Սաղմոս / Psalms - 93 |

Text:
< PreviousՍաղմոս - 93 Psalms - 93Next >


jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
По надписанию, псалом пелся в четвертый день недели, т. е. в среду. Слова закона Моисеева, прочитанные пред Иосиею и народом, исполнили этого благочестивого царя ревностным желанием восстановить среди своих подданных жизнь, согласную с заповедями Господа, грубо попираемыми и забытыми к данному времени. Неизвестный писатель этого псалма проникнут тою же святою ревностью, почему и обращается к евреем со словами обличения и увещания.

Восстань, Господи, на суд над нечестивыми, производящими насилие над слабыми и беспомощными в надежде, что Господь их не видит (1-7). Такая надежда - невежественна: неужели Бог, давший человеку зрение, слух и разум, не знает суетных мыслей нечестивых и не видит их дел (8-11)? Блажен тот, кто слушает обличения Господа, за это он получит награду, а нечестивый погибнет (12-13). Если народ будет жить в согласии с законом, то он не будет отринут Господом, любящим правду (14-15). Да и на кого, кроме Господа, может быть возлагаема надежда? Если бы не Он, то гонимый праведник погиб бы. При увеличении бедствий даже утешительные обетования Господа способны подкрепить праведника (16-19). Там же, где Господь явится на защиту, исчезнут все противящиеся Его закону. В Нем праведник найдет твердую опору, а нечестивых за их злодейство Он истребит (20-23).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm was penned when the church of God was under hatches, oppressed and persecuted; and it is an appeal to God, as the judge of heaven and earth, and an address to him, to appear for his people against his and their enemies. Two things this psalm speaks:-- I. Conviction and terror to the persecutors (ver. 1-11), showing them their danger and folly, and arguing with them. II. Comfort and peace to the persecuted (ver. 12-23), assuring them, both from God's promise and from the psalmist's own experience, that their troubles would end well, and God would, in due time, appear to their joy and the confusion of those who set themselves against them. In singing this psalm we must look abroad upon the pride of oppressors with a holy indignation, and the tears of the oppressed with a holy compassion; but, at the same time, look upwards to the righteous Judge with an entire satisfaction, and look forward, to the end of all these things, with a pleasing hope.
Adam Clarke: Commentary on the Bible - 1831
An appeal to God against oppressors, Psa 94:1-7. Expostulations with the workers of iniquity, Psa 94:8-11. God's merciful dealings with his followers, Psa 94:12-15; and their confidence in him, Psa 94:16-19. The punishment of the wicked foretold, Psa 94:20-23.
This Psalm has no title either in the Hebrew or Chaldee. The Vulgate, Septuagint, Ethiopic, and Arabic, have "A Psalm of David, for the fourth day of the week;" but this gives us no information on which we can rely. In three of Kennicott's MSS. it is written as a part of the preceding. It is probably a prayer of the captives in Babylon for deliverance; and was written by the descendants of Moses, to whom some of the preceding Psalms have been attributed. It contains a description of an iniquitous and oppressive government, such as that under which the Israelites lived in Babylon.
Albert Barnes: Notes on the Bible - 1834
94:0: This psalm, in the Septuagint and the Latin Vulgate, is entitled "A Psalm of David, for the fourth day of the week." What is the origin of this title is unknown, as there is nothing corresponding to it in the Hebrew. In the original the psalm is without a title, nor is there anything in the contents of it which will enable us to determine who was the author, or to fix the date or the occasion of its composition. There is in it nothing necessarily inconsistent with the supposition that David was the author; and there were undoubtedly occasions in his life, when it would have been appropriate. There have been many conjectures as to the author, and as to the occasion on which it was composed. Rudinger refers it to the times of David and the rebellion of Absalom; Venema supposes that it refers to the time of Antiochus Epiphanes, and the persecution under him; DeWette refers it to the time of the Babylonian exile; others suppose that it was written on the eve of the Babylonian captivity. Whatever may have been the occasion, the style and form of the psalm are so general that it may be made a vehicle of pious thought, and of the feelings of the people of God, in all ages.
From the psalm itself it is plain that it was composed during some Impending or actual national calamity. This is evident from Psa 94:3-5, Psa 94:14, Psa 94:20. It would seem, also, from Psa 94:7-10, that it was probably some calamity which was brought upon the people by a foreign nation - a nation that defied Yahweh, and proclaimed that he was unable to defend his friends, or that he would not interpose in their behalf: "They say, the Lord shall not see, neither shall the God of Jacob regard it." The object of the psalm is to show that God "is" the protector of his people; that he "does" regard them; that he "will" interpose in their behalf.
The psalm embraces the following subjects:
(1) An appeal or prayer to God as the God of vengeance, or as a just God, Psa 94:1-2.
(2) a statement of the character and purposes of the wicked who were bringing these calamities upon the nation, Psa 94:3-7.
(3) a direct appeal to these invaders themselves - an appeal based on the ground that God could "not" be indifferent to the conduct of people; that he must hear their words, understand their thoughts, see their acts, and know all that they did, Psa 94:8-11.
(4) Consolation in the trouble derived from the fact that this was a deserved chastening of the Lord, and was not designed for their destruction, but for their good, Psa 94:12-15.
(5) The fact that God is a source of confidence, comfort, and support to his people, in all Such times of trial, Psa 94:16-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 94:1, The prophet, calling for justice, complains of tyranny and impiety; Psa 94:8, He teaches God's providence; Psa 94:12, He shews the blessedness of affliction; Psa 94:16, God is the defender of the afflicted.
Carl Friedrich Keil and Franz Delitzsch

The Consolation of Prayer under the Oppression of Tyrants
This Psalm, akin to Ps 92:1-15 and Ps 93:1-5 by the community of the anadiplosis, bears the inscription Ψαλμὸς ᾠδῆς τῷ Δαυίδ, τετράδι σαββάτου in the lxx. It is also a Talmudic tradition
(Note: According to B. Erachin 11a, at the time of the Chaldaean destruction of Jerusalem the Levites on their pulpits were singing this 94th Psalm, and as they came to the words "and He turneth back upon them their iniquity" (Ps 94:23), the enemies pressed into the Temple, so that they were not able to sing the closing words, "Jahve, our God, will destroy them." To the scruple that Ps 94 is a Wednesday, not a Sunday, Psalm (that fatal day, however, was a Sunday, מוצאי שׁבת), it is replied, it may have been a lamentation song that had just been put into their mouths by the circumstances of that time (אלייא בעלמא דעלמא דנפל להו בפומייהו).)
that it was the Wednesday song in the Temple liturgy (τετράδι σαββάτου = ברביעי בשׁבת). Athanasius explains it by a reference to the fourth month (Jer 39:2). The τῳ Δαυίδ, however, is worthless. It is a post-Davidic Psalm; for, although it comes out of one mould, we still meet throughout with reminiscences of older Davidic and Asaphic models. The enemies against whom it supplicates the appearing of the God of righteous retribution are, as follows from a comparison of Ps 94:5, Ps 94:8, Ps 94:10, Ps 94:12, non-Israelites, who despise the God of Israel and fear not His vengeance, Ps 94:7; whose barbarous doings, however, call forth, even among the oppressed people themselves, foolish doubts concerning Jahve's omniscient beholding and judicial interposition. Accordingly the Psalm is one of the latest, but not necessarily a Maccabaean Psalm. The later Persian age, in which the Book of Ecclesiastes was written, could also exhibit circumstances and moods such as these.
John Gill
INTRODUCTION TO PSALM 94
Some, as Jarchi and others, think this psalm was written by Moses; others, with greater probability, assign it to David; as do the Septuagint, Vulgate Latin, and all the Oriental versions; and which all but the Syriac version say it was composed to be sung on the fourth day of the week, on which day the Talmudists say it was sung; see the argument of the preceding psalm. This psalm and others, that go before and follow, are without any title in the Hebrew Bible: the title of it in the Syriac version is,
"a Psalm of David, concerning the company of Korah, Dathan, and Abiram; but spiritually, concerning the persecution against the church;''
not of the oppression of the Israelites in Egypt, as some; nor of the Jews in their present exile, as Kimchi; but rather of the people of God under the tyranny of antichrist; who are represented as complaining of his insults and cruelty, and as comforting themselves in the hopes of deliverance, and in the view of his destruction.
93:093:0: Սաղմոս ՚ի Դաւիթ. չորեքշաբաթու. ՂԳ[7327]։[7327] Ոմանք.Սաղմոս Դաւթի չորրորդ շաբաթու։ Յոր Ոսկան յաւելու. Անվերնագիր ՚ի Հեբրայ՛՛։
0 Դաւթի չորեքշաբթի օրուայ սաղմոսը

Սաղմոս Դաւթի. չորեքշաբաթու:

93:0: Սաղմոս ՚ի Դաւիթ. չորեքշաբաթու. ՂԳ[7327]։
[7327] Ոմանք.Սաղմոս Դաւթի չորրորդ շաբաթու։ Յոր Ոսկան յաւելու. Անվերնագիր ՚ի Հեբրայ՛՛։
0 Դաւթի չորեքշաբթի օրուայ սաղմոսը
zohrab-1805▾ eastern-1994▾ western am▾
93:093:0 [Псалом Давида в четвертый день недели.]
93:1 ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith τετράδι τεσσαρες four σαββάτων σαββατον Sabbath; week ὁ ο the θεὸς θεος God ἐκδικήσεων εκδικησις vindication; vengeance κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἐκδικήσεων εκδικησις vindication; vengeance ἐπαρρησιάσατο παρρησιαζομαι candid; have confidence
93:1 יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH מָלָךְ֮ mālāḵ מלך be king גֵּא֪וּת gēʔˈûṯ גֵּאוּת rise לָ֫בֵ֥שׁ lˈāvˌēš לבשׁ cloth לָבֵ֣שׁ lāvˈēš לבשׁ cloth יְ֭הוָה [ˈyhwāh] יְהוָה YHWH עֹ֣ז ʕˈōz עֹז power הִתְאַזָּ֑ר hiṯʔazzˈār אזר put on אַף־ ʔaf- אַף even תִּכֹּ֥ון tikkˌôn כון be firm תֵּ֝בֵ֗ל ˈtēvˈēl תֵּבֵל world בַּל־ bal- בַּל not תִּמֹּֽוט׃ timmˈôṭ מוט totter
93:1. Deus ultionum Domine Deus ultionum ostendereThe Lord is the God to whom revenge belongeth: the God of revenge hath acted freely.
1. O LORD, thou God to whom vengeance belongeth, thou God to whom vengeance belongeth, shine forth.
93:1. The Praise of a Canticle, of David himself. In the time before the Sabbath, when the earth was founded. The Lord has reigned. He has been clothed with beauty. The Lord has been clothed with strength, and he has girded himself. Yet he has also confirmed the world, which will not be moved.
93:1. The LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, [wherewith] he hath girded himself: the world also is stablished, that it cannot be moved.
[602] KJV Chapter [94] missing verse:

93:0 [Псалом Давида в четвертый день недели.]
93:1
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
τετράδι τεσσαρες four
σαββάτων σαββατον Sabbath; week
ο the
θεὸς θεος God
ἐκδικήσεων εκδικησις vindication; vengeance
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἐκδικήσεων εκδικησις vindication; vengeance
ἐπαρρησιάσατο παρρησιαζομαι candid; have confidence
93:1
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
מָלָךְ֮ mālāḵ מלך be king
גֵּא֪וּת gēʔˈûṯ גֵּאוּת rise
לָ֫בֵ֥שׁ lˈāvˌēš לבשׁ cloth
לָבֵ֣שׁ lāvˈēš לבשׁ cloth
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
עֹ֣ז ʕˈōz עֹז power
הִתְאַזָּ֑ר hiṯʔazzˈār אזר put on
אַף־ ʔaf- אַף even
תִּכֹּ֥ון tikkˌôn כון be firm
תֵּ֝בֵ֗ל ˈtēvˈēl תֵּבֵל world
בַּל־ bal- בַּל not
תִּמֹּֽוט׃ timmˈôṭ מוט totter
93:1. Deus ultionum Domine Deus ultionum ostendere
The Lord is the God to whom revenge belongeth: the God of revenge hath acted freely.
1. O LORD, thou God to whom vengeance belongeth, thou God to whom vengeance belongeth, shine forth.
93:1. The Praise of a Canticle, of David himself. In the time before the Sabbath, when the earth was founded. The Lord has reigned. He has been clothed with beauty. The Lord has been clothed with strength, and he has girded himself. Yet he has also confirmed the world, which will not be moved.
93:1. The LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, [wherewith] he hath girded himself: the world also is stablished, that it cannot be moved.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Писатель молит Господа явить себя пред нечестивыми "Богом отмщения", т. е. не попускать более их делам, не снисходить к нечестивцам, но явиться пред ними мстителем за постоянно попираемую ими правду.
Adam Clarke: Commentary on the Bible - 1831
94:1: O Lord God, to whom vengeance belongeth - God is the author of retributive justice, as well as of mercy. This retributive justice is what we often term vengeance, but perhaps improperly; for vengeance with us signifies an excitement of angry passions, in order to gratify a vindictive spirit, which supposes itself to have received some real injury; whereas what is here referred to is that simple act of justice which gives to all their due.
Albert Barnes: Notes on the Bible - 1834
94:1: O Lord God, to whom vengeance belongeth ... - Margin, God of Rev_enges The idea is, that it pertains to God to take vengeance, or to punish for crimes. See the notes at Rom 12:19. The appeal here is made to God in view of the crimes committed by others, and which are referred to in the subsequent part of the psalm. God is addressed as having the right to restrain and punish wicked people, and he is asked to interpose and assert that right in a case which clearly demanded it. The appeal is repeated to make it emphatic, or to denote "earnestness" in the petition.
Show thyself - Margin, as in Hebrew, "shine forth." The meaning is, Manifest thyself; come forth as such a God; prove thy right; display thy power, and show that thou art a God opposed to crime and wrong. The same Hebrew word is used here which is found in Psa 80:1, and which is there rendered "shine forth." See the notes at that passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:1: am 3416, bc 588 (Title), Dr. Delaney supposes that this Psalm was written by David on occasion of his war with the Ammonites, in consequence of the indignities shewn to his messengers; but it is more probable that it was written to bewail the destruction of Jerusalem and the temple.
God, to whom vengeance belongeth: Heb. God of Rev_enges, O God. Deu 32:35, Deu 32:41, Deu 32:42; Isa 35:4, Isa 59:17; Jer 50:28; Nah 1:2; Rom 12:19; Th2 1:8; Heb 10:30
show thyself: Heb. shine forth, Psa 80:1
Carl Friedrich Keil and Franz Delitzsch
94:1
The first strophe prays that God would at length put a judicial restraint upon the arrogance of ungodliness. Instead of חופיע (a less frequent form of the imperative for הופע, Ges. ֗53, rem. 3) it was perhaps originally written הופיעה (Ps 80:2), the He of which has been lost owing to the He that follows. The plural נקמות signifies not merely single instances of taking vengeance (Ezek 25:17, cf. supra Ps 18:48), but also intensively complete revenge or recompense (Judg 11:36; 2Kings 4:8). The designation of God is similar to אל גּמלות in Jer 51:56, and the anadiplosis is like Ps 94:3, Ps 94:23, Ps 93:1, Ps 93:3. הנּשׂא, lift Thyself up, arise, viz., in judicial majesty, calls to mind Ps 7:7. השׁיב גּמוּל is construed with על (cf. ל, Ps 28:4; 59:18) as in Joel 3:4. With גּאים accidentally accord ἀγαυός and κύδεΐ γαίων in the epic poets.
Geneva 1599
94:1 O LORD God, to whom (a) vengeance belongeth; O God, to whom vengeance belongeth, (b) shew thyself.
(a) Whose office it is to take vengeance on the wicked.
(b) Show by effect that you are judge of the world to punish the wicked.
John Gill
94:1 O Lord God, to whom vengeance belongeth,.... As it does to God, and to him only; not to Heathen deities, one of which has the name of Vengeance given it, Acts 28:4, nor to Satan, the enemy and avenger, and his spiteful principalities and powers; nor to men, who are not to exercise private revenge on their fellow creatures; only to civil magistrates, to whom public revenge belongs, they being God's viceregents, and representing him; otherwise to God only it belongs, against whom sin is committed; and he will, in his own time and way, execute it; he is "the God of revenges" (e), as the words may be rendered; and this is applicable to Christ, who is the true Jehovah, and God over all: it was he that took vengeance on Sodom and Gomorrah, and rained from the Lord fire and brimstone on them; and who took vengeance on the inventions of the Israelites in the wilderness; and when he came in the flesh, he came with vengeance to destroy Satan and his works, as it was promised and prophesied he should, Is 35:4, forty years after his death, resurrection, and ascension, he came in his power and kingdom, and took vengeance on the Jewish nation, for their unbelief and rejection of him, Lk 21:22, and at the opening of the sixth seal his wrath came upon Rome Pagan in a manner intolerable to them, for their cruel persecutions of his church and people; and the cry of the souls under the altar was much like what is uttered in this psalm; see Rev_ 6:9, and at the time of his spiritual coming and reign he will avenge the blood of his saints on Rome Papal, or antichrist, whom he will destroy with the breath of his mouth, and the saints will be called upon to rejoice, and will rejoice, when they see the vengeance, Rev_ 18:20 and his personal coming will be in flaming fire, to take vengeance on them that know not God, and obey not his Gospel, and when all the wicked will suffer the vengeance of eternal fire, Th2 1:8.
O God, to whom vengeance belongeth; which is repeated to observe the certainty of it, and to express the vehement and importunate desire of the psalmist, and those he represents, that he would show himself to be so, follows:
show thyself; or "shine forth" (f), as in Ps 80:1 either at his incarnation, when he appeared as the dayspring from on high; yea, as the sun of righteousness; or, in the ministry of the Gospel, the great light which shone first on the inhabitants of Judea and Galilee, and then on the Gentile world; or in his gracious presence with his people, which is expressed by causing his face to shine upon them, Ps 80:7, or in the protection of them, and destruction of their enemies; which is a showing himself strong on their behalf, an appearing to the joy of the one, and the confusion of the other; and in this manner will Christ show himself in the latter day.
(e) "Deus ultionum", V. L. Pagninus, Montanus, Junius & Tremellius, Piscator, &c. (f) "irradia", Montanus; "illucesce", Junius & Tremellius, Piscator; "effulsit", Cocceius; "adfulge", Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
94:1 The writer, appealing to God in view of the oppression of enemies, rebukes them for their wickedness and folly, and encourages himself, in the confidence that God will punish evildoers, and favor His people. (Psa. 94:1-23)
God's revenge is His judicial infliction of righteous punishment.
show thyself--(Compare Margin).
93:193:1: Աստուած վրէժխնդիր, Տէր Աստուած վրէժխնդի՛ր յայտնեցար[7328]։ [7328] Ոմանք.Վրէժխնդիր յայտնեցաւ։
1 Աստուած՝ վրէժխնդի՛ր Տէր, Աստուա՛ծ վրէժխնդիր, դու յայտնուեցիր:
[94:1] Ո՛վ Տէր, վրէժխնդրութեա՛ն Աստուած, Ո՛վ վրէժխնդրութեան Աստուած, յայտնուէ՛։
Աստուած` վրէժխնդիր Տէր, Աստուած վրէժխնդիր [598]յայտնեցար:

93:1: Աստուած վրէժխնդիր, Տէր Աստուած վրէժխնդի՛ր յայտնեցար[7328]։
[7328] Ոմանք.Վրէժխնդիր յայտնեցաւ։
1 Աստուած՝ վրէժխնդի՛ր Տէր, Աստուա՛ծ վրէժխնդիր, դու յայտնուեցիր:
[94:1] Ո՛վ Տէր, վրէժխնդրութեա՛ն Աստուած, Ո՛վ վրէժխնդրութեան Աստուած, յայտնուէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
93:193:1 Боже отмщений, Господи, Боже отмщений, яви Себя!
93:2 ὑψώθητι υψοω elevate; lift up ὁ ο the κρίνων κρινω judge; decide τὴν ο the γῆν γη earth; land ἀπόδος αποδιδωμι render; surrender ἀνταπόδοσιν ανταποδοσις recompense; rendering τοῖς ο the ὑπερηφάνοις υπερηφανος proud
93:2 נָכֹ֣ון nāḵˈôn כון be firm כִּסְאֲךָ֣ kisʔᵃḵˈā כִּסֵּא seat מֵ mē מִן from אָ֑ז ʔˈāz אָז then מֵֽ mˈē מִן from עֹולָ֣ם ʕôlˈām עֹולָם eternity אָֽתָּה׃ ʔˈāttā אַתָּה you
93:2. elevare qui iudicas terram redde vicissitudinem superbisLift up thyself, thou that judgest the earth: render a reward to the proud.
2. Lift up thyself, thou judge of the earth: render to the proud desert.
93:2. My throne is prepared from of old. You are from everlasting.
93:2. Thy throne [is] established of old: thou [art] from everlasting.
O LORD God, to whom vengeance belongeth; O God, to whom vengeance belongeth, shew thyself:

93:1 Боже отмщений, Господи, Боже отмщений, яви Себя!
93:2
ὑψώθητι υψοω elevate; lift up
ο the
κρίνων κρινω judge; decide
τὴν ο the
γῆν γη earth; land
ἀπόδος αποδιδωμι render; surrender
ἀνταπόδοσιν ανταποδοσις recompense; rendering
τοῖς ο the
ὑπερηφάνοις υπερηφανος proud
93:2
נָכֹ֣ון nāḵˈôn כון be firm
כִּסְאֲךָ֣ kisʔᵃḵˈā כִּסֵּא seat
מֵ מִן from
אָ֑ז ʔˈāz אָז then
מֵֽ mˈē מִן from
עֹולָ֣ם ʕôlˈām עֹולָם eternity
אָֽתָּה׃ ʔˈāttā אַתָּה you
93:2. elevare qui iudicas terram redde vicissitudinem superbis
Lift up thyself, thou that judgest the earth: render a reward to the proud.
93:2. My throne is prepared from of old. You are from everlasting.
93:2. Thy throne [is] established of old: thou [art] from everlasting.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 O LORD God, to whom vengeance belongeth; O God, to whom vengeance belongeth, show thyself. 2 Lift up thyself, thou judge of the earth: render a reward to the proud. 3 LORD, how long shall the wicked, how long shall the wicked triumph? 4 How long shall they utter and speak hard things? and all the workers of iniquity boast themselves? 5 They break in pieces thy people, O LORD, and afflict thine heritage. 6 They slay the widow and the stranger, and murder the fatherless. 7 Yet they say, The LORD shall not see, neither shall the God of Jacob regard it. 8 Understand, ye brutish among the people: and ye fools, when will ye be wise? 9 He that planted the ear, shall he not hear? he that formed the eye, shall he not see? 10 He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, shall not he know? 11 The LORD knoweth the thoughts of man, that they are vanity.
In these verses we have,
I. A solemn appeal to God against the cruel oppressors of his people, v. 1, 2. This speaks terror enough to them, that they have the prayers of God's people against them, who cry day and night to him to avenge them of their adversaries; and shall he not avenge them speedily? Luke xviii. 3, 7. Observe here,
1. The titles they give to God for the encouraging of their faith in this appeal: O God! to whom vengeance belongeth; and thou Judge of the earth. We may with boldness appeal to him; for, (1.) He is judge, supreme judge, judge alone, from whom every man's judgment proceeds. He that gives law gives sentence upon every man according to his works, by the rule of that law. He has prepared his throne for judgment. He has indeed appointed magistrates to be avengers under him (Rom. xiii. 4), but he is the avenger in chief, to whom even magistrates themselves are accountable; his throne is the last refuge (the dernier ressort, as the law speaks) of oppressed innocency. He is universal judge, not of this city or country only, but judge of the earth, of the whole earth: none are exempt from his jurisdiction; nor can it be alleged against an appeal to him in any court that it is coram non judice--before a person not judicially qualified. (2.) He is just. As he has authority to avenge wrong, so it is his nature, and property, and honour. This also is implied in the title here given to him and repeated with such an emphasis, O God! to whom vengeance belongs, who wilt not suffer might always to prevail against right. This is a good reason why we must not avenge ourselves, because God has said, Vengeance is mine; and it is daring presumption to usurp his prerogative and step into his throne, Rom. xii. 19. Let this alarm those who do wrong, whether with a close hand, so as not to be discovered, or with a high hand, so as not to be controlled, There is a God to whom vengeance belongs, who will certainly call them to an account; and let it encourage those who suffer wrong to bear it with silence, committing themselves to him who judges righteously.
2. What it is they ask of God. (1.) That he would glorify himself, and get honour to his own name. Wicked persecutors thought God had withdrawn and had forsaken the earth. "Lord," say they, "show thyself; make them know that thou art and that thou art ready to show thyself strong on the behalf of those whose hearts are upright with thee." The enemies thought God was conquered because his people were. "Lord," say they, "lift up thyself, be thou exalted in thy own strength. Lift up thyself, to be seen, to be feared; and suffer not thy name to be trampled upon and run down." (2.) That he would mortify the oppressors: Render a reward to the proud; that is, "Reckon with them for all their insolence, and the injuries they have done to thy people." These prayers are prophecies, which speak terror to all the sons of violence. The righteous God will deal with them according to their merits.
II. A humble complaint to God of the pride and cruelty of the oppressors, and an expostulation with him concerning it, v. 3-6. Here observe,
1. The character of the enemies they complain against. They are wicked; they are workers of iniquity; they are bad, very bad, themselves, and therefore they hate and persecute those whose goodness shames and condemns them. Those are wicked indeed, and workers of the worst iniquity, lost to all honour and virtue, who are cruel to the innocent and hate the righteous.
2. Their haughty barbarous carriage which they complain of. (1.) They are insolent, and take a pleasure in magnifying themselves. They talk high and talk big; they triumph; they speak loud things; they boast themselves, as if their tongues were their own and their hands too, and they were accountable to none for what they say or do, and as if the day were their own, and they doubted not but to carry the cause against God and religion. Those that speak highly of themselves, that triumph and boast, are apt to speak hardly of others; but there will come a day of reckoning for all their hard speeches which ungodly sinners have spoken against God, his truths, and ways, and people, Jude 15. (2.) They are impious, and take a pleasure in running down God's people because they are his (v. 5): "They break in pieces thy people, O Lord! break their assemblies, their estates, their families, their persons, in pieces, and do all they can to afflict thy heritage, to grieve them, to crush them, to run them down, to root them out." God's people are his heritage; there are those that, for his sake, hate them, and seek their ruin. This is a very good plea with God, in our intercessions for the church: "Lord, it is thine; thou hast a property in it. It is thy heritage; thou hast a pleasure in it, and out of it the rent of thy glory in this world issues. And wilt thou suffer these wicked men to trample upon it thus?" (3.) They are inhuman, and take a pleasure in wronging those that are least able to help themselves (v. 6); they not only oppress and impoverish, but they slay the widow and the stranger; not only neglect the fatherless, and make a prey of them, but murder them, because they are weak and exposed, and sometimes lie at their mercy. Those whom they should protect from injury they are most injurious to, perhaps because God has taken them into his particular care. Who would think it possible that any of the children of men should be thus barbarous?
3. A modest pleading with God concerning the continuance of the persecution: "Lord, how long shall they do thus?" And again, How long? When shall this wickedness of the wicked come to an end?
III. A charge of atheism exhibited against the persecutors, and an expostulation with them upon that charge.
1. Their atheistical thoughts are here discovered (v. 7): Yet they say, The Lord shall not see. Though the cry of their wickedness is very great and loud, though they rebel against the light of nature and the dictates of their own consciences, yet they have the confidence to say, "The Lord shall not see; he will not only wink at small faults, but shut his eyes at great ones too." Or they think they have managed it so artfully, under colour of justice and religion perhaps, that it will not be adjudged murder. "The God of Jacob, though his people pretend to have such an interest in him, does not regard it either as against justice or as against his own people; he will never call us to an account for it." Thus they deny God's government of the world, banter his covenant with his people, and set the judgment to come at defiance.
2. They are here convicted of folly and absurdity. He that says either that Jehovah the living God shall not see or that the God of Jacob shall not regard the injuries done to his people, Nabal is his name and folly is with him; and yet here he is fairly reasoned with, for his conviction and conversion, to prevent his confusion (v. 8): "Understand, you brutish among the people, and let reason guide you." Note, The atheistical, though they set up for wits, and philosophers, and politicians, yet are really the brutish among the people; if they would but understand, they would believe. God, by the prophet, speaks as if he thought the time long till men would be men, and show themselves so by understanding and considering: "You fools, when will you be wise, so wise as to know that God sees and regards all you say and do, and to speak and act accordingly, as those that must give account?" Note, None are so bad but means are to be used for the reclaiming and reforming of them, none so brutish, so foolish, but it should be tried whether they may not yet be made wise; while there is life there is hope. To prove the folly of those that question God's omniscience and justice the psalmist argues,
(1.) From the works of creation (v. 9), the formation of human bodies, which as it proves that there is a God, proves also that God has infinitely and transcendently in himself all those perfections that are in any creature. He that planted the ear (and it is planted in the head, as a tree in the ground) shall he not hear? No doubt he shall, more and better than we can. He that formed the eye (and how curiously it is formed above any part of the body anatomists know and let us know by their dissections) shall he not see? Could he give, would he give, that perfection to a creature which he has not in himself? Note, [1.] The powers of nature are all derived from the God of nature. See Exod. iv. 11. [2.] By the knowledge of ourselves we may be led a great way towards the knowledge of God--if by the knowledge of our own bodies, and the organs of sense, so as to conclude that if we can see and hear much more can God, then certainly by the knowledge of our own souls and their noble faculties. The gods of the heathen had eyes and saw not, ears and heard not; our God has no eyes nor ears, as we have, and yet we must conclude he both sees and hears, because we have our sight and hearing from him, and are accountable to him for our use of them.
(2.) From the works of providence (v. 10): He that chastises the heathen for their polytheism and idolatry, shall not he much more correct his own people for their atheism and profaneness? He that chastises the children of men for oppressing and wronging one another, shall not he correct those that profess to be his own children, and call themselves so, and yet persecute those that are really so? Shall not we be under his correction, under whose government the whole world is? Does he regard as King of nations, and shall he not much more regard as the God of Jacob? Dr. Hammond gives another very probably sense of this: "He that instructs the nations (that is, gives them his law), shall not he correct, that is, shall not he judge them according to that law, and call them to an account for their violations of it? In vain was the law given if there will not be a judgment upon it." And it is true that the same word signifies to chastise and to instruct, because chastisement is intended for instruction and instruction should go along with chastisement.
(3.) From the works of grace: He that teaches man knowledge, shall he not know? He not only, as the God of nature, has given the light of reason, but, as the God of grace, has given the light of revelation, has shown man what is true wisdom and understanding; and he that does this, shall he not know? Job xxviii. 23, 28. The flowing of the streams is a certain sign of the fulness of the fountain. If all knowledge is from God, no doubt all knowledge is in God. From this general doctrine of God's omniscience, the psalmist not only confutes the atheists, who said, "The Lord shall not see (v. 7), he will not take cognizance of what we do;" but awakens us all to consider that God will take cognizance even of what we think (v. 11): The Lord knows the thoughts of man, that they are vanity. [1.] He knows those thoughts in particular, concerning God's conniving at the wickedness of the wicked, and knows them to be vain, and laughs at the folly of those who by such fond conceits buoy themselves up in sin. [2.] He knows all the thoughts of the children of men, and knows them to be, for the most part, vain, that the imaginations of the thoughts of men's hearts are evil, only evil, and that continually. Even in good thoughts there is a fickleness and inconstancy which may well be called vanity. It concerns us to keep a strict guard upon our thoughts, because God takes particular notice of them. Thoughts are words to God, and vain thoughts are provocations.
Adam Clarke: Commentary on the Bible - 1831
94:2: Lift up thyself - Exert thy power.
Render a reward to the proud - To the Babylonians, who oppress and insult us.
Albert Barnes: Notes on the Bible - 1834
94:2: Lift up thyself - Be exalted or lifted up so as to be manifest in thy true character. The idea is that God was, as it were, sitting at his ease, or as if he were indifferent to what was occurring in the world. See the notes at Psa 3:7.
Thou Judge of the earth - Ruler of the world; to whom it pertains to exercise judgment over all classes of people, and in all circumstances. The meaning here is, that as he was the Ruler of the whole earth, this matter came without doubt under his jurisdiction. It was a case for his interposition.
Render a reward to the proud - A just recompence to the people who are confident in their own strength, and who are manifesting their pride in depriving others of their rights.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:2: Lift: Psa 7:6, Psa 68:1, Psa 74:22; Mic 5:9
thou: Psa 50:6; Gen 18:25; Joh 5:22, Joh 5:23; Co2 5:10
render: Psa 31:23; Job 40:11, Job 40:12; Isa 2:11, Isa 2:12, Isa 2:17, Isa 10:12, Isa 37:23, Isa 37:29, Isa 37:36-38; Jer 50:31, Jer 50:32; Dan 4:37, Dan 5:22-24; Pe1 5:5; Rev 18:6-8
John Gill
94:2 Lift up thyself, thou, O Judge of the earth,.... A title very proper to Christ, and which is given him by Abraham, Gen 18:25, who then appeared to him in an human form, and with whom he was conversing; he judges his own people on earth, all judgment being committed to him by the Father; he judges and chastises them, that they may not be condemned with the world; he judges and distinguishes between them and the world; he protects and defends them, he pleads their cause, and avenges them on their enemies: and for this purpose he is requested to "lift up" himself; being in the apprehension of his people as one laid down and asleep, quite negligent and careless of them; and therefore they desire that he would awake and arise, and exert his power, and show himself higher than their enemies; that he would mount his throne, and execute justice and judgment on the wicked, agreeably to his character and office:
render a reward to the proud; an evil reward, as the Targum; to proud persecutors of the church, who through their pride persecute the poor saints; and to render tribulation to them is but just with the Lord; to antichrist, that exalts himself above all that is called God, and to all his haughty and ambitious dependents and followers, cardinals, bishops, priests, &c.
Robert Jamieson, A. R. Fausset and David Brown
94:2 Lift up thyself--or, "Arise," both figures representing God as heretofore indifferent (compare Ps 3:7; Ps 22:16, Ps 22:20).
93:293:2: Բա՛րձր լեր որ դատիս զերկիր, հատո՛ զհատուցումն ամբարտաւանից։
2 Բա՛րձր եղիր, որ երկիրը դատես, հատուցո՛ւմ տուր ամբարտաւաններին:
2 Ելի՛ր, ո՛վ երկրի Դատաւոր, Ամբարտաւաններուն հատուցում ըրէ՛։
Բարձր լեր որ դատիս զերկիր, հատո զհատուցումն ամբարտաւանից:

93:2: Բա՛րձր լեր որ դատիս զերկիր, հատո՛ զհատուցումն ամբարտաւանից։
2 Բա՛րձր եղիր, որ երկիրը դատես, հատուցո՛ւմ տուր ամբարտաւաններին:
2 Ելի՛ր, ո՛վ երկրի Դատաւոր, Ամբարտաւաններուն հատուցում ըրէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
93:293:2 Восстань, Судия земли, воздай возмездие гордым.
93:3 ἕως εως till; until πότε ποτε.1 when? ἁμαρτωλοί αμαρτωλος sinful κύριε κυριος lord; master ἕως εως till; until πότε ποτε.1 when? ἁμαρτωλοὶ αμαρτωλος sinful καυχήσονται καυχαομαι boast
93:3 נָשְׂא֤וּ nāśᵊʔˈû נשׂא lift נְהָרֹ֨ות׀ nᵊhārˌôṯ נָהָר stream יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH נָשְׂא֣וּ nāśᵊʔˈû נשׂא lift נְהָרֹ֣ות nᵊhārˈôṯ נָהָר stream קֹולָ֑ם qôlˈām קֹול sound יִשְׂא֖וּ yiśʔˌû נשׂא lift נְהָרֹ֣ות nᵊhārˈôṯ נָהָר stream דָּכְיָֽם׃ doḵyˈām דֳּכִי dashing
93:3. usquequo impii Domine usquequo impii exultabuntHow long shall sinners, O Lord: how long shall sinners glory?
3. LORD, how long shall the wicked, how long shall the wicked triumph?
93:3. The floods have lifted up, O Lord, the floods have lifted up their voice. The floods have lifted up their waves,
93:3. The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their waves.
Lift up thyself, thou judge of the earth: render a reward to the proud:

93:2 Восстань, Судия земли, воздай возмездие гордым.
93:3
ἕως εως till; until
πότε ποτε.1 when?
ἁμαρτωλοί αμαρτωλος sinful
κύριε κυριος lord; master
ἕως εως till; until
πότε ποτε.1 when?
ἁμαρτωλοὶ αμαρτωλος sinful
καυχήσονται καυχαομαι boast
93:3
נָשְׂא֤וּ nāśᵊʔˈû נשׂא lift
נְהָרֹ֨ות׀ nᵊhārˌôṯ נָהָר stream
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
נָשְׂא֣וּ nāśᵊʔˈû נשׂא lift
נְהָרֹ֣ות nᵊhārˈôṯ נָהָר stream
קֹולָ֑ם qôlˈām קֹול sound
יִשְׂא֖וּ yiśʔˌû נשׂא lift
נְהָרֹ֣ות nᵊhārˈôṯ נָהָר stream
דָּכְיָֽם׃ doḵyˈām דֳּכִי dashing
93:3. usquequo impii Domine usquequo impii exultabunt
How long shall sinners, O Lord: how long shall sinners glory?
93:3. The floods have lifted up, O Lord, the floods have lifted up their voice. The floods have lifted up their waves,
93:3. The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their waves.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5. Нечестивые главенствуют на земле, они не знают препятствий для выражений и проявления своих хищных и греховных наклонностей, так что все наследие Божие, т. е. праведники, страждет от них.
Adam Clarke: Commentary on the Bible - 1831
94:3: How long shall the wicked triumph? - The wicked are often in prosperity; and this only shows us of how little worth riches are in the sight of God, when he bestows them on the most contemptible of mortals. But their time and prosperity have their bounds.
Albert Barnes: Notes on the Bible - 1834
94:3: Lord, how long shall the wicked ... - As if there were to be no end to their exaltation; their joy; their success. How long would God allow this? How long would he sit by and see it done? Was he disposed to let them go on foRev_er? Would he never interpose, and arrest them in their career? How often do we wonder that God does not interpose! How often does it seem inexplicable that a Being of almighty power and infinite goodness does not interfere with respect to the wickedness, the oppression, the slavery, the wrong, the cruelty, the fraud, the violence of the world - and put an end to it! Nay, how entirely are we overwhelmed at the thought that he does not put an end to iniquity in the universe altogether; that he never "will" thus interpose, and put an end to sin and sorrow! Such things are too high for us now; perhaps will be always so. Things on earth are not as we should suppose they would be; and we can only pause and adore where we cannot comprehend!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:3: Lord: Psa 43:2, Psa 73:8, Psa 74:9, Psa 74:10, Psa 79:5, Psa 80:4, Psa 89:46; Jer 12:1, Jer 12:2, Jer 47:6; Rev 6:10
the wicked: Est 5:11, Est 5:12, Est 6:6-10, Est 7:6, Est 7:10; Job 20:5; Act 12:22, Act 12:23
Geneva 1599
94:3 LORD, how long shall the wicked, how long shall the wicked (c) triumph?
(c) That is, brag of their cruelty and oppression, or esteem themselves above all others.
John Gill
94:3 Lord, how long shall the wicked,.... The reign of antichrist is thought long by the saints, being the space of forty two months, or 1260 days or years and this tries the faith and patience of the church of Christ, Rev_ 13:5.
how long shall the wicked triumph? in their prosperity, and in the ruins of the interest of Christ; the Targum is,
"how long shall they sit in tranquillity, or prosperity?''
the triumphing of the wicked may seem long, but it is but short, Job 20:5, the inhabitants of the Romish jurisdiction will triumph when the witnesses are slain, and send gifts to one another, as a token of their joy; but this will not last long, no more than three days, or three years and a half; and while antichrist is saying, I sit a queen, and shall know no sorrow, her plagues shall come upon her in one day, Rev_ 11:10.
Robert Jamieson, A. R. Fausset and David Brown
94:3 In an earnest expostulation he expresses his desire that the insolent triumph of the wicked may be ended.
93:393:3: Մինչեւ յե՞րբ մեղաւորք Տէր, մինչեւ յե՞րբ մեղաւորք պարծեսցին։
3 Մինչեւ ե՞րբ մեղաւորները, Տէ՛ր, մինչեւ ե՞րբ մեղաւորները պիտի պարծենան,
3 Ո՛վ Տէր, մինչեւ ե՞րբ ամբարիշտները, Մինչեւ ե՞րբ ամբարիշտները պարծենան.
Մինչեւ յե՞րբ մեղաւորք, Տէր, մինչեւ յե՞րբ մեղաւորք պարծեսցին:

93:3: Մինչեւ յե՞րբ մեղաւորք Տէր, մինչեւ յե՞րբ մեղաւորք պարծեսցին։
3 Մինչեւ ե՞րբ մեղաւորները, Տէ՛ր, մինչեւ ե՞րբ մեղաւորները պիտի պարծենան,
3 Ո՛վ Տէր, մինչեւ ե՞րբ ամբարիշտները, Մինչեւ ե՞րբ ամբարիշտները պարծենան.
zohrab-1805▾ eastern-1994▾ western am▾
93:393:3 Доколе, Господи, нечестивые, доколе нечестивые торжествовать будут?
93:4 φθέγξονται φθεγγομαι enunciate; speak καὶ και and; even λαλήσουσιν λαλεω talk; speak ἀδικίαν αδικια injury; injustice λαλήσουσιν λαλεω talk; speak πάντες πας all; every οἱ ο the ἐργαζόμενοι εργαζομαι work; perform τὴν ο the ἀνομίαν ανομια lawlessness
93:4 מִ mi מִן from קֹּלֹ֨ות׀ qqōlˌôṯ קֹול sound מַ֤יִם mˈayim מַיִם water רַבִּ֗ים rabbˈîm רַב much אַדִּירִ֣ים ʔaddîrˈîm אַדִּיר mighty מִשְׁבְּרֵי־ mišbᵊrê- מִשְׁבָּר breaker יָ֑ם yˈom יָם sea אַדִּ֖יר ʔaddˌîr אַדִּיר mighty בַּ ba בְּ in † הַ the מָּרֹ֣ום mmārˈôm מָרֹום high place יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
93:4. fluent loquentes antiquum garrient omnes qui operantur iniquitatemHow long shall they utter and speak hard things? and all the workers of iniquity boast themselves?
4. They prate, they speak arrogantly: all the workers of iniquity boast themselves.
93:4. before the noise of many waters. Wondrous are the surges of the sea; wondrous is the Lord on high.
93:4. The LORD on high [is] mightier than the noise of many waters, [yea, than] the mighty waves of the sea.
LORD, how long shall the wicked, how long shall the wicked triumph:

93:3 Доколе, Господи, нечестивые, доколе нечестивые торжествовать будут?
93:4
φθέγξονται φθεγγομαι enunciate; speak
καὶ και and; even
λαλήσουσιν λαλεω talk; speak
ἀδικίαν αδικια injury; injustice
λαλήσουσιν λαλεω talk; speak
πάντες πας all; every
οἱ ο the
ἐργαζόμενοι εργαζομαι work; perform
τὴν ο the
ἀνομίαν ανομια lawlessness
93:4
מִ mi מִן from
קֹּלֹ֨ות׀ qqōlˌôṯ קֹול sound
מַ֤יִם mˈayim מַיִם water
רַבִּ֗ים rabbˈîm רַב much
אַדִּירִ֣ים ʔaddîrˈîm אַדִּיר mighty
מִשְׁבְּרֵי־ mišbᵊrê- מִשְׁבָּר breaker
יָ֑ם yˈom יָם sea
אַדִּ֖יר ʔaddˌîr אַדִּיר mighty
בַּ ba בְּ in
הַ the
מָּרֹ֣ום mmārˈôm מָרֹום high place
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
93:4. fluent loquentes antiquum garrient omnes qui operantur iniquitatem
How long shall they utter and speak hard things? and all the workers of iniquity boast themselves?
93:4. before the noise of many waters. Wondrous are the surges of the sea; wondrous is the Lord on high.
93:4. The LORD on high [is] mightier than the noise of many waters, [yea, than] the mighty waves of the sea.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
94:4: They utter and speak - יביאו yabbiu, their hearts get full of pride and insolence; and then, from the abundance of such vile hearts, the mouth speaks; and the speech is of hard things, threatening which they are determined to execute, boastings of their power, authority, etc.
Albert Barnes: Notes on the Bible - 1834
94:4: How long shall they utter and speak hard things? - The word rendered utter means to pour forth - as water from a fountain; to pour forth copiously. The meaning is, that they seemed to be full, and that they poured forth evil words as a fountain pours forth water. The phrase "hard things" means proud, unfeeling, insolent things; things which are unjust, unkind, severe, harsh.
And all the workers of iniquity boast themselves? - Boast of their power and their success. How long shall they be permitted to have such success as may seem to justify them in their exultation?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:4: shall: Psa 31:18, Psa 59:7, Psa 59:12, Psa 64:3, Psa 64:4, Psa 73:8, Psa 73:9, Psa 140:3; Pro 30:14; Jer 18:18; Mat 12:24, Mat 12:34; Jde 1:14, Jde 1:15
boast: Psa 10:2-7, Psa 52:1; Exo 15:9, Exo 15:10; Job 21:14, Job 21:15; Isa 10:13-15, Isa 37:24, Isa 37:25; Dan 7:8, Dan 7:11, Dan 7:25, Dan 8:11, Dan 11:36, Dan 11:37; Rev 13:5, Rev 13:6
Carl Friedrich Keil and Franz Delitzsch
94:4
The second strophe describes those over whom the first prays that the judgment of God may come. הבּיע (cf. הטּיף) is a tropical phrase used of that kind of speech that results from strong inward impulse and flows forth in rich abundance. The poet himself explains how it is here (cf. Ps 59:8) intended: they speak עתק, that which is unrestrained, unbridled, insolent (vid., Ps 31:19). The Hithpa. התאמּר Schultens interprets ut Emiri (Arab. 'mı̂r, a commander) se gerunt; but אמיר signifies in Hebrew the top of a tree (vid., on Is 17:9); and from the primary signification to tower aloft, whence too אמר, to speak, prop. effere = effari, התאמּר, like התימּר in Is 61:6, directly signifies to exalt one's self, to carry one's self high, to strut. On ודכּאוּ cf. Prov 22:22; Is 3:15; and on their atheistical principle which ויּאמרוּ places in closest connection with their mode of action, cf. Ps 10:11; Ps 59:8 extrem. The Dagesh in יּהּ, distinct from the Dag. in the same word in Ps 94:12, Ps 118:5, Ps 118:18, is the Dag. forte conjunct. according to the rule of the so-called דחיק.
John Gill
94:4 How long shall they utter and speak hard things?,.... Against Christ, his person and offices, his ministers, his people, his truths and ordinances; this is very applicable to antichrist, who has a mouth speaking blasphemies, and which he opens, and with it blasphemes God, his tabernacle, and them that dwell in it, Rev_ 13:5. The Targum is,
"will they utter and speak reproachful words?''
contumelies or calumnies; and such are uttered by the antichristian party against the true professors of religion in great abundance, as water out of a fountain, as the first word (a) used signifies; see Jude 1:15,
and all the workers of iniquity boast themselves; the just character of the followers of antichrist, who work an abomination, and make a lie, and whose whole course of life, and even of religion, is a series of sin and iniquity, Rev_ 21:27, these lift up themselves against, the Lord, like the high branches of a tree, as Aben Ezra; or praise themselves, as Jarchi; being proud, they are boasters; boast of their antiquity and precedence, of their wealth and riches, of their power and authority, of infallibility, and works of supererogation, and the like.
(a) "effutient", Montanus, Tigurine version, Vatablus; "effutiunt", Musculus; "scaturiunt", Cocceius.
John Wesley
94:4 Utter - Or pour forth freely, constantly, abundantly, as a fountain doth waters (so this Hebrew word signifies.) Hard things - Insolent, and intolerable words against thee and thy people.
93:493:4: Բարբառեալ խօսեսցին զանիրաւութիւն, խօսեսցին ամենեքեան որ գործեն զանօրէնութիւն[7329]։ [7329] Ոմանք.Բարբառեալ խօսէին. կամ՝ խօսին զա՛՛... ոյք գործեն։
4 յոխորտալով անիրաւութիւն բարբառեն, բարբառեն բոլոր նրանք, ովքեր անօրէնութիւն են գործում:
4 Գոռոզութեամբ բարբառելով խօսին Ու բոլոր անօրէնութիւն գործողները պարծենան։
Բարբառեալ խօսեսցին զանիրաւութիւն, խօսեսցին ամենեքեան որ գործեն զանօրէնութիւն:

93:4: Բարբառեալ խօսեսցին զանիրաւութիւն, խօսեսցին ամենեքեան որ գործեն զանօրէնութիւն[7329]։
[7329] Ոմանք.Բարբառեալ խօսէին. կամ՝ խօսին զա՛՛... ոյք գործեն։
4 յոխորտալով անիրաւութիւն բարբառեն, բարբառեն բոլոր նրանք, ովքեր անօրէնութիւն են գործում:
4 Գոռոզութեամբ բարբառելով խօսին Ու բոլոր անօրէնութիւն գործողները պարծենան։
zohrab-1805▾ eastern-1994▾ western am▾
93:493:4 Они изрыгают дерзкие речи; величаются все делающие беззаконие;
93:5 τὸν ο the λαόν λαος populace; population σου σου of you; your κύριε κυριος lord; master ἐταπείνωσαν ταπεινοω humble; bring low καὶ και and; even τὴν ο the κληρονομίαν κληρονομια inheritance σου σου of you; your ἐκάκωσαν κακοω do bad; turn bad
93:5 עֵֽדֹתֶ֨יךָ׀ ʕˈēḏōṯˌeʸḵā עֵדוּת reminder נֶאֶמְנ֬וּ neʔemnˈû אמן be firm מְאֹ֗ד mᵊʔˈōḏ מְאֹד might לְ lᵊ לְ to בֵיתְךָ֥ vêṯᵊḵˌā בַּיִת house נַאֲוָה־ naʔᵃwā- נאה be lovely קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH לְ lᵊ לְ to אֹ֣רֶךְ ʔˈōreḵ אֹרֶךְ length יָמִֽים׃ yāmˈîm יֹום day
93:5. populum tuum Domine conterent et hereditatem tuam adfligentThey break in pieces thy people, O LORD, and afflict thine heritage.
5. They break in pieces thy people, O LORD, and afflict thine heritage.
93:5. Your testimonies have been made exceedingly trustworthy. Sanctity befits your house, O Lord, with length of days.
93:5. Thy testimonies are very sure: holiness becometh thine house, O LORD, for ever.
How long shall they utter [and] speak hard things? [and] all the workers of iniquity boast themselves:

93:4 Они изрыгают дерзкие речи; величаются все делающие беззаконие;
93:5
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
κύριε κυριος lord; master
ἐταπείνωσαν ταπεινοω humble; bring low
καὶ και and; even
τὴν ο the
κληρονομίαν κληρονομια inheritance
σου σου of you; your
ἐκάκωσαν κακοω do bad; turn bad
93:5
עֵֽדֹתֶ֨יךָ׀ ʕˈēḏōṯˌeʸḵā עֵדוּת reminder
נֶאֶמְנ֬וּ neʔemnˈû אמן be firm
מְאֹ֗ד mᵊʔˈōḏ מְאֹד might
לְ lᵊ לְ to
בֵיתְךָ֥ vêṯᵊḵˌā בַּיִת house
נַאֲוָה־ naʔᵃwā- נאה be lovely
קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
אֹ֣רֶךְ ʔˈōreḵ אֹרֶךְ length
יָמִֽים׃ yāmˈîm יֹום day
93:5. populum tuum Domine conterent et hereditatem tuam adfligent
They break in pieces thy people, O LORD, and afflict thine heritage.
93:5. Your testimonies have been made exceedingly trustworthy. Sanctity befits your house, O Lord, with length of days.
93:5. Thy testimonies are very sure: holiness becometh thine house, O LORD, for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
94:5: They break in pieces thy people - This was true af the Babylonians. Nehuchadnezzar slew many; carried the rest into captivity; ruined Jerusalem; overturned the temple; sacked, pillaged, and destroyed all the country.
Albert Barnes: Notes on the Bible - 1834
94:5: They break in pieces thy people - They tread down; they grind; they crush. The Hebrew word is often used as meaning to crush under foot; to trample on; and hence, it means to oppress. Lam 3:34; Isa 3:15.
And afflict - To wit, by oppression and wrong. If this refers to foreigners, it means that they did this by invasion and by the ravages of war.
Thine heritage - Thy people, regarded as an inheritance or possession. See Psa 28:9, note; Psa 33:12, note; Psa 68:9, note; Psa 74:2, note; Isa 19:25, note; Isa 47:6, note; Pe1 5:3, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:5: break: Psa 7:2, Psa 14:4, Psa 44:22, Psa 74:8, Psa 74:19, Psa 74:20, Psa 79:2, Psa 79:3, Psa 79:7, Psa 129:2, Psa 129:3; Isa 3:15, Isa 52:5; Jer 22:17, Jer 51:20-23, Jer 51:34; Mic 3:2, Mic 3:3; Rev 17:6
afflict: Exo 2:23, Exo 2:24; Jer 50:11; Rev 11:3
Geneva 1599
94:5 They (d) break in pieces thy people, O LORD, and afflict thine heritage.
(d) Seeing the Church was then so sore oppressed, it ought not to seem strange to us, if we see it so now, and therefore we must call to God, to take our cause in hand.
John Gill
94:5 They break in pieces thy people, O Lord,.... Not the Israelites, as Kimchi; but the church of Christ, by their anathemas, cruel edicts, and persecutions; by confiscating their goods, imprisoning their persons, putting them to cruel deaths; and by such means think to "wear out" the saints of the most High, the Lord's covenant and peculiar people; which is mentioned as an aggravation of their sin, and as an argument with the Lord to arise on their behalf:
and afflict thine heritage; the church, styled God's heritage, 1Pet 5:3, whom the Lord has chosen for his inheritance; and are dear to him, as his portion, his jewels, and even as the apple of his eye; and yet these are afflicted all manner of ways by their persecuting enemies, as Israel was of old in Egypt.
Robert Jamieson, A. R. Fausset and David Brown
94:5 thy people [and] thine heritage--are synonymous, the people being often called God's heritage. As justice to the weak is a sign of the best government, their oppression is a sign of the worst (Deut 10:18; Is 10:2).
93:593:5: Զժողովուրդ քո Տէր խոնարհ արարին, եւ զժառանգութիւն քո չարչարեցին[7330]։ [7330] Ոմանք.Զժողովուրդս քո։
5 Քո ժողովրդին, Տէ՛ր, ճնշեցին, եւ քո ժառանգութիւնը չարչարեցին:
5 Ո՛վ Տէր, անոնք քու ժողովուրդդ կը հարստահարեն Ու քու ժառանգութիւնդ կը չարչարեն,
Զժողովուրդս քո, Տէր, խոնարհ արարին, եւ զժառանգութիւն քո չարչարեցին:

93:5: Զժողովուրդ քո Տէր խոնարհ արարին, եւ զժառանգութիւն քո չարչարեցին[7330]։
[7330] Ոմանք.Զժողովուրդս քո։
5 Քո ժողովրդին, Տէ՛ր, ճնշեցին, եւ քո ժառանգութիւնը չարչարեցին:
5 Ո՛վ Տէր, անոնք քու ժողովուրդդ կը հարստահարեն Ու քու ժառանգութիւնդ կը չարչարեն,
zohrab-1805▾ eastern-1994▾ western am▾
93:593:5 попирают народ Твой, Господи, угнетают наследие Твое;
93:6 χήραν χηρα widow καὶ και and; even προσήλυτον προσηλυτος proselyte ἀπέκτειναν αποκτεινω kill καὶ και and; even ὀρφανοὺς ορφανος orphaned ἐφόνευσαν φονευω murder
93:6. viduam et advenam interficient et pupillos occidentThey slay the widow and the stranger, and murder the fatherless.
6. They slay the widow and the stranger, and murder the fatherless.
They break in pieces thy people, O LORD, and afflict thine heritage:

93:5 попирают народ Твой, Господи, угнетают наследие Твое;
93:6
χήραν χηρα widow
καὶ και and; even
προσήλυτον προσηλυτος proselyte
ἀπέκτειναν αποκτεινω kill
καὶ και and; even
ὀρφανοὺς ορφανος orphaned
ἐφόνευσαν φονευω murder
93:6. viduam et advenam interficient et pupillos occident
They slay the widow and the stranger, and murder the fatherless.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7. Над бедными и беззащитными ("вдову и пришельца") они чинят насилия, причем верят в свою безнаказанность, отрицая Божественное всеведение и действие Его суда на земле. Они говорят "не увидит и не узнает Господь".

Нечестивые здесь представляются знающими закон о вдовах и пришельцах, данный через Моисея, поэтому под ними нужно разуметь не языческие народы, угнетавшие евреев, как иногда толкуется это место и на основании такого понимания псалом относят ко временам наступления плена вавилонского, но развращенных евреев, которые сознательно попирали закон Божий. Это нечестие было сильно распространено и являлось главным злом, подрывавшим спокойствие внутренней жизни еврейского народа.
Adam Clarke: Commentary on the Bible - 1831
94:6: They slay the widow - Nebuchadnezzar carried on his wars with great cruelty. He carried fire and sword every where; spared neither age, sex, nor condition. The widow, the orphan, and the stranger, persons in the most desolate condition of life, were not distinguished from others by his ruthless sword.
Albert Barnes: Notes on the Bible - 1834
94:6: They slay the widow and the stranger, and murder the fatherless - To do this is everywhere represented as a special crime, and as especially offensive to God from the fact that these classes are naturally feeble and unprotected. See the notes at Isa 1:17; Psa 68:5; Psa 82:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:6: Isa 10:2, Isa 13:15-18; Jer 7:6, Jer 22:3; Eze 22:7; Mal 3:5
John Gill
94:6 They slay the widow and the stranger,.... Who are so both in a literal and figurative sense, such who are weak and feeble, helpless and friendless; or who are deprived of their faithful pastors, who were as husbands and fathers to them, and who profess themselves pilgrims and strangers here; these the followers of the man of sin have inhumanly put to death, supposing they did God good service:
and murder the fatherless; having slain the parents in a cruel and barbarous manner, murder their infants; or figuratively such who are as orphans, destitute of their spiritual fathers, who were the instruments of begetting them in Christ, and of nourishing them with the words of faith and good doctrine; with the blood of these the whore of Rome has often made herself drunk, and therefore blood shall be given her to drink, Rev_ 17:5.
93:693:6: Զայրին եւ զպանդուխտն սպանին զորբսն կոտորեցին,
6 Այրուն ու պանդխտին սպանեցին, որբերին կոտորեցին ու ասացին.
6 Որբեւայրին ու պանդուխտը կը սպաննեն Եւ որբերը կը մեռցնեն
Զայրին եւ զպանդուխտն սպանին, զորբսն կոտորեցին:

93:6: Զայրին եւ զպանդուխտն սպանին զորբսն կոտորեցին,
6 Այրուն ու պանդխտին սպանեցին, որբերին կոտորեցին ու ասացին.
6 Որբեւայրին ու պանդուխտը կը սպաննեն Եւ որբերը կը մեռցնեն
zohrab-1805▾ eastern-1994▾ western am▾
93:693:6 вдову и пришельца убивают, и сирот умерщвляют
93:7 καὶ και and; even εἶπαν επω say; speak οὐκ ου not ὄψεται οραω view; see κύριος κυριος lord; master οὐδὲ ουδε not even; neither συνήσει συνιημι comprehend ὁ ο the θεὸς θεος God τοῦ ο the Ιακωβ ιακωβ Iakōb; Iakov
93:7. et dixerunt non videbit Dominus et non intelleget Deus IacobYet they say, The LORD shall not see, neither shall the God of Jacob regard it.
7. And they say, The LORD shall not see, neither shall the God of Jacob consider.
They slay the widow and the stranger, and murder the fatherless:

93:6 вдову и пришельца убивают, и сирот умерщвляют
93:7
καὶ και and; even
εἶπαν επω say; speak
οὐκ ου not
ὄψεται οραω view; see
κύριος κυριος lord; master
οὐδὲ ουδε not even; neither
συνήσει συνιημι comprehend
ο the
θεὸς θεος God
τοῦ ο the
Ιακωβ ιακωβ Iakōb; Iakov
93:7. et dixerunt non videbit Dominus et non intelleget Deus Iacob
Yet they say, The LORD shall not see, neither shall the God of Jacob regard it.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
94:7: The Lord shall not see - This was either the language of infidelity or insult. Indeed, what could the Babylonians know of the true God? They might consider him as the God of a district or province, who knew nothing and did nothing out of his own territories.
Albert Barnes: Notes on the Bible - 1834
94:7: Yet they say - By their conduct; or, they seem to say.
The Lord shall not see - In the original, יה Yâ hh. This is an abbRev_iation of the word יהוה Yahweh. See Psa 68:4, note; Psa 83:18, note. On the impious sentiment here expressed, see the notes at Psa 10:11.
Neither shall the God of Jacob regard it - Implying that God was indifferent to the conduct of people; that he would not punish the wicked; that sinners have nothing to fear at his hand. This sentiment is very common still, either as an article in their creed, or as implied in their conduct. The doctrine of universal salvation is really founded on this opinion; and most people ACT as if it were their belief that the wicked are in no danger of being punished, and that there is no such attribute in God as justice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:7: they say: Psa 10:11-13, Psa 59:7; Job 22:12, Job 22:13; Isa 29:15; Eze 8:12, Eze 9:9; Zep 1:12; Luk 18:3, Luk 18:4
Geneva 1599
94:7 (e) Yet they say, The LORD shall not see, neither shall the God of Jacob regard [it].
(e) He shows that they are desperate in malice, as they did not fear God, but gave themselves wholly to do wickedly.
John Gill
94:7 Yet they say, the Lord shall not see,.... The blood they shed, the murders they commit, the mischief they do, the wickedness they are guilty of, so flattering themselves with impunity; such atheism reigns at Rome, but God sees all their abominations, and he will let them know one day that he does behold them; see Ps 10:10,
neither shall the God of Jacob regard it; the same as before; this title of "the God of Jacob" may be considered either as put in by the psalmist, as an argument strengthening the faith of the church of God; that being their covenant God, he would take notice and care of them, and resent the injuries done them, and avenge them: or else as mentioned by their enemies, sneering at their confidence in God, whom they called their covenant God; that notwithstanding he would not regard or take any notice of what was done unto them, so as to appear in their behalf; all this has been said, if not openly with the mouth, yet secretly in the heart; the language of their actions has abundantly declared this gross atheism of antichrist, and his abettors, who are addressed as follows.
John Wesley
94:7 Of Jacob - He who takes that name to himself, but has no regard to his people.
Robert Jamieson, A. R. Fausset and David Brown
94:7 Their cruelty is only exceeded by their wicked and absurd presumption (Ps 10:11; Ps 59:7).
93:793:7: եւ ասացին ո՛չ տեսանէ զայս Տէր, եւ ո՛չ ՚ի միտ առնու Աստուած Յակոբայ։
7 «Տէրը դա չի տեսնում, եւ Յակոբի Աստուածն ուշ չի դարձնում»:
7 Ու կ’ըսեն. «Տէրը չի տեսներ Եւ Յակոբին Աստուածը չ’իմանար»։
եւ ասացին. Ոչ տեսանէ զայս Տէր, եւ ոչ ի միտ առնու Աստուած Յակոբայ:

93:7: եւ ասացին ո՛չ տեսանէ զայս Տէր, եւ ո՛չ ՚ի միտ առնու Աստուած Յակոբայ։
7 «Տէրը դա չի տեսնում, եւ Յակոբի Աստուածն ուշ չի դարձնում»:
7 Ու կ’ըսեն. «Տէրը չի տեսներ Եւ Յակոբին Աստուածը չ’իմանար»։
zohrab-1805▾ eastern-1994▾ western am▾
93:793:7 и говорят: >.
93:8 σύνετε συνιημι comprehend δή δη in fact ἄφρονες αφρων senseless ἐν εν in τῷ ο the λαῷ λαος populace; population καί και and; even μωροί μωρος stupid ποτὲ ποτε once; some time φρονήσατε φρονεω feel; sense
93:8. intellegite stulti in populo et insipientes aliquando disciteUnderstand, ye brutish among the people: and ye fools, when will ye be wise?
8. Consider, ye brutish among the people: and ye fools, when will ye be wise?
Yet they say, The LORD shall not see, neither shall the God of Jacob regard:

93:7 и говорят: <<не увидит Господь, и не узнает Бог Иаковлев>>.
93:8
σύνετε συνιημι comprehend
δή δη in fact
ἄφρονες αφρων senseless
ἐν εν in
τῷ ο the
λαῷ λαος populace; population
καί και and; even
μωροί μωρος stupid
ποτὲ ποτε once; some time
φρονήσατε φρονεω feel; sense
93:8. intellegite stulti in populo et insipientes aliquando discite
Understand, ye brutish among the people: and ye fools, when will ye be wise?
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-11. Писатель обращается со строгим словом вразумления к таким нечестивцам. Они рассчитывают на безнаказанность в своих действиях потому, что думают, будто Господь не увидит их поступков. Такое рассуждение показывает только их крайнее невежество. Человек обладает зрением, слухом и разумом, которыми он пользуется как средствами и орудиями познания мира и соответственно с добытым знанием располагает свою жизнь и поступки. Если же человек знает, видит и понимает все, его окружающее, то разве можно думать, что Господь, давший ему эти средства познания, не видит и не знает, что делает его творение?
Adam Clarke: Commentary on the Bible - 1831
94:8: Understand, ye brutish - These are the same expressions as in Psa 92:6 (note), on which see the note.
Albert Barnes: Notes on the Bible - 1834
94:8: Understand, ye brutish among the people - See Psa 73:22. The meaning here is, "You who are like the brutes; you who see and understand no more of the character and plans of God than the wild beasts of the desert." The meaning is, that they did not employ their reason in the case; they acted like beasts, regardless of the consequences of their conduct - as if God would treat people as he does the beasts; as if there were no retribution in the future world.
And ye fools, when will ye be wise? - How long is this stupidity to continue? When will you attend to the truth; when will you act as immortal beings; when will you suffer your rational nature to lead you up to just views of God? It is implied that this folly had been manifested for a long period, and that it was time they should arouse from this condition, and act like people. With what propriety may this language be addressed still to the great mass of mankind! What numbers of the human race are there now, who in respect to God, and to the purpose for which they were made, evince no more wisdom than the brutes that perish! Oh, if people were truly wise, what a beautiful world would this be; how noble and elevated would be our now degraded race!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:8: brutish: Psa 49:10, Psa 73:22, Psa 92:6; Pro 12:1; Isa 27:11; Jer 8:6-8, Jer 10:8; Rom 3:11
fools: Deu 32:29; Pro 1:22, Pro 8:5; Tit 3:3
Carl Friedrich Keil and Franz Delitzsch
94:8
The third strophe now turns from those bloodthirsty, blasphemous oppressors of the people of God whose conduct calls forth the vengeance of Jahve, to those among the people themselves, who have been puzzled about the omniscience and indirectly about the righteousness of God by the fact that this vengeance is delayed. They are called בערים and כסילים in the sense of Ps 73:21. Those hitherto described against whom God's vengeance is supplicated are this also; but this appellation would be too one-sided for them, and בּעם refers the address expressly to a class of men among the people whom those oppress and slay. It is absurd that God, the planter of the ear (הנּטע, like שׁסע in Lev 11:7, with an accented ultima, because the praet. Kal does not follow the rule for the drawing back of the accent called נסוג אחור) and the former of the eye (cf. Ps 40:7; Ex 4:11), should not be able to hear and to see; everything that is excellent in the creature, God must indeed possess in original, absolute perfection.
(Note: The questions are not: ought He to have no ear, etc.; as Jerome pertinently observes in opposition to the anthropomorphites, membra tulit, efficientias dedit.)
The poet then points to the extra-Israelitish world and calls God יסר גּוים, which cannot be made to refer to a warning by means of the voice of conscience; יסר used thus without any closer definition does not signify "warning," but "chastening" (Prov 9:7). Taking his stand upon facts like those in Job 12:23, the poet assumes the punitive judicial rule of God among the heathen to be an undeniable fact, and presents for consideration the question, whether He who chasteneth nations cannot and will not also punish the oppressors of His church (cf. Gen 18:25), He who teacheth men knowledge, i.e., He who nevertheless must be the omnipotent One, since all knowledge comes originally from Him? Jahve - thus does the course of argument close in Ps 94:11 - sees through (ידע of penetrative perceiving or knowing that goes to the very root of a matter) the thoughts of men that they are vanity. Thus it is to be interpreted, and not: for they (men) are vanity; for this ought to have been כּי הבל המּה, whereas in the dependent clause, when the predicate is not intended to be rendered especially prominent, as in Ps 9:21, the pronominal subject may precede, Is 61:9; Jer 46:5 (Hitzig). The rendering of the lxx (1Cor 3:20), ὅτι εἰσὶ μάταιοι (Jerome, quoniam vanae sunt), is therefore correct; המּה, with the customary want of exactness, stands for הנּה. It is true men themselves are הבל; it is not, however, on this account that He who sees through all things sees through their thoughts, but He sees through them in their sinful vanity.
John Gill
94:8 Understand, ye brutish among the people,.... Or the most brutish and stupid of all people; especially that profess themselves to be the people of God, or Christians, as the Papists do; and who seem to be the persons here addressed: "brutish"; to murder the servants of the Lord, and drink their blood, till inebriated with it; stupid to the last degree to think that hereby they did God good service: hence the pope, the head of them, is represented both in his secular and ecclesiastical power by two beasts; the one rising out of the sea with seven heads and ten horns, a monster in nature, most like a leopard, his feet as a bear's, and his mouth as a lion's, having the fierceness and cruelty of them all; and the other coming out of the earth with two horns like a lamb, but spake like a dragon, Rev_ 13:1, the exhortation to these brutish creatures supposes them to be without understanding, like the beasts by whom they are represented; or, however, that they did not make use of those intellectual powers which God had given them; had they, they would have learned more humanity to their fellow creatures, and more religion towards God; they would have known more of him than to have said and done what is before declared; wherefore they are called upon to "consider" (so the word (b) is sometimes rendered, Ps 50:22) the reasonings about it to be laid before them:
and ye fools, when will ye be wise? "fools" they are to worship stocks and stones, the images of the Virgin Mary, and other saints; to give into the gross atheism they do; to disbelieve the omniscience of God and his providence, at least to behave as though they did; and think to do the vilest actions with impunity; wherefore it would be their wisdom to relinquish such stupid notions, and do no more such foolish and wicked actions.
(b) "animadvertite", Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
94:8 ye brutish--(Compare Ps 73:22; Ps 92:6).
93:893:8: Իմացարո՛ւք անզգամք ժողովրդեան, եւ անմիտք մինչեւ յե՞րբ ո՛չ առնուք ՚ի միտ[7331]։ [7331] Ոմանք.Անզգամք ժողովրդոց... ո՛չ առնուք զայս ՚ի միտ։
8 Ուշքի՛ եկէք, ժողովրդի անզգամնե՛ր ու անմիտնե՛ր, մինչեւ ե՞րբ պիտի չըմբռնէք:
8 Իմացէ՛ք, ո՛վ անմիտներ Ու դո՛ւք, ո՛վ յիմարներ, ե՞րբ միտք պիտի առնէք։
Իմացարուք, անզգամք ժողովրդոց եւ անմիտք, մինչեւ յե՞րբ ոչ առնուք ի միտ:

93:8: Իմացարո՛ւք անզգամք ժողովրդեան, եւ անմիտք մինչեւ յե՞րբ ո՛չ առնուք ՚ի միտ[7331]։
[7331] Ոմանք.Անզգամք ժողովրդոց... ո՛չ առնուք զայս ՚ի միտ։
8 Ուշքի՛ եկէք, ժողովրդի անզգամնե՛ր ու անմիտնե՛ր, մինչեւ ե՞րբ պիտի չըմբռնէք:
8 Իմացէ՛ք, ո՛վ անմիտներ Ու դո՛ւք, ո՛վ յիմարներ, ե՞րբ միտք պիտի առնէք։
zohrab-1805▾ eastern-1994▾ western am▾
93:893:8 Образумьтесь, бессмысленные люди! когда вы будете умны, невежды?
93:9 ὁ ο the φυτεύσας φυτευω plant τὸ ο the οὖς ους ear οὐχὶ ουχι not; not actually ἀκούει ακουω hear ἢ η or; than ὁ ο the πλάσας πλασσω contrive; form τὸν ο the ὀφθαλμὸν οφθαλμος eye; sight οὐ ου not κατανοεῖ κατανοεω take note of
93:9. qui plantavit aurem non audiet aut qui finxit oculum non videbitHe that planted the ear, shall he not hear? he that formed the eye, shall he not see?
9. He that planted the ear, shall he not hear? he that formed the eye, shall he not see?
Understand, ye brutish among the people: and [ye] fools, when will ye be wise:

93:8 Образумьтесь, бессмысленные люди! когда вы будете умны, невежды?
93:9
ο the
φυτεύσας φυτευω plant
τὸ ο the
οὖς ους ear
οὐχὶ ουχι not; not actually
ἀκούει ακουω hear
η or; than
ο the
πλάσας πλασσω contrive; form
τὸν ο the
ὀφθαλμὸν οφθαλμος eye; sight
οὐ ου not
κατανοεῖ κατανοεω take note of
93:9. qui plantavit aurem non audiet aut qui finxit oculum non videbit
He that planted the ear, shall he not hear? he that formed the eye, shall he not see?
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
94:9: He that planted the ear, shall he not hear? - This is allowed to be an unanswerable mode of argumentation. Whatever is found of excellence in the creature, must be derived from the Creator, and exist in him in the plenitude of infinite excellence. God, says St. Jerome, is all eye, because he sees all; he is all hand, because he does all things; he is all foot, for he is every where present. The psalmist does not say, He that planted the ear, hath he not an ear? He that formed the eye, hath he not eyes? No; but, Shall he not hear? Shall he not see! And why does he say so? To prevent the error of humanizing God, of attributing members or corporeal parts to the infinite Spirit. See Calmet.
Albert Barnes: Notes on the Bible - 1834
94:9: He that planted the ear - He that made the ear. The word here used in the original is a participle. "Shall not he planting the ear;" that is, the "planter" of the ear. The idea seems to have been taken from the act of making a "hole" in the ground when we set out a plant - as if, in like manner, a "hole" had been made in the side of the head to insert the ear.
Shall he not hear? - He could not have created the faculty of hearing, without possessing it himself. Or, it is reasonable to suppose that he who has made man capable of hearing, must be able to hear himself. We have nothing in our nature which is not possessed in an infinitely higher measure by God.
He that formed the eye - This, too, is a participle: "He forming the eye;" that is, the Former of the eye. The word used here is frequently employed in reference to a "potter;" and the idea is that God has moulded or formed the eye as the potter fashions the clay. The more the eye is studied in its structure, the more deeply shall we be impressed with the wonderful skill and wisdom of God. See this beautifully illustrated in Paley's Natural Theology.
Shall he not see? - He that made the eye to see must himself be able to see. He must see all that the eye itself can see; he must see all that all eyes see; he must have the power of sight far beyond what there is in the mere organ which he has made.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:9: He that planted: Exo 4:11; Pro 20:1, Pro 20:12
hear: Psa 11:4, Psa 17:3, Psa 44:21, Psa 139:1-12; Jer 23:23, Jer 23:24
Geneva 1599
94:9 He that (f) planted the ear, shall he not hear? he that formed the eye, shall he not see?
(f) He shows that it is impossible, but God should hear, see, and understand their wickedness.
John Gill
94:9 He that planted the ear,.... In the human body, with so much art and skill, in so convenient a place, so capacious of receiving sounds, and fitted it with organs suited for such a purpose:
shall he not hear? the atheism spoke in the heart, in the actions and by the mouths of such blasphemers of him; the hard speeches spoken against his Son, his person and offices; and against his Spirit, his being, and operations; and against his people, the saints of the most High; in short, all those blasphemies and evil speakings of God, of his tabernacle, and those that dwell therein: it would be monstrous stupidity to imagine, that that God, that communicates a faculty of hearing to his creatures, should not hear himself; for none can give that which they have not:
he that formed the eye: in so curious a manner, with such exquisite parts; with such fine humours, nerves, and tunics; so adapted to receive all objects, and take the impress of them in so wonderful a manner:
shall he not see? all persons and things, all the ways and actions of men; certainly he must: clouds, rocks, and hills, are no obstruction to him; the darkness and the light are both alike to him; his eyes are everywhere, and all things are naked and open before him: it is the height of madness and folly to think that that God cannot see what men are doing here below, who has given to men eyes to see the heavens above, and all their host; and in this so small a compass to take in the sight of the largest mountains, as well as the most minute things: since the seeing eye, and the hearing ear, are both from the Lord, it may be most strongly concluded that he hears all that is said, and sees all that is done, against him and his people; see Prov 20:12. A Heathen (c) could say,
"truly there is a God, who hears and sees all that we do.''
(c) Plauti Capteivei, Act. 2. Sc. 2. v. 63.
John Wesley
94:9 Planted - The word is emphatical, signifying the excellent structure of the ear, or the several organs belonging to the sense of hearing. Formed - By which word he intimates the accurate and curious workmanship of the eye.
Robert Jamieson, A. R. Fausset and David Brown
94:9 The evidence of God's providential government is found in His creative power and omniscience, which also assure us that He can punish the wicked in regard to all their vain purposes.
93:993:9: Որպէս զի թէ որ տնկեաց զունկն՝ ինքն ո՞չ լուիցէ, կամ որ ստեղծ զակն՝ ինքն ո՞չ տեսանիցէ[7332]։ [7332] Ոմանք.Ինքն ո՛չ լսիցէ։
9 Միթէ ականջ ստեղծողն՝ ինքը չի՞ լսի, կամ աչք ստեղծողն՝ ինքը չի՞ տեսնի:
9 Միթէ ականջը տնկողը չի՞ լսեր, Կամ թէ աչքը ստեղծողը չի՞ տեսներ։
Որպէս զի թէ որ տնկեաց զունկն` ինքն ո՞չ լուիցէ, կամ որ ստեղծ զակն` ինքն ո՞չ տեսանիցէ:

93:9: Որպէս զի թէ որ տնկեաց զունկն՝ ինքն ո՞չ լուիցէ, կամ որ ստեղծ զակն՝ ինքն ո՞չ տեսանիցէ[7332]։
[7332] Ոմանք.Ինքն ո՛չ լսիցէ։
9 Միթէ ականջ ստեղծողն՝ ինքը չի՞ լսի, կամ աչք ստեղծողն՝ ինքը չի՞ տեսնի:
9 Միթէ ականջը տնկողը չի՞ լսեր, Կամ թէ աչքը ստեղծողը չի՞ տեսներ։
zohrab-1805▾ eastern-1994▾ western am▾
93:993:9 Насадивший ухо не услышит ли? и образовавший глаз не увидит ли?
93:10 ὁ ο the παιδεύων παιδευω discipline ἔθνη εθνος nation; caste οὐχὶ ουχι not; not actually ἐλέγξει ελεγχω convict; question ὁ ο the διδάσκων διδασκω teach ἄνθρωπον ανθρωπος person; human γνῶσιν γνωσις knowledge; knowing
93:10. qui erudit gentes non arguet qui docet hominem scientiamHe that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, shall not he know?
10. He that chastiseth the nations, shall not he correct, he that teacheth man knowledge?
He that planted the ear, shall he not hear? he that formed the eye, shall he not see:

93:9 Насадивший ухо не услышит ли? и образовавший глаз не увидит ли?
93:10
ο the
παιδεύων παιδευω discipline
ἔθνη εθνος nation; caste
οὐχὶ ουχι not; not actually
ἐλέγξει ελεγχω convict; question
ο the
διδάσκων διδασκω teach
ἄνθρωπον ανθρωπος person; human
γνῶσιν γνωσις knowledge; knowing
93:10. qui erudit gentes non arguet qui docet hominem scientiam
He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, shall not he know?
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
94:10: He that chastiseth the heathen, shall not he correct? - You, who are heathens, and heathens of the most abandoned kind.
He that teacheth man knowledge - We here supply shall not he know? But this is not acknowledged by the original, nor by any of the Versions.
Indeed it is not necessary; for either the words contain a simple proposition, "It is he who teacheth man knowledge," or this clause should be read in connection with Psa 94:11 : "Jehovah, who teacheth man knowledge, knoweth the devices of man, that they are vanity." As he teaches knowledge to man, must he not know all the reasonings and devices of the human heart?
Albert Barnes: Notes on the Bible - 1834
94:10: He that chastiseth the heathen - More literally, "Shall not the Reprover of nations - shall he not chastise - he that teaches man knowledge?" The idea is, that God exercises a government over the nations of the earth; that he has them under his control; that he brings heavy judgments on them; that he thus conveys great lessons to man. And shall not such a Being, in individual cases, reprove and correct for sin? It is assumed here that God, in fact, brings judgments on nations; that he does this by fire, flood, famine, pestilence; that these things are proofs that he presides over the nations of the earth; and the question here is, whether he that does this on the large scale must not be expected to do it in individual cases, so that the offender will not escape.
Shall not he correct? - Shall he not chastise, or bring judgments on offenders?
He that teacheth man knowledge ... - The idea in our translation, that he who imparts knowledge to mankind must himself possess intelligence, is a true one, but it is probably not that which is in the original. The sense is probably merely that God is the great Teacher, and this is the impression which it is intended should be impressed on the mind, leaving the consequences of this to be supplied by the reader: "He that teaches man all the knowledge that he has!" - reflect on the consequences of this, or what must follow from this! Such a Being cannot be ignorant; he must understand all things; he must, therefore, see human conduct everywhere as it is. The consequence - the result - of this is staffed in the next verse, that he must see the thoughts of man, and understand his real character.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:10: chastiseth: Psa 9:5, Psa 10:16, Psa 44:2, Psa 135:8-12, Psa 149:7; Isa 10:12, Isa 37:36; Jer 10:25; Eze 39:21
he correct: Isa 10:5, Isa 10:6; Amo 3:2; Hab 1:12, Hab 3:12
teacheth man: Psa 25:8, Psa 25:9, Psa 119:66; Job 35:11; Pro 2:6; Isa 2:3, Isa 28:26, Isa 54:13; Joh 6:45
Geneva 1599
94:10 He that chastiseth the (g) heathen, shall not he correct? he that teacheth man knowledge, [shall not he know]?
(g) If God punishes whole nations for their sins, it is mere folly for any one man or else a few to think that God will spare them.
John Gill
94:10 He that chastiseth the Heathen,.... As he did the old world, by bringing a flood upon it, and sweeping away its inhabitants at once; and Sodom and Gomorrah, by raining fire and brimstone upon them, and consuming them from off the earth; and the old inhabitants of Canaan, by ejecting them out of their land for their abominations, with other similar instances:
shall he not correct? such audacious wretches, guilty of such atrocious crimes, such horrid murders, and gross atheism? certainly he will, as he has both a right and power to do it. The Targum is,
"is it possible that he should give the law to his people, and, when they have sinned, should they not be corrected?''
and if these are corrected and chastised, then surely such daring and insolent wretches shall not go unpunished: or, "he that instructeth the Heathen" (d); by the light of nature in things civil and moral, and therefore has a right to punish such who act contrary to it; see Rom 2:12,
he that teacheth man knowledge; that has given him the light of nature; inspired him with reason and understanding; taught him more than the beasts of the field, and made him wiser than the fowls of the heaven; from whom he has the knowledge of all arts and sciences, liberal and mechanic, those of the lower as well as of the higher class; see Jn 1:9. The Targum is,
"has not the Lord taught the first man knowledge?''
that more perfect knowledge of things, which Adam had in innocence, was from the Lord; and therefore,
shall not he know? all persons and things? verily he does; he is a God of knowledge, of all knowledge; his knowledge and understanding is infinite; it reaches to all persons, and to all their thoughts, words, and actions: this clause is not in the Hebrew text; but is understood, and rightly supplied; see 2Kings 5:8, compared with 1Chron 11:6.
(d) "an erudiens gentes", Cocceius.
John Wesley
94:10 Know - Mens thoughts and words and actions.
93:1093:10: Որ խրատէն զազինս որպէս թէ ո՛չ յանդիմանեսցէ. ո՛ ուսուցանէ մարդոյ գիտութիւն[7333]. [7333] Ոմանք.Ո խրատէ զազինս... որ ուսուցանէ մարդոյ զգիտ՛՛։
10 Ազգերին խրատողն ու մարդուն գիտութիւն ուսուցանողը միթէ չի՞ յանդիմանի:
10 Միթէ ազգերը խրատողը չի՞ յանդիմաներ. Միթէ մարդուն գիտութիւն սորվեցնողը չի՞ գիտեր։
Որ խրատէ զազինս` որպէս թէ ո՞չ յանդիմանեսցէ, ո ուսուցանէ մարդոյ զգիտութիւն:

93:10: Որ խրատէն զազինս որպէս թէ ո՛չ յանդիմանեսցէ. ո՛ ուսուցանէ մարդոյ գիտութիւն[7333].
[7333] Ոմանք.Ո խրատէ զազինս... որ ուսուցանէ մարդոյ զգիտ՛՛։
10 Ազգերին խրատողն ու մարդուն գիտութիւն ուսուցանողը միթէ չի՞ յանդիմանի:
10 Միթէ ազգերը խրատողը չի՞ յանդիմաներ. Միթէ մարդուն գիտութիւն սորվեցնողը չի՞ գիտեր։
zohrab-1805▾ eastern-1994▾ western am▾
93:1093:10 Вразумляющий народы неужели не обличит, Тот, Кто учит человека разумению?
93:11 κύριος κυριος lord; master γινώσκει γινωσκω know τοὺς ο the διαλογισμοὺς διαλογισμος reasoning; argument τῶν ο the ἀνθρώπων ανθρωπος person; human ὅτι οτι since; that εἰσὶν ειμι be μάταιοι ματαιος superficial
93:11. Dominus novit cogitationes hominum quia vanae suntThe LORD knoweth the thoughts of man, that they are vanity.
11. The LORD knoweth the thoughts of man, that they are vanity.
He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge:

93:10 Вразумляющий народы неужели не обличит, Тот, Кто учит человека разумению?
93:11
κύριος κυριος lord; master
γινώσκει γινωσκω know
τοὺς ο the
διαλογισμοὺς διαλογισμος reasoning; argument
τῶν ο the
ἀνθρώπων ανθρωπος person; human
ὅτι οτι since; that
εἰσὶν ειμι be
μάταιοι ματαιος superficial
93:11. Dominus novit cogitationes hominum quia vanae sunt
The LORD knoweth the thoughts of man, that they are vanity.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
94:11: The Lord knoweth the thoughts of man - That is, He who teaches people all that they know Psa 94:10, must understand all that there is in the mind. See the notes at Co1 3:20.
That they are vanity - That is, that they are foolish, vain, unwise, wicked. The knowledge of the thoughts themselves carries with it also the knowledge that they are vain and foolish - for that is their character, and to know them truly is to know this of them. They do not appear to him as they do to people themselves. They are to his view stripped of all that is flattering and illusive, and are seen to be vain and foolish.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:11: Psa 49:10-13; Job 11:11, Job 11:12; Rom 1:21, Rom 1:22; Co1 1:19, Co1 1:21, Co1 1:25
John Gill
94:11 The Lord knoweth the thoughts of man,.... He not only hears their words, and sees their actions; but he knows their thoughts, the secret thoughts of their hearts, though he is afar off from them, and, they from him; he is the searcher of the hearts and trier of the reins of the children of men; see Ps 139:2, and so is Christ, who is the omniscient God, and is the Jehovah all along spoken to and of in this psalm; he knows the thoughts of men, and is a critical discerner of them, Mt 9:3.
that they are vanity; either that their thoughts are vanity; the object of them is vanity, the riches and honours of this world, which are all vanity and vexation of spirit; and sinful lusts and pleasures, which are vain and useless, yea, pernicious and hurtful: and so they are in their issue and event; they come to nothing, they are without effect; the Lord disappoints men's devices, and frustrates their designs; they think of this and the other, form schemes, but cannot execute them: or else the sense is, that they themselves are vanity, as man in his best estate is; even every man, whether of high or low degree; see Ps 39:5. The Syriac version is, "for they are a vapour"; with which compare Jas 4:14. Thales, an Heathen philosopher (e), being asked whether men's deeds could be hid from God, answered, no, nor their thoughts.
(e) Apud Laert. Vit. ejus, Valer. Maxim. l. 7. c. 2. extern. 8.
John Wesley
94:11 Thoughts - Yes, he knoweth all things, even the most secret things, as the thoughts of men; and in particular your thoughts; much more your practices.
93:1193:11: Տէր ճանաչէ զխորհուրդս մարդկան զի են ընդունայն։
11 Տէրը գիտէ մարդկանց խորհուրդները, որոնք ունայն են:
11 Տէրը մարդոց խորհուրդները գիտէ, Որոնք ունայնութիւն են։
Տէր ճանաչէ զխորհուրդս մարդկան` զի են ընդունայն:

93:11: Տէր ճանաչէ զխորհուրդս մարդկան զի են ընդունայն։
11 Տէրը գիտէ մարդկանց խորհուրդները, որոնք ունայն են:
11 Տէրը մարդոց խորհուրդները գիտէ, Որոնք ունայնութիւն են։
zohrab-1805▾ eastern-1994▾ western am▾
93:1193:11 Господь знает мысли человеческие, что они суетны.
93:12 μακάριος μακαριος blessed; prosperous ἄνθρωπος ανθρωπος person; human ὃν ος who; what ἂν αν perhaps; ever σὺ συ you παιδεύσῃς παιδευω discipline κύριε κυριος lord; master καὶ και and; even ἐκ εκ from; out of τοῦ ο the νόμου νομος.1 law σου σου of you; your διδάξῃς διδασκω teach αὐτὸν αυτος he; him
93:12. beatus vir quem erudieris Domine et de lege tua docueris eumBlessed is the man whom thou chastenest, O LORD, and teachest him out of thy law;
12. Blessed is the man whom thou chastenest, O LORD, and teachest out of thy law;
The LORD knoweth the thoughts of man, that they [are] vanity:

93:11 Господь знает мысли человеческие, что они суетны.
93:12
μακάριος μακαριος blessed; prosperous
ἄνθρωπος ανθρωπος person; human
ὃν ος who; what
ἂν αν perhaps; ever
σὺ συ you
παιδεύσῃς παιδευω discipline
κύριε κυριος lord; master
καὶ και and; even
ἐκ εκ from; out of
τοῦ ο the
νόμου νομος.1 law
σου σου of you; your
διδάξῃς διδασκω teach
αὐτὸν αυτος he; him
93:12. beatus vir quem erudieris Domine et de lege tua docueris eum
Blessed is the man whom thou chastenest, O LORD, and teachest him out of thy law;
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13. Вера в то, что Господь все видит и знает, вселяет в писателя уверенность, что преобладание на земле нечестивых - временно, как временно и страдание праведников, что настанут на земле бедствия, как выражение гнева и суда Божия, и тогда нечестивый погибнет, а праведник будет в покое, т. е. награжден Богом.
Adam Clarke: Commentary on the Bible - 1831
94:12: Blessed is the man whom thou chastenest - תיסרנו teyasserennu, whom thou instructest; and teachest him out of thy law. Two points here are worthy of our most serious regard:
1. God gives knowledge to man: gives him understanding and reason.
2. He gives him a revelation of himself; he places before that reason and understanding his Divine law.
This is God's system of teaching; and the human intellect is his gift, which enables man to understand this teaching. We perhaps may add a third thing here; that as by sin the understanding is darkened, he gives the Holy Spirit to dispel this darkness from the intellect, in order that his word may be properly apprehended and understood. But he gives no new faculty; he removes the impediments from the old, and invigorates it by his Divine energy.
Albert Barnes: Notes on the Bible - 1834
94:12: Blessed is the man whom thou chastenest, O Lord - "Happy the man;" or "Oh the blessedness of the man." See the notes at Psa 1:1. The word here rendered "chastenest" does not mean to chasten in the sense of afflicting or punishing. It means here to instruct; to warn; to admonish; to exhort. So the word is employed in Pro 9:7; Job 4:3; Psa 16:7. The meaning here is, that the man is blessed or happy whom God so "instructs, warns, or teaches," that he understands the principles of the divine administration. Such a man will see reasons for confidence in him in trouble, and for calmness of mind until punishment is brought upon his enemies.
And teachest him out of thy law - Causest him, from thy word, to understand the great principles of thy government.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:12: Blessed: Psa 119:67, Psa 119:71; Job 5:17; Pro 3:11; Co1 11:32; Heb 12:5-11
teachest: Job 33:16-25; Mic 6:9; Rev 3:19
Carl Friedrich Keil and Franz Delitzsch
94:12
The fourth strophe praises the pious sufferer, whose good cause God will at length aid in obtaining its right. The "blessed" reminds one of Ps 34:9; Ps 40:5, and more especially of Job 5:17, cf. Prov 3:11. Here what are meant are sufferings like those bewailed in Ps 94:5., which are however, after all, the well-meant dispensations of God. Concerning the aim and fruit of purifying and testing afflictions God teaches the sufferer out of His Law (cf. e.g., Deut 8:5.), in order to procure him rest, viz., inward rest (cf. Jer 49:23 with Is 30:15), i.e., not to suffer him to be disheartened and tempted by days of wickedness, i.e., wicked, calamitous days (Ew. 287, b), until (and it will inevitably come to pass) the pit is finished being dug into which the ungodly falls headlong (cf. Ps 112:7.). יּהּ has the emphatic Dagesh, which properly does not double, and still less unite, but requires an emphatic pronunciation of the letter, which might easily become inaudible. The initial Jod of the divine name might easily lose it consonantal value here in connection with the preceding toneless û,
(Note: If it is correct that, as Aben-Ezra and Parchon testify, the וּ, as being compounded of o (u) + i, was pronounced like the u in the French word pur by the inhabitants of Palestine, then this Dagesh, in accordance with its orthophonic function, is the more intelligible in cases like תיסרנו יּה and קראתי יּה, cf. Pinsker, Einleitung, S. 153, and Geiger, Urschrift, S. 277. In קומו צּאו, Gen 19:14; Ex 12:31, קומו סּעו, Deut 2:24, Tsade and Samech have this Dagesh for the same reason as the Sin in תשׁביתו שּׁאור, Ex 12:15 (vid., Heidenheim on that passage), viz., because there is a danger in all these cases of slurring over the sharp sibilant. Even Chajug' (vid., Ewald and Dukes' Beitrge, iii. 23) confuses this Dag. orthophonicum with the Dag. forte conjunctivum.)
and the Dag. guards against this: cf. Ps 118:5, Ps 118:18. The certainty of the issue that is set in prospect by עד is then confirmed with כּי. It is impossible that God can desert His church - He cannot do this, because in general right must finally come to His right, or, as it is here expressed, משׁפּט must turn to צדק, i.e., the right that is now subdued must at length be again strictly maintained and justly administered, and "after it then all who are upright in heart," i.e., all such will side with it, joyously greeting that which has been long missed and yearned after. משׁפּט is fundamental right, which is at all times consistent with itself and raised above the casual circumstances of the time, and צדק, like אמת in Is 42:3, is righteousness (justice), which converts this right into a practical truth and reality.
Geneva 1599
94:12 Blessed [is] the man whom thou (h) chastenest, O LORD, and teachest him out of thy law;
(h) God has care over his, and chastised them for their own good, that they should not perish for ever with the wicked.
John Gill
94:12 Blessed is the man whom thou chastenest, O Lord,.... Much more happy now, and hereafter, than the proud insulting persecutor of him; he is chastened of the Lord, that he might not be condemned with the world; he is chastened not in wrath, but in love; not with the chastisement of a cruel one, nor indeed of a magistrate nor a master; but of a tenderhearted father, who always does it for his profit and advantage, and therefore is he "blessed", or happy; for these chastenings are tokens of God's love, evidences of sonship, or of a man's being an adopted child of God; are for, and do work for good, either temporal, spiritual, or eternal, and even in every sense; and, besides, the Lord grants his presence in them, supports under them, and teaches by them, as follows:
and teachest him out of thy law; or "doctrine" (f); and may be understood of the doctrine of the Gospel, as well as of the law; the Lord teaches by his Spirit, his word, and providences; and, even by afflictive ones, he teaches men their sins and transgressions, and shows them wherein they have exceeded; brings them to a sense and confession of them, repentance and reformation; he teaches them hereby their duty, both to himself and all men, which they have neglected, and departed from; he teaches many lessons of faith, patience, humility, self-denial, and submission to his will in the school of affliction; here they learn much of God, of his power and faithfulness, truth, goodness, grace, and love, and of evangelical doctrines; of his everlasting love, of eternal election, the covenant of grace, the righteousness of Christ, and salvation by him; which the Lord makes known unto them at such seasons, and on which account they are pronounced blessed, or happy persons.
(f) "ex lege", sc. "doctrina verbi tui", Michaelis.
John Wesley
94:12 Blessed - Those afflictions which are accompanied with Divine instructions are great and true blessings.
Robert Jamieson, A. R. Fausset and David Brown
94:12 On the other hand He favors though He chastens, the pious, and will teach and preserve them till the prosperous wicked are overthrown.
93:1293:12: Երանի՛ մարդոյ զոր խրատես դու Տէր, եւ յօրինաց քոց ուսուցանես դու նմա[7334]։ [7334] Ոմանք.Ուսուցանես դու ՚ի նմա։
12 Երանի այն մարդուն, որին խրատում ես դու, Տէ՛ր, եւ օրէնքներդ նրան սովորեցնում:
12 Երանի՜ այն մարդուն, որը դուն կը խրատես, ո՛վ Տէր Եւ քու օրէնքդ անոր կը սորվեցնես
Երանի՛ մարդոյ զոր խրատես դու, Տէր, եւ յօրինաց քոց ուսուցանես դու նմա:

93:12: Երանի՛ մարդոյ զոր խրատես դու Տէր, եւ յօրինաց քոց ուսուցանես դու նմա[7334]։
[7334] Ոմանք.Ուսուցանես դու ՚ի նմա։
12 Երանի այն մարդուն, որին խրատում ես դու, Տէ՛ր, եւ օրէնքներդ նրան սովորեցնում:
12 Երանի՜ այն մարդուն, որը դուն կը խրատես, ո՛վ Տէր Եւ քու օրէնքդ անոր կը սորվեցնես
zohrab-1805▾ eastern-1994▾ western am▾
93:1293:12 Блажен человек, которого вразумляешь Ты, Господи, и наставляешь законом Твоим,
93:13 τοῦ ο the πραῦναι πραυνω he; him ἀφ᾿ απο from; away ἡμερῶν ημερα day πονηρῶν πονηρος harmful; malignant ἕως εως till; until οὗ ος who; what ὀρυγῇ ορυσσω dig τῷ ο the ἁμαρτωλῷ αμαρτωλος sinful βόθρος βοθρος hole
93:13. ut quiescat a diebus adflictionis donec fodiatur impio interitusThat thou mayest give him rest from the days of adversity, until the pit be digged for the wicked.
13. That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked.
Blessed [is] the man whom thou chastenest, O LORD, and teachest him out of thy law:

93:12 Блажен человек, которого вразумляешь Ты, Господи, и наставляешь законом Твоим,
93:13
τοῦ ο the
πραῦναι πραυνω he; him
ἀφ᾿ απο from; away
ἡμερῶν ημερα day
πονηρῶν πονηρος harmful; malignant
ἕως εως till; until
οὗ ος who; what
ὀρυγῇ ορυσσω dig
τῷ ο the
ἁμαρτωλῷ αμαρτωλος sinful
βόθρος βοθρος hole
93:13. ut quiescat a diebus adflictionis donec fodiatur impio interitus
That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 Blessed is the man whom thou chastenest, O LORD, and teachest him out of thy law; 13 That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked. 14 For the LORD will not cast off his people, neither will he forsake his inheritance. 15 But judgment shall return unto righteousness: and all the upright in heart shall follow it. 16 Who will rise up for me against the evildoers? or who will stand up for me against the workers of iniquity? 17 Unless the LORD had been my help, my soul had almost dwelt in silence. 18 When I said, My foot slippeth; thy mercy, O LORD, held me up. 19 In the multitude of my thoughts within me thy comforts delight my soul. 20 Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law? 21 They gather themselves together against the soul of the righteous, and condemn the innocent blood. 22 But the LORD is my defence; and my God is the rock of my refuge. 23 And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; yea, the LORD our God shall cut them off.
The psalmist, having denounced tribulation to those that trouble God's people, here assures those that are troubled of rest. See 2 Thess. i. 6, 7. He speaks comfort to suffering saints from God's promises and his own experience.
I. From God's promises, which are such as not only save them from being miserable, but secure a happiness to them (v. 12): Blessed is the man whom thou chastenest. Here he looks above the instruments of trouble, and eyes the hand of God, which gives it another name and puts quite another color upon it. The enemies break in pieces God's people (v. 5); they aim at no less; but the truth of the matter is that God by them chastens his people, as the father the son in whom he delights, and the persecutors are only the rod he makes use of. Howbeit they mean not so, neither doth their heart think so, Isa. x. 5-7. Now it is here promised,
1. That God's people shall get good by their sufferings. When he chastens them he will teach them, and blessed is the man who is thus taken under a divine discipline, for none teaches like God. Note, (1.) The afflictions of the saints are fatherly chastenings, designed for their instruction, reformation, and improvement. (2.) When the teachings of the word and Spirit go along with the rebukes of Providence they then both manifest men to be blessed and help to make them so; for then they are marks of adoption and means of sanctification. When we are chastened we must pray to be taught, and look into the law as the best expositor of Providence. It is not the chastening itself that does good, but the teaching that goes along with it and is the exposition of it.
2. That they shall see through their sufferings (v. 13): That thou mayest give him rest from the days of adversity. Note, (1.) There is a rest remaining for the people of God after the days of their adversity, which, though they may be many and long, shall be numbered and finished in due time, and shall not last always. He that sends the trouble will send the rest, that he may comfort them according to the time that he has afflicted them. (2.) God therefore teaches his people by their troubles, that he may prepare them for deliverance, and so give them rest from their troubles, that, being reformed, they may be relieved, and that the affliction, having done its work, may be removed.
3. That they shall see the ruin of those that are the instruments of their sufferings, which is the matter of a promise, not as gratifying any passion of theirs, but as redounding to the glory of God: Until the pit is digged (or rather while the pit is digging) for the wicked, God is ordering peace for them at the same time that he is ordaining his arrows against the persecutors.
4. That, though they may be cast down, yet certainly they shall not be cast off, v. 14. Let God's suffering people assure themselves of this, that, whatever their friends do, God will not cast them off, nor throw them out of his covenant or out of his care; he will not forsake them, because they are his inheritance, which he will not quit his title to nor suffer himself to be disseised of. St. Paul comforted himself with this, Rom. xi. 1.
5. That, bad as things are, they shall mend, and, though they are now out of course, yet they shall return to their due and ancient channel (v. 15): Judgment shall return unto righteousness; the seeming disorders of Providence (for real ones there never were) shall be rectified. God's judgment, that is, his government, looks sometimes as if it were at a distance from righteousness, while the wicked prosper, and the best men meet with the worst usage; but it shall return to righteousness again, either in this world or at the furthest in the judgment of the great day, which will set all to-rights. Then all the upright in heart shall be after it; they shall follow it with their praises, and with entire satisfaction; they shall return to a prosperous and flourishing condition, and shine forth out of obscurity; they shall accommodate themselves to the dispensations of divine Providence, and with suitable affections attend all its motions. They shall walk after the Lord, Hos. xi. 10. Dr. Hammond thinks this was most eminently fulfilled in the destruction of Jerusalem first, and afterwards of heathen Rome, the crucifiers of Christ and persecutors of Christians, and the rest which the churches had thereby. Then judgment returned even to righteousness, to mercy and goodness, and favour to God's people, who then were as much countenanced as before they had been trampled on.
II. From his own experiences and observations.
1. He and his friends had been oppressed by cruel and imperious men, that had power in their hands and abused it by abusing all good people with it. They were themselves evil-doers and workers of iniquity (v. 16); they abandoned themselves to all manner of impiety and immorality, and then their throne was a throne of iniquity, v. 20. Their dignity served to put a reputation upon sin, and their authority was employed to support it, and to bring about their wicked designs. It is a pity that ever a throne, which should be a terror to evil-doers and a protection and praise to those that do well, should be the seat and shelter of iniquity. That is a throne of iniquity which by the policy of its council frames mischief, and by its sovereignty enacts it and turns it into a law. Iniquity is daring enough even when human laws are against it, which often prove too weak to give an effectual check to it; but how insolent, how mischievous, is it when it is backed by a law! Iniquity is not the better, but much the worse, for being enacted by law; nor will it excuse those that practise it to say that they did but do as they were bidden. These workers of iniquity, having framed mischief by a law, take care to see the law executed; for they gather themselves together against the soul of the righteous, who dare not keep the statutes of Omri nor the law of the house of Ahab; and they condemn the innocent blood for violating their decrees. See an instance in Daniel's enemies; they framed mischief by a law when the obtained an impious edict against prayer (Dan. vi. 7), and, when Daniel would not obey it, they assembled together against him (v. 11) and condemned his innocent blood to the lions. The best benefactors of mankind have often been thus treated, under colour of law and justice, as the worst of malefactors.
2. The oppression they were under bore very hard upon them, and oppressed their spirits too. Let not suffering saints despair, though, when they are persecuted, they find themselves perplexed and cast down; it was so with the psalmist here: His soul had almost dwelt in silence (v. 17); he was at his wits' end, and knew not what to say or do; he was, in his own apprehensions, at his life's end, ready to drop into the grave, that land of silence. St. Paul, in a like case, received a sentence of death within himself, 2 Cor. i. 8, 9. He said, "My foot slippeth (v. 18); I am going irretrievably; there is no remedy; I must fall. I shall one day perish by the hand of Saul. My hope fails me; I do not find such firm footing for my faith as I have sometimes found." Ps. lxxiii. 2. He had a multitude of perplexed entangled thoughts within him concerning the case he was in and the construction to be made of it, and concerning the course he should take and what was likely to be the issue of it.
3. In this distress they sought for help, and succour, and some relief. (1.) They looked about for it and were disappointed (v. 16): "Who will rise up for me against the evil-doers? Have I any friend who, in love to me, will appear for me? Has justice any friend who, in a pious indignation at unrighteousness, will plead my injured cause?" He looked, but there was none to save, there was none to uphold. Note, When on the side of the oppressors there is power it is no marvel if the oppressed have no comforter, none that dare own them, or speak a good word for them, Eccl. iv. 1. When St. Paul was brought before Nero's throne of iniquity no man stood by him, 2 Tim. iv. 16. (2.) They looked up for it, v. 20. They humbly expostulate with God: "Lord, shall the throne of iniquity have fellowship with thee? Wilt thou countenance and support these tyrants in their wickedness? We know thou wilt not." A throne has fellowship with God when it is a throne of justice and answers the end of the erecting of it; for by him kings reign, and when they reign for him their judgments are his, and he owns them as his ministers, and whoever resist them, or rise up against them, shall receive to themselves damnation; but, when it becomes a throne of iniquity, it has no longer fellowship with God. Far be it from the just and holy God that he should be the patron of unrighteousness, even in princes and those that sit in thrones, yea, though they be the thrones of the house of David.
4. They found succour and relief in God, and in him only. When other friends failed, in him they had a faithful and powerful friend; and it is recommended to all God's suffering saints to trust in him. (1.) God helps at a dead lift (v. 17): "When I had almost dwelt in silence, then the Lord was my help, kept me alive, kept me in heart; and unless I had made him my help, by putting my trust in him and expecting relief from him, I could never have kept possession of my own soul; but living by faith in him has kept my head above water, has given me breath, and something to say." (2.) God's goodness is the great support of sinking spirits (v. 18): "When I said, My foot slips into sin, into ruin, into despair, then thy mercy, O Lord! held me up, kept me from falling, and defeated the design of those who consulted to cast me down from my excellency," Ps. lxii. 4. We are beholden not only to God's power, but to his pity, for spiritual supports: Thy mercy, the gifts of thy mercy and my hope in thy mercy, held me up. God's right hand sustains his people when they look on their right hand and on their left and there is none to uphold; and we are then prepared for his gracious supports when we are sensible of our own weakness and inability to stand by our own strength, and come to God, to acknowledge it, and to tell him how our foot slips. (3.) Divine consolations are the effectual relief of troubled spirits (v. 19): "In the multitude of my thoughts within me, which are noisy like a multitude, crowding and jostling one another like a multitude, and very unruly and ungovernable, in the multitude of my sorrowful, solicitous, timorous thoughts, thy comforts delight my soul; and they are never more delightful than when they come in so seasonably to silence my unquiet thoughts and keep my mind easy." The world's comforts give but little delight to the soul when it is hurried with melancholy thoughts; they are songs to a heavy heart. But God's comforts will reach the soul, and not the fancy only, and will bring with them that peace and that pleasure which the smiles of the world cannot give and which the frowns of the world cannot take away.
5. God is, and will be, as a righteous Judge, the patron and protector of right and the punisher and avenger of wrong; this the psalmist had both the assurance of and the experience of. (1.) He will give redress to the injured (v. 22): "When none else will, nor can, nor dare, shelter me, the Lord is my defence, to preserve me from the evil of my troubles, from sinking under them and being ruined by them; and he is the rock of my refuge, in the clefts of which I may take shelter, and on the top of which I may set my feet, to be out of the reach of danger." God is his people's refuge, to whom they may flee, in whom they are safe and may be secure; he is the rock of their refuge, so strong, so firm, impregnable, immovable, as a rock: natural fastnesses sometimes exceed artificial fortifications. (2.) He will reckon with the injurious (v. 23): He shall render to them their own iniquity; he shall deal with them according to their deserts, and that very mischief which they did and designed against God's people shall be brought upon themselves: it follows, He shall cut them off in their wickedness. A man cannot be more miserable than his own wickedness will make him if God visit it upon him: it will cut him in the remembrance of it; it will cut him off in the recompence of it. This the psalm concludes with the triumphant assurance of: Yea, the Lord our God, who takes our part and owns us for his, shall cut them off from any fellowship with him, and so shall make them completely miserable and their pomp and power shall stand them in no stead.
Adam Clarke: Commentary on the Bible - 1831
94:13: That thou mayest give him rest - He whom God instructs is made wise unto salvation; and he who is thus taught has rest in his soul, and peace and confidence in adversity.
Albert Barnes: Notes on the Bible - 1834
94:13: That thou mayest give him rest - Mayest make his mind quiet and calm; mayest save him from murmuring, from despondency, from impatience, by just confidence in thee, and in thy government.
From the days of adversity - Or, in the days of evil; the time of calamity and trouble. That his mind may then be composed and calm.
Until the pit be digged for the wicked - Until the wicked be punished; that is, while the preparations are going on, or while God seems to delay punishment, and the wicked are suffered to live as if God did not notice them, or would not punish them. The idea is, that the mind should not be impatient as if their punishment would not come, or as if God were unconcerned; and that just views of the divine administration would tend to make the mind calm even when the wicked "seemed" to prosper and triumph. See the notes at Psa 73:16-22. The phrase "until the pit be digged" is derived from the method of hunting wild beasts by digging a pit into which they might fall and be taken. See the notes at Psa 7:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:13: mayest: Isa 26:20, Isa 26:21; Hab 3:16; Co2 4:17, Co2 4:18; Th2 1:7, Th2 1:8; Heb 4:9; Rev 14:13
until the pit: Psa 9:15, Psa 55:23; Jer 18:20, Jer 18:22; Pe2 2:9, Pe2 3:3-7; Rev 6:10, Rev 6:11, Rev 11:18
John Gill
94:13 That thou mayest give him rest from the days of adversity,.... Or "evil" (c); or "in the evil days", as the Arabic version; for through teaching men under afflictions, they become tranquil and quiet in them; they yield the peaceable fruits of righteousness to them; such men patiently bear them; and quietly submit to the will of God in them, and are still, and know that he is God, that does all things well and wisely: moreover, the Lord does not always chasten his people; when he has taught them by his rod, and the affliction has answered its end, he gives them rest or intermission from those days of affliction: God does not always suffer the rod of the wicked, or persecution, to be upon the lot of the righteous; he gives his churches rest at times: in all ages there have been some intervals of respite; and after the slaying of the witnesses, and their rising, there will be no more of those days of adversity; but the
times of refreshing, or rest, will come, which will make up the spiritual reign of Christ; and there remains a "rest", or "sabbatism", for the people of God, which will last a thousand years; and, after that, an eternal rest in heaven, which the light afflictions of the saints here are working, and are the means of making them meet for it: "until the pit be digged for the wicked"; hell, the pit of destruction, the lake which burns with fire and brimstone, the everlasting fire prepared for the devil and his angels: this pit and lake is dug and prepared by the sovereign will and unchangeable purpose and decree of God, for all wicked and Christless sinners; particularly for the beast and false prophet, and his followers, who shall be cast into it, and be tormented in it day and night, and have no rest; while the saints they here persecuted will be in the greatest repose, and utmost felicity; and when it will appear who are the blessed and happy persons, and who not.
(c) "mali", Pagninus, Montanus, Piscator, Cocceius, Gejerus, Michaelis.
93:1393:13: Ցածուցանես դու նմա զաւուրս չարութեան, մինչեւ փորեսցի՛ խորխորատ մեղաւորի։
13 Դու նրան հանդարտեցնում ես չար օրերին, մինչեւ որ մեղաւորի համար խոր փոս փորուի:
13 Որպէս զի չարութեան օրերուն մէջ զանիկա հանգչեցնես, Մինչեւ որ ամբարշտին համար հոր փորուի։
[599]Ցածուցանես դու նմա զաւուրս`` չարութեան, մինչեւ փորեսցի խորխորատ մեղաւորի:

93:13: Ցածուցանես դու նմա զաւուրս չարութեան, մինչեւ փորեսցի՛ խորխորատ մեղաւորի։
13 Դու նրան հանդարտեցնում ես չար օրերին, մինչեւ որ մեղաւորի համար խոր փոս փորուի:
13 Որպէս զի չարութեան օրերուն մէջ զանիկա հանգչեցնես, Մինչեւ որ ամբարշտին համար հոր փորուի։
zohrab-1805▾ eastern-1994▾ western am▾
93:1393:13 чтобы дать ему покой в бедственные дни, доколе нечестивому выроется яма!
93:14 ὅτι οτι since; that οὐκ ου not ἀπώσεται απωθεω thrust away; reject κύριος κυριος lord; master τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even τὴν ο the κληρονομίαν κληρονομια inheritance αὐτοῦ αυτος he; him οὐκ ου not ἐγκαταλείψει εγκαταλειπω abandon; leave behind
93:14. non enim derelinquet Dominus populum suum et hereditatem suam non deseretFor the LORD will not cast off his people, neither will he forsake his inheritance.
14. For the LORD will not cast off his people, neither will he forsake his inheritance.
That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked:

93:13 чтобы дать ему покой в бедственные дни, доколе нечестивому выроется яма!
93:14
ὅτι οτι since; that
οὐκ ου not
ἀπώσεται απωθεω thrust away; reject
κύριος κυριος lord; master
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
καὶ και and; even
τὴν ο the
κληρονομίαν κληρονομια inheritance
αὐτοῦ αυτος he; him
οὐκ ου not
ἐγκαταλείψει εγκαταλειπω abandon; leave behind
93:14. non enim derelinquet Dominus populum suum et hereditatem suam non deseret
For the LORD will not cast off his people, neither will he forsake his inheritance.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
94:14: The Lord will not cast off his people - Though they are now suffering under a grievous and oppressive captivity, yet the Lord hath not utterly cast them off. They are his inheritance, and he will again restore them to their own land.
Albert Barnes: Notes on the Bible - 1834
94:14: For the Lord will not cast off his people ... - He will interpose in their behalf though the wicked seem now to triumph. The certainty of this would give consolation; this would make the mind calm in the days of trouble. Compare Sa1 12:22; Kg1 6:13; Deu 31:6. See the notes at Rom 11:1-2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:14: For: Psa 37:28; Sa1 12:22; Isa 49:14, Isa 49:15; Jer 32:39, Jer 32:40; Joh 10:27-31; Rom 8:30, Rom 8:38, Rom 8:39, Rom 11:1, Rom 11:2; Heb 13:5
forsake: Psa 94:5, Psa 34:12; Deu 32:9; Jer 10:16; Eph 1:18
John Gill
94:14 For the Lord will not cast off his people,.... The people whom he has foreknown, his chosen people, whether among Jews or Gentiles, Rom 11:1, his covenant people, whom he has given to Christ, and who are redeemed by his blood, and called by his Spirit and grace: these, though he may not arise immediately for their help; though he may withdraw his presence from them for a time, may afflict them, and suffer them to be afflicted by others, Ps 94:5, he will not cast them off, at least for ever, so as to be removed out of his sight, or off of his heart, or from his covenant, or out of the hands of his Son, or from being a part of his family, or so as to perish eternally; they are a people near and dear unto him; he takes pleasure in them, and will not eternally reject them; whoever casts them off, he will not:
neither will he forsake his inheritance; which he has chosen, and values and esteems as a goodly one; he will not give up his title to it, nor drop his claim upon it, nor relinquish his hold and use of it; he will not forsake his people for this reason, because they are his inheritance, as well as because he has promised that he will not: he may seem to forsake them, and they may think they are forsaken by him; but he will not forsake neither their persons in youth nor in old age, nor his work upon their hearts: the church, in the wilderness, and under the persecution of antichrist, might seem to be cast off and forsaken; yet is not, being nourished there for a time and times, and half a time, Rev_ 12:14, the note of Arama is,
"at the coming of the Messiah all this good shall be.''
Robert Jamieson, A. R. Fausset and David Brown
94:14 This results from His abiding love (Deut 32:15), which is further evinced by His restoring order in His government, whose right administration will be approved by the good.
93:1493:14: Ո՛չ մերժէ Տէր զժողովուրդ իւր, եւ զժառանգութիւն իւր ո՛չ առնէ անտես։
14 Տէրը չի մերժի իր ժողովրդին, եւ իր ժառանգութիւնը չի անտեսի,
14 Վասն զի Տէրը իր ժողովուրդը երեսէ պիտի չձգէ Ու իր ժառանգութիւնը պիտի չլքէ։
Ոչ մերժէ Տէր զժողովուրդ իւր, եւ զժառանգութիւն իւր ոչ առնէ անտես:

93:14: Ո՛չ մերժէ Տէր զժողովուրդ իւր, եւ զժառանգութիւն իւր ո՛չ առնէ անտես։
14 Տէրը չի մերժի իր ժողովրդին, եւ իր ժառանգութիւնը չի անտեսի,
14 Վասն զի Տէրը իր ժողովուրդը երեսէ պիտի չձգէ Ու իր ժառանգութիւնը պիտի չլքէ։
zohrab-1805▾ eastern-1994▾ western am▾
93:1493:14 Ибо не отринет Господь народа Своего и не оставит наследия Своего.
93:15 ἕως εως till; until οὗ ος who; what δικαιοσύνη δικαιοσυνη rightness; right standing ἐπιστρέψῃ επιστρεφω turn around; return εἰς εις into; for κρίσιν κρισις decision; judgment καὶ και and; even ἐχόμενοι εχω have; hold αὐτῆς αυτος he; him πάντες πας all; every οἱ ο the εὐθεῖς ευθυς straight; directly τῇ ο the καρδίᾳ καρδια heart διάψαλμα διαψαλμα interlude; rest
93:15. quoniam ad iustitiam revertetur iudicium et sequentur illud omnes recti cordeBut judgment shall return unto righteousness: and all the upright in heart shall follow it.
15. For judgment shall return unto righteousness: and all the upright in heart shall follow it.
For the LORD will not cast off his people, neither will he forsake his inheritance:

93:14 Ибо не отринет Господь народа Своего и не оставит наследия Своего.
93:15
ἕως εως till; until
οὗ ος who; what
δικαιοσύνη δικαιοσυνη rightness; right standing
ἐπιστρέψῃ επιστρεφω turn around; return
εἰς εις into; for
κρίσιν κρισις decision; judgment
καὶ και and; even
ἐχόμενοι εχω have; hold
αὐτῆς αυτος he; him
πάντες πας all; every
οἱ ο the
εὐθεῖς ευθυς straight; directly
τῇ ο the
καρδίᾳ καρδια heart
διάψαλμα διαψαλμα interlude; rest
93:15. quoniam ad iustitiam revertetur iudicium et sequentur illud omnes recti corde
But judgment shall return unto righteousness: and all the upright in heart shall follow it.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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
15. "Суд возвратится к правде". Значение суда на земле в том, чтобы проповедовать правду в своих решениях и защищать невинных. При главенстве на земле нечестивых это значение суда исказилось: в нем нет правды. Когда же придет Господь, то Он возвратит суду попранную правду наказанием нечестивых и установлением на земле господства благочестивых, которые тогда и сделаются достойными судиями и проводниками ее.
Adam Clarke: Commentary on the Bible - 1831
94:15: But judgment shall return unto righteousness - If we read יושב yosheb, shalt sit, for ישוב yashub, shall return, which is only placing the ו vau before the ש shin instead of after it, we have the following sense: Until the just one shall sit in judgment, and after him all the upright in heart. Cyrus has the epithet צדק tsedek, the just one, in different places in the Prophet Isaiah. See Isa 41:2, Isa 41:10; Isa 45:8; Isa 51:5. It was Cyrus who gave liberty to the Jews, who appeared as their deliverer and conductor to their own land, and they are all represented as following in his train.
Albert Barnes: Notes on the Bible - 1834
94:15: But judgment shall return unto righteousness - That is, The exercise of judgment shall be so manifest to the world - as if it "returned" to it - as to show that there is a righteous God. The truth here taught is, that the "results" of God's interposition in human affairs will be such as to show that he is on the side of righteousness, or such as to vindicate and maintain the cause of righteousness in the earth.
And all the upright in heart shall follow it - Margin, shall be after it. The meaning is, that all who are upright in heart - all who are truly righteous - will follow on in the path of justice; that they will regard what God does as right, and will walk in that path. The fact that what occurs is done by God, will be to them a sufficient Rev_elation of what ought to be done; and they will follow out the teachings properly suggested by the divine dealings as their rules of life. In other words, the manifested laws of the divine administration will be to them an indication of what is right; and they will embrace and follow the lessons thus made known to them by the dealings of Divine Providence as the rules of their own conduct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:15: But: Psa 94:2, Psa 94:3, Psa 7:8, Psa 7:9, Psa 9:16, Psa 58:11, Psa 125:3; Deu 32:35, Deu 32:36; Job 35:14; Mic 7:9; Mal 3:18; Pe2 3:8-10; Rev 15:3, Rev 15:4
and all: Psa 37:5-7, Psa 37:34, Psa 125:4, Psa 125:5; Job 17:9, Job 23:11, Job 23:12; Jam 5:7-11; Jo1 2:19
shall follow it: Heb. shall be after it
Geneva 1599
94:15 But (i) judgment shall return unto righteousness: and all the upright in heart shall follow it.
(i) God will restore the state and government of things to their right use, and then the godly will follow him cheerfully.
John Gill
94:15 But judgment shall return unto righteousness,.... Which may be understood either of the judgment and righteousness of God, which seemed to be parted, and stand at a distance from each other; his conduct and government of the world from his justice; the righteous being persecuted and afflicted, and wicked men suffered to prosper; which sometimes makes it difficult to reconcile the judgment of God, or his government of the world, to his justice; see Jer 12:1, but as this has been made manifest in the destruction of the Jews, and in the downfall of Rome Pagan, the first persecutors of the Christians; so it will be seen in Rome Papal, when the judgments of God will be manifest, and appear to be just and true; and these two, judgment and justice, will openly come together, in the sight of all; as they also will at the last judgment; see Rev_ 15:4 or else of the righteousness of men, which, in times of general corruption, seems to be fled from them, and to stand at a distance, from their conduct and behaviour; as in the old world before the flood, and in the times Isaiah beautifully describes, Is 59:14, and in the times of Christ and his apostles; and in the persecuting times of Rome Pagan and Papal; and as it will be at the time of the slaying of the witnesses; but upon the rising of them, which will not be long after, there will be a great pouring down of the Spirit, and a general reformation will follow throughout the world; all the Lord's people will be righteous, not only nominally, but really; every pot in Jerusalem shall be holy; and holiness shall be so common as that it is said it shall be upon the bells of the horses; and in the new heavens and new earth will dwell none but righteous persons; and then judgment and righteousness will come together indeed:
and all the upright in heart shall follow it; either judgment, as Jarchi; or righteousness, as Kimchi; not the righteousness of the law, but the righteousness of faith; or rather practical righteousness, works of righteousness, which both the grace wrought in them, and the doctrine of grace received by them, will teach, influence, and engage to pursue after with eagerness: or else the meaning is, that such who are "upright in heart"; who have new hearts and right spirits formed in them; who have the truth of grace, and the root of the matter, in them; whose hearts, words, and actions, agree; who are sincere souls, Israelites indeed, in whom is no guile; these will approve and applaud the righteous judgments of God upon antichrist; they shall follow the justice of God with their commendations and praises; see Rev_ 15:3. The words may be rendered, "and all the upright in heart shall be after him" (d), the Lord; they shall follow him whithersoever he goes, as sheep follow the shepherd, servants their masters, and soldiers their general; they shall follow him in his own ways, observe his commands, and obey his orders; see the description of such that will be with Christ, and follow him, before and at the time of antichrist's ruin, Rev_ 14:4. The Targum is,
"after him shall be redeemed all the upright in heart.''
(d) "post ipsum", Musculus, Gejerus.
John Wesley
94:15 But - God will declare himself to be a righteous judge, and will again establish justice in the earth. Follow - They will all approve of it, and imitate this justice of God in all their actions.
93:1593:15: Մինչեւ դարձցին իրաւունք յարդարութիւն. ընկալցի՛ն զնա ամենեքեան ոյք ուղիղ են սրտիւք։
15 մինչեւ որ դատաստանն արդար դառնայ, եւ բոլոր նրանք, որ սրտով ուղիղ են, ընդունեն այն:
15 Հապա իրաւունքը արդարութեան պիտի դառնայ Ու բոլոր սրտով ուղիղները անոր ետեւէն պիտի երթան։
Մինչեւ դարձցին իրաւունք յարդարութիւն, ընկալցին զնա ամենեքեան ոյք ուղիղ են սրտիւք:

93:15: Մինչեւ դարձցին իրաւունք յարդարութիւն. ընկալցի՛ն զնա ամենեքեան ոյք ուղիղ են սրտիւք։
15 մինչեւ որ դատաստանն արդար դառնայ, եւ բոլոր նրանք, որ սրտով ուղիղ են, ընդունեն այն:
15 Հապա իրաւունքը արդարութեան պիտի դառնայ Ու բոլոր սրտով ուղիղները անոր ետեւէն պիտի երթան։
zohrab-1805▾ eastern-1994▾ western am▾
93:1593:15 Ибо суд возвратится к правде, и за ним {последуют} все правые сердцем.
93:16 τίς τις.1 who?; what? ἀναστήσεταί ανιστημι stand up; resurrect μοι μοι me ἐπὶ επι in; on πονηρευομένους πονηρευομαι or; than τίς τις.1 who?; what? συμπαραστήσεταί συμπαριστημι me ἐπὶ επι in; on ἐργαζομένους εργαζομαι work; perform τὴν ο the ἀνομίαν ανομια lawlessness
93:16. quis stabit pro me adversum malos quis stabit pro me adversum operarios iniquitatisWho will rise up for me against the evildoers? or who will stand up for me against the workers of iniquity?
16. Who will rise up for me against the evil-doers? who will stand up for me against the workers of iniquity?
But judgment shall return unto righteousness: and all the upright in heart shall follow it:

93:15 Ибо суд возвратится к правде, и за ним {последуют} все правые сердцем.
93:16
τίς τις.1 who?; what?
ἀναστήσεταί ανιστημι stand up; resurrect
μοι μοι me
ἐπὶ επι in; on
πονηρευομένους πονηρευομαι or; than
τίς τις.1 who?; what?
συμπαραστήσεταί συμπαριστημι me
ἐπὶ επι in; on
ἐργαζομένους εργαζομαι work; perform
τὴν ο the
ἀνομίαν ανομια lawlessness
93:16. quis stabit pro me adversum malos quis stabit pro me adversum operarios iniquitatis
Who will rise up for me against the evildoers? or who will stand up for me against the workers of iniquity?
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
94:16: Who will rise up for me - Who is he that shall be the deliverer of thy people? Who will come to our assistance against these wicked Babylonians?
Albert Barnes: Notes on the Bible - 1834
94:16: Who will rise up for me against the evil-doers?... - This is the language of the psalmist. It is what he had said in the circumstances referred to in the first part of the psalm, when the wicked seemed to triumph; when they had come in upon the land, and laid waste the heritage of God, Psa 94:3-6. At that time, full of anxiety and trouble, and deeply impressed with a sense of danger, he had anxiously looked around for help, and had asked with deep concern who would stand up for him and defend him. The following verses Psa 94:17-18 show what was then his reliance, and in what way confidence in God had kept him from falling into despair.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:16: rise up: Exo 32:26-29; Num 25:6-13; Jdg 5:23; Kg1 18:39, Kg1 18:40; Kg2 9:32, Kg2 10:15; Isa 59:16, Isa 63:5; Jer 5:1; Eze 22:30; Mat 12:30; Jo3 1:8
stand up: Neh 5:7; Jer 26:16-19; Joh 7:50, Joh 7:51
Carl Friedrich Keil and Franz Delitzsch
94:16
In the fifth strophe the poet celebrates the praise of the Lord as his sole, but also trusty and most consolatory help. The meaning of the question in Ps 94:16 is, that there is no man who would rise and succour him in the conflict with the evil-doers; ל as in Ex 14:25; Judg 6:31, and עם (without נלחם or the like) in the sense of contra, as in Ps 55:19, cf. 2Chron 20:6. God alone is his help. He alone has rescued him from death. היה is to be supplied to לוּלי: if He had not been, or: if He were not; and the apodosis is: then very little would have been wanting, then it would soon have come to this, that his soul would have taken up its abode, etc.; cf. on the construction Ps 119:92; Ps 124:1-5; Is 1:9, and on כּמעט with the praet. Ps 73:2; Ps 119:87; Gen 26:10 (on the other hand with the fut. Ps 81:15). דּוּמה is, as in Ps 115:17, the silence of the grave and of Hades; here it is the object to שׁכנה, as in Ps 37:3, Prov 8:12, and frequently. When he appears to himself already as one that has fallen, God's mercy holds him up. And when thoughts, viz., sad and fearful thoughts, are multiplied within him, God's comforts delight him, viz., the encouragement of His word and the inward utterances of His Spirit. שׁרעפּים, as in Ps 139:23, is equivalent to שעפּים, from שׂעף, סעף, Arab. š‛b, to split, branch off (Psychology, S. 181; tr. p. 214). The plural form ישׁעשׁעוּ, like the plural of the imperative in Is 29:9, has two Pathachs, the second of which is the "independentification" of the Chateph of ישׁעשׁע.
John Gill
94:16 Who will rise up for me against the evildoers?.... These are the words of the psalmist, representing the church of God, under sore persecutions from the antichristian party; called "evildoers", because of their thefts, murders, idolatries, sorceries, and all manner of wickedness committed by them, Rev_ 9:21, intimating that she had looked all around her, and could not observe any that she could hope for assistance from, to fight her battles for her with the enemy, and deliver her out of his hands: the Targum is,
"who will rise up, for me, to make war with the evildoers?''
what the church here seems to say in a despairing way, the followers of antichrist say in a triumphant and insulting manner; "who is like unto the beast who is able to make war with him?" Rev_ 13:4, or "who will stand up for me against the workers of iniquity?" to contend or strive with them, as the Targum; suggesting, that she had no friends to appear for her, that had either courage or strength to engage in such a warfare; her case was like that of the oppressed, Solomon speaks of, Eccles 4:1, or the Apostle Paul's, when none stood with him; but all forsook him, excepting the Lord, Ti2 4:16 and so here the church had none to rise up, and stand by her, but the Lord; Michael, the great Prince that stands for the children and people of God, and who is a match for all the enemies of his church; and he will rise and stand up for them, and fight their battles; and overcome the beast and false prophet, with the kings of the earth, Dan 12:1.
John Wesley
94:16 Rise - To defend and help me. I looked hither and thither, but none appeared; God alone helped me.
Robert Jamieson, A. R. Fausset and David Brown
94:16 These questions imply that none other than God will help (Ps 60:9),
93:1693:16: Ո՛ յարիցէ ընդ իս ՚ի վերայ չարաց, կամ ո՛ հաւասարեսցէ ինձ ՚ի վերայ այնոցիկ որ գործեն զանօրէնութիւն[7335]։ [7335] Ոմանք.Ո՛վ յարիցէ ընդ իս ՚ի վերայ չարեաց։
16 Ո՞վ ինձ հետ պիտի ելնի չարամիտների դէմ, կամ ո՞վ ինձ հետ պիտի միաբանի ընդդէմ նրանց, ովքեր անօրէնութիւն են գործում:
16 Ո՞վ ինծի համար չարերուն դէմ պիտի ելլէ, Ո՞վ ինծի համար անօրէնութիւն գործողներուն դէմ պիտի կանգնի։
Ո՞ յարիցէ ընդ իս ի վերայ չարաց, կամ ո՞ [600]հաւասարեսցէ ինձ ի վերայ`` այնոցիկ որ գործեն զանօրէնութիւն:

93:16: Ո՛ յարիցէ ընդ իս ՚ի վերայ չարաց, կամ ո՛ հաւասարեսցէ ինձ ՚ի վերայ այնոցիկ որ գործեն զանօրէնութիւն[7335]։
[7335] Ոմանք.Ո՛վ յարիցէ ընդ իս ՚ի վերայ չարեաց։
16 Ո՞վ ինձ հետ պիտի ելնի չարամիտների դէմ, կամ ո՞վ ինձ հետ պիտի միաբանի ընդդէմ նրանց, ովքեր անօրէնութիւն են գործում:
16 Ո՞վ ինծի համար չարերուն դէմ պիտի ելլէ, Ո՞վ ինծի համար անօրէնութիւն գործողներուն դէմ պիտի կանգնի։
zohrab-1805▾ eastern-1994▾ western am▾
93:1693:16 Кто восстанет за меня против злодеев? кто станет за меня против делающих беззаконие?
93:17 εἰ ει if; whether μὴ μη not ὅτι οτι since; that κύριος κυριος lord; master ἐβοήθησέν βοηθεω help μοι μοι me παρὰ παρα from; by βραχὺ βραχυς little παρῴκησεν παροικεω reside τῷ ο the ᾅδῃ αδης Hades ἡ ο the ψυχή ψυχη soul μου μου of me; mine
93:17. nisi quia Dominus auxiliator meus paulo minus habitasset in inferno anima meaUnless the LORD had been my help, my soul had almost dwelt in silence.
17. Unless the LORD had been my help, my soul had soon dwelt in silence.
Who will rise up for me against the evildoers? [or] who will stand up for me against the workers of iniquity:

93:16 Кто восстанет за меня против злодеев? кто станет за меня против делающих беззаконие?
93:17
εἰ ει if; whether
μὴ μη not
ὅτι οτι since; that
κύριος κυριος lord; master
ἐβοήθησέν βοηθεω help
μοι μοι me
παρὰ παρα from; by
βραχὺ βραχυς little
παρῴκησεν παροικεω reside
τῷ ο the
ᾅδῃ αδης Hades
ο the
ψυχή ψυχη soul
μου μου of me; mine
93:17. nisi quia Dominus auxiliator meus paulo minus habitasset in inferno anima mea
Unless the LORD had been my help, my soul had almost dwelt in silence.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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
17. На своем примере писатель доказывает проявление Божественного действия в мире: если бы Господь не помогал ему, то он давно бы погиб, ("вселиться в страну молчания" - снизойти в шеол, т. е. умереть). Очевидно, писатель был ревностным обличителем нечестивых, за что с их стороны вызывал постоянные преследования и покушения на его жизнь. Свое спасение от них он приписывает непосредственной защите Господа, которая является для него фактическим доказательством, что Господь управляет жизнью и следит за ее ходом. Если же это действительно так, то и возможно и непременно будет восстановлена на земле правда и истинный суд, о котором он говорил ранее (см. 15: ст. ).
Adam Clarke: Commentary on the Bible - 1831
94:17: Unless the Lord had been my help - Had not God in a strange manner supported us while under his chastising hand, we had been utterly cut off.
My soul had almost dwelt in silence - The Vulgate has in inferno, in hell or the infernal world; the Septuagint, τῳ ᾁδῃ, in the invisible world.
Albert Barnes: Notes on the Bible - 1834
94:17: Unless the Lord had been my help - At the time referred to. If I had not had a God to whom I could have gone - if my mind had not been directed to him - if I had not actually found him a refuge and strength, I should have despaired altogether. There was no other one to whom I could go; there was nothing else but the help of God on which I could rely.
My soul had almost dwelt in silence - Margin, quickly. The original is, "It was as it were but little;" that is, there was little lacking to bring this about; a little heavier pressure - a little added to what I was then suffering - a little longer time before relief was obtained - would have brought me down to the land of silence - to the grave. The Latin Vulgate renders this, "My soul had dwelt in inpherno." The Septuagint, "in Hades" - τᾤ ἅδῃ tō Hadē. See Psa 31:17. The grave is represented as a place of silence, or as the land of silence: Psa 115:17 : "The dead praise not the Lord, neither any that go down into silence." Compare Amo 8:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:17: Unless: Psa 118:13, Psa 124:1, Psa 124:2, Psa 125:1, Psa 142:4, Psa 142:5; Joh 16:32; Co2 1:8-10; Ti2 4:16, Ti2 4:17
almost: or, quickly
dwelt: Psa 13:3, Psa 31:17, Psa 115:17
Geneva 1599
94:17 Unless the LORD [had been] my (k) help, my soul had almost dwelt in silence.
(k) He complains of them who would not help him to resist the enemies, yet was assured that God's help would not fail.
John Gill
94:17 Unless the Lord had been my help,.... Against her enemies, which were so many and mighty, and her friends so few and feeble, and having no heart to defend her cause; especially this will be the case at the time of the slaying of the witnesses; but the Lord will appear, and help her; the Spirit of life, from him, shall enter into them, and cause them to live again, and to ascend up to heaven; and shall destroy great numbers of their enemies, and the rest shall be frightened, and give glory to God, Rev_ 11:11,
my soul had almost dwelt in silence; or "within a little", or "must quickly" (e); not only have been, but must have dwelt, continued in silence, in the grave; see Ps 115:17 his case being desperate, like that of the apostles, when they had the sentence of death within themselves, 2Cor 1:10, this is to be understood not of the soul precisely, and abstractly considered, which dies not, nor is it silent after death; but of the whole person, being a part for the whole; and of the person, with respect to the mortal part, the body, which only dies, and while in a state of separation, or in the grave, is silent, and ceases from all operations of life: perhaps this may have some respect to the silencing of the witnesses, which is a principal thing meant by the slaying of them; a stop put to their ministrations, partly by the edicts of their enemies, and partly by the discouragement of their friends, their shyness, and negligence of them; and which silence will be almost total, if not altogether; though it will last but for a short time; they shall not dwell or continue in silence, but will open their mouths again; signified by the angel flying through the midst of heaven, with the everlasting Gospel, Rev_ 14:6.
(e) "quasi parum", Montanus, Gejerus, Junius & Tremellius, Piscator.
John Wesley
94:17 Dwelt - In the place of silence, the grave.
Robert Jamieson, A. R. Fausset and David Brown
94:17 a fact fully confirmed by his past experience.
dwelt in silence--as in the grave (Ps 31:17).
93:1793:17: Թէ ո՛չ Տեառն օգնեալ էր ինձ, փոքր միւս եւս եւ բնակեալ էր անձն իմ ՚ի դժոխս[7336]։ [7336] Ոմանք.Եթէ ո՛չ Տեառն... փոքր մի եւս բնա՛՛։
17 Եթէ Տէրն ինձ չաջակցէր, մի փոքր եւս՝ եւ հոգիս կը բնակուէր դժոխքում:
17 Եթէ Տէրը ինծի օգնական չըլլար, Քիչ պիտի մնար, որ իմ անձս լռութեան տեղը բնակէր։
Եթէ ոչ Տեառն օգնեալ էր ինձ, փոքր մի եւս բնակեալ էր անձն իմ ի դժոխս:

93:17: Թէ ո՛չ Տեառն օգնեալ էր ինձ, փոքր միւս եւս եւ բնակեալ էր անձն իմ ՚ի դժոխս[7336]։
[7336] Ոմանք.Եթէ ո՛չ Տեառն... փոքր մի եւս բնա՛՛։
17 Եթէ Տէրն ինձ չաջակցէր, մի փոքր եւս՝ եւ հոգիս կը բնակուէր դժոխքում:
17 Եթէ Տէրը ինծի օգնական չըլլար, Քիչ պիտի մնար, որ իմ անձս լռութեան տեղը բնակէր։
zohrab-1805▾ eastern-1994▾ western am▾
93:1793:17 Если бы не Господь был мне помощником, вскоре вселилась бы душа моя в {страну} молчания.
93:18 εἰ ει if; whether ἔλεγον λεγω tell; declare σεσάλευται σαλευω sway; rock ὁ ο the πούς πους foot; pace μου μου of me; mine τὸ ο the ἔλεός ελεος mercy σου σου of you; your κύριε κυριος lord; master βοηθεῖ βοηθεω help μοι μοι me
93:18. si dicebam commotus est pes meus misericordia tua Domine sustentabat meWhen I said, My foot slippeth; thy mercy, O LORD, held me up.
18. When I said, My foot slippeth; thy mercy, O LORD, held me up.
Unless the LORD [had been] my help, my soul had almost dwelt in silence:

93:17 Если бы не Господь был мне помощником, вскоре вселилась бы душа моя в {страну} молчания.
93:18
εἰ ει if; whether
ἔλεγον λεγω tell; declare
σεσάλευται σαλευω sway; rock
ο the
πούς πους foot; pace
μου μου of me; mine
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
κύριε κυριος lord; master
βοηθεῖ βοηθεω help
μοι μοι me
93:18. si dicebam commotus est pes meus misericordia tua Domine sustentabat me
When I said, My foot slippeth; thy mercy, O LORD, held me up.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
94:18: When I said, My foot slippeth - When I found myself so weak and my enemy so strong, that I got first off my guard, and then off my center of gravity, and my fall appeared inevitable: -
Thy mercy, O Lord, held me up - יסעדני yisadeni, propped me. It is a metaphor taken from any thing falling, that is propped, shored up, or buttressed. How often does the mercy of God thus prevent the ruin of weak believers, and of those who have been unfaithful!
Albert Barnes: Notes on the Bible - 1834
94:18: When I said, My foot slippeth - I can no longer stand. My strength is gone; and I must sink into the grave. The original here is, "If I say, My foot slippeth," etc. The statement is general; that if at any time he had been, or should be, in such circumstances, then God would interpose. The general remark, however, is founded on his interposition on this particular occasion. His aid was then so marked and timely, that he felt that he could make the declaration general in regard to his whole life - to all circumstances in which he would ever be placed.
Thy mercy, O Lord, held me up - By thy merciful interposition thou didst keep me from falling. It was strength put forth as the expression of "mercy;" not strength to which he had any claim. How often in life may we say this of ourselves, that when just ready to sink; when our strength was almost gone; when a little severer pressure would have brought us to the grave, God by his mercy and his power interposed and saved us! Every such act of mercy - every new interposition in this manner - is a new gift of life, and lays us under obligation as if we had been just created, for it is just so much more of life given us by God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:18: My foot: Psa 17:5, Psa 37:23, Psa 37:24, Psa 38:16, Psa 119:116, Psa 119:117, Psa 121:3; Sa1 2:9; Joh 12:5; Isa 41:10; Luk 22:32; Pe1 1:5
Geneva 1599
94:18 When I said, (l) My foot slippeth; thy mercy, O LORD, held me up.
(l) When I thought there was no way but death.
John Gill
94:18 When I said, my foot slippeth,.... There is no ground for me to stand upon; all is over with me; there is no hope nor help for me; I am just falling into ruin and destruction: such will be the desperate case of the church, at the time before referred to:
thy mercy, O Lord, held me up; the extremity of his people is the Lord's opportunity; then is his set time to arise, and have mercy on them; then mercy steps in, lays a solid ground and foundation for hope, and holds up in its arms a sinking people, and revives a dying cause.
93:1893:18: Եթէ ասէի թէ ահա սասանեցան ոտք իմ, ողորմութիւն քո Տէր օգնէր ինձ[7337]։ [7337] Ոմանք.Թէ ասէի թէ ահա։
18 Երբ ասում էի, թէ՝ ահա ոտքերս սասանուեցին, քո ողորմութիւնը, Տէ՛ր, օգնում էր ինձ:
18 Երբ կ’ըսէի. «Իմ ոտքս կը սասանի»,Ո՛վ Տէր, քու ողորմութիւնդ զիս կը հաստատէր
Եթէ ասէի թէ` Ահա սասանեցան ոտք իմ, ողորմութիւն քո, Տէր, օգնէր ինձ:

93:18: Եթէ ասէի թէ ահա սասանեցան ոտք իմ, ողորմութիւն քո Տէր օգնէր ինձ[7337]։
[7337] Ոմանք.Թէ ասէի թէ ահա։
18 Երբ ասում էի, թէ՝ ահա ոտքերս սասանուեցին, քո ողորմութիւնը, Տէ՛ր, օգնում էր ինձ:
18 Երբ կ’ըսէի. «Իմ ոտքս կը սասանի»,Ո՛վ Տէր, քու ողորմութիւնդ զիս կը հաստատէր
zohrab-1805▾ eastern-1994▾ western am▾
93:1893:18 Когда я говорил: >, милость Твоя, Господи, поддерживала меня.
93:19 κύριε κυριος lord; master κατὰ κατα down; by τὸ ο the πλῆθος πληθος multitude; quantity τῶν ο the ὀδυνῶν οδυνη pain μου μου of me; mine ἐν εν in τῇ ο the καρδίᾳ καρδια heart μου μου of me; mine αἱ ο the παρακλήσεις παρακλησις counseling; summons σου σου of you; your ἠγάπησαν αγαπαω love τὴν ο the ψυχήν ψυχη soul μου μου of me; mine
93:19. in multitudine cogitationum mearum quae sunt in me intrinsecus consolationes tuae delectabunt animam meamIn the multitude of my thoughts within me thy comforts delight my soul.
19. In the multitude of my thoughts within me thy comforts delight my soul.
When I said, My foot slippeth; thy mercy, O LORD, held me up:

93:18 Когда я говорил: <<колеблется нога моя>>, милость Твоя, Господи, поддерживала меня.
93:19
κύριε κυριος lord; master
κατὰ κατα down; by
τὸ ο the
πλῆθος πληθος multitude; quantity
τῶν ο the
ὀδυνῶν οδυνη pain
μου μου of me; mine
ἐν εν in
τῇ ο the
καρδίᾳ καρδια heart
μου μου of me; mine
αἱ ο the
παρακλήσεις παρακλησις counseling; summons
σου σου of you; your
ἠγάπησαν αγαπαω love
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
93:19. in multitudine cogitationum mearum quae sunt in me intrinsecus consolationes tuae delectabunt animam meam
In the multitude of my thoughts within me thy comforts delight my soul.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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
19. "Утешения Твои услаждают душу мою" - обетования, данные Богом в законе о том, что нечестивый непременно будет наказан, а праведник награжден, служили писателю подкреплением и ободрением во время усилившихся его бедствий.

Эту веру свою в восстановление на земле правды и суда он старается вселить и в других, когда в последующих стихах говорит, что Господь истребит всех, живущих злодейством.
Adam Clarke: Commentary on the Bible - 1831
94:19: In the multitude of my thoughts - Of my griefs, (dolorum, Vulgate); my sorrows, (οδυνων, Septuagint). According to the multitude of my trials and distresses, have been the consolations which thou hast afforded me. Or, While I have been deeply meditating on thy wondrous grace and mercy, Divine light has broken in upon my soul, and I have been filled with delight.
Albert Barnes: Notes on the Bible - 1834
94:19: In the multitude of my thoughts within me thy comforts delight my soul - The Septuagint and the Latin Vulgate render this, "In the multitude of my griefs within me," etc. DeWette renders it, "Bei meinen vielen Sorgen," "in my many cares." The Hebrew word, however, properly means "thoughts;" and the idea seems to be that in the great number of thoughts which passed through his mind, so many of them perplexing, anxious, burdensome - so many of them vain and profitless - so many of them that seemed to come and go without any aim or object, there was one class that gave him comfort. They were those which pertained to God. In those thoughts he found calmness and peace. However much he might be disturbed by other thoughts, yet here he found rest and peace. In God - in his character, in his law, in his government - he had an unfailing source of consolation; and whatever trouble he might have from the cares of life, and from the evil imaginings in his own mind, yet here his soul found repose.
God was an unfailing refuge; and meditation on him and his perfections made the mind calm. How many thoughts pass through our minds in a single day or a single hour! Who can tell from where they come, or by what laws they are linked together! How many of them seem to have no connection with any that went before! How many of them seem to be thrown into our minds when we would avoid them! How many are vain and frivolous; how many are skeptical; how many are polluted and polluting! How many come into the mind which we would not for worlds disclose to our best friends! How few of us would walk abroad if we were conscious that all whom we meet could look into our bosoms, and see all that is passing there! What a consolation it is to us that they cannot see it! What a world of confusion and blushes would this be if, in the streets of a crowded city, or when man meets his fellow man anywhere, all that is in his bosom were known! And yet, in this multitude of thoughts - so empty, so foolish, so sinful, so vexing, so skeptical, so polluting - there are others - there are thoughts of God, of Christ, of heaven, of hope, of faith, of love, of benevolence; thoughts within us, when the divine promises come to the heart, and the prospect of heaven warms the soul. These give "comfort;" these fill the soul with "delight." Happy he who can find in his bosom, amidst the multitude of thoughts within him, those which pertain to God; to a higher life; to heaven!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:19: Psa 43:2-5, Psa 61:2, Psa 63:5, Psa 63:6, Psa 73:12-16, Psa 77:2-10; Jer 20:7-11; Hab 3:16-18; Rom 5:2-5; Co2 1:4, Co2 1:5; Pe1 1:7, Pe1 1:8
Geneva 1599
94:19 In the multitude of my (m) thoughts within me thy comforts delight my soul.
(m) In my trouble and distress I always found your present help.
John Gill
94:19 In the multitude of my thoughts within me,.... The word for thoughts is used of branches of trees, thick and entwined, and so denotes perplexed and distressing thoughts; such as good men sometimes have concerning God; his awful and tremendous majesty; the perfections of his nature, particularly his power, purity, and holiness; concerning their relation to him, his presence with them, and good will towards them, which, because of their sins, they are ready to doubt of: thoughts concerning sin; that there are no sins like theirs, attended with such aggravated circumstances; that they are such as will not be forgiven; or they fear their corruptions will be too many for them, and they shall perish by them; or that they shall so fall as to bring dishonour on the ways of God; and sometimes that they have sinned the sin against the Holy Ghost: thoughts concerning the law of God their sins are a violation of, of the holiness and spirituality of it; by comparing themselves with which, they find they are very deficient, and very carnal; and ready to fear that all the curses of it belong to them, and the condemnation of it will light upon them: thoughts concerning Christ, the Saviour; that he is the Saviour of others, but not of them; that he is able to save, but they cannot think he is willing to save such vile sinners as they are: thoughts concerning the work of the Spirit of God upon them; calling it in question, fearing it was never begun, because of the power and prevalence of sin and corruption in them: thoughts concerning their present and future state; how it is with them now, and how it will be with them hereafter; how they shall pass through the troubles and difficulties of this world, and pass over Jordan's river, or get through the valley of the shadow of death; and how they shall appear before the judgment seat of God; and how things will be with them to all eternity: these are some of the perplexing and distressing thoughts, a multitude of which rise up at times in the minds of God's people, who yet are favoured with the same gracious experience the psalmist was, expressed as follows:
thy comforts delight my soul; such as flow from the love of God, is shed abroad in the heart; from the presence of God enjoyed; from the exceeding great and precious promises of the Gospel; from Christ, and the things of Christ, shown, brought home, and applied by the Spirit; his person, offices, fulness, righteousness, blood, and sacrifice; all which are a fund of divine consolation to a distressed mind: these are the consolations of God, of which he is the provider, author, and giver, and therefore called "the God of all comfort"; they come from Christ, the "consolation of Israel", and by the Spirit the Comforter, who sheds abroad the love of God in the heart; reveals Christ, and the things of Christ; opens and applies the promises; wherefore these comforts are called the "comforts of the Holy Ghost"; and they are usually enjoyed by means of the word and ordinances, which are "breasts of consolation"; and these are not small, but strong, and even everlasting, and which "delight the soul"; worldly comforts may delight the animal part, and please the senses, but not delight the soul, especially a wounded spirit, a distressed mind; but these will satiate the weary soul, and replenish the sorrowful soul with a joy unspeakable, and full of glory: the psalmist may here represent the church in the latter day, when in the midst of her troubles, and having many distressing thoughts concerning the issue of things; the comforts of God, from his promises, will delight her; Ps 94:14, that he will not cast off his people, nor forsake his inheritance; but judgment shall return to righteousness; that he will keep her in the hour of temptation, and avenge the blood of her slain.
John Wesley
94:19 Thoughts - While my heart was filled with various and perplexing thoughts, as this Hebrew word signifies. Comforts - Thy promises, and the remembrance of my former experience of thy care and kindness.
Robert Jamieson, A. R. Fausset and David Brown
94:19 my thoughts--or, anxious cares.
93:1993:19: Ըստ բազում ցաւոց սրտի իմոյ, մխիթարութիւն քո ուրախ առնէր զանձն իմ։
19 Սրտիս ցաւերի բազմանալու ժամին քո մխիթարութիւնը հրճուեցնում էր իմ հոգին:
19 Իմ ներսիդիս հոգերուս շատցած ատենը՝ Քու մխիթարութիւններդ իմ անձս կ’ուրախացնէին։
Ըստ բազում ցաւոց սրտի իմոյ` մխիթարութիւն քո ուրախ առնէր զանձն իմ:

93:19: Ըստ բազում ցաւոց սրտի իմոյ, մխիթարութիւն քո ուրախ առնէր զանձն իմ։
19 Սրտիս ցաւերի բազմանալու ժամին քո մխիթարութիւնը հրճուեցնում էր իմ հոգին:
19 Իմ ներսիդիս հոգերուս շատցած ատենը՝ Քու մխիթարութիւններդ իմ անձս կ’ուրախացնէին։
zohrab-1805▾ eastern-1994▾ western am▾
93:1993:19 При умножении скорбей моих в сердце моем, утешения Твои услаждают душу мою.
93:20 μὴ μη not συμπροσέσται συμπροσειμι you θρόνος θρονος throne ἀνομίας ανομια lawlessness ὁ ο the πλάσσων πλασσω contrive; form κόπον κοπος labor; weariness ἐπὶ επι in; on προστάγματι προσταγμα ordinance
93:20. numquid particeps erit tui thronus insidiarum fingens laborem in praeceptoShall the throne of iniquity have fellowship with thee, which frameth mischief by a law?
20. Shall the throne of wickedness have fellowship with thee, which frameth mischief by statute?
In the multitude of my thoughts within me thy comforts delight my soul:

93:19 При умножении скорбей моих в сердце моем, утешения Твои услаждают душу мою.
93:20
μὴ μη not
συμπροσέσται συμπροσειμι you
θρόνος θρονος throne
ἀνομίας ανομια lawlessness
ο the
πλάσσων πλασσω contrive; form
κόπον κοπος labor; weariness
ἐπὶ επι in; on
προστάγματι προσταγμα ordinance
93:20. numquid particeps erit tui thronus insidiarum fingens laborem in praecepto
Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
94:20: Shall the throne of iniquity - No wicked king, judge, or magistrate shall ever stand in thy presence. No countenance shall such have from thy grace or providence.
Which frameth mischief - Devise, plan, and execute, as if they acted by a positive law, and were strictly enjoined to do what they so much delighted in.
Albert Barnes: Notes on the Bible - 1834
94:20: Shall the throne of iniquity - The throne established in iniquity; or, sustaining iniquity. The allusion is probably to what was referred to in the former part of the psalm - the powers that were spreading desolation through the land - wicked princes or rulers, Psa 94:3-7. Their thrones were established on evil; they defended wickedness and wrong by their authority; they abused their power, and employed it to overthrow the rights of others. The "phrase" would be applicable to any unjust government, or to any laws that are designed to uphold that which is wrong. Such are all the laws which authorize or uphold slavery, gaming, lotteries, the traffic in intoxicating drinks, etc.
Have fellowship with thee - With God. Shall they be united with thee; be sustained by thee; be regarded as a part of thine administration? Wilt thou sanction them? Wilt thou give to them thy patronage, as if they met with thine approbation? The Hebrew word means to be associated with, or allied to, and would be properly applied to a partnership, or anything where there is fellowship or alliance. The interrogative form here strongly implies that this "cannot be." Such laws - such purposes - "cannot" be in accordance with the laws and authority of God; or, in other words, God does not sit on the same throne with those who authorize and by law sustain slavery, intemperance, and gambling. There can be no partnership here.
Which frameth mischief by a law - The word rendered "mischief" usually means labor, toil; and then, trouble, vexation, sorrow. It may, however, be used to denote evil of any kind - crime, or wrong. The word rendered frameth means to form, to fashion, to make, as a potter does clay; Gen 2:7-8, Gen 2:19; or as a workman does statues, Isa 44:9-10, Isa 44:12; or as one makes weapons, Isa 54:17. It is often applied to God as the Creator. See the notes at Psa 94:9 : "he that formed the eye." The word law here means a rule or statute; and the idea is, that the iniquity referred to was not the result of an irregular and fitful impulse; or of passion; of sudden excitement; or of mere "will" in a particular case; but was reduced to statute, and sustained by law. The expression would apply to all those cases where evil is upheld by the government or by civil authority, or where those who are engaged in it can plead in their defense the sanction of law. The statement here is, that such acts "cannot" have fellowship with God, or receive his approval. It is an insult to God to suppose that he has ever appointed legislators or magistrates for the purpose of making or upholding such enactments. Yet there are many such laws in the world; and a main reason why it is so difficult to remove such evils as have been above referred to is the fact that they are sustained by law, and that they who hold slaves, or open gambling-houses, or sell intoxicating drinks, can plead the authority of the law; or, in other words, that the laws have done all they can to place such things on a level with those which "ought" to be protected by statute. Many a man in his business looks no further than to the laws of the land, and if he has their sanction, in vain is the attempt to induce him to abandon a business that leads to oppression, or that scatters woe and sorrow through a community.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:20: throne: Psa 52:1, Psa 82:1; Sa1 22:12; Ecc 3:16, Ecc 5:8; Amo 6:3
fellowship: Ch2 6:14-16; Isa 1:11-20; Jer 7:4-11; Joh 18:28; Jo1 1:5, Jo1 1:6
frameth: Psa 58:2; Kg1 12:32; Est 3:6-12; Isa 10:1; Dan 3:4-7, Dan 6:7-9; Mic 6:16; Joh 9:22, Joh 11:57; Rev 13:15-17
Carl Friedrich Keil and Franz Delitzsch
94:20
In the sixth strophe the poet confidently expects the inevitable divine retribution for which he has earnestly prayed in the introduction. יחברך is erroneously accounted by many (and by Gesenius too) as fut. Pual = יחבּרך = יחבּר עמּך, a vocal contraction together with a giving up of the reduplication in favour of which no example can be advanced. It is fut. Kal = יחברך, from יחבּר = יחבּר, with the same regression of the modification of the vowel
(Note: By means of a similar transposition of the vowel as is to be assumed in תּאהבוּ, Prov 1:22, it also appears that מדוּבּין = מוּסבּין (lying upon the table, ἀνακείμενοι) of the Pesach-Haggada has to be explained, which Joseph Kimchi finds so inexplicable that he regards it as a clerical error that has become traditional.)
as in יחנך = יחנך in Gen 43:29; Is 30:19 (Hupfeld), but as in verbs primae gutturalis, so also in כּתבם, כּתבם, inflected from כּתב, Ew. ֗251, d. It might be more readily regarded as Poel than as Pual (like תּאכלנוּ, Job 20:26), but the Kal too already signifies to enter into fellowship (Gen 14:3; Hos 4:17), therefore (similarly to יגרך, Ps 5:5) it is: num consociabitur tecum. כּסּא is here the judgment-seat, just as the Arabic cursi directly denotes the tribunal of God (in distinction from Arab. 'l-‛arš, the throne of His majesty). With reference to הוּות vid., on Ps 5:10. Assuming that חק is a divine statute, we obtain this meaning for עלי־חק: which frameth (i.e., plots and executes) trouble, by making the written divine right into a rightful title for unrighteous conduct, by means of which the innocent are plunged into misfortune. Hitzig renders: contrary to order, after Prov 17:26, where, however, על־ישׁר is intended like ἕνεκεν δικαιοσύνης, Mt 5:10. Olshausen proposes to read יגוּרוּ (Ps 56:7; Ps 59:4) instead of יגודּוּ, just as conversely Aben-Ezra in Ps 56:7 reads יגודּוּ. But גּדד, גּוּד, has the secured signification of scindere, incidere (cf. Arab. jdd, but also chd, supra, p. 255), from which the signification invadere can be easily derived (whence גּדוּד, a breaking in, invasion, an invading host). With reference to דּם נקי vid., Psychology, S. 243 (tr. p. 286): because the blood is the soul, that is said of the blood which applies properly to the person. The subject to יגודו are the seat of corruption (by which a high council consisting of many may be meant, just as much as a princely throne) and its accomplices. Prophetic certainty is expressed in ויהי and ויּשׁב. The figure of God as משׂגּב is Davidic and Korahitic. צוּר מחסּי צוּר is explained from Ps 18:2. Since השׁיב designates the retribution as a return of guilt incurred in the form of actual punishment, it might be rendered "requite" just as well as "cause to return;" עליהם, however, instead of להם (Ps 54:7) makes the idea expressed in Ps 7:17 more natural. On ברעתם Hitzig correctly compares 2Kings 14:7; 2Kings 3:27. The Psalm closes with an anadiplosis, just as it began with one; and אלהינוּ affirms that the destruction of the persecutor will follow as surely as the church is able to call Jahve its God.
Geneva 1599
94:20 Shall the throne of iniquity have (n) fellowship with thee, which frameth mischief by a law?
(n) Though the wicked judges pretend justice in oppressing the Church, yet they do not have the authority of God.
John Gill
94:20 Shall the throne of iniquity have fellowship with thee,.... Or "be joined with thee", be "partner with thee" (f), as antichrist affects to be; who may well be called "the throne of iniquity", since the dragon, the old serpent, and Satan, gave him his power, seat, or throne, and great authority: his coming is after the working of Satan, with all deceivableness of unrighteousness; he sits and enacts, practices and countenances, all manner of iniquity; he sits in the temple of God, showing himself as if he was God; he claims all power in heaven and in earth; takes upon him to dispense with the laws of God and men, and makes new laws, and binds the consciences of men with them; presumes to forgive sin, which none but God can do; and to open the gates of heaven to whom he pleases; see Rev_ 13:2, but can these things be allowed of shall not such pride and arrogance, and horrible iniquity be punished with the utmost severity? doubtless it will:
which frameth mischief by a law? does all manner of mischief to men, without control, as if he had a law for doing it; or makes a law that all men shall worship him, or receive his mark in their right hand, or forehead; or else shall not buy or sell, yea, be killed; see Rev_ 13:15, or "against law" (g); against the laws of God and man; for antichrist is , "the lawless one", spoken of in Th2 2:8.
(f) "an sociabitur tibi?" Cocceius, Gejerus; "num consociabitur?" Michaelis. (g) "praeter statutum", Piscator, Cocceius; "contra statutum", Gejerus; "contra legem tuam", Arab.
John Wesley
94:20 Shall - Wilt thou take part with the unrighteous powers of the world who oppress thy people. A law - By virtue of those unrighteous decrees which they have made.
Robert Jamieson, A. R. Fausset and David Brown
94:20 throne--power, rulers.
iniquity [and] mischief--both denote evils done to others, as Ps 94:21 explains.
93:2093:20: Մի՛ հաւասարեսցէ քեզ աթոռ անօրէնութեան, ո՛ պատճառէ զվաստակս ընդդէ՛մ հրամանի[7338]։ [7338] Ոմանք.Մի՛ հաւասարեսցի։
20 Թող չհաւասարուի քեզ աթոռն անօրէնութեան, որ վնաս է պատճառում օրէնքին:
20 Միթէ քեզի հետ հաղորդակցութիւն ունի՞ անօրէնութեան աթոռը, Որ օրէնքին դէմ* չարիք կը պատրաստէ։
Մի՛ հաւասարեսցի՞ քեզ աթոռ անօրէնութեան, ո պատճառէ զվաստակս ընդդէմ հրամանի:

93:20: Մի՛ հաւասարեսցէ քեզ աթոռ անօրէնութեան, ո՛ պատճառէ զվաստակս ընդդէ՛մ հրամանի[7338]։
[7338] Ոմանք.Մի՛ հաւասարեսցի։
20 Թող չհաւասարուի քեզ աթոռն անօրէնութեան, որ վնաս է պատճառում օրէնքին:
20 Միթէ քեզի հետ հաղորդակցութիւն ունի՞ անօրէնութեան աթոռը, Որ օրէնքին դէմ* չարիք կը պատրաստէ։
zohrab-1805▾ eastern-1994▾ western am▾
93:2093:20 Станет ли близ Тебя седалище губителей, умышляющих насилие вопреки закону?
93:21 θηρεύσουσιν θηρευω hunt ἐπὶ επι in; on ψυχὴν ψυχη soul δικαίου δικαιος right; just καὶ και and; even αἷμα αιμα blood; bloodstreams ἀθῷον αθωος guiltless καταδικάσονται καταδικαζω censure; condemn
93:21. copulabuntur adversus animam iusti et sanguinem innocentem condemnabuntThey gather themselves together against the soul of the righteous, and condemn the innocent blood.
21. They gather themselves together against the soul of the righteous, and condemn the innocent blood.
Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law:

93:20 Станет ли близ Тебя седалище губителей, умышляющих насилие вопреки закону?
93:21
θηρεύσουσιν θηρευω hunt
ἐπὶ επι in; on
ψυχὴν ψυχη soul
δικαίου δικαιος right; just
καὶ και and; even
αἷμα αιμα blood; bloodstreams
ἀθῷον αθωος guiltless
καταδικάσονται καταδικαζω censure; condemn
93:21. copulabuntur adversus animam iusti et sanguinem innocentem condemnabunt
They gather themselves together against the soul of the righteous, and condemn the innocent blood.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
94:21: They gather themselves together - In every thing that is evil, they are in unity. The devil, his angels, and his children, all join and draw together when they have for their object the destruction of the works of the Lord. But this was particularly the case with respect to the poor Jews among the Babylonians: they were objects of their continual hatred, and they labored for their destruction.
This and the following verses have been applied to our Lord, and the treatment he met with both from his own countrymen and from the Romans. They pretended to "judge him according to the law, and framed mischief against him;" they "assembled together against the life of the righteous one," and "condemned innocent blood;" but God evidently interposed, and "brought upon them their own iniquity," according to their horrible imprecation: "His blood be upon us and upon our children!" God "cut them off in their own iniquity." All this had, in reference to him, a most literal fulfillment.
Albert Barnes: Notes on the Bible - 1834
94:21: They gather themselves together against the soul of the righteous - Against the life of the righteous; that is, to take their lives. The Hebrew word rendered "gather together," means to press or crowd upon anyone; to rush in crowds or troops. It would refer particularly to a tumultuous gathering - "a mob" - intent on accomplishing its purpose.
And condemn the innocent blood - literally, make guilty; that is, they hold that blood to be guilty; or, they treat the innocent as if they were guilty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:21: gather: Psa 2:1-3, Psa 22:16, Psa 59:3; Pro 1:11, Pro 1:16; Mat 27:1; Act 4:5-7, Act 4:27, Act 4:28
condemn: Exo 23:7; Kg1 21:19; Pro 17:15; Jer 26:15; Eze 22:6, Eze 22:12, Eze 22:27; Mat 23:32-36; Act 7:52, Act 7:58-60; Jam 5:6; Rev 17:6
John Gill
94:21 They gather themselves together,.... As "in troops" (h), as the word signifies; in great armies; so the antichristian kings and states will, at the instigation of Popish emissaries; see Rev_ 16:17,
against the soul of the righteous; or "the life" of them; in order to take away their lives; to cut them off, root and branch, and destroy at once the whole interest of Christ; for it will be to make war with him, and them his followers, who are the righteous here meant, made so by his righteousness, that they will be gathered together in such great numbers:
and condemn the innocent blood; condemn innocent persons to death, shed their blood, and drink it, and to such a degree as to be drunk with it; for in them will be found the blood of the prophets and saints, and of all that are slain on earth, Rev_ 17:6.
(h) "turmatim conveniunt", Vatablus, Piscator.
93:2193:21: Որսացան զանձն արդարոյ, եւ զարիւն անբիծ պարտաւո՛ր առնէին։
21 Արդարի հոգին որսացին, եւ անմեղի արիւնն էին դատապարտում:
21 Արդարին անձին դէմ կը հաւաքուին Ու անմեղ արիւնը կը դատապարտեն։
Որսացան զանձն արդարոյ, եւ զարիւն ամբիծ պարտաւոր առնէին:

93:21: Որսացան զանձն արդարոյ, եւ զարիւն անբիծ պարտաւո՛ր առնէին։
21 Արդարի հոգին որսացին, եւ անմեղի արիւնն էին դատապարտում:
21 Արդարին անձին դէմ կը հաւաքուին Ու անմեղ արիւնը կը դատապարտեն։
zohrab-1805▾ eastern-1994▾ western am▾
93:2193:21 Толпою устремляются они на душу праведника и осуждают кровь неповинную.
93:22 καὶ και and; even ἐγένετό γινομαι happen; become μοι μοι me κύριος κυριος lord; master εἰς εις into; for καταφυγὴν καταφυγη and; even ὁ ο the θεός θεος God μου μου of me; mine εἰς εις into; for βοηθὸν βοηθος helper ἐλπίδος ελπις hope μου μου of me; mine
93:22. erit autem Dominus mihi in refugium et Deus meus quasi petra spei meaeBut the LORD is my defence; and my God is the rock of my refuge.
22. But the LORD hath been my high tower; and my God the rock of my refuge.
They gather themselves together against the soul of the righteous, and condemn the innocent blood:

93:21 Толпою устремляются они на душу праведника и осуждают кровь неповинную.
93:22
καὶ και and; even
ἐγένετό γινομαι happen; become
μοι μοι me
κύριος κυριος lord; master
εἰς εις into; for
καταφυγὴν καταφυγη and; even
ο the
θεός θεος God
μου μου of me; mine
εἰς εις into; for
βοηθὸν βοηθος helper
ἐλπίδος ελπις hope
μου μου of me; mine
93:22. erit autem Dominus mihi in refugium et Deus meus quasi petra spei meae
But the LORD is my defence; and my God is the rock of my refuge.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
94:22: The rock of my refuge - Alluding to those natural fortifications among rocks, which are frequent in the land of Judea.
Albert Barnes: Notes on the Bible - 1834
94:22: But the Lord is my defense ... - In all these purposes of the wicked; in all that they do - whether under the form and sanction of law Psa 94:20, or by the excitement of passion - my trust is still in God. He is able to interpose in either case, and I may confidently commit my cause to him. On the language used here, as well as the sentiment, see the notes at Psa 18:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:22: But: Psa 94:10, Psa 27:1-3, Psa 59:9, Psa 59:16, Psa 59:17, Psa 62:2, Psa 62:6
the rock: Psa 18:2; Isa 33:16
John Gill
94:22 But the Lord is my defence,.... The defence of his church and people, of all the righteous, against those great armies of their enemies that gather together against them: the Targum, in the king's Bible is,
"the Word of the Lord shall be my weapon:''
and my God is the rock of my refuge; to whom recourse is had for shelter from the enemy, and against which the gates of hell cannot prevail: both characters, rock and refuge, agree with Christ, the essential Word of the Lord.
Robert Jamieson, A. R. Fausset and David Brown
94:22 Yet he is safe in God's care.
defence-- (Ps 59:9).
rock of . . . refuge-- (Ps 9:9; Ps 18:2).
93:2293:22: Եղեւ Տէր ապաւէն իմ, Աստուած օգնական յուսոյ իմոյ։
22 Տէրն եղաւ իմ ապաւէնը, իմ յոյսի օգնական Աստուածը:
22 Բայց Տէրը իմ ամրութիւնս է Ու իմ Աստուածս՝ իմ ապաւինութեանս վէմը։
Եղեւ Տէր ապաւէն իմ, Աստուած օգնական յուսոյ իմոյ:

93:22: Եղեւ Տէր ապաւէն իմ, Աստուած օգնական յուսոյ իմոյ։
22 Տէրն եղաւ իմ ապաւէնը, իմ յոյսի օգնական Աստուածը:
22 Բայց Տէրը իմ ամրութիւնս է Ու իմ Աստուածս՝ իմ ապաւինութեանս վէմը։
zohrab-1805▾ eastern-1994▾ western am▾
93:2293:22 Но Господь защита моя, и Бог мой твердыня убежища моего,
93:23 καὶ και and; even ἀποδώσει αποδιδωμι render; surrender αὐτοῖς αυτος he; him τὴν ο the ἀνομίαν ανομια lawlessness αὐτῶν αυτος he; him καὶ και and; even κατὰ κατα down; by τὴν ο the πονηρίαν πονηρια harm; malignancy αὐτῶν αυτος he; him ἀφανιεῖ αφανιζω obscure; hide αὐτοὺς αυτος he; him κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our
93:23. et restitues super eos iniquitatem suam et in malitia sua perdes eos perdet eos Dominus Deus nosterAnd he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; yea, the LORD our God shall cut them off.
23. And he hath brought upon them their own iniquity, and shall cut them off in their own evil; the LORD our God shall cut them off.
But the LORD is my defence; and my God [is] the rock of my refuge:

93:22 Но Господь защита моя, и Бог мой твердыня убежища моего,
93:23
καὶ και and; even
ἀποδώσει αποδιδωμι render; surrender
αὐτοῖς αυτος he; him
τὴν ο the
ἀνομίαν ανομια lawlessness
αὐτῶν αυτος he; him
καὶ και and; even
κατὰ κατα down; by
τὴν ο the
πονηρίαν πονηρια harm; malignancy
αὐτῶν αυτος he; him
ἀφανιεῖ αφανιζω obscure; hide
αὐτοὺς αυτος he; him
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
93:23. et restitues super eos iniquitatem suam et in malitia sua perdes eos perdet eos Dominus Deus noster
And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; yea, the LORD our God shall cut them off.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
94:23: Shall cut them off - This is repeated, to show that the destruction of the Babylonians was fixed and indubitable: and in reference to the Jews, the persecutors and murderers of our Lord and his apostles, it was not less so. Babylon is totally destroyed; not even a vestige of it remains. The Jews are no longer a nation; they are scattered throughout the world, and have no certain place of abode. They do not possess even one village on the face of the earth.
The last verse is thus translated and paraphrased in the old Psalter: -
Trans. And he sal yelde to thaim thair wickednes, and in thair malice he sall skater thaim: skater thaim sal Lorde oure God.
Par - Alswa say efter thair il entent, that thai wil do gude men harme; he sall yelde thaim pyne, and in thair malice thai sal be sundred fra the hali courte of hevene, and skatred emang the wiked fendes of hell.
For different views of several parts of this Psalm, see the Analysis.
Albert Barnes: Notes on the Bible - 1834
94:23: And he shall bring upon them their own iniquity - The consequences of their sin. He shall punish them as they deserve. See the notes at Psa 7:16.
And shall cut them off in their own wickedness - As the result of their wickedness, and while they are engaged in perpetrating acts of sin.
Yea, the Lord our God shall cut them off - Expressing, by the repetition of the sentiment, the utmost confidence that this would be so. This is in accordance with the prayer with which the psalm opens, and is expressive of entire faith that God will deal justly with the children of men. However the wicked may seem to prosper and to triumph, yet the day of vengeance is approaching, and all which they have deserved will come upon them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
94:23: And he: Psa 7:16, Psa 9:16, Psa 9:17, Psa 55:23, Psa 64:8; Est 7:10; Pro 1:31, Pro 2:22, Pro 5:22; Dan 7:24
cut them: Psa 12:3; Sa1 26:10, Sa1 26:11; Pro 14:32; Eze 18:24; Dan 9:26
Geneva 1599
94:23 And he shall bring upon them their own iniquity, and shall (o) cut them off in their own wickedness; [yea], the LORD our God shall cut them off.
(o) It is a great token of God's judgment when the purpose of the wicked is broken, but most, when they are destroyed in their own malice.
John Gill
94:23 And he shall bring upon them their own iniquity,.... The just punishment of it; or cause the mischief they designed to others to fall upon themselves; or make retaliation to them; that whereas they had drank the blood of the saints and martyrs of Jesus, blood should be given them to drink; or their own blood should be shed, Rev_ 16:6, the Jews (i) say, that the Levites stood on their desks, and recited this passage, both at the precise time of the destruction of the first temple by Nebuchadnezzar, and of the second by the Romans:
and shall cut them off in their own wickedness; in the midst of it, while slaying the witnesses, and triumphing over them, Rev_ 18:7, yea,
the Lord our God shall cut them off; the God of Jacob, who, they said, did not see nor regard what they did, Ps 94:7, and so this latter part of the psalm fulfils the former, and proves that God is a God of vengeance, to whom it belongs; and he will exercise it in due time.
(i) Seder Olam Rabba, c. 30. p. 92.
Robert Jamieson, A. R. Fausset and David Brown
94:23 bring . . . iniquity--(Compare Ps 5:10; Ps 7:16).
in their . . . wickedness--while they are engaged in evil doing.
93:2393:23: Հատուսցէ նոցա Տէր ըստ անօրէնութեան նոցա, ըստ չարութեան նոցա կործանեսցէ զնոսա Տէր Աստուած մեր։ Տունք. իա̃։
23 Տէրը նրանց պիտի հատուցի իրենց անօրէնութեան համեմատ, իրենց չարութեան համեմատ պիտի կործանի նրանց Տէր Աստուածը մեր:
23 Անոնց անօրէնութիւնը իրենց վրայ պիտի դարձնէ Ու զանոնք իրենց չարութիւնովը պիտի ջնջէ։Մեր Տէր Աստուածը պիտի ջնջէ զանոնք։
Հատուսցէ նոցա Տէր ըստ անօրէնութեան նոցա, եւ ըստ չարութեան նոցա կործանեսցէ [601]զնոսա Տէր Աստուած մեր:

93:23: Հատուսցէ նոցա Տէր ըստ անօրէնութեան նոցա, ըստ չարութեան նոցա կործանեսցէ զնոսա Տէր Աստուած մեր։ Տունք. իա̃։
23 Տէրը նրանց պիտի հատուցի իրենց անօրէնութեան համեմատ, իրենց չարութեան համեմատ պիտի կործանի նրանց Տէր Աստուածը մեր:
23 Անոնց անօրէնութիւնը իրենց վրայ պիտի դարձնէ Ու զանոնք իրենց չարութիւնովը պիտի ջնջէ։Մեր Տէր Աստուածը պիտի ջնջէ զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
93:2393:23 и обратит на них беззаконие их, и злодейством их истребит их, истребит их Господь Бог наш.
And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; [yea], the LORD our God shall cut them off:

93:23 и обратит на них беззаконие их, и злодейством их истребит их, истребит их Господь Бог наш.
ru▾