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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
В Вульгате, еврейской и греческой Библиях псалом приписывается Ефаму Езрахитянину. Ефам или Идифум был современник Давида и начальником над одним из его хоров (см. о нем подробнее в вводных сведениях). Временем жизни Ефама определяется и время написания псалма. В псалме изображается бедствие, постигшее одного из потомков Давида, это нападение на Иудею врагов и расхищения, произведенные ими в Иерусалиме (39-46). Таким событием нужно считать нападение на Иудею и Иерусалим Сусакима, фараона египетского бывшее в пятый год царствования Ровоама. Тогда он вошел в Иерусалим, ограбил сокровища храма и дворца, и только покаяние Ровоама пред Богом спасло его (3: Цар XIV:25-26; 2: Пар XII:1-12). Ефам, выступивший на свое служение при Давиде, мог дожить до времени Ровоама, быть свидетелем этого события и по его поводу написать псалом.

Господи, я буду вечно восхвалять Тебя за милость, дарованную Давиду в обетовании, что Ты навек утвердишь его семя (2-5). Это обетование будут восхвалять на небе и ангелы за его непреложность, так как оно (обетование) непременно будет исполнено, потому что Ты, Господи, всемогущ: Тебе подчиняются моря. Ты низложил Раава, и вся земля в Твоей власти (6-15). Блажен тот народ, который верен Тебе, так как только Ты единственная и верная его защита (16-19). Некогда Ты дал обетование о Давиде, что сделаешь его грозным для врагов, расширишь его власть над народами и морями, сделаешь его первенцем между всеми царями. Если же сыновья его оставят Тебя, Ты накажешь их, но не лишишь Давида дарованного Тобою ему обетования (20-33). Но ныне Ты лишил помазанника Твоего своей милости: его расхищают враги, он унижен и сделался посмешищем у народов (39-46). Доколе, Господи, будет продолжаться Твой гнев? Вспомни о краткости жизни человека, снизойди милостью к поруганным людям и Твоему помазаннику (47:-52).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Many psalms that begin with complaint and prayer end with joy and praise, but this begins with joy and praise and ends with sad complaints and petitions; for the psalmist first recounts God's former favours, and then with the consideration of them aggravates the present grievances. It is uncertain when it was penned; only, in general, that it was at a time when the house of David was woefully eclipsed; some think it was at the time of the captivity of Babylon, when king Zedekiah was insulted over, and abused, by Nebuchadnezzar, and then they make the title to signify no more than that the psalm was set to the tune of a song of Ethan the son of Zerah, called Maschil; others suppose it to be penned by Ethan, who is mentioned in the story of Solomon, who, outliving that glorious prince, thus lamented the great disgrace done to the house of David in the next reign by the revolt of the ten tribes. I. The psalmist, in the joyful pleasant part of the psalm, gives glory to God, and takes comfort to himself and his friends. This he does more briefly, mentioning God's mercy and truth (ver. 1) and his covenant (ver. 2-4), but more largely in the following verses, wherein, 1. He adores the glory and perfection of God, ver. 5-14. 2. He pleases himself in the happiness of those that are admitted into communion with him, ver. 15-18. 3. He builds all his hope upon God's covenant with David, as a type of Christ, ver. 19-37. II. In the melancholy part of the psalm he laments the present calamitous state of the prince and royal family (ver. 38-45), expostulates with God upon it (ver. 46-49), and then concludes with prayer for redress, ver. 50, 51. In singing this psalm we must have high thoughts of God, a lively faith in his covenant with the Redeemer, and a sympathy with the afflicted parts of the church.
Adam Clarke: Commentary on the Bible - 1831
The psalmist shows God's great mercy to the house of David, and the promises which he had given to it of support and perpetuity, vv. 1-37; complains that, notwithstanding these promises, the kingdom of Judah is overthrown, and the royal family nearly ruined, Psa 89:38-45; and earnestly prays for their restoration, Psa 89:46-52.
It is most probable that this Psalm was composed during the captivity. Of Ethan and Heman we have already seen something in the introduction to the preceding Psalm; see also the parallel places in the margin. The title should probably be translated, - To give instruction to Ethan the Ezrahite. The Chaldee has, "A good instruction, delivered by Abraham, who came from the east country." The Septuagint and Ethiopic have Nathan the Israelite; the Arabic has Nathan the Israelite.
The Psalm divides itself into two grand parts; the first extends, verses 1-37, in which the psalmist shows God's mercy to the house of David, and the promises which he has given to it of support and perpetuity. The second part begins with Psa 89:38, and ends with the Psalm; and in it the author complains that notwithstanding these promises, the kingdom of Judah is overthrown and the royal family ruined; and he entreats the Lord to remember his covenant made with that family, and restore them from their captivity.
Albert Barnes: Notes on the Bible - 1834
89:0: This psalm is entitled "Maschil of Ethan the Ezrahite." In the margin this is rendered, "A Psalm for Ethan the Ezrahite to give instruction." On the word Maschil, see the notes at the title to Psa 42:1-11. As both Heman (Ps. 88 title) and Ethan, in the title before us, are mentioned as Ezrahites, it would seem that they were of the same family, and were probably brethren. Ethan and Heman, in connection with Zimri, and Calcol, and Dara, five of them in all, are mentioned as "the sons of Zerah," grandsons of Judah, Ch1 2:6. If these were the persons referred to, and if they were the authors of these two psalms, then the period of the composition of these psalms was laid far back in the history of the Hebrew people, far anterior to the time of David. Compare Ch1 2:6-12. It is hardly probable, however, that they were composed at so early a period in the Jewish history; and there are some things in this psalm, which cannot be reconciled with such a supposition (compare Psa 89:3, Psa 89:20, Psa 89:35, Psa 89:39, Psa 89:49), and which make it certain that it was either composed by David, or after the time of David. The probability, therefore, seems to be that these names, "Heman" and "Ethan," were either the names of some persons subsequent to the time referred to in Ch1 2:6, (see General Introduction, Section 2 (5)); or that these their names were given to classes of "the sons of Korah" who had charge of the music, and that the psalms were composed by some persons of those classes. As thus composed, they might be spoken of as the psalms of Heman and Ethan.
There are no certain methods of ascertaining when the psalm before us was composed, or what was the occasion of its composition. DeWette supposes that it must have been written about the time of the exile, as the family of David is represented in the psalm as dishonored and dethroned - and yet before the exile, as there is no mention of the destruction of the city and temple. He accords, therefore, with the opinion of Venema that it was not far from the time of the death of Josiah, Ch2 35:20-24. The author he supposes to be either a successor of David - an humbled monarch - or, someone who personates the king, and who represents the calamity of the king as his own. Hengstenberg also supposes that it was composed between the time of the death of Josiah and the Babylonian exile. There is a strong probability in the psalm itself that it was composed at such a period, but it is impossible to determine the exact time, or the precise occasion. The burden of the psalm is, that most precious promises had been made to David of the perpetuity of his throne, but that now these promises scorned to fail; that Rev_erses and calamities had come which threatened to overturn his throne, and to bring his kingdom to an end. His "crown" had been "profaned" and "cast to the ground." See Psa 89:38-44.
The psalm consists properly of three parts:
I. The promise made to David in respect to the perpetuity of his throne, Ps. 89:1-37. The illustration of this occupies a considerable part of the psalm.
II. The fact that this promise seemed to be disregarded; that the "covenant" had been "made void;" that the "crown" had been "profaned," and "cast to the ground," Psa 89:38-45.
III. An earnest plea for the divine interposition in the fulfillment of the promise, and the restoration of the divine favor and mercy, Psa 89:46-52.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 89:1, The psalmist praises God for his covenant; Psa 89:5, for his wonderful power; Psa 89:15, for the care of his church; Psa 89:19, for his favour to the kingdom of David; Psa 89:38, Then complaining of contrary events, Psa 89:46, he expostulates, prays, and blesses God.
A Psalm for Ethan, the Ezrahite, to give instructions. This Psalm is generally supposed to have been written during the Babylonian captivity, when, the family of David being dethroned, and the royal family ruined, the Divine promises had apparently failed.
Carl Friedrich Keil and Franz Delitzsch

Prayer for a Renewal of the Mercies of David
After having recognised the fact that the double inscription of Ps 88 places two irreconcilable statements concerning the origin of that Psalm side by side, we renounce the artifices by which Ethan (איתן)
(Note: This name איתן is also Phoenician in the form יתן, Itan, Ἰτανός; ליתן, litan, is Phoenician, and equivalent to לעלם.))
the Ezrahite, of the tribe of Judah (3Kings 5:11 3Kings 4:31, 1Chron 2:6), is made to be one and the same person with Ethan (Jeduthun) the son of Kushaiah the Merarite, of the tribe of Levi (1Chron 15:17; 1Chron 6:29-32; 1Chron 6:44-47), the master of the music together with Asaph and Heman, and the chief of the six classes of musicians over whom his six sons were placed as sub-directors (1 Chr. 25).
The collector has placed the Psalms of the two Ezrahites together. Without this relationship of the authors the juxtaposition would also be justified by the reciprocal relation in which the two Psalms stand to one another by their common, striking coincidences with the Book of Job. As to the rest, however, Ps 88 is a purely individual, and Psalms 89 a thoroughly nationally Psalm. Both the poetical character and the situation of the two Psalms are distinct.
The circumstances in which the writer of Psalms 89 finds himself are in most striking contradiction to the promises given to the house of David. He revels in the contents of these promises, and in the majesty and faithfulness of God, and then he pours forth his intense feeling of the great distance between these and the present circumstances in complaints over the afflicted lot of the anointed of God, and prays God to be mindful of His promises, and on the other hand, of the reproach by which at this time His anointed and His people are overwhelmed. The anointed one is not the nation itself (Hitzig), but he who at that time wears the crown. The crown of the king is defiled to the ground; his throne is cast down to the earth; he is become grey-headed before his time, for all the fences of his land are broken through, his fortresses fallen, and his enemies have driven him out of the field, so that reproach and scorn follow him at every step.
There was no occasion for such complaints in the reign of Solomon; but surely in the time of Rehoboam, into the first decade of whose reign Ethan the Ezrahite may have survived king Solomon, who died at the age of sixty. In the fifth year of Rehoboam, Shishak (שׁישׁק = Σέσογχις = Shishonk I), the first Pharaoh of the twenty-second (Bubastic) dynasty, marched against Jerusalem with a large army gathered together out of many nations, conquered the fortified cities of Judah, and spoiled the Temple and Palace, even carrying away with him the golden shields of Solomon - a circumstance which the history bewails in a very especial manner. At that time Shemaiah preached repentance, in the time of the greatest calamity of war; king and princes humbled themselves; and in the midst of judgment Jerusalem accordingly experienced the gracious forbearance of God, and was spared. God did not complete his destruction, and there also again went forth דברים טובים, i.e., (cf. Josh 23:14; Zech 1:13) kindly comforting words from God, in Judah. Such is the narrative in the Book of Kings (3Kings 14:25-28) and as supplemented by the chronicler (2Chron 12:1-12).
During this very period Psalms 89 took its rise. The young Davidic king, whom loss and disgrace make prematurely old, is Rehoboam, that man of Jewish appearance whom Pharaoh Sheshonk is bringing among other captives before the god Amun in the monumental picture of Karnak, and who bears before him in his embattled ring the words Judhmelek (King of Judah) - one of the finest and most reliable discoveries of Champollion, and one of the greatest triumphs of his system of hieroglyphics.
(Note: Vid., Blau, Sisags Zug gegen Juda, illustrated from the monument in Karnak, Deutsche Morgenlnd. Zeitschr. xv. 233-250.)
Ps. 89 stands in kindred relationship not only to Ps 74, but besides Ps 79:1-13, also to Ps 77-78, all of which glance back to the earliest times in the history of Israel. They are all Asaphic Psalms, partly old Asaphic (Ps 77, Ps 78), partly later ones (Ps 74, Ps 79:1-13). From this fact we see that the Psalms of Asaph were the favourite models in that school of the four wise men to which the two Ezrahites belong.
John Gill
INTRODUCTION TO PSALM 89
Maschil of Ethan the Ezrahite. Who this Ethan was is not certain. Kimchi takes him to be the same with Ethan the wise man, a grandson of Judah, 3Kings 4:31. But seeing he lived some hundreds of years before the times of David, it is not likely that he should be the writer of this psalm; for David is made mention of in it, which could not be, unless it can be thought to be by a spirit of prophecy; which indeed is the opinion of Doctor Lightfoot (k), who takes this Ethan to be the penman of this psalm; and who
"from the promise, Gen 15:1 sings joyfully the deliverance (of Israel); that the raging of the Red sea should be ruled, Ps 89:9, and Rahab, or Egypt, should be broken in pieces, Ps 89:10, and that the people should hear the joyful sound of the law, Ps 89:15, and as for the name of David in it, this, he says, might be done prophetically; as Samuel is thought to be named by Moses, Ps 99:6, which psalm is held to be made by him; or else might be put into it, in later times, by some divine penman, endued with the same gift of prophecy, who might improve the ground work of this psalm laid by Ethan, and set it to an higher key; namely, that whereas he treated only of bodily deliverance from Egypt, it is wound up so high as to reach the spiritual delivery by Christ; and therefore David is often named, from whence he should come.''
There was another Ethan, a singer, in David's time; and it is more probable that he is the person, who might live to the times of Rehoboam, and see the decline of David's family, and the revolt of the ten tribes from it; or perhaps it was one of this name who lived in the times of the Babylonish captivity, and saw the low estate that David's family were come into; to which agrees the latter part of this psalm; and, in order to comfort the people of God, he wrote this psalm, showing that the covenant and promises of God, made with David, nevertheless stood firm, and would be accomplished: the title of the Septuagint version calls him Etham the Israelite; and the Arabic version Nathan the Israelite: the Targum makes him to be Abraham, paraphrasing it
"a good understanding, which was said by the hand of Abraham, that came from the east.''
But whoever was the penman of this psalm, it is "maschil", an instructive psalm, a psalm causing to understand; it treats concerning the covenant of grace, and the promises of it; and concerning the mercy and faithfulness of God, in making and keeping the same; and concerning the Messiah and his seed, his church and people; and the stability and duration of all these: many passages in it are applied to the Messiah by Jewish writers, ancient and modern; and Ps 89:20 is manifestly referred to in Acts 13:22.
88:188:1: Իմաստութիւն Եմանայ Յեզրայելացւոյ. ՁԸ։
1 Եման Եզրայելացու իմաստութիւնը
Եթան Եզրահացիին երգը
Իմաստութիւն [553]Եմանայ Եզրայելացւոյ:

88:1: Իմաստութիւն Եմանայ Յեզրայելացւոյ. ՁԸ։
1 Եման Եզրայելացու իմաստութիւնը
Եթան Եզրահացիին երգը
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88:088:1 Учение Ефама Езрахита.
88:1 συνέσεως συνεσις comprehension Αιθαν αιθαν the Ισραηλίτῃ ισραηλιτης Israelite
88:1 שִׁ֥יר šˌîr שִׁיר song מִזְמֹ֗ור mizmˈôr מִזְמֹור psalm לִ li לְ to בְנֵ֫י vᵊnˈê בֵּן son קֹ֥רַח qˌōraḥ קֹרַח Korah לַ la לְ to † הַ the מְנַצֵּ֣חַ mᵊnaṣṣˈēₐḥ נצח prevail עַל־ ʕal- עַל upon מָחֲלַ֣ת māḥᵃlˈaṯ מָחֲלַת [uncertain] לְ lᵊ לְ to עַנֹּ֑ות ʕannˈôṯ ענה sing מַ֝שְׂכִּ֗יל ˈmaśkˈîl מַשְׂכִּיל [uncertain] לְ lᵊ לְ to הֵימָ֥ן hêmˌān הֵימָן Heman הָ hā הַ the אֶזְרָחִֽי׃ ʔezrāḥˈî אֶזְרָחִי Ezrahite יְ֭הוָה [ˈyhwāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יְשׁוּעָתִ֑י yᵊšûʕāṯˈî יְשׁוּעָה salvation יֹום־ yôm- יֹום day צָעַ֖קְתִּי ṣāʕˌaqtî צעק cry בַ va בְּ in † הַ the לַּ֣יְלָה llˈaylā לַיְלָה night נֶגְדֶּֽךָ׃ neḡdˈeḵā נֶגֶד counterpart
88:1. eruditionis Aethan EzraitaeOf understanding, for Ethan the Ezrahite.
Maschil of Ethan the Ezrahite.
88:1. A Canticle Psalm to the sons of Korah. Unto the end. For Mahalath, to answer the understanding of Heman the Ezrahite. O Lord, God of my salvation: I have cried out, day and night, in your presence.
88:1. A Song [or] Psalm for the sons of Korah, to the chief Musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite. O LORD God of my salvation, I have cried day [and] night before thee:
KJV Chapter [89] Maschil of Ethan the Ezrahite:

88:1 Учение Ефама Езрахита.
88:1
συνέσεως συνεσις comprehension
Αιθαν αιθαν the
Ισραηλίτῃ ισραηλιτης Israelite
88:1
שִׁ֥יר šˌîr שִׁיר song
מִזְמֹ֗ור mizmˈôr מִזְמֹור psalm
לִ li לְ to
בְנֵ֫י vᵊnˈê בֵּן son
קֹ֥רַח qˌōraḥ קֹרַח Korah
לַ la לְ to
הַ the
מְנַצֵּ֣חַ mᵊnaṣṣˈēₐḥ נצח prevail
עַל־ ʕal- עַל upon
מָחֲלַ֣ת māḥᵃlˈaṯ מָחֲלַת [uncertain]
לְ lᵊ לְ to
עַנֹּ֑ות ʕannˈôṯ ענה sing
מַ֝שְׂכִּ֗יל ˈmaśkˈîl מַשְׂכִּיל [uncertain]
לְ lᵊ לְ to
הֵימָ֥ן hêmˌān הֵימָן Heman
הָ הַ the
אֶזְרָחִֽי׃ ʔezrāḥˈî אֶזְרָחִי Ezrahite
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יְשׁוּעָתִ֑י yᵊšûʕāṯˈî יְשׁוּעָה salvation
יֹום־ yôm- יֹום day
צָעַ֖קְתִּי ṣāʕˌaqtî צעק cry
בַ va בְּ in
הַ the
לַּ֣יְלָה llˈaylā לַיְלָה night
נֶגְדֶּֽךָ׃ neḡdˈeḵā נֶגֶד counterpart
88:1. eruditionis Aethan Ezraitae
Of understanding, for Ethan the Ezrahite.
Maschil of Ethan the Ezrahite.
88:1. A Canticle Psalm to the sons of Korah. Unto the end. For Mahalath, to answer the understanding of Heman the Ezrahite. O Lord, God of my salvation: I have cried out, day and night, in your presence.
88:1. A Song [or] Psalm for the sons of Korah, to the chief Musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite. O LORD God of my salvation, I have cried day [and] night before thee:
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Adam Clarke: Commentary on the Bible - 1831
89:1: I will sing of the mercies of the Lord - I will celebrate the mercy of God to the house of Jacob; the mercy that has been shown to our fathers from time immemorial.
To all generations - What I say concerning thy mercy and goodness, being inspired by thy Spirit, is not only true, but shall be preserved by the Divine providence for ever.
Albert Barnes: Notes on the Bible - 1834
89:1: I will sing of the mercies of the Lord for ever - Particularly how the "mercy" was manifested in the promise made to David; the solemn covenant made with him in respect to the perpetuity of his throne. The appointment of David to the throne was an act of mere mercy or favor, since he was not in the royal line, and had no claim to the crown. It will be seen, also, that if it be supposed that the covenant with David, and the promise therein made to him, was intended to include the Messiah as descending from him, there was a still higher reason for celebrating the "mercies" of God, inasmuch as all mercy to our world comes through him.
With my mouth - Not merely in my heart, but with words. The meaning here is that he would make a record which might be used evermore as the language of praise.
Will I make known thy faithfulness - In the fulfillment of these promises. He felt assured that they would be fulfilled. Whatever appearances there might be to the contrary, the psalmist had no doubt that God would prove himself to be faithful and true. See the notes at Isa 55:3, on the expression, "the sure mercies of David."
To all generations - Margin, as in Hebrew, generation and generation. He would make a record which would carry down the remembrance of this faithfulness to all future ages.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:1: Ethan: Kg1 4:31; Ch1 2:6
I will: Psa 86:12, Psa 86:13, Psa 101:1, Psa 106:1, Psa 136:1-26
with: Psa 40:9, Psa 40:10, Psa 71:8, Psa 71:15-19
thy faithfulness: Psa 89:5, Psa 89:8, Psa 89:33, Psa 89:49, Psa 36:5, Psa 92:2; Isa 25:1; Lam 3:23; Mic 7:20; Tit 1:2
all generations: Heb. generation and generation, Psa 89:4, Psa 119:90 *marg.
Carl Friedrich Keil and Franz Delitzsch
89:1
The poet, who, as one soon observes, is a חכם (for the very beginning of the Psalm is remarkable and ingenious), begins with the confession of the inviolability of the mercies promised to the house of David, i.e., of the הסדי דוד הנּאמנים, Is 55:3.
(Note: The Vulgate renders: Misericordias Domini in aeternum cantabo. The second Sunday after Easter takes its name from this rendering.)
God's faithful love towards the house of David, a love faithful to His promises, will he sing without ceasing, and make it known with his mouth, i.e., audibly and publicly (cf. Job 19:16), to the distant posterity. Instead of חסדי, we find here, and also in Lam 3:22, חסדי with a not merely slightly closed syllable. The Lamed of לדר ודר is, according to Ps 103:7; Ps 145:12, the datival Lamed. With כּי־אמרתּי (lxx, Jerome, contrary to Ps 89:3, ὅτι εἶπας) the poet bases his resolve upon his conviction. נבנה means not so much to be upheld in building, as to be in the course of continuous building (e.g., Job 22:23; Mal 3:15, of an increasingly prosperous condition). Loving-kindness is for ever (accusative of duration) in the course of continuous building, viz., upon the unshakeable foundation of the promise of grace, inasmuch as it is fulfilled in accordance therewith. It is a building with a most solid foundation, which will not only not fall into ruins, but, adding one stone of fulfilment upon another, will rise ever higher and higher. שׁמים then stands first as casus absol., and בּהם is, as in Ps 19:5, a pronoun having a backward reference to it. In the heavens, which are exalted above the rise and fall of things here below, God establishes His faithfulness, so that it stands fast as the sun above the earth, although the condition of things here below seems sometimes to contradict it (cf. Ps 119:89). Now follow in Ps 89:4-5 the direct words of God, the sum of the promises given to David and to his seed in 2 Sam. 7, at which the poet arrives more naturally in Ps 89:20. Here they are strikingly devoid of connection. It is the special substance of the promises that is associated in thought with the "loving-kindness" and "truth" of Ps 89:3, which is expanded as it were appositionally therein. Hence also אכין and תּכין, וּבניתי and יבּנה correspond to one another. David's seed, by virtue of divine faithfulness, has an eternally sure existence; Jahve builds up David's throne "into generation and generation," inasmuch as He causes it to rise ever fresh and vigorous, never as that which is growing old and feeble.
Geneva 1599
89:1 "Maschil of Ethan the Ezrahite." I will (a) sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations.
(a) Though the horrible confusion of things might cause them to despair of God's favour, yet the manifold examples of his mercies cause them to trust in God though to man's judgment they saw no reason to.
John Gill
89:1 I will sing of the mercies of the Lord for ever,.... Both temporal and spiritual, especially the latter, in which there is a large display of the rich and abundant mercy of God, from whence they are so called; as in the choice of men to everlasting life, who are said to be vessels of mercy; in the covenant of grace made with them, the blessings of which are the sure mercies of David; in the mission of Christ, whose coming, as the dayspring from on high, is owing to the tender mercy of our God; in redemption by him, in which mercy and truth have met together; in regeneration, which is according to abundant mercy; in the forgiveness of sins, which is according to the multitude of his tender mercies; and in the whole of salvation, which is not by works of righteousness, but by the mercy of God through Christ: the word may be rendered "graces, kindnesses, goodnesses" (l), and designs the abundance of grace; as in the heart of God, in the covenant, in the hands of Christ, as displayed through him, and in the several parts of salvation, and the whole of it: and these are a proper subject for a song; and a truly gracious soul, sensible of these things, thankful for them, cheerful on account of them, and seeing his interest in them, cannot but "sing" of them; and will determine to do it "for ever", every day, and all the day long, as long as he lives, and while he has any being, and which he will do to all eternity:
with my mouth will I make known thy faithfulness to all generations; God is faithful to himself, to all the perfections of his nature, to his truth, holiness, and justice, he cannot deny himself; he is so to his Son, and to all engagements with him, and promises to him; to all his counsels, purposes, and decrees; all which are faithfulness and truth, or faithfully and truly performed; and to his covenant and promises made to his people in Christ, in whom they are all yea and amen: and that this glorious perfection of God might be made known to the saints in all successive generations, and be taken notice of by them, the psalmist spoke and sung this psalm with his mouth, and penned it with his hand; in which there is more mention made of the faithfulness of God than perhaps in any other passage of Scripture besides; see Ps 89:2.
(k) Works, vol. i. p. 699, 700. (l) "bonitates", Tigurine version; "benignitates", Junius & Tremellius; "beneficia", Piscator; "gratias", Cocceius.
John Wesley
89:1 Sing - He prefaces this, lest the following complainers of present miseries should argue ingratitude for former mercies. Faithfulness - Whatsoever hath befallen us, it proceeded not from thy unfaithfulness.
Robert Jamieson, A. R. Fausset and David Brown
89:1 Of Ethan--(See on Ps 88:1, title). This Psalm was composed during some season of great national distress, perhaps Absalom's rebellion. It contrasts the promised prosperity and perpetuity of David's throne (with reference to the great promise of 2Kings 7:12-17), with a time when God appeared to have forgotten His covenant. The picture thus drawn may typify the promises and the adversities of Christ's kingdom, and the terms of confiding appeal to God provided appropriate prayers for the divine aid and promised blessing. (Psa. 89:1-52)
mercies--those promised (Is 55:3; Acts 13:34), and--
faithfulness--that is, in fulfilling them.
88:288:2: Զողորմութիւնս քո Տէր յաւիտեան օրհնեցից, ազգէ յազգ պատմեցից զճշմարտութիւնս քո բերանով իմով։
2 Քո ողորմութիւնները, Տէ՛ր, յաւիտեան պիտի օրհնեմ, սերնդից սերունդ պիտի պատմեմ իմ բերանով:
89 Տէրոջը ողորմութիւնները յաւիտեան պիտի երգեմ. Քու հաւատարմութիւնդ իմ բերնովս ազգէ ազգ պիտի պատմեմ։
Զողորմութիւնս քո, Տէր, յաւիտեան օրհնեցից, ազգէ յազգ պատմեցից զճշմարտութիւնս քո բերանով իմով:

88:2: Զողորմութիւնս քո Տէր յաւիտեան օրհնեցից, ազգէ յազգ պատմեցից զճշմարտութիւնս քո բերանով իմով։
2 Քո ողորմութիւնները, Տէ՛ր, յաւիտեան պիտի օրհնեմ, սերնդից սերունդ պիտի պատմեմ իմ բերանով:
89 Տէրոջը ողորմութիւնները յաւիտեան պիտի երգեմ. Քու հաւատարմութիւնդ իմ բերնովս ազգէ ազգ պիտի պատմեմ։
zohrab-1805▾ eastern-1994▾ western am▾
88:188:2 Милости [Твои], Господи, буду петь вечно, в род и род возвещать истину Твою устами моими.
88:2 τὰ ο the ἐλέη ελεος mercy σου σου of you; your κύριε κυριος lord; master εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ᾄσομαι αδω sing εἰς εις into; for γενεὰν γενεα generation καὶ και and; even γενεὰν γενεα generation ἀπαγγελῶ απαγγελλω report τὴν ο the ἀλήθειάν αληθεια truth σου σου of you; your ἐν εν in τῷ ο the στόματί στομα mouth; edge μου μου of me; mine
88:2 תָּבֹ֣וא tāvˈô בוא come לְ֭ ˈl לְ to פָנֶיךָ fāneʸḵˌā פָּנֶה face תְּפִלָּתִ֑י tᵊfillāṯˈî תְּפִלָּה prayer הַטֵּֽה־ haṭṭˈē- נטה extend אָ֝זְנְךָ֗ ˈʔoznᵊḵˈā אֹזֶן ear לְ lᵊ לְ to רִנָּתִֽי׃ rinnāṯˈî רִנָּה cry of joy
88:2. misericordias Domini in aeternum cantabo in generatione et generatione adnuntiabo veritatem tuam in ore meoThe mercies of the Lord I will sing for ever. I will shew forth thy truth with my mouth to generation and generation.
1. I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations.
88:2. Let my prayer enter in your sight. Incline your ear to my petition.
88:2. Let my prayer come before thee: incline thine ear unto my cry;
I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations:

88:2 Милости [Твои], Господи, буду петь вечно, в род и род возвещать истину Твою устами моими.
88:2
τὰ ο the
ἐλέη ελεος mercy
σου σου of you; your
κύριε κυριος lord; master
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ᾄσομαι αδω sing
εἰς εις into; for
γενεὰν γενεα generation
καὶ και and; even
γενεὰν γενεα generation
ἀπαγγελῶ απαγγελλω report
τὴν ο the
ἀλήθειάν αληθεια truth
σου σου of you; your
ἐν εν in
τῷ ο the
στόματί στομα mouth; edge
μου μου of me; mine
88:2
תָּבֹ֣וא tāvˈô בוא come
לְ֭ ˈl לְ to
פָנֶיךָ fāneʸḵˌā פָּנֶה face
תְּפִלָּתִ֑י tᵊfillāṯˈî תְּפִלָּה prayer
הַטֵּֽה־ haṭṭˈē- נטה extend
אָ֝זְנְךָ֗ ˈʔoznᵊḵˈā אֹזֶן ear
לְ lᵊ לְ to
רִנָּתִֽי׃ rinnāṯˈî רִנָּה cry of joy
88:2. misericordias Domini in aeternum cantabo in generatione et generatione adnuntiabo veritatem tuam in ore meo
The mercies of the Lord I will sing for ever. I will shew forth thy truth with my mouth to generation and generation.
1. I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations.
88:2. Let my prayer enter in your sight. Incline your ear to my petition.
88:2. Let my prayer come before thee: incline thine ear unto my cry;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ 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. Под милостью и истиной, как видно из последующего содержания псалма, нужно разуметь великие обетования, данные Богом Давиду о вечном благоволении и милости к нему и его потомку, и верность, непреложность исполнения этих обетований.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Divine Mercy and Faithfulness.

1 I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations. 2 For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens. 3 I have made a covenant with my chosen, I have sworn unto David my servant, 4 Thy seed will I establish for ever, and build up thy throne to all generations. Selah.
The psalmist has a very sad complaint to make of the deplorable condition of the family of David at this time, and yet he begins the psalm with songs of praise; for we must, in every thing, in every state, give thanks; thus we must glorify the Lord in the fire. We think, when we are in trouble, that we get ease by complaining; but we do more--we get joy, by praising. Let our complaints therefore be turned into thanksgivings; and in these verses we find that which will be matter of praise and thanksgiving for us in the worst of times, whether upon a personal or a public account, 1. However it be, the everlasting God is good and true, v. 1. Though we may find it hard to reconcile present dark providences with the goodness and truth of God, yet we must abide by this principle, That God's mercies are inexhaustible and his truth is inviolable; and these must be the matter of our joy and praise: "I will sing of the mercies of the Lord for ever, sing a praising song to God's honour, a pleasant song for my own solace, and Maschil, an instructive song, for the edification of others." We may be for ever singing God's mercies, and yet the subject will not be drawn dry. We must sing of God's mercies as long as we live, train up others to sing of them when we are gone, and hope to be singing them in heaven world without end; and this is singing of the mercies of the Lord for ever. With my mouth, and with my pen (for by that also do we speak), will I make known thy faithfulness to all generations, assuring posterity, from my own observation and experience, that God is true to every word that he has spoken, that they may learn to put their trust in God, Ps. lxxviii. 6. 2. However it be, the everlasting covenant is firm and sure, v. 2-4. Here we have, (1.) The psalmist's faith and hope: "Things now look black, and threaten the utter extirpation of the house of David; but I have said, and I have warrant from the word of God to say it, that mercy shall be built up for ever." As the goodness of God's nature is to be the matter of our song (v. 1), so much more the mercy that is built for us in the covenant; it is still increasing, like a house in the building up, and shall still continue our rest for ever, like a house built up. It shall be built up for ever; for the everlasting habitations we hope for in the new Jerusalem are of this building. If mercy shall be built for ever, then the tabernacle of David, which has fallen down, shall be raised out of its ruins, and built up as in the days of old, Amos ix. 11. Therefore mercy shall be built up for ever, because thy faithfulness shalt thou establish in the very heavens. Though our expectations are in some particular instances disappointed, yet God's promises are not disannulled; they are established in the very heavens (that is, in his eternal counsels); they are above the changes of this lower region and out of the reach of the opposition of hell and earth. The stability of the material heavens is an emblem of the truth of God's word; the heavens may be clouded by vapours arising out of the earth, but they cannot be touched, they cannot be changed. (2.) An abstract of the covenant upon which this faith and hope are built: I have said it, says the psalmist, for God hath sworn it, that the heirs of promise might be entirely satisfied of the immutability of his counsel. He brings in God speaking (v. 3), owning, to the comfort of his people, "I have made a covenant, and therefore will make it good." The covenant is made with David; the covenant of royalty is made with him, as the father of his family, and with his seed through him and for his sake, representing the covenant of grace made with Christ as head of the church and with all believers as his spiritual seed. David is here called God's chosen and his servant; and, as God is not changeable to recede from his own choice, so he is not unrighteous to cast off one that served him. Two things encourage the psalmist to build his faith on this covenant:-- [1.] The ratification of it; it was confirmed with an oath: The Lord has sworn, and he will not repent. [2.] The perpetuity of it; the blessings of the covenant were not only secured to David himself, but were entailed on his family; it was promised that his family should continue--Thy seed will I establish for ever, so that David shall not want a son to reign (Jer. xxxiii. 20, 21); and that it should continue a royal family--I will build up thy throne to all generations, to all the generations of time. This has its accomplishment only in Christ, of the seed of David, who lives for ever, to whom God has given the throne of his father David, and of the increase of whose government and peace there shall be no end. Of this covenant the psalmist will return to speak more largely, v. 19, &c.
Adam Clarke: Commentary on the Bible - 1831
89:2: Mercy shall be built up for ever - God's goodness is the foundation on which his mercy rests; and from that source, and on that foundation, acts of mercy shall flow and be built up for ever and ever.
Thy faithfulness shalt thou establish - What thou hast promised to do to the children of men on earth, thou dost register in heaven, and thy promise shall never fail.
Albert Barnes: Notes on the Bible - 1834
89:2: For I have said - The Septuagint and the Latin Vulgate render this, "Thou hast said," which is more in accordance with what the connection seems to demand; but the Hebrew will not admit of this construction. The true meaning seems to be, that the psalmist had said; that is, he had said in his mind; he had firmly believed; he had so received it as a truth that it might be spoken of as firmly settled, or as an indisputable reality. It was in his mind one of the things whose truthfulness did not admit of a doubt.
Mercy shall be built up for ever - The mercy referred to; the mercy manifested in the promise made to David. The idea is, that the promise would be fully carried out or verified. It would not be like the foundation of a building, which, after being laid, was abandoned; it would be as if the building, for which the foundation was designed, were carried up and completed. It would not be a forsaken, half-finished edifice, but an edifice fully erected.
Thy faithfulness shalt thou establish - In the matter referred to - the promise made to David.
In the very heavens - literally, "The heavens - thou wilt establish thy faithfulness in them." That is the heavens - the heavenly bodies - so regular, so fixed, so enduring, are looked upon as the emblem of stability. The psalmist brings them thus before his mind, and he says that God had, as it were, made his promise a part of the very heavens; he had given to his faithfulness a place among the most secure, and fixed, and settled objects in nature. The sun in its regular rising; the stars in their certain course; the constellations, the same from age to age, were an emblem of the stability and security of the promises of God. Compare Jer 33:20-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:2: Mercy: Psa 36:5, Psa 103:17; Neh 1:5, Neh 9:17, Neh 9:31; Luk 1:50; Eph 1:6, Eph 1:7
faithfulness: Psa 89:5, Psa 89:37, Psa 119:89, Psa 146:6; Num 23:19; Mat 24:35; Heb 6:18
Geneva 1599
89:2 For I have (b) said, Mercy shall be built up for ever: thy faithfulness shalt thou (c) establish in the very heavens.
(b) As he who surely believed in heart.
(c) As your invisible heaven is not subject to any alteration and change: so shall the truth of your promise be unchangeable.
John Gill
89:2 For I have said,.... That is, in his heart he had said, he had thought of it, was assured of it, strongly concluded it, from the Spirit and word of God; he believed it, and therefore he spoke it; having it from the Lord, it was all one as if he had spoke it:
John Wesley
89:2 Establish - As firmly and durably as the heavens themselves.
Robert Jamieson, A. R. Fausset and David Brown
89:2 I have said--expressed, as well as felt, my convictions (2Cor 4:13).
88:388:3: Ասացեր թէ աշխարհս ողորմութեամբ շինեսցի, յերկինս պատրաստ եղիցի ճշմարտութիւն քո։
3 Ասացիր՝ «Աշխարհս ողորմութեամբ պիտի շինուի». քո ճշմարտութիւնը երկնքում պիտի հաստատուի:
2 Վասն զի ըսի թէ ողորմութիւնդ յաւիտեան պիտի հաստատուի. Երկնքի մէջ պիտի հաստատես քու հաւատարմութիւնդ։
[554]Ասացեր թէ` Աշխարհս ողորմութեամբ շինեսցի, յերկինս պատրաստ եղիցի ճշմարտութիւն քո:

88:3: Ասացեր թէ աշխարհս ողորմութեամբ շինեսցի, յերկինս պատրաստ եղիցի ճշմարտութիւն քո։
3 Ասացիր՝ «Աշխարհս ողորմութեամբ պիտի շինուի». քո ճշմարտութիւնը երկնքում պիտի հաստատուի:
2 Վասն զի ըսի թէ ողորմութիւնդ յաւիտեան պիտի հաստատուի. Երկնքի մէջ պիտի հաստատես քու հաւատարմութիւնդ։
zohrab-1805▾ eastern-1994▾ western am▾
88:288:3 Ибо говорю: навек основана милость, на небесах утвердил Ты истину Твою, {когда сказал}:
88:3 ὅτι οτι since; that εἶπας επω say; speak εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ἔλεος ελεος mercy οἰκοδομηθήσεται οικοδομεω build ἐν εν in τοῖς ο the οὐρανοῖς ουρανος sky; heaven ἑτοιμασθήσεται ετοιμαζω prepare ἡ ο the ἀλήθειά αληθεια truth σου σου of you; your
88:3 כִּֽי־ kˈî- כִּי that שָֽׂבְעָ֣ה śˈāvᵊʕˈā שׂבע be sated בְ vᵊ בְּ in רָעֹ֣ות rāʕˈôṯ רָעָה evil נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul וְ wᵊ וְ and חַיַּ֗י ḥayyˈay חַיִּים life לִ li לְ to שְׁאֹ֥ול šᵊʔˌôl שְׁאֹול nether world הִגִּֽיעוּ׃ higgˈîʕû נגע touch
88:3. quia dixisti sempiterna misericordia aedificabitur caelos fundabis et veritas tua in eisFor thou hast said: Mercy shall be built up for ever in the heavens: thy truth shall be prepared in them.
2. For I have said, Mercy shall be built up for ever; thy faithfulness shalt thou establish in the very heavens.
88:3. For my soul has been filled with evils, and my life has drawn near to Hell.
88:3. For my soul is full of troubles: and my life draweth nigh unto the grave.
For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens:

88:3 Ибо говорю: навек основана милость, на небесах утвердил Ты истину Твою, {когда сказал}:
88:3
ὅτι οτι since; that
εἶπας επω say; speak
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ἔλεος ελεος mercy
οἰκοδομηθήσεται οικοδομεω build
ἐν εν in
τοῖς ο the
οὐρανοῖς ουρανος sky; heaven
ἑτοιμασθήσεται ετοιμαζω prepare
ο the
ἀλήθειά αληθεια truth
σου σου of you; your
88:3
כִּֽי־ kˈî- כִּי that
שָֽׂבְעָ֣ה śˈāvᵊʕˈā שׂבע be sated
בְ vᵊ בְּ in
רָעֹ֣ות rāʕˈôṯ רָעָה evil
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
וְ wᵊ וְ and
חַיַּ֗י ḥayyˈay חַיִּים life
לִ li לְ to
שְׁאֹ֥ול šᵊʔˌôl שְׁאֹול nether world
הִגִּֽיעוּ׃ higgˈîʕû נגע touch
88:3. quia dixisti sempiterna misericordia aedificabitur caelos fundabis et veritas tua in eis
For thou hast said: Mercy shall be built up for ever in the heavens: thy truth shall be prepared in them.
88:3. For my soul has been filled with evils, and my life has drawn near to Hell.
88:3. For my soul is full of troubles: and my life draweth nigh unto the grave.
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
3. Истина "утверждена на небесах". Выражение образное: небо для человека, существа слабого и непостоянного, недоступно, а потому и все, основанное на нем, не может подвергаться никаким изменениям или колебаниям, т. е. эта истина, обетование будет исполнено.
Adam Clarke: Commentary on the Bible - 1831
89:3: I have made a covenant with my chosen - I have made a covenant with Abraham, Isaac, and Jacob; and renewed it with Moses and Joshua in reference to the Israelites in general: but I have made one with David in especial relation to himself and posterity, of whom, according to the flesh, the Christ is to come. And this is the covenant with David: -
Albert Barnes: Notes on the Bible - 1834
89:3: I have made a covenant with my chosen - With my chosen one; that is, with David. The original is in the singular number, though by the Septuagint, and the Vulgate, and by Luther, it is rendered in the plural - chosen ones - elect. This is undoubtedly the language of God himself, though it is not expressly ascribed to him. The design is to describe the solemn promise which God had made to David and to his posterity. Compare Psa 78:70-71. See also, on the use of the phrase "made a covenant," see Psa 50:5, note; Psa 83:5, note.
I have sworn unto David my servant - I have taken a solemn oath in regard to him. The substance of the oath is stated in the next verse. The promise referred to is found in Sa2 7:11-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:3: made: Psa 89:28, Psa 89:34, Psa 89:39; Sa2 7:10-16, Sa2 23:5; Kg1 8:16; Isa 55:3; Jer 30:9, Jer 33:20, Jer 33:21; Eze 34:23, Eze 34:24; Hos 3:5; Luk 1:32, Luk 1:33
my chosen: Psa 89:19, Psa 78:70; Isa 42:1; Mat 3:17, Mat 12:18-21
sworn: Psa 89:35, Psa 132:11; Sa2 3:9; Act 2:30; Heb 7:21
Geneva 1599
89:3 (d) I have made a covenant with my chosen, I have sworn unto David my servant,
(d) The prophet shows what the promise of God was, on which he grounded his faith.
John Gill
89:3 I have made a covenant with my chosen,.... Not with Abraham, as the Targum expresses it: but with David, as in the following clause; not David, literally understood, though he was chosen of the Lord to be his servant, and a covenant was made with him, and a promise made to him of the perpetuity of his throne and kingdom in his family, Ps 78:70 but mystical David, the Messiah, David's son and antitype; after, on this account, called David in Scripture, Ezek 34:23 and who is the Lord's "chosen" One, foreordained to be the Redeemer of lost sinners, chosen to be the Mediator between God and them, to be the head of the church, and Saviour of the body; and his human nature was chosen to the grace of union to the Son of God, Ps 89:19, hence he is called God's elect, Is 43:1 and with him the covenant of grace was made from all eternity, and all the blessings and promises of it were put into his hands; he is the Mediator, surety, and messenger of it, and by his blood it is ratified and confirmed: the Septuagint render it, in the plural number, "with mine elect ones"; and it is a truth, that the covenant of grace is made with all the elect, considered in Christ, and is made with them as such, and not as believers, converted persons, &c. election is the foundation of the covenant, and the source of all covenant blessings:
I have sworn unto David my servant: to the Messiah, called David, as before observed, and who is the Lord's servant, as man and Mediator, of his choosing, calling, sending, and supporting, Is 42:1, to whom he swore, and he will not repent; and which oath of his, joined to his covenant and promise, makes for the strong consolation of the heirs of promise; see Ps 89:35, the sum and substance of which covenant and oath follow.
John Wesley
89:3 Chosen - With David; whom I have chosen to the kingdom.
Robert Jamieson, A. R. Fausset and David Brown
89:3 The object of this faith expressed in God's words (2Kings 7:11-16).
with--or literally, "to"
my chosen--as the covenant is in the form of a promise.
88:488:4: Եդի ուխտ ընտրելոյ իմոյ, երդուայ Դաւթի ծառայի իմոյ[7272]։ [7272] Ոմանք.Ուխտ ընտրելոց իմոց։
4 Ուխտ կնքեցի իմ ընտրեալների հետ, երդուեցի իմ Դաւիթ ծառային՝
3 «Ես իմ ընտրեալիս հետ ուխտ ըրի, Իմ Դաւիթ ծառայիս երդում ըրի, ըսելով.
Եդի ուխտ ընտրելոց իմոց``, երդուայ Դաւթի ծառայի իմոյ:

88:4: Եդի ուխտ ընտրելոյ իմոյ, երդուայ Դաւթի ծառայի իմոյ[7272]։
[7272] Ոմանք.Ուխտ ընտրելոց իմոց։
4 Ուխտ կնքեցի իմ ընտրեալների հետ, երդուեցի իմ Դաւիթ ծառային՝
3 «Ես իմ ընտրեալիս հետ ուխտ ըրի, Իմ Դաւիթ ծառայիս երդում ըրի, ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
88:388:4
88:4 διεθέμην διατιθεμαι put through; make διαθήκην διαθηκη covenant τοῖς ο the ἐκλεκτοῖς εκλεκτος select; choice μου μου of me; mine ὤμοσα ομνυω swear Δαυιδ δαβιδ Dabid; Thavith τῷ ο the δούλῳ δουλος subject μου μου of me; mine
88:4 נֶ֭חְשַׁבְתִּי ˈneḥšavtî חשׁב account עִם־ ʕim- עִם with יֹ֣ורְדֵי yˈôrᵊḏê ירד descend בֹ֑ור vˈôr בֹּור cistern הָ֝יִ֗יתִי ˈhāyˈîṯî היה be כְּ kᵊ כְּ as גֶ֣בֶר ḡˈever גֶּבֶר vigorous man אֵֽין־ ʔˈên- אַיִן [NEG] אֱיָֽל׃ ʔᵉʸˈāl אֱיָל strength
88:4. percussi foedus cum electo meo iuravi David servo meoI have made a covenant with my elect: I have sworn to David my servant:
3. I have made a covenant with my chosen, I have sworn unto David my servant;
88:4. I am considered to be among those who will descend into the pit. I have become like a man without assistance,
88:4. I am counted with them that go down into the pit: I am as a man [that hath] no strength:
I have made a covenant with my chosen, I have sworn unto David my servant:

88:4 <<Я поставил завет с избранным Моим, клялся Давиду, рабу Моему:
88:4
διεθέμην διατιθεμαι put through; make
διαθήκην διαθηκη covenant
τοῖς ο the
ἐκλεκτοῖς εκλεκτος select; choice
μου μου of me; mine
ὤμοσα ομνυω swear
Δαυιδ δαβιδ Dabid; Thavith
τῷ ο the
δούλῳ δουλος subject
μου μου of me; mine
88:4
נֶ֭חְשַׁבְתִּי ˈneḥšavtî חשׁב account
עִם־ ʕim- עִם with
יֹ֣ורְדֵי yˈôrᵊḏê ירד descend
בֹ֑ור vˈôr בֹּור cistern
הָ֝יִ֗יתִי ˈhāyˈîṯî היה be
כְּ kᵊ כְּ as
גֶ֣בֶר ḡˈever גֶּבֶר vigorous man
אֵֽין־ ʔˈên- אַיִן [NEG]
אֱיָֽל׃ ʔᵉʸˈāl אֱיָל strength
88:4. percussi foedus cum electo meo iuravi David servo meo
I have made a covenant with my elect: I have sworn to David my servant:
3. I have made a covenant with my chosen, I have sworn unto David my servant;
88:4. I am considered to be among those who will descend into the pit. I have become like a man without assistance,
88:4. I am counted with them that go down into the pit: I am as a man [that hath] no strength:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. Изложенное здесь обетование то самое, которое было сообщено Давиду через пророка Нафана (см. 2: Цар VII:12-14).
Adam Clarke: Commentary on the Bible - 1831
89:4: Thy seed will I establish for ever, and build up thy throne to all generations - And this covenant had most incontestably Jesus Christ in view. This is the seed, or posterity, that should sit on the throne, and reign for ever and ever. David and his family are long since become extinct; none of his race has sat on the Jewish throne for more than two thousand years: but the Christ has reigned invariably since that time, and will reign till all his enemies are put under his feet; and to this the psalmist says Selah. It will be so, it is so; and it cannot be otherwise; for the Lord hath sworn that he shall have an euerlasting kingdom, as he has an everlasting priesthood.
Albert Barnes: Notes on the Bible - 1834
89:4: Thy seed will I establish for ever - Thy children; thy posterity. The reference is to his successors on the throne. The promise was that there should not fail to be one on his throne; that is, that his dynasty should never become extinct. See Sa2 7:16 : "And thy house and thy kingdom shall be established foRev_er before thee: thy throne shall be established foRev_er." Compare also Kg1 2:4. The word rendered "establish" means properly to fit; then, to make firm; to put on a solid basis.
And build up thy throne - It shall be kept up; it shall be like a building that is constantly progressing toward completion. The meaning is, that it would not fail. He would not begin the work, and then abandon it. The dynasty, the kingdom, the throne, would be complete and perpetual.
To all generations - As long as the world should stand. This can have been accomplished only by the Messiah occupying in a spiritual sense the throne of "his father David." Compare Luk 1:32-33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:4: Psa 89:1, Psa 89:29, Psa 89:36, Psa 72:17, Psa 132:12; Sa2 7:12-16, Sa2 7:29; Kg1 9:5; Ch1 17:10-14; Ch1 22:10; Isa 9:6, Isa 9:7; Zac 12:8; Luk 1:32, Luk 1:33, Luk 20:41-44; Act 13:32-37; Rom 1:3, Rom 1:4, Rom 15:12; Phi 2:9-11; Rev 22:16
John Gill
89:4 Thy seed will I establish for ever,.... Meaning not the natural seed of David, at least not only them; whose family was indeed preserved, though in very low circumstances, until the Messiah came, who sprung from thence, Lk 1:27, but the spiritual seed of Christ, to whom it was promised that he should have a seed, and should see and enjoy it, and which should endure for ever; see Ps 89:29, and so he always has had a seed to serve him in all generations, in the worst of times, and will; and who are established in him, and will be kept and preserved by him, and whom he will present to his Father, saying, "Lo, I and the children whom thou hast given me", Heb 2:13.
and build up thy throne to all generations; and this shows that the passage is not to be understood literally of David, and of his temporal throne and kingdom, which did not last many generations; but of the spiritual throne and kingdom of the Messiah, who sprung from him, called the throne of his father David, whose throne is for ever and ever, and whose kingdom is an everlasting kingdom, Lk 1:32, Ps 45:6, his throne is in the heavens, where he will reign until all enemies are put under his feet; and it is also in the midst of his church, and in the hearts of his people, where he reigns as King of saints; and he is on the same throne with his Father; it is the same with his, as to glory, power, and authority; on this he will sit, and judge the world at the last day; and on it he will reign with his people a thousand years, in the New Jerusalem state, and after that to all eternity, Rev_ 3:21.
Selah. See Gill on Ps 3:2.
John Wesley
89:4 Build up - I will perpetuate the kingdom to thy posterity; which was promised upon condition, and was literally accomplished in Christ.
88:588:5: Յաւիտեան հաստատեցից զզաւակ քո, շինեցից ազգէ յազգ զաթոռ քո[7273]։ [7273] Ոմանք.Յաւիտեան հաստատեցեր զաւակ քո. եւ շինե՛՛։
5 որ իր սերունդը յաւիտեան պիտի հաստատեմ եւ նրա աթոռը դարէդար պիտի կառուցեմ:
4 ‘Քու սերունդդ յաւիտեան պիտի հաստատեմ Եւ ազգէ ազգ պիտի շինեմ քու աթոռդ’»։ (Սէլա։)
Յաւիտեան հաստատեցից զզաւակ քո, եւ շինեցից ազգէ յազգ զաթոռ քո:[555]:

88:5: Յաւիտեան հաստատեցից զզաւակ քո, շինեցից ազգէ յազգ զաթոռ քո[7273]։
[7273] Ոմանք.Յաւիտեան հաստատեցեր զաւակ քո. եւ շինե՛՛։
5 որ իր սերունդը յաւիտեան պիտի հաստատեմ եւ նրա աթոռը դարէդար պիտի կառուցեմ:
4 ‘Քու սերունդդ յաւիտեան պիտի հաստատեմ Եւ ազգէ ազգ պիտի շինեմ քու աթոռդ’»։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
88:488:5 навек утвержу семя твое, в род и род устрою престол твой>>.
88:5 ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever ἑτοιμάσω ετοιμαζω prepare τὸ ο the σπέρμα σπερμα seed σου σου of you; your καὶ και and; even οἰκοδομήσω οικοδομεω build εἰς εις into; for γενεὰν γενεα generation καὶ και and; even γενεὰν γενεα generation τὸν ο the θρόνον θρονος throne σου σου of you; your διάψαλμα διαψαλμα interlude; rest
88:5 בַּ ba בְּ in † הַ the מֵּתִ֗ים mmēṯˈîm מות die חָ֫פְשִׁ֥י ḥˈofšˌî חָפְשִׁי released כְּמֹ֤ו kᵊmˈô כְּמֹו like חֲלָלִ֨ים׀ ḥᵃlālˌîm חָלָל pierced שֹׁ֥כְבֵי šˌōḵᵊvê שׁכב lie down קֶ֗בֶר qˈever קֶבֶר grave אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹ֣א lˈō לֹא not זְכַרְתָּ֣ם zᵊḵartˈām זכר remember עֹ֑וד ʕˈôḏ עֹוד duration וְ֝ ˈw וְ and הֵ֗מָּה hˈēmmā הֵמָּה they מִ mi מִן from יָּדְךָ֥ yyāḏᵊḵˌā יָד hand נִגְזָֽרוּ׃ niḡzˈārû גזר cut
88:5. usque in aeternum stabiliam semen tuum et aedificabo in generationem et generationem thronum tuum semperThy seed will I settle for ever. And I will build up thy throne unto generation and generation.
4. Thy seed will I establish for ever, and build up thy throne to all generations.
88:5. idle among the dead. I am like the wounded sleeping in sepulchers, whom you no longer remember, and who have been repelled by your hand.
88:5. 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.
Thy seed will I establish for ever, and build up thy throne to all generations. Selah:

88:5 навек утвержу семя твое, в род и род устрою престол твой>>.
88:5
ἕως εως till; until
τοῦ ο the
αἰῶνος αιων age; -ever
ἑτοιμάσω ετοιμαζω prepare
τὸ ο the
σπέρμα σπερμα seed
σου σου of you; your
καὶ και and; even
οἰκοδομήσω οικοδομεω build
εἰς εις into; for
γενεὰν γενεα generation
καὶ και and; even
γενεὰν γενεα generation
τὸν ο the
θρόνον θρονος throne
σου σου of you; your
διάψαλμα διαψαλμα interlude; rest
88:5
בַּ ba בְּ in
הַ the
מֵּתִ֗ים mmēṯˈîm מות die
חָ֫פְשִׁ֥י ḥˈofšˌî חָפְשִׁי released
כְּמֹ֤ו kᵊmˈô כְּמֹו like
חֲלָלִ֨ים׀ ḥᵃlālˌîm חָלָל pierced
שֹׁ֥כְבֵי šˌōḵᵊvê שׁכב lie down
קֶ֗בֶר qˈever קֶבֶר grave
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
לֹ֣א lˈō לֹא not
זְכַרְתָּ֣ם zᵊḵartˈām זכר remember
עֹ֑וד ʕˈôḏ עֹוד duration
וְ֝ ˈw וְ and
הֵ֗מָּה hˈēmmā הֵמָּה they
מִ mi מִן from
יָּדְךָ֥ yyāḏᵊḵˌā יָד hand
נִגְזָֽרוּ׃ niḡzˈārû גזר cut
88:5. usque in aeternum stabiliam semen tuum et aedificabo in generationem et generationem thronum tuum semper
Thy seed will I settle for ever. And I will build up thy throne unto generation and generation.
4. Thy seed will I establish for ever, and build up thy throne to all generations.
88:5. idle among the dead. I am like the wounded sleeping in sepulchers, whom you no longer remember, and who have been repelled by your hand.
88:5. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
89:5: The heavens shall praise thy wonders - The works that shall be wrought by this descendant of David shall be so plainly miraculous as shall prove their origin to be Divine: and both saints and angels shall join to celebrate his praises.
Thy faithfulness also - All thy promises shall be fulfilled; and particularly and supereminently those which respect the congregation of the saints - the assemblies of Christian believers.
Albert Barnes: Notes on the Bible - 1834
89:5: And the heavens shall praise thy wonders, O Lord - That is, the inhabitants of heaven shall find new occasion for praise in the faithfulness evinced in carrying out the promise to David, and in the marvelous things which will occur under that promise, and in its accomplishment. If we suppose that this promise embraced the Messiah and his reign, then we shall see what new occasions the angels would find for praise - in the incarnation of the Redeemer, and in all that would be accomplished by him.
Thy faithfulness also in the congregation of the saints - In the assembly of the holy ones; that is, the angels. In their songs of praise, this will be among the things which will fill them with joy. The idea is, that the inhabitants of the heavens - the holy angels - would take a deep interest in the fulfillment of this promise, as it would furnish new manifestations of the character of God. Compare Rev 5:11-14; Pe1 1:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:5: heavens: Psa 19:1, Psa 50:6, Psa 97:6; Isa 44:23; Luk 2:10-15; Eph 3:10; Pe1 1:12; Rev 5:11-14, Rev 7:10-12
in the congregation: Psa 89:7; Deu 33:2; Dan 7:10; Th2 1:7; Heb 12:22, Heb 12:23; Jde 1:14, Jde 1:15; Rev 19:1-6
Carl Friedrich Keil and Franz Delitzsch
89:5
At the close of the promises in Ps 89:4-5 the music is to become forte. And ויודוּ attaches itself to this jubilant Sela. In Ps 89:6-19 there follows a hymnic description of the exalted majesty of God, more especially of His omnipotence and faithfulness, because the value of the promise is measured by the character of the person who promises. The God of the promise is He who is praised by the heavens and the holy ones above. His way of acting is פלא, of a transcendent, paradoxical, wondrous order, and as such the heavens praise it; it is praised (יודו, according to Ges. 137, 3) in the assembly of the holy ones, i.e., of the spirits in the other world, the angels (as in Job 5:1; Job 15:15, cf. Deut 33:2), for He is peerlessly exalted above the heavens and the angels. שׁחק, poetic singular instead of שׁחקים (vid., supra on Ps 77:18), which is in itself already poetical; and ערך, not, as e.g., in Is 40:18, in the signification to co-ordinate, but in the medial sense: to rank with, be equal to. Concerning בּני אלים, vid., on Ps 29:1. In the great council (concerning סוד, of both genders, perhaps like כּוס, vid., on Ps 25:14) of the holy ones also, Jahve is terrible; He towers above all who are about Him (3Kings 22:19, cf. Dan 7:10) in terrible majesty. רבּה might, according to Ps 62:3; Ps 78:15, be an adverb, but according to the order of the words it may more appropriately be regarded as an adjective; cf. Job 31:34, כּי אערץ המון רבּה, "when I feared the great multitude." In Ps 89:9 He is apostrophized with אלהי צבאות as being the One exalted above the heavens and the angels. The question "Who is as Thou?" takes its origin from Ex 15:11. חסין is not the construct form, but the principal form, like גּביר, ידיד, עויל ,יד, and is a Syriasm; for the verbal stem Syr. hṣan is native to the Aramaic, in which Syr. haṣı̄nā' = שׁדּי. In יהּ, what God is is reduced to the briefest possible expression (vid., Ps 68:19). In the words, "Thy faithfulness compasseth Thee round about," the primary thought of the poet again breaks through. Such a God it is who has the faithfulness with which He fulfils all His promises, and the promises given to the house of David also, as His constant surrounding. His glory would only strike one with terror; but the faithfulness which encompasses Him softens the sunlike brilliancy of His glory, and awakens trust in so majestic a Ruler.
Geneva 1599
89:5 And the (e) heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints.
(e) The angels will praise your power and faithfulness in delivering your Church.
John Gill
89:5 And the heavens shall praise thy wonders, O Lord,.... Which, by a prosopopceia, may be understood of the heavens literally, in the same sense as other inanimate creatures praise the Lord, Ps 148:3, or mystically of the church, consisting of heaven born souls, and whose doctrines and ordinances are from heaven; or of the apostles, as Jerom, who had their ministry, mission, commission, and gifts, from thence; or rather of the angels, the inhabitants of heaven, who praise the Lord for his wonderful works of nature, providence, and grace, Ps 148:2, particularly they admire and praise the wonderful work of redemption "that wonderful thing of thine" (m), as the word may be rendered, being in the singular number: the person of the Redeemer is wonderful, and that is his name; his incarnation is a most amazing thing, it is the great mystery of godliness; and the redemption wrought out by him is the wonder of men and angels: when he appeared in the world, the angels of God worshipped him; at his birth, they sung glory to God in the highest; and the mysteries of his grace are what they look into with wonder and praise, Heb 1:6,
thy faithfulness also in the congregation of the saints; i.e. is praised there; which Aben Ezra and Kimchi interpret of the angels also, who are called saints, Deut 33:2, of which there is a congregation, even an innumerable company, Rev_ 19:6, these not only admire and praise the wonderful works of the Lord, but his perfections also; and particularly his faithfulness in the execution of promises and threatenings, Rev_ 7:11, but rather holy men are meant, such as are called to be saints, and are gathered together in a Gospel church state, designed by a congregation of them, among and by whom the truth and faithfulness of God, as well as his lovingkindness and mercy, are spoken of with the highest commendation, Ps 40:9.
(m) "mirabile tuum", Pagninus, Montanus, Cocceius, Gerjus; "mirabile apus tuum", Junius & Tremellius; "illud miraculum tuum", Michaelis.
John Wesley
89:5 Heavens - The inhabitants of heaven. Faithfulness - Understand, shall be praised; which supplements are usual in scripture.
88:688:6: Խոստովան եղիցին երկինք սքանչելեաց քոց Տէր, եւ ճշմարտութիւն քո յեկեղեցիս սրբոց։
6 Երկինքը պիտի պատմի քո հրաշագործութիւնը, Տէ՛ր, եւ քո ճշմարտութիւնը՝ սրբերի ժողովում:
5 Երկինքն ալ կը փառաւորէ քու հրաշքներդ, ո՛վ Տէր Եւ քու հաւատարմութիւնդ՝ սուրբերուն ժողովին մէջ։
Խոստովան եղիցին երկինք սքանչելեաց քոց, Տէր, եւ ճշմարտութիւն քո յեկեղեցիս սրբոց:

88:6: Խոստովան եղիցին երկինք սքանչելեաց քոց Տէր, եւ ճշմարտութիւն քո յեկեղեցիս սրբոց։
6 Երկինքը պիտի պատմի քո հրաշագործութիւնը, Տէ՛ր, եւ քո ճշմարտութիւնը՝ սրբերի ժողովում:
5 Երկինքն ալ կը փառաւորէ քու հրաշքներդ, ո՛վ Տէր Եւ քու հաւատարմութիւնդ՝ սուրբերուն ժողովին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
88:588:6 И небеса прославят чудные дела Твои, Господи, и истину Твою в собрании святых.
88:6 ἐξομολογήσονται εξομολογεω concede; confess οἱ ο the οὐρανοὶ ουρανος sky; heaven τὰ ο the θαυμάσιά θαυμασιος wonderful; wonders σου σου of you; your κύριε κυριος lord; master καὶ και and; even τὴν ο the ἀλήθειάν αληθεια truth σου σου of you; your ἐν εν in ἐκκλησίᾳ εκκλησια assembly ἁγίων αγιος holy
88:6 שַׁ֭תַּנִי ˈšattanî שׁית put בְּ bᵊ בְּ in בֹ֣ור vˈôr בֹּור cistern תַּחְתִּיֹּ֑ות taḥtiyyˈôṯ תַּחְתִּי lower בְּ֝ ˈbᵊ בְּ in מַחֲשַׁכִּ֗ים maḥᵃšakkˈîm מַחְשָׁךְ dark place בִּ bi בְּ in מְצֹלֹֽות׃ mᵊṣōlˈôṯ מְצֹולָה depth
88:6. confitebuntur caeli mirabilia tua Domine et veritatem tuam in ecclesia sanctorumThe heavens shall confess thy wonders, O Lord: and thy truth in the church of the saints.
5. And the heavens shall praise thy wonders, O LORD; thy faithfulness also in the assembly of the holy ones.
88:6. They have lain me in the lower pit: in dark places and in the shadow of death.
88:6. Thou hast laid me in the lowest pit, in darkness, in the deeps.
And the heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints:

88:6 И небеса прославят чудные дела Твои, Господи, и истину Твою в собрании святых.
88:6
ἐξομολογήσονται εξομολογεω concede; confess
οἱ ο the
οὐρανοὶ ουρανος sky; heaven
τὰ ο the
θαυμάσιά θαυμασιος wonderful; wonders
σου σου of you; your
κύριε κυριος lord; master
καὶ και and; even
τὴν ο the
ἀλήθειάν αληθεια truth
σου σου of you; your
ἐν εν in
ἐκκλησίᾳ εκκλησια assembly
ἁγίων αγιος holy
88:6
שַׁ֭תַּנִי ˈšattanî שׁית put
בְּ bᵊ בְּ in
בֹ֣ור vˈôr בֹּור cistern
תַּחְתִּיֹּ֑ות taḥtiyyˈôṯ תַּחְתִּי lower
בְּ֝ ˈbᵊ בְּ in
מַחֲשַׁכִּ֗ים maḥᵃšakkˈîm מַחְשָׁךְ dark place
בִּ bi בְּ in
מְצֹלֹֽות׃ mᵊṣōlˈôṯ מְצֹולָה depth
88:6. confitebuntur caeli mirabilia tua Domine et veritatem tuam in ecclesia sanctorum
The heavens shall confess thy wonders, O Lord: and thy truth in the church of the saints.
5. And the heavens shall praise thy wonders, O LORD; thy faithfulness also in the assembly of the holy ones.
88:6. They have lain me in the lower pit: in dark places and in the shadow of death.
88:6. Thou hast laid me in the lowest pit, in darkness, in the deeps.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7. "Небеса", "собрание святых", "сыны Божии" означают ангелов, благоговеющих пред величием данного Давиду обетования.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 And the heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints. 6 For who in the heaven can be compared unto the LORD? who among the sons of the mighty can be likened unto the LORD? 7 God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him. 8 O LORD God of hosts, who is a strong LORD like unto thee? or to thy faithfulness round about thee? 9 Thou rulest the raging of the sea: when the waves thereof arise, thou stillest them. 10 Thou hast broken Rahab in pieces, as one that is slain; thou hast scattered thine enemies with thy strong arm. 11 The heavens are thine, the earth also is thine: as for the world and the fulness thereof, thou hast founded them. 12 The north and the south thou hast created them: Tabor and Hermon shall rejoice in thy name. 13 Thou hast a mighty arm: strong is thy hand, and high is thy right hand. 14 Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face.
These verses are full of the praises of God. Observe,
I. Where, and by whom, God is to be praised. 1. God is praised by the angels above: The heavens shall praise thy wonders, O Lord! v. 5; that is, "the glorious inhabitants of the upper world continually celebrate thy praises." Bless the Lord, you his angels, Ps. ciii. 20. The works of God are wonders even to those that are best acquainted and most intimately conversant with them; the more God's works are known the more they are admired and praised. This should make us love heaven, and long to be there, that there we shall have nothing else to do but to praise God and his wonders. 2. God is praised by the assemblies of his saints on earth (praise waits for him in Zion); and, though their praises fall so far short of the praises of angels, yet God is pleased to take notice of them, and accept of them, and reckon himself honoured by them. "Thy faithfulness and the truth of thy promise, that rock on which the church is built, shall be praised in the congregation of the saints, who owe their all to that faithfulness, and whose constant comfort it is that there is a promise, and that he is faithful who has promised." It is expected from God's saints on earth that they praise him; who should, if they do not? Let every saint praise him, but especially the congregation of saints; when they come together, let them join in praising God. The more the better; it is the more like heaven. Of the honour done to God by the assembly of the saints he speaks again (v. 7): God is greatly to be feared in the assembly of the saints. Saints should assemble for religious worship, that they may publicly own their relation to God and may stir up one another to give honour to him, and, in keeping up communion with God, may likewise maintain the communion of saints. In religious assemblies God has promised the presence of his grace, but we must also, in them, have an eye to his glorious presence, that the familiarity we are admitted to may not breed the least contempt; for he is terrible in his holy places, and therefore greatly to be feared. A holy awe of God must fall upon us, and fill us, in all our approaches to God, even in secret, to which something may very well be added by the solemnity of public assemblies. God must be had in reverence of all that are about him, that attend him continually as his servants or approach him upon any particular errand. See Lev. x. 3. Those only serve God acceptably who serve him with reverence and godly fear, Heb. xii. 28.
II. What it is to praise God; it is to acknowledge him to be a being of unparalleled perfection, such a one that there is none like him, nor any to be compared with him, v. 6. If there be any beings that can pretend to vie with God, surely they must be found among the angels; but they are all infinitely short of him: Who in the heaven can be compared with the Lord, so as to challenge any share of the reverence and adoration which are due to him only, or to set up in rivalship with him for the homage of the children of men? They are sons of the mighty, but which of them can be likened unto the Lord? Nobles are princes' peers; some parity there is between them. But there is none between God and the angels; they are not his peers. To whom will you liken me, or shall I be equal? saith the Holy One, Isa. xl. 25. This is insisted on again (v. 8): Who is a strong Lord like unto thee? No angel, no earthly potentate, whatsoever, is comparable to God, or has an arm like him, or can thunder with a voice like him. Thy faithfulness is round about thee; that is, "thy angels who are round about thee, attending thee with their praises and ready to go on thy errands, are all faithful." Or, rather, "In every thing thou doest, on all sides, thou approvest thyself faithful to thy word, above whatever prince or potentate was." Among men it is too often found that those who are most able to break their word are least careful to keep it; but God is both strong and faithful; he can do every thing, and yet will never do an unjust thing.
III. What we ought, in our praises, to give God the glory of. Several things are here mentioned. 1. The command God has of the most ungovernable creatures (v. 9): Thou rulest the raging of the sea, than which nothing is more frightful or threatening, nor more out of the power of man to give check to; it can swell no higher, roll no further, beat no harder, continue no longer, nor do any more hurt, than God suffers it. "When the waves thereof arise thou canst immediately hush them asleep, still them, and make them quiet, and turn the storm into a calm." This coming in here as an act of omnipotence, what manner of man then was the Lord Jesus, whom the winds and seas obeyed? 2. The victories God has obtained over the enemies of his church. His ruling the raging of the sea and quelling its billows was an emblem of this (v. 10): Thou hast broken Rahab, many a proud enemy (so it signifies), Egypt in particular, which is sometimes called Rahab, broken it in pieces, as one that is slain and utterly unable to make head again. "The head being broken, thou hast scattered the remainder with the arm of thy strength." God has more ways than one to deal with his and his church's enemies. We think he should slay them immediately, but sometimes he scatters them, that he may send them abroad to be monuments of his justice, Ps. lix. 11. The remembrance of the breaking of Egypt in pieces is a comfort to the church, in reference to the present power of Babylon; for God is still the same. 3. The incontestable property he has in all the creatures of the upper and lower world (v. 11, 12): "Men are honoured for their large possessions; but the heavens are thine, O Lord! the earth also is thine; therefore we praise thee, therefore we trust in thee, therefore we will not fear what man can do against us. The world and the fulness thereof, all the riches contained in it, all the inhabitants of it, both the tenements and the tenants, are all thine; for thou hast founded them," and the founder may justly claim to be the owner. He specifies, (1.) The remotest parts of the world, the north and south, the countries that lie under the two poles, which are uninhabited and little known: "Thou hast created them, and therefore knowest them, takest care of them, and hast tributes of praise from them." The north is said to be hung over the empty place; yet what fulness there is there God is the owner of it. (2.) The highest parts of the world. He mentions the two highest hills in Canaan--"Tabor and Hermon" (one lying to the west, the other to the east); "these shall rejoice in thy name, for they are under the care of thy providence, and they produce offerings for thy altar." The little hills are said to rejoice in their own fruitfulness, Ps. lxv. 12. Tabor is commonly supposed to be that high mountain in Galilee on the top of which Christ was transfigured; and then indeed it might be said to rejoice in that voice which was there heard, This is my beloved Son. 4. The power and justice, the mercy and truth, with which he governs the world and rules in the affairs of the children of men, v. 13, 14. (1.) God is able to do every thing; for his is the Lord God Almighty. His arm, his hand, is mighty and strong, both to save his people and to destroy his and their enemies; none can either resist the force or bear the weight of his mighty hand. High is his right hand, to reach the highest, even those that set their nests among the stars (Amos ix. 2, 3; Obad. 4); his right hand is exalted in what he has done, for in thousands of instances he has signalized his power, Ps. cxviii. 16. (2.) He never did, nor ever will do, any thing that is either unjust or unwise; for righteousness and judgment are the habitation of his throne. None of all his dictates or decrees ever varied from the rules of equity and wisdom, nor could ever any charge God with unrighteousness or folly. Justice and judgment are the preparing of his throne (so some), the establishment of it, so others. The preparations for his government in his counsels from eternity, and the establishment of it in its consequences to eternity, are all justice and judgment. (3.) He always does that which is kind to his people and consonant to the word which he has spoken: "Mercy and truth shall go before thy face, to prepare thy way, as harbingers to make room for thee--mercy in promising, truth in performing--truth in being as good as thy word, mercy in being better." How praiseworthy are these in great men, much more in the great God, in whom they are in perfection!
Adam Clarke: Commentary on the Bible - 1831
89:6: For who in the heaven - שחק shachak signifies the ethereal regions, all visible or unbounded space; the universe. Who is like Jesus? given in his human nature none of the sons of the mighty can be compared with him. He atones for the sin of the world, and saves to the uttermost all who come unto God through him.
This may also be considered a reproof to idolaters. Is there any among the heavenly hosts like to God? Even the most glorious of them were made by his hands. Can the stars, or the more distant planets, or the moon, or the sun, be likened unto God most high?
Who among the sons of the mighty - Instead of אלים elim, mighty ones, four of Kennicott's and De Rossi's MSS. have איל eil, strength: - sons of strength, strong persons. Several of the Versions seem to have read אלהים Elohim, God, instead of אלים elim, strong ones. So my old Psalter, following the Vulgate - For wha in the clowdes sal be evened to Lorde; like sal be to God in sons of God! which it paraphrases thus: "Emang al haly men nane may be evened to Ihu Crist: and nane may be like to hym in God's sons: for he is God's son be kynde, and thai thrugh grace."
Albert Barnes: Notes on the Bible - 1834
89:6: For who in the heaven ... - literally, In the cloud; that is, in the sky. The idea is that none in the regions above - the upper world - can be compared with God. There is no other god - there is no one among the angels, great and glorious as they are, that can be likened to him.
Who among the sons of the mighty ... - The angels - regarded as mighty. The "sons of the mighty" on earth are spoken of as mighty men - as men of power - as men of exalted rank. So here, the idea is, that none of the angels, though of exalted rank ("principalities," or "powers," compare Rom 8:38; Eph 1:21), could be put in comparison with God. See the notes at Isa 40:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:6: For who: Psa 89:8, Psa 40:5, Psa 71:19, Psa 73:25, Psa 86:8, Psa 113:5; Exo 15:11; Jer 10:6
the sons: Psa 29:1 *marg. Psa 52:1
Geneva 1599
89:6 For who in the heaven can be compared unto the LORD? [who] among the (g) sons of the mighty can be likened unto the LORD?
(g) Meaning, the angels.
John Gill
89:6 For who in the heaven can be compared unto the Lord?.... Or "ranked" (n), or put upon a par, with him; none of the angels in heaven; for though they are holy, wise, knowing, powerful, faithful, kind, and merciful creatures, yet not to be compared with the Lord for holiness, wisdom, knowledge, strength, faithfulness, and mercy; see Ex 15:11,
who among the sons of the mighty can be likened unto the Lord? the Syriac version very wrongly renders it "the sons of angels", seeing angels do not propagate their species, Lk 20:36 to which Kimchi agrees, who makes the "mighty" to be angels, and their sons to be the host of heaven, which are moved and guided by them: the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it "the sons of God"; and this phrase, indeed, is applicable to the angels, Job 38:7, and so the Targum interprets it of the multitude of the angels; but rather the mighty men of the earth, and their children, are meant; princes, nobles, judges, and civil magistrates of all sorts, men of power and authority in the world; there are none of them to be likened to the Lord, who is King of kings, and Lord of lords; see Ps 82:1.
(n) "par aestimetur", Junius & Tremellius; "par aestimabitur", Piscator.
John Wesley
89:6 Among - The highest angels.
Robert Jamieson, A. R. Fausset and David Brown
89:6 This is worthy of our belief, for His faithfulness (is praised) by the congregation of saints or holy ones; that is, angels (compare Deut 33:2; Dan 8:13).
sons of the mighty--(compare Ps 29:1). So is He to be admired on earth.
88:788:7: Ո՞վ է յամպս որ հաւասարէ քեզ. կամ ո՞վ նմանիցէ Տեառն յորդիս Աստուծոյ[7274]։ [7274] Ոմանք.Եւ կամ ո՛ նմանիցէ Տեառն յորդիսն Աստուծոյ։
7 Ամպերի մէջ ո՞վ է քեզ հաւասար, կամ Աստծու որդիների մէջ ո՞վ է Տիրոջը նման:
6 Վասն զի ո՞վ կայ երկնքի մէջ Տէրոջը հաւասար Ու հզօրներու* որդիներուն մէջ ո՜վ կը նմանի Տէրոջը։
Ո՞վ է յամպս որ հաւասարէ քեզ, կամ ո՞վ նմանիցէ Տեառն յորդիս [556]Աստուծոյ:

88:7: Ո՞վ է յամպս որ հաւասարէ քեզ. կամ ո՞վ նմանիցէ Տեառն յորդիս Աստուծոյ[7274]։
[7274] Ոմանք.Եւ կամ ո՛ նմանիցէ Տեառն յորդիսն Աստուծոյ։
7 Ամպերի մէջ ո՞վ է քեզ հաւասար, կամ Աստծու որդիների մէջ ո՞վ է Տիրոջը նման:
6 Վասն զի ո՞վ կայ երկնքի մէջ Տէրոջը հաւասար Ու հզօրներու* որդիներուն մէջ ո՜վ կը նմանի Տէրոջը։
zohrab-1805▾ eastern-1994▾ western am▾
88:688:7 Ибо кто на небесах сравнится с Господом? кто между сынами Божиими уподобится Господу?
88:7 ὅτι οτι since; that τίς τις.1 who?; what? ἐν εν in νεφέλαις νεφελη cloud ἰσωθήσεται ισοω the κυρίῳ κυριος lord; master καὶ και and; even τίς τις.1 who?; what? ὁμοιωθήσεται ομοιοω like; liken τῷ ο the κυρίῳ κυριος lord; master ἐν εν in υἱοῖς υιος son θεοῦ θεος God
88:7 עָ֭לַי ˈʕālay עַל upon סָמְכָ֣ה sāmᵊḵˈā סמך support חֲמָתֶ֑ךָ ḥᵃmāṯˈeḵā חֵמָה heat וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מִ֝שְׁבָּרֶ֗יךָ ˈmišbārˈeʸḵā מִשְׁבָּר breaker עִנִּ֥יתָ ʕinnˌîṯā ענה be lowly סֶּֽלָה׃ ssˈelā סֶלָה sela
88:7. quis enim in nubibus adaequabitur Domino adsimilabitur Domino de filiis DeiFor who in the clouds can be compared to the Lord: or who among the sons of God shall be like to God?
6. For who in the skies can be compared unto the LORD? who among the sons of the mighty is like unto the LORD,
88:7. Your fury has been confirmed over me. And you have brought all your waves upon me.
88:7. Thy wrath lieth hard upon me, and thou hast afflicted [me] with all thy waves. Selah.
For who in the heaven can be compared unto the LORD? [who] among the sons of the mighty can be likened unto the LORD:

88:7 Ибо кто на небесах сравнится с Господом? кто между сынами Божиими уподобится Господу?
88:7
ὅτι οτι since; that
τίς τις.1 who?; what?
ἐν εν in
νεφέλαις νεφελη cloud
ἰσωθήσεται ισοω the
κυρίῳ κυριος lord; master
καὶ και and; even
τίς τις.1 who?; what?
ὁμοιωθήσεται ομοιοω like; liken
τῷ ο the
κυρίῳ κυριος lord; master
ἐν εν in
υἱοῖς υιος son
θεοῦ θεος God
88:7
עָ֭לַי ˈʕālay עַל upon
סָמְכָ֣ה sāmᵊḵˈā סמך support
חֲמָתֶ֑ךָ ḥᵃmāṯˈeḵā חֵמָה heat
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
מִ֝שְׁבָּרֶ֗יךָ ˈmišbārˈeʸḵā מִשְׁבָּר breaker
עִנִּ֥יתָ ʕinnˌîṯā ענה be lowly
סֶּֽלָה׃ ssˈelā סֶלָה sela
88:7. quis enim in nubibus adaequabitur Domino adsimilabitur Domino de filiis Dei
For who in the clouds can be compared to the Lord: or who among the sons of God shall be like to God?
88:7. Your fury has been confirmed over me. And you have brought all your waves upon me.
88:7. Thy wrath lieth hard upon me, and thou hast afflicted [me] with all thy waves. Selah.
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Adam Clarke: Commentary on the Bible - 1831
89:7: God is greatly to be feared - In all religious assemblies the deepest reverence for God should rest upon the people. Where this does not prevail, there is no true worship. While some come with a proper Scriptural boldness to the throne of grace, there are others who come into the presence of God with a reprehensible, if not sinful, boldness.
Albert Barnes: Notes on the Bible - 1834
89:7: God is greatly to be feared - There is that in him which is suited to fill the mind with solemn feelings, and this is a proper state of mind with which to come before him. Nature teaches us that God should be approached with awe; and all the teachings of Rev_elation confirm this. His power is to be feared; his justice is to be feared; his holiness is to be feared; and there is much also in his goodness, his benevolence, his mercy, to fill the mind with solemn emotions.
In the assembly of the saints - The assembly of the holy; the assembly that is convened for his worship. The reference here may be either to worshippers on earth or in heaven. WheRev_er, and whenever, in this world or in other worlds, creatures are engaged in the worship of God, there should be deep solemnity and Rev_erence. On the word rendered "assembly" here - סוד sô d - a council, or assemblage for counsel, see Psa 25:14, note; Psa 64:2, note; compare Job 15:8. The idea here is founded on what is said in the pRev_ious verse, that none can be compared with God.
And to be had in Rev_erence - In fear; in awe.
Of all them that are about him - That approach him; that are in his presence. The conscious presence of God should fill the mind with awe. When we feel that his eye is upon us, when we know that he sees us, how can we trifle and be thoughtless? How can we then be sinful?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:7: Psa 76:7-11; Lev 10:3; Isa 6:2-7, Isa 66:2; Jer 10:7, Jer 10:10; Mat 10:28; Luk 12:4, Luk 12:5; Act 5:11; Heb 12:28, Heb 12:29; Rev 15:3, Rev 15:4
Geneva 1599
89:7 God is greatly to be feared in the assembly of the (h) saints, and to be had in reverence of all [them that are] about him.
(h) If the angels tremble before God's majesty and infinite justice, what earthly creature by oppressing the Church dares to set himself against God?
John Gill
89:7 God is greatly to be feared in the assembly of the saints,.... Which Jarchi and Kimchi understand of angels again, and render it "God is to be feared in the great assembly of them"; for they are a very large number, even an innumerable company, in and by whom the Lord is feared and worshipped, Heb 12:21, but rather an assembly or congregation of holy men are designed: it is the duty of such to assemble together publicly for religious worship; they ought to do it on account of the Lord, who requires it, and encourages it by his presence, he has promised; on the account of themselves, it being for their profit and pleasure; and on the account of others, for their conversion and comfort; and in imitation of the people of God, in all ages; nor should they forsake the assembling of themselves: the word rendered "assembly", signifies "counsel" or "secret"; see Gen 49:6 and so the Targum,
"God is mighty in the secrets of the saints, sitting on a throne of glory;''
in the assembly of the saints, the secrets of God's love are disclosed unto them; the doctrines and mysteries of his grace, called the whole counsel of God, Acts 20:27 are there made known; and the ordinances of the Gospel, which also are styled the counsel of God, Lk 7:30, are there administered: now, where all this is done,
God is greatly feared herein; not with a slavish fear, a fear of hell and damnation, such as may be in devils; nor with an hypocritical fear, such as is taught by the precepts of men; but with a filial, godly fear, such as is peculiar to the children of God; with an holy and humble fear, with a fiducial and fearless one; with a reverential affection for the Divine Being, and such as includes all worship of him, internal and external: and to be had in reverence of all them that are about him; which the Targum paraphrases
"and is to be feared above all the angels that stand round about him''
and so Kimchi interprets it; see Rev_ 5:11, but the same thing, in different words, is meant, as in the preceding clause.
John Wesley
89:7 Feared - With a fear of reverence. Saints - The whole society of angels. All that - That encompass his throne.
88:888:8: Աստուած փառաւորեալ է ՚ի խորհուրդս սրբոց իւրոց, մեծ եւ ահաւոր ՚ի վերայ այնոցիկ որ շուրջ են զնովաւ[7275]։ [7275] Ոմանք.Մեծ եւ ահարկու ՚ի վերայ այնոցիկ ոյք։
8 Աստուած փառաւորուած է իր սրբերի խորհրդում, մեծ եւ ահաւոր է նա իր շուրջը եղողների համար:
7 Աստուած խիստ զարհուրելի է սուրբերուն ժողովին մէջ Եւ ահաւոր է շուրջը եղողներուն վրայ։
Աստուած փառաւորեալ է ի խորհուրդս սրբոց իւրոց, մեծ եւ ահաւոր ի վերայ այնոցիկ որ շուրջ են զնովաւ:

88:8: Աստուած փառաւորեալ է ՚ի խորհուրդս սրբոց իւրոց, մեծ եւ ահաւոր ՚ի վերայ այնոցիկ որ շուրջ են զնովաւ[7275]։
[7275] Ոմանք.Մեծ եւ ահարկու ՚ի վերայ այնոցիկ ոյք։
8 Աստուած փառաւորուած է իր սրբերի խորհրդում, մեծ եւ ահաւոր է նա իր շուրջը եղողների համար:
7 Աստուած խիստ զարհուրելի է սուրբերուն ժողովին մէջ Եւ ահաւոր է շուրջը եղողներուն վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
88:788:8 Страшен Бог в великом сонме святых, страшен Он для всех окружающих Его.
88:8 ὁ ο the θεὸς θεος God ἐνδοξαζόμενος ενδοξαζω make glorious ἐν εν in βουλῇ βουλη intent ἁγίων αγιος holy μέγας μεγας great; loud καὶ και and; even φοβερὸς φοβερος fearful; fearsome ἐπὶ επι in; on πάντας πας all; every τοὺς ο the περικύκλῳ περικυκλω he; him
88:8 הִרְחַ֥קְתָּ hirḥˌaqtā רחק be far מְיֻדָּעַ֗י mᵊyuddāʕˈay ידע know מִ֫מֶּ֥נִּי mˈimmˌennî מִן from שַׁתַּ֣נִי šattˈanî שׁית put תֹועֵבֹ֣ות ṯôʕēvˈôṯ תֹּועֵבָה abomination לָ֑מֹו lˈāmô לְ to כָּ֝לֻ֗א ˈkālˈu כלא restrain וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֵצֵֽא׃ ʔēṣˈē יצא go out
88:8. Deus inclitus in arcano sanctorum nimio et terribilis in cunctis qui circum eum suntGod, who is glorified in the assembly of the saints: great and terrible above all them that are about him.
7. A God very terrible in the council of the holy ones, and to be feared above all them that are round about him?
88:8. You have sent my acquaintances far from me. They have set me as an abomination to themselves. I was handed over, yet I did not depart.
88:8. 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.
God is greatly to be feared in the assembly of the saints, and to be had in reverence of all [them that are] about him:

88:8 Страшен Бог в великом сонме святых, страшен Он для всех окружающих Его.
88:8
ο the
θεὸς θεος God
ἐνδοξαζόμενος ενδοξαζω make glorious
ἐν εν in
βουλῇ βουλη intent
ἁγίων αγιος holy
μέγας μεγας great; loud
καὶ και and; even
φοβερὸς φοβερος fearful; fearsome
ἐπὶ επι in; on
πάντας πας all; every
τοὺς ο the
περικύκλῳ περικυκλω he; him
88:8
הִרְחַ֥קְתָּ hirḥˌaqtā רחק be far
מְיֻדָּעַ֗י mᵊyuddāʕˈay ידע know
מִ֫מֶּ֥נִּי mˈimmˌennî מִן from
שַׁתַּ֣נִי šattˈanî שׁית put
תֹועֵבֹ֣ות ṯôʕēvˈôṯ תֹּועֵבָה abomination
לָ֑מֹו lˈāmô לְ to
כָּ֝לֻ֗א ˈkālˈu כלא restrain
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אֵצֵֽא׃ ʔēṣˈē יצא go out
88:8. Deus inclitus in arcano sanctorum nimio et terribilis in cunctis qui circum eum sunt
God, who is glorified in the assembly of the saints: great and terrible above all them that are about him.
7. A God very terrible in the council of the holy ones, and to be feared above all them that are round about him?
88:8. You have sent my acquaintances far from me. They have set me as an abomination to themselves. I was handed over, yet I did not depart.
88:8. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
89:8: O Lord God of hosts - Thou who hast all armies at thy command, and canst serve thyself by every part of thy creation, whether animate or inanimate.
Who is a strong Lord - See Psa 89:6.
Thy faithfulness round about thee? - Or, more properly, thy faithfulness is round about thee. Thou still keepest thy promises in view. God's truth leads him to fulfill his promises: they stand round his throne as the faithful servants of an eastern monarch stand round their master, waiting for the moment of their dismission to perform his will.
Albert Barnes: Notes on the Bible - 1834
89:8: O Lord God of hosts - See the notes at Isa 1:9; Psa 24:10. God, commanding the armies of heaven; leading forth the stars; controlling all forces - all powers.
Who is a strong Lord like unto thee? - The original word here rendered "Lord" is יה Yâ hh, or Jah. This is one of the few places where that word occurs, except in the compounding of words. It is an abbRev_iation of the name Yahweh, and has the same signification. See the notes at Psa 68:4. The meaning is, that there was no one who in respect to power could be compared with Yahweh.
Or to thy faithfulness round about thee? - Rather, "thy faithfulness is round about thee." That is, It attends thee at all times; it is always with thee; it is a part of thy very nature. To all round about thee, thou art faithful; wheRev_er God is - and he is everywhere - there is faithfulness. He never changes; and people and angels may always trust in him. The psalmist then proceeds to illustrate the greatness of his power, and of his faithfulness, in the works of creation. The design of these illustrations, doubtless, is to keep before the mind the idea of the divine faithfulness as shown in the works of nature, and then to apply this to the covenant which had been made with David. The idea is, that he who is so faithful in nature will be the same in grace; that he who had shown such unchangeableness in the works of creation might be expected to show the like in respect to the promises which he had made.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:8: O Lord: Psa 84:12; Jos 22:22; Isa 28:22
a strong: Psa 89:13, Psa 24:8, Psa 147:5; Sa1 15:19; Job 9:19; Isa 40:25, Isa 40:26; Jer 32:17; Mat 6:13
like: Psa 89:6, Psa 35:10, Psa 71:19; Deu 32:31; Sa1 2:2
John Gill
89:8 O Lord God of hosts,.... Of all the hosts of heaven, the sun, moon, and stars, and of all the heavenly hosts of angels, of all the armies in heaven, and the inhabitants of the earth:
who is a strong Lord like unto thee? he is Jah, or Jehovah, and he alone is so, and is the most High in all the earth, Ps 83:18 and there is none like him for his great power and strength, by which he has made the heavens and the earth, and upholds them in their being; and by which he has redeemed his people, plucked them out of the hands of sin and Satan, and preserves them safe to his kingdom and glory: see Job 40:9,
or to thy faithfulness round about thee; none so faithful as the Lord, none to be trusted as he, either angels or men; some understand it of the faithful ones that are about him, his trusty servants the angels, who stand round about him ready to do his will; or the glorified saints that are with him, the called, chosen, and faithful; see Ps 103:19 or rather the words are to be read, "and thy faithfulness is round about thee"; and so the Targum,
"and thy truth (or faithfulness) surroundeth thee:''
look all around him, and his faithfulness is everywhere to be seen; to himself, and the perfections of his nature; to his Son, and agreements with him; and to his counsels of old, his purposes and decrees, and to his covenant and promises: he is as it were clothed with faithfulness, and it appears in all the dispensations of his providence and grace.
John Wesley
89:8 Round thee - Like a girdle encompassing thee. It appears in all thy words and works.
Robert Jamieson, A. R. Fausset and David Brown
89:8 To illustrate His power and faithfulness examples are cited from history. His control of the sea (the most mighty and unstable object in nature), and of Egypt (Ps 87:4), the first great foe of Israel (subjected to utter helplessness from pride and insolence), are specimens. At the same time, the whole frame of nature founded and sustained by Him, Tabor and Hermon for "east and west," and "north and south," together representing the whole world, declare the same truth as to His attributes.
88:988:9: Տէր Աստուած զօրութեանց ո՛ նմանէ քեզ. հզօր ես դու Տէր՝ եւ ճշմարտութիւն քո շուրջ են զքեւ[7276]։ [7276] Ոմանք.Շուրջ է զքեւ։
9 Զօրութիւնների՛ Տէր Աստուած, ո՞վ է քեզ նման. հզօր ես դու, Տէ՛ր, եւ ճշմարտութիւնդ քո շուրջն է:
8 Ո՛վ Տէր, զօրքերու Աստուած, ո՞վ է քեզի պէս հզօր Տէր Եւ քու հաւատարմութիւնդ քու բոլորտիքդ է։
Տէր Աստուած զօրութեանց, ո՞ նման է քեզ. հզօր ես դու, Տէր, եւ ճշմարտութիւն քո շուրջ է զքեւ:

88:9: Տէր Աստուած զօրութեանց ո՛ նմանէ քեզ. հզօր ես դու Տէր՝ եւ ճշմարտութիւն քո շուրջ են զքեւ[7276]։
[7276] Ոմանք.Շուրջ է զքեւ։
9 Զօրութիւնների՛ Տէր Աստուած, ո՞վ է քեզ նման. հզօր ես դու, Տէ՛ր, եւ ճշմարտութիւնդ քո շուրջն է:
8 Ո՛վ Տէր, զօրքերու Աստուած, ո՞վ է քեզի պէս հզօր Տէր Եւ քու հաւատարմութիւնդ քու բոլորտիքդ է։
zohrab-1805▾ eastern-1994▾ western am▾
88:888:9 Господи, Боже сил! кто силен, как Ты, Господи? И истина Твоя окрест Тебя.
88:9 κύριε κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the δυνάμεων δυναμις power; ability τίς τις.1 who?; what? ὅμοιός ομοιος like; similar to σοι σοι you δυνατὸς δυνατος possible; able εἶ ειμι be κύριε κυριος lord; master καὶ και and; even ἡ ο the ἀλήθειά αληθεια truth σου σου of you; your κύκλῳ κυκλω circling; in a circle σου σου of you; your
88:9 עֵינִ֥י ʕênˌî עַיִן eye דָאֲבָ֗ה ḏāʔᵃvˈā דאב languish מִנִּ֫י minnˈî מִן from עֹ֥נִי ʕˌōnî עֳנִי poverty קְרָאתִ֣יךָ qᵊrāṯˈîḵā קרא call יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole יֹ֑ום yˈôm יֹום day שִׁטַּ֖חְתִּי šiṭṭˌaḥtî שׁטח spread אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to כַפָּֽי׃ ḵappˈāy כַּף palm
88:9. Domine Deus exercituum quis similis tui fortissime Domine et veritas tua in circuitu tuoO Lord God of hosts, who is like to thee? thou art mighty, O Lord, and thy truth is round about thee.
8. O LORD God of hosts, who is a mighty one, like unto thee, O JAH? and thy faithfulness is round about thee.
88:9. My eyes languished before destitution. All day long, I cried out to you, O Lord. I stretched out my hands to you.
88:9. Mine eye mourneth by reason of affliction: LORD, I have called daily upon thee, I have stretched out my hands unto thee.
O LORD God of hosts, who [is] a strong LORD like unto thee? or to thy faithfulness round about thee:

88:9 Господи, Боже сил! кто силен, как Ты, Господи? И истина Твоя окрест Тебя.
88:9
κύριε κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
δυνάμεων δυναμις power; ability
τίς τις.1 who?; what?
ὅμοιός ομοιος like; similar to
σοι σοι you
δυνατὸς δυνατος possible; able
εἶ ειμι be
κύριε κυριος lord; master
καὶ και and; even
ο the
ἀλήθειά αληθεια truth
σου σου of you; your
κύκλῳ κυκλω circling; in a circle
σου σου of you; your
88:9
עֵינִ֥י ʕênˌî עַיִן eye
דָאֲבָ֗ה ḏāʔᵃvˈā דאב languish
מִנִּ֫י minnˈî מִן from
עֹ֥נִי ʕˌōnî עֳנִי poverty
קְרָאתִ֣יךָ qᵊrāṯˈîḵā קרא call
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
יֹ֑ום yˈôm יֹום day
שִׁטַּ֖חְתִּי šiṭṭˌaḥtî שׁטח spread
אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to
כַפָּֽי׃ ḵappˈāy כַּף palm
88:9. Domine Deus exercituum quis similis tui fortissime Domine et veritas tua in circuitu tuo
O Lord God of hosts, who is like to thee? thou art mighty, O Lord, and thy truth is round about thee.
8. O LORD God of hosts, who is a mighty one, like unto thee, O JAH? and thy faithfulness is round about thee.
88:9. My eyes languished before destitution. All day long, I cried out to you, O Lord. I stretched out my hands to you.
88:9. Mine eye mourneth by reason of affliction: LORD, I have called daily upon thee, I have stretched out my hands unto thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
89:9: Thou rulest the raging of the sea - Whoever has seen the sea in a storm, when its waves run what is called mountain high, must acknowledge that nothing but omnipotent power could rule its raging.
When the waves thereof arise, thou stillest them - Thou governest both its flux and reflux. Thou art the Author of storms and calms. There may be a reference here to the passage of the Red Sea, and the strong wind that agitated its waves at that time; as the next verse seems to indicate.
Albert Barnes: Notes on the Bible - 1834
89:9: Thou rulest the raging of the sea - The pride; the anger; the lifting up of the sea. That is, when the sea is raging and boisterous; when it seems as if everything would be swept away before it, thou hast absolute control over it. There is, perhaps, no more impressive exhibition of divine power than the control which God has over the raging waves of the ocean: and yet this was the power which Jesus exercised over the raging sea of Galilee - showing that he had the power of God. Mar 4:39-41.
When the waves thereof arise - In the lifting up of the waves; when they seem to raise themselves up in defiance.
Thou stillest them - At thy pleasure. They rise no higher than thou dost permit; at thy command they settle down into a calm. So in the troubles of life - the storms - the waves of affliction; they rise as high as God permits, and no higher; when he commands they subside, and leave the mind as calm as the smooth sea when not a breath of wind moves over its surface, or makes a ripple on its placid bosom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:9: Psa 29:10, Psa 65:7, Psa 66:5, Psa 66:6, Psa 93:3, Psa 93:4, Psa 107:25-29; Job 38:8-11; Nah 1:4; Mat 8:24-27, Mat 14:32; Mar 4:39, Mar 4:41
Carl Friedrich Keil and Franz Delitzsch
89:9
At the time of the poet the nation of the house of David was threatened with assault from violent foes; and this fact gives occasion for this picture of God's power in the kingdom of nature. He who rules the raging of the sea, also rules the raging of the sea of the peoples, Ps 65:8. גּאוּת, a proud rising, here of the sea, like גּאוה in Ps 46:4. Instead of בּשׂוע, Hitzig pleasantly enough reads בּשׁוא = בּשׁאו from שׁאה; but שׂוא is also possible so far as language is concerned, either as an infinitive = נשׂוא, Ps 28:2; Is 1:14 (instead of שׂאת), or as an infinitival noun, like שׂיא, loftiness, Job 20:6, with a likewise rejected Nun. The formation of the clause favours our taking it as a verb: when its waves rise, Thou stillest them. From the natural sea the poet comes to the sea of the peoples; and in the doings of God at the Red Sea a miraculous subjugation of both seas took place at one and the same time. It is clear from Ps 74:13-17; Is 51:9, that Egypt is to be understood by Rahab in this passage as in Ps 87:4. The word signifies first of all impetuosity, violence, then a monster, like "the wild beast of the reed," Ps 68:31, i.e., the leviathan or the dragon. דּכּאת is conjugated after the manner of the Lamed He verbs, as in Ps 44:20. כּחלל is to be understood as describing the event or issue (vid., Ps 18:43): so that in its fall the proudly defiant kingdom is like one fatally smitten. Thereupon in Ps 89:12-15 again follows in the same co-ordination first the praise of God drawn from nature, then from history. Jahve's are the heavens and the earth. He is the Creator, and for that very reason the absolute owner, of both. The north and the right hand, i.e., the south, represent the earth in its entire compass from one region of the heavens to the other. Tabor on this side of the Jordan represents the west (cf. Hos 5:1), and Hermon opposite the east of the Holy Land. Both exult by reason of the name of God; by their fresh, cheerful look they give the impression of joy at the glorious revelation of the divine creative might manifest in themselves. In Ps 89:14 the praise again enters upon the province of history. "An arm with (עם) heroic strength," says the poet, inasmuch as he distinguishes between the attribute inherent in God and the medium of its manifestation in history. His throne has as its מכון, i.e., its immovable foundation (Prov 16:12; Prov 25:5), righteousness of action and right, by which all action is regulated, and which is unceasingly realized by means of the action. And mercy and truth wait upon Him. קדּם פּני is not; to go before any one (הלּך לפני, Ps 85:14), but anticipatingly to present one's self to any one, Ps 88:14; Ps 95:2; Mic 6:6. Mercy and truth, these two genii of sacred history (Ps 43:3), stand before His face like waiting servants watching upon His nod.
Geneva 1599
89:9 (i) Thou rulest the raging of the sea: when the waves thereof arise, thou stillest them.
(i) For as he delivered the Church by the Red sea, and by destroying Rahab, that is, the Egyptians, so will he deliver it, when the dangers are great.
John Gill
89:9 Thou rulest the raging of the sea,.... The power, pride, and elation of it, when it swells, and foams, and rages, and becomes boisterous, and threatens vessels upon it with utter ruin and destruction; but the Lord, who has it under his dominion and government, restrains it; he has made and can manage it, and he only: his power over it is seen in assigning it its place, and ordering the waters of it to it when first made; in placing the sand for its boundary by a perpetual decree, which it cannot pass; by commanding the stormy wind to lift up its waves, and by making the storm a calm, and the waves thereof still; see Ps 107:25, instances of this were at the universal deluge, and at the Red sea:
when the waves thereof arise, thou stillest them; when the sea lifts up its waves, and both lift up their voice, and make a noise, and roar, the Lord hushes them, and makes them still and quiet, as a parent its child when it cries, or a master his scholars, when they are noisy and tumultuous; so Christ rebuked the wind, and checked the raging sea, and made it calm, when the ship in which he was with his disciples was covered with its waves; and as this is mentioned here as an instance of the great power and strength of the Lord of hosts, so that was a proof and evidence of the true and proper divinity of our Lord Jesus Christ, Mt 8:24, all this may be understood, in a mystical sense, of the sea of this world, and the wicked inhabitants of it, who are as the troubled sea, and cannot rest, casting up mire and dirt, reproaching and blaspheming God and man; and particularly of tyrannical princes and potentates, who are like the proud waters and raging waves of the sea; but the Lord on high is mightier than they, and can and does restrain their wrath and rage, so that his people have nothing to fear from them; see Ps 124:3.
88:1088:10: Դու տիրես զօրութեանց ծովու, եւ զխռովութիւն ալեաց նորա դո՛ւ ցածուցանես։
10 Դու տիրում ես ծովի զօրութիւններին, եւ նրա ալիքների խռովքը դու ես հանդարտեցնում:
9 Դուն կը տիրես ծովուն հպարտութեանը վրայ, Երբ անոր ալիքները բարձրանան, դուն կը հանդարտեցնես զանոնք։
Դու տիրես զօրութեանց ծովու, եւ զխռովութիւն ալեաց նորա դու ցածուցանես:

88:10: Դու տիրես զօրութեանց ծովու, եւ զխռովութիւն ալեաց նորա դո՛ւ ցածուցանես։
10 Դու տիրում ես ծովի զօրութիւններին, եւ նրա ալիքների խռովքը դու ես հանդարտեցնում:
9 Դուն կը տիրես ծովուն հպարտութեանը վրայ, Երբ անոր ալիքները բարձրանան, դուն կը հանդարտեցնես զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
88:988:10 Ты владычествуешь над яростью моря: когда воздымаются волны его, Ты укрощаешь их.
88:10 σὺ συ you δεσπόζεις δεσποζω the κράτους κρατος dominion τῆς ο the θαλάσσης θαλασσα sea τὸν ο the δὲ δε though; while σάλον σαλος swaying; rocking τῶν ο the κυμάτων κυμα wave αὐτῆς αυτος he; him σὺ συ you καταπραΰνεις καταπραυνω appease; calm
88:10 הֲ hᵃ הֲ [interrogative] לַ la לְ to † הַ the מֵּתִ֥ים mmēṯˌîm מות die תַּעֲשֶׂה־ taʕᵃśeh- עשׂה make פֶּ֑לֶא pˈele פֶּלֶא miracle אִם־ ʔim- אִם if רְ֝פָאִ֗ים ˈrᵊfāʔˈîm רְפָאִים ghosts יָק֤וּמוּ׀ yāqˈûmû קום arise יֹוד֬וּךָ yôḏˈûḵā ידה praise סֶּֽלָה׃ ssˈelā סֶלָה sela
88:10. tu dominaris superbiae maris et elationes gurgitum eius tu conprimisThou rulest the power of the sea: and appeasest the motion of the waves thereof.
9. Thou rulest the pride of the sea: when the waves thereof arise, thou stillest them.
88:10. Will you perform wonders for the dead? Or will physicians raise to life, and so confess to you?
88:10. Wilt thou shew wonders to the dead? shall the dead arise [and] praise thee? Selah.
Thou rulest the raging of the sea: when the waves thereof arise, thou stillest them:

88:10 Ты владычествуешь над яростью моря: когда воздымаются волны его, Ты укрощаешь их.
88:10
σὺ συ you
δεσπόζεις δεσποζω the
κράτους κρατος dominion
τῆς ο the
θαλάσσης θαλασσα sea
τὸν ο the
δὲ δε though; while
σάλον σαλος swaying; rocking
τῶν ο the
κυμάτων κυμα wave
αὐτῆς αυτος he; him
σὺ συ you
καταπραΰνεις καταπραυνω appease; calm
88:10
הֲ hᵃ הֲ [interrogative]
לַ la לְ to
הַ the
מֵּתִ֥ים mmēṯˌîm מות die
תַּעֲשֶׂה־ taʕᵃśeh- עשׂה make
פֶּ֑לֶא pˈele פֶּלֶא miracle
אִם־ ʔim- אִם if
רְ֝פָאִ֗ים ˈrᵊfāʔˈîm רְפָאִים ghosts
יָק֤וּמוּ׀ yāqˈûmû קום arise
יֹוד֬וּךָ yôḏˈûḵā ידה praise
סֶּֽלָה׃ ssˈelā סֶלָה sela
88:10. tu dominaris superbiae maris et elationes gurgitum eius tu conprimis
Thou rulest the power of the sea: and appeasest the motion of the waves thereof.
9. Thou rulest the pride of the sea: when the waves thereof arise, thou stillest them.
88:10. Will you perform wonders for the dead? Or will physicians raise to life, and so confess to you?
88:10. Wilt thou shew wonders to the dead? shall the dead arise [and] praise thee? Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
89:10: Thou hast broken Rahab - Thou hast destroyed the power of Egypt, having overthrown the king and its people when they endeavored to prevent thy people from regaining their liberty.
As one that is slain - The whole clause in the original is, אתה דכאת כחלל רהב attah dikkitha kechalal Rahab, "Thou, like a hero, hast broken down Egypt." Dr. Kennicott has largely proved that חלל chalal, which we render wounded, slain, etc., means a soldier, warrior, hero; and it is certain that this sense agrees better with it than the other in a great number of places. Mr. Berlin translates, Tu contrivisti ut cadaver Aegyptum; "Thou hast bruised down Egypt like a dead carcass." The whole strength of Egypt could avail nothing against thee. Thou didst trample them down as easily as if they had all been dead carcasses.
Albert Barnes: Notes on the Bible - 1834
89:10: Thou hast broken Rahab in pieces - Margin, "Egypt." See the notes at Psa 87:4. The reference is to the exodus of the Hebrew people, when he destroyed the power of Egypt.
As one that is slain - Slain on the field of battle; as a man pierced through with a sword or spear.
Thou hast scattered thine enemies - At the time referred to, in Egypt; and at other times, when the enemies of God and of his people had been discomfited.
With thy strong arm - Margin, as in Hebrew, the arm of thy strength. That is, by his power - the arm being the symbol of power. See the notes at Psa 77:15. Compare Deu 5:15; Deu 7:8, Deu 7:19, et al.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:10: Thou hast: Psa. 78:43-72, 105:27-45; exo 7:1-15:27
Rahab: or, Egypt
scattered: Psa 59:11, Psa 68:30, Psa 144:6; Isa 24:1
thy strong arm: Heb. the arm of thy strength, Exo 3:19, Exo 3:20; Deu 4:34
John Gill
89:10 Thou hast broken Rahab in pieces, as one that is slain,.... Or Egypt, as in Ps 87:4 or the Egyptians, and particularly Pharaoh their king; so the Targum explains it,
"Rahab or the proud one, this is Pharaoh the wicked;''
who and his people were broken to pieces by the plagues that were brought upon them, especially when all their firstborn were slain; and he and his host were broke in pieces at the Red sea, and were seen by the Israelites on the shore, all dead men; and this was done as easily by the Lord, as one slain with the sword, as a dead carcass which has no life, power, and strength to defend itself, may be trampled upon, crushed, bruised, and broken to pieces, by a living man. All this may be an emblem of the Lord's breaking in pieces the proud and insolent one Satan, as Rahab signifies; of his breaking his head, destroying his works, and spoiling his principalities and powers; and indeed of his destruction of every proud and haughty sinner, that says, Pharaoh like, who is the Lord, that I should obey him? and of every vain boaster, and self-righteous person, that trusts in his own righteousness, and will not submit to the righteousness of Christ; and particularly of mystical Egypt, the proud beast of Rome, antichrist, who sits in the temple of God as if he was God, showing himself to be so, blaspheming God, his name, his tabernacle, and his saints; who will be broken to shivers as a potter's vessel, when the vials of God's wrath are poured out, and at and by the coming of Christ:
thou hast scattered thine enemies with thy strong arm; as the Egyptians were in the Red sea, by the waves of it, and cast upon the shore by them; and as the Amorites were by Moses, and the Canaanites by Joshua; which instances may be here referred unto; see Num 10:35 these are further proofs of the power and strength of the Lord, Job 40:9.
John Wesley
89:10 Rhahab - Egypt.
88:1188:11: Դու խոնարհեցուցանես որպէս վիրաւորս զամբարտաւանս, ՚ի զօրութիւն բազկի քո ցրուեցեր զթշնամիս քո։
11 Դու վիրաւորների պէս խոնարհեցրիր ամբարտաւաններին եւ բազկիդ ուժով ցրեցիր քո թշնամիներին:
10 Դուն ճնշեցիր Ռահաբը խոցուածի պէս, Քու զօրութեանդ բազուկովը ցրուեցիր քու թշնամիներդ։
Դու խոնարհեցուցանես որպէս վիրաւորս [557]զամբարտաւանս, ի զօրութիւն բազկի քո ցրուեցեր զթշնամիս քո:

88:11: Դու խոնարհեցուցանես որպէս վիրաւորս զամբարտաւանս, ՚ի զօրութիւն բազկի քո ցրուեցեր զթշնամիս քո։
11 Դու վիրաւորների պէս խոնարհեցրիր ամբարտաւաններին եւ բազկիդ ուժով ցրեցիր քո թշնամիներին:
10 Դուն ճնշեցիր Ռահաբը խոցուածի պէս, Քու զօրութեանդ բազուկովը ցրուեցիր քու թշնամիներդ։
zohrab-1805▾ eastern-1994▾ western am▾
88:1088:11 Ты низложил Раава, как пораженного; крепкою мышцею Твоею рассеял врагов Твоих.
88:11 σὺ συ you ἐταπείνωσας ταπεινοω humble; bring low ὡς ως.1 as; how τραυματίαν τραυματιας proud καὶ και and; even ἐν εν in τῷ ο the βραχίονι βραχιων arm τῆς ο the δυνάμεώς δυναμις power; ability σου σου of you; your διεσκόρπισας διασκορπιζω disperse; confound τοὺς ο the ἐχθρούς εχθρος hostile; enemy σου σου of you; your
88:11 הַ ha הֲ [interrogative] יְסֻפַּ֣ר yᵊsuppˈar ספר count בַּ ba בְּ in † הַ the קֶּ֣בֶר qqˈever קֶבֶר grave חַסְדֶּ֑ךָ ḥasdˈeḵā חֶסֶד loyalty אֱ֝מֽוּנָתְךָ֗ ˈʔᵉmˈûnāṯᵊḵˈā אֱמוּנָה steadiness בָּ bā בְּ in † הַ the אֲבַדֹּֽון׃ ʔᵃvaddˈôn אֲבַדֹּון destruction
88:11. tu confregisti quasi vulneratum superbum in brachio forti tuo dispersisti inimicos tuosThou hast humbled the proud one, as one that is slain: with the arm of thy strength thou hast scattered thy enemies.
10. Thou hast broken Rahab in pieces, as one that is slain; thou hast scattered thine enemies with the arm of thy strength.
88:11. Could anyone declare your mercy in the sepulcher, or your truth from within perdition?
88:11. Shall thy lovingkindness be declared in the grave? [or] thy faithfulness in destruction?
Thou hast broken Rahab in pieces, as one that is slain; thou hast scattered thine enemies with thy strong arm:

88:11 Ты низложил Раава, как пораженного; крепкою мышцею Твоею рассеял врагов Твоих.
88:11
σὺ συ you
ἐταπείνωσας ταπεινοω humble; bring low
ὡς ως.1 as; how
τραυματίαν τραυματιας proud
καὶ και and; even
ἐν εν in
τῷ ο the
βραχίονι βραχιων arm
τῆς ο the
δυνάμεώς δυναμις power; ability
σου σου of you; your
διεσκόρπισας διασκορπιζω disperse; confound
τοὺς ο the
ἐχθρούς εχθρος hostile; enemy
σου σου of you; your
88:11
הַ ha הֲ [interrogative]
יְסֻפַּ֣ר yᵊsuppˈar ספר count
בַּ ba בְּ in
הַ the
קֶּ֣בֶר qqˈever קֶבֶר grave
חַסְדֶּ֑ךָ ḥasdˈeḵā חֶסֶד loyalty
אֱ֝מֽוּנָתְךָ֗ ˈʔᵉmˈûnāṯᵊḵˈā אֱמוּנָה steadiness
בָּ בְּ in
הַ the
אֲבַדֹּֽון׃ ʔᵃvaddˈôn אֲבַדֹּון destruction
88:11. tu confregisti quasi vulneratum superbum in brachio forti tuo dispersisti inimicos tuos
Thou hast humbled the proud one, as one that is slain: with the arm of thy strength thou hast scattered thy enemies.
10. Thou hast broken Rahab in pieces, as one that is slain; thou hast scattered thine enemies with the arm of thy strength.
88:11. Could anyone declare your mercy in the sepulcher, or your truth from within perdition?
88:11. Shall thy lovingkindness be declared in the grave? [or] thy faithfulness in destruction?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. "Раав" - обозначение Египта (см. Пс LXXXVI:4). Упоминается о чудесном изведении из Египта, как проявлении всемогущества и благоволения Господа по отношению к евреям.
Adam Clarke: Commentary on the Bible - 1831
89:11: The heavens are thine - Thou art the Governor of all things, and the Disposer of all events.
The world - The terraqueous globe.
And the fullness - All the generations of men. Thou hast founded them - thou hast made them, and dost sustain them.
After this verse, the Editio Princeps of the Hebrew Bible, printed at Soncini, 1488, adds: -
לילה לך אף יום לך lailah lecha aph yom lecha
ושמש מאור הכינות אתה vashamesh maor hachinotha attah To thee is the day; also to thee is the night:
Thou hast prepared the light and the sun.
But these same words are found in Psa 74:16.
Albert Barnes: Notes on the Bible - 1834
89:11: The heavens are thine - Are thy work; and, therefore, thy property - the highest conception of property being that which is derived from creation. It is also implied here that as all things belong to God, he has a right to dispose of them as he pleases.
The earth also is thine - The earth itself, as made by thee; all that the earth produces, as having sprung out of that which thou hast made. The entire proprietorship is in thee.
As for the world - In the use of this word, the earth is spoken of as inhabitable, meaning that the earth and all that dwell upon it belong to God.
And the fulness thereof - All that it produces; what constitutes its enireness. That is, the earth itself considered as earth, or as a mass of matter; and all that springs from it; all that constitutes the earth, with all its mountains, seas, rivers, people, animals, minerals, harvests, cities, towns, monuments - the productions of nature, the works of power, and the achievements of art. Compare the notes at Psa 24:1.
Thou hast founded them - They all have their foundation in thee; that is, thou hast caused them all to exist. They have no independent and separate basis on which to rest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:11: Psa 24:1, Psa 24:2, Psa 50:12, Psa 115:16; Gen 1:1, Gen 2:1; Ch1 29:11; Job 41:11; Co1 10:26, Co1 10:28
John Gill
89:11 The heavens are thine,.... They are made and inhabited by him, they are the work of his hands, and the seat of his majesty, and the throne of his glory; the angels of heaven are his, his creatures and servants; the several heavens are his, the airy, starry, and third heavens; the place and state of the blessed and glorified saints is of his preparing and giving:
the earth also is thine; the whole terraqueous globe, and all that is in it, being made, preserved, and continued by him, and by him given to the sons of men, Ps 116:15,
as for the world, and the fulness thereof: the habitable world, and all that dwell therein, all the children of men, the beasts of the field, and cattle on a thousand hills, and the provisions for them all; which is the goodness of the Lord, the earth is full of; these are all the Lord's; see Ps 24:1,
thou hast founded them; the world, and the inhabitants of it; the earth is founded upon the seas, and the world upon nothing; and the inhabitants are wonderfully preserved and continued by the power and providence of God; see Ps 24:2.
88:1288:12: Քո են երկինք եւ քո՛ է երկիր, զաշխարհս լրիւ իւրով դու հաստատեցեր,
12 Քոնն է երկինքը եւ քոնն է երկիրը, աշխարհն իր մէջ եղածով դո՛ւ հաստատեցիր:
11 Քուկդ է երկինքը եւ քուկդ է երկիրը։Դո՛ւն հիմնեցիր աշխարհը ու անոր լիութիւնը։
Քո են երկինք եւ քո է երկիր, զաշխարհս լրիւ իւրով դու հաստատեցեր:

88:12: Քո են երկինք եւ քո՛ է երկիր, զաշխարհս լրիւ իւրով դու հաստատեցեր,
12 Քոնն է երկինքը եւ քոնն է երկիրը, աշխարհն իր մէջ եղածով դո՛ւ հաստատեցիր:
11 Քուկդ է երկինքը եւ քուկդ է երկիրը։Դո՛ւն հիմնեցիր աշխարհը ու անոր լիութիւնը։
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88:1188:12 Твои небеса и Твоя земля; вселенную и что наполняет ее, Ты основал.
88:12 σοί σοι you εἰσιν ειμι be οἱ ο the οὐρανοί ουρανος sky; heaven καὶ και and; even σή σος your ἐστιν ειμι be ἡ ο the γῆ γη earth; land τὴν ο the οἰκουμένην οικουμενη habitat καὶ και and; even τὸ ο the πλήρωμα πληρωμα fullness; fulfillment αὐτῆς αυτος he; him σὺ συ you ἐθεμελίωσας θεμελιοω found
88:12 הֲ hᵃ הֲ [interrogative] יִוָּדַ֣ע yiwwāḏˈaʕ ידע know בַּ ba בְּ in † הַ the חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness פִּלְאֶ֑ךָ pilʔˈeḵā פֶּלֶא miracle וְ֝ ˈw וְ and צִדְקָתְךָ֗ ṣiḏqāṯᵊḵˈā צְדָקָה justice בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth נְשִׁיָּֽה׃ nᵊšiyyˈā נְשִׁיָּה oblivion
88:12. tui sunt caeli et tua est terra orbem et plenitudinem eius tu fundastiThine are the heavens, and thine is the earth: the world and the fulness thereof thou hast founded:
11. The heavens are thine, the earth also is thine: the world and the fulness thereof, thou hast founded them.
88:12. Will your wonders be known in the darkness, or your justice in the land of oblivion?
88:12. Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness?
The heavens [are] thine, the earth also [is] thine: [as for] the world and the fulness thereof, thou hast founded them:

88:12 Твои небеса и Твоя земля; вселенную и что наполняет ее, Ты основал.
88:12
σοί σοι you
εἰσιν ειμι be
οἱ ο the
οὐρανοί ουρανος sky; heaven
καὶ και and; even
σή σος your
ἐστιν ειμι be
ο the
γῆ γη earth; land
τὴν ο the
οἰκουμένην οικουμενη habitat
καὶ και and; even
τὸ ο the
πλήρωμα πληρωμα fullness; fulfillment
αὐτῆς αυτος he; him
σὺ συ you
ἐθεμελίωσας θεμελιοω found
88:12
הֲ hᵃ הֲ [interrogative]
יִוָּדַ֣ע yiwwāḏˈaʕ ידע know
בַּ ba בְּ in
הַ the
חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
פִּלְאֶ֑ךָ pilʔˈeḵā פֶּלֶא miracle
וְ֝ ˈw וְ and
צִדְקָתְךָ֗ ṣiḏqāṯᵊḵˈā צְדָקָה justice
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
נְשִׁיָּֽה׃ nᵊšiyyˈā נְשִׁיָּה oblivion
88:12. tui sunt caeli et tua est terra orbem et plenitudinem eius tu fundasti
Thine are the heavens, and thine is the earth: the world and the fulness thereof thou hast founded:
11. The heavens are thine, the earth also is thine: the world and the fulness thereof, thou hast founded them.
88:12. Will your wonders be known in the darkness, or your justice in the land of oblivion?
88:12. Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness?
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Adam Clarke: Commentary on the Bible - 1831
89:12: The north and the south - It is generally supposed that by these four terms all the four quarters of the globe are intended. Tabor, a mountain of Galilee, was on the west of Mount Hermon, which was beyond Jordan, to the east of the source of that river.
Albert Barnes: Notes on the Bible - 1834
89:12: The north and the south, thou hast created them - All that there is in the north and in the south - in the northern and the southern sky - the constellations and the stars; and all that there is in the earth - in the regions of cold and of heat - far as they extend in either direction. The word rendered "north" here - צפון tsâ phô n - means properly that which is hidden or dark, and was applied to the north, because the ancients regarded it as the seat of gloom and darkness. Hom. Od., ix. 25. The south, on the other hand, was regarded by them as illuminated and made bright by the beams of the sun. The word rendered "south" - ימין yâ mı̂ yn - means literally the right hand, and was applied to the south because the ancient geographers were supposed to face the east, as now they are supposed to face the north. Compare the notes at Job 23:9.
Tabor and Hermon - That is, the west and the east - the former of these mountains being on the western side of Palestine, the other on the eastern, and both of them being objects of beauty and grandeur. The idea is, that God had control of all parts of the universe; that the world in every direction, and in every part, declared his power, and made known his greatness.
Shall rejoice in thy name - Or, do rejoice in thee. That is, They, as it were, exult in thee as their God. They are clothed with beauty, as if full of joy; and they acknowledge that all this comes from thee as the great Creator. Compare Psa 65:8, Psa 65:12; Psa 96:11-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:12: north: Job 26:7
Tabor: Jos 19:22; Jdg 4:6, Jdg 4:12
Hermon: Psa 133:3; Deu 3:8, Deu 3:9; Jos 12:1
rejoice: Psa 65:12, Psa 65:13; Isa 35:1, Isa 35:2, Isa 49:13, Isa 55:12, Isa 55:13
Geneva 1599
89:12 The north and the south thou hast created them: (k) Tabor and Hermon shall rejoice in thy name.
(k) Tabor is a mountain west from Jerusalem, and Hermon to the East, so the prophet signifies that all parts and places of the world will obey God's power for the deliverance of his Church.
John Gill
89:12 The two extreme parts of the world, the northern and southern poles, whether inhabited or uninhabited, are created by the Lord, to answer some purpose or another; see Job 26:7.
Tabor and Hermon shall rejoice in thy name; Tabor was a mountain in the western part of Galilee, in the tribe of Zebulun, Josh 19:12. This mountain, according to Mr. Maundrell (a), stands by itself in the plain of Esdraelon, about 1200 to 1800 yards within the plain; it has a plain area at top, most fertile and delicious, of an oval figure, extended about six hundred yards in breadth, and twice that in length; this area is enclosed with trees on all parts, except towards the south, in which there are in several places cisterns of good water. It is generally thought to be the mountain Christ was transfigured upon before his disciples; and if so, it might then be said to rejoice in his name, when he appeared in so glorious a form upon it; Moses and Elias talking with him, and a voice from the excellent Glory declaring him his beloved Son; and especially the disciples rejoiced in his name there and then, who could say, It is good for us to be here, Mt 17:1. Hermon was a mountain called by the Sidonians Sirion, and by the Amorites Shenir, Deut 3:8 and was in the east; and so Mr. Maundrell (b), speaking of Tabor, says, not many miles eastward you see Mount Hermon, at the foot of which is seated Nain, famous for our Lord's raising the widow's son there, Lk 7:11, there was an Hermon near Mount Tabor, thought likely to be here meant; but, be these mountains where and what they may, they were no doubt very high and fruitful ones, clothed with fruitful trees and grass, and covered with flocks; which made the proprietors and all the beholders rejoice in the goodness, wisdom, and power of God: the Targum in the king's Bible gives the four quarters very truly,
"the desert of the north, and the inhabitants of the south, thou hast created; Tabor on the west, and Hermon on the east, praise in thy name.''
(a) Journey from Aleppo to Jerusalem, p. 113, 114, Ed. 7. (b) Journey from Aleppo to Jerusalem, p. 115, Ed. 7.
John Wesley
89:12 Tabor - The several parts of the land of Canaan, both within Jordan, where mount Tabor is; and without it, where Hermon lies. Rejoice - Shall be fruitful and prosperous, and so give their inhabitants cause to rejoice. In - By thy favour.
Robert Jamieson, A. R. Fausset and David Brown
89:12 rejoice in thy name--praise Thy perfections by their very existence.
88:1388:13: զհիւսւս եւ զհարաւ դու արարեր, Թաբոր եւ Հերմոն յանուն քո ցնծասցեն։
13 Հիւսիսն ու Հարաւը դո՛ւ ստեղծեցիր, Թաբորն ու Հերմոնը քո անուամբ պիտի ցնծան:
12 Հիւսիսը ու հարաւը դո՛ւն ստեղծեցիր. Թաբորն ու Հերմոնը քու անունովդ կը ցնծան։
Զհիւսիս եւ զհարաւ դու արարեր, Թաբոր եւ Հերմոն յանուն քո ցնծասցեն:

88:13: զհիւսւս եւ զհարաւ դու արարեր, Թաբոր եւ Հերմոն յանուն քո ցնծասցեն։
13 Հիւսիսն ու Հարաւը դո՛ւ ստեղծեցիր, Թաբորն ու Հերմոնը քո անուամբ պիտի ցնծան:
12 Հիւսիսը ու հարաւը դո՛ւն ստեղծեցիր. Թաբորն ու Հերմոնը քու անունովդ կը ցնծան։
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88:1288:13 Север и юг Ты сотворил; Фавор и Ермон о имени Твоем радуются.
88:13 τὸν ο the βορρᾶν βορρας north wind καὶ και and; even θαλάσσας θαλασσα sea σὺ συ you ἔκτισας κτιζω create; set up Θαβωρ θαβωρ and; even Ερμων ερμων in τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your ἀγαλλιάσονται αγαλλιαω jump for joy
88:13 וַ wa וְ and אֲנִ֤י׀ ʔᵃnˈî אֲנִי i אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH שִׁוַּ֑עְתִּי šiwwˈaʕtî שׁוע cry וּ֝ ˈû וְ and בַ va בְּ in † הַ the בֹּ֗קֶר bbˈōqer בֹּקֶר morning תְּֽפִלָּתִ֥י tᵊˈfillāṯˌî תְּפִלָּה prayer תְקַדְּמֶֽךָּ׃ ṯᵊqaddᵊmˈekkā קדם be in front
88:13. aquilonem et dexteram tu creasti Thabor et Hermon nomen tuum laudabuntThe north and the sea thou hast created. Thabor and Hermon shall rejoice in thy name:
12. The north and the south, thou hast created them: Tabor and Hermon rejoice in thy name.
88:13. And I have cried out to you, O Lord, and in early morning, my prayer will come before you.
88:13. But unto thee have I cried, O LORD; and in the morning shall my prayer prevent thee.
The north and the south thou hast created them: Tabor and Hermon shall rejoice in thy name:

88:13 Север и юг Ты сотворил; Фавор и Ермон о имени Твоем радуются.
88:13
τὸν ο the
βορρᾶν βορρας north wind
καὶ και and; even
θαλάσσας θαλασσα sea
σὺ συ you
ἔκτισας κτιζω create; set up
Θαβωρ θαβωρ and; even
Ερμων ερμων in
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
ἀγαλλιάσονται αγαλλιαω jump for joy
88:13
וַ wa וְ and
אֲנִ֤י׀ ʔᵃnˈî אֲנִי i
אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
שִׁוַּ֑עְתִּי šiwwˈaʕtî שׁוע cry
וּ֝ ˈû וְ and
בַ va בְּ in
הַ the
בֹּ֗קֶר bbˈōqer בֹּקֶר morning
תְּֽפִלָּתִ֥י tᵊˈfillāṯˌî תְּפִלָּה prayer
תְקַדְּמֶֽךָּ׃ ṯᵊqaddᵊmˈekkā קדם be in front
88:13. aquilonem et dexteram tu creasti Thabor et Hermon nomen tuum laudabunt
The north and the sea thou hast created. Thabor and Hermon shall rejoice in thy name:
12. The north and the south, thou hast created them: Tabor and Hermon rejoice in thy name.
88:13. And I have cried out to you, O Lord, and in early morning, my prayer will come before you.
88:13. But unto thee have I cried, O LORD; and in the morning shall my prayer prevent thee.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. "Фавор и Ермон о имени Твоем радуются". Эти горы, находящиеся в Палестине, служат символом всей этой гористой страны. Горы радуются, т. е. все обитатели Палестины полны благодарного чувства к Богу за Его благодеяния, обильно на них изливаемые за время обитания в этой стране.
Albert Barnes: Notes on the Bible - 1834
89:13: Thou hast a mighty arm - Margin, as in Hebrew," an arm with might." That is, Thou hast great power - the arm being the instrument by which we accomplish our purposes.
Strong is thy hand - The hand, too, is an instrument by which we execute our plans. Hence, God is so often represented a having delivered his people with a strong hand.
And high is thy right hand - It is by the right hand particularly that we carry out our purposes. We lift it high when we are about to strike with force. All this is expressive of the divine omnipotence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:13: a mighty arm: Heb. an arm with might, Psa 89:10, Psa 62:11; Dan 4:34, Dan 4:35; Mat 6:13
John Gill
89:13 Thou hast a mighty arm,.... Christ is the arm of the Lord, and a mighty one he is, and so is the Gospel, which is the power of God unto salvation; here it seems to design the almighty power of God, displayed in the works of creation and providence; see Is 51:9.
strong is thy hand; thy "left hand", as some, it being distinguished from his right hand, mentioned in the next clause; the Targum adds,
"to redeem thy people;''
the work of redemption was put into the hand of Christ, and it prospered in his hand, and his own arm brought salvation to him; and his hand is strong to keep and preserve his people, where they are put, and where they are safe; and the hand of the Lord is strong to correct and chastise them, and sometimes his hand lies heavy upon them, and presses them sore, when it becomes them to humble themselves under his "mighty hand": and it also strong to punish his and their enemies:
and high is thy right hand; when it is lifted up in a way of judgment against wicked men, and for the defence of his people, then may it be said to be exalted: and it is high enough to reach the highest and most powerful of his adversaries; see Ps 118:16. The Targum adds,
"to build the house of thy sanctuary.''
Some render (c) these two last clauses as a wish or prayer; "let thy hand be strong, and let thy right hand be lifted up".
(c) So Paginus, Montana, and V. L.
88:1488:14: Քո՛ է բազուկ եւ քո՛ է զօրութիւն, զօրասցի՛ աջ քո եւ բա՛րձր եղիցի ձեռն քո։
14 Քոնն է բազուկը եւ քոնն է կարողութիւնը, թող զօրանայ քո աջը, եւ բարձր լինի քո ձեռքը:
13 Դուն զօրաւոր բազուկ ունիս. Քու ձեռքդ ուժով է, քու աջ ձեռքդ բարձրացած է։
Քո է բազուկ եւ քո է զօրութիւն, զօրասցի աջ քո եւ բարձր եղիցի ձեռն քո:

88:14: Քո՛ է բազուկ եւ քո՛ է զօրութիւն, զօրասցի՛ աջ քո եւ բա՛րձր եղիցի ձեռն քո։
14 Քոնն է բազուկը եւ քոնն է կարողութիւնը, թող զօրանայ քո աջը, եւ բարձր լինի քո ձեռքը:
13 Դուն զօրաւոր բազուկ ունիս. Քու ձեռքդ ուժով է, քու աջ ձեռքդ բարձրացած է։
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88:1388:14 Крепка мышца Твоя, сильна рука Твоя, высока десница Твоя!
88:14 σὸς σος your ὁ ο the βραχίων βραχιων arm μετὰ μετα with; amid δυναστείας δυναστεια have dominion ἡ ο the χείρ χειρ hand σου σου of you; your ὑψωθήτω υψοω elevate; lift up ἡ ο the δεξιά δεξιος right σου σου of you; your
88:14 לָמָ֣ה lāmˈā לָמָה why יְ֭הוָה [ˈyhwāh] יְהוָה YHWH תִּזְנַ֣ח tiznˈaḥ זנח reject נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul תַּסְתִּ֖יר tastˌîr סתר hide פָּנֶ֣יךָ pānˈeʸḵā פָּנֶה face מִמֶּֽנִּי׃ mimmˈennî מִן from
88:14. tuum brachium cum fortitudine roboretur manus tua exaltetur dextera tuaThy arm is with might. Let thy hand be strengthened, and thy right hand exalted:
13. Thou hast a mighty arm: strong is thy hand, and high is thy right hand.
88:14. Lord, why do you reject my prayer? Why do you turn your face away from me?
88:14. LORD, why castest thou off my soul? [why] hidest thou thy face from me?
Thou hast a mighty arm: strong is thy hand, [and] high is thy right hand:

88:14 Крепка мышца Твоя, сильна рука Твоя, высока десница Твоя!
88:14
σὸς σος your
ο the
βραχίων βραχιων arm
μετὰ μετα with; amid
δυναστείας δυναστεια have dominion
ο the
χείρ χειρ hand
σου σου of you; your
ὑψωθήτω υψοω elevate; lift up
ο the
δεξιά δεξιος right
σου σου of you; your
88:14
לָמָ֣ה lāmˈā לָמָה why
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
תִּזְנַ֣ח tiznˈaḥ זנח reject
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
תַּסְתִּ֖יר tastˌîr סתר hide
פָּנֶ֣יךָ pānˈeʸḵā פָּנֶה face
מִמֶּֽנִּי׃ mimmˈennî מִן from
88:14. tuum brachium cum fortitudine roboretur manus tua exaltetur dextera tua
Thy arm is with might. Let thy hand be strengthened, and thy right hand exalted:
13. Thou hast a mighty arm: strong is thy hand, and high is thy right hand.
88:14. Lord, why do you reject my prayer? Why do you turn your face away from me?
88:14. LORD, why castest thou off my soul? [why] hidest thou thy face from me?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
89:14: Justice and judgment are the habitation of thy throne - The throne - the government, of God, is founded in righteousness and judgment. He knows what is right; he sees what is right; he does what is right; and his judgments are ever according to righteousness. His decisions are all oracles, no one of them is ever reversed.
Mercy and truth shall go before thy face - These shall be the heralds that shall announce the coming of the Judge. His truth binds him to fulfill all his declarations; and his mercy shall be shown to all those who have fled for refuge to the hope that is set before them in the Gospel. See the notes on Psa 85:10, Psa 85:11.
Albert Barnes: Notes on the Bible - 1834
89:14: justice and judgment are the habitation of the throne - Margin, "establishment." The Hebrew word - מכון mâ kô n - means properly a place where one stands; then, a foundation or basis. The idea here is, that the throne of God is founded on justice and right judgment; it is this which supports it; his administration is maintained because it is right. This supposes that there is such a thing as right or justice in itself considered, or in the nature of things, and independently of the will of God; that the divine administration will be conformed to that, and will be firm because it is thus conformed to it. Even omnipotent power could not maintain permanently a throne founded on injustice and wrong. Such an administration would sooner or later make its own destruction sure.
Mercy, and truth shall go before thy face - literally, anticipate thy face; that is, thy goings. WheRev_er thou dost go, wheRev_er thou dost manifest thyself, there will be mercy and faithfulness. Thy march through the world will be attended with kindness and fidelity. So certain is this, that his coming will, as it were, be anticipated by truth and goodness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:14: Justice: Psa 45:6, Psa 45:7, Psa 97:2, Psa 99:4, Psa 145:17; Deu 32:4; Rev 15:3
habitation: or, establishment, Pro 16:12
mercy: Psa 89:2, Psa 85:13; Joh 1:17
Geneva 1599
89:14 (l) Justice and judgment [are] the habitation of thy throne: mercy and truth shall go before thy face.
(l) For by this he judges the world and shows himself to be a merciful father and faithful protector to his.
John Gill
89:14 Justice and judgment are the habitation of thy throne,.... The seat and throne on which he sits; all the administrations of his kingly power in the government of the world, in the salvation of his people, and in the punishment of his enemies, being according to the strict rules of justice and judgment: or "the preparation of thy throne" (d); all that the Lord does according to the counsel of his will; and these counsels were of old, and were formed in strict justice and judgment, and were a preparation for his future government in providence and grace: or "the establishment of thy throne" (e); the throne of an earthly king is established by righteousness; and so the throne of God, and of Christ, is ordered and established with justice and judgment in the exercise of righteousness for evermore, Prov 16:12.
mercy and truth shall go before thy face; be and appear wherever he is; all his ways are mercy and truth, Ps 25:10, "mercy" in pardoning and saving sinners that come unto him by Christ; and "truth" in performing all his purposes and promises; and these make the joyful sound next mentioned.
(d) "praeparatio sedis tuae". V. L. so the Sept. (e) Basis, "fulchrum et stabilimentum", Michaelis.
John Wesley
89:14 Justice and judgment - Justice in judging.
88:1588:15: Յարդարութիւն եւ յիրաւունս հաստատեալ է աթոռ քո, ողորմութիւն եւ ճշմարտութիւն գնասցէ առաջի երեսաց քոց[7277]։ [7277] Ոմանք.Գնասցեն առաջի երե՛՛։
15 Քո աթոռը հաստատուած է արդարութեան ու իրաւունքի վրայ, ողորմութիւնն ու ճշմարտութիւնը քո առաջից պիտի ընթանան:
14 Արդարութիւնը ու իրաւունքը քու աթոռիդ հիմն են, Ողորմութիւնը ու ճշմարտութիւնը քու երեսիդ առջեւէն կ’երթան։
Յարդարութիւն եւ յիրաւունս հաստատեալ է աթոռ քո, ողորմութիւն եւ ճշմարտութիւն գնասցեն առաջի երեսաց քոց:

88:15: Յարդարութիւն եւ յիրաւունս հաստատեալ է աթոռ քո, ողորմութիւն եւ ճշմարտութիւն գնասցէ առաջի երեսաց քոց[7277]։
[7277] Ոմանք.Գնասցեն առաջի երե՛՛։
15 Քո աթոռը հաստատուած է արդարութեան ու իրաւունքի վրայ, ողորմութիւնն ու ճշմարտութիւնը քո առաջից պիտի ընթանան:
14 Արդարութիւնը ու իրաւունքը քու աթոռիդ հիմն են, Ողորմութիւնը ու ճշմարտութիւնը քու երեսիդ առջեւէն կ’երթան։
zohrab-1805▾ eastern-1994▾ western am▾
88:1488:15 Правосудие и правота основание престола Твоего; милость и истина предходят пред лицем Твоим.
88:15 δικαιοσύνη δικαιοσυνη rightness; right standing καὶ και and; even κρίμα κριμα judgment ἑτοιμασία ετοιμασια preparation τοῦ ο the θρόνου θρονος throne σου σου of you; your ἔλεος ελεος mercy καὶ και and; even ἀλήθεια αληθεια truth προπορεύσεται προπορευομαι travel forth; travel before πρὸ προ before; ahead of προσώπου προσωπον face; ahead of σου σου of you; your
88:15 עָ֘נִ֤י ʕˈānˈî עָנִי humble אֲנִ֣י ʔᵃnˈî אֲנִי i וְ wᵊ וְ and גֹוֵ֣עַ ḡôˈēₐʕ גוע expire מִ mi מִן from נֹּ֑עַר nnˈōʕar נֹעַר youth נָשָׂ֖אתִי nāśˌāṯî נשׂא lift אֵמֶ֣יךָ ʔēmˈeʸḵā אֵימָה fright אָפֽוּנָה׃ ʔāfˈûnā פון [uncertain]
88:15. iustitia et iudicium firmamentum throni tui misericordia et veritas praecedent faciem tuamJustice and judgment are the preparation of thy throne. Mercy and truth shall go before thy face:
14. Righteousness and judgment are the foundation of thy throne: mercy and truth go before thy face.
88:15. I am poor, and I have been amid hardships from my youth. And, though I have been exalted, I am humbled and disturbed.
88:15. I [am] afflicted and ready to die from [my] youth up: [while] I suffer thy terrors I am distracted.
Justice and judgment [are] the habitation of thy throne: mercy and truth shall go before thy face:

88:15 Правосудие и правота основание престола Твоего; милость и истина предходят пред лицем Твоим.
88:15
δικαιοσύνη δικαιοσυνη rightness; right standing
καὶ και and; even
κρίμα κριμα judgment
ἑτοιμασία ετοιμασια preparation
τοῦ ο the
θρόνου θρονος throne
σου σου of you; your
ἔλεος ελεος mercy
καὶ και and; even
ἀλήθεια αληθεια truth
προπορεύσεται προπορευομαι travel forth; travel before
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
σου σου of you; your
88:15
עָ֘נִ֤י ʕˈānˈî עָנִי humble
אֲנִ֣י ʔᵃnˈî אֲנִי i
וְ wᵊ וְ and
גֹוֵ֣עַ ḡôˈēₐʕ גוע expire
מִ mi מִן from
נֹּ֑עַר nnˈōʕar נֹעַר youth
נָשָׂ֖אתִי nāśˌāṯî נשׂא lift
אֵמֶ֣יךָ ʔēmˈeʸḵā אֵימָה fright
אָפֽוּנָה׃ ʔāfˈûnā פון [uncertain]
88:15. iustitia et iudicium firmamentum throni tui misericordia et veritas praecedent faciem tuam
Justice and judgment are the preparation of thy throne. Mercy and truth shall go before thy face:
14. Righteousness and judgment are the foundation of thy throne: mercy and truth go before thy face.
88:15. I am poor, and I have been amid hardships from my youth. And, though I have been exalted, I am humbled and disturbed.
88:15. I [am] afflicted and ready to die from [my] youth up: [while] I suffer thy terrors I am distracted.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
89:15: Blessed is the people - "O the blessednesses of that people (אשרי העם( elp ashrey haam) that know the joyful sound;" that are spared to hear the sound of the trumpet on the morning of the jubilee, which proclaims deliverance to the captives, and the restoration of all their forfeited estates. "They shall walk vigorously (יהלכון yehallechun) in the light of thy countenance" (באור פניך beor paneycha) - the full persuasion of the approbation of God their Father, Redeemer, and Sanctifier.
Albert Barnes: Notes on the Bible - 1834
89:15: Blessed is the people - Happy is their condition. See the notes at Psa 1:1.
That know the joyful sound - That hear that sound. DeWette explains this of the call to the festivals and offerings, Lev 23:24; Num 10:10; Psa 27:6. That is, says he, those who honor and worship God. The Hebrew word - תרועה terû‛ â h - means a loud noise; a tumult; especially, shouts of joy, or rejoicing, Job 8:21; Sa1 4:5; the "shout of a king," that is, the joyful acclamations with which a king is welcomed, Num 23:21; the shout of battle, Jer 4:19; Jer 49:2. Then it means the sound or clangor of trumpets, Lev 25:9; Num 29:1-6. The word is, therefore, especially applicable to the sounding of the trumpets which attended the celebration of the great; festivals among the Hebrews, and there can be little doubt that this is the reference here. The idea is, that they are blessed or happy who are the worshippers of Yahweh, the true God; who are summoned to his service; who are convened to the place of his worship.
They shall walk, O Lord, in the light of thy countenance - They shall live in thy favor, and enjoy thy smiles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:15: know: Psa 90:6, Psa 98:4-6, Psa 100:1; Lev 25:9; Num 10:10, Num 23:21; Isa 52:7, Isa 52:8; Nah 1:15; Luk 2:10-14; Rom 10:15, Rom 10:18
in the light: Psa 4:6, Psa 44:3; Num 6:26; Job 29:3; Pro 16:15; Isa 2:5; Joh 14:21-23; Act 2:28; Rev 21:23
Carl Friedrich Keil and Franz Delitzsch
89:15
The poet has now described what kind of God He is upon whose promise the royal house in Israel depends. Blessed, then, is the people that walks in the light of His countenance. הלּך of a self-assured, stately walk. The words ידעי תּרוּעה are the statement of the ground of the blessing interwoven into the blessing itself: such a people has abundant cause and matter for exultation (cf. Ps 84:5). תּרוּעה is the festive sound of joy of the mouth (Num 23:21), and of trumpets or sackbuts (Ps 27:6). This confirmation of the blessing is expanded in Ps 89:17-19. Jahve's שׁם, i.e., revelation or manifestation, becomes to them a ground and object of unceasing joy; by His צדקה, i.e., the rigour with which He binds Himself to the relationship He has entered upon with His people and maintains it, they are exalted above abjectness and insecurity. He is תּפארת עזּמו, the ornament of their strength, i.e., their strength which really becomes an ornament to them. In Ps 89:18 the poet declares Israel to be this happy people. Pinsker's conjecture, קרנם (following the Targum), destroys the transition to Ps 89:19, which is formed by Ps 89:18. The plural reading of Kimchi and of older editions (e.g., Bomberg's), קרנינוּ, is incompatible with the figure; but it is immaterial whether we read תּרים with the Chethb (Targum, Jerome), or with the Ker (lxx, Syriac) תּרוּם.
(Note: Zur Geschichte des Karaismus, pp. קפא and קפב, according to which, reversely, in Josh 5:1 עברוּ is to be read instead of עברם, and Is 33:2 זרענוּ instead of זרעם, Ps 12:8 תשמרנּוּ instead of תשמרם, Mic 7:19 חטאתנוּ instead of חטאתם, Job 32:8 תביננּוּ instead of תבינם, Prov 25:27 כבודנוּ instead of כבודם (the limiting of our honour brings honour, - an unlikely interpretation of the חקר).)
מגנּנוּ and מלכּנוּ in Ps 89:19 are parallel designations of the human king of Israel; מגן as in Ps 47:10, but not in Ps 84:10. For we are not compelled, with a total disregard of the limits to the possibilities of style (Ew. 310, a), to render Ps 89:19: and the Holy One of Israel, (as to Him, He) is our King (Hitzig), since we do not bring down the Psalm beyond the time of the kings. Israel's shield, Israel's king, the poet says in the holy defiant confidence of faith, is Jahve's, belongs to the Holy One of Israel, i.e., he stands as His own possession under the protection of Jahve, the Holy One, who has taken Israel to Himself for a possession; it is therefore impossible that the Davidic throne should become a prey to any worldly power.
Geneva 1599
89:15 Blessed [is] the people that (m) know the joyful sound: they shall walk, O LORD, in the light of thy (n) countenance.
(m) Feeling in their conscience that God is their father.
(n) They will be preserved by your fatherly providence.
John Gill
89:15 Blessed is the people that know the joyful sound,.... Of the love, grace, and mercy of God displayed in Christ, of peace and pardon by his blood, of justification by his righteousness, of atonement by his sacrifice, and of complete salvation by his obedience, sufferings, and death; this is the sound of the Gospel, and a joyful one it is to sensible sinners; and is so called in allusion either to a shout made upon a victory gained, and such a sound is the Gospel; it declares victory by Christ over sin, Satan, the world, and death, and every enemy; and that he has made his people more than conquerors over them; or to the jubilee trumpet, which proclaimed liberty and a restoration of inheritances, Lev 25:9 and so the Gospel proclaims liberty to the captives, freedom from the dominion of sin, and condemnation by it, from the tyranny of Satan, and the bondage of the law; and gives an account of the inheritance the saints have in Christ, and through his death, to which they are regenerated, and for which they are made meet by the Spirit of God, and of which he is the seal and earnest: or to the silver trumpets, for the use of the congregation of Israel, and blown at their solemn feasts, and other times, and were all of a piece, Num 10:1, the trumpet of the Gospel gives a certain sound, an even one, a very musical one; there is no jar nor discord in it; is a soul charming alluring sound, and very loud; it has reached, and will reach again, to the ends of the earth, Rom 10:18, it is a blessing to hear it, but it is a greater to "know" it, not merely notionally, but spiritually and experimentally; so as not only to approve of it, and be delighted with it, but so as to distinguish it from all other sounds; and by faith to receive it, and appropriate the things it publishes to a man's own soul; and such must be "blessed", or happy persons, for the reasons following in this verse, and in Ps 89:16,
they shall walk, O Lord, in the light of thy countenance: enjoy the gracious presence of God, have the manifestation of himself, the discoveries of his love, communion with him through Christ, and the comforts of the Holy Spirit, and these continued; so that they shall walk in the sunshine of these things, though not always; for sometimes they walk in darkness, and see no light; but it is an unspeakable mercy and blessing to walk herein at any time, for ever so short a season, see Ps 4:6.
John Wesley
89:15 Know - Who enjoy the presence of God and his ordinances, to which they are called by the sound of trumpets. Walk - Under the comfortable influences of thy favour.
Robert Jamieson, A. R. Fausset and David Brown
89:15 His government of righteousness is served by "mercy" and "truth" as ministers (Ps 85:10-13).
know the joyful sound--understand and appreciate the spiritual blessings symbolized by the feasts to which the people were called by the trumpet (Lev 25:9, &c.).
walk . . . countenance--live in His favor (Ps 4:6; Ps 44:3).
88:1688:16: Երանի՛ ժողովրդեան որ գիտեն զօրհնութիւնս քո Տէր. ՚ի լոյս երեսաց քոց գնասցեն,
16 Երանի այն ժողովրդին, որը գիտակցում է քո օրհնութիւնը, Տէ՛ր, նա քո երեսի լոյսով պիտի ընթանայ:
15 Երանի այն ժողովուրդին որ կը ճանչնայ ազդարարութեան փողերուն* ձայնը. Ո՛վ Տէր, անոնք քու երեսիդ լոյսովը պիտի քալեն։
Երանի՛ ժողովրդեան որ գիտեն զօրհնութիւնս քո, Տէր, ի լոյս երեսաց քոց գնասցեն:

88:16: Երանի՛ ժողովրդեան որ գիտեն զօրհնութիւնս քո Տէր. ՚ի լոյս երեսաց քոց գնասցեն,
16 Երանի այն ժողովրդին, որը գիտակցում է քո օրհնութիւնը, Տէ՛ր, նա քո երեսի լոյսով պիտի ընթանայ:
15 Երանի այն ժողովուրդին որ կը ճանչնայ ազդարարութեան փողերուն* ձայնը. Ո՛վ Տէր, անոնք քու երեսիդ լոյսովը պիտի քալեն։
zohrab-1805▾ eastern-1994▾ western am▾
88:1588:16 Блажен народ, знающий трубный зов! Они ходят во свете лица Твоего, Господи,
88:16 μακάριος μακαριος blessed; prosperous ὁ ο the λαὸς λαος populace; population ὁ ο the γινώσκων γινωσκω know ἀλαλαγμόν αλαλαγμος lord; master ἐν εν in τῷ ο the φωτὶ φως light τοῦ ο the προσώπου προσωπον face; ahead of σου σου of you; your πορεύσονται πορευομαι travel; go
88:16 עָ֭לַי ˈʕālay עַל upon עָבְר֣וּ ʕāvᵊrˈû עבר pass חֲרֹונֶ֑יךָ ḥᵃrônˈeʸḵā חָרֹון anger בִּ֝עוּתֶ֗יךָ ˈbiʕûṯˈeʸḵā בִּעוּת terror צִמְּתוּתֻֽנִי׃ ṣimmᵊṯûṯˈunî צמת be silent
88:16. beatus populus qui novit iubilum Domine in lumine vultus tui ambulabuntBlessed is the people that knoweth jubilation. They shall walk, O Lord, in the light of thy countenance:
15. Blessed is the people that know the joyful sound: they walk, O LORD, in the light of thy countenance.
88:16. Your wrath has crossed into me, and your terrors have disturbed me.
88:16. Thy fierce wrath goeth over me; thy terrors have cut me off.
Blessed [is] the people that know the joyful sound: they shall walk, O LORD, in the light of thy countenance:

88:16 Блажен народ, знающий трубный зов! Они ходят во свете лица Твоего, Господи,
88:16
μακάριος μακαριος blessed; prosperous
ο the
λαὸς λαος populace; population
ο the
γινώσκων γινωσκω know
ἀλαλαγμόν αλαλαγμος lord; master
ἐν εν in
τῷ ο the
φωτὶ φως light
τοῦ ο the
προσώπου προσωπον face; ahead of
σου σου of you; your
πορεύσονται πορευομαι travel; go
88:16
עָ֭לַי ˈʕālay עַל upon
עָבְר֣וּ ʕāvᵊrˈû עבר pass
חֲרֹונֶ֑יךָ ḥᵃrônˈeʸḵā חָרֹון anger
בִּ֝עוּתֶ֗יךָ ˈbiʕûṯˈeʸḵā בִּעוּת terror
צִמְּתוּתֻֽנִי׃ ṣimmᵊṯûṯˈunî צמת be silent
88:16. beatus populus qui novit iubilum Domine in lumine vultus tui ambulabunt
Blessed is the people that knoweth jubilation. They shall walk, O Lord, in the light of thy countenance:
15. Blessed is the people that know the joyful sound: they walk, O LORD, in the light of thy countenance.
88:16. Your wrath has crossed into me, and your terrors have disturbed me.
88:16. Thy fierce wrath goeth over me; thy terrors have cut me off.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17. Если Господь так милостив к евреям и всемогущ, то тот народ, который слушает "трубного звука" - блажен. Труба употреблялась у евреев для собрания народа к молитве. Слушаться трубы - точно исполнять Божественные предписания о благоговейном отношении к Нему и исполнении Его заповедей. "Возноситься правдою" Божьею - пользоваться Его покровительством и защитой, а через то и славой у всех народов за праведное хождение пред Ним.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 Blessed is the people that know the joyful sound: they shall walk, O LORD, in the light of thy countenance. 16 In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted. 17 For thou art the glory of their strength: and in thy favour our horn shall be exalted. 18 For the LORD is our defence; and the Holy One of Israel is our king.
The psalmist, having largely shown the blessedness of the God of Israel, here shows the blessedness of the Israel of God. As there is none like unto the God of Jeshurun, so, happy art thou, O Israel! there is none like unto thee, O people! especially as a type of the gospel-Israel, consisting of all true believers, whose happiness is here described.
I. Glorious discoveries are made to them, and glad tidings of good brought to them; they hear, they know, the joyful sound, v. 15. This may allude, 1. To the shout of a victorious army, the shout of a king, Num. xxiii. 21. Israel have the tokens of God's presence with them in their wars; the sound of the going in the top of the mulberry-trees was indeed a joyful sound (2 Sam. v. 24); and they often returned making the earth ring with their songs of triumph; these were joyful sounds. Or, 2. To the sound that was made over the sacrifices and on the solemn feast-day, Ps. lxxxi. 1-3. This was the happiness of Israel, that they had among them the free and open profession of God's holy religion, and abundance of joy in their sacrifices. Or, 3. To the sound of the jubilee-trumpet; a joyful sound it was to servants and debtors, to whom it proclaimed release. The gospel is indeed a joyful sound, a sound of victory, of liberty, of communion with God, and the sound of abundance of rain; blessed are the people that hear it, and know it, and bid it welcome.
II. Special tokens of God's favour are granted them: "They shall walk, O Lord! in the light of thy countenance; they shall govern themselves by thy directions, shall be guided by the eye; and they shall delight themselves in thy consolations. They shall have the favour of God; they shall know that they have it, and it shall be continual matter of joy and rejoicing to them. They shall go through all the exercises of a holy life under the powerful influences of God's lovingkindness, which shall make their duty pleasant to them and make them sincere in it, aiming at this, as their end, to be accepted of the Lord." We then walk in the light of the Lord when we fetch all our comforts from God's favour and are very careful to keep ourselves in his love.
III. They never want matter for joy: Blessed are God's people, for in his name, in all that whereby he has made himself known, if it be not their own fault, they shall rejoice all the day. Those that rejoice in Christ Jesus, and make God their exceeding joy, have enough to counterbalance their grievances and silence their griefs; and therefore their joy is full (1 John i. 4) and constant; it is their duty to rejoice evermore.
IV. Their relation to God is their honour and dignity. They are happy, for they are high. Surely in the Lord, in the Lord Christ, they have righteousness and strength, and so are recommended by him to the divine acceptance; and therefore in him shall all the seed of Israel glory, Isa. xlv. 24, 25. So it is here, v. 16, 17. 1. "In thy righteousness shall they be exalted, and not in any righteousness of their own." We are exalted out of danger, and into honour, purely by the righteousness of Christ, which is a clothing both for dignity and for defence. 2. "Thou art the glory of their strength," that is, "thou art their strength, and it is their glory that thou art so, and what they glory in." Thanks be to God who always causes us to triumph. 3. "In thy favour, which through Christ we hope for, our horn shall be exalted." The horn denotes beauty, plenty, and power; these those have who are made accepted in the beloved. What greater preferment are men capable of in this world than to be God's favourites?
V. Their relation to God is their protection and safety (v. 18): "For our shield is of the Lord" (so the margin) "and our king is from the Holy One of Israel. If God be our ruler, he will be our defender; and who is he than that can harm us?" It was the happiness of Israel that God himself had the erecting of their bulwarks and the nominating of their king (so some take it); or, rather, that he was himself a wall of fire round about them, and, as a Holy One, the author and centre of their holy religion; he was their King, and so their glory in the midst of them. Christ is the Holy One of Israel, that holy thing; and in nothing was that peculiar people more blessed than in this, that he was born King of the Jews. Now this account of the blessedness of God's Israel comes in here as that to which it was hard to reconcile their present calamitous state.
Adam Clarke: Commentary on the Bible - 1831
89:16: In thy name shall they rejoice - Or, "greatly exult," יגילון yegilun; "all that day," היום haiyom, the jubilee, referred to above.
And in thy righteousness - In the declaration of thy righteousness for the remission of sins that are past, Rom 3:25, Rom 3:26.
Shall they be exalted - They shall be justified freely from all things, be purified from all unrighteousness, grow in grace, and in the knowledge of Jesus Christ here below, and at last be exalted to his right hand to reign with him for ever. The jubilee was a type of the Gospel, and under that type the psalmist here speaks of the glorious advent of the Lord Jesus, and the great happiness of believers in him. Let it be observed that the letters in the above Hebrew words called paragogic, as nun in יהלכון yehallechun, and יגילון yegilun, always increase and deepen the meaning of the words to which they are attached.
Albert Barnes: Notes on the Bible - 1834
89:16: In thy name shall they rejoice - In thee shall they rejoice, or find their happiness. In thy being; thy perfections; thy protection; thy government; thy favor.
All the day - That is, continually. It is their privilege, and it is their duty to rejoice always. Thou art always the same, and the happiness which is found in thy being and attributes at one time may be found at all times; thy promises are ever the same, and thy people may find happiness in them always. There is no reason why the people of God should not be constantly happy; they who have such a God, and such hopes as they are permitted to cherish, should be so. Compare the notes at Phi 3:1; notes at Phi 4:4.
And in thy righteousness - Under thy righteous government; or, in the knowledge of thy righteous character.
Shall they be exalted - See Pro 14:34. The effect of that knowledge shall be to exalt or to elevate them in moral character, in happiness, in the esteem of others, and in true prosperity. Compare Ti1 4:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:16: name: Psa 89:12, Psa 29:5, Psa 29:7, Psa 33:21, Psa 44:8; Luk 1:47; Phi 4:4
righteousness: Psa 40:10, Psa 71:15, Psa 71:16; Isa 45:24, Isa 45:25, Isa 46:13; Jer 23:6; Rom 1:17, Rom 3:21-26; Co2 5:21; Phi 3:9
John Gill
89:16 In thy name shall they rejoice all the day,.... That know the joyful sound, and walk in the light of God's countenance, as they have reason to do; these will "rejoice" in the Lord himself, for his "name" is himself; in the perfections of his nature, as displayed in redemption and salvation by Christ; in him as the God of all grace, as their covenant God and Father in Christ, and the God of their salvation; and they will rejoice in Christ, in his name, in which is salvation, and therefore precious; in his person, blood, righteousness, sacrifice, and fitness; and that "all the day" long, continually; there is always reason, ground, and matter for rejoicing in Christ, though it is sometimes interrupted by sin, temptation, and desertion; see Phil 4:4.
and in thy righteousness shall they be exalted; from a low estate of sin and misery to an high estate of grace and glory; from a state of condemnation and death to a state of justification of life; from being beggars on the dunghill, to sit among princes, and to inherit the throne of glory; such as are clothed with the righteousness of the Son of God are exalted to great honour, as to be admitted into the presence of the King of kings in raiment of needlework, to stand at his right hand in gold of Ophir, and to live and reign with him for evermore in his kingdom and glory.
John Wesley
89:16 Name - In the knowledge and remembrance of thy name, of thy infinite power and goodness.
Robert Jamieson, A. R. Fausset and David Brown
89:16 in--or, "by"
thy righteousness--Thy faithful just rule.
glory--or, "beauty."
of their strength--They shall be adorned as well as protected.
our horn--exalt our power (Ps 75:10; Lk 1:69).
88:1788:17: եւ յանուն քո ցնծասցեն զօրհանապազ, եւ յարդարութեան քում բարձր եղիցին։
17 Նա քո անուամբ պիտի ցնծայ գիշեր-ցերեկ, ու քո արդարութեամբ բարձր պիտի լինի:
16 Քու անունովդ ամէն օր պիտի ցնծան Ու քու արդարութիւնովդ պիտի բարձրանան։
եւ յանուն քո ցնծասցեն զօրհանապազ, եւ յարդարութեան քում բարձր եղիցին:

88:17: եւ յանուն քո ցնծասցեն զօրհանապազ, եւ յարդարութեան քում բարձր եղիցին։
17 Նա քո անուամբ պիտի ցնծայ գիշեր-ցերեկ, ու քո արդարութեամբ բարձր պիտի լինի:
16 Քու անունովդ ամէն օր պիտի ցնծան Ու քու արդարութիւնովդ պիտի բարձրանան։
zohrab-1805▾ eastern-1994▾ western am▾
88:1688:17 о имени Твоем радуются весь день и правдою Твоею возносятся,
88:17 καὶ και and; even ἐν εν in τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your ἀγαλλιάσονται αγαλλιαω jump for joy ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day καὶ και and; even ἐν εν in τῇ ο the δικαιοσύνῃ δικαιοσυνη rightness; right standing σου σου of you; your ὑψωθήσονται υψοω elevate; lift up
88:17 סַבּ֣וּנִי sabbˈûnî סבב turn כַ֭ ˈḵa כְּ as † הַ the מַּיִם mmayˌim מַיִם water כָּל־ kol- כֹּל whole הַ ha הַ the יֹּ֑ום yyˈôm יֹום day הִקִּ֖יפוּ hiqqˌîfû נקף go around עָלַ֣י ʕālˈay עַל upon יָֽחַד׃ yˈāḥaḏ יַחַד gathering
88:17. in nomine tuo exultabunt tota die et in iustitia tua exaltabunturAnd in thy name they shall rejoice all the day, and in thy justice they shall be exalted.
16. In thy name do they rejoice all the day: and in thy righteousness are they exalted.
88:17. They have surrounded me like water, all day long. They have surrounded me, all at once.
88:17. They came round about me daily like water; they compassed me about together.
In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted:

88:17 о имени Твоем радуются весь день и правдою Твоею возносятся,
88:17
καὶ και and; even
ἐν εν in
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
ἀγαλλιάσονται αγαλλιαω jump for joy
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
καὶ και and; even
ἐν εν in
τῇ ο the
δικαιοσύνῃ δικαιοσυνη rightness; right standing
σου σου of you; your
ὑψωθήσονται υψοω elevate; lift up
88:17
סַבּ֣וּנִי sabbˈûnî סבב turn
כַ֭ ˈḵa כְּ as
הַ the
מַּיִם mmayˌim מַיִם water
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּ֑ום yyˈôm יֹום day
הִקִּ֖יפוּ hiqqˌîfû נקף go around
עָלַ֣י ʕālˈay עַל upon
יָֽחַד׃ yˈāḥaḏ יַחַד gathering
88:17. in nomine tuo exultabunt tota die et in iustitia tua exaltabuntur
And in thy name they shall rejoice all the day, and in thy justice they shall be exalted.
16. In thy name do they rejoice all the day: and in thy righteousness are they exalted.
88:17. They have surrounded me like water, all day long. They have surrounded me, all at once.
88:17. They came round about me daily like water; they compassed me about together.
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Adam Clarke: Commentary on the Bible - 1831
89:17: For thou art the glory of their strength - They are strong in faith, and give glory to thee, because they know that their strength cometh from the Lord of hosts.
And in thy favor our horn shall be exalted - Instead of תרום tarum, "shall be exalted," תרים tarim, "thou shalt exalt," is the reading of several MSS.: but תרום tarum, "shall be exalted," is supported by forty-four of Kennicott's MSS., and sixty of De Rossi's, as well as by several ancient editions, with the Septuagint, Syriac, Vulgate, and Arabic Versions. In the enjoyment of the Divine favor they shall grow more wise, more holy, more powerful, and, consequently, more happy.
Albert Barnes: Notes on the Bible - 1834
89:17: For thou art the glory of their strength - The ornament; the beauty; the honor; that is, Their strength derives its beauty and honor, not from anything in themselves, but from the fact that it is derived from thee. The strength thus imparted is an honor or ornament in itself; it is an honor and glory to them that it is imparted to them.
And in thy favor - Or, by thy favor, or good pleasure.
Our horn shall be exalted - The horn is a symbol of power. Compare Psa 22:21, note; Psa 75:4; Dan 7:8, note; Job 16:15, note. The meaning here is, that their power had been derived from God; or that all which contributed to their exaltation and honor in the world, had been derived from him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:17: For thou: Psa 28:7; Co1 1:30, Co1 1:31; Co2 12:9, Co2 12:10; Phi 4:13
our horn: Psa 89:24, Psa 75:10, Psa 92:10, Psa 112:9, Psa 132:17, Psa 148:14; Sa1 2:1, Sa1 2:10
Geneva 1599
89:17 For thou [art] the (o) glory of their strength: and in thy favour our horn shall be exalted.
(o) In that they are preserved and continue, they should give the praise and glory to you alone.
John Gill
89:17 For thou art the glory of their strength,.... By which they walk, and do all they do, exercise every grace, and discharge their duty; they have their strength from Christ, as well as their righteousness, without whom they can do nothing, but all things through him strengthening them; and as his righteousness exalts them, his strength adorns and glorifies them; how glorious and beautiful does a believer look, that is strong in the Lord, and in the power of his might, in the grace that is in Christ, and in the exercise of faith on him, giving glory to God; on whom the power of Christ rests, and it overshadows, and in whose weakness his strength is made perfect!
and in thy favour our horn shall be exalted; either Christ, the Horn of their salvation, who in an acceptable time, in the time of God's favour, or good will, was heard and helped by him as man, carried through his sufferings and death, was raised from the dead, and exalted at his right hand; see Ps 89:24 or the saints themselves, their power and strength, kingdom and glory; by the special favour of God in Christ, their mountain is made so strong, and they so highly exalted, as that they think they shall never be moved; and in the latter day the mountain of the Lord's house shall be exalted above the hills, Ps 30:6.
John Wesley
89:17 The glory - To thee alone belongs the glory of all their valiant achievements.
88:1888:18: Պարծանք զօրութեանց մերոց դո՛ւ ես, եւ ՚ի կամս քո բարձր եղիցի եղջեւր մեր[7278]։ [7278] Ոմանք.Զօրութեանց նոցա դու ես Տէր, եւ ՚ի։
18 Դու ես պարծանքը մեր զօրութեան, եւ մեր եղջիւրը քո կամքով պիտի բարձրանայ:
17 Վասն զի դուն ես անոնց զօրութեանը փառքը Եւ քու հաճութիւնովդ պիտի բարձրանայ մեր եղջիւրը։
Պարծանք զօրութեանց [558]մերոց դու ես, եւ ի կամս քո բարձր եղիցի եղջեւր մեր:

88:18: Պարծանք զօրութեանց մերոց դո՛ւ ես, եւ ՚ի կամս քո բարձր եղիցի եղջեւր մեր[7278]։
[7278] Ոմանք.Զօրութեանց նոցա դու ես Տէր, եւ ՚ի։
18 Դու ես պարծանքը մեր զօրութեան, եւ մեր եղջիւրը քո կամքով պիտի բարձրանայ:
17 Վասն զի դուն ես անոնց զօրութեանը փառքը Եւ քու հաճութիւնովդ պիտի բարձրանայ մեր եղջիւրը։
zohrab-1805▾ eastern-1994▾ western am▾
88:1788:18 ибо Ты украшение силы их, и благоволением Твоим возвышается рог наш.
88:18 ὅτι οτι since; that τὸ ο the καύχημα καυχημα boast; reason for boasting τῆς ο the δυνάμεως δυναμις power; ability αὐτῶν αυτος he; him εἶ ειμι be σύ συ you καὶ και and; even ἐν εν in τῇ ο the εὐδοκίᾳ ευδοκια benevolence; satisfaction σου σου of you; your ὑψωθήσεται υψοω elevate; lift up τὸ ο the κέρας κερας horn ἡμῶν ημων our
88:18 הִרְחַ֣קְתָּ hirḥˈaqtā רחק be far מִ֭מֶּנִּי ˈmimmennî מִן from אֹהֵ֣ב ʔōhˈēv אהב love וָ wā וְ and רֵ֑עַ rˈēₐʕ רֵעַ fellow מְֽיֻדָּעַ֥י mᵊˈyuddāʕˌay ידע know מַחְשָֽׁךְ׃ maḥšˈāḵ מַחְשָׁךְ dark place
88:18. quia gloria fortitudinis eorum tu es et in misericordia tua elevabis cornu nostrumFor thou art the glory of their strength: and in thy good pleasure shall our horn be exalted.
17. For thou art the glory of their strength: and in thy favour our horn shall be exalted.
88:18. Friend and neighbor, and my acquaintances, you have sent far away from me, away from misery.
88:18. Lover and friend hast thou put far from me, [and] mine acquaintance into darkness.
For thou [art] the glory of their strength: and in thy favour our horn shall be exalted:

88:18 ибо Ты украшение силы их, и благоволением Твоим возвышается рог наш.
88:18
ὅτι οτι since; that
τὸ ο the
καύχημα καυχημα boast; reason for boasting
τῆς ο the
δυνάμεως δυναμις power; ability
αὐτῶν αυτος he; him
εἶ ειμι be
σύ συ you
καὶ και and; even
ἐν εν in
τῇ ο the
εὐδοκίᾳ ευδοκια benevolence; satisfaction
σου σου of you; your
ὑψωθήσεται υψοω elevate; lift up
τὸ ο the
κέρας κερας horn
ἡμῶν ημων our
88:18
הִרְחַ֣קְתָּ hirḥˈaqtā רחק be far
מִ֭מֶּנִּי ˈmimmennî מִן from
אֹהֵ֣ב ʔōhˈēv אהב love
וָ וְ and
רֵ֑עַ rˈēₐʕ רֵעַ fellow
מְֽיֻדָּעַ֥י mᵊˈyuddāʕˌay ידע know
מַחְשָֽׁךְ׃ maḥšˈāḵ מַחְשָׁךְ dark place
88:18. quia gloria fortitudinis eorum tu es et in misericordia tua elevabis cornu nostrum
For thou art the glory of their strength: and in thy good pleasure shall our horn be exalted.
17. For thou art the glory of their strength: and in thy favour our horn shall be exalted.
88:18. Friend and neighbor, and my acquaintances, you have sent far away from me, away from misery.
88:18. Lover and friend hast thou put far from me, [and] mine acquaintance into darkness.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19. "Благоволением Твоим возвышается рог наш", "от Господа - щит наш" - выражения синонимические. Могущество ("рог") еврейского народа, его защита ("щит") не в военной силе, не в отваге войск и опытности полководцев, но в благоволении к нему Господа. "Святый Израилев" - Господь.
Albert Barnes: Notes on the Bible - 1834
89:18: For the Lord is our defense - Margin, "Our shield is of the Lord." The original word rendered "defense," is shield. Compare Psa 5:12, note; Psa 33:20, note; Psa 59:11, note. The meaning is, that protection was to be found in God alone. The true construction of this verse is, "For to Yahweh (belongs) our shield, and to the Holy One of Israel our king." That is, All that they had, and all that they relied on as a defense, belonged to God, or was of God; in other words, their very protectors were themselves protected by Yahweh. They had no other defense; nothing else on which they could depend.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:18: the Lord is: etc. or, our Shield is of the Lord, and our King is of the Holy One of Israel, Psa 47:9, Psa 62:1, Psa 62:2, Psa 62:6, Psa 84:11, Psa 91:1, Psa 91:2; Gen 15:1; Deu 33:27-29
Holy: Psa 71:22; Isa 1:4, Isa 12:6, Isa 29:19, Isa 30:11, Isa 43:3, Isa 43:14
king: Psa 44:4; Isa 33:22
Geneva 1599
89:18 For the LORD [is] our (p) defence; and the Holy One of Israel [is] our king.
(p) In that our King has power to defend us, it is the gift of God.
John Gill
89:18 For the Lord is our defence,.... From all their enemies, being all around them, as a wall of fire to protect them, and as the mountains were round about Jerusalem, and being kept by his power as in a fortress, strong hold, or garrison, unto salvation; or our shield (f); see Ps 84:9 as are his favour, righteousness, and salvation, Ps 5:12 or "to the Lord belongs our defence or shield" (g) our protection and salvation is from him:
and the Holy One of Israel is our King; he who was to be, and is of Israel according to the flesh, and is holy in his nature, life, and office; he is King of saints, that rules over them, protects and defends them, and therefore they must be happy: or "to" or "with the Holy One of Israel is our king" (h); Christ is King of Zion by designation, appointment, and constitution, of God the Holy One of Israel, the holy God that has chosen Israel for his peculiar people; though it rather seems that Christ is the Holy One by what follows.
(f) "clypeus noster", Pagninus, Montanus, Vatablus, Tigurine version; "scutum nostrum", Junius & Tremellius, Piscator. (g) "Domino", Pagninus, Montanus. (h) "et sancto Israelis", Pagninus, Montanus.
Robert Jamieson, A. R. Fausset and David Brown
89:18 (Margin). Thus is introduced the promise to "our shield," "our king," David.
88:1988:19: ՚Ի Տեառնէ է օգնութիւն սրբոյն Իսրայէլի՝ թագաւորին մերոյ։
19 Տիրոջից է Իսրայէլի սրբի՝ մեր թագաւորի օգնութիւնը: ԴԱՒԹԻՆ ԱՐՈՒԱԾ ԽՈՍՏՈՒՄՆԵՐԸ
18 Վասն զի մեր վահանը Տէրոջն է Ու մեր թագաւորը Իսրայէլի Սուրբն է։
[559]ի Տեառնէ է օգնութիւն սրբոյն Իսրայելի` թագաւորին մերոյ:

88:19: ՚Ի Տեառնէ է օգնութիւն սրբոյն Իսրայէլի՝ թագաւորին մերոյ։
19 Տիրոջից է Իսրայէլի սրբի՝ մեր թագաւորի օգնութիւնը: ԴԱՒԹԻՆ ԱՐՈՒԱԾ ԽՈՍՏՈՒՄՆԵՐԸ
18 Վասն զի մեր վահանը Տէրոջն է Ու մեր թագաւորը Իսրայէլի Սուրբն է։
zohrab-1805▾ eastern-1994▾ western am▾
88:1888:19 От Господа щит наш, и от Святаго Израилева царь наш.
88:19 ὅτι οτι since; that τοῦ ο the κυρίου κυριος lord; master ἡ ο the ἀντίλημψις αντιληψις relief καὶ και and; even τοῦ ο the ἁγίου αγιος holy Ισραηλ ισραηλ.1 Israel βασιλέως βασιλευς monarch; king ἡμῶν ημων our
88:19. quia a Domino est protectio nostra et a Sancto Israhel rege nostroFor our protection is of the Lord, and of our king the holy one of Israel.
18. For our shield belongeth unto the LORD; and our king to the Holy One of Israel.
For the LORD [is] our defence; and the Holy One of Israel [is] our king:

88:19 От Господа щит наш, и от Святаго Израилева царь наш.
88:19
ὅτι οτι since; that
τοῦ ο the
κυρίου κυριος lord; master
ο the
ἀντίλημψις αντιληψις relief
καὶ και and; even
τοῦ ο the
ἁγίου αγιος holy
Ισραηλ ισραηλ.1 Israel
βασιλέως βασιλευς monarch; king
ἡμῶν ημων our
88:19. quia a Domino est protectio nostra et a Sancto Israhel rege nostro
For our protection is of the Lord, and of our king the holy one of Israel.
18. For our shield belongeth unto the LORD; and our king to the Holy One of Israel.
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Adam Clarke: Commentary on the Bible - 1831
89:19: Then thou spakest in vision to thy holy one - Instead of חסידך chasidecha, "thy holy one," חסידיך chasideycha, "thy holy ones," is the reading of sisty-three of Kennicott's and seventy-one of De Rossi's MSS., and a great number of editions besides.
If we take it in the singular, it most probably means Samuel, and refers to the revelation God gave to him relative to his appointment of David to be king in the stead of Saul. If we take it in the plural, it may mean not only Samuel, but also Nathan and Gad.
For what God revealed to Samuel relative to David, see Sa2 7:5, etc.; Ch1 11:2, Ch1 11:3; and for what he said to Nathan on the same subject, see Ch1 17:3, Ch1 17:7-15. All the Versions have the word in the plural.
Albert Barnes: Notes on the Bible - 1834
89:19: Then thou spakest in vision - Or, by a vision. See this word explained in the notes at Isa 1:1. The meaning is, that God had spoken this by means of visions, or by communications made to his people by the prophets. This "vision" was especially made known to Nathan, and through him to David. See Sa2 7:4-17. The substance of what is here said is found in that passage in Samuel. In Sa2 7:17, it is expressly called a "vision."
To thy holy one - The vision was addressed particularly to David, but was made through him to the people of Israel. The ancient versions render this in the plural, as referring to the people of Israel. The Hebrew is in the singular number.
I have laid help upon one that is mighty - I have so endowed him that he shall be the protector and defender of my people. He is qualified for the office entrusted to him, and in his hands the interests of the nation will be safe. This was not expressly said in the vision; but this was the substance of what was said. See Sa2 7:9.
I have exalted one chosen out of the people - One not of exalted rank; one not descended from kings and conquerors; but one that had grown up among the people; one called from the ranks of common life; one chosen from among those engaged in humble occupations. In this way it was the more apparent that the power really came from God. Compare Sa2 7:8; see also the notes at Psa 78:70-72.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:19: Then: Sa1 16:1; Sa2 7:8-17; Luk 1:70; Pe2 1:21, Pe2 3:2
to thy holy: Mar 1:24; Rev 3:7
I have laid: Sa1 16:18; Isa 9:6; Jer 30:21
exalted: Psa 89:3; Kg1 11:34; Phi 2:6-11; Heb 2:9-17
Carl Friedrich Keil and Franz Delitzsch
89:19
Having thus again come to refer to the king of Israel, the poet now still further unfolds the promise given to the house of David. The present circumstances are a contradiction to it. The prayer to Jahve, for which the way is thus prepared, is for the removal of this contradiction. A long line, extending beyond the measure of the preceding lines, introduces the promises given to David. With אז the respective period of the past is distinctly defined. The intimate friend of Jahve (חסיד) is Nathan (1Chron 17:15) or David, according as we translate בחזון "in a vision" or "by means of a vision." But side by side with the לחסידך we also find the preferable reading לחסידיך, which is followed in the renderings of the lxx, Syriac, Vulgate, Targum, Aquila, Symmachus, and the Quarta, and is adopted by Rashi, Aben-Ezra, and others, and taken up by Heidenheim and Baer. The plural refers to Samuel and Nathan, for the statement brings together what was revealed to these two prophets concerning David. עזר is assistance as a gift, and that, as the designation of the person succoured by it (שׁוּה על as in Ps 21:6) with גּבּור shows, aid in battle. בּחוּר (from בּחר = בּגר in the Mishna: to ripen, to be manly or of marriageable age, distinct from בּחיר in Ps 89:4) is a young man, adolescens: while yet a young man David was raised out of his humble lowly condition (Ps 78:71) high above the people. When he received the promise (2 Sam. 7) he had been anointed and had attained to the lordship over all Israel. Hence the preterites in Ps 89:20-21, which are followed by promissory futures from Ps 89:22 onwards. תּכּון is fut. Niph., to be established, to prove one's self to be firm, unchangeable (Ps 78:37), a stronger expression than תּהיה, 1Kings 18:12, 1Kings 18:14; 2Kings 3:10. The Hiph. השּׁיא, derived from נשׁא = נשׁה, to credit (vid., on Is 24:2; Gesenius, Hengstenberg), does not give any suitable sense; it therefore signifies here as elsewhere, "to impose upon, surprise," with בּ, as in Ps 55:16 with על. Ps 89:23 is the echo of 2Kings 7:10.
Geneva 1599
89:19 Then thou spakest in vision to (q) thy holy one, and saidst, I have laid help upon [one that is] (r) mighty; I have exalted [one] chosen out of the people.
(q) To Samuel and to others, to assure that David was the chosen one.
(r) Whom I have both chosen and given strength to execute his office, as in (Ps 89:21).
John Gill
89:19 Then thou spakest in vision to thy Holy One,.... Samuel the prophet, that holy man of God, to whom the Lord spoke in vision, or by a spirit of prophecy, concerning David, the choice and exaltation of him to the kingdom, and his unction for it, 1Kings 16:1. The Vulgate Latin version reads it "to thy Holy Ones": and so the Targum, with which agree the Septuagint and Arabic versions, which render it "thy sons"; and the Syriac version "his righteous ones", and so takes in Nathan also, to whom the Lord spake in a vision, by night, concerning the settlement and perpetuity of the kingdom in David's family, 2Kings 7:4, &c. Aben Ezra interprets it of the singers, Heman, Ethan, and others; and Jarchi of Gad and Nathan: but the whole is rather to be understood of David's son, the Messiah; and it may be rendered "concerning thy Holy One" (i) as he is called, Ps 16:10, concerning whom in vision, that is, in prophecy, see Is 1:1. The Lord said, by the mouth of his holy prophets, from the beginning of the world, the following things:
and saidst, I have laid help upon one that is mighty; this "mighty" One is the Messiah, the mighty God, the mighty Man, the mighty Mediator and Redeemer; who was mighty to save to the uttermost, and was every way fit for and equal to the work of a Redeemer; for which reason the Lord "laid help" upon him, not for himself; for this is not to be understood of help promised or given him as man and Mediator: this is after spoken of, Ps 89:21, but for others; and so the Targum adds, "for my people": laying it on him is no other than ordering or enjoining him, to which he agreed, to help his people out of that miserable condition they were fallen into, through Adam's transgression, and their own sins, out of which they could not help themselves: the work assigned to Christ, and devolved on him in council and covenant, was to help them out of this estate by price and power; and to help them on in their way to heaven, through all difficulties, trials, and temptations; and to help them to heaven itself, and introduce them there: and being thus laid upon him, according to his Father's will and purpose, and with his own consent, it was found in him, and exercised by him, Hos 13:9.
I have exalted one chosen out of the people; the same as before, the Messiah, God's elect, his chosen One, Is 42:1 "chosen" to be the head of the church, to be the Mediator between God and man, and to be the Saviour and Redeemer of lost sinners; to be the foundation and corner stone in the spiritual building, and to be the Judge of quick and dead: and he was "chosen out of the people"; out of the vast number of the individuals of human nature God determined to create, there was a certain number which he selected for himself, for his own glory, and to be eternally happy with him; and out of these he singled one "individuum" of human nature, to be united to the eternal Word, the second Person in the Trinity; and which may be truly said to be the "chiefest among", or, as the Septuagint version has it, "chosen out of ten thousand", Song 5:10, this the Lord "exalted" to the grace of union to the Son of God, whereby it became higher than angels and men, and to have a more excellent name than either of them, it bearing the name of him to whom it is united, Heb 1:4, and he has exalted him to the offices of Prophet, Priest, and King, for which he is
anointed above his fellows; and he has also, having done his work, highly exalted him at his right hand; angels, principalities, and powers, being subject to him.
(i) "de pio tuo", Cocceius; "de sancto tuo", Gejerus.
John Wesley
89:19 Vision - Which then was the usual way by which God spake to the prophets. Holy one - To thy holy prophets; the singular number being put for the plural; especially to Samuel and Nathan. Laid help - I have provided help for my people. Upon - Upon a person of singular courage and wisdom.
Robert Jamieson, A. R. Fausset and David Brown
89:19 Then--when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
thou . . . to thy holy one--or godly saint, object of favor (Ps 4:3). Nathan is meant (2Kings 7:17; 1Chron 17:3-15).
laid help--literally, "given help." David was chosen and then exalted.
88:2088:20: Յայնժամ խօսեցար տեսլեամբ ընդ որդիս քո, եւ ասացեր եդից զօգնութիւն ՚ի վերայ հզօրին, եւ բարձր արարից զընտրեալն ՚ի ժողովրդենէ իմմէ[7279]։ [7279] Ոմանք.Զօգնութիւն իմ ՚ի վերայ հզօ՛՛։
20 Այնժամ դու տեսիլքի մէջ խօսեցիր որդիներիդ հետ՝ ասելով. «Օգնութի՛ւն ցոյց կը տամ հզօրին, եւ կը բարձրացնեմ ժողովրդիս ընտրեալին:
19 Այն ժամանակ տեսիլքով խօսեցար քու սուրբիդ հետ Ու ըսիր. «Օգնութիւն դրի զօրաւորին վրայ, Ժողովուրդէն ընտրուածը բարձրացուցի։
Յայնժամ խօսեցար տեսլեամբ ընդ [560]որդիս քո եւ ասացեր. Եդից զօգնութիւն ի վերայ հզօրին, եւ բարձր արարից զընտրեալն ի ժողովրդենէ [561]իմմէ:

88:20: Յայնժամ խօսեցար տեսլեամբ ընդ որդիս քո, եւ ասացեր եդից զօգնութիւն ՚ի վերայ հզօրին, եւ բարձր արարից զընտրեալն ՚ի ժողովրդենէ իմմէ[7279]։
[7279] Ոմանք.Զօգնութիւն իմ ՚ի վերայ հզօ՛՛։
20 Այնժամ դու տեսիլքի մէջ խօսեցիր որդիներիդ հետ՝ ասելով. «Օգնութի՛ւն ցոյց կը տամ հզօրին, եւ կը բարձրացնեմ ժողովրդիս ընտրեալին:
19 Այն ժամանակ տեսիլքով խօսեցար քու սուրբիդ հետ Ու ըսիր. «Օգնութիւն դրի զօրաւորին վրայ, Ժողովուրդէն ընտրուածը բարձրացուցի։
zohrab-1805▾ eastern-1994▾ western am▾
88:1988:20 Некогда говорил Ты в видении святому Твоему, и сказал:
88:20 τότε τοτε at that ἐλάλησας λαλεω talk; speak ἐν εν in ὁράσει ορασις appearance; vision τοῖς ο the ὁσίοις οσιος responsible; devout σου σου of you; your καὶ και and; even εἶπας επω say; speak ἐθέμην τιθημι put; make βοήθειαν βοηθεια help ἐπὶ επι in; on δυνατόν δυνατος possible; able ὕψωσα υψοω elevate; lift up ἐκλεκτὸν εκλεκτος select; choice ἐκ εκ from; out of τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine
88:20. tunc locutus es per visionem sanctis tuis et dixisti posui adiutorium super robustum exaltavi electum de populoThen thou spokest in a vision to thy saints, and saidst: I have laid help upon one that is mighty, and have exalted one chosen out of my people.
19. Then thou spakest in vision to thy saints, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people.
Then thou spakest in vision to thy holy one, and saidst, I have laid help upon [one that is] mighty; I have exalted [one] chosen out of the people:

88:20 Некогда говорил Ты в видении святому Твоему, и сказал: <<Я оказал помощь мужественному, вознес избранного из народа.
88:20
τότε τοτε at that
ἐλάλησας λαλεω talk; speak
ἐν εν in
ὁράσει ορασις appearance; vision
τοῖς ο the
ὁσίοις οσιος responsible; devout
σου σου of you; your
καὶ και and; even
εἶπας επω say; speak
ἐθέμην τιθημι put; make
βοήθειαν βοηθεια help
ἐπὶ επι in; on
δυνατόν δυνατος possible; able
ὕψωσα υψοω elevate; lift up
ἐκλεκτὸν εκλεκτος select; choice
ἐκ εκ from; out of
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
88:20. tunc locutus es per visionem sanctis tuis et dixisti posui adiutorium super robustum exaltavi electum de populo
Then thou spokest in a vision to thy saints, and saidst: I have laid help upon one that is mighty, and have exalted one chosen out of my people.
19. Then thou spakest in vision to thy saints, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. Под святым, т. е. человеком, здесь разумеется пророк Нафан, через которого Господь дал обетование Давиду. Это то же обетование, только в более пространном изложении, как и находящееся во 2: Пар VII:8-16, приводится далее.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 Then thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people. 20 I have found David my servant; with my holy oil have I anointed him: 21 With whom my hand shall be established: mine arm also shall strengthen him. 22 The enemy shall not exact upon him; nor the son of wickedness afflict him. 23 And I will beat down his foes before his face, and plague them that hate him. 24 But my faithfulness and my mercy shall be with him: and in my name shall his horn be exalted. 25 I will set his hand also in the sea, and his right hand in the rivers. 26 He shall cry unto me, Thou art my father, my God, and the rock of my salvation. 27 Also I will make him my firstborn, higher than the kings of the earth. 28 My mercy will I keep for him for evermore, and my covenant shall stand fast with him. 29 His seed also will I make to endure for ever, and his throne as the days of heaven. 30 If his children forsake my law, and walk not in my judgments; 31 If they break my statutes, and keep not my commandments; 32 Then will I visit their transgression with the rod, and their iniquity with stripes. 33 Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail. 34 My covenant will I not break, nor alter the thing that is gone out of my lips. 35 Once have I sworn by my holiness that I will not lie unto David. 36 His seed shall endure for ever, and his throne as the sun before me. 37 It shall be established for ever as the moon, and as a faithful witness in heaven. Selah.
The covenant God made with David and his seed was mentioned before (v. 3, 4); but in these verses it is enlarged upon, and pleaded with God, for favour to the royal family, now almost sunk and ruined; yet certainly it looks at Christ, and has its accomplishment in him much more than in David; nay, some passages here are scarcely applicable at all to David, but must be understood of Christ only (who is therefore called David our king, Hos. iii. 5), and very great and precious promises they are which are here made to the Redeemer, which are strong foundations for the faith and hope of the redeemed to build upon. The comforts of our redemption flow from the covenant of redemption; all our springs are in that, Isa. lv. 3. I will make an everlasting covenant with you, even the sure mercies of David, Acts xiii. 34. Now here we have an account of those sure mercies. Observe,
I. What assurance we have of the truth of the promise, which may encourage us to build upon it. We are here told, 1. How it was spoken (v. 19): Thou didst speak in vision to thy Holy One. God's promise to David, which is especially referred to here, was spoken in vision to Nathan the prophet, 2 Sam. vii. 12-17. Then, when the Holy One of Israel was their king (v. 18), he appointed David to be his viceroy. But to all the prophets, those holy ones, he spoke in vision concerning Christ, and to him himself especially, who had lain in his bosom from eternity, and was made perfectly acquainted with the whole design of redemption, Matt. xi. 27. 2. How it was sworn to and ratified (v. 35): Once have I sworn by my holiness, that darling attribute. In swearing by his holiness, he swore by himself; for he will as soon cease to be as be otherwise than holy. His swearing once is enough; he needs not swear again, as David did (1 Sam. xx. 17); for his word and oath are two immutable things. As Christ was made a priest, so he was made a king, by an oath (Heb. vii. 21); for his kingdom and priesthood are both unchangeable.
II. The choice made of the person to whom the promise is given, v. 19, 20. David was a king of God's own choosing, so is Christ, and therefore both are called God's kings, Ps. ii. 6. David was mighty, a man of courage and fit for business; he was chosen out of the people, not out of the princes, but the shepherds. God found him out, exalted him, laid help upon him, and ordered Samuel to anoint him. But this is especially to be applied to Christ. 1. He is one that is mighty, every way qualified for the great work he was to undertake, able to save to the uttermost--mighty in strength, for he is the Son of God--mighty in love, for he is able experimentally to compassionate those that are tempted. He is the mighty God, Isa. ix. 6. 2. He is chosen out of the people, one of us, bone of our bone, that takes part with us of flesh and blood. Being ordained for men, he is taken from among men, that his terror might not make us afraid. 3. God has found him. He is a Saviour of God's own providing; for the salvation, from first to last, is purely the Lord's doing. He has found the ransom, Job xxxiii. 24. We could never have found a person fit to undertake this great work, Rev. v. 3, 4. 4. God has laid help upon him, not only helped him, but treasured up help in him for us, laid it as a charge upon him to help fallen man up again, to help the chosen remnant to heaven. In me is thy help, Hos. xiii. 9. 5. He has exalted him, by constituting him the prophet, priest, and king of his church, clothing him with power, raising him from the dead, and setting him at his own right hand. Whom God chooses and uses he will exalt. 6. He has anointed him, has qualified him for his office, and so confirmed him in it, by giving him the Spirit, not by measure, but without measure, infinitely above his fellows. He is called Messiah, or Christ, the Anointed. 7. In all this he designed him to be his own servant, for the accomplishing of his eternal purpose and the advancement of the interests of his kingdom among men.
III. The promises made to this chosen one, to David in the type and the Son of David in the antitype, in which not only gracious, but glorious things are spoken of him.
1. With reference to himself, as king and God's servant: and what makes for him makes for all his loving subjects. It is here promised, (1.) That God would stand by him and strengthen him in his undertaking (v. 21): With him my hand not only shall be, but shall be established, by promise, shall be so established that he shall by it be established and confirmed in all his offices, so that none of them shall be undermined and overthrown, though by the man of sin they shall all be usurped and fought against. Christ had a great deal of hard work to do and hard usage to go through; but he that gave him commission gave him forces sufficient for the execution of his commission: "My arm also shall strengthen him to break through and bear up under all his difficulties." No good work can miscarry in the hand of those whom God himself undertakes to strengthen. (2.) That he should be victorious over his enemies, that they should not encroach upon him (v. 22): The son of wickedness shall not exact upon him, nor afflict him. He that at first broke the peace would set himself against him that undertook to make peace, and do what he could to blast his design: but he could only reach to bruise his heel; further he could not exact upon him nor afflict him. Christ became a surety for our debt, and thereby Satan and death thought to gain advantage against him; but he satisfied the demands of God's justice, and then they could not exact upon him. The prince of this world cometh, but he has nothing in me, John xiv. 30. Nay, they not only shall not prevail against him, but they shall fall before him (v. 23): I will bend down his foes before his face; the prince of this world shall be cast out, principalities and powers spoiled, and he shall be the death of death itself, and the destruction of the grave, Hos. xiii. 14. Some apply this to the ruin which God brought upon the Jewish nation, that persecuted Christ and put him to death. But all Christ's enemies, who hate him and will not have him to reign over them, shall be brought forth and slain before him, Luke xix. 27. (3.) That he should be the great trustee of the covenant between God and men, that God would be gracious and true to us (v. 24): My faithfulness and my mercy shall be with him. They were with David; God continued merciful to him, and so approved himself faithful. They were with Christ; God made good all his promises to him. But that is not all; God's mercy to us, and his faithfulness to us, are with Christ; he is not only pleased with him, but with us in him; and it is in him that all the promises of God are yea and amen. So that if any poor sinners hope for benefit by the faithfulness and mercy of God, let them know it is with Christ; it is lodged in his hand, and to him they must apply for it (v. 28): My mercy will I keep for him, to be disposed of by him, for evermore; in the channel of Christ's mediation all the streams of divine goodness will for ever run. Therefore it is the mercy of our Lord Jesus Christ which we look for unto eternal life, Jude 21; John xvii. 2. And, as the mercy of God flows to us through him, so the promise of God is, through him, firm to us: My covenant shall stand fast with him, both the covenant of redemption made with him and the covenant of grace made with us in him. The new covenant is therefore always new, and firmly established, because it is lodged in the hands of a Mediator, Heb. viii. 6. The covenant stands fast, because it stands upon this basis. And this redounds to the everlasting honour of the Lord Jesus, that to him the great cause between God and man is entirely referred and the Father has committed all judgment to him, that all men might honour him (John v. 22, 23); therefore it is here said, In my name shall his horn be exalted; this shall be his glory, that God's name is in him (Exod. xxiii. 21), and that he acts in God's name. As the Father gave me commandment, so I do. (4.) That his kingdom should be greatly enlarged (v. 25): I will set his hand in the sea (he shall have the dominion of the seas, and the isles of the sea), and his right hand in the rivers, the inland countries that are watered with rivers. David's kingdom extended itself to the Great Sea, and the Red Sea, to the river of Egypt and the river Euphrates. But it is in the kingdom of the Messiah that this has its full accomplishment, and shall have more and more, when the kingdoms of this world shall become the kingdoms of the Lord and of his Christ (Rev. xi. 15), and the isles shall wait for his law. (5.) That he should own God as his Father, and God would own him as his Son, his firstborn, v. 26, 27. This is a comment upon these words in Nathan's message concerning Solomon (for he also was a type of Christ as well as David), I will be his Father and he shall be my Son (2 Sam. vii. 14), and the relation shall be owned on both sides. [1.] He shall cry unto me, Thou art my Father. It is probable that Solomon did so; but we are sure Christ did so, in the days of his flesh, when he offered up strong cries to God, and called him holy Father, righteous Father, and taught us to address ourselves to him as our Father in heaven. Christ, in his agony, cried unto God, Thou art my Father (Matt. xxvi. 39, 42, O my Father), and, upon the cross, Father, forgive them; Father, into thy hands I commend my spirit. He looked upon him likewise as his God, and therefore he perfectly obeyed him, and submitted to his will in his whole undertaking (he ismy God and your God, John xx. 17), and as the rock of his salvation, who would bear him up and bear him out in his undertaking, and make him more than a conqueror, even a complete Saviour; and therefore with an undaunted resolution he endured the cross, despising the shame, for he knew he should be both justified and glorified. [2.] I will make him my firstborn. I see not how this can be applied to David; it is Christ's prerogative to be the firstborn of every creature, and, as such, the heir of all things, Col. i. 15; Heb. i. 2, 6. When all power was given to Christ both in heaven and in earth, and all things were delivered unto him by the Father, then god made him his firstborn, and far higher, more great and honourable, than the kings of the earth; for he is the King of kings, angels, authorities, and powers, being made subject to him, 1 Pet. iii. 22.
2. With reference to his seed. God's covenants always took in the seed of the covenanters; this does so (v. 29, 36): His seed shall endure for ever, and with it his throne. Now this will be differently understood according as we apply it to Christ or David.
(1.) If we apply it to David, by his seed we are to understand his successors, Solomon and the following kings of Judah, who descended from the loins of David. It is supposed that they might degenerate, and not walk in the spirit and steps of their father David; in such a case they must expect to come under divine rebukes, such as the house of David was at this time under, v. 38. But let this encourage them, that, though they were corrected, they should not be abandoned or disinherited. This refers to that part of Nathan's message (2 Sam. vii. 14, 15), If he commit iniquity, I will chasten him, but my mercy shall not depart from him. Thus far David's seed and throne did endure for ever, that, notwithstanding the wickedness of many of his posterity, who were the scandals of his house, yet his family continued, and continued in the imperial dignity, a very long time,--that, as long as Judah continued a kingdom, David's posterity were kings of it, and the royalty of that kingdom was never in any other family, as that of the ten tribes was, in Jeroboam's first, then in Baasha's, &c.,--and that the family of David continued a family of distinction till that Son of David came whose throne should endure for ever; see Luke i. 27, 32; ii. 4, 11. If David's posterity, in after-times, should forsake God and their duty and revolt to the ways of sin, God would bring desolating judgments upon them and ruin the family; and yet he would not take away his lovingkindness from David, nor break his covenant with him; for, in the Messiah, who should come out of his loins, all these promises shall have their accomplishment to the full. Thus, when the Jews were rejected, the apostle shows that God's covenant with Abraham was not broken, because it was fulfilled in his spiritual seed, the heirs of the righteousness of faith, Rom. xi. 7.
(2.) If we apply it to Christ, by his seed we are to understand his subjects, all believers, his spiritual seed, the children which God has given him, Heb. ii. 13. This is that seed which shall be made to endure for ever, and his throne in the midst of them, in the church in the heart, as the days of heaven. To the end Christ shall have a people in the world to serve and honour him. He shall see his seed; he shall prolong his days. This holy seed shall endure for ever in a glorified state, when time and days shall be no more; and thus Christ's throne and kingdom shall be perpetuated: the kingdom of his grace shall continue through all the ages of time and the kingdom of his glory to the endless ages of eternity.
[1.] The continuance of Christ's kingdom is here made doubtful by the sins and afflictions of his subjects; their iniquities and calamities threaten the ruin of it. This case is here put, that we may not be offended when it comes to be a case in fact, but that we may reconcile it with the stability of the covenant and be assured of that notwithstanding. First, It is here supposed that there will be much amiss in the subjects of Christ's kingdom. His children may forsake God's law (v. 30) by omissions, and break his statutes (v. 31) by commissions. There are spots which are the spots of God's children, Deut. xxxii. 5. Many corruptions there are in the bowels of the church, as well as in the hearts of those who are the members of it, and these corruptions break out. Secondly, They are here told that they must smart for it (v. 32): I will visit their transgression with a rod, their transgression sooner than that of others. You only have I known, and therefore I will punish you, Amos iii. 2. Their being related to Christ shall not excuse them from being called to an account. But observe what affliction is to God's people. 1. It is but a rod, not an axe, not a sword; it is for correction, not for destruction. This denotes gentleness in the affliction; it is the rod of men, such a rod as men use in correcting their children; and it denotes a design of good in and by the affliction, such a rod as yields the peaceable fruit of righteousness. 2. It is a rod on the hand of God (I will visit them), he who is wise, and knows what he does, gracious, and will do what is best. 3. It is a rod which they shall never feel the smart of but when there is great need: If they break my law, then I will visit their transgression with the rod, but not else. Then it is requisite that God's honour be vindicated, and that they be humbled and reduced.
[2.] The continuance of Christ's kingdom is made certain by the inviolable promise and oath of God, notwithstanding all this (v. 33): Nevertheless, my kindness will I not totally and finally take from him. First, "Notwithstanding their provocations, yet my covenant shall not be broken." Note, Afflictions are not only consistent with covenant-love, but to the people of God they flow from it. Though David's seed be chastened, it does not follow that they are disinherited; they may be cast down, but they are not cast off. God's favour is continued to his people, 1. For Christ's sake; in him the mercy is laid up for us, and God says, I will not take it from him (v. 33), I will not lie unto David, v. 35. We are unworthy, but he is worthy. 2. For the covenant's sake: My faithfulness shall not fail, my covenant will I not break. It was supposed that they had broken God's statutes, profaned and polluted them (so the word signifies); "But," says God, "I will not break, I will not profane and pollute, my covenant;" it is the same word. That which is said and sworn is that God will have a church in the world as long as sun and moon endure, v. 36, 37. The sun and moon are faithful witnesses in heaven of the wisdom, power, and goodness of the Creator, and shall continue while time lasts, which they are the measurers of; but the seed of Christ shall be established for ever, as lights of the world while the world stands, to shine in it, and, when it is at an end, they shall be established lights shining in the firmament of the Father.
Adam Clarke: Commentary on the Bible - 1831
89:20: I have found David my servant - This is the sum of what God had said in prophetic visions to his saints or holy persons, Samuel, Nathan, and Gad; see Sa1 16:1, Sa1 16:12. Here the psalmist begins to reason with God relative to David, his posterity, and the perpetuity of his kingdom; which promises appear now to have utterly failed, as the throne had been overturned, and all the people carried into captivity. But all these things may have reference to Christ and his kingdom; for we are assured that David was a type of the Messiah.
Albert Barnes: Notes on the Bible - 1834
89:20: I have found David my servant - That is, I found him among the sheepfolds; in humble life. I saw there one who was qualified for the high office of being the ruler of the nation, and I designated, or set him apart, for that office. The idea is, that there was in him a precious qualification for this work, and that God had seen this, and, in accordance with this, had summoned him to his service.
With my holy oil have I anointed him - By the hand of Samuel. Sa1 16:13. Oil was used in setting apart prophets, priests, and kings. It was poured upon the person - emblematic of the pouring out upon him of wisdom and grace from on high to qualify him for his office.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:20: Sa1 16:1, Sa1 16:12, Sa1 16:13; Isa 61:1-3; Joh 3:34
John Gill
89:20 I have found David my servant,.... Not David literally; but his Son and antitype, the Messiah, who is sometimes called by his name; See Gill on Ps 89:3, and his "finding" him does not suppose any ignorance of him, nor anxious solicitude in seeking him, nor any
fortuitous event; but is attributed to God by an anthropopathy, or speaking after the manner of men; for it is an act of the highest wisdom, and richest grace, to find out, that is, to pick and appoint, in council and covenant, his own Son to be his servant, to be the Redeemer and Saviour of sinners, and to be a ransom for them, Job 33:24. The Apostle Paul seems to refer to this passage in Acts 13:22.
with my holy oil have I anointed him: not with material oil, as David, his type, 1Kings 16:13 but with the Holy Ghost, which may well be called holy oil, in allusion to the holy anointing oil under the law; the oil of gladness with which Christ was anointed above his fellows, and without measure, at the time of his conception and birth, at his baptism and ascension to heaven, and even, in some sense, from all eternity; for so early is he said to be anointed, and to be possessed with all fulness of grace, being invested with and installed into his office as Mediator; and from this anointing he has the name of Messiah and Christ, both which signify anointed, Acts 10:38.
Robert Jamieson, A. R. Fausset and David Brown
89:20 I have found--having sought and then selected him (1Kings 16:1-6).
88:2188:21: Գտի զԴաւիթ ծառայ իմ, իւղով սրբով իմով օծի զնա[7280]։ [7280] Ոմանք.Եւ իւղով սրբով։
21 Գտայ իմ Դաւիթ ծառային, սուրբ իւղովս օծեցի նրան:
20 Իմ ծառաս Դաւիթը գտայ, Իմ սուրբ իւղովս օծեցի զանիկա
Գտի զԴաւիթ ծառայ իմ, իւղով սրբով իմով օծի զնա:

88:21: Գտի զԴաւիթ ծառայ իմ, իւղով սրբով իմով օծի զնա[7280]։
[7280] Ոմանք.Եւ իւղով սրբով։
21 Գտայ իմ Դաւիթ ծառային, սուրբ իւղովս օծեցի նրան:
20 Իմ ծառաս Դաւիթը գտայ, Իմ սուրբ իւղովս օծեցի զանիկա
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88:2088:21 Я обрел Давида, раба Моего, святым елеем Моим помазал его.
88:21 εὗρον ευρισκω find Δαυιδ δαβιδ Dabid; Thavith τὸν ο the δοῦλόν δουλος subject μου μου of me; mine ἐν εν in ἐλαίῳ ελαιον oil ἁγίῳ αγιος holy μου μου of me; mine ἔχρισα χριω anoint αὐτόν αυτος he; him
88:21. inveni David servum meum oleo sancto meo unxi eumI have found David my servant: with my holy oil I have anointed him.
20. I have found David my servant; with my holy oil have I anointed him:
I have found David my servant; with my holy oil have I anointed him:

88:21 Я обрел Давида, раба Моего, святым елеем Моим помазал его.
88:21
εὗρον ευρισκω find
Δαυιδ δαβιδ Dabid; Thavith
τὸν ο the
δοῦλόν δουλος subject
μου μου of me; mine
ἐν εν in
ἐλαίῳ ελαιον oil
ἁγίῳ αγιος holy
μου μου of me; mine
ἔχρισα χριω anoint
αὐτόν αυτος he; him
88:21. inveni David servum meum oleo sancto meo unxi eum
I have found David my servant: with my holy oil I have anointed him.
20. I have found David my servant; with my holy oil have I anointed him:
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Albert Barnes: Notes on the Bible - 1834
89:21: With whom my hand shall be established - Septuagint: "My hand shall aid him." Luther; "My hand shall hold him." DeWette; "With him my hand shall be continually." Professor Alexander; "Shall ever be present." The idea is, that God would always defend or protect him. He would not merely interpose at times, or at intervals, but he would be his constant protector. His hand would be permanently, or constantly, extended for his aid - as if it were a part of David's own person, or were his own hand, to be used as he pleased. So God is the constant helper of his people. They may rely on his power; they may avail themselves of it, as if it were their own.
Mine arm also shall strengthen him - In using his own arm, he will in fact make use of the strength of mine. The people of God are as really defended as if the strength of God were theirs; or as if they were themselves almighty. The omnipotence of God is employed in their defense, and it will be as certainly exerted in their favor, and as constantly, as if it were their own. It will be no less surely employed in their defense in the hand of God than if it were in their own hand. It will be more wisely employed by him in their behalf than it would be by themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:21: With: Psa 18:32-39, Psa 80:15-17; Sa2 7:8-16; Isa 42:1, Isa 49:8
mine: Psa 89:13; Isa 41:10; Eze 30:24, Eze 30:25; Zac 10:12
John Gill
89:21 With whom my hand shall be established,.... A promise of God's gracious presence with Christ, as man and Mediator, which is his work; of a communication of grace and strength from him, to carry him through it; and of his supporting and upholding him under it; which hand of his power and grace would be always prepared and ready for him, as the word (a) signifies, and stable and firm with him, so that he should have success in it; the pleasure of the Lord should prosper in his hand; so the Targum,
"for my hands are prepared for his help;''
the Septuagint, Vulgate Latin, and all the eastern versions, "mine hand shall help him"; and which is confirmed in the next words: mine arm also shall strengthen him; in the human nature, subject to and encompassed with infirmities: this shows the greatness of the work of man's redemption, which no creature could effect; it required the arm and power of the Lord to be exerted, and by which Christ was made strong by the Lord, both for himself, and for the working out of salvation for us; which he did when he travelled in the greatness of his strength, standing up under the mighty weight of our sins, and the wrath of God; and yet failed not, nor was he discouraged, till his own arm brought salvation to him; see Ps 80:17.
(a) "parate erit", Musculus, Muis; so the Targum.
Robert Jamieson, A. R. Fausset and David Brown
89:21 will protect and sustain (Is 41:10),
88:2288:22: Ձեռն իմ ընկալցի զնա, եւ բազուկ իմ զօրացուսցէ զնա։
22 Ձեռքս կ’ընդունի նրան, եւ բազուկս նրան կը զօրացնի:
21 Անոր հետ իմ ձեռքս պիտի հաստատուի Ու իմ բազուկս պիտի զօրացնէ զանիկա։
Ձեռն իմ ընկալցի զնա, եւ բազուկ իմ զօրացուսցէ զնա:

88:22: Ձեռն իմ ընկալցի զնա, եւ բազուկ իմ զօրացուսցէ զնա։
22 Ձեռքս կ’ընդունի նրան, եւ բազուկս նրան կը զօրացնի:
21 Անոր հետ իմ ձեռքս պիտի հաստատուի Ու իմ բազուկս պիտի զօրացնէ զանիկա։
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88:2188:22 Рука Моя пребудет с ним, и мышца Моя укрепит его.
88:22 ἡ ο the γὰρ γαρ for χείρ χειρ hand μου μου of me; mine συναντιλήμψεται συναντιλαμβανομαι relieve together; assist αὐτῷ αυτος he; him καὶ και and; even ὁ ο the βραχίων βραχιων arm μου μου of me; mine κατισχύσει κατισχυω force down; prevail αὐτόν αυτος he; him
88:22. cum quo manus mea firma erit et brachium meum roborabit eumFor my hand shall help him: and my arm shall strengthen him.
21. With whom my hand shall be established; mine arm also shall strengthen him.
With whom my hand shall be established: mine arm also shall strengthen him:

88:22 Рука Моя пребудет с ним, и мышца Моя укрепит его.
88:22
ο the
γὰρ γαρ for
χείρ χειρ hand
μου μου of me; mine
συναντιλήμψεται συναντιλαμβανομαι relieve together; assist
αὐτῷ αυτος he; him
καὶ και and; even
ο the
βραχίων βραχιων arm
μου μου of me; mine
κατισχύσει κατισχυω force down; prevail
αὐτόν αυτος he; him
88:22. cum quo manus mea firma erit et brachium meum roborabit eum
For my hand shall help him: and my arm shall strengthen him.
21. With whom my hand shall be established; mine arm also shall strengthen him.
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Adam Clarke: Commentary on the Bible - 1831
89:22: The enemy shall not exact upon him - None of his enemies shall be able to prevail against him. It is worthy of remark that David was never overthrown; he finally conquered every foe that rose up against him. Saul's persecution, Absalom's revolt, Sheba's conspiracy, and the struggle made by the partisans of the house of Saul after his death, only tended to call forth David's skill, courage, and prowess, and to seat him more firmly on his throne. The Philistines, the Ammonites, the Syrians, etc., united all their forces to crush him, but in vain: "God beat down all his foes before his face," and variously plagued those who opposed him, Psa 89:23.
Albert Barnes: Notes on the Bible - 1834
89:22: The enemy shall not exact upon him - The literal meaning here is derived from the force sometimes used in extorting or demanding a debt, where no indulgence is shown, but where it is exacted to the last mite, whether the man is able to pay it or not. Compare Mat 18:25, Mat 18:28. Then it is used to denote oppression, or subjugation, which is the idea here. The enemy shall not be suffered to act the part of one who rigidly exacts the payment of a debt; that is, he shall not be allowed to oppress him.
Nor the son of wickedness afflict him - This is copied almost literally from Sa2 7:10. The phrase "the son of wickedness" means simply the wicked. He shall not fall into the hands, or under the power of wicked men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:22: enemy: Ch1 17:9; Mat 4:1-10
son: Joh 17:12; Th2 2:3
John Gill
89:22 The enemy shall not exact upon him,.... The enemy is the devil, as in the interpretation of the parable of the tares, Mt 13:39, the implacable enemy of Christ and his church; and yet, notwithstanding all his enmity and malice, he could not "exact", or get more inflicted on him, than the law and justice of God required of him, as the sinner's surety; or could not "exact" a tribute of him, or make him tributary to him; or, in other words, conquer him, and subject him to him: so far from it, that he was conquered by Christ, and all his principalities and powers spoiled; or could not "deceive" him, in which sense the word (b) is sometimes used; and so the Targum here: though he deceived Eve, he could not deceive the Messiah, the seed of the woman; he tried it, in person, by his temptations in the wilderness, and by his agents and instruments, the Scribes and Pharisees: but in vain, and to no purpose; he could not succeed:
nor the son of wickedness afflict him: at least not always: he was indeed afflicted, as by wicked men, and by Satan the wicked one, yet not so as to be overcome by any; and as Christ personal, so Christ mystical, or his church and people, are afflicted by the sons of wickedness; yet, sooner or later, they are delivered out of all their afflictions. Antichrist, that man of sin, and son of perdition, that wicked one, that is eminently so, and may be well called "the son of wickedness", has long and greatly oppressed the people of Christ, and his interest; but he shall not always; he shall be destroyed with the spirit of his mouth, and with the brightness of his coming, Th2 2:3. This passage is applied to the Messiah by the Jews (c).
(b) "non imponet ei", Tigurine version; "non seducet eum", so some in Vatablus; "non decipiet eum", Gejerus, Schmidt. (c) Yalkut Simeoni, par. 2. fol. 56. 3.
John Wesley
89:22 Exact - Not conquer him or make him tributary.
Robert Jamieson, A. R. Fausset and David Brown
89:22 by restraining and conquering his enemies, and performing My gracious purpose of extending his dominion--
88:2388:23: Մի՛ մեղիցէ նմա թշնամի, եւ որդի անօրէնութեան մի՛ չարչարեսցէ զնա։
23 Թշնամին չի վնասի նրան, եւ անօրէնութեան որդին նրան չի չարչարի:
22 Թշնամին պիտի չհարստահարէ զանիկա Ու անօրէնութեան որդին պիտի չչարչարէ զանիկա։
Մի՛ մեղիցէ նմա թշնամի, եւ որդի անօրէնութեան մի՛ չարչարեսցէ զնա:

88:23: Մի՛ մեղիցէ նմա թշնամի, եւ որդի անօրէնութեան մի՛ չարչարեսցէ զնա։
23 Թշնամին չի վնասի նրան, եւ անօրէնութեան որդին նրան չի չարչարի:
22 Թշնամին պիտի չհարստահարէ զանիկա Ու անօրէնութեան որդին պիտի չչարչարէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
88:2288:23 Враг не превозможет его, и сын беззакония не притеснит его.
88:23 οὐκ ου not ὠφελήσει ωφελεω useful; assist ἐχθρὸς εχθρος hostile; enemy ἐν εν in αὐτῷ αυτος he; him καὶ και and; even υἱὸς υιος son ἀνομίας ανομια lawlessness οὐ ου not προσθήσει προστιθημι add; continue τοῦ ο the κακῶσαι κακοω do bad; turn bad αὐτόν αυτος he; him
88:23. non decipiet inimicus eum et filius iniquitatis non adfliget eumThe enemy shall have no advantage over him: nor the son of iniquity have power to hurt him.
22. The enemy shall not exact upon him; nor the son of wickedness afflict him.
The enemy shall not exact upon him; nor the son of wickedness afflict him:

88:23 Враг не превозможет его, и сын беззакония не притеснит его.
88:23
οὐκ ου not
ὠφελήσει ωφελεω useful; assist
ἐχθρὸς εχθρος hostile; enemy
ἐν εν in
αὐτῷ αυτος he; him
καὶ και and; even
υἱὸς υιος son
ἀνομίας ανομια lawlessness
οὐ ου not
προσθήσει προστιθημι add; continue
τοῦ ο the
κακῶσαι κακοω do bad; turn bad
αὐτόν αυτος he; him
88:23. non decipiet inimicus eum et filius iniquitatis non adfliget eum
The enemy shall have no advantage over him: nor the son of iniquity have power to hurt him.
22. The enemy shall not exact upon him; nor the son of wickedness afflict him.
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Albert Barnes: Notes on the Bible - 1834
89:23: And I will beat down his foes before his face - I will crush them, or destroy them: showing that the power of doing this was not his own, but was the power of God exerted in his behalf.
And plague them that hate him - His enemies. I will bring "plagues" upon them: calamities, judgments, afflictions. The word is commonly used to denote those judgments which come directly from the hand of God - as famine, pestilence, wasting sickness, the plague, or the "plagues" of Egypt. Exo 12:13; Exo 30:12; Num 8:19; Num 17:11-12. These are all in the hand of God, and can be employed at his pleasure, as storms and tempests may be, in executing his purposes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:23: I will: Sa2 3:1, Sa2 7:1, Sa2 7:9, Sa2 22:40-44
plague: Psa 2:1-6, Psa 21:8, Psa 21:9, Psa 109:3-31, Psa 110:1, Psa 132:18; Luk 19:14, Luk 19:27; Joh 15:23
Carl Friedrich Keil and Franz Delitzsch
89:23
What is promised in Ps 89:26 is a world-wide dominion, not merely dominion within the compass promised in the primeval times (Gen 15:18; 2Chron 9:26), in which case it ought to have been said ובנהר (of the Euphrates). Nor does the promise, however, sound so definite and boundless here as in Ps 72:8, but it is indefinite and universal, without any need for our asking what rivers are intended by נהרות. נתן יד בּ, like שׁלח (in Is 11:14, of a giving and taking possession. With אף־אני (with retreated tone, as in Ps 119:63, Ps 119:125) God tells with what He will answer David's filial love. Him who is the latest-born among the sons of Jesse, God makes the first-born (בּכור from בּכר, to be early, opp. לקשׁ, to be late, vid., Job 2:1-13 :21), and therefore the most favoured of the "sons of the Most High," Ps 82:6. And as, according to Deut 28:1, Israel is to be high (עליון) above all nations of the earth, so David, Israel's king, in whom Israel's national glory realizes itself, is made as the high one (עליון) with respect to the kings, i.e., above the kings, of the earth. In the person of David his seed is included; and it is that position of honour which, after having been only prelusively realized in David and Solomon, must go on being fulfilled in his seed exactly as the promise runs. The covenant with David is, according to Ps 89:29, one that shall stand for ever. David is therefore, as Ps 89:30 affirms, eternal in his seed; God will make David's seed and throne לעד, into eternal, i.e., into such as will abide for ever, like the days of heaven, everlasting. This description of eternal duration is, as also in Sir. 45:15, Bar. 1:11, Taken from Deut 11:21; the whole of Ps 89:30 is a poetic reproduction of 2Kings 7:16.
Geneva 1599
89:23 And I will (s) beat down his foes before his face, and plague them that hate him.
(s) Though there will always be enemies against God's kingdom yet he promises to overcome them.
John Gill
89:23 And I will beat down his foes before his face,.... In Judea, and in the Gentile world; more especially in Rome Pagan, and Rome Papal; in the most public manner, before his Gospel, and the ministry of it by his servants; and they shall either submit unto it, or be broken to pieces as a potter's vessel; for he must reign till all enemies are put under his feet, 1Cor 15:25,
and plague them that hate him; that would not have him to reign over them, the unbelieving Jews, and all the followers of antichrist; who are either plagued with the judgments of God here, or with everlasting punishment hereafter, with which they will be tormented for ever and ever, Lk 19:14 or "strike" (d) them with a rod of iron, with his wrath and vengeance; strike them down to the ground, and to the lowest hell.
(d) "percutiam", Pagninus, Montanus, Musculus, Piscator, Michaelis.
88:2488:24: Հարից առաջի նորա զթշնամիս նորա, եւ զատելիս նորա ՚ի պարտութիւն մատնեցից։
24 Նրա թշնամիներին կը հարուածեմ նրա առաջ, եւ նրան ատողներին պարտութեան կը մատնեմ:
23 Անոր թշնամիները իր առջեւէն պիտի կոտրեմ Ու զանիկա ատողները պիտի զարնեմ։
Հարից առաջի նորա զթշնամիս նորա, եւ զատելիս նորա ի պարտութիւն մատնեցից:

88:24: Հարից առաջի նորա զթշնամիս նորա, եւ զատելիս նորա ՚ի պարտութիւն մատնեցից։
24 Նրա թշնամիներին կը հարուածեմ նրա առաջ, եւ նրան ատողներին պարտութեան կը մատնեմ:
23 Անոր թշնամիները իր առջեւէն պիտի կոտրեմ Ու զանիկա ատողները պիտի զարնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
88:2388:24 Сокрушу пред ним врагов его и поражу ненавидящих его.
88:24 καὶ και and; even συγκόψω συγκοπτω the ἐχθροὺς εχθρος hostile; enemy αὐτοῦ αυτος he; him ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even τοὺς ο the μισοῦντας μισεω hate αὐτὸν αυτος he; him τροπώσομαι τροποω furnish the oar with its thong
88:24. sed concidam ante faciem eius hostes illius et qui eum oderunt percutiamAnd I will cut down his enemies before his face; and them that hate him I will put to flight.
23. And I will beat down his adversaries before him, and smite them that hate him.
And I will beat down his foes before his face, and plague them that hate him:

88:24 Сокрушу пред ним врагов его и поражу ненавидящих его.
88:24
καὶ και and; even
συγκόψω συγκοπτω the
ἐχθροὺς εχθρος hostile; enemy
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
καὶ και and; even
τοὺς ο the
μισοῦντας μισεω hate
αὐτὸν αυτος he; him
τροπώσομαι τροποω furnish the oar with its thong
88:24. sed concidam ante faciem eius hostes illius et qui eum oderunt percutiam
And I will cut down his enemies before his face; and them that hate him I will put to flight.
23. And I will beat down his adversaries before him, and smite them that hate him.
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Albert Barnes: Notes on the Bible - 1834
89:24: But my faithfulness and my mercy shall be with him - I will at the same time be faithful to him, and merciful. These attributes of my nature shall be always attendant on him, as if they were his own.
And in my name - By me; or - He, acting in my name, and in my cause, shall be exalted.
Shall his horn be exalted - See the notes at Psa 89:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:24: But my: Psa 89:2-5, Psa 89:28, Psa 89:33, Psa 61:7; Joh 1:17; Co2 1:20
in my: Psa 89:16, Psa 89:17, Psa 20:1, Psa 20:5, Psa 91:14; Sa1 2:1; Joh 17:6, Joh 17:11, Joh 17:26
Geneva 1599
89:24 But my faithfulness and my (t) mercy [shall be] with him: and in my name shall his (u) horn be exalted.
(t) I will mercifully perform my promise to him despite his infirmities and offences.
(u) His power, glory and estate.
John Gill
89:24 But my faithfulness and my mercy shall be with him,.... The "faithfulness" of God was and is with Christ, in performing promises made to him respecting his work, and strength to do it, as man, and the glory that should follow; and also those made to his people in him, relating to grace here, and happiness hereafter: and though there was no "mercy" shown to Christ, as the surety of his people, but he was dealt with in strict justice; yet, as Mediator of the covenant, the special mercy of God is with him, even every blessing of it, called "the sure mercies of David"; and is only communicated through him; he is the mercy seat, from whence mercy is dispensed, and the propitiation through whom God is merciful to men; the words may be rendered, "my truth and my grace" (e), as they are by the Targum; and both are with Christ, the truth of doctrine, and all the fulness of grace, justifying, sanctifying, pardoning, adopting, and persevering grace, Jn 1:14,
and in my name shall his horn be exalted, or "his glory", as the Targum; his power and dominion, of which the horn is an emblem; and his glory is displayed in having the same name his Father has: his name is expressive of his nature, being, and perfections, the name Jehovah; and his name of title and office "King of Kings, and Lord of lords"; or his name the Word of God, as the Targum; who, as such, is the brightness of his Father's glory: or the sense is, that, by the power of God, he should be raised from the dead, and have glory given him, and be exalted at his right hand, and made Lord and Christ; or by means of the Gospel, which is the name of the Lord, Jn 17:6, his kingdom and dominion should be spread in the world; see 1Kings 2:10.
(e) "et veritas mea, et gratia mea", Cocceius, Gejerus, Michaelis.
88:2588:25: Ճշմարտութիւն իմ եւ ողորմութիւն իմ ընդ նմա, եւ յանուն իմ բարձր եղիցի եղջեւր նորա։
25 Իմ ճշմարտութիւնն ու ողորմութիւնը նրա հետ են, եւ նրա եղջիւրն իմ անուամբ բարձր կը լինի:
24 Իմ հաւատարմութիւնս ու ողորմութիւնս անոր հետ պիտի ըլլան Ու անոր եղջիւրը իմ անունովս պիտի բարձրանայ։
Ճշմարտութիւն իմ եւ ողորմութիւն իմ ընդ նմա, եւ յանուն իմ բարձր եղիցի եղջեւր նորա:

88:25: Ճշմարտութիւն իմ եւ ողորմութիւն իմ ընդ նմա, եւ յանուն իմ բարձր եղիցի եղջեւր նորա։
25 Իմ ճշմարտութիւնն ու ողորմութիւնը նրա հետ են, եւ նրա եղջիւրն իմ անուամբ բարձր կը լինի:
24 Իմ հաւատարմութիւնս ու ողորմութիւնս անոր հետ պիտի ըլլան Ու անոր եղջիւրը իմ անունովս պիտի բարձրանայ։
zohrab-1805▾ eastern-1994▾ western am▾
88:2488:25 И истина Моя и милость Моя с ним, и Моим именем возвысится рог его.
88:25 καὶ και and; even ἡ ο the ἀλήθειά αληθεια truth μου μου of me; mine καὶ και and; even τὸ ο the ἔλεός ελεος mercy μου μου of me; mine μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine ὑψωθήσεται υψοω elevate; lift up τὸ ο the κέρας κερας horn αὐτοῦ αυτος he; him
88:25. veritas autem mea et misericordia mea erit cum eo et in nomine meo exaltabitur cornu eiusAnd my truth and my mercy shall be with him: and in my name shall his horn be exalted.
24. But my faithfulness and my mercy shall be with him; and in my name shall his horn be exalted.
But my faithfulness and my mercy [shall be] with him: and in my name shall his horn be exalted:

88:25 И истина Моя и милость Моя с ним, и Моим именем возвысится рог его.
88:25
καὶ και and; even
ο the
ἀλήθειά αληθεια truth
μου μου of me; mine
καὶ και and; even
τὸ ο the
ἔλεός ελεος mercy
μου μου of me; mine
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
ἐν εν in
τῷ ο the
ὀνόματί ονομα name; notable
μου μου of me; mine
ὑψωθήσεται υψοω elevate; lift up
τὸ ο the
κέρας κερας horn
αὐτοῦ αυτος he; him
88:25. veritas autem mea et misericordia mea erit cum eo et in nomine meo exaltabitur cornu eius
And my truth and my mercy shall be with him: and in my name shall his horn be exalted.
24. But my faithfulness and my mercy shall be with him; and in my name shall his horn be exalted.
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Adam Clarke: Commentary on the Bible - 1831
89:25: I will set his hand also in the sea - This was literally fulfilled in David. Hand signifies power or authority; he set his hand on the sea in conquering the Philistines, and extending his empire along the coast of the Mediterranean Sea, from Tyre to Pelusium. All the coasts of the Red Sea, the Persian Gulf, and the Arabic Ocean, might be said to have been under his government, for they all paid tribute to him or his son Solomon.
His right hand in the rivers - First, the Euphrates: he subjected all Syria, and even a part of Mesopotamia; Sa2 8:3; Ch1 18:3. He also took Damascus, and consequently had his hand or authority over the river Chrysorrhoes, or Baraddi; and in his conquest of all Syria his hand must have been on the Orontes and other rivers in that region. But if this be considered as referring to the typical David, we see that He was never conquered; he never lost a battle; the hosts of hell pursued him in vain. Satan was discomfited, and all his enemies bruised under his feet. Even over death he triumphed; and as to his dominion, it has spread and is spreading over all the isles of the sea, and the continents of the world.
Albert Barnes: Notes on the Bible - 1834
89:25: I will set his hand also in the sea ... - His dominion shall extend from the sea on the one hand to the rivers on the other. The sea here evidently refers to the Mediterranean; and the rivers to the great rivers on the east - the Tigris and Euphrates. These were the promised boundaries of the land. Gen 15:18. David secured a conquest over all these territories, and united all under his scepter, thus securing the accomplishment of the promise made to Abraham. See the notes at Psa 60:1-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:25: I will: Psa 2:8, Psa 72:8-11, Psa 80:11; Kg1 4:21; Rev 11:15
his hand: That is, his power or authority, as hand frequently signifies: for the accomplishment of these promises, see the parallel texts.
Geneva 1599
89:25 I will set his hand also in the sea, and his right hand in the (x) rivers.
(x) He will enjoy the land around him.
John Gill
89:25 I will set his hand also in the sea,.... Which is expressive not of his dominion over the sea, and of his power and authority over all things in it, which: he has by right of creation, and as Mediator, Ps 8:5, of which there were instances in the days of his flesh, Mt 8:26, but of his kingdom taking place in, and of his government over the inhabitants of the isles of the sea; and so the Targum,
"I will set or place his government in the provinces of the sea;''
and which has been remarkably accomplished in our isles, where his Gospel has been preached, his kingdom set up, and he has had a race of subjects, and a seed, to serve him for many years:
and his right hand in the rivers: or, as the Targum,
"the power of his right hand in those that dwell by rivers;''
meaning such that dwell upon the continent, afar off from the sea, and whose countries are watered by rivers: so that both phrases denote the extent of Christ's kingdom in the continent, and in the islands of the sea; signifying, that it should reach everywhere, and be from sea to sea, and from the river to the ends of the earth, Ps 72:8. Compare with this Rev_ 10:1. Aben Ezra interprets it of David's prevailing over those that go in ships in the sea, and in rivers.
John Wesley
89:25 Set - Establish his power and dominion. The sea - The mid - land sea. The rivers - Euphrates, called rivers, in regard of divers branches of it, and rivers which flow into it. So here is a description of the uttermost bounds of the promised land.
Robert Jamieson, A. R. Fausset and David Brown
89:25 hand [and] right hand--power (Ps 17:7; Ps 60:5).
sea, and . . . rivers--limits of his empire (Ps 72:8).
88:2688:26: Եդից ՚ի ծովու զձեռն նորա, եւ ՚ի վերայ գետոց զաջ նորա[7281]։ [7281] Ոմանք.Զձեռս նորա. եւ ՚ի վերայ։
26 Նրա ձեռքը կը հաստատեմ ծովի վրայ, եւ նրա աջը՝ գետերի վրայ:
25 Անոր ձեռքը ծովուն մէջ պիտի դնեմ Ու անոր աջ ձեռքը՝ գետերուն մէջ։
Եդից ի ծովու զձեռն նորա, եւ ի վերայ գետոց զաջ նորա:

88:26: Եդից ՚ի ծովու զձեռն նորա, եւ ՚ի վերայ գետոց զաջ նորա[7281]։
[7281] Ոմանք.Զձեռս նորա. եւ ՚ի վերայ։
26 Նրա ձեռքը կը հաստատեմ ծովի վրայ, եւ նրա աջը՝ գետերի վրայ:
25 Անոր ձեռքը ծովուն մէջ պիտի դնեմ Ու անոր աջ ձեռքը՝ գետերուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
88:2588:26 И положу на море руку его, и на реки десницу его.
88:26 καὶ και and; even θήσομαι τιθημι put; make ἐν εν in θαλάσσῃ θαλασσα sea χεῖρα χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in ποταμοῖς ποταμος river δεξιὰν δεξιος right αὐτοῦ αυτος he; him
88:26. et ponam in mari manum eius et in fluminibus dexteram eiusAnd I will set his hand in the sea; and his right hand in the rivers.
25. I will set his hand also on the sea, and his right hand on the rivers.
I will set his hand also in the sea, and his right hand in the rivers:

88:26 И положу на море руку его, и на реки десницу его.
88:26
καὶ και and; even
θήσομαι τιθημι put; make
ἐν εν in
θαλάσσῃ θαλασσα sea
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
ἐν εν in
ποταμοῖς ποταμος river
δεξιὰν δεξιος right
αὐτοῦ αυτος he; him
88:26. et ponam in mari manum eius et in fluminibus dexteram eius
And I will set his hand in the sea; and his right hand in the rivers.
25. I will set his hand also on the sea, and his right hand on the rivers.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26. "Море" - Средиземное, находившееся на западе, "реки" - Тигр и Евфрат, на восток от Палестины. Две части света берутся здесь для обозначения всего мира, т. е. Давиду предсказывается распространение его владычества по всей Вселенной. Так как вечность завета Бога с Давидом касается "семени" от него, то последнему, т. е. семени принадлежит такая всесветная власть. Под этим семенем разумеется Мессия.
Albert Barnes: Notes on the Bible - 1834
89:26: He shall cry unto me, Thou art my Father - He shall appeal to me, or come to me as a Father, and as his only hope and defense.
My God - He shall come to me as God, and shall recognize me as his God, his only trust and hope.
And the rock of my salvation - See the notes at Psa 18:2. The meaning of all this is, that he would at all times recognize him as his only trust and hope, and that he would be faithful on his part to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:26: Thou: Sa2 7:14; Ch1 22:10; Mat 26:39, Mat 26:42; Luk 23:46; Joh 11:41, Joh 20:17; Heb 1:5
God: Psa 43:4; Mar 15:34
rock: Psa 18:46, Psa 62:2, Psa 62:6, Psa 62:7, Psa 95:1; Sa2 22:47; Isa 50:7-9
Geneva 1599
89:26 He shall cry unto me, Thou [art] my (y) father, my God, and the rock of my salvation.
(y) His excellent dignity will appear in this, that he will be named the son of God and the firstborn in which he is a figure of Christ.
John Gill
89:26 He shall cry unto me, thou art my Father,.... Not by creation, as he is the Father of angels and men; nor by adoption, as he is the Father of saints; but by generation, being the begotter of him, Ps 2:7 so that he is Christ's own and proper Father, and Christ is his own and proper Son, Jn 5:18, and he frequently called him his Father, and asserted him to be in this relation to him, Jn 5:17, Jn 10:30, and addressed him, called upon him, and prayed unto him as such, Mt 11:25, "my God"; that chose him to be the Mediator, Redeemer, and Saviour; who made a covenant with him, his chosen; who prepared and provided the human nature of Christ; anointed him with the gifts and graces of his Spirit, and supported him in his sufferings, and crowned him with glory and honour; whom Christ loved as his God, trusted in him as such, obeyed him, and prayed unto him: he called him his God, owned him to be so, and called upon him, and cried unto him, as such, Jn 20:17. God is the Father of Christ, as Christ is a divine Person; and he is the God of Christ, as Christ is man: these two relations frequently go together in the New Testament, Jn 20:17. It is added,
and the Rock of my salvation; that bore him up, and where he stood firm, while he was working out the salvation of his people; and though he was not saved from sufferings and death, yet he was quickly delivered from the grave, and raised from the dead, and set at the right hand of God, where he must reign till all enemies are put under his feet.
Robert Jamieson, A. R. Fausset and David Brown
89:26 first-born--one who is chief, most beloved or distinguished (Ex 4:22; Col 1:15). In God's sight and purposes he was the first among all monarchs, and specially so in his typical relation to Christ.
88:2788:27: Նա կարդասցէ առ իս՝ Հայր իմ ես դու, Աստուած ընդունելի փրկութեան իմոյ։
27 Նա ձայն կը տայ ինձ. “Իմ հայրն ես դու, Աստուա՛ծ, հաճեցնողն իմ փրկութեան”:
26 Անիկա ինծի պիտի կանչէ՝ ‘Դուն ես իմ Հայրս, Իմ Աստուածս ու իմ փրկութեանս Վէմը’։
Նա կարդասցէ առ իս, Հայր իմ ես դու, Աստուած [562]ընդունելի փրկութեան իմոյ:

88:27: Նա կարդասցէ առ իս՝ Հայր իմ ես դու, Աստուած ընդունելի փրկութեան իմոյ։
27 Նա ձայն կը տայ ինձ. “Իմ հայրն ես դու, Աստուա՛ծ, հաճեցնողն իմ փրկութեան”:
26 Անիկա ինծի պիտի կանչէ՝ ‘Դուն ես իմ Հայրս, Իմ Աստուածս ու իմ փրկութեանս Վէմը’։
zohrab-1805▾ eastern-1994▾ western am▾
88:2688:27 Он будет звать Меня: Ты отец мой, Бог мой и твердыня спасения моего.
88:27 αὐτὸς αυτος he; him ἐπικαλέσεταί επικαλεω invoke; nickname με με me πατήρ πατηρ father μου μου of me; mine εἶ ειμι be σύ συ you θεός θεος God μου μου of me; mine καὶ και and; even ἀντιλήμπτωρ αντιληπτωρ the σωτηρίας σωτηρια safety μου μου of me; mine
88:27. ipse vocabit me pater meus es tu Deus meus et fortitudo salutis meaeHe shall cry out to me: Thou art my father: my God, and the support of my salvation.
26. He shall cry unto me, Thou art my father, my God, and the rock of my salvation.
He shall cry unto me, Thou [art] my father, my God, and the rock of my salvation:

88:27 Он будет звать Меня: Ты отец мой, Бог мой и твердыня спасения моего.
88:27
αὐτὸς αυτος he; him
ἐπικαλέσεταί επικαλεω invoke; nickname
με με me
πατήρ πατηρ father
μου μου of me; mine
εἶ ειμι be
σύ συ you
θεός θεος God
μου μου of me; mine
καὶ και and; even
ἀντιλήμπτωρ αντιληπτωρ the
σωτηρίας σωτηρια safety
μου μου of me; mine
88:27. ipse vocabit me pater meus es tu Deus meus et fortitudo salutis meae
He shall cry out to me: Thou art my father: my God, and the support of my salvation.
26. He shall cry unto me, Thou art my father, my God, and the rock of my salvation.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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
27:-28. Отношения между Богом и человеком не были отношениями раба к своему господину, основанными на рабском и слепом послушании, но являлись полными любви, как отношения отца к детям. "Первенец", первый сын пользовался особенною любовью у родителей и особенными правами, соединенными с этим первородством. Таким первенцем среди царей языческих является Давид, которою Господь особенно любит и которого предпочитает пред всеми другими правителями народов.
Adam Clarke: Commentary on the Bible - 1831
89:27: I will make him my first-born - I will deal with him as a father by his first-born son, to whom a double portion of possessions and honors belong. First-born. is not always to be understood literally in Scripture. It often signifies simply a well-beloved, or best-beloved son; one preferred to all the rest, and distinguished by some eminent prerogative. Thus God calls Israel his son, his first-born, Exo 4:22. See also Sirach 36:12. And even Ephraim is called God's first-born, Jer 31:9. In the same sense it is sometimes applied even to Jesus Christ himself, to signify his supereminent dignity; not the eternal Sonship of his Divine nature, as inveterate prejudice and superficial thinking have supposed.
Albert Barnes: Notes on the Bible - 1834
89:27: Also I will make him my first-born - He shall be regarded and treated by me as the first-born son is in a family; that is, with distinguished favor and honor. Compare Gen 27:19; Gen 29:26; Exo 4:22; Exo 13:12; Jer 31:9. See also the notes at Col 1:15, notes at Col 1:18.
Higher than the kings of the earth - Than other kings; the most exalted among kings and rulers. This was entirely fulfilled in David, who occupied a pre-eminence among princes and rulers which no other king did: a prominence alike in his own personal character and his reign; in his relation to God; and in the fact that he was the ancestor of the Messiah, the "King of kings, and Lord of lords" Rev 19:16; "the prince of the kings of the earth," Rev 1:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:27: Also: Psa 2:7; Rom 8:29; Col 1:15, Col 1:18
higher: Psa 2:10-12, Psa 72:11; Num 24:7; Ch2 1:12, Ch2 9:23, Ch2 9:24; Isa 49:7; Rev 19:16; Rev 21:24
John Gill
89:27 Also I will make him my firstborn,.... Or, "make him the firstborn"; make him great, as Jarchi interprets it; give him the blessing, the double portion of inheritance: so Christ is made most blessed for ever, and has all spiritual blessings in his hands; and is heir of all things, and his people joint-heirs with him. Christ is God's "firstborn", or "first begotten", Heb 1:6, being begotten by him, and of him; and his firstbegotten, though none begotten after him; as the first that opened the womb, under the law, was called the firstborn, though none were ever born after; and in such sense his first begotten, as that he is his only begotten: and he is the firstborn, with respect to creatures; "he is the firstborn of every creature"; Col 1:15, being begotten and brought forth before any creature was in being, Prov 8:22, and, with respect to the saints, "he is the firstborn among many brethren", Rom 8:29, they are of the same nature, and in the same family, and in which Christ is a son, and the firstborn; and in all things he has the preeminence; and he is also "the firstborn from the dead", or "the first begotten of the dead", Col 1:18 being raised first from thence by his own power, and to an immortal life; and is the first fruits of them that sleep, and the efficient and meritorious cause of the resurrection of life, and the pattern and exemplar of it: even him the Father promises to make "higher than the kings of the earth"; having a kingdom of a superior nature to theirs, and a more extensive and durable one; and even they themselves shall be subject to him; hence he is called "King of kings", Rev_ 19:16. This will be when their kingdoms become his; when they shall fall down before him, and worship him, and bring their riches and glory into his kingdom, or the New Jerusalem church state, Ps 72:10. This passage is interpreted of the Messiah by the Jews (f).
(f) In Shemot Rabba, s. 19. fol. 104. 4.
John Wesley
89:27 My first - born - As he calls me father, Ps 89:26, so I will make him my son, yea my first - born; who had divers privileges above other sons. This and the following passage in some sort agree to David, but are properly accomplished in Christ. Higher - This also was in some sort accomplished in David, but more fully in the Messiah.
88:2888:28: Ես անդրանիկ արարից զնա, եւ բա՛րձր քան զամենայն թագաւորս երկրի։
28 Ես իմ անդրանիկ որդին կը դարձնեմ նրան, եւ բարձր՝ քան երկրի բոլոր թագաւորները:
27 Ես զանիկա անդրանիկ պիտի ընեմ՝ Երկրի թագաւորներէն աւելի բարձր։
Ես անդրանիկ արարից զնա, եւ բարձր քան զամենայն թագաւորս երկրի:

88:28: Ես անդրանիկ արարից զնա, եւ բա՛րձր քան զամենայն թագաւորս երկրի։
28 Ես իմ անդրանիկ որդին կը դարձնեմ նրան, եւ բարձր՝ քան երկրի բոլոր թագաւորները:
27 Ես զանիկա անդրանիկ պիտի ընեմ՝ Երկրի թագաւորներէն աւելի բարձր։
zohrab-1805▾ eastern-1994▾ western am▾
88:2788:28 И Я сделаю его первенцем, превыше царей земли,
88:28 κἀγὼ καγω and I πρωτότοκον πρωτοτοκος firstborn θήσομαι τιθημι put; make αὐτόν αυτος he; him ὑψηλὸν υψηλος high; lofty παρὰ παρα from; by τοῖς ο the βασιλεῦσιν βασιλευς monarch; king τῆς ο the γῆς γη earth; land
88:28. ego autem primogenitum ponam eum excelsum regibus terraeAnd I will make him my firstborn, high above the kings of the earth.
27. I also will make him firstborn, the highest of the kings of the earth.
Also I will make him [my] firstborn, higher than the kings of the earth:

88:28 И Я сделаю его первенцем, превыше царей земли,
88:28
κἀγὼ καγω and I
πρωτότοκον πρωτοτοκος firstborn
θήσομαι τιθημι put; make
αὐτόν αυτος he; him
ὑψηλὸν υψηλος high; lofty
παρὰ παρα from; by
τοῖς ο the
βασιλεῦσιν βασιλευς monarch; king
τῆς ο the
γῆς γη earth; land
88:28. ego autem primogenitum ponam eum excelsum regibus terrae
And I will make him my firstborn, high above the kings of the earth.
27. I also will make him firstborn, the highest of the kings of the earth.
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Albert Barnes: Notes on the Bible - 1834
89:28: My mercy will I keep for him for evermore - I will not withdraw my favor from him, nor from his posterity, Psa 89:33-36. In him, and in his Great Descendant, the throne shall be established foRev_er. This dominion will not be like the changing dynasties of this world, but will be perpetual and eternal.
And my covenant shall stand fast with him - See Sa2 7:14-16; Sa2 23:5. It shall be firm, or established with him and his family.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:28: mercy: Sa2 7:15, Sa2 7:16; Isa 54:10, Isa 55:3; Act 13:32-34
covenant: Psa 89:34, Psa 111:5, Psa 111:9; Sa2 23:5; Jer 33:20, Jer 33:21
John Gill
89:28 My mercy will I keep for him for evermore,.... That is, for his mystical body, his church and people; for whom stores of mercy are kept with him, to be laid out in their regeneration, pardon, salvation, and eternal life; for to them the mercy of God is from everlasting to everlasting, Ps 103:17, unless this is to be understood of the "grace" and "kindness" (g) of God, as the word may be rendered; his free favour and love to Christ, which always continues; for as he was always his dearly beloved Son, that lay in his bosom from eternity, so he continued, throughout his state, of humiliation, his well beloved, in whom he was well pleased, and still is, and ever will:
and my covenant shall stand fast with him; being made with him as the head and representative of his people, it remains, and will remain, sure, firm, and immoveable; its blessings are "sure mercies", and its promises are all "yea and amen in Christ": the stability of it, and of all that is in it, is owing to its being made with him, and being in his hands, who is the surety, Mediator, and messenger of it.
(g) "bonitatem meam", Musculus, Tigurine version; "benignitatem meam", Junius & Tremellius, Piscator; "gratiam meam", Cocceius, Gejerus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
89:28 This relation is perpetual with David's descendants, as a whole typical in official position of his last greatest descendant. Hence though in personal relations any of them might be faithless and so punished, their typical relation shall continue. His oath confirms His promise, and the most enduring objects of earth and heaven illustrate its perpetual force (Ps 72:5, Ps 72:7, Ps 72:17).
88:2988:29: Յաւիտեան պահեցից նմա զողորմութիւն իմ, եւ ուխտ իմ հաւատարի՛մ ընդ նմա։
29 Յաւիտեան կը պահեմ նրա համար իմ ողորմութիւնը, եւ ուխտս նրա հանդէպ հաւատարիմ կը մնայ:
28 Իմ ողորմութիւնս յաւիտեան պիտի պահեմ անոր համար Ու իմ ուխտս անոր հետ հաւատարիմ պիտի ըլլայ։
Յաւիտեան պահեցից նմա զողորմութիւն իմ, եւ ուխտ իմ հաւատարիմ ընդ նմա:

88:29: Յաւիտեան պահեցից նմա զողորմութիւն իմ, եւ ուխտ իմ հաւատարի՛մ ընդ նմա։
29 Յաւիտեան կը պահեմ նրա համար իմ ողորմութիւնը, եւ ուխտս նրա հանդէպ հաւատարիմ կը մնայ:
28 Իմ ողորմութիւնս յաւիտեան պիտի պահեմ անոր համար Ու իմ ուխտս անոր հետ հաւատարիմ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
88:2888:29 вовек сохраню ему милость Мою, и завет Мой с ним будет верен.
88:29 εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever φυλάξω φυλασσω guard; keep αὐτῷ αυτος he; him τὸ ο the ἔλεός ελεος mercy μου μου of me; mine καὶ και and; even ἡ ο the διαθήκη διαθηκη covenant μου μου of me; mine πιστὴ πιστος faithful αὐτῷ αυτος he; him
88:29. in aeternum custodiam ei misericordiam meam et pactum meum fidele ei eritI will keep my mercy for him for ever: and my covenant faithful to him.
28. My mercy will I keep for him for evermore, and my covenant shall stand fast with him.
My mercy will I keep for him for evermore, and my covenant shall stand fast with him:

88:29 вовек сохраню ему милость Мою, и завет Мой с ним будет верен.
88:29
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
φυλάξω φυλασσω guard; keep
αὐτῷ αυτος he; him
τὸ ο the
ἔλεός ελεος mercy
μου μου of me; mine
καὶ και and; even
ο the
διαθήκη διαθηκη covenant
μου μου of me; mine
πιστὴ πιστος faithful
αὐτῷ αυτος he; him
88:29. in aeternum custodiam ei misericordiam meam et pactum meum fidele ei erit
I will keep my mercy for him for ever: and my covenant faithful to him.
28. My mercy will I keep for him for evermore, and my covenant shall stand fast with him.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
89:29: His seed also will I make to endure for ever - This ean apply only to the spiritual David. The posterity of David are long since extinct, or so blended with the remaining Jews as to be utterly indiscernible; but Jesus ever liveth, and his seed (Christians) are spread, and are spreading over all nations; and his throne is eternal. As to his manhood, he is of the house and lineage of David; the government is upon his shoulders, and of its increase there shall be no end, upon the throne of David and on his kingdom to order it and to establish it with judgment and justice, from henceforth even for ever. Isa 9:7.
Albert Barnes: Notes on the Bible - 1834
89:29: His seed also will I make to endure for ever - That is, His posterity shall occupy the throne:
(a) this would have been true of his descendants, if they had been faithful to God, and had not Rev_olted from him;
(b) it is true of him who is the successor of David in his spiritual kingdom, the Lord Jesus, the Messiah. Compare the notes at Isa 9:6-7.
And his throne as the days of heaven - As long as the heavens endure; that is, to the end of the world. Compare Psa 72:5, note; Psa 72:7, note; Psa 72:17, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:29: His seed: Psa 89:4, Psa 89:36, Psa 132:11; Ch1 17:11, Ch1 17:12; Isa 59:21; Jer 33:17-26
throne: Psa 45:6; Ch1 22:10; Isa 9:7; Eze 37:24, Eze 37:25; Dan 2:44; Luk 1:32, Luk 1:33
days: Psa 21:4; Deu 11:21
Geneva 1599
89:29 His seed also will I make [to endure] (z) for ever, and his throne as the days of heaven.
(z) Though for the sins of the people the state of the kingdom decayed, yet God reserved still a root till he had accomplished this promise in Christ.
John Gill
89:29 His seed also will I make to endure for ever,.... Not a race of kings from David, which ended at the Babylonish captivity; not the natural seed of David, not the Messiah himself, who sprung from him, but the Messiah's spiritual seed, which were given him by the Father, adopted through him, regenerated by his Spirit and grace, begotten through his Gospel, and the ministry of it, and born again in his church, and to whom he stands in the relation of the everlasting Father, Is 9:6. The "enduring" of these "for ever" may denote the final perseverance of particular believers; which may be concluded from the relation of Christ, as an everlasting Father to them, who therefore must continue as his children; from his affection to them, from which there can be no separation; from their security in and by him, being in his hand, and in his heart; from their adoption, which is never revoked, being sons they are no more servants; from their regeneration of incorruptible seed; and from the nature of faith, which can never be lost: they that trust in the Lord are as Mount Zion, which endures for ever, Ps 125:1 or it may be expressive of the duration of the church of Christ in general, throughout all periods of time, notwithstanding the malice and opposition of men and devils against it; see Mt 16:18,
and his throne as the days of heaven; a phrase signifying a great length of time, Deut 11:21 yea, invariable constancy and duration, Jer 31:25 and indeed the throne of Christ is for ever and ever, and will be when the present earth and heavens are fled away, Ps 45:6. Christ is upon a throne now in heaven, the same with his divine Father's; and here he must sit and reign, till all enemies are put under him; and he will be on a throne of glory when he judges the world, and in the New Jerusalem state for the space of a thousand years; and, after that, he will reign with his saints, and they with him, for evermore; his throne and kingdom are everlasting, Is 9:7.
John Wesley
89:29 For ever - To sit upon the throne for ever, as the next words explain it. This was accomplished only in Christ.
88:3088:30: Հաստատեցից յաւիտեանս յաւիտենից զզաւակ նորա, եւ զաթոռ նորա որպէս զաւուրս երկնից։
30 Նրա սերունդը կը հաստատեմ յաւիտեանս յաւիտենից, եւ նրա գահն՝ ինչպէս օրերը երկնքի:
29 Անոր սերունդը յաւիտեան պիտի հաստատեմ Ու անոր աթոռը երկնքի օրերուն չափ պիտի ընեմ։
Հաստատեցից յաւիտեանս յաւիտենից զզաւակ նորա, եւ զաթոռ նորա որպէս զաւուրս երկնից:

88:30: Հաստատեցից յաւիտեանս յաւիտենից զզաւակ նորա, եւ զաթոռ նորա որպէս զաւուրս երկնից։
30 Նրա սերունդը կը հաստատեմ յաւիտեանս յաւիտենից, եւ նրա գահն՝ ինչպէս օրերը երկնքի:
29 Անոր սերունդը յաւիտեան պիտի հաստատեմ Ու անոր աթոռը երկնքի օրերուն չափ պիտի ընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
88:2988:30 И продолжу вовек семя его, и престол его как дни неба.
88:30 καὶ και and; even θήσομαι τιθημι put; make εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τοῦ ο the αἰῶνος αιων age; -ever τὸ ο the σπέρμα σπερμα seed αὐτοῦ αυτος he; him καὶ και and; even τὸν ο the θρόνον θρονος throne αὐτοῦ αυτος he; him ὡς ως.1 as; how τὰς ο the ἡμέρας ημερα day τοῦ ο the οὐρανοῦ ουρανος sky; heaven
88:30. et ponam perpetuum semen eius et thronum eius sicut dies caeliAnd I will make his seed to endure for evermore: and his throne as the days of heaven.
29. His seed also will I make to endure for ever, and his throne as the days of heaven.
His seed also will I make [to endure] for ever, and his throne as the days of heaven:

88:30 И продолжу вовек семя его, и престол его как дни неба.
88:30
καὶ και and; even
θήσομαι τιθημι put; make
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τοῦ ο the
αἰῶνος αιων age; -ever
τὸ ο the
σπέρμα σπερμα seed
αὐτοῦ αυτος he; him
καὶ και and; even
τὸν ο the
θρόνον θρονος throne
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
τὰς ο the
ἡμέρας ημερα day
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
88:30. et ponam perpetuum semen eius et thronum eius sicut dies caeli
And I will make his seed to endure for evermore: and his throne as the days of heaven.
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Adam Clarke: Commentary on the Bible - 1831
89:30: If his children forsake my law - See the notes on Sa2 7:13, where this and some of the following verses are explained.
Albert Barnes: Notes on the Bible - 1834
89:30: If his children - His posterity; his successors on the throne.
Forsake my law - If they are not regulated by it in the administration of their government, and in their private lives. It is here supposed that they might forsake his law, or fail to observe it; but still there is the assurance that the power would not depart permanently from the successors of David, but that it would be restored ultimately to that line, and be permanent and eternal.
And walk not in my judgements - And do not obey my commandments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:30: If: Psa 132:12; Sa2 7:14; Ch1 28:9; Ch2 7:17-22
forsake: Psa 119:53; Pro 4:2, Pro 28:4; Jer 9:13-16
walk: Eze 18:9, Eze 18:17, Eze 20:19; Luk 1:6
Carl Friedrich Keil and Franz Delitzsch
89:30
Now follows the paraphrase of 2Kings 7:14, that the faithlessness of David's line in relation to the covenant shall not interfere with (annul) the faithfulness of God - a thought with which one might very naturally console one's self in the reign of Rehoboam. Because God has placed the house of David in a filial relationship to Himself, He will chastise the apostate members as a father chastises his son; cf. Prov 23:13. In 1Chron 17:13 the chronicler omits the words of 2Kings 7:14 which there provide against perverted action (העוות) on the part of the seed of David; our Psalm proves their originality. But even if, as history shows, this means of chastisement should be ineffectual in the case of individuals, the house of David as such will nevertheless remain ever in a state of favour with Him. In Ps 89:34 חסדּי לא־אפיר מעמּו corresponds to וחסדּי־לא־יסוּר ממּנּוּ in 2Kings 7:15 (lxx, Targum): the fut. Hiph. of פרר is otherwise always אפר; the conjecture אסיר is therefore natural, yet even the lxx translators (ου ̓ μὴ διασκεδάσω) had אפיר before them. שׁקּר בּ as in Ps 44:18. The covenant with David is sacred with God: He will not profane it (חלּל, to loose the bonds of sanctity). He will fulfil what has gone forth from His lips, i.e., His vow, according to Deut 23:24 [23], cf. Num 30:3 [2]. One thing hath He sworn to David; not: once = once for all (lxx), for what is introduced by Ps 89:36 (cf. Ps 27:4) and follows in Ps 89:37, Ps 89:38, is in reality one thing (as in Ps 62:12, two). He hath sworn it per sanctitatem suam. Thus, and not in sanctuario meo, בּקדשׁי in this passage and Amos 4:2 (cf. on Ps 60:8) is to be rendered, for elsewhere the expression is בּי, Gen 22:16; Is 45:23, or בּנפשׁו, Amos 6:8; Jer 51:14, or בּשׁמי, Jer 44:26, or בּימינו, Is 62:8. It is true we do not read any set form of oath in 2 Sam. 7, 1 Chr. 17, but just as Isaiah, Is 54:9, takes the divine promise in Gen 8:21 as an oath, so the promise so earnestly and most solemnly pledged to David may be accounted by Psalm-poesy (here and in Ps 132:11), which reproduces the historical matter of fact, as a promise attested with an oath. With אם in Ps 89:36 God asserts that He will not disappoint David in reference to this one thing, viz., the perpetuity of his throne. This shall stand for ever as the sun and moon; for these, though they may one day undergo a change (Ps 102:27), shall nevertheless never be destroyed. In the presence of 2Kings 7:16 it looks as if Ps 89:38 ought to be rendered: and as the witness in the clouds shall it (David's throne) be faithful (perpetual). By the witness in the clouds one would then have to understand the rainbow as the celestial memorial and sign of an everlasting covenant. Thus Luther, Geier, Schmid, and others. But neither this rendering, nor the more natural one, "and as the perpetual, faithful witness in the clouds," is admissible in connection with the absence of the כּ of comparison. Accordingly Hengstenberg, following the example of Jewish expositors, renders: "and the witness in the clouds is perpetual," viz., the moon, so that the continuance of the Davidic line would be associated with the moon, just as the continuance of the condemned earth is with the rainbow. But in what sense would the moon have the name, without example elsewhere, of witness? Just as the Book of Job was the key to the conclusion of Ps 88, so it is the key to this ambiguous verse of the Psalm before us. It has to be explained according to Job 16:19, where Job says: "Behold in heaven is my witness, and my surety in the heights." Jahve, the אל נאמן (Deut 7:9), seals His sworn promise with the words, "and the witness in the sky (ethereal heights) is faithful" (cf. concerning this Waw in connection with asseverations, Ew. 340, c). Hengstenberg's objection, that Jahve cannot be called His own witness, is disposed of by the fact that עד frequently signifies the person who testifies anything concerning himself; in this sense, in fact, the whole Tra is called עדוּת ה (the testimony of Jahve).
John Gill
89:30 If his children forsake my law,.... The same with the seed before mentioned, the children of the Messiah: it is not said "if he forsakes", which cannot be supposed of Christ, because he knew no sin, nor did any; which yet might be supposed of David, had he been literally meant; but not he, nor his natural children, but the spiritual seed of mystical David, are here designed, who may sin, and do sin, of which there is too much proof and evidence; and who sin not only through infirmity, but sometimes very grossly, and which sins are here expressed by various phrases: they sometimes "forsake the law of God"; do not attend to it, as they should, as the rule of their walk and conversation; are remiss in their observance of it, and obedience to it, and transgress its precepts; or his "doctrine" (h), even the doctrine of the Gospel; which may be said to be forsaken when men grow indifferent to it; go off from it in any measure, drop their profession of it, or hold it remissly, or become careless in their attendance on it: forsaking the assembling together to hear it, in some sense, is a forsaking of it; and this the Lord takes notice of, and resents, in his people:
and walk not in my judgments; those laws of his house by which he judges, regulates, and governs his people; by which they are directed by him, as their Judge and Lawgiver, how to behave themselves in the church of God; and in which they are to walk, and continue in the observance of; and so to do is to walk as becomes the Gospel, and worthy of their calling; but to do otherwise is to walk disorderly; and such are cognizable by the Lord, and by his people.
(h) "verbum meaum revelatum", Gejerus; "legem et doctrinam meam", Michaelis.
88:3188:31: Թէ թողցեն որդիք նորա զօրէնս իմ, եւ յիրաւունս իմ ո՛չ կամեսցին գնալ։
31 Եթէ նրա որդիները լքեն իմ օրէնքը եւ իմ դատաստանով չկամենան ընթանալ,
30 Եթէ անոր որդիները իմ օրէնքս թողուն Ու իմ իրաւունքներովս չքալեն
Թէ թողցեն որդիք նորա զօրէնս իմ, եւ յիրաւունս իմ ոչ կամեսցին գնալ:

88:31: Թէ թողցեն որդիք նորա զօրէնս իմ, եւ յիրաւունս իմ ո՛չ կամեսցին գնալ։
31 Եթէ նրա որդիները լքեն իմ օրէնքը եւ իմ դատաստանով չկամենան ընթանալ,
30 Եթէ անոր որդիները իմ օրէնքս թողուն Ու իմ իրաւունքներովս չքալեն
zohrab-1805▾ eastern-1994▾ western am▾
88:3088:31 Если сыновья его оставят закон Мой и не будут ходить по заповедям Моим;
88:31 ἐὰν εαν and if; unless ἐγκαταλίπωσιν εγκαταλειπω abandon; leave behind οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him τὸν ο the νόμον νομος.1 law μου μου of me; mine καὶ και and; even τοῖς ο the κρίμασίν κριμα judgment μου μου of me; mine μὴ μη not πορευθῶσιν πορευομαι travel; go
88:31. si autem dereliquerint filii eius legem meam et in iudiciis meis non ambulaverintAnd if his children forsake my law, and walk not in my judgments:
30. If his children forsake my law, and walk not in my judgments;
If his children forsake my law, and walk not in my judgments:

88:31 Если сыновья его оставят закон Мой и не будут ходить по заповедям Моим;
88:31
ἐὰν εαν and if; unless
ἐγκαταλίπωσιν εγκαταλειπω abandon; leave behind
οἱ ο the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
τὸν ο the
νόμον νομος.1 law
μου μου of me; mine
καὶ και and; even
τοῖς ο the
κρίμασίν κριμα judgment
μου μου of me; mine
μὴ μη not
πορευθῶσιν πορευομαι travel; go
88:31. si autem dereliquerint filii eius legem meam et in iudiciis meis non ambulaverint
And if his children forsake my law, and walk not in my judgments:
30. If his children forsake my law, and walk not in my judgments;
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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Albert Barnes: Notes on the Bible - 1834
89:31: If they break my statutes - Margin, "profane." The Hebrew word means to pollute or defile; and the idea is, If they practically contemn them; if they regard them as things of nought, or treat them with disdain as a polluted or defiled thing. It is in this way that the mass of mankind do regard the commands of God. They treat them with no respect; they practically class them among objects that are polluted, and that are to be avoided as defiled and defiling.
And keep not my commandments - If they do not regulate their conduct by my laws.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:31: break: Heb. profane, Psa 55:20 *marg.
John Gill
89:31 If they break my statutes,.... Fixed, settled, appointed ordinances; such as are baptism and the Lord's supper, under the New Testament dispensation; which are the things that are unshaken, and will remain until the second coming of Christ: these are to be kept as they were first delivered; no change and alteration ought to be made in them; so to do is to break and violate them, or "profane" them, as the word (i) here used signifies; and which may be done by an unbecoming, irreverent, and indecent attendance on them; as was by some in the Corinthian church, of which the apostle complains, and who for it were taken notice of, and chastened by the Lord, 1Cor 11:2, and keep not my commandments; which should be kept impartially, with great affection to them, from a principle of love to the Lord, with a view to his glory, and without trusting to and depending upon an obedience to them; for they are not grievous; and, besides, "in", though not "for", keeping them, there is great reward; and a contrary behaviour is displeasing to God: now this particular enumeration of offences, that may be committed by the children of God to Christ, show that all sorts of sins may be committed by them; sins of omission and commission; sins against the law, and against the Gospel; all but the unpardonable one; and that these, though they are observed in a way hereafter mentioned, yet are all forgiven.
(i) "prophanaverint", V. L. Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator, &c.
88:3288:32: Թէ զարդարութիւնս իմ անարգեսցեն, եւ զպատուիրանս իմ ո՛չ պահեսցեն։
32 եթէ անարգեն իմ արդարութիւնը եւ իմ պատուիրանները չպահեն,
31 Եթէ իմ կանոններս անարգեն Ու իմ պատուիրանքներս չպահեն
թէ զարդարութիւնս իմ անարգեսցեն, եւ զպատուիրանս իմ ոչ պահեսցեն:

88:32: Թէ զարդարութիւնս իմ անարգեսցեն, եւ զպատուիրանս իմ ո՛չ պահեսցեն։
32 եթէ անարգեն իմ արդարութիւնը եւ իմ պատուիրանները չպահեն,
31 Եթէ իմ կանոններս անարգեն Ու իմ պատուիրանքներս չպահեն
zohrab-1805▾ eastern-1994▾ western am▾
88:3188:32 если нарушат уставы Мои и повелений Моих не сохранят:
88:32 ἐὰν εαν and if; unless τὰ ο the δικαιώματά δικαιωμα justification μου μου of me; mine βεβηλώσουσιν βεβηλοω profane καὶ και and; even τὰς ο the ἐντολάς εντολη direction; injunction μου μου of me; mine μὴ μη not φυλάξωσιν φυλασσω guard; keep
88:32. si caerimonias meas profanaverint et praecepta mea non custodierintIf they profane my justices: and keep not my commandments:
31. If they break my statutes, and keep not my commandments;
If they break my statutes, and keep not my commandments:

88:32 если нарушат уставы Мои и повелений Моих не сохранят:
88:32
ἐὰν εαν and if; unless
τὰ ο the
δικαιώματά δικαιωμα justification
μου μου of me; mine
βεβηλώσουσιν βεβηλοω profane
καὶ και and; even
τὰς ο the
ἐντολάς εντολη direction; injunction
μου μου of me; mine
μὴ μη not
φυλάξωσιν φυλασσω guard; keep
88:32. si caerimonias meas profanaverint et praecepta mea non custodierint
If they profane my justices: and keep not my commandments:
31. If they break my statutes, and keep not my commandments;
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Albert Barnes: Notes on the Bible - 1834
89:32: Then will I visit their transgression with the rod - They shall be punished, though my mercy shall not be wholly taken from them. God has two objects in his dealings with his backsliding and offending people;
(a) one is to show his displeasure at their conduct, or to punish them;
(b) the other is to reclaim them.
All who have been truly converted, or who are truly his people, will be recovered though they fall into sin; but it may be done, and will be likely to be done, in such a way as to show his own displeasure at their offences.
And their iniquity with stripes - The word rendercd stripes means properly a stroke, a blow; then, judgments or calamities such as God sends on mankind as a punishment for their sins. Gen 12:17; Exo 11:1; Psa 38:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:32: Exo 32:34; Sa2 7:14; Kg1 11:6, Kg1 11:14, Kg1 11:31, Kg1 11:39; Pro 3:11, Pro 3:12; Amo 3:2; Co1 11:31, Co1 11:32; Heb 12:6-11
John Gill
89:32 Then will I visit their transgression with the rod,.... That is, of men; as in 2Kings 7:14, the Lord making use of men to chastise his people by, as he did of the neighbouring nations of the Jews, when they sinned against him; and so the Targum interprets it here,
"I will visit their transgressions by the hands of the tribes of the ungodly;''
or with such afflictions as are common to men, 1Cor 10:13, in a kind, humane, moderate way, in measure, in judgment, and not in wrath and hot displeasure; or in such like manner as a man chastises his children, which is in love, Deut 8:5.
and their iniquity with stripes; such as diseases of body, loss of relations, crosses and disappointments in the world; not with the stripes of divine vengeance, of vindictive justice, such as Christ, the surety of his people, endured for them; but with the scourges of a father, Is 53:8.
88:3388:33: Հարից գաւազանաւ զանօրէնութիւնս նոցա, տանջանօք զանիրաւութիւնս նոցա[7282]։ [7282] Ոմանք.Եւ տանջանօք։
33 գաւազանով կը հարուածեմ նրանց անօրէնութիւններին, եւ տանջանքներով՝ նրանց անիրաւութիւններին:
32 Ես ալ գաւազանով պիտի պատժեմ անոնց յանցանքը Ու հարուածներով՝ անոնց անօրէնութիւնը։
հարից գաւազանաւ զանօրէնութիւնս նոցա, եւ տանջանօք` զանիրաւութիւնս նոցա:

88:33: Հարից գաւազանաւ զանօրէնութիւնս նոցա, տանջանօք զանիրաւութիւնս նոցա[7282]։
[7282] Ոմանք.Եւ տանջանօք։
33 գաւազանով կը հարուածեմ նրանց անօրէնութիւններին, եւ տանջանքներով՝ նրանց անիրաւութիւններին:
32 Ես ալ գաւազանով պիտի պատժեմ անոնց յանցանքը Ու հարուածներով՝ անոնց անօրէնութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
88:3288:33 посещу жезлом беззаконие их, и ударами неправду их;
88:33 ἐπισκέψομαι επισκεπτομαι visit; inspect ἐν εν in ῥάβδῳ ραβδος rod τὰς ο the ἀνομίας ανομια lawlessness αὐτῶν αυτος he; him καὶ και and; even ἐν εν in μάστιξιν μαστιξ scourge τὰς ο the ἁμαρτίας αμαρτια sin; fault αὐτῶν αυτος he; him
88:33. visitabo in virga scelera eorum et in plagis iniquitatem eorumI will visit their iniquities with a rod and their sins with stripes.
32. Then will I visit their transgression with the rod, and their iniquity with stripes.
Then will I visit their transgression with the rod, and their iniquity with stripes:

88:33 посещу жезлом беззаконие их, и ударами неправду их;
88:33
ἐπισκέψομαι επισκεπτομαι visit; inspect
ἐν εν in
ῥάβδῳ ραβδος rod
τὰς ο the
ἀνομίας ανομια lawlessness
αὐτῶν αυτος he; him
καὶ και and; even
ἐν εν in
μάστιξιν μαστιξ scourge
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
αὐτῶν αυτος he; him
88:33. visitabo in virga scelera eorum et in plagis iniquitatem eorum
I will visit their iniquities with a rod and their sins with stripes.
32. Then will I visit their transgression with the rod, and their iniquity with stripes.
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Albert Barnes: Notes on the Bible - 1834
89:33: Nevertheless my loving-kindness - My mercy; my favor. I will not utterly cast him off. He shall not be in the condition of those who are my enemies, or who are entirely forsaken.
Will I not utterly take from him - Margin, "I will not make void from." The Hebrew word - פרר pâ rar - means to break, to break in pieces; then, to violate, as a covenant; then, to make vain, to bring to nought, to frustrate; then, to annul, to abolish. The idea here is that of making entirely vain; wholly removing from; or taking completely away. The meaning is, that he would not wholly take away his favor; he would not entirely abandon him; he would not suffer him to become wholly apostate; he would not leave him to ruin. The covenant once made would be accomplished; the promise given would be carried out.
Nor suffer my faithfulness - My faithfulness as pledged in the covenant or promise. "To fail." Margin," lie." I will not prove false, or deal falsely in the pledge which I have made. It shall not appear at last that I have made a promise which has not been kept. This passage contains a very important principle in regard to the dealings of God with his people. The principle is, that if people are converted, if they in fact become his people - he will never suffer them wholly to fall away and perish. They may be suffered to backslide; they may fall into sin, but they will not be allowed to go so far as to apostatize wholly. They will be brought back again. Whatever method may be necessary for this, will be adopted. Commands; warnings; entreaties; remonstrances; - their own experience; the admonitions of others; the influences of the Holy Spirit: judgments and calamities; sickness; loss of property; bereavement; disappointment; disgrace; any of these, or all of these, may be resorted to, in order to bring them back; but they will be brought back. God, in mercy and in love, will so visit them with sorrow and trouble that they shall be recovered, and that their "spirit shall be saved in the day of the Lord Jesus."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:33: Nevertheless: Sa2 7:13, Sa2 7:15; Kg1 11:13, Kg1 11:32, Kg1 11:36; Isa 54:8-10; Jer 33:20-26; Lam 3:31, Lam 3:32; Co1 15:25
not utterly take: Heb. not make void, Psa 89:39; Sa1 15:29
fail: Heb. lie, Heb 6:18
Geneva 1599
89:33 (a) Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail.
(a) Though the faithful answer not in all points to their profession, yet God will not break his covenant with them.
John Gill
89:33 Nevertheless, my lovingkindness will I not utterly take from him,.... Or "make it void" (k), not from Christ, who always was, and ever will be, the dear Son of his love, even while he was obeying, suffering, and dying; nor from all those that are in him, loved and chosen in him, from everyone of his spiritual seed, who are all dear sons, and pleasant children; and the love of God to his people is in Christ; and therefore there can he no separation from it; nor will it ever depart from them, or be utterly or at all taken from them, as to that itself, though sometimes the manifestations of it are withdrawn from them; but the love of God itself is invariable and unchangeable; see Rom 8:38, nor is it removed when God afflicts and chastens his people; for his chastenings are from love, and in love; the reason why he chastens them is because he loves them, and he loves them while he is chastening them; he visits and comforts them, sympathizes with them, supports them, and supplies them, and makes all things work together for their good, Rev_ 3:19,
nor suffer my faithfulness to fail; in making good his engagements to Christ, in keeping the covenant made with him, and in fulfilling his promises to his people; and even when he afflicts them, it is in faithfulness to them; nor will he suffer them to be afflicted above what they are able to bear, and will support them under it, and deliver out of it, Ps 119:75 or "I will not falsify in my truth" (i); or falsify his word; he is faithful that has promised, who will do it, yea, notwithstanding the unbelief of his people, Heb 10:23.
(k) "not irritam faciam", Junius & Tremellius, Piscator, Gejerus. (i) "neque faciam mendacium" ("neque fallam", Montanus) "in veritate mea", Pagninus; "neque mentiar aut fallam in veritate mea", Michaelis.
88:3488:34: Բայց զողորմութիւն իմ ո՛չ արգելից ՚ի նոցանէ, եւ ո՛չ նենգեցից ճշմարտութեան իմում[7283], [7283] Ոմանք.Ճշմարտութեան իմոյ։
34 Բայց իմ ողորմութիւնից չեմ զրկի նրանց, եւ ճշմարտութեանս չեմ դաւաճանի:
33 Բայց իմ ողորմութիւնս պիտի չկտրեմ անկէ Ու իմ հաւատարմութիւնս սուտ պիտի չհանեմ։
Բայց զողորմութիւն իմ ոչ արգելից [563]ի նոցանէ, եւ ոչ նենգեցից ճշմարտութեան իմում:

88:34: Բայց զողորմութիւն իմ ո՛չ արգելից ՚ի նոցանէ, եւ ո՛չ նենգեցից ճշմարտութեան իմում[7283],
[7283] Ոմանք.Ճշմարտութեան իմոյ։
34 Բայց իմ ողորմութիւնից չեմ զրկի նրանց, եւ ճշմարտութեանս չեմ դաւաճանի:
33 Բայց իմ ողորմութիւնս պիտի չկտրեմ անկէ Ու իմ հաւատարմութիւնս սուտ պիտի չհանեմ։
zohrab-1805▾ eastern-1994▾ western am▾
88:3388:34 милости же Моей не отниму от него, и не изменю истины Моей.
88:34 τὸ ο the δὲ δε though; while ἔλεός ελεος mercy μου μου of me; mine οὐ ου not μὴ μη not διασκεδάσω διασκεδαζω from; away αὐτοῦ αυτος he; him οὐδὲ ουδε not even; neither μὴ μη not ἀδικήσω αδικεω injure; unjust to ἐν εν in τῇ ο the ἀληθείᾳ αληθεια truth μου μου of me; mine
88:34. misericordiam autem meam non auferam ab eo nec mentiar in veritate meaBut my mercy I will not take away from him: nor will I suffer my truth to fail.
33. But my mercy will I not utterly take from him, nor suffer my faithfulness to fail.
Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail:

88:34 милости же Моей не отниму от него, и не изменю истины Моей.
88:34
τὸ ο the
δὲ δε though; while
ἔλεός ελεος mercy
μου μου of me; mine
οὐ ου not
μὴ μη not
διασκεδάσω διασκεδαζω from; away
αὐτοῦ αυτος he; him
οὐδὲ ουδε not even; neither
μὴ μη not
ἀδικήσω αδικεω injure; unjust to
ἐν εν in
τῇ ο the
ἀληθείᾳ αληθεια truth
μου μου of me; mine
88:34. misericordiam autem meam non auferam ab eo nec mentiar in veritate mea
But my mercy I will not take away from him: nor will I suffer my truth to fail.
33. But my mercy will I not utterly take from him, nor suffer my faithfulness to fail.
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Adam Clarke: Commentary on the Bible - 1831
89:34: My covenant will I not break - My determination to establish a spiritual kingdom, the head of which shall be Jesus, the son of David, shall never fail. My prophets have declared this, and I will not alter the thing that is gone out of my mouth.
Albert Barnes: Notes on the Bible - 1834
89:34: My covenant will I not break - literally, I will not pollute, defile, profane. See the notes at Psa 89:31, where the same word is used. God says that he will not do in regard to the covenant as they had done.
Nor alter the thing ... - The promise which I have made. I will not make it a different thing. I will not modify its conditions, or withdraw it. It shall stand precisely as it was when I uttered it. What God promises will be exactly performed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:34: covenant: Lev 26:44; Jer 14:21, Jer 33:20
nor: Num 23:19; Mal 3:6; Mat 24:35; Rom 11:29; Jam 1:17
Geneva 1599
89:34 My covenant will I not break, nor (b) alter the thing that is gone out of my lips.
(b) For God in promising has respect to his mercy, and not to man's power in performing.
John Gill
89:34 My covenant will I not break,.... Not the covenant at Sinai, as Aben Ezra, but the covenant of grace made with Christ, and which stands fast with him, Ps 89:3, which is firm, sure, and stable, and as immovable as mountains and hills, and more so, 2Kings 23:5 or "profane" (m) it, though his people profane his statutes, Ps 89:31, he will not profane his covenant; though they violate his laws, he is a God keeping covenant with them, and will not break his word with them:
nor alter the thing that is gone out of my lips; any promise of his, respecting either the temporal, spiritual, or eternal welfare of his people: or "not change" (n); as he changes not in his nature and perfections, nor in his love and affections, nor in his counsels and purposes; so neither in his covenant and promises, they are always the same, and have a certain and unchangeable accomplishment; there is a performance of whatsoever is spoken by the Lord, Lk 1:45.
(m) "non prophanabo", V. L. Pagninus, Montanus, Tigurine version, &c. (n) "non mutabo", Pagninus, Montanus, Tigurine version, Junius & Tremellius, &c.
88:3588:35: եւ ո՛չ անարգեցից զուխտ իմ, եւ ինչ որ ելանէ ընդ շրթունս իմ զայն ո՛չ արհամարհեցից[7284]։ [7284] Ոմանք.Եւ ինչ որ ելանէր։
35 Ոչ էլ իմ ուխտը կ’անարգեմ, կամ կ’արհամարհեմ այն, ինչ դուրս է գալիս իմ շրթունքներից:
34 Իմ ուխտս պիտի չանարգեմ Ու շրթունքներէս ելածը պիտի չփոխեմ։
Եւ ոչ անարգեցից զուխտ իմ, եւ ինչ որ ելանէ ընդ շրթունս իմ` զայն ոչ արհամարհեցից:

88:35: եւ ո՛չ անարգեցից զուխտ իմ, եւ ինչ որ ելանէ ընդ շրթունս իմ զայն ո՛չ արհամարհեցից[7284]։
[7284] Ոմանք.Եւ ինչ որ ելանէր։
35 Ոչ էլ իմ ուխտը կ’անարգեմ, կամ կ’արհամարհեմ այն, ինչ դուրս է գալիս իմ շրթունքներից:
34 Իմ ուխտս պիտի չանարգեմ Ու շրթունքներէս ելածը պիտի չփոխեմ։
zohrab-1805▾ eastern-1994▾ western am▾
88:3488:35 Не нарушу завета Моего, и не переменю того, что вышло из уст Моих.
88:35 οὐδὲ ουδε not even; neither μὴ μη not βεβηλώσω βεβηλοω profane τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine καὶ και and; even τὰ ο the ἐκπορευόμενα εκπορευομαι emerge; travel out διὰ δια through; because of τῶν ο the χειλέων χειλος lip; shore μου μου of me; mine οὐ ου not μὴ μη not ἀθετήσω αθετεω displace; put off
88:35. non violabo pactum meum et quod egressum est de labiis meis non mutaboNeither will I profane my covenant: and the words that proceed from my mouth I will not make void.
34. My covenant will I not break, nor alter the thing that is gone out of my lips.
My covenant will I not break, nor alter the thing that is gone out of my lips:

88:35 Не нарушу завета Моего, и не переменю того, что вышло из уст Моих.
88:35
οὐδὲ ουδε not even; neither
μὴ μη not
βεβηλώσω βεβηλοω profane
τὴν ο the
διαθήκην διαθηκη covenant
μου μου of me; mine
καὶ και and; even
τὰ ο the
ἐκπορευόμενα εκπορευομαι emerge; travel out
διὰ δια through; because of
τῶν ο the
χειλέων χειλος lip; shore
μου μου of me; mine
οὐ ου not
μὴ μη not
ἀθετήσω αθετεω displace; put off
88:35. non violabo pactum meum et quod egressum est de labiis meis non mutabo
Neither will I profane my covenant: and the words that proceed from my mouth I will not make void.
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Adam Clarke: Commentary on the Bible - 1831
89:35: Once have I sworn - I have made one determination on this head, and have bound myself by my holiness; it is impossible that I should change, and there needs no second oath, the one already made is of endless obligation.
Albert Barnes: Notes on the Bible - 1834
89:35: Once have I sworn by my holiness - That is, once for all; - a single oath - an oath once taken by me - makes it certain. To swear by his "holiness" is to pledge his own holy nature; to make it as certain as that he is holy; to stake the whole question of his holiness on that. That is, If this should not be accomplished - if he should fail in this - it would prove that he was not a holy God.
That I will not lie unto David - Margin, as in Hebrew, "if I lie." The meaning is, He would be found faithful to the promise. See Psa 89:3-4; compare Sa2 7:8-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:35: Once: Psa 110:4, Psa 132:11; Amo 4:2, Amo 8:7; Heb 6:13, Heb 6:17
that I will not lie: Heb. If I lie, Th2 2:13; Tit 1:2
John Gill
89:35 Once have I sworn by my holiness,.... Swearing is ascribed to God after the manner of men, and is done in condescension to the weakness of his people, and to remove doubts and hesitations from them, relating to things spiritual and eternal; as to his everlasting love to them, his covenant with them in Christ, and their perseverance in his grace; and it is made by himself, or one or other of his perfections, as here by his "holiness"; see Amos 4:2, and indeed his holiness being his nature, is no other than he himself, the holy God; and because he could swear by no greater, he sware by himself, that as sure as he was, and was holy, just, and true, he would make good what he promises, Heb 6:13 and this is done but once, once for all, that being sufficient; it need not be repeated, nor is it ever revoked; when he swears, he never repents of it, nor changes his mind; and it is to show the immutability of his counsel that he swears at all, Ps 110:4,
that I will not lie unto David; he will not lie to any, he cannot, it is impossible he should; it would be to deny himself, it is contrary to his being as God, he is not a man that he should lie; it is contrary to his character as the God of truth; he will not lie, neither in his counsel nor covenant, in his purposes nor promises; these are the two immutable things, in which it is impossible he should lie: and he has swore to it that he will not lie to David, to David's son the Messiah, with whom the covenant is made, and stands fast; all the prophecies concerning him he has fulfilled; and all the promises made to him of help and assistance, as man and Mediator, in his work, and of the reward of it, a glory with him, he has made good.
Robert Jamieson, A. R. Fausset and David Brown
89:35 Once--one thing (Ps 27:4).
by my holiness--as a holy God.
that I will not lie--literally, "if I lie"--part of the form of swearing (1Kings 24:6; 2Kings 3:35).
88:3688:36: Միանգամ երդուայ ՚ի սրբութիւն իմ, թէ Դաւթի ես ո՛չ ստեցից[7285]։ [7285] Ոմանք.՚Ի սրբութիւնս իմ։
36 Մէկ անգամ ընդմիշտ ես երդուեցի իմ սրբութեամբ, որ Դաւթին չեմ խաբի:
35 Անգամ մը երդում ըրի իմ սրբութիւնովս, Որ սուտ պիտի չըսեմ Դաւիթին
Միանգամ երդուայ ի սրբութիւն իմ, թէ Դաւթի ես ոչ ստեցից:

88:36: Միանգամ երդուայ ՚ի սրբութիւն իմ, թէ Դաւթի ես ո՛չ ստեցից[7285]։
[7285] Ոմանք.՚Ի սրբութիւնս իմ։
36 Մէկ անգամ ընդմիշտ ես երդուեցի իմ սրբութեամբ, որ Դաւթին չեմ խաբի:
35 Անգամ մը երդում ըրի իմ սրբութիւնովս, Որ սուտ պիտի չըսեմ Դաւիթին
zohrab-1805▾ eastern-1994▾ western am▾
88:3588:36 Однажды Я поклялся святостью Моею: солгу ли Давиду?
88:36 ἅπαξ απαξ once ὤμοσα ομνυω swear ἐν εν in τῷ ο the ἁγίῳ αγιος holy μου μου of me; mine εἰ ει if; whether τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ψεύσομαι ψευδομαι lie
88:36. semel iuravi in sancto meo ne David mentiarOnce have I sworn by my holiness: I will not lie unto David:
35. Once have I sworn by my holiness; I will not lie unto David;
Once have I sworn by my holiness that I will not lie unto David:

88:36 Однажды Я поклялся святостью Моею: солгу ли Давиду?
88:36
ἅπαξ απαξ once
ὤμοσα ομνυω swear
ἐν εν in
τῷ ο the
ἁγίῳ αγιος holy
μου μου of me; mine
εἰ ει if; whether
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ψεύσομαι ψευδομαι lie
88:36. semel iuravi in sancto meo ne David mentiar
Once have I sworn by my holiness: I will not lie unto David:
35. Once have I sworn by my holiness; I will not lie unto David;
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Adam Clarke: Commentary on the Bible - 1831
89:36: His throne as the son - Splendid and glorious! dispensing light, heat, life, and salvation to all mankind.
Albert Barnes: Notes on the Bible - 1834
89:36: His seed shall endure foRev_er ... - His posterity. See the notes at Psa 89:29. There, the expression is, "his throne as the days of heaven." Here it is, "his throne as the sun before me." The meaning is the same. It would stand through all time. Compare the notes at Psa 72:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:36: seed: Psa 89:4, Psa 89:29; Sa2 7:16; Isa 53:10, Isa 59:21; Joh 12:34
and: Psa 72:5, Psa 72:17; Isa 9:7; Jer 33:20; Luk 1:33
John Gill
89:36 His seed shall endure for ever,.... This is a confirmation by his oath of what he had before said, Ps 89:29 which may be understood either of the perseverance of particular believers, of everyone of the spiritual seed of Christ; or of the duration of the church in general, throughout all ages, as before observed; and these being matters of moment and importance, and of which there are sometimes doubts in the minds of the Lord's people about them, and that they may be firmly believed by them, he confirms them with an oath; for God never swears to trivial things; and when he does swear, it is to remove the doubts of his people, and make their minds easy:
and his throne as the sun before me; that is, shall continue as long as it does; see Ps 89:29, or shall be bright, splendid, and glorious as the sun, so the Targum,
"and his throne light as the sun before me;''
meaning his church and kingdom, of which the throne is an emblem, and which became so in Gospel times, clear and lucid as the sun, Song 6:10, when day was made by the rising of the sun of righteousness, and by the bright shining of the Gospel ministry; and at particular periods since, as in the times of Constantine, when the church was clothed with the sun, and at the Reformation, when Christ appeared with a rainbow on his head, and his face was as the sun, Rev_ 12:1 and especially this will be the case of the church in the latter day, when the light of the moon will be as the light of the sun, and the light of the sun seven fold, as the light of seven days; and when the city, the church, will stand in no need of the sun, nor of the moon; and also in the ultimate glory, when the saints will shine as the sun in the kingdom of God; see Is 30:26. This passage is applied to the Messiah by the Jews (a).
(a) Zohar in Gen. fol. 30. 1.
88:3788:37: Զաւակ նորա յաւիտեան կացցէ, եւ աթոռ նորա որպէս արեգակն առաջի իմ.
37 Նրա սերունդը յաւիտեան կը մնայ, եւ ինչպէս արեւ,
36 Անոր սերունդը յաւիտեան պիտի մնայ Ու անոր աթոռը իմ առջեւս արեգակին չափ
Զաւակ նորա յաւիտեան կացցէ, եւ աթոռ նորա որպէս արեգակն առաջի իմ:

88:37: Զաւակ նորա յաւիտեան կացցէ, եւ աթոռ նորա որպէս արեգակն առաջի իմ.
37 Նրա սերունդը յաւիտեան կը մնայ, եւ ինչպէս արեւ,
36 Անոր սերունդը յաւիտեան պիտի մնայ Ու անոր աթոռը իմ առջեւս արեգակին չափ
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88:3688:37 Семя его пребудет вечно, и престол его, как солнце, предо Мною,
88:37 τὸ ο the σπέρμα σπερμα seed αὐτοῦ αυτος he; him εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever μενεῖ μενω stay; stand fast καὶ και and; even ὁ ο the θρόνος θρονος throne αὐτοῦ αυτος he; him ὡς ως.1 as; how ὁ ο the ἥλιος ηλιος sun ἐναντίον εναντιον next to; before μου μου of me; mine
88:37. semen eius in sempiternum eritHis seed shall endure for ever.
36. His seed shall endure for ever, and his throne as the sun before me.
His seed shall endure for ever, and his throne as the sun before me:

88:37 Семя его пребудет вечно, и престол его, как солнце, предо Мною,
88:37
τὸ ο the
σπέρμα σπερμα seed
αὐτοῦ αυτος he; him
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
μενεῖ μενω stay; stand fast
καὶ και and; even
ο the
θρόνος θρονος throne
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
ο the
ἥλιος ηλιος sun
ἐναντίον εναντιον next to; before
μου μου of me; mine
88:37. semen eius in sempiternum erit
His seed shall endure for ever.
36. His seed shall endure for ever, and his throne as the sun before me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37:-38. Солнце и луна представлялись древним вечными и неизменными, так же вечно и неизменно обетование, данное Богом Давиду. - "Верный свидетель на небесах" - т. е. Бог Господь клянется Сам Собою, так как для Него нет другого более высшего предмета клятвы.
Adam Clarke: Commentary on the Bible - 1831
89:37: As the moon, and as a faithful witness in heaven - That is, as long as the sun and moon shall endure, as long as time shall last, his kingdom shall last among men. The moon appears to be termed a faithful witness here, because by her particularly time is measured. Her decrease and increase are especially observed by every nation, and by these time is generally estimated, especially among the eastern nations. So many moons is a man old; so many moons since such an event happened; and even their years are reckoned by lunations. This is the case with the Mohammedans to the present day. Or the rainbow may be intended; that sign which God has established in the cloud; that faithful witness of his that the earth shall no more be destroyed by water. As long therefore as the sun, the moon, and the rainbow appear in the heavens, so long shall the spiritual David reign, and his seed prosper and increase.
Selah - It is confirmed; it shall not fail.
Albert Barnes: Notes on the Bible - 1834
89:37: It shall be established foRev_er as the moon - As long as the moon shall endure. The heavenly bodies are the most permanent objects that we know of; and they, therefore, became the emblems of stability and perpetuity. Compare the notes at Psa 72:7.
And as a faithful witness in heaven - As the witness in heaven, or in the sky, is sure. The reference is to the moon, regarded as a witness for God. What is said here of the moon as an index of his faithfulness, might be said also of the sun and the stars; but the beauty of the image is increased by the attention being fixed to a single object. As the moon is fixed, regular, enduring - so are the promises and purposes of God. Such were the promises made to David; such was the oath which had been taken by God; such the covenant which he had made. The psalmist now proceeds Psa 89:38-45 to show that this oath and these promises seemed to be disregarded; that there were things occurring which appeared as if God had forgotten them; that there was not that manifest prosperity and favor which was implied in the promise; but that a series of calamities had occurred which it was difficult to reconcile with these solemn pledges. On the ground of this he prays Psa 89:46-52 that God would return, and would remember his covenant, and would bless David and his people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:37: It shall: That is, as long as the sun and moon shall endure, as long as time shall last, his kingdom shall continue among men. The moon is probably termed a faithful witness, because by her, particularly, time is measured. Her decrease and increase are especially observed by every nation; and by these time is generally estimated, especially among eastern nations. - So many moons is a man old - so many moons since such an event happened; and even their years are reckoned by lunations. Or, the rainbow may be intended; that faithful sign which God has established in the clouds, that the earth shall no more be destroyed by water.
ever: Psa 72:7, Psa 104:19; Gen 1:14-18; Jer 31:35, Jer 31:36
and as: Gen 9:13-16; Isa 54:9, Isa 54:10
Geneva 1599
89:37 It shall be established for ever as the moon, and [as] a faithful (c) witness in heaven. Selah.
(c) As long as the Sun and Moon endure, they will be witnesses to me of this promise.
John Gill
89:37 It shall be established for ever as the moon,.... Either Christ's seed, or throne, which comes to much the same sense; for by both are meant his church and people, his kingdom and interest in the world; the moon is as perpetual as the sun, and is used as elsewhere to signify the continuance of the people, church, and interest of Christ, Ps 72:5, for though the moon has its spots, and is changeable, sometimes in the full, and sometimes in the decline, yet always is, and always continues, and ever will; and so though the people of God have their spots and imperfections, and are sometimes on the decline in the frames and dispositions of their minds, in the exercise of grace, in their spirituality, liveliness, and zeal, and in their walk and conversation in the church and world; yet they shall abide and persevere to the end; and though the church may be like the moon in the wane, be declining as to numbers, gifts, and graces, yet it shall continue and be established; it is sometimes indeed in a fluctuating state, and is not always in the same place, but is removed from one country to another; yet it always is somewhere, even though in the wilderness, and ere long will be established on the top of the mountains, and be no more a tabernacle that shall be taken down; see Ps 48:8.
and as a faithful witness in heaven: or "in the sky or cloud" (b); some understand this of the moon, others of both sun and moon; but it seems best to interpret it of something distinct from either, even of the rainbow, which though it does not always appear in the clouds, yet it has appeared at times, and does and will unto the end of the world; and be a faithful and an everlasting token and witness of the covenant of God made with all creatures, that he will no more destroy the world by a flood, Gen 9:12, and is an emblem of the covenant of grace, and of the continuance, perpetuity, and immutability of it; see Is 54:9.
Selah. See Gill on Ps 3:2.
(b) "in aethere", Montanus, Tigurine version, Vatablus; "in superiore nube", Junius & Tremellius; "in nubibus", Gejerus.
John Wesley
89:37 A witness - The rainbow, which is God's faithful witness, a token of God's everlasting covenant between God and every living creature for perpetual generations, Gen 9:12, Gen 9:16.
Robert Jamieson, A. R. Fausset and David Brown
89:37 It shall . . . moon . . . heaven--literally, "As the moon, and the witness in the sky is sure, that is, the moon."
88:3888:38: որպէս լուսին զի հաստատեալ է յաւիտեան վկայ հաւատարի՛մ յերկինս[7286]։ [7286] Ոմանք.Եւ որպէս լուսին։
38 ինչպէս լուսին, նրա աթոռն իմ առջեւ յաւերժ հաստատուած կը մնայ երկնքում, որպէս հաւատարիմ վկայ»:
37 Լուսնին պէս յաւիտեան պիտի հաստատուի Ու երկնքի մէջ հաւատարիմ վկայի պէս»։ (Սէլա։)
որպէս լուսին զի հաստատեալ է յաւիտեան վկայ հաւատարիմ յերկինս:[564]:

88:38: որպէս լուսին զի հաստատեալ է յաւիտեան վկայ հաւատարի՛մ յերկինս[7286]։
[7286] Ոմանք.Եւ որպէս լուսին։
38 ինչպէս լուսին, նրա աթոռն իմ առջեւ յաւերժ հաստատուած կը մնայ երկնքում, որպէս հաւատարիմ վկայ»:
37 Լուսնին պէս յաւիտեան պիտի հաստատուի Ու երկնքի մէջ հաւատարիմ վկայի պէս»։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
88:3788:38 вовек будет тверд, как луна, и верный свидетель на небесах>>.
88:38 καὶ και and; even ὡς ως.1 as; how ἡ ο the σελήνη σεληνη moon κατηρτισμένη καταρτιζω repair; outfit εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever καὶ και and; even ὁ ο the μάρτυς μαρτυς witness ἐν εν in οὐρανῷ ουρανος sky; heaven πιστός πιστος faithful διάψαλμα διαψαλμα interlude; rest
88:38. et thronus eius sicut sol in conspectu meo sicut luna stabilietur in sempiternum et testis in caelo fidelis semperAnd his throne as the sun before me: and as the moon perfect for ever, and a faithful witness in heaven.
37. It shall be established for ever as the moon, and the faithful witness in the sky.
It shall be established for ever as the moon, and [as] a faithful witness in heaven. Selah:

88:38 вовек будет тверд, как луна, и верный свидетель на небесах>>.
88:38
καὶ και and; even
ὡς ως.1 as; how
ο the
σελήνη σεληνη moon
κατηρτισμένη καταρτιζω repair; outfit
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
καὶ και and; even
ο the
μάρτυς μαρτυς witness
ἐν εν in
οὐρανῷ ουρανος sky; heaven
πιστός πιστος faithful
διάψαλμα διαψαλμα interlude; rest
88:38. et thronus eius sicut sol in conspectu meo sicut luna stabilietur in sempiternum et testis in caelo fidelis semper
And his throne as the sun before me: and as the moon perfect for ever, and a faithful witness in heaven.
37. It shall be established for ever as the moon, and the faithful witness in the sky.
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Adam Clarke: Commentary on the Bible - 1831
89:38: But thou hast cast off - Hitherto the psalmist has spoken of the covenant of God with David and his family, which led them to expect all manner of prosperity, and a perpetuity of the Jewish throne; now he shews what appears to him a failure of the promise, and what he calls in the next verse the making void the covenant of his servant. God cannot lie to David; how is it then that his crown is profaned, that it is cast down to the ground; the land being possessed by strangers, and the twelve tribes in the most disgraceful and oppressive captivity?
Albert Barnes: Notes on the Bible - 1834
89:38: But thou hast cast off - literally, Thou hast treated as a foul, offensive thing; thou hast treated him to whom these promises were made, as if he were a vile and detestable object - as that which one throws away because it is worthless or offensive.
And abhorred - Hast despised; that is, as if it were an object of aversion or contempt. Compare Psa 60:1, Psa 60:10.
Thou hast been wroth - literally, "Thou hast suffered (thine anger) to overflow," or to pour itself forth. See Psa 78:21, Psa 78:59.
With thine anointed - With him who had been anointed as king - anointed as thine own - to administer justice, and to rule for thee. Sa1 16:1, Sa1 16:13. This might seem to refer to the time of Absalom, when David was driven from his throne and his kingdom; see, however, the Introduction to the Psalm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:38: But: Psa. 44:9-26, Psa 60:1, Psa 60:10, Psa 77:7; Ch1 28:9; Jer 12:1; Hos 9:17
and: Psa 78:59, Psa 106:40; Deu 32:19; Lam 2:7; Zac 11:8
wroth: Psa 89:51, Psa 84:9; Sa2 1:21, Sa2 15:26; Ch2 12:1-12; Lam 4:20; Zac 13:7
Carl Friedrich Keil and Franz Delitzsch
89:38
Now after the poet has turned his thoughts towards the beginnings of the house of David which were so rich in promise, in order that he might find comfort under the sorrowful present, the contrast of the two periods is become all the more sensible to him. With ואתּה in Ps 89:39 (And Thou - the same who hast promised and affirmed this with an oath) his Psalm takes a new turn, for which reason it might even have been ועתּה. זנח is used just as absolutely here as in Ps 44:24; Ps 74:1; Ps 77:8, so that it does not require any object to be supplied out of Ps 89:39. נארתּה in Ps 89:40 the lxx renders kate'strepsas; it is better rendered in Lam 2:7 ἀπετίναξε; for נאר is synonymous with נער, to shake off, push away, cf. Arabic el-menâ‛ir, the thrusters (with the lance). עבדּך is a vocational name of the king as such. His crown is sacred as being the insignia of a God-bestowed office. God has therefore made the sacred thing vile by casting it to the ground (חלּל לארץ, as in Ps 74:17, to cast profaningly to the ground). The primary passage to Ps 89:41-42, is Ps 80:13. "His hedges" are all the boundary and protecting fences which the land of the king has; and מבצריו "the fortresses" of his land (in both instances without כל, because matters have not yet come to such a pass).
(Note: In the list of the nations and cities conquered by King Sheshonk I are found even cities of the tribe of Issachar, e.g., Shen-ma-an, Sunem; vid., Brugsch, Reiseberichte, S. 141-145, and Blau as referred to above.)
In שׁסּהוּ the notions of the king and of the land blend together. עברי־דרך are the hordes of the peoples passing through the land. שׁכניו are the neighbouring peoples that are otherwise liable to pay tribute to the house of David, who sought to take every possible advantage of that weakening of the Davidic kingdom. In Ps 89:44 we are neither to translate "rock of his sword" (Hengstenberg), nor "O rock" (Olshausen). צוּר does not merely signify rupes, but also from another root (צוּר, Arab. ṣâr, originally of the grating or shrill noise produced by pressing and squeezing, then more particularly to cut or cut off with pressure, with a sharply set knife or the like) a knife or a blade (cf. English knife, and German kneifen, to nip): God has decreed it that the edge or blade of the sword of the king has been turned back by the enemy, that he has not been able to maintain his ground in battle (הקמתו with ē instead of ı̂, as also when the tone is not moved forward, Mic 5:4). In Ps 89:45 the Mem of מטהרו, after the analogy of Ezek 16:41; Ezek 34:10, and other passages, is a preposition: cessare fecisti eum a splendore suo. A noun מטּהר = מטהר with Dag. dirimens,
(Note: The view of Pinsker (Einleitung, S. 69), that this Dag. is not a sign of the doubling of the letter, but a diacritic point (that preceded the invention of the system of vowel-points), which indicated that the respective letter was to be pronounced with a Chateph vowel (e.g., miṭŏhar), is incorrect. The doubling Dag. renders the Sheb audible, and having once become audible it readily receives this or that colouring according to the nature of its consonant and of the neighbouring vowel.)
like מקדּשׁ Ex 15:17, מנּזר Nahum 3:17 (Abulwald, Aben-Ezra, Parchon, Kimchi, and others), in itself improbable in the signification required here, is not found either in post-biblical or in biblical Hebrew. טהר, like צהר, signifies first of all not purity, but brilliancy. Still the form טהר does not lie at the basis of it in this instance; for the reading found here just happens not to be טהרו, but מטּהרו; and the reading adopted by Norzi, Heidenheim, and Baer, as also by Nissel and others, so far as form is concerned is not distinct from it, viz., מטּהרו (miṭtŏharo), the character of the Sheb being determined by the analogy of the following (cf. בּסּערה, 4Kings 2:1), which presupposes the principal form טהר (Bttcher, 386, cf. supra, 2:31, note). The personal tenor of Ps 89:46 requires that it should be referred to the then reigning Davidic king, but not as dying before his time (Olshausen), but as becoming prematurely old by reason of the sorrowful experiences of his reign. The larger half of the kingdom has been wrested from him; Egypt and the neighbouring nations also threaten the half that remains to him; and instead of the kingly robe, shame completely covers him.
John Gill
89:38 But thou hast cast off,.... Here begin objections to what is before said, and swore to; even to the everlasting love of God, to Christ, and to his seed, to the unchangeableness and unalterableness of the covenant, and to the continuance and perpetuity of the kingdom and church of Christ, taken from the dealings of the Lord with the Messiah and his people; which were made either by the psalmist, under a spirit of prophecy, foreseeing what would come to pass; or by the apostles and church of Christ, about the time of his sufferings and death, and after; when he seemed to be "cast off", and rejected by the Lord, particularly when he forsook him, and hid his face from him, Mt 27:46, as when he hides his face from his people, it is interpreted by them a casting them off; see Ps 44:22,
and abhorred; not that he abhorred the person of Christ, who was his own Son, his beloved Son; nor his afflictions and sufferings, which were a sacrifice of a sweet smelling savour to him; see Ps 22:24, though these might be interpreted by others as if the Lord abhorred or rejected him; because he suffered him to be used in the manner he was, and particularly to be abhorred by the Jews, even by the nation in general, Is 49:7, though the sins of his people, which he had upon him, and for which he suffered, were an abhorring to the Lord; and when he was made sin, he was made a curse:
thou hast been wroth with thine Anointed; with thy Messiah; not Rehoboam, from whom the ten tribes were rent; nor Josiah, who was killed by Pharaohnecho; nor Zedekiah, carried captive into Babylon; but the true Messiah, the son of David, before said to be found by the Lord, and anointed with his holy oil, Ps 89:20, which is to be understood of him, not as his own son, who was always the object of his love, but as the sinner's surety, bearing the sins of his people, and all the wrath and punishment due unto them; and so is reconcilable to the promise, that lovingkindness should not be taken from him, Ps 89:33 and is no objection to it, though made one.
John Wesley
89:38 But - Having hitherto declared the certainty of God's promises, he now humbly expostulates with God about it.
Robert Jamieson, A. R. Fausset and David Brown
89:38 present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.
cast off--and rejected (compare Ps 15:4; Ps 43:2; Ps 44:9).
88:3988:39: Իսկ արդ դու մերժեցեր եւ անարգեցեր, եւ ընդ վա՛յր հարեր զօծեալ քո։
39 Բայց արդ, դու մերժեցիր, անարգեցիր ու գետին տապալեցիր քո օծեալին:
38 Բայց դուն երեսէ ձգեցիր ու անարգեցիր. Քու օծեալիդ բարկացար
Իսկ արդ դու մերժեցեր եւ անարգեցեր եւ ընդ վայր հարեր զօծեալ քո:

88:39: Իսկ արդ դու մերժեցեր եւ անարգեցեր, եւ ընդ վա՛յր հարեր զօծեալ քո։
39 Բայց արդ, դու մերժեցիր, անարգեցիր ու գետին տապալեցիր քո օծեալին:
38 Բայց դուն երեսէ ձգեցիր ու անարգեցիր. Քու օծեալիդ բարկացար
zohrab-1805▾ eastern-1994▾ western am▾
88:3888:39 Но {ныне} Ты отринул и презрел, прогневался на помазанника Твоего;
88:39 σὺ συ you δὲ δε though; while ἀπώσω απωθεω thrust away; reject καὶ και and; even ἐξουδένωσας εξουδενοω set at naught ἀνεβάλου αναβαλλω defer; adjourn τὸν ο the χριστόν χριστος Anointed σου σου of you; your
88:39. tu autem reppulisti et proiecisti iratus es adversum christum tuumBut thou hast rejected and despised: thou hast been angry with my anointed.
38. But thou hast cast off and rejected, thou hast been wroth with thine anointed.
But thou hast cast off and abhorred, thou hast been wroth with thine anointed:

88:39 Но {ныне} Ты отринул и презрел, прогневался на помазанника Твоего;
88:39
σὺ συ you
δὲ δε though; while
ἀπώσω απωθεω thrust away; reject
καὶ και and; even
ἐξουδένωσας εξουδενοω set at naught
ἀνεβάλου αναβαλλω defer; adjourn
τὸν ο the
χριστόν χριστος Anointed
σου σου of you; your
88:39. tu autem reppulisti et proiecisti iratus es adversum christum tuum
But thou hast rejected and despised: thou hast been angry with my anointed.
38. But thou hast cast off and rejected, thou hast been wroth with thine anointed.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
38 But thou hast cast off and abhorred, thou hast been wroth with thine anointed. 39 Thou hast made void the covenant of thy servant: thou hast profaned his crown by casting it to the ground. 40 Thou hast broken down all his hedges; thou hast brought his strong holds to ruin. 41 All that pass by the way spoil him: he is a reproach to his neighbours. 42 Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice. 43 Thou hast also turned the edge of his sword, and hast not made him to stand in the battle. 44 Thou hast made his glory to cease, and cast his throne down to the ground. 45 The days of his youth hast thou shortened: thou hast covered him with shame. Selah. 46 How long, LORD? wilt thou hide thyself for ever? shall thy wrath burn like fire? 47 Remember how short my time is: wherefore hast thou made all men in vain? 48 What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah. 49 Lord, where are thy former lovingkindnesses, which thou swarest unto David in thy truth? 50 Remember, Lord, the reproach of thy servants; how I do bear in my bosom the reproach of all the mighty people; 51 Wherewith thine enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed. 52 Blessed be the LORD for evermore. Amen, and Amen.
In these verses we have,
I. A very melancholy complaint of the present deplorable state of David's family, which the psalmist thinks hard to be reconciled to the covenant God made with David. "Thou saidst thou wouldst not take away thy lovingkindness, but thou hast cast off." Sometimes, it is no easy thing to reconcile God's providences with his promises, and yet we are sure they are reconcilable; for God's works fulfil his word and never contradict it. 1. David's house seemed to have lost its interest in God, which was the greatest strength and beauty of it. God had been pleased with his anointed, but now he was wroth with him (v. 38), had entered into covenant with the family, but now, for aught he could perceive, he had made void the covenant, not broken some of the articles of it, but cancelled it, v. 39. We misconstrue the rebukes of Providence if we think they make void the covenant. When the great anointed one, Christ himself, was upon the cross, God seemed to have cast him off, and was wroth with him, and yet did not make void his covenant with him, for that was established for ever. 2. The honour of the house of David was lost and laid in the dust: Thou hast profaned his crown (which was always looked upon as sacred) by casting it to the ground, to be trampled on, v. 39. Thou hast made his glory to cease (so uncertain is all earthly glory, and so soon does it wither) and thou hast cast his throne down to the ground, not only dethroned the king, but put a period to the kingdom, v. 44. If it was penned in Rehoboam's time, it was true as to the greatest part of the kingdom, five parts of six; if in Zedekiah's time, it was more remarkably true of the poor remainder. Note, Thrones and crowns are tottering things, and are often laid in the dust; but there is a crown of glory reserved for Christ's spiritual seed which fadeth not away. 3. It was exposed and made a prey to all the neighbours, who insulted over that ancient and honourable family (v. 40): Thou hast broken down all his hedges (all those things that were a defence to them, and particularly that hedge of protection which they thought God's covenant and promise had made about them) and thou hast made even his strong-holds a ruin, so that they were rather a reproach to them than any shelter; and then, All that pass by the way spoil him (v. 41) and make an easy prey of him; see Ps. lxxx. 12, 13. The enemies talk insolently: He is a reproach to his neighbours, who triumph in his fall from so great a degree of honour. Nay, every one helps forward the calamity (v. 42): "Thou hast set up the right hand of his adversaries, not only given them power, but inclined them to turn their power this way." If the enemies of the church lift up their hand against it, we must see God setting up their hand; for they could have no power unless it were given them from above. But, when God does permit them to do mischief to his church, it pleases them: "Thou hast made all his enemies to rejoice; and this is for thy glory, that those who hate thee should have the pleasure to see the tears and troubles of those that love thee." 4. It was disabled to help itself (v. 43): "Thou hast turned the edge of his sword, and made it blunt, that it cannot do execution as it has done; and (which is worse) thou hast turned the edge of his spirit, and taken off his courage, and hast not made him to stand as he used to do in the battle." The spirit of men is what the Father and former of spirits makes them; nor can we stand with any strength or resolution further than God is pleased to uphold us. If men's hearts fail them, it is God that dispirits them; but it is sad with the church when those cannot stand who should stand up for it. 5. It was upon the brink of an inglorious exit (v. 45): The days of his youth hast thou shortened; it is ready to be cut off, like a young man in the flower of his age. This seems to intimate that the psalm was penned in Rehoboam's time, when the house of David was but in the days of its youth, and yet waxed old and began to decay already. Thus it was covered with shame, and it was turned very much to its reproach that a family which, in the first and second reign, looked so great, and made such a figure, should, in the third, dwindle and look so little as the house of David did in Rehoboam's time. But it may be applied to the captivity in Babylon, which, in comparison with what was expected, was but the day of the youth of that kingdom. However, the kings then had remarkably the days of their youth shortened, for it was in the days of their youth, when they were about thirty years old, that Jehoiachin and Zedekiah were carried captives to Babylon.
From all this complaint let us learn, 1. What work sin makes with families, noble royal families, with families in which religion has been uppermost; when posterity degenerates, it falls into disgrace, and iniquity stains their glory. 2. How apt we are to place the promised honour and happiness of the church in something external, and to think the promise fails, and the covenant is made void, if we be disappointed of that, a mistake which we now are inexcusable if we fall into, since our Master has so expressly told us that his kingdom is not of this world.
II. A very pathetic expostulation with God upon this. Four things they plead with God for mercy:--
1. The long continuance of the trouble (v. 46): How long, O Lord! wilt thou hide thyself? For ever? That which grieved them most was that God himself, as one displeased, did not appear to them by his prophets to comfort them, did not appear for them by his providences to deliver them, and that he had kept them long in the dark; it seemed an eternal night, when God had withdrawn: Thou hidest thyself for ever. Nay, God not only hid himself from them, but seemed to set himself against them: "Shall thy wrath burn like fire? How long shall it burn? Shall it never be put out? What is hell, but the wrath of God, burning for ever? And is that the lot of thy anointed?"
2. The shortness of life, and the certainty of death: "Lord, let thy anger cease, and return thou, in mercy to us, remembering how short my time is and how sure the period of my time. Lord, since my life is so transitory, and will, ere long, be at an end, let it not be always so miserable that I should rather choose no being at all than such a being." Job pleads thus, ch. x. 20, 21. And probably the psalmist here urges it in the name of the house of David, and the present prince of that house, the days of whose youth were shortened, v. 45.
(1.) He pleads the shortness and vanity of life (v. 47): Remember how short my time is, how transitory I am (say some), therefore unable to bear the power of thy wrath, and therefore a proper object of thy pity. Wherefore hast thou made all men in vain? or, Unto what vanity hast thou created all the sons of Adam! Now, this may be understood either, [1.] As declaring a great truth. If the ancient lovingkindnesses spoken of (v. 49) be forgotten (those relating to another life), man is indeed made in vain. Considering man as mortal, if there were not a future state on the other side of death, we might be ready to think that man was made in vain, and was in vain endued with the noble powers and faculties of reason and filled with such vast designs and desires; but God would not make man in vain; therefore, Lord, remember those lovingkindnesses. Or, [2.] As implying a strong temptation that the psalmist was in. It is certain God has not made all men, nor any man, in vain, Isa. xlv. 18. For, First, If we think that God has made men in vain because so many have short lives, and long afflictions, in this world, it is true that God has made them so, but it is not true that therefore they are made in vain. For those whose days are few and full of trouble may yet glorify God and do some good, may keep their communion with God and get to heaven, and then they are not made in vain. Secondly, If we think that God has made men in vain because the most of men neither serve him nor enjoy him, it is true that, as to themselves, they were made in vain, better for them had they not been born than not to be born again; but it was not owing to God that they were made in vain; it was owing to themselves; nor are they made in vain as to him, for he has made all things for himself, even the wicked for the day of evil, and those whom he is not glorified by he will be glorified upon.
(2.) He pleads the universality and unavoidableness of death (v. 48): "What man" (what strong man, so the word is) "is he that liveth and shall not see death? The king himself, of the house of David, is not exempted from the sentence, from the stroke. Lord, since he is under a fatal necessity of dying, let not his whole life be made thus miserable. Shall he deliver his soul from the hand of the grave? No, he shall not when his time has come. Let him not therefore be delivered into the hand of the grave by the miseries of a dying life, till his time shall come." We must learn here that death is the end of all men; our eyes must shortly be closed to see death; there is no discharge from that war, nor will any bail be taken to save us from the prison of the grave. It concerns us therefore to make sure a happiness on the other side of death and the grave, that, when we fail, we may be received into everlasting habitations.
3. The next plea is taken from the kindness God had for and the covenant he made with his servant David (v. 49): "Lord, where are thy former lovingkindnesses, which thou showedst, nay, which thou swaredst, to David in thy truth? Wilt thou fail of doing what thou hast promised? Wilt thou undo what thou hast done? Art not thou still the same? Why then may not we have the benefit of the former sure mercies of David?" God's unchangeableness and faithfulness assure us that God will not cast off those whom he has chosen and covenanted with.
4. The last plea is taken from the insolence of the enemies and the indignity done to God's anointed (v. 50, 51): "Remember, Lord, the reproach, and let it be rolled away from us and returned upon our enemies." (1.) They were God's servants that were reproached, and the abuses done to them reflected upon their master, especially since it was for serving him that they were reproached. (2.) The reproach cast upon God's servants was a very grievous burden to all that were concerned for the honour of God: "I bear in my bosom the reproach of all the mighty people, and am even overwhelmed with it; it is what I lay much to heart and can scarcely keep up my spirits under the weight of." (3.) "They are thy enemies who do thus reproach us; and wilt thou not appear against them as such?" (4.) They have reproached the footsteps of thy anointed. They reflected upon all the steps which the king had taken in the course of his administration, tracked him in all his motions, that they might make invidious remarks upon every thing he had said and done. Or, if we may apply it to Christ, the Lord's Messiah, they reproached the Jews with his footsteps, the slowness of his coming. They have reproached the delays of the Messiah; so Dr. Hammond. They called him, He that should come; but, because he had not yet come, because he did not now come to deliver them out of the hands of their enemies, when they had none to deliver them, they told them he would never come, they must give over looking for him. The scoffers of the latter days do, in like manner, reproach the footsteps of the Messiah when they ask, Where is the promise of his coming? 2 Pet. iii. 3, 4. The reproaching of the footsteps of the anointed some refer to the serpent's bruising the heel of the seed of the woman, or to the sufferings of Christ's followers, who tread in his footsteps, and are reproached for his name's sake.
III. The psalm concludes with praise, even after this sad complaint (v. 52): Blessed be the Lord for evermore, Amen, and amen. Thus he confronts the reproaches of his enemies. The more others blaspheme God the more we should bless him. Thus he corrects his own complaints, chiding himself for quarrelling with God's providences and questioning his promises; let both these sinful passions be silenced with the praises of God. However it be, yet God is good, and we will never think hardly of him; God is true, and we will never distrust him. Though the glory of David's house be stained and sullied, this shall be our comfort, that God is blessed for ever, and his glory cannot be eclipsed. If we would have the comfort of the stability of God's promise, we must give him the praise of it; in blessing God, we encourage ourselves. Here is a double Amen, according to the double signification. Amen--so it is, God is blessed for ever. Amen--be it so, let God be blessed for ever. He began the psalm with thanksgiving, before he made his complaint (v. 1); and now he concludes it with a doxology. Those who give God thanks for what he has done may give him thanks also for what he will do; God will follow those with his mercies who, in a right manner, follow him with their praises.
Albert Barnes: Notes on the Bible - 1834
89:39: Thou hast made void the covenant of thy servant - Thou hast dealt with him as if there were no such covenant; as if no such promise had been made to him. The word rendered "made void," means to abhor, or reject.
Thou hast profaned his crown, by casting it to the ground - literally, "Thou hast profaned to the earth his crown;" that is, Thou hast treated it as a polluted thing; a thing to be rejected and abhorred; a thing which one casts indignantly upon the ground.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:39: void: Psa 89:34-36, Psa 77:10, Psa 116:11; Joh 13:7
profaned: Psa 89:44, Psa 74:7, Psa 143:3; Isa 25:12, Isa 43:28; Lam 5:16
Geneva 1599
89:39 Thou hast (d) made void the covenant of thy servant: thou hast profaned his (e) crown [by casting it] to the ground.
(d) Because of the horrible confusion of things, the prophet complains to God, as though he did not see the performance of his promise and thus discharging his cares on God, he resists doubt and impatience.
(e) By this he means the horrible dissipation and tearing of the kingdom which was under Jeroboam, or else by the Spirit of prophecy Ethan speaks of those great miseries which came to pass soon after at the captivity of Babylon.
John Gill
89:39 Thou hast made void the covenant of thy servant,.... His servant David the Messiah, Ps 89:3, meaning not the covenant of circumcision, nor the covenant at Sinai, which were really made void at the death of Christ; but the covenant of grace and redemption made with Christ, which it was promised should stand fast, and never be broken, Ps 89:3, but was thought to be null and void when the Redeemer was in the grave, and all hopes of redemption by him were gone, Lk 24:21, but so far was it from being so, that it was confirmed by the sufferings and death of Christ; and every blessing and promise of it were ratified by his blood, hence called the blood of the everlasting covenant, Heb 13:20,
thou hast profaned his crown by casting it to the ground: by suffering it to be cast to the ground, and used contemptibly; as when Jesus was crowned with thorns, and saluted in a mock manner; when an "if" was put upon his being the King of Israel, Mt 27:29, and which seemed very inconsistent with the promise, Ps 89:27 that he should be made higher than the kings of the earth; and yet so it was, and is; he is highly exalted, made Lord and Christ, crowned with glory and honour, and is set far above all principality and power, and every name that is named in this world or that to come, notwithstanding all the above usage of him.
Robert Jamieson, A. R. Fausset and David Brown
89:39 An insult to the "crown," as of divine origin, was a profanation.
88:4088:40: Դարձուցեր զուխտ ՚ի ծառայէ քումմէ, պղծեցեր յերկրի զսրբութիւն նորա։
40 Հրաժարուեցիր քո ծառայի ուխտից, նրա սրբութիւնը հողին հաւասարեցրիր:
39 Քու ծառայիդ հետ ըրած ուխտդ մերժեցիր, Անոր թագը գետնին հաւասար ըրիր
Դարձուցեր զուխտ ի ծառայէ քումմէ, պղծեցեր յերկրի [565]զսրբութիւն նորա:

88:40: Դարձուցեր զուխտ ՚ի ծառայէ քումմէ, պղծեցեր յերկրի զսրբութիւն նորա։
40 Հրաժարուեցիր քո ծառայի ուխտից, նրա սրբութիւնը հողին հաւասարեցրիր:
39 Քու ծառայիդ հետ ըրած ուխտդ մերժեցիր, Անոր թագը գետնին հաւասար ըրիր
zohrab-1805▾ eastern-1994▾ western am▾
88:3988:40 пренебрег завет с рабом Твоим, поверг на землю венец его;
88:40 κατέστρεψας καταστρεφω overturn τὴν ο the διαθήκην διαθηκη covenant τοῦ ο the δούλου δουλος subject σου σου of you; your ἐβεβήλωσας βεβηλοω profane εἰς εις into; for τὴν ο the γῆν γη earth; land τὸ ο the ἁγίασμα αγιασμα he; him
88:40. adtenuasti pactum servi tui profanasti in terra diadema eiusThou hast overthrown the covenant of thy servant: thou hast profaned his sanctuary on the earth.
39. Thou hast abhorred the covenant of thy servant: thou hast profaned his crown to the ground.
Thou hast made void the covenant of thy servant: thou hast profaned his crown [by casting it] to the ground:

88:40 пренебрег завет с рабом Твоим, поверг на землю венец его;
88:40
κατέστρεψας καταστρεφω overturn
τὴν ο the
διαθήκην διαθηκη covenant
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
ἐβεβήλωσας βεβηλοω profane
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
τὸ ο the
ἁγίασμα αγιασμα he; him
88:40. adtenuasti pactum servi tui profanasti in terra diadema eius
Thou hast overthrown the covenant of thy servant: thou hast profaned his sanctuary on the earth.
39. Thou hast abhorred the covenant of thy servant: thou hast profaned his crown to the ground.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40. "Поверг на землю венец" - сбросил корону с головы потомка Давида. Образ Ровоама, который должен был смириться пред фараоном Сусакимом.
Adam Clarke: Commentary on the Bible - 1831
89:40: Thou hast broken down all his hedges - Thou hart permitted the land to be stripped of all defense; there is not even one strong place in the hands of thy people.
Albert Barnes: Notes on the Bible - 1834
89:40: Thou hast broken down all his hedges - His walls or defenses; all that he relied on for safety.
Thou hast brought his strongholds to ruin - His towers, fortifications; defenses. The enemy has been suffered to destroy them. They are now heaps of ruins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:40: broken: Psa 80:12; Job 1:10; Isa 5:5, Isa 5:6
brought: Ch2 12:2-5, Ch2 15:5; Lam 2:2, Lam 2:5; Rev 13:1-7
John Gill
89:40 Thou hast broken down all his hedges,.... Round about his vine, the church; see Ps 80:12. A famous church was raised at Jerusalem, quickly after the death, resurrection, and ascension of Christ, which seemed to be well filled, fenced, and protected; but on a sudden a violent persecution arose, and the members of it were made havoc of, and the ministers of the word were scattered abroad, and which was the breaking down of the hedges; and what was done to the church was taken by Christ as done to himself, as it is here spoken of him; see Acts 8:1, and this might seem contrary to the word and oath of God, that his seed should endure for ever, and his throne as the days of heaven, Ps 89:29, when the first Christian church was used in this manner; but that providence was overruled, for the spread of the Gospel, and the interest of Christ, in other parts; see Acts 8:4, and so no objection to what is before said:
thou hast brought his strong holds to ruin; the same as before, the church of Christ, which seemed to be so well built and fortified; see Is 26:1.
Robert Jamieson, A. R. Fausset and David Brown
89:40 The ruin is depicted under several figures--a vineyard whose broken "hedges," and "strongholds," whose ruins invite spoilers and invaders; a warrior, whose enemies are aided by God, and whose sword's "edge"--literally, "rock" or "strength" (Josh 5:2) is useless; and a youth prematurely old.
88:4188:41: Քակեցեր զամենայն պարիսպս նորա, եւ եդիր զամուրս նորա ՚ի դողումն։
41 Քանդեցիր նրա բոլոր պարիսպները, եւ նրա բերդերը խարխլեցիր:
40 Անոր բոլոր պարիսպները փլցուցիր, Անոր բերդերը աւերակ ըրիր։
Քակեցեր զամենայն պարիսպս նորա, եւ եդիր զամուրս նորա ի դողումն:

88:41: Քակեցեր զամենայն պարիսպս նորա, եւ եդիր զամուրս նորա ՚ի դողումն։
41 Քանդեցիր նրա բոլոր պարիսպները, եւ նրա բերդերը խարխլեցիր:
40 Անոր բոլոր պարիսպները փլցուցիր, Անոր բերդերը աւերակ ըրիր։
zohrab-1805▾ eastern-1994▾ western am▾
88:4088:41 разрушил все ограды его, превратил в развалины крепости его.
88:41 καθεῖλες καθαιρεω take down; demolish πάντας πας all; every τοὺς ο the φραγμοὺς φραγμος fence; fencing αὐτοῦ αυτος he; him ἔθου τιθημι put; make τὰ ο the ὀχυρώματα οχυρωμα stronghold αὐτοῦ αυτος he; him δειλίαν δειλια intimidation; timidity
88:41. dissipasti omnes macerias eius posuisti munitiones eius pavoremThou hast broken down all his hedges: thou hast made his strength fear.
40. Thou hast broken down all his hedges; thou hast brought his strong holds to rain.
Thou hast broken down all his hedges; thou hast brought his strong holds to ruin:

88:41 разрушил все ограды его, превратил в развалины крепости его.
88:41
καθεῖλες καθαιρεω take down; demolish
πάντας πας all; every
τοὺς ο the
φραγμοὺς φραγμος fence; fencing
αὐτοῦ αυτος he; him
ἔθου τιθημι put; make
τὰ ο the
ὀχυρώματα οχυρωμα stronghold
αὐτοῦ αυτος he; him
δειλίαν δειλια intimidation; timidity
88:41. dissipasti omnes macerias eius posuisti munitiones eius pavorem
Thou hast broken down all his hedges: thou hast made his strength fear.
40. Thou hast broken down all his hedges; thou hast brought his strong holds to rain.
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Adam Clarke: Commentary on the Bible - 1831
89:41: All that pass bay the way spoil him - The land is in the condition of a vineyard, the hedge of which is broken down, so that they who pass by may pull the grapes, and dismantle or tear down the vines. The Chaldeans and the Assyrians began the ravage; the Samaritans on the one hand, and the Idumeans on the other, have completed it.
Albert Barnes: Notes on the Bible - 1834
89:41: All that pass by the way spoil him - The sentiment here is substantially the same as in Psa 80:12. See the notes at that place. The idea is that of fields or vineyards, where all the fences, the walls, and the hedges are thrown down so that they become like an open common.
He is a reproach to his neighbors - An object of ridicule, as if he were forsaken by God; as if east out and despised.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:41: All: Psa 44:10-14, Psa 80:13; Isa 10:6; Jer 50:17
he is: Psa 74:10, Psa 79:4; Deu 28:37; Neh 5:9; Jer 24:9, Jer 29:18, Jer 42:18, Jer 44:8, Jer 44:12; Lam 5:1; Eze 5:14, Eze 5:15; Dan 9:16
John Gill
89:41 All that pass by the way spoil him,.... His church, his members, which are himself, when made havoc of by their persecutors, and they took joyfully the spoiling of their goods, Heb 10:34, so the church of Christ may be spoiled, however, attempted to be spoiled, by false teachers, who are the foxes, the little foxes, that spoil the vines; crafty seducers, who spoil Christians of their peace and comfort, through philosophy and vain deceit, Song 2:15. Christ himself may be said to be spoiled, when he was stripped of his clothes by the Roman soldiers, who also parted his garments, casting lots on his vesture; when they that passed by his cross, as he hung upon it, reviled him, and robbed him of his good name, and of his kingly and priestly offices; and he is also spoiled by false teachers, who rob him of his deity, his divine and eternal sonship, and of his satisfaction and righteousness, by whom he is trodden under foot, and his blood counted as an unholy thing; and so the Targum,
"all that pass by the way tread upon him;''
see Heb 10:29, these are they that walk not in the right way; but go out of it, and choose their own way; they are such as pass over the right way, or cross it; they are they that transgress, and abide not in the doctrine of Christ, that so use him, 2Jn 1:9,
he is a reproach to his neighbours; his name and character were reproached by the Jews, his countrymen, who called him a glutton and a wine bibber; and represented him as a notorious sinner; his miracles as done by the help of Satan; his doctrine as hard sayings, novel opinions, contrary to common sense and reason, and tending to licentiousness; and his followers and members as the offscouring of all things: but all this has been or will be rolled off, and is no objection to the glory promised him.
88:4288:42: Յափշտակեցին զնա անցաւորք ճանապարհի, եղեւ նա նախատ դրացեաց իւրոց[7287]։ [7287] Ոմանք.Անցաւորք ճանապարհաց։
42 Ճանապարհի անցորդները կողոպտեցին նրան, եւ նա իր հարեւանների նախատինքը դարձաւ:
41 Բոլոր ճամբայէն անցնողները կողոպտեցին զանիկա, Նախատինք եղաւ իր դրացիներուն։
Յափշտակեցին զնա անցաւորք ճանապարհի, եղեւ նա նախատ դրացեաց իւրոց:

88:42: Յափշտակեցին զնա անցաւորք ճանապարհի, եղեւ նա նախատ դրացեաց իւրոց[7287]։
[7287] Ոմանք.Անցաւորք ճանապարհաց։
42 Ճանապարհի անցորդները կողոպտեցին նրան, եւ նա իր հարեւանների նախատինքը դարձաւ:
41 Բոլոր ճամբայէն անցնողները կողոպտեցին զանիկա, Նախատինք եղաւ իր դրացիներուն։
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88:4188:42 Расхищают его все проходящие путем; он сделался посмешищем у соседей своих.
88:42 διήρπασαν διαρπαζω ransack αὐτὸν αυτος he; him πάντες πας all; every οἱ ο the διοδεύοντες διοδευω on the way through ὁδόν οδος way; journey ἐγενήθη γινομαι happen; become ὄνειδος ονειδος disgrace τοῖς ο the γείτοσιν γειτων countryman; neighborhood women αὐτοῦ αυτος he; him
88:42. diripuerunt eum omnes qui transeunt per viam factus est obprobrium vicinis suisAll that pass by the way have robbed him: he is become a reproach to his neighbours.
41. All that pass by the way spoil him: he is become a reproach to his neighbours.
All that pass by the way spoil him: he is a reproach to his neighbours:

88:42 Расхищают его все проходящие путем; он сделался посмешищем у соседей своих.
88:42
διήρπασαν διαρπαζω ransack
αὐτὸν αυτος he; him
πάντες πας all; every
οἱ ο the
διοδεύοντες διοδευω on the way through
ὁδόν οδος way; journey
ἐγενήθη γινομαι happen; become
ὄνειδος ονειδος disgrace
τοῖς ο the
γείτοσιν γειτων countryman; neighborhood women
αὐτοῦ αυτος he; him
88:42. diripuerunt eum omnes qui transeunt per viam factus est obprobrium vicinis suis
All that pass by the way have robbed him: he is become a reproach to his neighbours.
41. All that pass by the way spoil him: he is become a reproach to his neighbours.
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Adam Clarke: Commentary on the Bible - 1831
89:42: Thou hast set up the right hand of his adversaries - Thou hast given them that strength which thou didst formerly give to thy own people; therefore these are depressed, those exalted.
Albert Barnes: Notes on the Bible - 1834
89:42: Thou hast set up the right hand of his adversaries - Hast given them the victory. Thou hast suffered them to accomplish their purposes.
Thou hast made all his enemies to rejoice - They joy or rejoice in the success of their plans; in their triumphs over thy servant and over his people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:42: Lev 26:17, Lev 26:25; Deu 28:25, Deu 28:43; Lam 2:17; Joh 16:20; Rev 11:10
John Gill
89:42 Thou hast set up the right hand of his adversaries,.... Suffered them to become powerful, and to prevail against him; as the wicked Jews, and Satan, and his principalities and powers, at the time of Christ's apprehension, crucifixion, and death; for then were their hour, and the power of darkness, Lk 22:53, death also had dominion over him, and held him under the power of it for awhile: the enemies of his interest, Rome Pagan, and Rome Papal, have, in their turns, had their right hands set up, and have had power, and prevailed over it; and the latter will again, at the slaying of the witnesses: all which, though it seems contrary to Ps 89:21, yet is not; for Satan, though he bruised Christ's heel, yet Christ bruised his head, destroyed his works, and him himself, and that by dying; and spoiled his principalities and powers; and death could not hold him long, nor has it now any dominion over him, and is abolished by him; and antichrist, and all the antichristian powers, will be destroyed by him ere long:
thou hast made all his enemies to rejoice; as they did when they had got him on the cross; and especially when he was laid in the grave, Ps 22:7, and as the antichristian party will when his witnesses are slain, Rev_ 11:10, but as the joy of the former was short lived, and was soon turned into sorrow, so will be that of the latter.
88:4388:43: Բարձր արարեր զաջ նեղչաց նորա. ուրա՛խ արարեր զամենայն թշնամիս նորա։
43 Բարձրացրիր նրան նեղողների աջը, ուրախացրիր նրա բոլոր թշնամիներին:
42 Զինք նեղողներուն աջ ձեռքը բարձրացուցիր, Անոր բոլոր թշնամիները ուրախացուցիր։
Բարձր արարեր զաջ նեղչաց նորա, ուրախ արարեր զամենայն թշնամիս նորա:

88:43: Բարձր արարեր զաջ նեղչաց նորա. ուրա՛խ արարեր զամենայն թշնամիս նորա։
43 Բարձրացրիր նրան նեղողների աջը, ուրախացրիր նրա բոլոր թշնամիներին:
42 Զինք նեղողներուն աջ ձեռքը բարձրացուցիր, Անոր բոլոր թշնամիները ուրախացուցիր։
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88:4288:43 Ты возвысил десницу противников его, обрадовал всех врагов его;
88:43 ὕψωσας υψοω elevate; lift up τὴν ο the δεξιὰν δεξιος right τῶν ο the ἐχθρῶν εχθρος hostile; enemy αὐτοῦ αυτος he; him εὔφρανας ευφραινω celebrate; cheer πάντας πας all; every τοὺς ο the ἐχθροὺς εχθρος hostile; enemy αὐτοῦ αυτος he; him
88:43. elevasti dexteram hostium eius laetificasti omnes inimicos illiusThou hast set up the right hand of them that oppress him: thou hast made all his enemies to rejoice.
42. Thou hast exalted the right hand of his adversaries; thou hast made all his enemies to rejoice.
Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice:

88:43 Ты возвысил десницу противников его, обрадовал всех врагов его;
88:43
ὕψωσας υψοω elevate; lift up
τὴν ο the
δεξιὰν δεξιος right
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
αὐτοῦ αυτος he; him
εὔφρανας ευφραινω celebrate; cheer
πάντας πας all; every
τοὺς ο the
ἐχθροὺς εχθρος hostile; enemy
αὐτοῦ αυτος he; him
88:43. elevasti dexteram hostium eius laetificasti omnes inimicos illius
Thou hast set up the right hand of them that oppress him: thou hast made all his enemies to rejoice.
42. Thou hast exalted the right hand of his adversaries; thou hast made all his enemies to rejoice.
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Adam Clarke: Commentary on the Bible - 1831
89:43: Thou hast also turned the edge of his sword - The arms and military prowess of thy people are no longer of any use to them; Thou art against them, and therefore they are fallen. In what a perilous and hopeless situation must that soldier be who, while defending his life against his mortal foe, has his sword broken, or its edge turned; or, in modern warfare, whose gun misses fire! The Gauls, when invaded by the Romans, had no method of hardening iron; at every blow their swords bended, so that they were obliged, before they could strike again, to put them under their foot or over their knee, to straighten them; and in most cases, before this could be done, their better armed foe had taken away their life! The edge of their sword was turned, so that they could not stand in battle; and hence the Gauls were conquered by the Romans.
Albert Barnes: Notes on the Bible - 1834
89:43: Thou hast also turned the edge of his sword - That is, Thou hast turned it away, so that when it is raised to strike, it does not descend on the object aimed at by the blow. The meaning is, that he had not been successful in battle, or had been defeated.
And hast not made him to stand in the battle - To stand firm; to hold his ground. He has been driven back; his forces have fled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:43: turned: Eze 30:21-25
not made: Lev 26:36, Lev 26:37; Num 14:42, Num 14:45; Jos 7:4, Jos 7:5, Jos 7:8-12; Ch2 25:8
John Gill
89:43 Thou hast also turned the edge of his sword,.... Or the "sharpness" (a) of it blunted it, so that it could do no execution: the disciples of Christ were not allowed the use of the temporal sword to defend their master; and his house, his kingdom, not being of this world, Mt 26:51, other weapons were put into their hands; the sword of the Spirit, which is the word of God; and the edge of this was blunted, with respect to the Jews, being of little or no efficacy among them; it was turned off by them, and put away from them; but then it was turned towards the Gentiles, and was powerful and effectual among them; Christ girt it on his thigh, and rode forth in his glory and majesty, conquering, and to conquer, and by it subdued many, who fell under him, and gave up themselves unto him; see Eph 6:17, and ere long, with the twoedged sword, which proceeds out of his mouth, will he smite the antichristian nations; and the remnant of those that escape at the battle of Armageddon shall be slain with it, Rev_ 19:15,
and hast not made him to stand in the battle; but to fall in it, being delivered up into the hands of wicked men, of justice, and death; and yet, by dying, he put away sin, finished it, made an end of it, and destroyed it; he conquered Satan, and led him captive; overcame the world, the spite and malice of it, and its prince; and abolished death itself.
(a) "acumen", Junius & Tremellius, Piscator.
88:4488:44: Դարձուցեր զօգնութիւն ՚ի սրոյ նորա, եւ ո՛չ ընկալար զնա ՚ի պատերազմի։
44 Նրա սրից ետ դարձրիր քո օգնութիւնը, եւ պատերազմի մէջ նրան չհովանաւորեցիր:
43 Անոր սուրին բերանը դարձուցիր Ու զինք պատերազմի մէջ չկայնեցուցիր։
Դարձուցեր [566]զօգնութիւն ի սրոյ`` նորա, եւ ոչ ընկալար զնա ի պատերազմի:

88:44: Դարձուցեր զօգնութիւն ՚ի սրոյ նորա, եւ ո՛չ ընկալար զնա ՚ի պատերազմի։
44 Նրա սրից ետ դարձրիր քո օգնութիւնը, եւ պատերազմի մէջ նրան չհովանաւորեցիր:
43 Անոր սուրին բերանը դարձուցիր Ու զինք պատերազմի մէջ չկայնեցուցիր։
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88:4388:44 Ты обратил назад острие меча его и не укрепил его на брани;
88:44 ἀπέστρεψας αποστρεφω turn away; alienate τὴν ο the βοήθειαν βοηθεια help τῆς ο the ῥομφαίας ρομφαια broadsword αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἀντελάβου αντιλαμβανω relieve; lay hold of αὐτοῦ αυτος he; him ἐν εν in τῷ ο the πολέμῳ πολεμος battle
88:44. avertisti robur gladii eius et non sublevasti eum in proelioThou hast turned away the help of his sword; and hast not assisted him in battle.
43. Yea, thou turnest back the edge his sword, and hast not made him to stand in the battle.
Thou hast also turned the edge of his sword, and hast not made him to stand in the battle:

88:44 Ты обратил назад острие меча его и не укрепил его на брани;
88:44
ἀπέστρεψας αποστρεφω turn away; alienate
τὴν ο the
βοήθειαν βοηθεια help
τῆς ο the
ῥομφαίας ρομφαια broadsword
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
ἀντελάβου αντιλαμβανω relieve; lay hold of
αὐτοῦ αυτος he; him
ἐν εν in
τῷ ο the
πολέμῳ πολεμος battle
88:44. avertisti robur gladii eius et non sublevasti eum in proelio
Thou hast turned away the help of his sword; and hast not assisted him in battle.
43. Yea, thou turnest back the edge his sword, and hast not made him to stand in the battle.
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Adam Clarke: Commentary on the Bible - 1831
89:44: Thou hast made his glory to cease - The kingly dignity is destroyed, and there is neither king nor throne remaining.
Albert Barnes: Notes on the Bible - 1834
89:44: Thou hast made his glory to cease - Margin," brightness." Luther, "Thou destroyest his purity." The original word means brightness, sp endour. The literal translation here would be, "Thou causest to cease from being brightness;" that is, Thou hast taken away from his brightness, so that it is gone. The allusion is to the splendor, the glory, the magnificence connected with his rank as king. This had been destroyed, or had come to nought.
And cast his throne down to the ground - See Psa 89:39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:44: Thou: Sa1 4:21, Sa1 4:22; Kg1 12:16-20, Kg1 14:25-28; Lam 4:1, Lam 4:2; Th2 2:3-10
glory: Heb. brightness
cast: Psa 89:39; Dan 7:20-25
John Gill
89:44 Thou hast made his glory to cease,.... The glory of his deity, though it did not properly cease, yet it seemed to do so, being covered, and out of sight, and seen but by a very few, while he appeared in the likeness of sinful flesh; and the glory of his humanity was made to cease, in which he was fairer than the children of men, and his visage was more marred than any man's, and his form than the sons of men; and the glory of his offices, prophetical, priestly, and kingly, which were reproached and vilified, and disputed and contradicted by the Jews, Mt 26:68, it may be rendered, "his purity" (b), which seemed to cease when he was clothed with our filthy garments; or had all our sins laid upon him, and imputed to him, by his Father; and he was made sin for us, who knew none: the Targum is,
"thou hast made the priests to cease who sprinkle upon the altar, and purify his people:''
and cast his throne down to the ground; this seems contrary, and is an objection to Ps 89:29, but is not; for not withstanding the usage of Christ by the Jews, who rejected him as the King Messiah; see Gill on Ps 89:39, yet he is now upon the same throne with his Father, and will sit upon a throne of glory when he comes to judge the world, and so in the New Jerusalem church state, and to all eternity.
(b) "puritatem ejus", Montanus, Michaelis.
88:4588:45: Անարգեցեր զսրբութիւն նորա, զաթոռ նորա յերկիր կործանեցեր։
45 Անարգեցիր նրա սրբութիւնը, եւ նրա գահը գետին տապալեցիր:
44 Անոր փառքը դադրեցուցիր Ու անոր աթոռը գետինը զարկիր։
Անարգեցեր զսրբութիւն նորա, եւ զաթոռ նորա յերկիր կործանեցեր:

88:45: Անարգեցեր զսրբութիւն նորա, զաթոռ նորա յերկիր կործանեցեր։
45 Անարգեցիր նրա սրբութիւնը, եւ նրա գահը գետին տապալեցիր:
44 Անոր փառքը դադրեցուցիր Ու անոր աթոռը գետինը զարկիր։
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88:4488:45 отнял у него блеск и престол его поверг на землю;
88:45 κατέλυσας καταλυω dislodge; lodge ἀπὸ απο from; away καθαρισμοῦ καθαρισμος cleansing αὐτόν αυτος he; him τὸν ο the θρόνον θρονος throne αὐτοῦ αυτος he; him εἰς εις into; for τὴν ο the γῆν γη earth; land κατέρραξας καταρρηγνυμι break down
88:45. quiescere fecisti munditiam eius et thronum illius in terram detraxistiThou hast made his purification to cease: and thou hast cast his throne down to the ground.
44. Thou hast made his brightness to cease, and cast his throne down to the ground.
Thou hast made his glory to cease, and cast his throne down to the ground:

88:45 отнял у него блеск и престол его поверг на землю;
88:45
κατέλυσας καταλυω dislodge; lodge
ἀπὸ απο from; away
καθαρισμοῦ καθαρισμος cleansing
αὐτόν αυτος he; him
τὸν ο the
θρόνον θρονος throne
αὐτοῦ αυτος he; him
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
κατέρραξας καταρρηγνυμι break down
88:45. quiescere fecisti munditiam eius et thronum illius in terram detraxisti
Thou hast made his purification to cease: and thou hast cast his throne down to the ground.
44. Thou hast made his brightness to cease, and cast his throne down to the ground.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
45-46. "Отнял... блеск" - блеск самостоятельного, независимого царствования. - "Сократил дни юности" - уменьшил, уничтожил дни беспечальной и беспечной жизни. Мы указывали, что Ровоама спасло покаяние пред Богом, т. е. искреннее и строгое осуждение своего прежнего неосмотрительного, беззаботного и нечестивого поведения. Время беспечной юности сократилось.
Adam Clarke: Commentary on the Bible - 1831
89:45: The days of his youth hast thou shortened - Our kings have not reigned half their days, nor lived out half their lives. The four last kings of Judea reigned but a short time, and either died by the sword or in captivity.
Jehoahaz reigned only three months, and was led captive to Egypt, where he died. Jehoiakim reigned only eleven years, and was tributary to the Chaldeans, who pat him to death, and cast his body into the common sewer. Jehoiachin reigned three months and ten days, and was led captive to Babylon, where he continued in prison to the time of Evilmerodach, who, though he loosed him from prison, never invested him with any power. Zedekiah, the last of all, had reigned only eleven years when he was taken, his eyes put out, was loaded with chains, and thus carried to Babylon. Most of these kings died a violent and premature death. Thus the days of their youth - of their power, dignity, and iife, were shortened, and they themselves covered with shame. Selah; so it most incontestably is.
Albert Barnes: Notes on the Bible - 1834
89:45: The days of his youth hast thou shortened - This does not mean that he had shortened his life, but that he had abbRev_iated the period of his vigor, his hope, and his prosperity; instead of lengthening out these, and prolonging them into advancing years, he had by calamities, disappointments, Rev_erses, and troubles, as it were, abridged them. No such youthful vigor, no such youthful hope now remained. The feelings of age - the cutting off from the world - had come suddenly upon him, even before he had reached the season when this might be expected to occur. Though at a time of life and in circumstances when he might have hoped for a longer continuance of that youthful vigor, he had suddenly been brought into the sad condition of an old man.
Thou hast covered him with shame - Hast clothed him with shame or disgrace. Everything in his circumstances and in his appearance indicates shame and disgrace, and the divine displeasure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:45: The: Psa 89:28, Psa 89:29; Ch2 10:19; Isa 63:18
thou: Psa 44:15, Psa 109:29; Mic 7:10
Geneva 1599
89:45 The days of his (f) youth hast thou shortened: thou hast covered him with shame. Selah.
(f) He shows that the kingdom fell before it came to perfection or was ripe.
John Gill
89:45 The days of his youth hast thou shortened,.... His days of joy and pleasure; such as days of youth are, in opposition to the days of old age, which are evil, Eccles 11:9, these were shortened when his sorrows and sufferings came on, and God hid his face from him; and indeed he was a man of sorrows, and acquainted with grief all his days: the Vulgate Latin version renders it, "the days of his time"; and the Arabic version "the days of his years"; for he did not live out half the time of man's age, which is threescore years and ten, Ps 90:10, he dying at the age of thirty three or four; but, notwithstanding this, he lives again, and lives for evermore; he has length of days for ever and ever, Ps 21:4, though his days were in some sense shortened, yet in another sense they are and will be prolonged, even his own, and those of his spiritual seed, according to the promise of God, Is 53:10,
thou hast covered him with shame; see Ps 69:7, when his face was covered with shame and spitting, from which he hid it not, Is 1:6, but now he is crowned with glory and honour; wherefore all these complaints, though true, are no objections to what is before said and swore to.
Selah. See Gill on Ps 3:2.
John Wesley
89:45 Youth - The youthful and flourishing estate of David's kingdom was very short, and reached not beyond his next successor.
Robert Jamieson, A. R. Fausset and David Brown
89:45 days of his youth--or, "youthful vigor," that is, of the royal line, or promised perpetual kingdom, under the figure of a man.
88:4688:46: Նուազ արարեր զաւուրս ժամանակաց նորա, եւ հեղեր զնովաւ զամօթ։
46 Նրա կեանքի օրերը նուազեցրիր, եւ նրան ամօթով ծածկեցիր:
45 Անոր երիտասարդութեան օրերը կարճցուցիր, Զանիկա ամօթով ծածկեցիր։ (Սէլա։)
Նուազ արարեր զաւուրս [567]ժամանակաց նորա, եւ հեղեր զնովաւ զամօթ:[568]:

88:46: Նուազ արարեր զաւուրս ժամանակաց նորա, եւ հեղեր զնովաւ զամօթ։
46 Նրա կեանքի օրերը նուազեցրիր, եւ նրան ամօթով ծածկեցիր:
45 Անոր երիտասարդութեան օրերը կարճցուցիր, Զանիկա ամօթով ծածկեցիր։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
88:4588:46 сократил дни юности его и покрыл его стыдом.
88:46 ἐσμίκρυνας σμικρυνω the ἡμέρας ημερα day τοῦ ο the χρόνου χρονος time; while αὐτοῦ αυτος he; him κατέχεας καταχεω pour over αὐτοῦ αυτος he; him αἰσχύνην αισχυνη shame διάψαλμα διαψαλμα interlude; rest
88:46. adbreviasti dies adulescentiae eius operuisti eum ignominia sempiternaThou hast shortened the days of his time: thou hast covered him with confusion.
45. The days of his youth hast thou shortened: thou hast covered him with shame.
The days of his youth hast thou shortened: thou hast covered him with shame. Selah:

88:46 сократил дни юности его и покрыл его стыдом.
88:46
ἐσμίκρυνας σμικρυνω the
ἡμέρας ημερα day
τοῦ ο the
χρόνου χρονος time; while
αὐτοῦ αυτος he; him
κατέχεας καταχεω pour over
αὐτοῦ αυτος he; him
αἰσχύνην αισχυνη shame
διάψαλμα διαψαλμα interlude; rest
88:46. adbreviasti dies adulescentiae eius operuisti eum ignominia sempiterna
Thou hast shortened the days of his time: thou hast covered him with confusion.
45. The days of his youth hast thou shortened: thou hast covered him with shame.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
89:46: How long, Lord? - The promise cannot utterly fail. When then, O Lord, wilt thou restore the kingdom to Israel?
Albert Barnes: Notes on the Bible - 1834
89:46: How long, Lord? - How long is this to continue? Can it be that this is to continue always? Is there to be no change for the better? Are the promises which have been made, never to be fulfilled? Compare Psa 13:1, note; Psa 77:7-9, notes.
Wilt thou hide thyself for ever? - Thy favor. Wilt thou never come forth and manifest thyself as the Helper of those who trust in thee?
Shall thy wrath burn like fire? - Fire which entirely consumes; fire which never ceases as long as there is anything to burn; fire which never puts itself out, but which wholly destroys that on which it preys.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:46: How: Psa 13:1, Psa 13:2, Psa 79:5, Psa 85:5, Psa 90:13
wilt: Psa 10:1, Psa 88:14; Job 23:9; Isa 8:17, Isa 45:15; Hos 5:15
thy wrath: Psa 78:63; Jer 4:4, Jer 21:12; Th2 1:8; Heb 12:29
Carl Friedrich Keil and Franz Delitzsch
89:46
After this statement of the present condition of things the psalmist begins to pray for the removal of all that is thus contradictory to the promise. The plaintive question, Ps 89:47, with the exception of one word, is verbatim the same as Ps 79:5. The wrath to which quousque refers, makes itself to be felt, as the intensifying (vid., Ps 13:2) לנצח implies, in the intensity and duration of everlasting wrath. חלד is this temporal life which glides past secretly and unnoticed (Ps 17:14); and זכר־אני is not equivalent to זכרני (instead of which by way of emphasis only זכרני אני can be said), but אני מה־חלד stands for מה־חלד אני - according to the sense equivalent to אני מה־חדל, Ps 39:5, cf. Ps 39:6. The conjecture of Houbigant and modern expositors, זכר אדני (cf. Ps 89:51), is not needed, since the inverted position of the words is just the same as in Ps 39:5. In Ps 89:48 it is not pointed על־מה שׁוא, "wherefore (Job 10:2; Job 13:14) hast Thou in vain (Ps 127:1) created?" (Hengstenberg), but על־מה־שּׁוא, on account of or for what a nothing (מה־שׁוא belonging together as adjective and substantive, as in Ps 30:10; Job 26:14) hast Thou created all the children of men? (De Wette, Hupfeld, and Hitzig). על, of the ground of a matter and direct motive, which is better suited to the question in Ps 89:49 than the other way of taking it: the life of all men passes on into death and Hades; why then might not God, within this brief space of time, this handbreadth, manifest Himself to His creatures as the merciful and kind, and not as the always angry God? The music strikes in here, and how can it do so otherwise than in elegiac mesto? If God's justice tarries and fails in this present world, then the Old Testament faith becomes sorely tempted and tried, because it is not able to find consolation in the life beyond. Thus it is with the faith of the poet in the present juncture of affairs, the outward appearance of which is in such perplexing contradiction to the loving-kindness sworn to David and also hitherto vouchsafed. חסדים has not the sense in this passage of the promises of favour, as in 2Chron 6:42, but proofs of favour; הראשׁנים glances back at the long period of the reigns of David and of Solomon.
(Note: The Pasek between חראשׁנים and אדני is not designed merely to remove the limited predicate from the Lord, who is indeed the First and the Last, but also to secure its pronunciation to the guttural Aleph, which might be easily passed over after Mem; cf. Gen 1:27; Gen 21:17; Gen 30:20; Gen 42:21, and frequently.)
The Asaph Ps 77 and the Tephilla Isa. 63 contain similar complaints, just as in connection with Ps 89:51 one is reminded of the Asaph Ps 79:2, Ps 79:10, and in connection with Ps 89:52 of Ps 79:12. The phrase נשׂא בחיקו is used in other instances of loving nurture, Num 11:12; Is 40:11. In this passage it must have a sense akin to חרפּת עבדיך. It is impossible on syntactic grounds to regard כּל־רבּים עמּים as still dependent upon חרפּת (Ewald) or, as Hupfeld is fond of calling it, as a "post-liminiar" genitive. Can it be that the כל is perhaps a mutilation of כּלמּת, after Ezek 36:15, as Bttcher suggests? We do not need this conjecture. For (1) to carry any one in one's bosom, if he is an enemy, may signify: to be obliged to cherish him with the vexation proceeding from him (Jer 15:15), without being able to get rid of him; (2) there is no doubt that רבּים can, after the manner of numerals, be placed before the substantive to which it belongs, Ezek 32:10, Prov 31:29; 1Chron 28:5; Neh 9:28; cf. the other position, e.g., Jer 16:16; (3) consequently כּל־רבּים עמּים may signify the "totality of many peoples" just as well as כּל גּוים רבּים in Ezek 31:6. The poet complains as a member of the nation, as a citizen of the empire, that he is obliged to foster many nations in his bosom, inasmuch as the land of Israel was overwhelmed by the Egyptians and their allies, the Libyans, Troglodytes, and Ethiopians. The אשׁר which follows in Ps 89:52 cannot now be referred back over Ps 89:51 to חרפּת (quâ calumniâ), and yet the relative sense, not the confirmatory (because, quoniam), is at issue. We therefore refer it to עמים, and take אויביך as an apposition, as in Ps 139:20 : who reproach Thee, (as) Thine enemies, Jahve, who reproach the footsteps (עקּבות as in Ps 77:20 with Dag. dirimens, which gives it an emotional turn) of Thine anointed, i.e., they follow him everywhere, wheresoever he may go, and whatsoever he may do. With these significant words, עקּבות משׁיחך, the Third Book of the Psalms dies away.
Geneva 1599
89:46 How long, (g) LORD? wilt thou hide thyself for ever? shall thy wrath burn like fire?
(g) The prophet in joining prayer with his complaint, shows that his faith never failed.
John Gill
89:46 How long, Lord, wilt thou hide thyself? for ever?.... When God hides his face front his people, though it is but for a little while, it seems long, and a kind of an eternity to them; and so it seemed to the man Christ Jesus; and indeed what he endured, when his Father hid his face from him, was of the same kind with an eternal absence; see Ps 13:1,
shall thy wrath burn like fire? it did so when Christ bore the sins of his people, and all the punishment due unto them; when his strength was dried up like a potsherd; when he, the antitype of the passover lamb roasted with fire, was sacrificed for us; all which is entirely consistent with God's everlasting and invariable love to him, as his own Son. See Gill on Ps 89:38.
Robert Jamieson, A. R. Fausset and David Brown
89:46 How long, &c.--(Compare Ps 13:1; Ps 88:14; Jer 4:4).
88:4788:47: Մինչեւ յե՞րբ դարձուցանես զերեսս քո ՚ի սպառ, բորբոքեսցի որպէս հուր բարկութիւն քո[7288]։ [7288] Ոմանք.Որպէս զհուր բորբո՛՛։
47 Մինչեւ ե՞րբ պիտի երեսդ շրջես իսպառ, եւ բարկութիւնդ պիտի բորբոքուի՞ հրի պէս:
46 Մինչեւ ե՞րբ, ո՛վ Տէր, Քու անձդ միշտ պիտի պահե՞սԵւ քու սրտմտութիւնդ կրակի պէս պիտի բորբոքի՞։
Մինչեւ յե՞րբ դարձուցանես զերեսս քո ի սպառ, բորբոքեսցի՞ որպէս հուր բարկութիւն քո:

88:47: Մինչեւ յե՞րբ դարձուցանես զերեսս քո ՚ի սպառ, բորբոքեսցի որպէս հուր բարկութիւն քո[7288]։
[7288] Ոմանք.Որպէս զհուր բորբո՛՛։
47 Մինչեւ ե՞րբ պիտի երեսդ շրջես իսպառ, եւ բարկութիւնդ պիտի բորբոքուի՞ հրի պէս:
46 Մինչեւ ե՞րբ, ո՛վ Տէր, Քու անձդ միշտ պիտի պահե՞սԵւ քու սրտմտութիւնդ կրակի պէս պիտի բորբոքի՞։
zohrab-1805▾ eastern-1994▾ western am▾
88:4688:47 Доколе, Господи, будешь скрываться непрестанно, будет пылать ярость Твоя, как огонь?
88:47 ἕως εως till; until πότε ποτε.1 when? κύριε κυριος lord; master ἀποστρέψεις αποστρεφω turn away; alienate εἰς εις into; for τέλος τελος completion; sales tax ἐκκαυθήσεται εκκαιω burn out ὡς ως.1 as; how πῦρ πυρ fire ἡ ο the ὀργή οργη passion; temperament σου σου of you; your
88:47. usquequo Domine absconderis in finem succendetur quasi ignis indignatio tuaHow long, O Lord, turnest thou away unto the end? shall thy anger burn like fire?
46. How long, O LORD, wilt thou hid thyself for ever? shall thy wrath burn like fire?
How long, LORD? wilt thou hide thyself for ever? shall thy wrath burn like fire:

88:47 Доколе, Господи, будешь скрываться непрестанно, будет пылать ярость Твоя, как огонь?
88:47
ἕως εως till; until
πότε ποτε.1 when?
κύριε κυριος lord; master
ἀποστρέψεις αποστρεφω turn away; alienate
εἰς εις into; for
τέλος τελος completion; sales tax
ἐκκαυθήσεται εκκαιω burn out
ὡς ως.1 as; how
πῦρ πυρ fire
ο the
ὀργή οργη passion; temperament
σου σου of you; your
88:47. usquequo Domine absconderis in finem succendetur quasi ignis indignatio tua
How long, O Lord, turnest thou away unto the end? shall thy anger burn like fire?
46. How long, O LORD, wilt thou hid thyself for ever? shall thy wrath burn like fire?
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
89:47: How short my time is - If thou deliver not speedily, none of the present generations shall see thy salvation. Are all the remnants of our tribes created in vain? shall they never see happiness?
Albert Barnes: Notes on the Bible - 1834
89:47: Remember how short my time is - The word rendered "time" - חלד cheled - means duration; lifetime. Psa 39:5. Then it means life; time; age; the world. Literally, here, "Remember; I; what duration." The meaning is plain. Bear in remembrance that my time must soon come to an end. Life is brief. In a short period the time will come for me to die; and if these promises are fulfilled to me, it must be done soon. Remember that these troubles and sorrows cannot continue for a much longer period without exhausting all my appointed time upon the earth. If God was ever to interpose and bless him, it must be done speedily, for he would soon pass away. The promised bestowment of favor must be conferred soon, or it could not be conferred at all. The psalmist prays that God would remember this. So it is proper for us to pray that God would bless us soon; that he would not withhold his grace now; that there may be no delay; that he would (we may say it with Rev_erence) bear in remembrance that our life is very brief, and that if grace is to be bestowed in order to save us, or in order to make us useful, it must be bestowed soon. A young man may properly employ this prayer; how much more appropriately one who is rapidly approaching old age, and the end of life!
Wherefore hast thou made all men in vain? - As thou dost seem to have done, since they accomplish so little in the world, and since so many appear wholly to miss the great purpose of life! Nothing, in certain moods of mind, will strike one more forcibly or more painfully than the thought that the mass of people seem to have been made in vain. Nothing is accomplished by them worthy of the powers with which they are endowed; nothing worthy of so long living for; nothing worthy of the efforts which they actually put forth. In a large portion of mankind there is an utter failure in securing even the objects which they seek to secure; in numerous cases, when they have secured the object, it is not worth the effort which it has cost; in all cases, the same effort, or an effort made less strenuous, laborious, costly, and continuous, would have secured an object of real value - worth all their effort - the immortal crown!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:47: Remember: Psa 39:5, Psa 39:6, Psa 119:84; Job 7:7, Job 9:25, Job 9:26, Job 10:9
wherefore: Psa 144:4; Job 14:1; Jam 4:14
Geneva 1599
89:47 Remember (h) how short my time is: wherefore hast thou made all men in vain?
(h) Seeing man's life is short, and you have created man to bestow your benefits on him, unless you hasten to help, death will prevent you.
John Gill
89:47 Remember how short my time is,.... In this world man's time here is fixed, and it is but a short time; his life is but a vapour, which appeareth for a little while; his days are as an hand's breadth; they pass away like a tale that is told; the common term of life is but threescore years and ten, and few arrive to that: to know and observe this is proper and useful; it may awaken a concern for a future state, excite to a vigorous discharge of duty, and animate to patience under afflictions: the clause in connection with the preceding verse seems to be a plea for mercy; that, since time was short, it might not be consumed in bearing the wrath of God; but be spent in peace and comfort, like that of Job 10:20, Compare with this Ps 103:13, the Targum is,
"remember that I am created out of the dust:''
but these words, with what follow, are the words of the psalmist, representing the apostles of Christ, and other saints, at the time of his sufferings and death, and when under the power of the grave, and when they were almost out of hope of his resurrection: see Lk 24:21, expostulating with the Lord on that account; and here entreat him to remember the shortness of their time, if there was no resurrection from the dead, as there would be none if Christ rose not; and therefore, as their life was a short one, it would be of all men's the most miserable:
wherefore hast thou made all men in vain? none of the sons of men are made in vain; for they are all made for the glory of God, which end is answered, some way or another, in everyone of them; either in the salvation of them by Christ, or in the just destruction of them through their own sin; and though the time of life is short, and afflictions many, yet men are not made in vain, and especially those of them who believe in Christ; for, for them to live is Christ, they live to his glory: whether they live a longer or shorter time, they live to the Lord; and when they die, they die to him; and their afflictions are always for good, temporal, or spiritual, and eternal: indeed, if there was no future state after this, men might seem to be made in vain, and there might be some reason for such a question or complaint; but so it is not; there is an immortal life and state after this, either of bliss or woe: also, if there was no such thing as the redemption, justification, and salvation of any of the sons of men, through the sufferings and death of Christ, and which could not be without his resurrection from the dead, with a view to which the question is put, then there would seem some room for it; but there is a redemption of them, and therefore are not made in vain; and Christ, who was delivered for their offences, is risen for their justification.
John Wesley
89:47 Short - Our time, the time of our king and kingdom, in whose name the psalmist puts up this petition. Wherefore - Wherefore hast thou made us and our king (and consequently all other men, whose condition is nothing better than ours) in vain, or to so little purpose? Didst thou raise us and him, settle the crown upon David's head by a solemn covenant, and vouchsafe so many and great promises and privileges, and all this but for a few years, that our crown and glory should be taken from us, within a little time after it was put upon our heads?
Robert Jamieson, A. R. Fausset and David Brown
89:47 These expostulations are excited in view of the identity of the prosperity of this kingdom with the welfare of all mankind (Gen 22:18; Ps 72:17; Is 9:7; Is 11:1-10); for if such is the fate of this chosen royal line.
88:4888:48: Իսկ արդ յիշեա՛ տե՛ս ով է իմ հանգիստ. միթէ ՚ի զո՞ւր ինչ ստեղծեր զամենայն որդիս մարդկան[7289]։ [7289] Ոմանք.Յիշեա՛ եւ տե՛ս ով է... միթէ զուր ինչ։
48 Իսկ արդ, յիշի՛ր ու տե՛ս, թէ ո՛րն է իմ հանգիստը. միթէ իզո՞ւր ստեղծեցիր մարդկանց բոլոր որդիներին:
47 Յիշէ՛ իմ կեանքիս երկարութիւնը. Միթէ ունայնութեան համա՞ր ստեղծեցիր մարդոց բոլոր որդիները։
Իսկ արդ յիշեա [569]եւ տես թէ ո՛վ է իմ հանգիստ. միթէ ի զո՞ւր ինչ`` ստեղծեր զամենայն որդիս մարդկան:

88:48: Իսկ արդ յիշեա՛ տե՛ս ով է իմ հանգիստ. միթէ ՚ի զո՞ւր ինչ ստեղծեր զամենայն որդիս մարդկան[7289]։
[7289] Ոմանք.Յիշեա՛ եւ տե՛ս ով է... միթէ զուր ինչ։
48 Իսկ արդ, յիշի՛ր ու տե՛ս, թէ ո՛րն է իմ հանգիստը. միթէ իզո՞ւր ստեղծեցիր մարդկանց բոլոր որդիներին:
47 Յիշէ՛ իմ կեանքիս երկարութիւնը. Միթէ ունայնութեան համա՞ր ստեղծեցիր մարդոց բոլոր որդիները։
zohrab-1805▾ eastern-1994▾ western am▾
88:4788:48 Вспомни, какой мой век: на какую суету сотворил Ты всех сынов человеческих?
88:48 μνήσθητι μναομαι remember; mindful τίς τις.1 who?; what? μου μου of me; mine ἡ ο the ὑπόστασις υποστασις essence; substructure μὴ μη not γὰρ γαρ for ματαίως ματαιως create; set up πάντας πας all; every τοὺς ο the υἱοὺς υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human
88:48. memento mei de profundo alioquin quare frustra creasti filios hominumRemember what my substance is: for hast thou made all the children of men in vain?
47. O remember how short my time is: for what vanity hast thou created all the children of men!
Remember how short my time is: wherefore hast thou made all men in vain:

88:48 Вспомни, какой мой век: на какую суету сотворил Ты всех сынов человеческих?
88:48
μνήσθητι μναομαι remember; mindful
τίς τις.1 who?; what?
μου μου of me; mine
ο the
ὑπόστασις υποστασις essence; substructure
μὴ μη not
γὰρ γαρ for
ματαίως ματαιως create; set up
πάντας πας all; every
τοὺς ο the
υἱοὺς υιος son
τῶν ο the
ἀνθρώπων ανθρωπος person; human
88:48. memento mei de profundo alioquin quare frustra creasti filios hominum
Remember what my substance is: for hast thou made all the children of men in vain?
47. O remember how short my time is: for what vanity hast thou created all the children of men!
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
48-49. При недостаточной ясности учения о загробном существовании, преимущественное внимание древнего еврея сосредоточивалось на благоустроении земной жизни. Бедствия и испытания, переживаемые человеком на земле, усиливают тяжесть его кратковременного существования, поэтому писатель молит Господа избавить от настоящих бедствий нашествия Сусакима, не сокрушать их жизни насланием страданий и преждевременной насильственной смерти: каждый из живущих и так не минует шеола.
Adam Clarke: Commentary on the Bible - 1831
89:48: What man is he that liveth - All men are mortal, and death is uncertain and no man, by wisdom, might, or riches, can deliver his life from the hand - the power, of death and the grave.
Albert Barnes: Notes on the Bible - 1834
89:48: What man is he that liveth, and shall not see death? - Shall not die - to see death being an expression often used to denote death itself. Death is represented as a real object, now invisible, but which will make itself visible to us when we die. The meaning here is, "All men are mortal; this universal law must apply to kings as well as to other men; in a short time he to whom these promises pertain will pass away from the earth; and the promises made to him cannot then be fulfilled."
Shall he deliver his soul from the hand of the grave? - His life. Will he be able to deliver that from the power of the grave; in Hebrew, שׁאול she'ô l. Death - the grave - Sheol - asserts a universal dominion over mankind, and no one can be rescued from that stern power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:48: What: Psa 49:7-9; Job 30:23; Ecc 3:19, Ecc 3:20, Ecc 8:8, Ecc 9:5, Ecc 12:7; Heb 9:27
see death: Joh 8:51; Heb 11:5
shall: Psa 49:15; Act 2:27; Co2 4:14
John Gill
89:48 What man is he that liveth, and shall not see death?.... Every living man must die; as sure as a man lives, so sure he shall die: be he strong and mighty, as the word signifies, or weak and sickly; be he high or low, rich or poor, prince or peasant, righteous or wicked; persons of all ranks, states, and conditions, age or sex, must die; for all have sinned; and it is the appointment of God that they should die, and very few are the exceptions; as Enoch and Elijah, and those that will be found alive at Christ's coming:
shall he deliver his soul from the hand of the grave; either from going down into it, or coming under the power of it; so the Targum,
"what man is he that shall live, and shall not see the angel of death (Heb 2:14) shall he deliver his soul from his hand, that he should not go down to the house of his grave?''
or deliver himself from the power of it, when in it; that is, raise himself from the dead: none ever did this, or ever can: Christ indeed undertook, and has promised, to redeem his people from the power of the grave, upon which they have believed they should be delivered; see Hos 13:14, but if Christ rose not himself, which was the thing now in question, how could it be? the case stands thus; every man must die; no man can raise himself from the dead; if Christ rise not, everyone must continue under the power of the grave; for then there could be no resurrection.
Selah. See Gill on Ps 3:2.
John Wesley
89:48 What man - All men at their best estate are mortal and miserable; kings and people must unavoidably die by the conditions of their natures; and therefore, Lord, do not increase our affliction.
Robert Jamieson, A. R. Fausset and David Brown
89:48 What man--literally, "strong man--shall live?" and, indeed, have not all men been made in vain, as to glorifying God?
88:4988:49: Ո՛վ է մարդ որ կեցցէ եւ ո՛չ տեսցէ զմահ, կամ փրկեսցէ զանձն իւր ՚ի ձեռաց դժոխոց։
49 Ո՞վ է այն մարդը, որ պիտի ապրի ու մահ չտեսնի, կամ իր հոգին պիտի փրկի դժոխքից:
48 Ո՞վ է այն մարդը, որ կրնայ ապրիլ ու երբեք մահ չտեսնել Եւ իր անձը դժոխքին ձեռքէն կրնայ փրկել։ (Սէլա։)
Ո՞վ է մարդ որ կեցցէ եւ ոչ տեսցէ զմահ, կամ փրկեսցէ զանձն իւր ի ձեռաց դժոխոց:[570]:

88:49: Ո՛վ է մարդ որ կեցցէ եւ ո՛չ տեսցէ զմահ, կամ փրկեսցէ զանձն իւր ՚ի ձեռաց դժոխոց։
49 Ո՞վ է այն մարդը, որ պիտի ապրի ու մահ չտեսնի, կամ իր հոգին պիտի փրկի դժոխքից:
48 Ո՞վ է այն մարդը, որ կրնայ ապրիլ ու երբեք մահ չտեսնել Եւ իր անձը դժոխքին ձեռքէն կրնայ փրկել։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
88:4888:49 Кто из людей жил и не видел смерти, избавил душу свою от руки преисподней?
88:49 τίς τις.1 who?; what? ἐστιν ειμι be ἄνθρωπος ανθρωπος person; human ὃς ος who; what ζήσεται ζαω live; alive καὶ και and; even οὐκ ου not ὄψεται οραω view; see θάνατον θανατος death ῥύσεται ρυομαι rescue τὴν ο the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him ἐκ εκ from; out of χειρὸς χειρ hand ᾅδου αδης Hades διάψαλμα διαψαλμα interlude; rest
88:49. quis est vir qui vivat et non videat mortem salvans animam suam de manu inferi semperWho is the man that shall live, and not see death: that shall deliver his soul from the hand of hell?
48. What man is he that shall live and not see death, that shall deliver his soul from the power of Sheol?
What man [is he that] liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah:

88:49 Кто из людей жил и не видел смерти, избавил душу свою от руки преисподней?
88:49
τίς τις.1 who?; what?
ἐστιν ειμι be
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
ζήσεται ζαω live; alive
καὶ και and; even
οὐκ ου not
ὄψεται οραω view; see
θάνατον θανατος death
ῥύσεται ρυομαι rescue
τὴν ο the
ψυχὴν ψυχη soul
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
χειρὸς χειρ hand
ᾅδου αδης Hades
διάψαλμα διαψαλμα interlude; rest
88:49. quis est vir qui vivat et non videat mortem salvans animam suam de manu inferi semper
Who is the man that shall live, and not see death: that shall deliver his soul from the hand of hell?
48. What man is he that shall live and not see death, that shall deliver his soul from the power of Sheol?
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Adam Clarke: Commentary on the Bible - 1831
89:49: Lord, where are thy former lovingkindnesses - Wilt thou not deal with us as thou didst with our fathers? Didst thou not swear unto David that thou wouldst distinguish him as thou didst them?
Albert Barnes: Notes on the Bible - 1834
89:49: Lord, where are thy former loving-kindnesses - Thy mercies; thy pledges; thy promises. Where are those promises which thou didst make formerly to David? Are they accomplished? Or are they forgotten and disregarded? They seem to be treated as a thing of nought; as if they had not been made. He relied on them; but they are not now fulfilled.
Which thou swarest unto David - Which thou didst solemnly promise, even with the implied solemnity of an oath.
In thy truth - Pledging thy veracity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:49: where: Psa 77:9, Psa 77:10; Isa 63:7-15
thou: Psa 89:3, Psa 89:4, Psa 89:35, Psa 54:5, Psa 132:11, Psa 132:12; Sa2 3:9, Sa2 7:15; Isa 55:3; Heb 7:21
John Gill
89:49 Lord, where are thy former lovingkindnesses,.... The spiritual blessings said to be in Christ; the grace said to be given to us in him; the sure mercies of David, such as redemption, justification, remission of sins, and eternal life; so called because they flow from the free favour and love of God, and, being many, are expressed in the plural number; and which were former or ancient ones, even promised and secured in Christ before the world began; springing from the love of God, which, both to Christ and his people, was from everlasting, and provided for in a covenant, which was as early:
which thou swarest unto David in thy truth? which were promised to Christ, the antitype of David, and that with an oath, by the truth or faithfulness of God, for the certainty thereof: but now where are all these? or how will they take place, if Christ rise not from the dead? where will be the redemption of his people, the justification of their persons, the remission of their sins, and their everlasting salvation? and what will become then of the covenant, oath, and faithfulness of God?
Robert Jamieson, A. R. Fausset and David Brown
89:49 The terms of expostulation are used in view of the actual appearance that God had forsaken His people and forgotten His promise, and the plea for aid is urged in view of the reproaches of His and His people's enemies (compare Isa. 37:17-35).
88:5088:50: Ուր են ողորմութիւնք քո Տէր առաջինք, զոր երդուար Դաւթի ճշմարտութեամբ քով[7290]։ [7290] Ոմանք.Ողորմութիւնք քո առաջինքն Տէր։
50 Ո՞ւր են քո նախկին ողորմութիւնները, Տէ՛ր, որոնք քո ճշմարտութեամբ խոստացար Դաւթին:
49 Ո՛վ Տէր, ո՞ւր են քու առաջուան ողորմութիւններդ, Որոնք երդում ըրիր Դաւիթին քու հաւատարմութիւնովդ։
Ո՞ւր են ողորմութիւնք քո, Տէր, առաջինք, զոր երդուար Դաւթի ճշմարտութեամբ քով:

88:50: Ուր են ողորմութիւնք քո Տէր առաջինք, զոր երդուար Դաւթի ճշմարտութեամբ քով[7290]։
[7290] Ոմանք.Ողորմութիւնք քո առաջինքն Տէր։
50 Ո՞ւր են քո նախկին ողորմութիւնները, Տէ՛ր, որոնք քո ճշմարտութեամբ խոստացար Դաւթին:
49 Ո՛վ Տէր, ո՞ւր են քու առաջուան ողորմութիւններդ, Որոնք երդում ըրիր Դաւիթին քու հաւատարմութիւնովդ։
zohrab-1805▾ eastern-1994▾ western am▾
88:4988:50 Где прежние милости Твои, Господи? Ты клялся Давиду истиною Твоею.
88:50 ποῦ που.1 where? εἰσιν ειμι be τὰ ο the ἐλέη ελεος mercy σου σου of you; your τὰ ο the ἀρχαῖα αρχαιος original; ancient κύριε κυριος lord; master ἃ ος who; what ὤμοσας ομνυω swear τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ἐν εν in τῇ ο the ἀληθείᾳ αληθεια truth σου σου of you; your
88:50. ubi sunt misericordiae tuae antiquae Domine quas iurasti David in veritate tuaLord, where are thy ancient mercies, according to what thou didst swear to David in thy truth?
49. Lord, where are thy former mercies, which thou swarest unto David in thy faithfulness?
Lord, where [are] thy former lovingkindnesses, [which] thou swarest unto David in thy truth:

88:50 Где прежние милости Твои, Господи? Ты клялся Давиду истиною Твоею.
88:50
ποῦ που.1 where?
εἰσιν ειμι be
τὰ ο the
ἐλέη ελεος mercy
σου σου of you; your
τὰ ο the
ἀρχαῖα αρχαιος original; ancient
κύριε κυριος lord; master
ος who; what
ὤμοσας ομνυω swear
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ἐν εν in
τῇ ο the
ἀληθείᾳ αληθεια truth
σου σου of you; your
88:50. ubi sunt misericordiae tuae antiquae Domine quas iurasti David in veritate tua
Lord, where are thy ancient mercies, according to what thou didst swear to David in thy truth?
49. Lord, where are thy former mercies, which thou swarest unto David in thy faithfulness?
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Adam Clarke: Commentary on the Bible - 1831
89:50: I do bear in my bosom - Our enemies, knowing our confidence, having often heard our boast in thee, and now seeing our low and hopeless estate, mock us for our confidence, and blaspheme thee. This wounds my soul; I cannot bear to hear thy name blasphemed among the heathen. All these mighty people blaspheme the God of Jacob.
Albert Barnes: Notes on the Bible - 1834
89:50: Remember, Lord, the reproach of thy servants - Remember this, so as to cause it to pass away; he not forgetful or unmindful of this. Compare Psa 89:47. The psalmist desired that all this might be before the mind of God as a reason why he should help him. These promises had been made to David and his people. They had relied on them, and they were now reproached as having trusted to promises which had never been made. This reproach was consequent on what seemed to be the failure to fulfill those promises; and as this reproach came upon God, and was a reflection on his fidelity, the psalmist prays that he would allow it to come before him.
How I do bear in my bosom the reproach of all the mighty people - literally, "I bear in my bosom all the many people." That is, everything that pertained to them came upon him. All their troubles; all their Rev_erses; all their complaints; all their murmurings, seemed to come upon him. He was held responsible for everything pertaining to them; all this pressed upon his heart. Compare the bitter complaint of Moses in Num 11:11-15. The phrase "to bear in the bosom" here, is equivalent to bearing it on the heart. Trouble, anxiety, care, sorrow, seem to press on the heart, or fill the bosom with distressing emotions, and lay on it a heavy burden. The allusion here is not merely to reproach, but the meaning is that everything pertaining to the people came on him, and it crushed him down. The burdens of his own people, as well as the reproaches of all around him, came upon him; and he felt that he was not able to bear it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:50: Psa 44:13-16, Psa 69:9, Psa 69:19, Psa 69:20, Psa 74:18, Psa 74:22, Psa 79:10-12; Rom 15:3
Geneva 1599
89:50 Remember, Lord, the reproach of thy servants; [how] I do bear in my (i) bosom [the reproach of] all the mighty people;
(i) He means that God's enemies not only slandered him behind his back, but also mocked him to his face and as it were cast their injuries in his bosom.
John Gill
89:50 Remember, Lord, the reproach of thy servants,.... The apostles of Christ, his servants, and the servants of the living God, that showed unto men the way of salvation, and other saints with them that believed in Christ, and were made willing to serve and follow him; these were now reproached by the Scribes and Pharisees for believing in him, and professing him; and were scoffed and laughed at, when they had crucified him, and laid him in the grave, triumphing over him and them, believing he would never rise again, as he had given out he should, and for which his followers were reproached; and therefore desire the Lord would remember the reproach cast upon Christ, and them, for his sake, and roll it away:
how I do bear in my bosom the reproach of all the mighty people; the ecclesiastical and civil rulers of the Jews, their chief priests, Scribes, and Pharisees, who poured out their reproaches very plentifully on the followers of Christ, whom the psalmist here represents; which fell very heavily upon them, as a very great weight and burden, and pressed them sore, and went to their very hearts, and therefore said to be "in their bosom"; and which is mentioned to excite the divine compassion, that he would appear for them, and raise his Son from the dead, as was promised and expected; that their enemies might have no more occasion to reproach him and them: it is in the original, "I bear in my bosom all the many people" (c); which some understand of the people of God, and of Christ's sustaining their persons, and making satisfaction for their sins; but the other sense is preferable: Kimchi supplies the words as we do; and so the Targum, which renders them thus,
"I bear in my bosom all the reproaches of many people.''
(c) "omnes multos populos", Montanus; "omnes, quam multi sunt, populos", Cocceius.
John Wesley
89:50 How I - We thy servants; our king and his people; of whom he speaks as of one person.
Robert Jamieson, A. R. Fausset and David Brown
89:50 bear in my bosom--as feeling the affliction of the people (Ps 69:9).
footsteps--ways (Ps 56:6).
88:5188:51: Յիշեա՛ զնախատինս ծառայի քոյ, զոր ընկալայ ՚ի ծոց իմ յազգաց բազմաց[7291]։ [7291] Ոմանք.Ընկալայ ՚ի ծոցս իմ։
51 Յիշի՛ր ծառայիդ նախատինքները, որ ծոցումս կրեցի բազում ազգերից:
50 Ո՛վ Տէր, յիշէ՛ քու ծառաներուդ նախատինքը, Որ իմ ծոցիս մէջ կը կրեմ բոլոր մեծ ազգերէն
Յիշեա զնախատինս ծառայից քոց, զոր ընկալայ ի ծոց իմ յազգաց բազմաց:

88:51: Յիշեա՛ զնախատինս ծառայի քոյ, զոր ընկալայ ՚ի ծոց իմ յազգաց բազմաց[7291]։
[7291] Ոմանք.Ընկալայ ՚ի ծոցս իմ։
51 Յիշի՛ր ծառայիդ նախատինքները, որ ծոցումս կրեցի բազում ազգերից:
50 Ո՛վ Տէր, յիշէ՛ քու ծառաներուդ նախատինքը, Որ իմ ծոցիս մէջ կը կրեմ բոլոր մեծ ազգերէն
zohrab-1805▾ eastern-1994▾ western am▾
88:5088:51 Вспомни, Господи, поругание рабов Твоих, которое я ношу в недре моем от всех сильных народов;
88:51 μνήσθητι μναομαι remember; mindful κύριε κυριος lord; master τοῦ ο the ὀνειδισμοῦ ονειδισμος disparaging; reproach τῶν ο the δούλων δουλος subject σου σου of you; your οὗ ος who; what ὑπέσχον υπεχω undergo ἐν εν in τῷ ο the κόλπῳ κολπος bosom; bay μου μου of me; mine πολλῶν πολυς much; many ἐθνῶν εθνος nation; caste
88:51. recordare Domine obprobrii servorum tuorum quia portavi in sinu meo omnes iniquitates populorumBe mindful, O Lord, of the reproach of thy servants (which I have held in my bosom) of many nations:
50. Remember, Lord, the reproach of thy servants; how I do bear in my bosom all the mighty peoples:
Remember, Lord, the reproach of thy servants; [how] I do bear in my bosom [the reproach of] all the mighty people:

88:51 Вспомни, Господи, поругание рабов Твоих, которое я ношу в недре моем от всех сильных народов;
88:51
μνήσθητι μναομαι remember; mindful
κύριε κυριος lord; master
τοῦ ο the
ὀνειδισμοῦ ονειδισμος disparaging; reproach
τῶν ο the
δούλων δουλος subject
σου σου of you; your
οὗ ος who; what
ὑπέσχον υπεχω undergo
ἐν εν in
τῷ ο the
κόλπῳ κολπος bosom; bay
μου μου of me; mine
πολλῶν πολυς much; many
ἐθνῶν εθνος nation; caste
88:51. recordare Domine obprobrii servorum tuorum quia portavi in sinu meo omnes iniquitates populorum
Be mindful, O Lord, of the reproach of thy servants (which I have held in my bosom) of many nations:
50. Remember, Lord, the reproach of thy servants; how I do bear in my bosom all the mighty peoples:
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
51. "Носить поругание от народов в недре" - глубоко болеть за потерю престижа, значения своей родины, своего царства в глазах соседних языческих царств и народов. Эта скорбь писателя - скорбь истинного патриота, страдающего как за каждого из своих соплеменников (см. 48-49: ст. ), так и за весь народ.
Adam Clarke: Commentary on the Bible - 1831
89:51: They have reproached the footsteps of thine anointed - They search into the whole history of thy people; they trace it up to the earliest times; and they find we have been disobedient and rebellious; and on this account we suffer much, alas, deserved reproach. The Chaldee gives this clause a singular turn: "Thy enemies have reproached the slowness of the footsteps of the feet of thy Messiah, O Lord. We have trusted in him as our great Deliverer, and have been daily in expectation of his coming: but there is no deliverer, and our enemies mock our confidence." This expectation seems now wholly abandoned by the Jews: they have rejected the true Messiah, and the ground of their expectation of another is now cut off. When will they turn unto the Lord? When shall the veil be taken away from their hearts?
"Bend by thy grace, O bend or break
The iron sinew in their neck!"
Albert Barnes: Notes on the Bible - 1834
89:51: Wherewith thine enemies have reproached, O Lord - Have reproached thee and me. Wherewith they reproach thy character and cause, and reproach me for having trusted to promises which seem not to be fulfilled. As the representative of thy cause, I am compelled to bear all this, and it breaks my heart.
Wherewith they have reproached the footsteps of thine anointed - Of myself, as the anointed king. They have reproached my footsteps; that is, they have followed me with reproaches - treading along behind me. WheRev_er I go, wheRev_er I put my foot down in my wanderings, I meet this reproach.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:51: they have: Mat 5:10-12; Act 5:41; Co1 4:12, Co1 4:13; Heb 10:33, Heb 11:36
footsteps: Psa 56:5, Psa 56:6, Psa 57:3; Sa2 16:7, Sa2 16:8; Mat 12:24, Mat 26:61; Joh 8:48; Pe1 2:20, Pe1 2:21; Pe1 3:16, Pe1 4:14-16
Geneva 1599
89:51 Wherewith (k) thine enemies have reproached, O LORD; wherewith they have reproached the (l) footsteps of thine anointed.
(k) So he calls them who persecute the Church.
(l) They laugh at us who patiently wait for the coming of your Christ.
John Gill
89:51 Wherewith thine enemies have reproached, O Lord,.... Which carries in it another argument why the Lord should take notice of these reproaches; because they come not only from their enemies, but from his also, and the enemies of his Son, who would not have him, the King Messiah, to reign over them, and are said to reproach him in the next clause:
wherewith they have reproached the footsteps of thine Anointed; or thy Messiah; so Aben Ezra and Kimchi interpret it of the Messiah: Jarchi renders it "the ends of the Messiah"; and all of them understand it of the coming of the Messiah, as in the Talmud (d); which, because delayed, or was not so soon as expected, was scoffed at and reproached by wicked men; see Mal 2:17, but it rather designs the ways and works, actions, and especially the miracles of Christ, which were reproached, either as done on the sabbath day, or by the help of Satan; and he was traduced in his kindest actions to the bodies and souls of men, as a friend of publicans and sinners, and himself as a sinner: and it may have a particular view to the latter end of the Messiah, the last part of his life, his sufferings and death, and when he hung on the cross; at which time he was, in the most insolent manner, reviled and reproached by his enemies: the words may be rendered "the heels of the Messiah" (e), and are thought by some to have reference to the promise in Gen 3:15, and may regard either the human nature of Christ, which was both reproached and bruised; or his members suffering disgrace and persecution for his sake, and which he takes as done to himself. Suidas (f) interprets it of the ancestors of Christ, according to the flesh; and Theodoret of the kings of that time.
(d) Bab. Sanhedrin, fol. 97. 1. (e) "calcibus", Vatablus; "calcaneos"; Gussetius, Michaelis. (f) In voce
John Wesley
89:51 Anointed - By whom he seems to understand either first the kings of Judah, the singular number being put for the plural; and by their footsteps may be meant either their ways or actions, or the memorials of their ancient splendor; or secondly the Messiah, whom the Jews continually expected for a long time, which being well known to many of the Heathens, they reproached the Jews, with the vanity of this expectation. And by the footsteps of the Messiah, he may understand his coming.
88:5288:52: Զոր նախատեցին թշնամիք քո Տէր, նախատեցին փոխանակ օծելոյ քոյ։
52 Տէ՛ր, քո թշնամիները նախատեցին նրան, նախատելով հատուցեցին քո օծեալին:
51 Որ քու թշնամիներդ անարգեցին, ո՛վ Տէր, Որ քու օծեալիդ քայլերը անարգեցին։
Զոր նախատեցին թշնամիք քո, Տէր, նախատեցին փոխանակ օծելոյ քո:

88:52: Զոր նախատեցին թշնամիք քո Տէր, նախատեցին փոխանակ օծելոյ քոյ։
52 Տէ՛ր, քո թշնամիները նախատեցին նրան, նախատելով հատուցեցին քո օծեալին:
51 Որ քու թշնամիներդ անարգեցին, ո՛վ Տէր, Որ քու օծեալիդ քայլերը անարգեցին։
zohrab-1805▾ eastern-1994▾ western am▾
88:5188:52 как поносят враги Твои, Господи, как бесславят следы помазанника Твоего.
88:52 οὗ ος who; what ὠνείδισαν ονειδιζω disparage; reproach οἱ ο the ἐχθροί εχθρος hostile; enemy σου σου of you; your κύριε κυριος lord; master οὗ ος who; what ὠνείδισαν ονειδιζω disparage; reproach τὸ ο the ἀντάλλαγμα ανταλλαγμα in exchange τοῦ ο the χριστοῦ χριστος Anointed σου σου of you; your
88:52. quas exprobraverunt inimici tui Domine quibus exprobraverunt vestigia christi tuiWherewith thy enemies have reproached, O Lord; wherewith they have reproached the change of thy anointed.
51. Wherewith thine enemies have reproached, O LORD, wherewith they have reproached the footsteps of thine anointed.
Wherewith thine enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed:

88:52 как поносят враги Твои, Господи, как бесславят следы помазанника Твоего.
88:52
οὗ ος who; what
ὠνείδισαν ονειδιζω disparage; reproach
οἱ ο the
ἐχθροί εχθρος hostile; enemy
σου σου of you; your
κύριε κυριος lord; master
οὗ ος who; what
ὠνείδισαν ονειδιζω disparage; reproach
τὸ ο the
ἀντάλλαγμα ανταλλαγμα in exchange
τοῦ ο the
χριστοῦ χριστος Anointed
σου σου of you; your
88:52. quas exprobraverunt inimici tui Domine quibus exprobraverunt vestigia christi tui
Wherewith thy enemies have reproached, O Lord; wherewith they have reproached the change of thy anointed.
51. Wherewith thine enemies have reproached, O LORD, wherewith they have reproached the footsteps of thine anointed.
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Adam Clarke: Commentary on the Bible - 1831
89:52: Blessed be the Lord for evermore - Let him treat us as he will, his name deserves eternal praises: our affliction, though great, is less than we have deserved.
This verse concludes the Third Book of the Psalter; and, I think, has been added by a later hand, in order to make this distinction, as every Masoretic Bible has something of this kind at the end of each book. The verse is wanting in one of Kennicott's and one of De Rossi's MSS.; in another it is written without points, to show that it does not belong to the text, and in three others it is written separately from the text. It is found, however, in all the ancient Versions. The Chaldee finishes thus: "Blessed be the name of the Lord in this world. Amen and Amen. Blessed be the name of the Lord in the world to come. Amen and Amen." And the reader will find no difficulty to subscribe his Amen, so be it.
Albert Barnes: Notes on the Bible - 1834
89:52: Blessed be the Lord for evermore - Praise to God always. So Chrysostom was accustomed to say, even when driven out as an exile and a wanderer, "Blessed be God for everything." The passage here denotes entire acquiescence in God; perfect confidence in him; a belief that he was right, and faithful, and true. It is an instance of the faith which those who are truly pious have in God, in all circumstances, and at all times; of their belief that he is worthy of entire confidence, and ought always to be praised. Compare Job 1:21. At the close of all kinds of trouble - and in the midst of all kinds of trouble - true piety will enable us to say, "Blessed be God."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
89:52: Blessed: This verse ends the third book of the Psalter; and is thought to have been added by a later hand, as it is wanting in two manuscripts, in another written without points, and in three others written separately from the text; though it is found in all the versions. Psa 41:13, Psa 72:18, Psa 72:19, Psa 106:48; Neh 9:5; Hab 3:17-19; Mat 6:13; Ti1 1:17
Carl Friedrich Keil and Franz Delitzsch
89:52
(Heb.: 89:53) The closing doxology of the Third Book.
John Gill
89:52 Blessed be the Lord for evermore,.... In this world, and in the world to come, as the Targum; for reproaches and afflictions for Christ's sake, since they work together for good; as Job blessed the Lord in the midst of his troubles, Job 1:21, or rather the psalmist, viewing, by a spirit of prophecy, Christ rising from the dead, ascending to heaven, sitting at the right hand of God, and interceding for the application of all the blessings of the covenant; and now, seeing all before objected and complained of was reconcilable to the love, covenant, and oath of God, breaks out into this benediction, and with it closes the psalm; which agrees with Christ, not only as God over all, blessed for ever, but as Mediator, who, as such, is made most blessed for evermore; see Ps 21:6. These are not the words of the copier of the Psalms, blessing God for assistance in prosecuting the work thus far, which is the sense of some Jewish writers mentioned by Aben Ezra and Kimchi, but of the psalmist himself:
Amen, and Amen; which words are added to express the wish and faith of the psalmist; and the word is repeated to denote the vehemence and strength of the same. Here ends the third part of the book of Psalms, and so the Syriac version closes it. See Gill on Ps 41:13. See Gill on Ps 72:20.
John Wesley
89:52 Blessed - Let thine enemies reproach thee and thy promises concerning the sending of the Messiah, I will heartily bless and praise thee for them, and encourage myself with them.
Robert Jamieson, A. R. Fausset and David Brown
89:52 Blessed, &c.--denotes returning confidence (Ps 34:1-3).
Amen, and Amen--closes the third book of Psalms.
88:5388:53: Օրհնեալ Տէր Աստուած յաւիտեանս յաւիտենից. եղիցի եղիցի։ Տունք. խը̃։
53 Օրհնեալ է Տէր Աստուածը յաւիտեանս յաւիտենից. թող լինի, թող լինի:
52 Օրհնեա՜լ ըլլայ Տէրը յաւիտեան։ Ամէն ու ամէն։
Օրհնեալ Տէր [571]Աստուած յաւիտեանս յաւիտենից: Եղիցի, եղիցի:

88:53: Օրհնեալ Տէր Աստուած յաւիտեանս յաւիտենից. եղիցի եղիցի։ Տունք. խը̃։
53 Օրհնեալ է Տէր Աստուածը յաւիտեանս յաւիտենից. թող լինի, թող լինի:
52 Օրհնեա՜լ ըլլայ Տէրը յաւիտեան։ Ամէն ու ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
88:5288:53 Благословен Господь вовек! Аминь, аминь.
88:53 εὐλογητὸς ευλογητος commended; commendable κύριος κυριος lord; master εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever γένοιτο γινομαι happen; become γένοιτο γινομαι happen; become
88:53. benedictus Dominus in sempiternum amen et amenBlessed be the Lord for evermore. So be it. So be it.
52. Blessed be the LORD for evermore. Amen, and Amen.
Blessed [be] the LORD for evermore. Amen, and Amen:

88:53 Благословен Господь вовек! Аминь, аминь.
88:53
εὐλογητὸς ευλογητος commended; commendable
κύριος κυριος lord; master
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
γένοιτο γινομαι happen; become
γένοιτο γινομαι happen; become
88:53. benedictus Dominus in sempiternum amen et amen
Blessed be the Lord for evermore. So be it. So be it.
52. Blessed be the LORD for evermore. Amen, and Amen.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
53. Литургическая прибавка, заканчивающая третий сборник Псалтири.