մեռնելու վրայ եմ։Քու ահերդ քաշեցի ու խռովեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
87:1587:16 Я несчастен и истаеваю с юности; несу ужасы Твои и изнемогаю.
87:16 πτωχός πτωχος bankrupt; beggarly εἰμι ειμι be ἐγὼ εγω I καὶ και and; even ἐν εν in κόποις κοπος labor; weariness ἐκ εκ from; out of νεότητός νεοτης youth μου μου of me; mine ὑψωθεὶς υψοω elevate; lift up δὲ δε though; while ἐταπεινώθην ταπεινοω humble; bring low καὶ και and; even ἐξηπορήθην εξαπορεω in great doubt
87:16. pauper ego et aerumnosus ab adulescentia portavi furorem tuum et conturbatus sumI am poor, and in labours from my youth: and being exalted have been humbled and troubled.
15. I am afflicted and ready to die from my youth up: while I suffer thy terrors I am distracted.
I [am] afflicted and ready to die from [my] youth up: [while] I suffer thy terrors I am distracted:

87:16 Я несчастен и истаеваю с юности; несу ужасы Твои и изнемогаю.
87:16
πτωχός πτωχος bankrupt; beggarly
εἰμι ειμι be
ἐγὼ εγω I
καὶ και and; even
ἐν εν in
κόποις κοπος labor; weariness
ἐκ εκ from; out of
νεότητός νεοτης youth
μου μου of me; mine
ὑψωθεὶς υψοω elevate; lift up
δὲ δε though; while
ἐταπεινώθην ταπεινοω humble; bring low
καὶ και and; even
ἐξηπορήθην εξαπορεω in great doubt
87:16. pauper ego et aerumnosus ab adulescentia portavi furorem tuum et conturbatus sum
I am poor, and in labours from my youth: and being exalted have been humbled and troubled.
15. I am afflicted and ready to die from my youth up: while I suffer thy terrors I am distracted.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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
16. "Я несчастен и истаеваю с юности" - я с юности страдаю. Это можно понимать в отношении к Давиду в гонения от Саула, когда он был юношей. Эти бедствия не оставляют его и теперь, в переживаемые гонения от Авессалома. Указаниями на степень и глубину своих бедствий писатель и заканчивает псалом.

Этот псалом - четвертый в шестопсалмии. Ночной мрак напоминает ад, сон - смерть. Назначением этого псалма в утреннем богослужении, перед наступлением дня, Церковь напоминает человеку о необходимости усилий с его стороны избежать отвержения от Бога, что возможно только при помощи Бога и молитвы к Нему (5, 14), чтобы не подвергнуться вечной ночи, вечной гибели.
Adam Clarke: Commentary on the Bible - 1831
88:16: Thy fierce wrath goeth over me - It is a mighty flood by which I am overwhelmed.
Albert Barnes: Notes on the Bible - 1834
88:16: Thy fierce wrath goeth over me - Like waters. See Psa 88:7.
Thy terrors have cut me off - That is, I am as one already dead; I am so near to death that I may be spoken of as dead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
88:16: fierce: Psa 38:1, Psa 38:2, Psa 89:46, Psa 90:7, Psa 90:11, Psa 102:10; Isa 53:4-6; Rom 8:32; Gal 3:13; Rev 6:17
cut me: Isa 53:8; Dan 9:26
John Gill
88:16 Thy fierce wrath goeth over me,.... Or "wraths" (h), burning wrath; the whole of divine wrath, in all its fierceness, due to the sins of his people: these, like the mighty waves of the sea, passed over him, threatening to overwhelm him, Ps 89:38,
thy terrors have cut me off; from the presence of God, and out of his sight; as sometimes the Lord's people are ready to imagine, when forsaken by him, Ps 31:22 or from the land of the living, as the Messiah was, and in a judicial way, though not for any sin of his own, Is 53:8.
(h) "irae tuae", Pagninus, Montanus; "furores tui", Musculus, Tigurine version.
Robert Jamieson, A. R. Fausset and David Brown
88:16 the extremes of anguish and despair are depicted.
87:1787:17: Յիս հաստատեցաւ բարկութիւն քո, արհաւիրք քո խռովեցուցին զիս։
17 Քո բարկութիւնը ծանրացաւ ինձ վրայ, քո արհաւիրքները խռովեցրին ինձ:
16 Քու սրտմտութիւնդ իմ վրաս իջաւ Եւ քու զարհուրանքներդ զիս կորսնցուցին։
Յիս հաստատեցաւ բարկութիւն քո, արհաւիրք քո խռովեցուցին զիս:

87:17: Յիս հաստատեցաւ բարկութիւն քո, արհաւիրք քո խռովեցուցին զիս։
17 Քո բարկութիւնը ծանրացաւ ինձ վրայ, քո արհաւիրքները խռովեցրին ինձ:
16 Քու սրտմտութիւնդ իմ վրաս իջաւ Եւ քու զարհուրանքներդ զիս կորսնցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
87:1687:17 Надо мною прошла ярость Твоя, устрашения Твои сокрушили меня,
87:17 ἐπ᾿ επι in; on ἐμὲ εμε me διῆλθον διερχομαι pass through; spread αἱ ο the ὀργαί οργη passion; temperament σου σου of you; your καὶ και and; even οἱ ο the φοβερισμοί φοβερισμος of you; your ἐξετάραξάν εκταρασσω disturb με με me
87:17. per me transierunt irae tuae terrores tui oppresserunt meThy wrath hath come upon me: and thy terrors have troubled me.
16. Thy fierce wrath is gone over me; thy terrors have cut me off.
Thy fierce wrath goeth over me; thy terrors have cut me off:

87:17 Надо мною прошла ярость Твоя, устрашения Твои сокрушили меня,
87:17
ἐπ᾿ επι in; on
ἐμὲ εμε me
διῆλθον διερχομαι pass through; spread
αἱ ο the
ὀργαί οργη passion; temperament
σου σου of you; your
καὶ και and; even
οἱ ο the
φοβερισμοί φοβερισμος of you; your
ἐξετάραξάν εκταρασσω disturb
με με me
87:17. per me transierunt irae tuae terrores tui oppresserunt me
Thy wrath hath come upon me: and thy terrors have troubled me.
16. Thy fierce wrath is gone over me; thy terrors have cut me off.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
88:17: They came round about me daily like water - Besides his spiritual conflicts, he had many enemies to grapple with. The waves of God's displeasure broke over him, and his enemies came around him like water, increasing more and more, rising higher and higher, till he was at last on the point of being submerged in the flood.
Albert Barnes: Notes on the Bible - 1834
88:17: They came round about me daily like water - Margin, "as in" Hebrew, all the day. That is, his troubles seemed to be like the waves of the sea cohnstantly breaking on the shore. See Psa 42:7.
They compassed me about together - My troubles did not come singly, so that I could meet them one at a time, but they seemed to have banded themselves together; they all came upon me at once.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
88:17: They: Psa 22:16, Psa 42:7, Psa 69:1, Psa 69:2, Psa 116:3; Job 16:12, Job 16:13, Job 30:14, Job 30:15; Lam 3:5-7; Mat 27:39-44
daily: or, all the day
John Gill
88:17 They came round about me daily like water,.... That is, the terrors of the Lord, the sorrows of death and hell, Ps 18:4, this was the Messiah's case, when it was with him as is expressed Ps 69:1,
they compassed me about together; as waters coming from many places, from all quarters, meet together, and together surround a person or place in such circumstances was Christ, when the bulls of Bashan beset him around, and the assembly of the wicked enclosed him, and innumerable evils encompassed him about, Ps 22:12.
John Wesley
88:17 Water - As the waters of the sea encompass him who is in the midst of it.
87:1887:18: Շրջեցան զինեւ որպէս ջուր, զօր ամենայն պաշարեցին զիս ՚ի միասին։
18 Ջրի պէս օրնիբուն շրջապատեցին ինձ, պաշարեցին ինձ բոլորը միասին:
17 Ամէն օր ջուրի պէս զիս պատեցին, Միասին չորս կողմս առին։
Շրջեցան զինեւ որպէս ջուր զօր ամենայն, պաշարեցին զիս ի միասին:

87:18: Շրջեցան զինեւ որպէս ջուր, զօր ամենայն պաշարեցին զիս ՚ի միասին։
18 Ջրի պէս օրնիբուն շրջապատեցին ինձ, պաշարեցին ինձ բոլորը միասին:
17 Ամէն օր ջուրի պէս զիս պատեցին, Միասին չորս կողմս առին։
zohrab-1805▾ eastern-1994▾ western am▾
87:1787:18 всякий день окружают меня, как вода: облегают меня все вместе.
87:18 ἐκύκλωσάν κυκλοω encircle; surround με με me ὡς ως.1 as; how ὕδωρ υδωρ water ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day περιέσχον περιεχω constrain; contain με με me ἅμα αμα at once; together
87:18. circumdederunt me quasi aquae tota die vallaverunt me pariterThey have come round about me like water all the day: they have compassed me about together.
17. They came round about me like water all the day long; they compassed me about together.
They came round about me daily like water; they compassed me about together:

87:18 всякий день окружают меня, как вода: облегают меня все вместе.
87:18
ἐκύκλωσάν κυκλοω encircle; surround
με με me
ὡς ως.1 as; how
ὕδωρ υδωρ water
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
περιέσχον περιεχω constrain; contain
με με me
ἅμα αμα at once; together
87:18. circumdederunt me quasi aquae tota die vallaverunt me pariter
They have come round about me like water all the day: they have compassed me about together.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
88:18: Lover and friend - I have no comfort, and neither friend nor neiphbour to sympathize with me.
Mine acquaintance into darkness - All have forsaken me; or מידעי מחשך meyuddai machsach, "Darkness is my companion." Perhaps he may refer to the death of his acquaintances; all were gone; there was none left to console him! That man has a dismal lot who has outlived all his old friends and acquaintances; well may such complain. In the removal of their friends they see little else than the triumphs of death. Khosroo, an eminent Persian poet, handles this painful subject with great delicacy and beauty in the following lines: -
Ruftem sauee khuteereh bekerestem bezar
Az Hijereh Doostan ke aseer fana shudend:
Guftem Eeshah Kuja shudend? ve Khatyr
Dad az sada jouab Eeshan Kuja!
"Weeping, I passed the place where lay my friends
Captured by death; in accents wild I cried,
Where are they? And stern Fate, by Echoes voice,
Returned in solemn sound the sad Where are they?"
J. B. C.
Albert Barnes: Notes on the Bible - 1834
88:18: Lover and friend hast thou put far from me - That is, Thou hast so afflicted me that they have forsaken me. Those who professed to love me, and whom I loved - those whom I regarded as my friends, and who seemed to be my friends - are now wholly turned away from me, and I am left to suffer alone. See the notes at Psa 88:8.
And mine acquaintance into darkness - The Septuagint and the Latin Vulgate render this, "my acquaintance from my misery." Luther, "Thou hast caused my friends and neighbors, and my kindred, to separate themselves far from me, on account of such misery." The literal rendering would be, my acquaintances are darkness. This may mean either that they had so turned away that he could not see them, as if they were in the dark; or, that his familiars now - his companions - were dark and dismal objects - gloomy thoughts - sad forebodings. Perhaps the whole might be translated, "Far away from me hast thou put lover and friend - my acquaintances! All is darkness!" That is, When I think of any of them, all is darkness, sadness. My friends are not to be seen. They have vanished. I see no friends; I see only darkness and gloom. All have gone, leaving me alone in this condition of unpitied sorrow! This completes the picture of the suffering man; a man to whom all was dark, and who could find no consolation anywhere - in God; in his friends; in the grave; in the prospect of the future. There are such cases; and it was well that there was one such description in the sacred Scriptures of a good man thus suffering - to show us that when we thus feel, it should not be regarded as proof that we have no piety. Beneath all this, there may be true love to God; beyond all this, there may be a bright world to which the sufferer will come, and where he will foRev_er dwell.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
88:18: Lover: Psa 88:8, Psa 31:11, Psa 38:11; Job 19:12-15
mine acquaintance: A figurative expression to denote that he now never saw them.
John Gill
88:18 Lover and friend hast thou put far from me,.... This is mentioned in Ps 88:8, and is here repeated; and the account is closed with it, to show that this was a most aggravating circumstance of his affliction, and which bore exceeding hard upon him; and this must be a very uncomfortable case, to be in distress, whether of body or mind, and to have no kind friend near to yield the least help, relief, and comfort; so Christ's lovers and friends, his disciples, who loved him and he loved them, and reckoned them as his friends, and was a friend to them, when he was taken by his enemies, they all forsook him, and fled, Mt 26:56,
and mine acquaintance into darkness; either by death into the dark grave, which Job calls the land of darkness and shadow of death, Job 10:21, or being removed from him, so that he could not see them, it was all one to him as if they had been put into darkness, into some dark dungeon, or into the grave itself: or the words may be rendered, mine acquaintance are darkness (i): this was the case of Christ, when on the cross; he had none near him, no acquaintance about him, but darkness; and darkness was over all the land for the space of three hours; and a darkness was on his soul, being forsaken by his Father; and the prince of darkness, with all the fiends of hell, were throwing their fiery darts at him, Mt 27:45. Thus ends this sorrowful and mournful song; a joyful one follows.
(i) "noti mei sunt tenebrae", Cocceius, Schmidt, Michaelis; "amici mei sunt caligo", Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
88:18 into darkness--Better omit "into"--"mine acquaintances (are) darkness," the gloom of death, &c. (Job 17:13-14).
87:1987:19: Հեռի արարեր յինէն զբարեկամս իմ եւ զծանօթս իմ, վասն թշուառութեան իմոյ։ Տունք. ի̃։ Գոբղայս. խբ̃։
19 Իմ թշուառութեան պատճառով բարեկամներիս ու ծանօթներիս հեռացրիր ինձնից:
18 Հեռացուցիր ինձմէ սիրելին ու բարեկամը, Իմ ճանչուորներս խաւարի մէջ են։
Հեռի արարեր յինէն զբարեկամս իմ [552]եւ զծանօթս իմ, վասն թշուառութեան իմոյ:

87:19: Հեռի արարեր յինէն զբարեկամս իմ եւ զծանօթս իմ, վասն թշուառութեան իմոյ։ Տունք. ի̃։ Գոբղայս. խբ̃։
19 Իմ թշուառութեան պատճառով բարեկամներիս ու ծանօթներիս հեռացրիր ինձնից:
18 Հեռացուցիր ինձմէ սիրելին ու բարեկամը, Իմ ճանչուորներս խաւարի մէջ են։
zohrab-1805▾ eastern-1994▾ western am▾
87:1887:19 Ты удалил от меня друга и искреннего; знакомых моих не видно.
87:19 ἐμάκρυνας μακρυνω from; away ἐμοῦ εμου my φίλον φιλος friend καὶ και and; even πλησίον πλησιον near; neighbor καὶ και and; even τοὺς ο the γνωστούς γνωστος known; what can be known μου μου of me; mine ἀπὸ απο from; away ταλαιπωρίας ταλαιπωρια wretchedness
87:19. longe fecisti a me amicum et sodalem notos meos abstulistiFriend and neighbour thou hast put far from me: and my acquaintance, because of misery.
18. Lover and friend hast thou put far from me, and mine acquaintance into darkness.
Lover and friend hast thou put far from me, [and] mine acquaintance into darkness:

87:19 Ты удалил от меня друга и искреннего; знакомых моих не видно.
87:19
ἐμάκρυνας μακρυνω from; away
ἐμοῦ εμου my
φίλον φιλος friend
καὶ και and; even
πλησίον πλησιον near; neighbor
καὶ και and; even
τοὺς ο the
γνωστούς γνωστος known; what can be known
μου μου of me; mine
ἀπὸ απο from; away
ταλαιπωρίας ταλαιπωρια wretchedness
87:19. longe fecisti a me amicum et sodalem notos meos abstulisti
Friend and neighbour thou hast put far from me: and my acquaintance, because of misery.
18. Lover and friend hast thou put far from me, and mine acquaintance into darkness.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾