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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Надписание в славянской Библии ("о наследствующем") указывает на содержание псалма: в нем говорится об участи, уделе, наследии праведников и нечестивых. С евр. языка - "начальнику хора; на духовых инструментах" - надписание говорит о способе музыкального исполнения псалма.

Псалом написан во время подготовлявшегося восстания Авессалома до бегства Давида из Иерусалима. Это видно из описания Давидом тех волнений, которые тогда происходили среди евреев: его враги собирались совершить "беззаконие" (6: ст.), возбуждали против Давида народ распространением "лжи" и "льстивыми" обещаниями (10), причем готовился переворот насильственный, с пролитием крови (7). Давид же ходил в храм и молился пред Господом (8), как о наказании беззаконников, так и об "исправлении своего пути" пред Господом (9). Все содержание, таким образом, указывает на начало восстания Авессалома, когда Давид не был удален от храма, видел связь между начинавшимися волнениями и своим преступлением, видел и те средства, какие употреблялись Авессаломом для подготовки восстания.

Давид молит Бога принять его молитву при тяжких постигших его бедствиях (2-5), а нечестивых и кровожадных его врагов наказать (6-7). Он просит Бога о постоянном руководстве "в правде", а нечестивых осудить за греховный характер их действий (6-11). Спасение несправедливо гонимого Давида наполнит радостью всех других праведников (12-13). "Ради врагов моих", чтобы гибелью Давида не дать восторжествовать его врагам и считать себя правыми во всех их дурных действиях (см. 10: ст.). "Уровняй путь - дай мирную и безопасную жизнь".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The psalm is a prayer, a solemn address to God, at a time when the psalmist was brought into distress by the malice of his enemies. Many such times passed over David, nay, there was scarcely any time of his life to which this psalm may not be accommodated, for in this he was a type of Christ, that he was continually beset with enemies, and his powerful and prevalent appeals to God, when he was so beset, pointed at Christ's dependence on his Father and triumphs over the powers of darkness in the midst of his sufferings. In this psalm, I. David settles a correspondence between his soul and God, promising to pray, and promising himself that God would certainly hear him, ver. 1-3. II. He gives to God the glory, and takes to himself the comfort, of God's holiness, ver. 4-6. III. He declares his resolution to keep close to the public worship of God, ver. 7. IV. He prayed, 1. For himself, that God would guide him,, ver. 8. 2. Against his enemies, that God would destroy them, ver. 9, 10. 3. For all the people of God, that God would give them joy, and keep them safe, ver. 11, 12. And this is all of great use to direct us in prayer.
Adam Clarke: Commentary on the Bible - 1831
David continues instant in prayers Psa 5:1, Psa 5:2; makes early application to God, Psa 5:3; and shows the hatred which God bears to the workers of iniquity, Psa 5:4-6. His determination to worship God, and to implore direction and support, Psa 5:7, Psa 5:8. He points out the wickedness of his enemies, Psa 5:9, and the destruction they may expect, Psa 5:10; and then shows the happiness of those who trust in the Lord, Psa 5:11, Psa 5:12.
This Psalm is inscribed to the chief Musician upon Nehiloth, A Psalm of David. As neginoth may signify all kinds of instruments struck with a plectrum, stringed instruments, those like the drum, cymbals, etc.; so nechiloth, from חל chal, to be hollow, to bore through, may signify any kind of wind instruments, such as the horn, trumpet, flute, etc. See on Psa 4:1-8 (note). The Septuagint have, Εις το τελος, ὑπερ της κληρονομουσης, "In favor of her who obtains the inheritance." The Vulgate and Arabic have a similar reading. The word נחילות nechiloth they have derived from נחל nachal, to inherit. This may either refer to the Israelites who obtained the inheritance of the promised land, or to the Church of Christ which obtains through him, by faith and prayer, the inheritance among the saints in light. This Psalm is, especially, for the whole Church of God.
Albert Barnes: Notes on the Bible - 1834
5:0: 1. "Author of the psalm" - This psalm also purports to be a psalm of David, and there is nothing in it to lead us to doubt that this opinion is correct. It is ascribed to him in all the versions, and by all the ancient Hebrew writers, and the contents are such as we might expect from him.
2. "The occasion on which the psalm was composed." This is not specified in the title to the psalm, and there is nothing in the psalm itself that can enable us to determine it with certainty. There can be no improbability in supposing that there were some events in the life of David, or that there were some particular circumstances, which suggested the thoughts in the psalm, but all those local and personal allusions are suppressed, as it does not appear to have been the writer's object to disclose private feelings, but to give utterance to sentiments, though perhaps suggested by private and personal considerations, which might be of permanent use to the church at all times.
There is evidence in the psalm itself that the author at the time of its composition was beset by enemies, and that he was in the midst of peril from the designs of violent men, Psa 5:6, Psa 5:8-10. Who those enemies were, however, he does not specify, for the object was to express sentiments that would be of use, to all who might be in similar circumstances, by showing what were the true feelings of piety, and what was the real ground of trust for the people of God at such times; and this object would not have been furthered by any specifications in regard to the foes which surrounded him at the time.
Flaminius (see Rosenmuller) supposes that the psalm was composed in the time of Saul, and in reference to the persecutions which David experienced then; but most interpreters have referred it to the time of Absalom's rebellion. Most of the Jewish writers, according to Kimchi (see DeWette), suppose that it had reference to Doeg and Ahithophel; but, as DeWette remarks, since they lived at different times, it cannot be supposed that the psalm had reference to them both. There is no improbability in supposing that the psalm was composed with reference to the same circumstances as the two preceding - that important event in the life of David when his own son rose up in rebellion against him, and drove him from his throne. In those prolonged and fearful troubles it is by no means improbable that the royal poet would give utterance to his feelings in more than one poetic effusion, or that some new phase of the trouble would suggest some new reflections, and lead him anew to seek consolation in religion, and to express his confidence in God. The psalm has a sufficient resemblance to the two preceding to accord with this supposition, and it can be read with profit with those scenes in view.
3. "Contents of the psalm." The psalm, so far as the sentiment is concerned, may be properly regarded as divided into four parts:
I. An earnest prayer of the author to God to hear him; to attend to his cry, and to deliver him, Psa 5:1-3. His prayer in the morning he would direct to him, and with the returning light of day he would look up to him. In his troubles his first act would be each day to call upon God.
II. An expression of unwavering confidence in God as the protector and the friend of the righteous, and the enemy of all wickedness, Psa 5:4-7. God, he was assured, had no pleasure in wickedness; would not suffer evil to dwell in his presence; would abhor all that was false and deceitful, and he might, therefore, in all his troubles, put his trust in him. In view of this fact - this characteristic of the divine nature - he says that he would enter his holy temple, where prayer was accustomed to be made, with confidence, and worship with profound Rev_erence, Psa 5:7.
III. Prayer to God, in view of all this, for his guidance and protection in his perplexities, Psa 5:8-10. He felt himself surrounded by dangers; he was in perplexity as to the true way of safety; his enemies were powerful, numerous, and treacherous, and he beseeches God, therefore, to interpose and to deliver him from them - even by cutting them off. He prays that they might fall by their own counsels, and that, as they had rebelled against God, they might be checked and punished as they deserved.
IV. An exhortation, founded on these views, for all to put their trust in God, Psa 5:11-12. What he had found to be true, all others would find to be true; and as he in his troubles had seen reason to put his trust in God, and had not been disappointed, so he exhorts all others, in similar circumstances, to do the same.
"To the chief muscian." See the note on the title to Psa 4:1-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 5:1, David prays, and professes his study in prayer; Psa 5:4, God favours not the wicked; Psa 5:7, David, professing his faith, prays to God to guide him; Psa 5:10, to destroy his enemies; Psa 5:11, and to preserve the godly.
Carl Friedrich Keil and Franz Delitzsch

(In the Hebrew, v.1 is the designation 'To the leader:....A Psalm of David'; from then on v.1-12 in English translation corresponds to v.2-13 in the Hebrew)
Morning Prayer before Going to the House of God
The evening prayer is now followed by a second morning prayer, which like the former draws to a close with כּי־אתּה (Ps 4:8; Ps 5:12). The situation is different from that in Ps 3:1-8. In that Psalm David is fleeing, here he is in Jerusalem and anticipates going up to the Temple service. If this Psalm also belongs to the time of the rebellion of Absolom, it must have been written when the fire which afterwards broke forth was already smouldering in secret.
The inscription אל־הנּחילות is certainly not a motto indicative of its contents (lxx, Vulg., Luther, Hengstenberg). As such it would stand after מזמור. Whatever is connected with למנצח, always has reference to the music. If נחילות came from נחל it might according to the biblical use of this verb signify "inheritances," or according to its use in the Talmud "swarms," and in fact swarms of bees (Arab. naḥl); and נחילות ought then to be the beginning of a popular melody to which the Psalm is adapted. Hai Gaon understands it to denote a melody resembling the hum of bees; Reggio a song that sings of bees. Or is נחילות equivalent to נחלּות (excavatae) and this a special name for the flutes (חלילים)? The use of the flute in the service of the sanctuary is attested by Is 30:29, cf. 1Kings 10:5; 3Kings 1:40.
(Note: On the use of the flute in the second Temple, vid., Introduction p. 19.)
The praep. אל was, then, more appropriate than על; because, as Redslob has observed, the singer cannot play the flute at the same time, but can only sing to the playing of another.
The Psalm consists of four six line strophes. The lines of the strophes here and there approximate to the caesura-schema. They consist of a rising and a sudden lowering. The German language, which uses so many more words, is not adapted to this caesura-schema [and the same may be said of the English].
John Gill
INTRODUCTION TO PSALM 5
To the chief Musician upon Nehiloth, a Psalm of David. This psalm, being written by David under the inspiration of the Holy Spirit, is inscribed and sent to him who had the direction and management of the musical instruments used in religious worship in David's time, and afterwards in the temple service, called "nehiloth"; as the preceding psalm is inscribed to him who presided over those called "neginoth", Ps 4:1; and as they seem to be such instruments as were played upon with the hand, stringed instruments, so these seem to be wind instruments, such as were blown with the mouth; as the flute, cornet, pipe, trumpet, and hautboy; the word being derived from the same root as "chalil", the pipe, is, and signifies hollow, and so designs such hollow instruments as above: Rabbenu Hai (x) thinks the instrument intended was so called from the humming of bees, which its sound resembled; "nechil shel deborim", with the Rabbins (y), signifying a swarm of bees; and a word from the same root in the Arabic language is used for a bee (z); though others have thought it might be so called from the murmuring noise of a brook or river, to which the sound of it might be like; because a word from the same root this is thought to come in the Hebrew language signifies a brook or river. The Septuagint version, which is followed by the Vulgate Latin and Ethiopic versions, renders it, "for that which obtained the inheritance"; and the Arabic version, "concerning the inheritance"; and to this agrees the old Midrash (a) of the Jews; but what is the meaning is left to everyone to conjecture; the reason of these versions is because the root from whence this word is supposed to be derived signifies to "inherit": the Targum renders the whole inscription thus, "to sing upon the dances a song of David", as it does the title of the preceding psalm; Aben Ezra takes the word, as he does "neginoth", to be the first word of some song, to the tune of which this psalm was to be sung; and Jarchi interprets it "troops" or "armies", and says it is a prayer on account of the troops of enemies that came against Israel; and that the singer said this psalm on the behalf of all Israel. The Syriac interpreter calls it a prayer in the person of the church, when it went in the morning to the house of the Lord. The occasion of it seems to be the same with that of the two former: and certain it is that the psalmist was in distress by reason of wicked men when he wrote it, as appears from several passages in it; the ancient Jewish doctors (b) understood by them Doeg and Ahithophel; some think it was penned, as the preceding psalm, on account of the rebellion of Sheba, 2Kings 20:1.
(x) Apud Kimchi & Ben Melech in loc. So David de Pomis, Lexic. fol. 93. 1. (y) Maimon. in Misn. Bava Kama, c. 10. s. 2. (z) Alnachal, "apes", Arab. vers. Deut. i. 44. (a) Midrash Tillim apud Viccars. in loc. (b) Apud Kimchi & Arama in loc.
5:15:1: ՚Ի կատարած վասն վիճակելոցն։ Սաղմոս. Ե[6576]։[6576] Ոմանք.Վասն վիճակաց. եւ ոմանք.Վասն ժառանգաւորաց. սաղմոս ՚ի Դաւիթ։
1 Դպրապետին. ժառանգորդների մասին, սաղմոս
Սաղմոս Դաւիթի
Ի կատարած վասն վիճակելոցն``. Սաղմոս Դաւթի:

5:1: ՚Ի կատարած վասն վիճակելոցն։ Սաղմոս. Ե[6576]։
[6576] Ոմանք.Վասն վիճակաց. եւ ոմանք.Վասն ժառանգաւորաց. սաղմոս ՚ի Դաւիթ։
1 Դպրապետին. ժառանգորդների մասին, սաղմոս
Սաղմոս Դաւիթի
zohrab-1805▾ eastern-1994▾ western am▾
5:05:1 Начальнику хора. На духовых {орудиях}. Псалом Давида.
5:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ὑπὲρ υπερ over; for τῆς ο the κληρονομούσης κληρονομεω inherit; heir ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
5:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail אֶֽל־ ʔˈel- אֶל to הַ ha הַ the נְּחִילֹ֗ות nnᵊḥîlˈôṯ נְחִילֹות [uncertain] מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David אֲמָרַ֖י ʔᵃmārˌay אֵמֶר word הַאֲזִ֥ינָה׀ haʔᵃzˌînā אזן listen יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH בִּ֣ינָה bˈînā בין understand הֲגִֽיגִי׃ hᵃḡˈîḡî הָגִיג groaning
5:1. victori pro hereditatibus canticum DavidUnto the end, for her that obtaineth the inheritance. A psalm for David.
For the Chief Musician; with the Nehiloth. A Psalm of David.
[22] To the chief Musician upon Nehiloth, A Psalm of David:

5:1 Начальнику хора. На духовых {орудиях}. Псалом Давида.
5:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ὑπὲρ υπερ over; for
τῆς ο the
κληρονομούσης κληρονομεω inherit; heir
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
5:1
לַ la לְ to
† הַ the
מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail
אֶֽל־ ʔˈel- אֶל to
הַ ha הַ the
נְּחִילֹ֗ות nnᵊḥîlˈôṯ נְחִילֹות [uncertain]
מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm
לְ lᵊ לְ to
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
אֲמָרַ֖י ʔᵃmārˌay אֵמֶר word
הַאֲזִ֥ינָה׀ haʔᵃzˌînā אזן listen
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
בִּ֣ינָה bˈînā בין understand
הֲגִֽיגִי׃ hᵃḡˈîḡî הָגִיג groaning
5:1. victori pro hereditatibus canticum David
Unto the end, for her that obtaineth the inheritance. A psalm for David.
For the Chief Musician; with the Nehiloth. A Psalm of David.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Prayer for Guidance and Protection.

1 Give ear to my words, O LORD, consider my meditation. 2 Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray. 3 My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up. 4 For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. 5 The foolish shall not stand in thy sight: thou hatest all workers of iniquity. 6 Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man.
The title of this psalm has nothing in it peculiar but that it is said to be upon Nehiloth, a word nowhere else used. It is conjectured (and it is but a conjecture) that is signifies wind--instruments, with which this psalm was sung, as Neginoth was supposed to signify the stringed--instruments. In these verses David had an eye to God,
I. As a prayer-hearing God; such he has always been ever since men began to call upon the name of the Lord, and yet is still as ready to hear prayer as ever. Observe how David here styles him: O Lord (v. 1, 3), Jehovah, a self-existent, self-sufficient, Being, whom we are bound to adore, and, "my King and my God (v. 2), whom I have avouched for my God, to whom I have sworn allegiance, and under whose protection I have put myself as my King." We believe that the God we pray to is a King, and a God. King of kings and God of gods; but that is not enough: the most commanding encouraging principle of prayer, and the most powerful or prevailing plea in prayer, is to look upon him as our King and our God, to whom we lie under peculiar obligations and from whom we have peculiar expectations. Now observe,
1. What David here prays for, which may encourage our faith and hopes in all our addresses to God. If we pray fervently, and in faith, we have reason to hope, (1.) That God will take cognizance of our case, the representation we make of it and the requests we make upon it; for so he prays here: Give ear to my words, O Lord! Though God is in heaven, he has an ear open to his people's prayers, and it is not heavy, that he cannot hear. Men perhaps will not or cannot hear us; our enemies are so haughty that they will not, our friends at such a distance that they cannot; but God, though high, though in heaven, can, and will. (2.) That he will take it into his wise and compassionate consideration, and will not slight it, or turn it off with a cursory answer; for so he prays: Consider my meditation. David's prayers were not his words only, but his meditations; as meditation is the best preparative for prayer, so prayer is the best issue of meditation. Meditation and prayer should go together, Ps. xix. 14. It is when we thus consider our prayers, and then only, that we may expect that God will consider them, and take that to his heart which comes from ours. (3.) That he will, in due time, return a gracious answer of peace; for so he prays (v. 2): Hearken to the voice of my cry. His prayer was a cry; it was the voice of his cry, which denotes fervency of affection and importunity of expression; and such effectual fervent prayers of a righteous man avail much and do wonders.
2. What David here promises, as the condition on his part to be performed, fulfilled, and kept, that he might obtain this gracious acceptance; this may guide and govern us in our addresses to God, that we may present them aright, for we ask, and have not, if we ask amiss. Four things David here promises, and so must we:-- (1.) That he will pray, that he will make conscience of praying, and make a business of it: Unto thee will I pray. "Others live without prayer, but I will pray." Kings on their own thrones (so David was) must be beggars at God's throne. "Others pray to strange gods, and expect relief from them, but to thee, to thee only, will I pray." The assurances God has given us of his readiness to hear prayer should confirm our resolution to live and die praying. (2.) That he will pray in the morning. His praying voice shall be heard then, and then shall his prayer be directed; that shall be the date of his letters to heaven, not that only ("Morning, and evening, and at noon, will I pray, nay, seven times a day, will I praise thee"), but that certainly. Morning prayer is our duty; we are the fittest for prayer when we are in the most fresh, and lively, and composed frame, got clear of the slumbers of the night, revived by them, and not yet filled with the business of the day. We have then most need of prayer, considering the dangers and temptations of the day to which we are exposed, and against which we are concerned; by faith and prayer, to fetch in fresh supplies of grace. (3.) That he will have his eye single and his heart intent in the duty: I will direct my prayer, as a marksman directs his arrow to the white; with such a fixedness and steadiness of mind should we address ourselves to God. Or as we direct a letter to a friend at such a place so must we direct our prayers to God as our Father in heaven; and let us always send them by the Lord Jesus, the great Mediator, and then they will be sure not to miscarry. All our prayers must be directed to God; his honour and glory must be aimed at as our highest end in all our prayers. Let our first petition be, Hallowed, glorified, by thy name, and then we may be sure of the same gracious answer to it that was given to Christ himself: I have glorified it, and I will glorify it yet again. (4.) That he will patiently wait for an answer of peace: "I will look up, will look after my prayers, and hear what God the Lord will speak (Ps. lxxxv. 8; Hab. ii. 1), that, if he grant what I asked, I may be thankful--if he deny, I may be patient--if he defer, I may continue to pray and wait and may not faint." We must look up, or look out, as he that has shot an arrow looks to see how near it has come to the mark. We lose much of the comfort of our prayers for want of observing the returns of them. Thus praying, thus waiting, as the lame man looked stedfastly on Peter and John (Acts iii. 4), we may expect that God will give ear to our words and consider them, and to him we may refer ourselves, as David here, who does not pray, "Lord, do this, or the other, for me;" but, "Hearken to me, consider my case, and do in it as seemeth good unto thee."
II. As a sin-hating God, v. 4-6. David takes notice of this, 1. As a warning to himself, and all other praying people, to remember that, as the God with whom we have to do is gracious and merciful, so he is pure and holy; though he is ready to hear prayer, yet, if we regard iniquity in our heart, he will not hear our prayers, Ps. lxvi. 18. 2. As an encouragement to his prayers against his enemies; they were wicked men, and therefore enemies to God, and such as he had not pleasure in. See here. (1.) The holiness of God's nature. When he says, Thou art not a God that has pleasure in wickedness, he means, "Thou art a God that hates it, as directly contrary to thy infinite purity and rectitude, and holy will." Though the workers of iniquity prosper, let none thence infer that God has pleasure in wickedness, no, not in that by which men pretend to honour him, as those do that hate their brethren, and cast them out, and say, Let the Lord be glorified. God has no pleasure in wickedness, though covered with a cloak of religion. Let those therefore who delight in sin know that God has no delight in them; nor let any say, when he is tempted, I am tempted of God, for God is not the author of sin, neither shall evil dwell with him, that is, it shall not always be countenanced and suffered to prosper. Dr. Hammond thinks this refers to that law of Moses which would not permit strangers, who persisted in their idolatry, to dwell in the land of Israel. (2.) The justice of his government. The foolish shall not stand in his sight, that is, shall not be smiled upon by him, nor admitted to attend upon him, nor shall they be acquitted in the judgment of the great day. The workers of iniquity are very foolish. Sin is folly, and sinners are the greatest of all fools; not fools of God's making (those are to be pitied), for he hates nothing that he has made, but fools of their own making, and those he hates. Wicked people hate God; justly therefore are they hated of him, and it will be their endless misery and ruin. "Those whom thou hatest thou shalt destroy;" particularly two sorts of sinners, who are here marked for destruction:-- [1.] Those that are fools, that speak leasing or lying, and that are deceitful. There is a particular emphasis laid on these sinners (Rev. xxi. 8), All liars, and (Ps. xxii. 15), Whosoever loves and makes a lie; nothing is more contrary than this, and therefore nothing more hateful to the God of truth. [2.] Those that are cruel: Thou wilt abhor the bloody man; for inhumanity is no less contrary, no less hateful, to the God of mercy, whom mercy pleases. Liars and murderers are in a particular manner said to resemble the devil and to be his children, and therefore it may well be expected that God should abhor them. These were the characters of David's enemies; and such as these are still the enemies of Christ and his church, men perfectly lost to all virtue and honour; and the worse they are the surer we may be of their ruin in due time.
In singing these verses, and praying them over, we must engage and stir up ourselves to the duty of prayer, and encourage ourselves in it, because we shall not seek the Lord in vain; and must express our detestation of sin, and our awful expectation of that day of Christ's appearing which will be the day of the perdition of ungodly men.
Adam Clarke: Commentary on the Bible - 1831
5:1: Give ear to my words - This is properly a morning hymn, as the preceding was an evening hymn. We have seen from the conclusion of the last Psalm that David was very happy, and lay down and slept in the peace and love of his God. When he opens his eyes on the following morning, he not only remembers but feels the happiness of which he spoke; and with his first recollections he meditates on the goodness and mercy of God, and the glorious state of salvation into which he had been brought. He calls on God to give ear to his words; probably words of God's promises which he had been pleading.
Albert Barnes: Notes on the Bible - 1834
5:1 :Title
Upon Nehiloth - The title of Psa 4:1-8 is, "upon Neginoth." As that refers to a musical instrument, so it is probable that this does, and that the idea here is that this psalm was intended particularly for the music-master that had special charge of this instrument, or who presided over those that played on it. Perhaps the idea is that this psalm was specially designed to be accompanied with this instrument. The word here, Nehiloth - נחילות nechı̂ ylô th, plural. נחילה nechı̂ ylâ h, singular - is supposed by Gesenius, Lexicon, to denote a flute, or pipe, as being "perforated," from חלל châ lal, to bore." The word occurs only in this place. Very various opinions have been entertained of its meaning. See Hengstenberg, "Com." The Latin Vulgate and the Septuagint understand it as meaning "inheritance" - the same as נחלה nachă lâ h, and as being somehow designed to refer to the people of God "as" a heritage. Latin Vulgate: In finem pro ca, quae hereditatem consequitur, psalmus David. So the Septuagint - ὑπὲρ τῆς κληρονομούσης huper tē s klē ronomousē s. So Luther, Fur das Erbe. What was the precise idea affixed to this it is not very easy to determine. Luther explains it, "according to the title, this is the general idea of the psalm, that the author prays for the inheritance or heritage of God, desiring that the people of God may be faithful to him, and may always adhere to him." The true interpretation, however, is evidently to regard this as an instrument of music, and to consider the psalm as adapted to be sung with the instrument of music specified. Why it was adapted particularly to "that" instrument of music cannot now be determined. Horsley renders it "upon the flutes." Compare Ugolin. Thesau. Ant. Sac.; tom. xxxii. pp. 158-170.
A Psalm of David - See introduction to Psa 3:1-8.
Give ear to my words, O Lord - We naturally incline the ear toward anyone when we wish to hear distinctly what he says, and we turn away the ear when we do not. The meaning here is, David prayed that God would be attentive to or would regard his prayer. This form of the petition is, that he would attend to his "words" - to what he was about to "express" as his desire. He intended to express only what he wished to be granted.
Consider my meditation - Understand; perceive, for so the word rendered "consider" properly means. He desired that he would regard the real import of what is here called his "meditation;" that is, he wished him not merely to attend to his "words," but to the secret and unexpressed desires of the soul. The idea seems to be that while his words would be sincere and truthful, yet they could not express "all" his meaning. There were desires of the soul which no language could convey - deep, unuttered "groanings" (compare Rom 8:26-27), which could not be uttered in language. There is a difference, however, in rendering the word translated "meditation." Most interpreters regard it as derived from הגה hâ gâ h, to meditate (see the notes at Psa 1:2) - and as thus denoting "thought," or "meditation." Gesenius and some others regard it as derived from הגג hā gag, obsolete root - meaning to set on fire, to kindle; and hence, that it means here "heat," fervour of the mind; and then, fervent cry, or prayer. See "Rosenmuiller" also in "loc." DeWette concurs with Gesenius, and supposes that it should be rendered "sigh" or complaint. Prof. Alexander renders it "thought." Horsley renders it, "my sighing," but says he is in doubt whether it refers to an "internal desire of the mind," in opposition to "words" in the former part of the verse, or to a "prayer uttered sotto voce, like the private prayer usually said by every person before he takes his seat in the church" - the "internal motion of the mind toward God." It is not easy to determine the true meaning, but the probability is that it refers to an internal emotion - a fervent, ardent feeling - perhaps finding partial expression in sighs Rom 8:26, but which does not find expression in words, and which words could not convey. He prayed that God would attend to the "whole" desires of the soul - whether expressed or unexpressed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: Give: Psa 17:1, Psa 54:2, Psa 55:1, Psa 55:2, Psa 64:1, Psa 80:1, Psa 86:1; Pe1 3:12; Jo1 5:14, Jo1 5:15
consider my: Psa 19:14; Sa1 1:13, Sa1 1:16 *marg. Rom 8:26
Carl Friedrich Keil and Franz Delitzsch
5:1
(Heb.: 5:2-4) The introit: Prayer to be heard. The thoughts are simple but the language is carefully chosen. אמרים is the plur. of אמר (אמר), one of the words peculiar to the poetic prophetical style. The denominative האזין (like audire = aus, οὖς dare) belongs more to poetry than prose. הגיג (like אביב) or מחיר (like מחיר) occurs only in two Psalms לדוד, viz., here and Ps 34:4. It is derived from הגג = הגה (vid., Ps 1:2) and signifies that which is spoken meditatively, here praying in rapt devotion. Beginning thus the prayer gradually rises to a vox clamoris. שׁועי from שׁוע, to be distinguished from שׁוּעי (inf. Pi.) Ps 28:2; Ps 31:23, is one word with the Aram. צוח, Aethiop. צוּע (to call). On הקשׁיב used of intent listening, vid., Ps 10:17. The invocation מלכּי ואלהי, when it is a king who utters it, is all the more significant. David, and in general the theocratic king, is only the representative of the Invisible One, whom he with all Israel adores as his King. Prayer to Him is his first work as he begins the day. In the morning, בּקר (as in Ps 65:8 for בּבּקר, Ps 88:13), shalt Thou hear my cry, is equivalent to my cry which goes forth with the early morn. Hupfeld considers the mention of the morning as only a "poetical expression" and when getting rid of the meaning prima luce, he also gets rid of the beautiful and obvious reference to the daily sacrifice. The verb ערך is the word used of laying the wood in order for the sacrifice, Lev 1:7, and the pieces of the sacrifice, Lev 1:8, Lev 1:12; Lev 6:5, of putting the sacred lamps in order, Ex 27:21; Lev 24:3., and of setting the shew-bread in order, Ex 40:23; Lev 24:8. The laying of the wood in order for the morning offering of a lamb (Lev 6:5 [Lev 6:12], cf. Num 28:4) was one of the first duties of the priest, as soon as the day began to dawn; the lamb was slain before sun-rise and when the sun appeared above the horizon laid piece by piece upon the altar. The morning prayer is compared to this morning sacrifice. This is in its way also a sacrifice. The object which David has in his mind in connection with אערך is תּפלּתי. As the priests, with the early morning, lay the wood and pieces of the sacrifices of the Tamı̂d upon the altar, so he brings his prayer before God as a spiritual sacrifice and looks out for an answer (צפּה speculari as in Hab 2:1), perhaps as the priest looks out for fire from heaven to consume the sacrifice, or looks to the smoke to see that it rises up straight towards heaven.
Geneva 1599
5:1 "To the chief Musician upon Nehiloth, A Psalm of David." Give ear to my words, O LORD, consider my (a) meditation.
(a) That is, my vehement prayer and secret complaint and sighings.
John Gill
5:1 Give ear to my words, O Lord,.... Meaning not his words in common conversation, but in prayer; the words which came out of his mouth, and were audibly expressed by him at the throne of grace, and design vocal prayer; and so stand distinguished from the meditation of his heart, sacred ejaculations, or mental prayer; see Ps 54:2; and words in prayer to God ought to be few, at least not repeated, Eccles 5:2; and these should be a man's own words, as were the psalmist's; not what were suggested by another, or written in a book before him, but what were of his own composing and putting together, under the direction of the Spirit of God; who put words into his mouth, and furnished him both with words and matter, and which he freely uttered before the Lord: and this is the "parrhesia", boldness, freedom of speech, which the Scriptures speak of, Heb 4:16; and the saints are allowed to use in prayer before God; when they may pour out their souls unto him, and freely tell him all their mind, as the psalmist now did; to which he entreats the Lord to "give ear"; not that God has a corporeal ear as man has, but he that made the ear has the power of hearing: this is an anthropopathy, and is spoken after the manner of men; such as are of kind and benevolent dispositions do not turn away, but stop and hear what a poor miserable object has to say to them, to whom they listen and return an answer; and so this phrase is expressive of the kind regard God has to the prayers of the destitute, which he does not despise but delight in; and of his bowing and inclining his ear, or of the strict and close attention he gives to them; and of the full and suitable answer he returns, in his own time and way; and is what the psalmist most earnestly entreats. He adds,
consider my meditation; the prayer he had meditated: for meditation is requisite to prayer, and should go before it; which is necessary in order to pray with the understanding; nor should men utter anything rashly and hastily before the Lord: it may design mental prayer, in distinction from vocal prayer, signified by his words before, such as that of Moses at the Red sea, and of Hannah before Eli, Ex 14:15, 1Kings 1:13. The word also signifies inward mourning, and groans; the root from whence this is derived to mourn, and is so rendered in Is 38:14; where Hezekiah compares his prayers to the chattering of a crane and swallow, and the mourning of a dove; and are the same with the unutterable groanings with which the Spirit of God sometimes makes intercession for the saints, Rom 8:26; and which are not hid from God, Ps 38:9; but are well known to him: he understands the language of a sigh or groan; and so the words may be rendered "understand my moan" (c).
(c) "murmur meum", Vatablus, Gejerus; "gemitum meum", Cocceius, Hammond; "gemitus et suspiria mea", Michaelis.
John Wesley
5:1 Meditation - My prayer accompanied with deep thoughts and fervent affections of soul.
Robert Jamieson, A. R. Fausset and David Brown
5:1 Upon Nehiloth--flutes or wind instruments. The writer begs to be heard, on the ground of God's regard for His covenant-people and true worshippers as contrasted with His holy hatred to the wicked. He prays for divine guidance, on account of his watchful, malignant, and deceitful enemies; and for their destruction as being also God's enemies. At the same time he expresses his confidence that God will extend aid to His people. (Ps 5:1-12)
meditation--moanings of that half-uttered form to which deep feeling gives rise--groanings, as in Rom 8:26-27.
5:25:2: Բանից իմոց ո՛ւնկն դիր Տէր, եւ ՚ի մի՛տ առ զաղաղակ իմ[6577]։ [6577] Յօրինակին պակասէր.Եւ իմի՛տ առ։
2 Ակա՛նջ դիր իմ խօսքերին, Տէ՛ր, եւ ո՛ւշ դարձրու աղաղակիս,
5 Ո՛վ Տէր, ականջ դիր իմ խօսքերուս, Միտքդ առ իմ աղաղակս։
Բանից իմոց ունկն դիր, Տէր, եւ ի միտ առ զաղաղակ իմ:

5:2: Բանից իմոց ո՛ւնկն դիր Տէր, եւ ՚ի մի՛տ առ զաղաղակ իմ[6577]։
[6577] Յօրինակին պակասէր.Եւ իմի՛տ առ։
2 Ակա՛նջ դիր իմ խօսքերին, Տէ՛ր, եւ ո՛ւշ դարձրու աղաղակիս,
5 Ո՛վ Տէր, ականջ դիր իմ խօսքերուս, Միտքդ առ իմ աղաղակս։
zohrab-1805▾ eastern-1994▾ western am▾
5:15:2 Услышь, Господи, слова мои, уразумей помышления мои.
5:2 τὰ ο the ῥήματά ρημα statement; phrase μου μου of me; mine ἐνώτισαι ενωτιζομαι give ear κύριε κυριος lord; master σύνες συνιημι comprehend τῆς ο the κραυγῆς κραυγη cry; outcry μου μου of me; mine
5:2 הַקְשִׁ֤יבָה׀ haqšˈîvā קשׁב give attention לְ lᵊ לְ to קֹ֬ול qˈôl קֹול sound שַׁוְעִ֗י šawʕˈî שֶׁוַע cry מַלְכִּ֥י malkˌî מֶלֶךְ king וֵ wē וְ and אלֹהָ֑י ʔlōhˈāy אֱלֹהִים god(s) כִּֽי־ kˈî- כִּי that אֵ֝לֶ֗יךָ ˈʔēlˈeʸḵā אֶל to אֶתְפַּלָּֽל׃ ʔeṯpallˈāl פלל pray
5:2. verba mea audi Domine intellege murmur meumGive ear, O Lord, to my words, understand my cry.
1. Give ear to my words, O LORD, consider my meditation.
Give ear to my words, O LORD, consider my meditation:

5:2 Услышь, Господи, слова мои, уразумей помышления мои.
5:2
τὰ ο the
ῥήματά ρημα statement; phrase
μου μου of me; mine
ἐνώτισαι ενωτιζομαι give ear
κύριε κυριος lord; master
σύνες συνιημι comprehend
τῆς ο the
κραυγῆς κραυγη cry; outcry
μου μου of me; mine
5:2
הַקְשִׁ֤יבָה׀ haqšˈîvā קשׁב give attention
לְ lᵊ לְ to
קֹ֬ול qˈôl קֹול sound
שַׁוְעִ֗י šawʕˈî שֶׁוַע cry
מַלְכִּ֥י malkˌî מֶלֶךְ king
וֵ wē וְ and
אלֹהָ֑י ʔlōhˈāy אֱלֹהִים god(s)
כִּֽי־ kˈî- כִּי that
אֵ֝לֶ֗יךָ ˈʔēlˈeʸḵā אֶל to
אֶתְפַּלָּֽל׃ ʔeṯpallˈāl פלל pray
5:2. verba mea audi Domine intellege murmur meum
Give ear, O Lord, to my words, understand my cry.
1. Give ear to my words, O LORD, consider my meditation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3. "Услышь слова" - выслушай, прими мою молитву: "уразумей помышления мои" - внимательно выслушай, прими мои думы, мою умственную молитву.

Давид видел успех подготовлявшегося злодеяния и степень своей опасности, почему и его молитва к Богу отличается характером не простого прошения, но болезненного вопля ("внемли гласу вопля моего").
Adam Clarke: Commentary on the Bible - 1831
5:2: Hearken unto the voice of my cry - We may easily find the process through which David's mind was now passing:
1. We have seen from the preceding Psalm that he lay down in a very happy frame of mind, and that he had enjoyed profound repose.
2. As soon as he awakes in the morning, his heart, having a right direction, resumes its work.
3. He meditates on God's goodness; and on his own happy state, though pursued by enemies, and only safe as long as God preserved him by an almighty hand and especial providence.
4. This shows him the need he has of the continual protection of the Most High; and therefore he begins to form his meditation and the desires of his heart into words, to which he entreats the Lord to give ear.
5. As he was accustomed to have answers to his prayers, he feels the necessity of being importunate! and therefore lifts up his voice.
6. Seeing the workers of iniquity, liars, and blood-thirsty men strong to accomplish their own purposes in the destruction of the godly, he becomes greatly in earnest, and cries unto the Lord: "Hearken unto the voice of my cry."
7. He knows that, in order to have a right answer, he must have a proper disposition of mind. He feels his subjection to the supreme authority of the Most High, and is ready to do his will and obey his laws; therefore he prays to God as his lying: "Hearken, my King and my God." I have not only taken thee for my God, to save, defend, and make me happy; but I have taken thee for my King, to govern, direct, and rule over me.
8. Knowing the necessity and success of prayer, he purposes to continue in the spirit and practice of it: "Unto thee will I pray." R. S. Jarchi gives this a pretty and pious turn: "When I have power to pray, and to ask for the things I need, then, O Lord, give ear to my words; but when I have no power to plead with thee, and fear seizes on my heart, then, O Lord, consider my meditation!"
Albert Barnes: Notes on the Bible - 1834
5:2: Hearken unto the voice of my cry - My cry for assistance. The word "voice" refers to the utterance of his desires, or to his "expressed" wishes in a time of trouble.
My King, and my God - Though he was himself a king, yet he acknowledged his subjection to God as his supreme Ruler, and looked up to Him to protect him in his dangers, and to restore him to his rights. He was, at the same time, his God - his covenant God - to whom he felt that he was permitted to come in the hour of trouble, and whose blessing he was permitted to invoke.
For unto thee will I pray - He had no one else to go to in his troubles, and he felt that he "might" approach the living God. It was his fixed purpose - his regular habit - to pray to him, and to seek his favor and friendship, and he felt that he was permitted to do so now.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: unto the: Psa 3:4
my King: Psa 10:16, Psa 24:7, Psa 24:8, Psa 44:4, Psa 47:6, Psa 47:7, Psa 74:12, Psa 99:1-4, Psa 145:1; Isa 33:22
unto thee: Psa 65:2
John Gill
5:2 Hearken unto the voice of my cry,.... Which seems to intend more than groans or words, even a loud outcry, as of a person in great distress; such as the strong crying of Christ, in the days of his flesh, when on the cross, forsaken by God, deserted by his friends, and surrounded by his enemies, Heb 5:7; and such, in some measure, was the case of David. The arguments used by him, that the Lord would hearken to him, are as follow: and the first is taken from his interest in the Lord, and his relation to him,
my King and my God; the Lord was David's King in a civil sense; though David was a king over others, yet the Lord, who is the King of kings, was King over him, and he owned him to be so; he was set upon the throne by him, had his kingdom from him, and was accountable to him: and he was his King in a natural sense, the kingdom of nature and providence belonging to him, as he was his Creator, preserver, protector, and defender; and in a spiritual sense, he being delivered from the dominion of other lords, sin, Satan, and the world, and brought to a subjection to him by his Spirit and grace; and so to own him as his King and Lawgiver, as well as his Saviour. And he was his God; not in a general way, as he is the God of the spirits of all flesh living; nor merely in the peculiar way in which he was the God of the people of Israel; but in a most special manner, as being his covenant God and Father in Christ. He was his God, not only as the God of nature and providence, but as the God of all grace; who had distinguished him by special and spiritual blessings and favours; and whom David loved, believed in, and worshipped as his God. And this his interest in him, and relation to him, he uses with great pertinence and propriety, as an argument that he might be heard by him; since the Lord was his King, and he his subject; the Lord was his God, and he one of his people; the Lord was his father, and he a child of his; and therefore entreats and hopes to be heard; see Is 63:15. His next argument is taken from his resolution to pray to him, and to continue to do so:
for unto thee will I pray; and only to thee: not to the gods of the Heathen, to idols, the works of men's hands, who can neither hear nor save: and to thee always; suggesting, that he would never leave off praying till he was heard; he would give him no rest, day nor night, until he received an answer.
Robert Jamieson, A. R. Fausset and David Brown
5:2 Hearken--incline the ear (Ps 10:17; compare Ps 61:2) --give close attention.
my cry--that is, for help (Ps 61:2; Jer 8:19).
my King--thus by covenant relation interested in my cause.
5:35:3: Նայեաց ՚ի ձայն աղօթից իմոց, Թագաւոր իմ եւ Աստուած իմ[6578]։ [6578] Ոմանք.Նայեա՛ ՚ի ձայն։
3 ընդունի՛ր ձայնն աղօթքներիս, Թագաւո՛ր իմ եւ Աստուա՛ծ իմ:
2 Իմ կանչելուս ձայնին մտիկ ըրէ, ո՛վ իմ Թագաւորս ու Աստուածս, Վասն զի ես քեզի կ’աղաչեմ։
Նայեաց ի ձայն աղօթից իմոց, Թագաւոր իմ եւ Աստուած իմ:

5:3: Նայեաց ՚ի ձայն աղօթից իմոց, Թագաւոր իմ եւ Աստուած իմ[6578]։
[6578] Ոմանք.Նայեա՛ ՚ի ձայն։
3 ընդունի՛ր ձայնն աղօթքներիս, Թագաւո՛ր իմ եւ Աստուա՛ծ իմ:
2 Իմ կանչելուս ձայնին մտիկ ըրէ, ո՛վ իմ Թագաւորս ու Աստուածս, Վասն զի ես քեզի կ’աղաչեմ։
zohrab-1805▾ eastern-1994▾ western am▾
5:25:3 Внемли гласу вопля моего, Царь мой и Бог мой! ибо я к Тебе молюсь.
5:3 πρόσχες προσεχω pay attention; beware τῇ ο the φωνῇ φωνη voice; sound τῆς ο the δεήσεώς δεησις petition μου μου of me; mine ὁ ο the βασιλεύς βασιλευς monarch; king μου μου of me; mine καὶ και and; even ὁ ο the θεός θεος God μου μου of me; mine ὅτι οτι since; that πρὸς προς to; toward σὲ σε.1 you προσεύξομαι προσευχομαι pray κύριε κυριος lord; master
5:3 יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH בֹּ֖קֶר bˌōqer בֹּקֶר morning תִּשְׁמַ֣ע tišmˈaʕ שׁמע hear קֹולִ֑י qôlˈî קֹול sound בֹּ֥קֶר bˌōqer בֹּקֶר morning אֶֽעֱרָךְ־ ʔˈeʕᵉrāḵ- ערך arrange לְ֝ךָ֗ ˈlᵊḵˈā לְ to וַ wa וְ and אֲצַפֶּֽה׃ ʔᵃṣappˈeh צפה look out
5:3. rex meus et Deus meusHearken to the voice of my prayer, O my King and my God.
2. Hearken unto the voice of my cry, my King, and my God: for unto thee do I pray.
Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray:

5:3 Внемли гласу вопля моего, Царь мой и Бог мой! ибо я к Тебе молюсь.
5:3
πρόσχες προσεχω pay attention; beware
τῇ ο the
φωνῇ φωνη voice; sound
τῆς ο the
δεήσεώς δεησις petition
μου μου of me; mine
ὁ ο the
βασιλεύς βασιλευς monarch; king
μου μου of me; mine
καὶ και and; even
ὁ ο the
θεός θεος God
μου μου of me; mine
ὅτι οτι since; that
πρὸς προς to; toward
σὲ σε.1 you
προσεύξομαι προσευχομαι pray
κύριε κυριος lord; master
5:3
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
בֹּ֖קֶר bˌōqer בֹּקֶר morning
תִּשְׁמַ֣ע tišmˈaʕ שׁמע hear
קֹולִ֑י qôlˈî קֹול sound
בֹּ֥קֶר bˌōqer בֹּקֶר morning
אֶֽעֱרָךְ־ ʔˈeʕᵉrāḵ- ערך arrange
לְ֝ךָ֗ ˈlᵊḵˈā לְ to
וַ wa וְ and
אֲצַפֶּֽה׃ ʔᵃṣappˈeh צפה look out
5:3. rex meus et Deus meus
Hearken to the voice of my prayer, O my King and my God.
2. Hearken unto the voice of my cry, my King, and my God: for unto thee do I pray.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:3: My voice shalt thou hear in the morning - We find from this that he had not prayed in vain. He had received a blessed answer; God had lifted upon him the light of his countenance, and he therefore determines to be an early applicant at the throne of grace: "My voice shalt thou hear in the morning." He finds it good to begin the day with God; to let Divine things occupy the first place in his waking thoughts; as that which first occupies the mind on awaking is most likely to keep possession of the heart all the day through.
In the morning will I direct my prayer - Here seems to be a metaphor taken from an archer. He sees his mark; puts his arrow in his bow; directs his shaft to the mark, i.e., takes his aim; lets fly, and then looks up, to see if he have hit his mark. Prayers that have a right aim, will have a prompt answer; and he who sends up his petitions to God through Christ, from a warm, affectionate heart, may confidently look up for an answer, for it will come. If an immediate answer be not given, let not the upright heart suppose that the prayer is not heard. It has found its way to the throne; and there it is registered.
Albert Barnes: Notes on the Bible - 1834
5:3: My voice shalt thou hear in the morning, O Lord - The voice of prayer. Compare the notes at Psa 3:5. Probably he refers here to a general habit of praying in the morning, though he makes a particular reference to his circumstances at that time. Compare Psa 55:17. The psalmist felt, doubtless, that while it was a general duty and privilege to call upon God with the return of each morning, there was a special reason for it in the circumstances in which he then was. See the introduction to the psalm. He was then surrounded by enemies, and was in danger, and it was only in God that he could hope for protection even for a single day. The propriety of looking to God in the morning by prayer commends itself to any reflecting mind. Who knows what a day may bring forth? Who knows what temptations may await him? Who can protect himself from the dangers which may encompass him? Who can enable us to discharge the duties which are incumbent on us every day? Feeble, helpless, sinful, prone to err, in a world of temptation, and surrounded by dangers alike when we see them and when we do not, there is an obvious fitness in looking to God each morning for his guidance and protection; and the resolution of the psalmist here should be the firm purpose of every man.
In the morning - Regularly; each morning.
Will I direct my prayer unto thee - Margin, as in Hebrew, "set in order." The word used here - ערך ‛ â rak - means properly to place in a row, to put in order, to arrange, e. g., to place wood upon the altar Gen 22:9; Lev 1:7; to arrange the showbread on the table Exo 40:23; Lev 24:6, Lev 24:8. There is, not improbably, an allusion to these customs in the use of the word here; and the meaning may be, that his prayer would be a regularly arranged service before God. It would be a kind of morning sacrifice, and it would be arranged and performed with a suitable regard to the nature of the service - the fact that it was rendered to the great God. There would be a devout regard to propriety - a serious and solemn attention to the duties involved in the act as the worship of a holy God. Prayer should not be rash; it should not be performend negligently or with a light spirit; it should engage the profound thought of the soul, and it should be performed with the same serious regard to time and to propriety which was demanded in the solemn and carefully prescribed rites of the ancient temple-service.
And will look up - The word used here - צפה tsâ phâ h - means, properly, to look about, to view from a distance. In Isa 21:5, it refers to a tower which has a wide prospect. Compare Sol 7:4. The idea here is properly that he would watch, narrowly and carefully (as one does who is stationed on a tower), for some token of divine favor - for some answer to his prayer - for some divine interposition - for some intimation of the divine will. This is, perhaps, equivalent to the Saviour's repeated command to "watch and pray." The notion of looking "up" is not necessarily in the word used here, but it indicates the state of mind where there is deep and careful solicitude as to the answer to prayer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: Psa 22:2, Psa 55:17, Psa 69:16, Psa 88:13, Psa 119:147, Psa 130:6; Isa 26:9; Mar 1:35
Geneva 1599
5:3 My voice shalt thou hear in the morning, O LORD; in the morning will I direct [my prayer] unto thee, and will (b) look up.
(b) Or wait, with patience and trust till I am heard.
John Gill
5:3 My voice shall thou hear in the morning, O Lord,.... These words may be considered either as expressing the confidence of the psalmist, that the Lord would hear and answer him, and that in the morning, every morning, as soon and as often as he prayed; or that he would hear him early, quickly, speedily, seasonably, and at the best time; or else as declaring what he would do in consequence of his resolution to pray to the Lord in Ps 5:2; he would pray to him every morning: the morning is a proper time for prayer, both to return thanks to God for refreshing sleep and rest, for preservation from dangers by fire, by thieves and murderers, and for renewed mercies in the morning; as also to pray to God to keep from evil and dangers the day following; to give daily food, and to succeed in business and the employments of life; and for a continuation of every mercy, temporal and spiritual. God should be served and sought in the first place; and so to do looks as if God was with his people, and they with him, when they awake in the morning. The Targum and Arabic version consider the words as a petition, and render them, "Hear (d) in the morning, O Lord, my voice", or "my petition"; and so bear the same sense as the other petitions;
in the morning will I direct my prayer unto thee; or "set it in order" (e): not so much respecting the order of words, the method of prayer, which is sometimes very broken and confused, and yet regarded by God; but in allusion either to the shewbread, placed in order on the table, which was typical of Christ's continual intercession for his people, Ex 40:4; or to the offering of incense and other sacrifices, which when offered were put in order upon the altar; and to which prayer is compared, Ps 141:2. Or the words may be rendered, "I will stand before thee in the morning", as the Arabic version; or, "I will present unto thee", as the Septuagint; that is, myself; see Job 1:6, Rom 12:1; though the supplement, "my prayer", seems to be a good one; and so the words are supplied by the Jewish commentators (f);
and will look up; or "out" (g) as out of a watch tower, Hab 2:1; to see if help is coming, and for an answer of prayer: the phrase is expressive of hope, expectation, faith, and confidence, that an answer would be returned; and therefore the psalmist determines to look upwards to heaven, whither he directed his prayer, and from whence the answer must come; and to look out from his watch tower, where he was waiting for it, and to continue patiently expecting it till he had it: and the ground of his confidence were the nature and perfections of God, particularly his purity and holiness, as appears from Ps 5:4.
(d) "audi", Vatablus, Gejerus. (e) "disponam", Montanus, Michaelis; "praeparabo", Pagninus, Musculus; "ordinabo", Piscator, Gejerus. (f) Jarchi, Aben Ezra, Kimchi, & Ben Melech in loc. (g) "speculabor", Pagninus, Montanus, Piscator, Michaelis; "speculatorus", Junius & Tremellius.
John Wesley
5:3 Morning - Every morning. As soon as I wake, I am still with thee, as he saith, Ps 139:18. The first thing that I do is to pray to thee.
Robert Jamieson, A. R. Fausset and David Brown
5:3 direct--literally, "set in order," as the showbread was placed or set in order (Ex 40:23).
5:45:4: Ես զքեզ աղաչե՛մ Տէր, ընդ առաւօտս լուիցես ձայնի իմում.
4 Աղաչում եմ քեզ, Տէ՛ր, որ առաւօտեան լսես ձայնն իմ. առաւօտեան պատրաստ կը լինեմ քո առջեւ կանգնելու:
3 Ո՛վ Տէր, առտուն պիտի լսես իմ ձայնս. Առտուն պատրաստ պիտի ըլլամ* քեզի ու սպասեմ։
Ես զքեզ աղաչեմ, Տէր, ընդ առաւօտս լուիցես ձայնի իմում. ընդ առաւօտս պատրաստ եղէց յանդիման լինել առ քեզ:

5:4: Ես զքեզ աղաչե՛մ Տէր, ընդ առաւօտս լուիցես ձայնի իմում.
4 Աղաչում եմ քեզ, Տէ՛ր, որ առաւօտեան լսես ձայնն իմ. առաւօտեան պատրաստ կը լինեմ քո առջեւ կանգնելու:
3 Ո՛վ Տէր, առտուն պիտի լսես իմ ձայնս. Առտուն պատրաստ պիտի ըլլամ* քեզի ու սպասեմ։
zohrab-1805▾ eastern-1994▾ western am▾
5:35:4 Господи! рано услышь голос мой, рано предстану пред Тобою, и буду ожидать,
5:4 τὸ ο the πρωὶ πρωι early εἰσακούσῃ εισακουω heed; listen to τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine τὸ ο the πρωὶ πρωι early παραστήσομαί παριστημι stand by; present σοι σοι you καὶ και and; even ἐπόψομαι επειδον look on; have regard
5:4 כִּ֤י׀ kˈî כִּי that לֹ֤א lˈō לֹא not אֵֽל־ ʔˈēl- אֵל god חָפֵ֘ץ ḥāfˈēṣ חפץ desire רֶ֥שַׁע׀ rˌešaʕ רֶשַׁע guilt אָ֑תָּה ʔˈāttā אַתָּה you לֹ֖א lˌō לֹא not יְגֻרְךָ֣ yᵊḡurᵊḵˈā גור dwell רָֽע׃ rˈāʕ רַע evil
5:4. quia te deprecor Domine mane audies vocem meamFor to thee will I pray: O Lord, in the morning thou shalt hear my voice.
3. O LORD, in the morning shalt thou hear my voice; in the morning will I order unto thee, and will keep watch.
My voice shalt thou hear in the morning, O LORD; in the morning will I direct [my prayer] unto thee, and will look up:

5:4 Господи! рано услышь голос мой, рано предстану пред Тобою, и буду ожидать,
5:4
τὸ ο the
πρωὶ πρωι early
εἰσακούσῃ εισακουω heed; listen to
τῆς ο the
φωνῆς φωνη voice; sound
μου μου of me; mine
τὸ ο the
πρωὶ πρωι early
παραστήσομαί παριστημι stand by; present
σοι σοι you
καὶ και and; even
ἐπόψομαι επειδον look on; have regard
5:4
כִּ֤י׀ kˈî כִּי that
לֹ֤א lˈō לֹא not
אֵֽל־ ʔˈēl- אֵל god
חָפֵ֘ץ ḥāfˈēṣ חפץ desire
רֶ֥שַׁע׀ rˌešaʕ רֶשַׁע guilt
אָ֑תָּה ʔˈāttā אַתָּה you
לֹ֖א lˌō לֹא not
יְגֻרְךָ֣ yᵊḡurᵊḵˈā גור dwell
רָֽע׃ rˈāʕ רַע evil
5:4. quia te deprecor Domine mane audies vocem meam
For to thee will I pray: O Lord, in the morning thou shalt hear my voice.
3. O LORD, in the morning shalt thou hear my voice; in the morning will I order unto thee, and will keep watch.
ru▾ LXX-gloss▾ bhs-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
4. "Рано услышь", "рано предстану пред Тобою". Выражение "заутра услыши" (слав.) поэтому означает - окажи скорее помощь. - "Предстану пред Тобою", т. е. явлюсь пред Тобою, в храме, как месте непосредственного присутствия Бога.
Adam Clarke: Commentary on the Bible - 1831
5:4: Neither shall evil dwell with thee - As thou art holy, so thou hast pleasure only in holiness; and as to evil men, they shall never enter into thy glory; לא יגרך רע lo yegurecha ra, "the evil man shall not even sojourn with thee."
Albert Barnes: Notes on the Bible - 1834
5:4: For thou art not a God that hath pleasure in wickedness - The psalmist here refers to a well-known and well-understood characteristic of the Divine Being, that he was holy and pure, and that he could not have any pleasure in furthering the designs of wicked men. This is said with reference to his enemies, who were thus wicked; and the idea is that God would not, and could not, consistently with his nature, further their designs. This is the ground of encouragement which he had to pray - that he was conscious that his own aims were right, and that his cause was just, and that God could not favor the cause of the ungodly. This is still, and always will be, a ground of encouragement in prayer. If we know that our cause is right, we may look to God to favor it; if a cause is wrong, we cannot look to him to interpose to advance it. Good men, therefore, pray; wicked men do not.
Neither shall evil dwell with thee - The same idea is here expressed in another form. If God should show favor to the wicked, it would seem as if he admitted them to his habitation, as we do our friends and those in whom we delight. But as God would not do this, the psalmist feels that it was proper for him to call upon Him to deliver him from wicked people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: God: Psa 50:21; Ch1 29:17; Hab 1:13; Mal 2:17
evil: Psa 94:20, Psa 101:7, Psa 140:13; Joh 14:23; Heb 12:14; Pe2 3:13; Rev 21:23, Rev 21:27
Carl Friedrich Keil and Franz Delitzsch
5:4
(Heb.: 5:5-7) The basing of the prayer on God's holiness. The verbal adjective חפץ (coming from the primitive signification of adhering firmly which is still preserved in Arab. chfd, fut. i.) is in the sing. always (Ps 34:13; Ps 35:27) joined with the accusative. רע is conceived as a person, for although גּוּר may have a material object, it cannot well have a material subject. יגרך is used for brevity of expression instead of יגוּר עמּך (Ges. 121, 4). The verb גּוּר (to turn in, to take up one's abode with or near any one) frequently has an accusative object, Ps 120:5, Judg 5:17, and Is 33:14 according to which the light of the divine holiness is to sinners a consuming fire, which they cannot endure. Now there follow specific designations of the wicked. הוללים part. Kal = hōlalim, or even Poal = hôlalim (= מהוללים),
(Note: On the rule, according to which here, as in שׁוררי Ps 5:9 and the like, a simple Sheb mobile goes over into Chateph pathach with Gaja preceding it, vid., the observations on giving a faithful representation of the O.T. text according to the Masora in the Luther Zeitschr. 1863. S. 411. The Babylonian Ben-Naphtali (about 940) prefers the simple Sheb in such cases, as also in others; Ben-Asher of the school of Tiberias, whom the Masora follows, and whom consequently our Masoretic text ought to follow, prefers the Chateph, vid., Psalter ii. 460-467.)
are the foolish, and more especially foolish boasters; the primary notion of the verb is not that of being hollow, but that of sounding, then of loud boisterous, non-sensical behaviour. Of such it is said, that they are not able to maintain their position when they become manifest before the eye of God (לנגד as in Ps 101:7 manifest before any one, from נגד to come forward, be visible far off, be distinctly visible). פעלי און are those who work (οἱ ἐργαζόμενοι Mt 7:23) iniquity; און breath (ἄνεμος) is sometimes trouble, in connection with which one pants, sometimes wickedness, in which there is not even a trace of any thing noble, true, or pure. Such men Jahve hates; for if He did not hate evil (Ps 11:5), His love would not be a holy love. In דּברי כזב, דּברי is the usual form in combination when the plur. is used, instead of מדבּרי. It is the same in Ps 58:4. The style of expression is also Davidic in other respects, viz., אישׁ דּמים וּמרמה as in Ps 55:24, and אבּד as in Ps 9:6, cf. Ps 21:11. תּעב (in Amos, Amos 6:8 תּאב) appears to be a secondary formation from עוּב, like תּאב to desire, from אבה, and therefore to be of a cognate root with the Aram. עיּב to despise, treat with indignity, and the Arabic ‛aib a stain (cf. on Lam 2:1). The fact that, as Hengstenberg has observed, wickedness and the wicked are described in a sevenfold manner is perhaps merely accidental.
Geneva 1599
5:4 For thou [art] not a God that hath pleasure in (c) wickedness: neither shall evil dwell with thee.
(c) Seeing that God of nature hates wickedness, he must punish the wicked and save the godly.
John Gill
5:4 For thou art not a God that hath pleasure in wickedness,.... Sin, ungodliness; it is contrary to his nature, who is holy, just, and good; and to his will revealed in his law, which is the same with his nature; and sin is a transgression of it. God is so far from taking pleasure in sin, that it is the abominable thing which his righteous soul hates; though this hinders not his voluntary permission of sin, or his decree of it; which he has willed, though he does not delight in it, in order to magnify the riches of his grace and mercy in the salvation of his people: nor is this contrary to the delight and pleasure which he takes in the persons of his elect in Christ, though they are sinners in themselves, and were so when he so loved them as to give his Son for them, and who died for them while they were yet sinners; and when he sends his Spirit to regenerate and sanctify them, and are after conversion guilty of many sins: for, though he delights in their persons, he has no pleasure in their sins; nor is it consistent with the holiness of his nature to take pleasure in wickedness, let it be committed by whomsoever;
neither shall evil dwell with thee; that is, the evil man, who continues in a course of wickedness, and lives and dies in his sins. He has no communion with God here, nor shall he dwell with him hereafter; but shall be bid to depart from him, whether he be a profane sinner openly, or secretly a wicked professor of religion. The sense of the psalmist is, that since they were evil and wicked men, that were risen up against him, and gave him trouble, he entertained a strong confidence that God would hear him, for himself and his friends, whose cause was righteous; and appear against his enemies, who were wicked and ungodly men; and this he grounded upon the purity and holiness of God.
John Wesley
5:4 Surely - Thou dost not approve of, nor delight in them, or in their prayers. Dwelt - Have any fellowship with thee.
Robert Jamieson, A. R. Fausset and David Brown
5:4 For, &c.--God only regards sincere worshippers.
evil--or, "the evil man."
dwell--lodge, remain under protection.
5:55:5: ընդ առաւօտս պատրաստ եղէց յանդիմա՛ն լինել քեզ։ Ո՛չ թէ դու Աստուած կամիս զանօրէնութիւն[6579], [6579] Ոմանք.Յանդիման լինել առ քեզ։ Եւ ոմանք.լինել քեզ Աստուած։ Ուր եւ ոմանք.Ոչ թէ դու այն Աստուած ես որ կամիս։
5 Դու անօրէնութիւն կամեցող Աստուած չես, եւ քեզ մօտ չարամիտներ չեն բնակւում:
4 Վասն զի դուն անօրէնութիւն ուզող Աստուած չես. Չարը քու քովդ պիտի չբնակի։
Ոչ թէ դու Աստուած կամիս զանօրէնութիւն, եւ ոչ բնակեն առ քեզ չարք:

5:5: ընդ առաւօտս պատրաստ եղէց յանդիմա՛ն լինել քեզ։ Ո՛չ թէ դու Աստուած կամիս զանօրէնութիւն[6579],
[6579] Ոմանք.Յանդիման լինել առ քեզ։ Եւ ոմանք.լինել քեզ Աստուած։ Ուր եւ ոմանք.Ոչ թէ դու այն Աստուած ես որ կամիս։
5 Դու անօրէնութիւն կամեցող Աստուած չես, եւ քեզ մօտ չարամիտներ չեն բնակւում:
4 Վասն զի դուն անօրէնութիւն ուզող Աստուած չես. Չարը քու քովդ պիտի չբնակի։
zohrab-1805▾ eastern-1994▾ western am▾
5:45:5 ибо Ты Бог, не любящий беззакония; у Тебя не водворится злой;
5:5 ὅτι οτι since; that οὐχὶ ουχι not; not actually θεὸς θεος God θέλων θελω determine; will ἀνομίαν ανομια lawlessness σὺ συ you εἶ ειμι be οὐδὲ ουδε not even; neither παροικήσει παροικησις you πονηρευόμενος πονηρευομαι malicious; maliciously intend
5:5 לֹֽא־ lˈō- לֹא not יִתְיַצְּב֣וּ yiṯyaṣṣᵊvˈû יצב stand הֹֽ֭ולְלִים ˈhˈôlᵊlîm הלל be infatuated לְ lᵊ לְ to נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye שָׂ֝נֵ֗אתָ ˈśānˈēṯā שׂנא hate כָּל־ kol- כֹּל whole פֹּ֥עֲלֵי pˌōʕᵃlê פעל make אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
5:5. mane praeparabor ad te et contemplabor quoniam non es deus volens iniquitatem tuIn the morning I will stand before thee, and I will see: because thou art not a God that willest iniquity.
4. For thou art not a God that hath pleasure in wickedness: evil shall not sojourn with thee.
For thou [art] not a God that hath pleasure in wickedness: neither shall evil dwell with thee:

5:5 ибо Ты Бог, не любящий беззакония; у Тебя не водворится злой;
5:5
ὅτι οτι since; that
οὐχὶ ουχι not; not actually
θεὸς θεος God
θέλων θελω determine; will
ἀνομίαν ανομια lawlessness
σὺ συ you
εἶ ειμι be
οὐδὲ ουδε not even; neither
παροικήσει παροικησις you
πονηρευόμενος πονηρευομαι malicious; maliciously intend
5:5
לֹֽא־ lˈō- לֹא not
יִתְיַצְּב֣וּ yiṯyaṣṣᵊvˈû יצב stand
הֹֽ֭ולְלִים ˈhˈôlᵊlîm הלל be infatuated
לְ lᵊ לְ to
נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart
עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye
שָׂ֝נֵ֗אתָ ˈśānˈēṯā שׂנא hate
כָּל־ kol- כֹּל whole
פֹּ֥עֲלֵי pˌōʕᵃlê פעל make
אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
5:5. mane praeparabor ad te et contemplabor quoniam non es deus volens iniquitatem tu
In the morning I will stand before thee, and I will see: because thou art not a God that willest iniquity.
4. For thou art not a God that hath pleasure in wickedness: evil shall not sojourn with thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. "Не водворится злой" - не будешь покровительствовать и сберегать злых, дурных. Выражение взято из обычая восточного гостеприимства, когда пришедший в палатку (во "двор") пользовался защитой хозяина.
Adam Clarke: Commentary on the Bible - 1831
5:5: The foolish shall not stand - He is a fool and a madman who is running himself out of breath for no prize, who is fighting against the Almighty; this every wicked man does; therefore is every wicked man a fool and a madman.
Thou hatest all workers of iniquity - Some sin now and then, others generally; some constantly, and some labor in it with all their might. These are the Workers of iniquity. Such even the God of infinite love and mercy hates. Alas! what a portion have the workers of iniquity! the hatred of God Almighty!
Albert Barnes: Notes on the Bible - 1834
5:5: The foolish - Referring still to his enemies, as having this character, and urging the fact that they "had" such a character as a reason why God should hear him, and deliver him. The word "foolish" here, הוללים hô leliym, is used to denote the wicked, under the common idea in the Scriptures that sin is folly. Compare Psa 14:1. It is rendered by Prof. Alexander, "the proud" or "insolent." The Aramaic renders it "deriders;" Latin Vulgate: "unjust;" Septuagint "transgressors;" Gesenius, Lexicon, "proud." So DeWette. The common idea, however, is the correct one, referring to the wicked under the idea that they were "fools," as all sin is supreme folly.
Shall not stand in thy sight - Shall not be allowed to be in thy presence; that is, thou wilt not approve their cause, or favor them. See the notes at Psa 1:5.
Thou hatest all workers of iniquity - All that do wrong. He refers here, also, to a general characteristic of God, but still with an implied and immediate reference to his enemies as sustaining this character, and as a reason why he appealed to God to defend his cause. Nothing is more constantly affirmed in the Scriptures than that God hates all forms of evil.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: The: Psa 14:1, Psa 92:6, Psa 94:8; Pro 1:7, Pro 1:22, Pro 8:5; Ecc 5:4; Hab 1:13
stand: Psa 1:5, Psa 130:3
in thy sight: Heb. before thine eyes
thou: Psa 10:3; Lev 20:23; Pro 6:16-19; Hos 9:15; Zac 11:8; Mat 7:23, Mat 25:41
Geneva 1599
5:5 (d) The foolish shall not stand in thy sight: thou hatest all workers of iniquity.
(d) Who run blindly after their carnal desires.
John Gill
5:5 The foolish shall not stand in thy sight,.... By the "foolish" are meant not such who are so in a natural, but in a moral sense, wicked and ungodly men. The Septuagint render the word, "transgressors of the law"; and the Vulgate Latin version, "the unrighteous"; and the Arabic version, "they that contradict thy precepts". The word (h) used comes from a root which signifies to "praise"; and may design such as are praisers of themselves, proud boasters; who are elated with their own excellencies, with their wisdom, strength, honours, riches, and righteousness, and treat all others with contempt; for though they are unrighteous, yet they trust in themselves that they are righteous, and despise others, which betrays their folly; hence the Syriac version renders it, "the proud"; and the Chaldee paraphrase, "mockers". And their not standing in the sight of God denotes his abhorrence and detestation of them; as when one man abhors another he cannot endure to look upon him, or bear to have him in his presence: and it shows that such shall receive no favour from him; for though, like proud Haman, they may think themselves his favourites, and they are the persons the king will delight to honour; yet to their great mortification they will find, that a poor Mordecai, a mean despicable believer, will be preferred unto them. Nor shall they stand in acceptance and confidence before him at the day of judgment: they will not be able to stand themselves, but will call to the rocks and mountains to cover them; and they will not be suffered lost and, but will be driven from the presence of the Lord into everlasting burnings,
thou hatest all workers of iniquity; not all that have sin in them or do sin, for there are none without it; but such who give themselves up to work wickedness, who make it the business of their lives, and are slaves unto it, living in a continued series and course of impiety; and this character does not only belong to openly profane sinners, but to some professors of religion; see Mt 7:22; and these are the objects of God's hatred. Which does not so much intend any past act of his, the preterition or passing them by, when he chose others in his eternal purposes; in which sense the word is used in Rom 9:13, as his continued aversion to them, denying them his grace and favour, and rejecting them from all nearness to him and communion with him; and may include the everlasting punishment of them, by which his displicine and hatred will be made manifest: and he is impartial in it, without any respect to persons, high or low, rich or poor; indignation and wrath, tribulation and anguish, will come upon every soul of man that does evil. God's love to his own people was antecedent to sin, and was placed upon them in Christ, in whom their persons are always well pleasing to him; and though they sinned in Adam, and became actual transgressors of his law, yet such was his love to their persons, that he saves them from their sins by the blood and righteousness of his son.
(h) "jactitantes", Gejerus; "insane gloriosi", Michaelis; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
5:5 foolish--vainglorious and insolent.
iniquity--especially such as denotes a negation, or defect, that is, of moral principle.
5:65:6: եւ ո՛չ բնակեն առ քեզ չարք, մի՛ անօրէնք բնակեսցեն առաջի աչաց քոց[6580]։ [6580] Ոմանք.Եւ մի՛ անօրէնք բնա՛՛։
6 Թող յանցագործները չապրեն աչքիդ առջեւ:
5 Հպարտները քու աչքերուդ առջեւ պիտի չկենան. Բոլոր անօրէնութիւն գործողները կ’ատես.
Մի՛ անօրէնք բնակեսցեն առաջի աչաց քոց. ատեցեր զայնոսիկ ոյք գործեն զանօրէնութիւն:

5:6: եւ ո՛չ բնակեն առ քեզ չարք, մի՛ անօրէնք բնակեսցեն առաջի աչաց քոց[6580]։
[6580] Ոմանք.Եւ մի՛ անօրէնք բնա՛՛։
6 Թող յանցագործները չապրեն աչքիդ առջեւ:
5 Հպարտները քու աչքերուդ առջեւ պիտի չկենան. Բոլոր անօրէնութիւն գործողները կ’ատես.
zohrab-1805▾ eastern-1994▾ western am▾
5:55:6 нечестивые не пребудут пред очами Твоими: Ты ненавидишь всех, делающих беззаконие.
5:6 οὐ ου not διαμενοῦσιν διαμενω remain παράνομοι παρανομος opposite; before τῶν ο the ὀφθαλμῶν οφθαλμος eye; sight σου σου of you; your ἐμίσησας μισεω hate πάντας πας all; every τοὺς ο the ἐργαζομένους εργαζομαι work; perform τὴν ο the ἀνομίαν ανομια lawlessness
5:6 תְּאַבֵּד֮ tᵊʔabbēḏ אבד perish דֹּבְרֵ֪י dōvᵊrˈê דבר speak כָ֫זָ֥ב ḵˈāzˌāv כָּזָב lie אִישׁ־ ʔîš- אִישׁ man דָּמִ֥ים dāmˌîm דָּם blood וּ û וְ and מִרְמָ֗ה mirmˈā מִרְמָה deceit יְתָ֘עֵ֥ב׀ yᵊṯˈāʕˌēv תעב be abhorrent יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
5:6. nec habitabit iuxta te malignus non stabunt iniqui in conspectu oculorum tuorumNeither shall the wicked dwell near thee: nor shall the unjust abide before thy eyes.
5. The arrogant shall not stand in thy sight: thou hatest all workers of iniquity.
The foolish shall not stand in thy sight: thou hatest all workers of iniquity:

5:6 нечестивые не пребудут пред очами Твоими: Ты ненавидишь всех, делающих беззаконие.
5:6
οὐ ου not
διαμενοῦσιν διαμενω remain
παράνομοι παρανομος opposite; before
τῶν ο the
ὀφθαλμῶν οφθαλμος eye; sight
σου σου of you; your
ἐμίσησας μισεω hate
πάντας πας all; every
τοὺς ο the
ἐργαζομένους εργαζομαι work; perform
τὴν ο the
ἀνομίαν ανομια lawlessness
5:6
תְּאַבֵּד֮ tᵊʔabbēḏ אבד perish
דֹּבְרֵ֪י dōvᵊrˈê דבר speak
כָ֫זָ֥ב ḵˈāzˌāv כָּזָב lie
אִישׁ־ ʔîš- אִישׁ man
דָּמִ֥ים dāmˌîm דָּם blood
וּ û וְ and
מִרְמָ֗ה mirmˈā מִרְמָה deceit
יְתָ֘עֵ֥ב׀ yᵊṯˈāʕˌēv תעב be abhorrent
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
5:6. nec habitabit iuxta te malignus non stabunt iniqui in conspectu oculorum tuorum
Neither shall the wicked dwell near thee: nor shall the unjust abide before thy eyes.
5. The arrogant shall not stand in thy sight: thou hatest all workers of iniquity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. "Не пребудут пред очами" - не будешь наблюдать, оберегать их.
Adam Clarke: Commentary on the Bible - 1831
5:6: That speak leasing - Falsity, from the Anglo-Saxon leasunge, a lie, falsity, deceit; from leas, lie, which is from the verb leasian to lie. See on Psa 4:2 (note).
The Lord will abhor the bloody and deceitful man - איש דמים ish damim, the man of bloods; for he who has the spirit of a murderer, will rarely end with one bloodshedding. So the Jews, who clamored for the blood of our Lord, added to that, as far and as long as they could, the blood of his disciples.
Albert Barnes: Notes on the Bible - 1834
5:6: Thou shalt destroy - Thou wilt bring to ruin; thou wilt cause to perish; that is, cause to perish as the wicked are caused to perish, by being punished. The idea is that God could not approve their cause; could not favor them; could not give them prosperity, and that they must be overthrown and punished. As in the pRev_ious verses, so here, David refers to this as a general characteristic of God, but with an implied reference to his enemies.
Them that speak leasing - Lies; the word "leasing" being the old Saxon word to denote falsehood. See Psa 4:2. It is not found elsewhere in our common version. The allusion here is to his enemies, and the idea is that they were false and treacherous; a description which will well apply to them on the supposition that this refers to the rebellion of Absalom. See the introduction to the psalm.
The Lord will abhor - Will hate; will hold in abomination. That is, he will show his abhorrence by punishing such as are here referred to.
The bloody and deceitful man - The man of blood and fraud; the man who sheds blood, and is guilty of treachery and fraud. Margin, "man of bloods and deceit." The "man of bloods," - "the plural form being commonly used where there is reference to blood-guiltiness or murder." - "Prof. Alexander." See Gen 4:10; Psa 51:14. The idea seems to be that of shedding "much" blood. The reference here, as before, is to a general characteristic of the Divine Mind, with a special reference to the character of David's enemies, as being distinguished for fraud and blood-guiltiness. On the supposition (see introduction) that this refers to the rebellion of Absalom, there can be no difficulty in seeing the propriety of the application. It was on these grounds that the psalmist directed his prayer to God. He was confident that his was a righteous cause; he was as sure that his enemies were engaged in a wicked cause; and he felt, therefore, that "he" might go before God and seek his interposition, with the assurance that all his attributes, as a righteous and holy God, would be enlisted in his favor. God has "no" attribute which can take part with a sinner, or on which a sinner can rely; the righteous can appeal to "every" attribute in the divine nature as a ground of confidence and hope.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: destroy: Psa 4:2; Rev 21:8, Rev 22:15
the bloody: etc. Heb. man of bloods and deceit, Psa 26:8-10, Psa 43:1, Psa 55:23; Gen 34:14, Gen 34:25, Gen 34:26; Sa2 16:8, Sa2 20:1; Isa 26:21; Rom 1:29
John Gill
5:6 Thou shall destroy them that speak leasing,.... Or "a lie" (i); whether in matters of religion; as false doctrines, errors, and heresies, are lies; and so all that deny the deity, sonship, and Messiahship of Christ, are liars; and the followers of the man of sin speak lies in hypocrisy: or in common conversation; such are like to Satan, and are abominable in the sight of God; and he will destroy them, either with a temporal destruction, with bodily diseases, as Gehazi was smitten with a leprosy; and with corporeal death, as Ananias and Sapphira; or with eternal destruction, the destruction of body and soul in hell; for all liars have their part in the lake which burns with fire and brimstone;
the Lord will abhor the bloody and deceitful man; or "the man of blood and deceit" (k); that thirsts after blood; who sheds innocent blood, as the Targum paraphrases it. He showed his resentment against Cain, the first of this sort, in a way that was intolerable to him. He very early established a law, requiring that he who shed man's blood, by man should his blood be shed; and he will give the whore of Rome, who has been drunk with the blood of his saints, blood to drink, because she is worthy. And all such who flatter with their tongue, and speak with a double heart, and lie in wait to deceive their neighbour, whether in things temporal or spiritual, are the objects of his abhorrence and indignation; see Ps 55:23. Now David's enemies being such sort of persons, foolish wicked men, proud and haughty, workers of iniquity, liars, bloody and deceitful men, men that God had an abhorrence of, he therefore hoped and was confident that God would hear his prayers against them, and for himself.
(i) "mendacium", V. L. (k) "vir sanguinum et doli, vel fraudis", Montanus, Cocceius, Gejerus; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
5:6 leasing--a lie.
the bloody . . . man--literally, "man of blood"--murderer.
5:75:7: Ատեցե՛ր զայնոսիկ որ գործեն զանօրէնութիւն. կորուսանե՛ս զամենեսեան ոյք խօսին սուտ։ Զայր արիւնահեղ եւ զնենգաւոր պի՛ղծ առնես դու, Տէր[6581], [6581] Ոմանք.Ատեցեր դու զայնո՛՛... ոյք խօսէին սուտ... եւ զնենգաւոր պիղծ առնէ Տէր։
7 Դու ատեցիր անօրէնութիւն գործողներին, կործանում ես բոլոր ստախօսներին, արիւնահեղ ու նենգ մարդուց գարշում ես, Տէ՛ր:
6 Սուտ խօսողները կը կորսնցնես։Տէրը արիւնահեղ ու նենգաւոր մարդէն կը զզուի։
կորուսանես զամենեսեան ոյք խօսին սուտ, զայր արիւնահեղ եւ զնենգաւոր պիղծ առնես դու, Տէր:

5:7: Ատեցե՛ր զայնոսիկ որ գործեն զանօրէնութիւն. կորուսանե՛ս զամենեսեան ոյք խօսին սուտ։ Զայր արիւնահեղ եւ զնենգաւոր պի՛ղծ առնես դու, Տէր[6581],
[6581] Ոմանք.Ատեցեր դու զայնո՛՛... ոյք խօսէին սուտ... եւ զնենգաւոր պիղծ առնէ Տէր։
7 Դու ատեցիր անօրէնութիւն գործողներին, կործանում ես բոլոր ստախօսներին, արիւնահեղ ու նենգ մարդուց գարշում ես, Տէ՛ր:
6 Սուտ խօսողները կը կորսնցնես։Տէրը արիւնահեղ ու նենգաւոր մարդէն կը զզուի։
zohrab-1805▾ eastern-1994▾ western am▾
5:65:7 Ты погубишь говорящих ложь; кровожадного и коварного гнушается Господь.
5:7 ἀπολεῖς απολλυμι destroy; lose πάντας πας all; every τοὺς ο the λαλοῦντας λαλεω talk; speak τὸ ο the ψεῦδος ψευδος falsehood; fallacy ἄνδρα ανηρ man; husband αἱμάτων αιμα blood; bloodstreams καὶ και and; even δόλιον δολιος cunning; deceitful βδελύσσεται βδελυσσω abominate; loathsome κύριος κυριος lord; master
5:7 וַ wa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i בְּ bᵊ בְּ in רֹ֣ב rˈōv רֹב multitude חַ֭סְדְּךָ ˈḥasdᵊḵā חֶסֶד loyalty אָבֹ֣וא ʔāvˈô בוא come בֵיתֶ֑ךָ vêṯˈeḵā בַּיִת house אֶשְׁתַּחֲוֶ֥ה ʔeštaḥᵃwˌeh חוה bow down אֶל־ ʔel- אֶל to הֵֽיכַל־ hˈêḵal- הֵיכָל palace קָ֝דְשְׁךָ֗ ˈqoḏšᵊḵˈā קֹדֶשׁ holiness בְּ bᵊ בְּ in יִרְאָתֶֽךָ׃ yirʔāṯˈeḵā יִרְאָה fear
5:7. odisti omnes operantes iniquitatem perdes loquentes mendacium virum sanguinum et dolosum abominabitur DominusThou hatest all the workers of iniquity: thou wilt destroy all that speak a lie. The bloody and the deceitful man the Lord will abhor.
6. Thou shalt destroy them that speak lies: the LORD abhorreth the bloodthirsty and deceitful man.
Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man:

5:7 Ты погубишь говорящих ложь; кровожадного и коварного гнушается Господь.
5:7
ἀπολεῖς απολλυμι destroy; lose
πάντας πας all; every
τοὺς ο the
λαλοῦντας λαλεω talk; speak
τὸ ο the
ψεῦδος ψευδος falsehood; fallacy
ἄνδρα ανηρ man; husband
αἱμάτων αιμα blood; bloodstreams
καὶ και and; even
δόλιον δολιος cunning; deceitful
βδελύσσεται βδελυσσω abominate; loathsome
κύριος κυριος lord; master
5:7
וַ wa וְ and
אֲנִ֗י ʔᵃnˈî אֲנִי i
בְּ bᵊ בְּ in
רֹ֣ב rˈōv רֹב multitude
חַ֭סְדְּךָ ˈḥasdᵊḵā חֶסֶד loyalty
אָבֹ֣וא ʔāvˈô בוא come
בֵיתֶ֑ךָ vêṯˈeḵā בַּיִת house
אֶשְׁתַּחֲוֶ֥ה ʔeštaḥᵃwˌeh חוה bow down
אֶל־ ʔel- אֶל to
הֵֽיכַל־ hˈêḵal- הֵיכָל palace
קָ֝דְשְׁךָ֗ ˈqoḏšᵊḵˈā קֹדֶשׁ holiness
בְּ bᵊ בְּ in
יִרְאָתֶֽךָ׃ yirʔāṯˈeḵā יִרְאָה fear
5:7. odisti omnes operantes iniquitatem perdes loquentes mendacium virum sanguinum et dolosum abominabitur Dominus
Thou hatest all the workers of iniquity: thou wilt destroy all that speak a lie. The bloody and the deceitful man the Lord will abhor.
6. Thou shalt destroy them that speak lies: the LORD abhorreth the bloodthirsty and deceitful man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ 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
7. "Кровожадного и коварного гнушается Господь". Под этим кровожадным нужно разуметь Авессалома, который, готовясь совершить государственный переворот, не пренебрегал и готов был прибегнуть к насильственным мерам и к убийству своих противников. Авессалом лестью вкрадывался в доверие народа и старался расположить его к себе обещаниями сердечного, справедливого и любовного отношения к нему после получения себе царского престола, почему и назван Давидом "коварным".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 But as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple. 8 Lead me, O LORD, in thy righteousness because of mine enemies; make thy way straight before my face. 9 For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue. 10 Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee. 11 But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee. 12 For thou, LORD, wilt bless the righteous; with favour wilt thou compass him as with a shield.
In these verses David gives three characters--of himself, of his enemies, and of all the people of God, and subjoins a prayer to each of them.
I. He gives an account of himself and prays for himself, v. 7, 8.
1. He is stedfastly resolved to keep closely to God and to his worship. Sinners go away from God, and so make themselves odious to his holiness and obnoxious to his justice: "But, as for me, that shall not keep me from thee." God's holiness and justice are so far from being a terror to the upright in heart, to drive them from God, that they are rather by them invited to cleave to him. David resolves, (1.) To worship God, to pay his homage to him, and give unto God the glory due unto his name. (2.) To worship him publicly: "I will come into thy house, the courts of thy house, to worship there with other faithful worshippers." David was much in secret worship, prayed often alone (v. 2, 3), and yet was very constant and devout in his attendance on the sanctuary. The duties of the closet are designed to prepare us for, not to excuse us from, public ordinances. (3.) To worship him reverently and with a due sense of the infinite distance there is between God and man: "In thy fear will I worship, with a holy awe of God upon my spirit," Heb. xii. 28. God is greatly to be feared by all his worshippers. (4.) To take his encouragement, in worship, from God himself only. [1.] From his infinite mercy. It is in the multitude of God's mercy (the inexhaustible treasures of mercy that are in God and the innumerable proofs and instances of it which we receive from him) that David confides, and not in any merit or righteousness of his own, in his approaches to God. The mercy of God should ever be both the foundation of our hopes and the fountain of our joy in every thing wherein we have to do with him. [2.] From the instituted medium of worship, which was then the temple, here called the temple of his holiness, as a type of Christ, the great and only Mediator, who sanctifies the service as the temple sanctified the gold, and to whom we must have an eye in all our devotions as the worshippers then had to the temple.
2. He earnestly prays that God, by his grace, would guide and preserve him always in the way of his duty (v. 8): Lead me in thy righteousness, because of my enemies--Heb. "Because of those who observe me, who watch for my halting and seek occasion against me." See here, (1.) The good use which David made of the malice of his enemies against him. The more curious they were in spying faults in him, that they might have whereof to accuse him, the more cautious he was to avoid sin and all appearances of it, and the more solicitous to be always found in the good way of God and duty. Thus, by wisdom and grace, good may come out of evil. (2.) The right course which David took for the baffling of those who sought occasion against him. He committed himself to a divine guidance, begged of God both by his providence and by his grace to direct him in the right way, and keep him from turning aside out of it, at any time, in any instance whatsoever, that the most critical and captious of his enemies, like Daniel's, might find no occasion against him. The way of our duty is here called God's way, and his righteousness, because he prescribes to us by his just and holy laws, which if we sincerely set before us as our rule, we may in faith beg of God to direct us in all particular cases. How this prayer of David's was answered to him see 1 Sam. xviii. 14, 15.
II. He gives an account of his enemies, and prays against them, v. 9, 10. 1. If his account of them is true, as no doubt it is, they have a very bad character; and, if they had not been bad men indeed, they could not have been enemies to a man after God's own heart. He had spoken (v. 6) of God's hating the bloody and deceitful man. "Now, Lord," says he, "that is the character of my enemies: they are deceitful; there is no trusting them, for there is no faithfulness in their mouth." They thought it was no sin to tell a deliberate lie if it might but blemish David, and render him odious. "Lord, lead me," says he (v. 8), "for such as these are the men I have to do with, against whose slanders innocency itself is no security. Do they speak fair? Do they talk of peace and friendship? They flatter with their tongues; it is designed to cover their malice, and to gain their point the more securely. Whatever they pretend of religion or friendship, two sacred things, they are true to neither: Their inward part is wickedness itself; it is very wickedness. They are likewise bloody; for their throat is an open sepulchre, cruel as the grave, gaping to devour and to swallow up, insatiable as the grave, which never says, It is enough," Prov. xxx. 15, 16. This is quoted (Rom. iii. 13) to show the general corruption of mankind; for they are all naturally prone to malice, Tit. iii. 3. The grave is opened for them all, and yet they are as open graves to one another. 2. If his prayer against them is heard, as no doubt it is, they are in a bad condition. As men are, and do, so they must expect to fare. He prays to God to destroy them (according to what he had said v. 6, "Thou shalt destroy men of this character," so let them fall; and sinners would soon throw themselves into ruin if they were let alone), to cast them out of his protection and favour, out of the heritage of the Lord, out of the land of the living; and woe to those whom God casts out. "They have by their sins deserved destruction; there is enough to justify God in their utter rejection: Cast them out in the multitude of their transgressions, by which they have filled up the measure of their iniquity and have become ripe for ruin." Persecuting God's servants fills the measure as soon as any thing, 1 Thess. ii. 15, 16. Nay, they may be easily made to fall by their own counsels; that which they do to secure themselves, and do mischief to others, by the over-ruling providence of God may be made a means of their destruction, Ps. vii. 15; ix. 15. He pleads, "They have rebelled against thee. Had they been only my enemies, I could safely have forgiven them; but they are rebels against God, his crown and dignity; they oppose his government, and will not repent, to give him glory, and therefore I plainly foresee their ruin." His prayer for their destruction comes not from a spirit of revenge, but from a spirit of prophecy, by which he foretold that all who rebel against God will certainly be destroyed by their own counsels. If it is a righteous thing with God to recompense tribulation to those that trouble his people, as we are told it is (2 Thess. i. 6), we pray that it may be done whenever we pray, Father, thy will be done.
III. He gives an account of the people of God, and prays for them, concluding with an assurance of their bliss, which he doubted not of his own interest in. Observe, 1. The description he gives of God's people. They are the righteous (v. 12); for they put their trust in God, are well assured of his power and all-sufficiency, venture their all upon his promise, and are confident of his protection in the way of their duty; and they love his name, are well pleased with all that by which God has made himself known, and take delight in their acquaintance with him. This is true and pure religion, to live a life of complacency in God and dependence on him. 2. His prayer for them: "Let them rejoice; let them have cause to rejoice and hearts to rejoice; fill them with joy, with great joy and unspeakable; let them shout for joy, with constant joy and perpetual; let them ever shout for joy, with holy joy, and that which terminates in God; let them be joyful in thee, in thy favour, in thy salvation, not in any creature. Let them rejoice because thou defendest them, coverest them, or overshadowest them, dwellest among them." Perhaps here is an allusion to the pillar of cloud and fire, which was to Israel a visible token of God's special presence with them and the special protection they were under. Let us learn of David to pray, not for ourselves only, but for others, for all good people, for all that trust in God and love his name, though not in every thing of our mind nor in our interest. Let all that are entitled to God's promises have a share in our prayers; grace be with all that love Christ in sincerity. This is to concur with God. 3. His comfort concerning them, v. 12. He takes them into his prayers because they are God's peculiar people; therefore he doubts not but his prayers shall be heard, and they shall always rejoice; for, (1.) They are happy in the assurance of God's blessing: "Thou, Lord, wilt bless the righteous, wilt command a blessing upon them. Thou hast in thy word pronounced them blessed, and therefore wilt make them truly so. Those whom thou blessest are blessed indeed." (2.) "They are safe under the protection of thy favour; with that thou wilt crown him" (so some read it); "it is his honour, will be to him a diadem of beauty, and make him truly great: with that thou wilt compass him, wilt surround him, on every side, as with a shield." A shield, in war, guards only one side, but the favour of God is to the saints a defence on every side; like the hedge about Job, round about, so that, while they keep themselves under the divine protection, they are entirely safe and ought to be entirely satisfied.
In singing these verses, and praying them over, we must by faith put ourselves under God's guidance and care, and then please ourselves with his mercy and grace and with the prospect of God's triumphs at last over all his enemies and his people's triumphs in him and in his salvation.
Adam Clarke: Commentary on the Bible - 1831
5:7: In the multitude of thy mercy - David considered it an inexpressible privilege to be permitted to attend public worship; and he knew that it was only through the multitude of God's mercy that he, or any man else, could enjoy such a privilege. He knew farther that, from the multitude of this mercy, he might receive innumerable blessings in his house. In this spirit, and with this dependence, he went to the house of the Lord. He who takes David's views of this subject will never, willingly, be absent from the means of grace.
In thy fear - Duly considering the infinite holiness of thy majesty, will I worship, אשתחוה eshtachaveh, will I bow and prostrate myself in the deepest self-abasement and humility.
Toward thy holy temple - If David was the author of this Psalm, as is generally agreed, the temple was not built at this time: only the tabernacle then existed; and in the preceding clause he speaks of coming into the house, by which he must mean the tabernacle. But temple here may signify the holy of holies, before which David might prostrate himself while in the house, i.e., the court of the tabernacle. Even in the house of God, there is the temple of God; the place where the Divine Shechinah dwells. God was in Christ reconciling the world to himself. In him dwelt all the fullness of the Godhead bodily. In all ages and dispensations, Jesus was ever the temple where the Supreme Deity was met with and worshipped. The human nature of Jesus was the real temple of the Deity. Nowhere else can God be found.
Albert Barnes: Notes on the Bible - 1834
5:7: But as for me - While it is their characteristic that they are wicked, and have no desire to serve God; and while with such characteristics they can have no hope of access to God, and no reason to suppose that he will hear their cry, I am inclined to enter his house, and I feel the assurance that he will listen to my prayer. In character and ill feelings he was wholly unlike them.
I will come into thy house - Indicating his expectation and his hope that he would yet be permitted to enter the courts of the Lord, from which he was now driven away (see the introduction to the psalm), and his purpose thus to acknowledge God. The word "house" here refers to the tabernacle, which was regarded as the house or dwelling place of God. The word was applied to the entire structure, embracing all the courts, as being sacred to God, as the word was subsequently to the whole of the temple. It was the holy of holies, however, which was regarded as the special dwelling-place of God, and that none were permitted to enter but the high priest, and he but once in the year. (See the notes at Heb 9:1-7.)
In the multitude of thy mercy - In thine abundant mercy. He expected to be delivered from his present troubles, and he felt assured that God would permit him again to enter his earthly courts, and to offer his vows and thanksgivings there.
And in thy fear - In profound Rev_erence for thee. Fear, or Rev_erence, is often employed to denote devotion or worship.
Will I worship toward thy holy temple - The worshippers were not permitted to enter the temple, but worshipped "toward" it; that is, looking toward it, or prostrating themselves toward it as the special dwelling-place of God. If they were in the courts around the temple, they worshipped with their faces toward the place where God was supposed to reside; if they were far away, even in distant lands, they still directed their faces toward Jerusalem and the temple, as the Muslims now do toward Mecca. See the notes at Dan 6:10. It has been objected, from the use of the word "temple" here, that this psalm could not have been written by David, as the temple was not built until the time of Solomon. But in reply to this it may be observed that the word here used - היכל hê ykâ l - is a word of large signification, and might be applied to any place of worship. It means, properly, a large and magnificent building, a palace, Pro 30:28; Isa 39:7; Dan 1:4; and then, the place where Yahweh was supposed to reside, or the place of his worship; and might be applied to the tabernacle as well as to the temple. In fact, it is "often" applied to the tabernacle that was in use before the building of the temple, Sa1 1:9; Sa1 3:3; Sa2 22:7. Compare Gesenius' Lexicon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: But: Psa 55:16; Jos 24:15; Luk 6:11, Luk 6:12
in the: Psa 51:1, Psa 52:8, Psa 69:13, Psa 69:16; Isa 55:7; Rom 5:20, Rom 5:21
in thy: Psa 130:4; Hos 3:5; Act 9:31; Heb 12:28, Heb 12:29; Pe1 1:17-19
I worship: Psa 28:2, Psa 132:7, Psa 138:2; Kg1 8:29, Kg1 8:30, Kg1 8:35, Kg1 8:38; Dan 6:10; Heb 4:16
thy holy temple: Heb. the temple of thy holiness, Isa 64:11
Carl Friedrich Keil and Franz Delitzsch
5:7
(Heb.: 5:8-10) Since the Psalm is a morning hymn, the futt. in Ps 5:8 state what he, on the contrary, may and will do (Ps 66:13). By the greatness and fulness of divine favour (Ps 116:14) he has access (εἴσοδον, for בּוא means, according to its root, "to enter") to the sanctuary, and he will accordingly repair thither to-day. It is the tabernacle on Zion in which was the ark of the covenant that is meant here. That daily liturgical service was celebrated there must be assumed, since the ark of the covenant is the sign and pledge of Jahve's presence; and it is, moreover, attested by 1Chron 16:37. It is also to be supposed that sacrifice was offered daily before the tabernacle. For it is not to be inferred from 1Chron 16:39. that sacrifice was only offered regularly on the Bama (high place) in Gibeon before the Mosaic tabernacle.
(Note: Thus, in particular, Sthelin, Zur Kritik der Psalmen in the Deutsch. Morgenl. Zeitschr. vi. (1852) S. 108 and Zur Einleitung in die Psalmen. An academical programme, 1859. 4to.)
Tit is true sacrifice was offered in Gibeon, where the old tabernacle and the old altars (or at least the altar of burnt-offering) were, and also that after the removal of the ark to Zion both David (1Chron 21:29.) and Solomon (3Kings 3:4; 2Chron 1:2-6) worshipped and sacrificed in Gibeon. But it is self-evident sacrifices might have been offered where the ark was, and that even with greater right than in Gibeon; and since both David, upon its arrival (2Kings 6:17.), and Solomon after his accession (3Kings 3:15), offered sacrifices through the priests who were placed there, it is probable-and by a comparison of the Davidic Psalms not to be doubted-that there was a daily service, in conjunction with sacrifices, before the ark on Zion.
But, moreover, is it really the אהל in Zion which is meant here in v. 8 by the house of God? It is still maintained by renowned critics that the tabernacle pitched by David over the sacred ark is never called בית ה or היכל or משׁכן ה or מקדשׁ or קדשׁ. But why could it not have all these names? We will not appeal to the fact that the house of God at Shilo (1Kings 1:9; 1Kings 3:3) is called בית and היכל ה, since it may be objected that it was really more of a temple than a tabernacle,
(Note: Vid., C. H. Graf, Commentation de templo Silonensi ad illustrandum locum Jud. xviii. 30, 31, (1855, 4to.), in which he seeks to prove that the sanctuary in Shilo was a temple to Jahve that lasted until the dissolution of the kingdom of Israel.)
although in the same book, 1Kings 2:22 it is called אהל מועד, and in connection with the other appellations the poetic colouring of the historical style of 1 Sam 1-3 is to be taken into consideration. Moreover, we put aside passages like Ex 23:19; Ex 34:26, since it may be said that the future Temple was present to the mind of the Lawgiver. But in Josh 6:24; 2Kings 12:20, the sanctuary is called בית ה without being conceived of as a temple. Why then cannot the tabernacle, which David pitched for the ark of the covenant when removed to Zion (2Kings 6:17), be called בית ה? It is only when אהל and בּית are placed in opposition to one another that the latter has the notion of a dwelling built of more solid materials; but in itself beit (bt) in Semitic is the generic term for housing of every kind whether it be made of wool, felt, and hair-cloth, or of earth, stone, and wood; consequently it is just as much a tent as a house (in the stricter sense of the word), whether the latter be a hut built of wood and clay or a palace.
(Note: The Turkish Kamus says: "Arab. byt is a house (Turk. ew) in the signification of châne (Persic the same), whether it be made of hair, therefore a tent, or built of stone and tiles." And further on: "Beit originally signified a place specially designed for persons to retire to at night from Arab. bâta he has passed the night, if it does not perhaps come from the בוא, Arab. bayya, which stands next to it in this passage, vid., Job at Job 29:15-17]; but later on the meaning was extended and the special reference to the night time was lost." Even at the present day the Beduin does not call his tent ahl, but always bêt and in fact bêt sha'r (בית שׂער), the modern expression for the older bêt wabar (hair-house).)
If a dwelling-house is frequently called אהל, then a tent that any one dwells in may the more naturally be called his בּית. And this we find is actually the case with the dwellings of the patriarchs, which, although they were not generally solid houses (Gen 33:17), are called בית (Gen 27:15). Moreover, היכל (from יכל = כּוּל to hold, capacem esse), although it signifies a palace does not necessarily signify one of stone, for the heavens are also called Jahve's היכל, e.g., Ps 18:7, and not necessarily one of gigantic proportions, for even the Holy of holies of Solomon's Temple, and this par excellence, is called היכל, and once, 3Kings 6:3, היכל הבּית. Of the spaciousness and general character of the Davidic tabernacle we know indeed nothing: it certainly had its splendour, and was not so much a substitute for the original tabernacle, which according to the testimony of the chronicler remained in Gibeon, as a substitute for the Temple that was still to be built. But, however insignificant it may have been, Jahve had His throne there, and it was therefore the היבל of a great king, just as the wall-less place in the open field where God manifested Himself with His angels to the homeless Jacob was בּית אלהים (Gen 28:17).
Into this tabernacle of God, i.e., into its front court, will David enter (בּוא with acc. as in Ps 66:13) this morning, there will he prostrate himself in worship, προσκυνεῖν (השׁתּחוה) reflexive of the Pilel שׁחוה, Ges. 75, rem. 18), towards (אל as in Ps 28:2, 3Kings 8:29, 3Kings 8:35, cf. ל Ps 99:5, Ps 99:9) Jahve's היכל קדשׁ, i.e., the דּביר, the Holy of holies Ps 28:2, and that "in Thy fear," i.e., in reverence before Thee (genit. objectivus). The going into the Temple which David purposes, leads his thoughts on to his way through life, and the special de'eesis, which only begins here, moulds itself accordingly: he prays for God's gracious guidance as in Ps 27:11; Ps 86:11, and frequently. The direction of God, by which he wishes to be guided he calls צדקה. Such is the general expression for the determination of conduct by an ethical rule. The rule, acting in accordance with which, God is called par excellence צדיק, is the order of salvation which opens up the way of mercy to sinners. When God forgives those who walk in this way their sins, and stands near to bless and protect them, He shows Himself not less צדיק (just), than when He destroys those who despise Him, in the heat of His rejected love. By this righteousness, which accords with the counsel and order of mercy, David prays to be led למען שׁוררי, in order that the malicious desire of those who lie in wait for him may not be fulfilled, but put to shame, and that the honour of God may not be sullied by him. שׁורר is equivalent to משׁורר (Aquila ἐφοδεύων, Jerome insidiator) from the Pilel שׁורר to fix one's eyes sharply upon, especially of hostile observation. David further prays that God will make his way (i.e., the way in which a man must walk according to God's will) even and straight before him, the prayer one, in order that he may walk therein without going astray and unimpeded. The adj. ישׂר signifies both the straightness of a line and the evenness of a surface. The fut. of the Hiph. הישׁיר is יישׁיר in Prov 4:25, and accordingly the Ker substitutes for the imper. הושׁר the corresponding form הישׁר, just as in Is 45:2 it removes the Hiphil form אושׁר (cf. Gen 8:17 הוצא Keri היצא), without any grammatical, but certainly not without some traditional ground.
כּי in Ps 5:10 is closely connected with למען שׁוררי: on account of my way-layers, for the following are their characteristics. אין is separated by בּפיהוּ (= בּפיו Ps 62:5) from נכונה the word it governs; this was the more easily possible as the usage of the language almost entirely lost sight of the fact that אין is the construct of אין, Ges. 152, 1. In his mouth is nothing that should stand firm, keep its ground, remain the same (cf. Job 42:7.). The singular suffix of בפיהו has a distributive meaning: in ore unuiscujusque eorum. Hence the sing. at once passes over into the plur.: קרבּם הוּות their inward part, i.e., that towards which it goes forth and in which it has its rise (vid., Ps 49:12) is הוות corruption, from הוּה which comes from הוה = Arab. hawâ, to yawn, gape, χαίνειν, hiare, a yawning abyss and a gaping vacuum, and then, inasmuch as, starting from the primary idea of an empty space, the verbal significations libere ferri (especially from below upwards) and more particularly animo ad or in aliquid ferri are developed, it obtains the pathological sense of strong desire, passion, just as it does also the intellectual sense of a loose way of thinking proceeding from a self-willed tendency (vid., Fleischer on Job 37:6). In Hebrew the prevalent meaning of the word is corruption, Ps 57:2, which is a metaphor for the abyss, barathrum, (so far, but only so far Schultens on Prov 10:3 is right), and proceeding from this meaning it denotes both that which is physically corruptible (Job 6:30) and, as in the present passage and frequently, that which is corruptible from an ethical point of view. The meaning strong desire, in which הוּה looks as though it only differed from אוּה in one letter, occurs only in Ps 52:9; Prov 10:3; Mic 7:3. The substance of their inward part is that which is corruptible in every way, and their throat, as the organ of speech, as in Ps 115:7; Ps 149:6, cf. Ps 69:4, is (perhaps a figure connected with the primary meaning of הוות) a grave, which yawns like jaws, which open and snatch and swallow down whatever comes in their way. To this "they make smooth their tongue" is added as a circumstantial clause. Their throat is thus formed and adapted, while they make smooth their tongue (cf. Prov 2:16), in order to conceal their real design beneath flattering language. From this meaning, החליק directly signifies to flatter in Ps 36:3; Prov 29:5. The last two lines of the strophe are formed according to the caesura schema. This schema is also continued in the concluding strophe.
Geneva 1599
5:7 But as for me, I (e) will come [into] thy house in the multitude of thy mercy: [and] in thy fear will I worship toward thy holy temple.
(e) In the deepest of his temptations he puts his full confidence in God.
John Gill
5:7 But as for me, I will come into thy house,.... The tabernacle of Moses, sometimes called the house of God, 1Chron 9:23; for as yet the temple was not built. Here David had been used to go in times past; and though he was now in a kind of exile from it, he was confident he should again enter into and determined so to do whenever he had an opportunity, and that in the following manner:
in the multitude of thy mercy; grace or goodness. God is rich in mercy, abundant in goodness and truth; there is a multitude of mercy, love, and grace in his heart, and which is stored up in his covenant, and displayed in his Son, and in the provision of him as a Saviour of lost sinners; abundant mercy is shown in regeneration, in adoption, and in the forgiveness of sins, and in every spiritual blessing, and in the gift of eternal life. And now, not relying on his own merits, strength, and righteousness, or leaning to his own understanding, but trusting in the mercy, grace, and goodness of God in Christ, and in hope of finding more grace and mercy to help in time of need; with thankfulness for what he had received, he determines, by divine leave and assistance, to enter, into the house of the Lord: and whatever other persons did, whom he had before described, it was his resolution to serve the Lord, under a sense of his mercy and goodness to him; which laid him under an obligation so to do, and is the true principle from which all service should proceed;
and in thy fear will I worship toward thy holy temple; either heaven, the habitation of God's holiness, towards which, and to God there, the psalmist would lift up his eyes, his hands, and heart; or the tabernacle, at the door of which the worship of God was performed, the sacrifices were brought, and God met his people; and therefore he says he would worship towards the temple or tabernacle, Lev 1:3. And it may be that David has reference to the Messiah, the medium of divine worship; whose human nature was typified by the tabernacle and temple, in which the fulness of the Godhead dwells: the psalmist therefore purposes to worship God in Christ, and to perform all acts of worship, as prayer, praise, hearing the word, offering sacrifice, &c. in the name and faith of Christ; looking towards him for the presentation of his services by him, and for the acceptance of them with God through him: and this he desired to do in the "fear" of God; not with a slavish fear, but with reverence and godly fear; with a fear influenced by the multitude of God's mercy, grace, and goodness, in art humble modest manner, not trusting to, or depending upon, any service done by him.
John Wesley
5:7 Come - With holy boldness and confidence. Mercy - Trusting only in thy great mercy. Fear - With an holy dread and reverence of thy majesty. Towards - Looking towards it, when I cannot come to it.
Robert Jamieson, A. R. Fausset and David Brown
5:7 But--as in Ps 2:6, literally, "and."
house-- (1Chron 9:23), the tabernacle.
temple--literally, "palace," applied to God's residence, the Holy of Holies (1Kings 3:3; 2Kings 22:7); the inner part of the tabernacle.
toward--not in; the high priest alone was allowed to enter.
5:85:8: այլ ես՝ ըստ բազում ողորմութեան քում մտից ՚ի տուն քո. երկիր պագից ՚ի տաճար սուրբ քո երկիւղիւ քո։
8 Իսկ ես քո ամէնառատ ողորմութեան շնորհիւ կը մտնեմ տունդ, եւ քե՛զ վայել ակնածանքով կ’երկրպագեմ սուրբ տաճարիդ մէջ:
7 Բայց ես քու ողորմութեանդ շատութիւնովը քու տունդ պիտի մտնեմ. Քու վախովդ երկրպագութիւն պիտի ընեմ քու սուրբ տաճարիդ մէջ։
Այլ ես ըստ բազում ողորմութեան քում մտից ի տուն քո, եւ երկիր պագից ի տաճար սուրբ քո երկիւղիւ քո:

5:8: այլ ես՝ ըստ բազում ողորմութեան քում մտից ՚ի տուն քո. երկիր պագից ՚ի տաճար սուրբ քո երկիւղիւ քո։
8 Իսկ ես քո ամէնառատ ողորմութեան շնորհիւ կը մտնեմ տունդ, եւ քե՛զ վայել ակնածանքով կ’երկրպագեմ սուրբ տաճարիդ մէջ:
7 Բայց ես քու ողորմութեանդ շատութիւնովը քու տունդ պիտի մտնեմ. Քու վախովդ երկրպագութիւն պիտի ընեմ քու սուրբ տաճարիդ մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
5:75:8 А я, по множеству милости Твоей, войду в дом Твой, поклонюсь святому храму Твоему в страхе Твоем.
5:8 ἐγὼ εγω I δὲ δε though; while ἐν εν in τῷ ο the πλήθει πληθος multitude; quantity τοῦ ο the ἐλέους ελεος mercy σου σου of you; your εἰσελεύσομαι εισερχομαι enter; go in εἰς εις into; for τὸν ο the οἶκόν οικος home; household σου σου of you; your προσκυνήσω προσκυνεω worship πρὸς προς to; toward ναὸν ναος sanctuary ἅγιόν αγιος holy σου σου of you; your ἐν εν in φόβῳ φοβος fear; awe σου σου of you; your
5:8 יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH נְחֵ֬נִי nᵊḥˈēnî נחה lead בְ vᵊ בְּ in צִדְקָתֶ֗ךָ ṣiḏqāṯˈeḵā צְדָקָה justice לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of שֹׁורְרָ֑י šôrᵊrˈāy שֹׁורֵר foe הַיְשַׁ֖רהושׁר *hayšˌar ישׁר be right לְ lᵊ לְ to פָנַ֣י fānˈay פָּנֶה face דַּרְכֶּֽךָ׃ darkˈeḵā דֶּרֶךְ way
5:8. ego autem in multitudine misericordiae tuae introibo in domum tuam adorabo in templo sancto tuo in timore tuoBut as for me in the multitude of thy mercy, I will come into thy house; I will worship towards thy holy temple, in thy fear.
7. But as for me, in the multitude of thy lovingkindness will I come into thy house: in thy fear will I worship toward thy holy temple.
But as for me, I will come [into] thy house in the multitude of thy mercy: [and] in thy fear will I worship toward thy holy temple:

5:8 А я, по множеству милости Твоей, войду в дом Твой, поклонюсь святому храму Твоему в страхе Твоем.
5:8
ἐγὼ εγω I
δὲ δε though; while
ἐν εν in
τῷ ο the
πλήθει πληθος multitude; quantity
τοῦ ο the
ἐλέους ελεος mercy
σου σου of you; your
εἰσελεύσομαι εισερχομαι enter; go in
εἰς εις into; for
τὸν ο the
οἶκόν οικος home; household
σου σου of you; your
προσκυνήσω προσκυνεω worship
πρὸς προς to; toward
ναὸν ναος sanctuary
ἅγιόν αγιος holy
σου σου of you; your
ἐν εν in
φόβῳ φοβος fear; awe
σου σου of you; your
5:8
יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH
נְחֵ֬נִי nᵊḥˈēnî נחה lead
בְ vᵊ בְּ in
צִדְקָתֶ֗ךָ ṣiḏqāṯˈeḵā צְדָקָה justice
לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of
שֹׁורְרָ֑י šôrᵊrˈāy שֹׁורֵר foe
הַיְשַׁ֖רהושׁר
*hayšˌar ישׁר be right
לְ lᵊ לְ to
פָנַ֣י fānˈay פָּנֶה face
דַּרְכֶּֽךָ׃ darkˈeḵā דֶּרֶךְ way
5:8. ego autem in multitudine misericordiae tuae introibo in domum tuam adorabo in templo sancto tuo in timore tuo
But as for me in the multitude of thy mercy, I will come into thy house; I will worship towards thy holy temple, in thy fear.
7. But as for me, in the multitude of thy lovingkindness will I come into thy house: in thy fear will I worship toward thy holy temple.
ru▾ LXX-gloss▾ bhs-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
8. Под "домом, храмом" нужно разуметь скинию (см. Исх XXIII:19; 1: Цар I:9; 2: Цар XII:20).
Adam Clarke: Commentary on the Bible - 1831
5:8: Lead me, O Lord, in thy righteousness - When entered into the house, and prostrated before the temple, he knew that, unless God continued to lead and direct, he was not likely to profit even by such great advantages. We need God not only to bring us to his house, but to keep our feet while we are there.
Because of mine enemies - His conduct was marked; his enemies looked upon and watched him with an evil eye. They would have been glad of his halting, that they might have brought a reproach on the good cause which he had espoused. O how cautiously should those walk who make a profession of living to God, of knowing themselves to be in his favor, and of being delivered from all sin in this life!
Make thy way straight - Show me that I must go right on; and let thy light always shine on my path, that I may see how to proceed.
Albert Barnes: Notes on the Bible - 1834
5:8: Lead me, O Lord, in thy righteousness - That is, conduct me safely in the manifestation of the principles of justice or righteousness which belong to thy nature. David felt assured that his was a righteous cause, and that he might make his appeal to God on the ground of the justness of that cause. Such a ground of appeal is always proper when we are in danger or in trouble from the injustice of others, for we may always ask of God to interpose, and to cause that which is right to be done.
Because of mine enemies - On account of my enemies, or in respect to them; that is, that they may not triumph, but that I may be vindicated and may be delivered from them.
Make thy way straight before my face - The way in which thou wouldst have me to walk. That is, mark out or make plain before me the path for me to tread - the path in which thou wilt deliver me. He was in perplexity, and knew not which way to go, and he looks up to God for guidance and direction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: Lead: Psa 25:4, Psa 25:5, Psa 86:11, Psa 119:10, Psa 119:64, Psa 143:8-10; Pro 3:5, Pro 3:6
mine: Heb. those which observe me, Psa 27:11, Psa 54:5, Psa 59:10 *marg. Sa2 12:14
make: Psa 25:4, Psa 27:11; Pro 4:25; Mat 3:3; Heb 12:13
Geneva 1599
5:8 Lead me, O LORD, in thy righteousness (f) because of mine enemies; make thy way straight before my face.
(f) Because you are just, therefore lead me out of the dangers of my enemies.
John Gill
5:8 Lead me, O Lord, in thy righteousness,.... Not in mine, but thine; in the righteousness of God, which is revealed in the Gospel, from faith to faith, and is imputed by God, and received by faith; in this righteousness the psalmist desired to be led into the house of God, and appear before him; nor is there any other righteousness in which man can stand before God and worship. Or else the sense is, that God would lead him in the way of righteousness, in his righteous statutes, judgments, and ordinances; in which way the Lord does lead his people, Ps 23:3. Or that he would lead him for his righteousness' sake; because of his faithfulness to his promises, that he would direct, uphold, and never leave nor forsake him. David was very sensible that the way of man is not in himself, and that he could not direct his own steps; and therefore desired to be guided by the Lord, and to be led by the right hand of his righteousness, and to be upheld by it in his ways:
because of mine enemies; or, "those that observe me" (l) that lie in wait and watch for my halting, as Jeremiah's enemies did; and would rejoice at my fall, and insult me, and blaspheme thy name; therefore lead, guide, and uphold me;
make thy way straight before my face; thy way of providence, thy way of grace, thy way of worship and duty; let it appear plain and manifest, that I may know in which way I should walk; and let all obstructions be removed out of the way, that I may walk straight on, without any difficulty or hinderance. He seems to have respect to his enemies, who lay in his way, that God would remove them; see Ps 5:9.
(l) "observatores meos", Junius & Tremellius, Cocceius, Michaelis; so Aben Ezra, Kimchi, Ben Melech, & Ainsworth.
John Wesley
5:8 Righteousness - In thy righteous laws. Because - That I may give them no occasion of slandering me, or religion for my sake. The way - The way wherein thou wouldst have to one walk. Plain - That I may clearly discern it, and readily walk in it.
Robert Jamieson, A. R. Fausset and David Brown
5:8 enemies--literally, "watchers" (Ps 27:11), hence special need of guidance.
in thy righteousness--an attribute implying faithfulness in promises as well as threatenings.
make thy way straight--that is, make the way of providence plain.
5:95:9: Տէր՝ առաջնորդեա՛ ինձ յարդարութեան քում. վասն թշնամեաց իմոց ուղի՛ղ արա առաջի իմ զճանապարհս քո։
9 Տէ՛ր, արդարութեամբ քո առաջնորդի՛ր ինձ, իմ թշնամիների պատճառով ուղղի՛ր իմ առջեւ ճանապարհները քո,
8 Ո՛վ Տէր, քու արդարութիւնովդ ինծի առաջնորդ եղիր թշնամիներուս համար. Քու ճամբադ շտկէ իմ առջեւս.
Տէր, առաջնորդեա ինձ յարդարութեան քում, վասն թշնամեաց իմոց. ուղիղ արա առաջի իմ զճանապարհս քո:

5:9: Տէր՝ առաջնորդեա՛ ինձ յարդարութեան քում. վասն թշնամեաց իմոց ուղի՛ղ արա առաջի իմ զճանապարհս քո։
9 Տէ՛ր, արդարութեամբ քո առաջնորդի՛ր ինձ, իմ թշնամիների պատճառով ուղղի՛ր իմ առջեւ ճանապարհները քո,
8 Ո՛վ Տէր, քու արդարութիւնովդ ինծի առաջնորդ եղիր թշնամիներուս համար. Քու ճամբադ շտկէ իմ առջեւս.
zohrab-1805▾ eastern-1994▾ western am▾
5:85:9 Господи! путеводи меня в правде Твоей, ради врагов моих; уровняй предо мною путь Твой.
5:9 κύριε κυριος lord; master ὁδήγησόν οδηγεω guide με με me ἐν εν in τῇ ο the δικαιοσύνῃ δικαιοσυνη rightness; right standing σου σου of you; your ἕνεκα ενεκα for the sake of; on account of τῶν ο the ἐχθρῶν εχθρος hostile; enemy μου μου of me; mine κατεύθυνον κατευθυνω straighten out; direct ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine τὴν ο the ὁδόν οδος way; journey σου σου of you; your
5:9 כִּ֤י kˈî כִּי that אֵ֪ין ʔˈên אַיִן [NEG] בְּ bᵊ בְּ in פִ֡יהוּ fˈîhû פֶּה mouth נְכֹונָה֮ nᵊḵônā כון be firm קִרְבָּ֪ם qirbˈām קֶרֶב interior הַ֫וֹּ֥ות hˈawwˌôṯ הַוָּה destruction קֶֽבֶר־ qˈever- קֶבֶר grave פָּת֥וּחַ pāṯˌûₐḥ פתח open גְּרֹונָ֑ם gᵊrônˈām גָּרֹון throat לְ֝שֹׁונָ֗ם ˈlšônˈām לָשֹׁון tongue יַחֲלִֽיקוּן׃ yaḥᵃlˈîqûn חלק be smooth
5:9. Domine deduc me in iustitia tua propter insidiatores meos dirige ante faciem meam viam tuamConduct me, O Lord, in thy justice: because of my enemies, direct my way in thy sight.
8. Lead me, O LORD, in thy righteousness because of mine enemies; make thy way plain before my face.
Lead me, O LORD, in thy righteousness because of mine enemies; make thy way straight before my face:

5:9 Господи! путеводи меня в правде Твоей, ради врагов моих; уровняй предо мною путь Твой.
5:9
κύριε κυριος lord; master
ὁδήγησόν οδηγεω guide
με με me
ἐν εν in
τῇ ο the
δικαιοσύνῃ δικαιοσυνη rightness; right standing
σου σου of you; your
ἕνεκα ενεκα for the sake of; on account of
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
μου μου of me; mine
κατεύθυνον κατευθυνω straighten out; direct
ἐνώπιόν ενωπιος in the face; facing
μου μου of me; mine
τὴν ο the
ὁδόν οδος way; journey
σου σου of you; your
5:9
כִּ֤י kˈî כִּי that
אֵ֪ין ʔˈên אַיִן [NEG]
בְּ bᵊ בְּ in
פִ֡יהוּ fˈîhû פֶּה mouth
נְכֹונָה֮ nᵊḵônā כון be firm
קִרְבָּ֪ם qirbˈām קֶרֶב interior
הַ֫וֹּ֥ות hˈawwˌôṯ הַוָּה destruction
קֶֽבֶר־ qˈever- קֶבֶר grave
פָּת֥וּחַ pāṯˌûₐḥ פתח open
גְּרֹונָ֑ם gᵊrônˈām גָּרֹון throat
לְ֝שֹׁונָ֗ם ˈlšônˈām לָשֹׁון tongue
יַחֲלִֽיקוּן׃ yaḥᵃlˈîqûn חלק be smooth
5:9. Domine deduc me in iustitia tua propter insidiatores meos dirige ante faciem meam viam tuam
Conduct me, O Lord, in thy justice: because of my enemies, direct my way in thy sight.
8. Lead me, O LORD, in thy righteousness because of mine enemies; make thy way plain before my face.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Молитва Давида о наставлении "от Бога правде" указывает на сознание им какой-то своей вины пред Богом; такою же виною было его преступление с Вирсавией. В восстании Авессалома он находил, таким образом, связь со своим преступлением, почему и не принимает для подавления начинавшегося волнения никаких средств, кроме покаяния и молитвы пред Богом, от Которого одного он ждал себе милости.
Adam Clarke: Commentary on the Bible - 1831
5:9: No faithfulness in their mouth - They make professions of friendship; but all is hollow and deceitful: "They flatter with their tongue."
Very wickedness - Their heart is full of all kinds of depravity.
Their throat is an open sepulcher - It is continually gaping for the dead; and sends forth effluvia destructive to the living. I fear that this is too true a picture of the whole human race, totally corrupt within, and abominable without. The heart is the center and spring of this corruption; and the words and actions of men, which proceed from this source, will send out incessant streams of various impurity; and thus they continue till the grace of God changes and purifies the heart.
Albert Barnes: Notes on the Bible - 1834
5:9: For there is no faithfulness in their mouth - There is nothing in them which can be confided in; nothing in their promises and declarations. They are false and treacherous, and I can, therefore, only appeal to thee. It is easy to see the propriety of this statement, and of those which follow, on the supposition that this refers to the rebellion of Absalom. Absalom had gone to Hebron on a false pretence Sa2 15:7-10, and every act of his in this whole transaction had been treacherous and false.
Their inward part - Not only their external conduct, but their hearts, their principles, their motives. This was fairly to be inferred from their conduct. The object of the psalmist is to show that they were wholly depraved in all that properly constitutes character or that entered into moral conduct.
Their throat is an open sepulchre - That is, as the grave is open to receive its victim, so is their throat open to devour or swallow up the peace and happiness of others. The main idea is that they are false, treacherous, not to be confided in, slanderous. This passage, with the following, is employed by the apostle Paul to demonstrate the universal depravity of man. See the notes at Rom 3:13.
They flatter with their tongue - He had referred to the "inward part," or the "heart," and to the "throat" as being depraved and evil; he now refers to another member of the body as being equally depraved - the "tongue." Instead of being employed to utter truth, and to give expression to the real feelings of the heart, it was employed to flatter others, with a view to lead them astray, or to make use of them for base and selfish purposes. The propriety of this representation as applicable to Absalom and his coadjutors no one can fail to see (compare Sa2 15:1-6). It is also to an eminent degree the characteristic of the wicked in general. On this, also, see the notes at Rom 3:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: For: Psa 36:1-4, Psa 52:2, Psa 58:3, Psa 62:4, Psa 62:9, Psa 111:1-3; Jer 9:3-6; Mic 6:12; Rom 1:29-31; Rom 3:13
faithfulness: or, stedfastness
their mouth: Heb. his mouth, that is, the mouth of any of them
inward: Psa 51:6, Psa 58:2, Psa 62:4 *marg. Psa 64:6; Jer 4:14, Jer 17:9; Mar 7:21, Mar 7:22; Luk 11:39
very wickedness: Heb. wickednesses
throat: Luk 11:44; Rom 3:13
they: Psa 12:2, Psa 12:3; Job 32:21, Job 32:22; Pro 29:5; Th1 2:5
John Gill
5:9 For there is no faithfulness in their mouth,.... In the mouth of the ungodly, as the Chaldee paraphrase; in the mouth of every one of them, as Aben Ezra interprets it: that is, in the mouth of every wicked, bloody, and deceitful man; of everyone of David's enemies, as Saul, or the conspirators with Absalom his son. There was no steadfastness in them; nothing right, sure, or firm said by them; nothing that could be depended upon; there was "no truth" in them, as the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions render it. And as this was true of David's, so of Christ's enemies; of Herod, and of the Herodians, and of the Scribes and Pharisees; see Mt 2:8; and of the enemies of Christ's Gospel; of all false teachers, who speak not the word faithfully; tell dreams, use the hidden things of dishonesty, walk in craftiness, handle the word of God deceitfully, and speak lies in hypocrisy: there is no certainty in them, nor is any thing they say to be trusted to. And this is the character of wicked men in common: they are an assembly of treacherous men; there is none upright among them; nor is any confidence to be placed in them: the people of God are in danger of being imposed upon and misled by them to their hurt; and therefore the psalmist prays, that the Lord would lead him in his righteousness;
their inward part is very wickedness; their heart, which is desperately wicked, exceeding sinful; not only wicked, and very wicked, but wickedness itself. This is the root and fountain of all wickedness, and the reason why there is no faithfulness in their mouth: the word (m) is sometimes rendered, "their inward thought", Ps 49:11; which is the inmost of man, the nearest to him; and which, and even the imagination of it, is evil, and that continually: the word (n) translated "wickedness" signifies woes, calamities, and mischiefs; and such the wicked hearts of men are full of, and are continually devising against the people of God, and his righteous cause. And this is the just character of ungodly men, even though they may profess to know God, have a form of godliness, and be outwardly righteous before men; as these were David was concerned with;
their throat is an open sepulchre; or as one, as the Targum paraphrases it; to which the throat of wicked men may be compared for its voracity and insatiableness; the grave being one of those three or four things, which never has enough or is satisfied. And this is true of the throat, whether it be considered as an instrument of speech, and throws out devouring words to the prejudice of the characters and reputations of others; or as an instrument of swallowing meat and drink, and where the pleasure of appetite is; and so may be expressive of the eager desire of the wicked after sin, who drink up iniquity like water; and of their delight in it, and their fulness of it, and yet still greedy, insatiable, and not to be satisfied: and their throat may be compared to an open grave for the nauseous stench it emits; corrupt communication, filthiness, and foolish talking, proceeding out of it; and horrible oaths, curses, imprecations, and blasphemies, being belched out through it; and for the danger which is by it, since into it men may fall unawares; and so the evil communications of wicked men corrupt good manners, and do great mischief to those who fall into company with them;
they flatter with their tongue; or, "make it smooth" (o); use oily expressions, soft language: or, "part" or "divide" (p) their tongue; are double tongued and double hearted; and so deceive persons, as the apostle interprets it in Rom 3:13. They flatter God himself, drawing nigh to him in an hypocritical way; they flatter men, their neighbours, and impose upon them; they flatter princes, and such parasitic people were about David. And such are false teachers, who prophesy smooth things, and with good words and fair speeches deceive the hearts of the simple; or, which account there is great reason to pray to be led and directed by the Lord.
(m) , Sept. "cor", V. L. i.e. "cogitatio", Muis. (n) "aerumuae", Junius & Tremellius, Piscator, Gejerus; "calamitates", Cocceius; so Ainsworth. (o) "levigant, seu emolliunt", Piscator, Gejerus. (p) "Divident vel dispertient", Mariana.
John Wesley
5:9 Throat - Wide opened ready to devour all that come within their reach. A metaphor from wild beasts gaping for the prey.
Robert Jamieson, A. R. Fausset and David Brown
5:9 The wicked are not reliable because by nature they are full of wickedness, or literally, "wickednesses," of every kind (Rom 8:7).
sepulchre--a dwelling-place of corruption, emitting moral putridness.
flatter--or, "make smooth."
their tongue--speaks deceitfully.
5:105:10: Զի ո՛չ գոյ ՚ի բերանս նոցա ճշմարտութիւն, եւ սիրտք նոցա նանրեալք են։
10 քանզի նրանց բերանում ճշմարտութիւն չկայ, եւ նրանց սրտերն ունայնացած են:
9 Վասն զի անոնց բերնին մէջ ճշմարտութիւն չկայ, Անոնց ներսիդին չարութիւն կայ։Անոնց կոկորդը բաց գերեզման է, Իրենց լեզուովը նենգաւոր եղան։
Զի ոչ գոյ ի բերանս նոցա ճշմարտութիւն, եւ սիրտք նոցա նանրեալք են. որպէս գերեզման բաց է կոկորդ նոցա, լեզուօք իւրեանց նենգաւորք եղեն:

5:10: Զի ո՛չ գոյ ՚ի բերանս նոցա ճշմարտութիւն, եւ սիրտք նոցա նանրեալք են։
10 քանզի նրանց բերանում ճշմարտութիւն չկայ, եւ նրանց սրտերն ունայնացած են:
9 Վասն զի անոնց բերնին մէջ ճշմարտութիւն չկայ, Անոնց ներսիդին չարութիւն կայ։Անոնց կոկորդը բաց գերեզման է, Իրենց լեզուովը նենգաւոր եղան։
zohrab-1805▾ eastern-1994▾ western am▾
5:95:10 Ибо нет в устах их истины: сердце их пагуба, гортань их открытый гроб, языком своим льстят.
5:10 ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτῶν αυτος he; him ἀλήθεια αληθεια truth ἡ ο the καρδία καρδια heart αὐτῶν αυτος he; him ματαία ματαιος superficial τάφος ταφος grave ἀνεῳγμένος ανοιγω open up ὁ ο the λάρυγξ λαρυγξ larynx αὐτῶν αυτος he; him ταῖς ο the γλώσσαις γλωσσα tongue αὐτῶν αυτος he; him ἐδολιοῦσαν δολιοω cunning
5:10 הַֽאֲשִׁימֵ֨ם׀ hˈaʔᵃšîmˌēm אשׁם do wrong אֱֽלֹהִ֗ים ʔˈᵉlōhˈîm אֱלֹהִים god(s) יִפְּלוּ֮ yippᵊlˈû נפל fall מִֽ mˈi מִן from מֹּעֲצֹ֪ותֵ֫יהֶ֥ם mmōʕᵃṣˈôṯˈêhˌem מֹועֵצָה counsel בְּ bᵊ בְּ in רֹ֣ב rˈōv רֹב multitude פִּ֭שְׁעֵיהֶם ˈpišʕêhem פֶּשַׁע rebellion הַדִּיחֵ֑מֹו haddîḥˈēmô נדח wield כִּי־ kî- כִּי that מָ֥רוּ mˌārû מרה rebel בָֽךְ׃ vˈāḵ בְּ in
5:10. non est enim in ore eorum rectum interiora eorum insidiaeFor there is no truth in their mouth: their heart is vain.
9. For there is no faithfulness in their mouth; their inward part is very wickedness: their throat is an open sepulchre; they flatter with their tongue.
For [there is] no faithfulness in their mouth; their inward part [is] very wickedness; their throat [is] an open sepulchre; they flatter with their tongue:

5:10 Ибо нет в устах их истины: сердце их пагуба, гортань их открытый гроб, языком своим льстят.
5:10
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
ἐν εν in
τῷ ο the
στόματι στομα mouth; edge
αὐτῶν αυτος he; him
ἀλήθεια αληθεια truth
ἡ ο the
καρδία καρδια heart
αὐτῶν αυτος he; him
ματαία ματαιος superficial
τάφος ταφος grave
ἀνεῳγμένος ανοιγω open up
ὁ ο the
λάρυγξ λαρυγξ larynx
αὐτῶν αυτος he; him
ταῖς ο the
γλώσσαις γλωσσα tongue
αὐτῶν αυτος he; him
ἐδολιοῦσαν δολιοω cunning
5:10
הַֽאֲשִׁימֵ֨ם׀ hˈaʔᵃšîmˌēm אשׁם do wrong
אֱֽלֹהִ֗ים ʔˈᵉlōhˈîm אֱלֹהִים god(s)
יִפְּלוּ֮ yippᵊlˈû נפל fall
מִֽ mˈi מִן from
מֹּעֲצֹ֪ותֵ֫יהֶ֥ם mmōʕᵃṣˈôṯˈêhˌem מֹועֵצָה counsel
בְּ bᵊ בְּ in
רֹ֣ב rˈōv רֹב multitude
פִּ֭שְׁעֵיהֶם ˈpišʕêhem פֶּשַׁע rebellion
הַדִּיחֵ֑מֹו haddîḥˈēmô נדח wield
כִּי־ kî- כִּי that
מָ֥רוּ mˌārû מרה rebel
בָֽךְ׃ vˈāḵ בְּ in
5:10. non est enim in ore eorum rectum interiora eorum insidiae
For there is no truth in their mouth: their heart is vain.
9. For there is no faithfulness in their mouth; their inward part is very wickedness: their throat is an open sepulchre; they flatter with their tongue.
ru▾ LXX-gloss▾ bhs-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
10. "Нет в устах их истины" - враги распространяли о Давиде ложные сведения в народе (см. 2: Цар XV:2-6); "сердце их - пагуба" - они стремятся не к истинному благу народа, но к мелочным и честолюбивым целям, к завладению престолом и к почету (2: Цар XV:10); "гортань их - открытый гроб", распространением лжи они развращают народ и губят его, так как призывают народ к действиям беззаконным и противным Богу, Который не даст восторжествовать неправде.
Adam Clarke: Commentary on the Bible - 1831
5:10: Destroy thou them, O God - All these apparently imprecatory declarations should be translated in the future tense, to which they belong; and which shows them to be prophetic. Thou Wilt destroy them; thou Wilt cast them out, etc.
Albert Barnes: Notes on the Bible - 1834
5:10: Destroy thou them, O God - The word here rendered "destroy" is translated by Prof. Alexander "condemn" - "condemn them; literally, make them guilty; that is, recognize and treat them as such." The Hebrew word אשׁם 'â sham, means to fail in duty, to transgress, to be guilty; in the Hiphil, the form used here, according to Gesenius, to "punish; and hence, to destroy," (Lexicon) The idea in the mind of the psalmist seems to have been that he desired, since they were undoubtedly guilty, that God would regard and treat them "as such." It is not that he wished that God would make them guilty; or that, in itself considered, he desired that they should be found to be so, or that, in itself considered, he wished them to be punished or cut off; but it is that, as they were guilty, and as they were pursuing a course which tended to overthrow the government of the land, and as they were at war with God and with the best interests of the people, God would interpose and stay their progress - that he would show himself to be a righteous and just God. There is no evidence of any private malignity in this prayer, or of any spirit of private Rev_enge. It is a prayer which corresponds with all the efforts, and consequently with all the wishes of every good person, that the violators of law may be arrested and punished. In this, assuredly, there is no wrong.
Let them fall by their own counsels - So as to show that they brought this judgment upon themselves. The wish is, that their plans, which were evil, might come to nought, and tend to their own overthrow. That is, the psalmist did not wish to imbrue his hands in their blood, or to be made the agent in their destruction; but he desired that God would himself interpose, so that their own plans might be made the means of quelling the rebellion. If men are so wicked that they must perish it is desirable that it should be "seen" that they perish by their own guilt and folly.
Cast them out - Expel them; drive them away; let them not be successful in taking possession of the throne, and in overturning the government.
In the multitude of their transgressions - In the abundance of their sins, or as a consequence of the number and the aggravation of their offences. The design of the psalmist is to fix the attention on the "great number" of their sins as a reason why they should not be successful. Such a prayer is not wrong, for it would not be right to pray that sinners "in" the abundance of their sins, or in consequence of the multitude of their sins, should be successful and prosperous. The fact that they are such sinners is, under a righteous administration, a reason why they should "not" be successful, not why they "should be."
For they have rebelled against thee - This is given as a reason why the psalmist prayed that they should be cut off. It was not that they had wronged him; it was because they had rebelled against God; and it was right, therefore, to hope and to pray that he would interpose and vindicate his government and law. There is no spirit of private Rev_enge manifested here, and nothing said that would encourage or foster such a spirit. All that is said here is but carrying out what every magistrate must feel who executes the laws, and is what he endeavors himself to do; for it is desirable that the wicked - the violators of the law - the enemies of their country - should be arrested and prosecuted. See the general introduction, 6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: Destroy: or, Make them guilty, Rom 3:19, Rom 3:20
let: Psa 7:9-15, Psa 9:15, Psa 9:16, Psa 10:15, Psa 17:13, Psa 21:8-10, Psa 28:3, Psa 28:4, Psa 31:18, Psa 35:1-8, Psa 35:26; Psa 55:15, Psa 59:12, Psa 59:13, Psa 64:6-8, Psa 66:7, Psa 68:1, Psa 68:2, Psa 69:22-25, Psa 71:13, Psa 79:12; Psa 83:9-18, Psa 109:6-20, Psa 137:7-9, Psa 140:9, Psa 140:10, Psa 144:6, Psa 144:7; Deu 2:30; Sa1 25:29, Sa1 25:39; Sa2 15:31, Sa2 17:14, Sa2 17:23; Ch2 25:16; Est 7:10; Job 5:12-14; Co1 3:19
by: or, from
the: Lam 1:5; Hos 9:7
they: Isa 1:2, Isa 1:20, Isa 63:10; Dan 9:5, Dan 9:9
Carl Friedrich Keil and Franz Delitzsch
5:10
(Heb.: 5:11-13) The verb אשׁם or אשׁם unites in itself the three closely allied meanings of becoming guilty (e.g., Lev 5:19), of a feeling of guilt (Lev 5:4.), and of expiation (Ps 34:22.); just as the verbal adj. אשׁם also signifies both liable to punishment and expiating, and the substantive אשׁם both the guilt to be expiated and the expiation. The Hiph. האשׁים signifies to cause any one to render the expiation due to his fault, to make him do penance. As an exception God is here, in the midst of the Jehovic Psalms, called אלהים, perhaps not altogether unintentionally as being God the Judge. The מן of ממּעצותיהם (with Gaja by the מן and a transition of the counter-tone Metheg into Galgal, as in Hos 11:6 into Meajla, vid., Psalter ii. 526) is certainly that of the cause in Hos 11:6, but here it is to be explained with Olsh. and Hitz. according to Sir. 14:2, Judith 11:6 (cf. Hos 10:6): may they fall from their own counsels, i.e., founder in the execution of them. Therefore מן in the sense of "down from, away," a sense which the parallel הדּיחמו thrust them away (cf. דּחוּ from דּחה Ps 36:13), presupposes. The ב of בּרב is to be understood according to Jn 8:21, Jn 8:24 "ye shall die ἐν ταῖς ἁμαρτίαις ὑμῶν." The multitude of their transgressions shall remain unforgiven and in this state God is to cast them into hades. The ground of this terrible prayer is set forth by כּי מרוּ בך. The tone of מרוּ, for a well-known reason (cf. e.g., Ps 37:40; 64:11; Ps 72:17) has retreated to the penult. מרה, root מר, prop. to be or hold one's self stiff towards any one, compare Arab. mârr, tmârr, to press and stiffen against one another in wrestling, Arab. mârâ, tmârâ, to struggle against anything, whether with outward or mental and moral opposition. Their obstinacy is not obstinacy against a man, but against God Himself; their sin is, therefore, Satanic and on that account unpardonable. All the prayers of this character are based upon the assumption expressed in Ps 7:13, that those against whom they are directed do not wish for mercy. Accordingly their removal is prayed for. Their removal will make the ecclesia pressa free and therefore joyous. From this point of view the prayer in Ps 5:12 is inspired by the prospect of the result of their removal. The futt. do not express a wish, but a consequence. The division of the verse is, however, incorrect. The rise of the first half of the verse closes with בך (the pausal form by Pazer), its fall is לעולם ירנּנוּ; then the rise begins anew in the second half, extending to בך which ought likewise to be pointed בך, and אהבי שׁמך is its fall. ותסך עלימו (from הסך Hiph. of סכך Ps 91:4) is awkward in this sequence of thoughts. Hupfeld and Hitzig render it: "they shall rejoice for ever whom Thou defendest;" but then it ought not only to be pointed ירנּנוּ, but the ו must also be removed, and yet there is nothing to characterise תסך עלימו as being virtually a subject. On the other hand it does not harmonise with the other consecutive futures. It must therefore, like יפּלוּ, be the optative: "And do Thou defend them, then shall those who love Thy name rejoice in Thee." And then upon this this joy of those who love the name of Jahve (i.e., God in His revelation of Himself in redemption) Ps 69:37; Ps 119:132, is based by כּי־אתּה from a fact of universal experience which is the sum of all His historical self-attestations. עלימו is used instead of עליהם as a graver form of expression, just like הדּיחמו for הדּיחם as an indignant one. The form ויעלצוּ (Ges. 63, 3) is chosen instead of the יעלצוּ found in Ps 25:2; Ps 68:4, in order to assist the rhythm. The futt. are continuative. תּעטרנּוּ, cinges eum, is not a contracted Hiph. according to 1Kings 17:25, but Kal as in 1Kings 23:26; here it is used like the Piel in Ps 8:6 with a double accusative. The צנּה (from צנן Arab. tsân, med. Waw, Aethiop. צון to hedge round, guard) is a shield of a largest dimensions; larger than מגן 3Kings 10:16. (cf. 1Kings 17:7, where Goliath has his צנּה borne by a shield-bearer). כּצּנּה "like a shield" is equivalent to: as with a shield (Ges. 118, 3, rem.). The name of God, יהוה, is correctly drawn to the second member of the verse by the accentuation, in order to balance it with the first; and for this reason the first clause does not begin with כי־אתה יהוה here as it does elsewhere (Ps 4:9; Ps 12:8). רצון delight, goodwill, is also a synonym for the divine blessing in Deut 33:23.
Geneva 1599
5:10 Destroy thou them, O God; let them (g) fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee.
(g) Let their devices come to nothing.
John Gill
5:10 Destroy thou them, O God,.... Or "make them guilty" (q); that is, make them appear to be guilty, either to themselves, that they may acknowledge their offences, confess their guilt, and ask for pardon; or to others, pronounce them guilty, pass the sentence of condemnation on them: and the Chaldee paraphrase and the Syriac version render it by "condemn them", or hold them guilty; and the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions, "judge" them; treat them as guilty persons, punish them, destroy them, soul and body, with an everlasting destruction;
let them fall by their own counsels; into the pit they have dug for others; as Haman fell by his counsels, and was hanged on the gallows he prepared for Mordecai. And so sometimes a man's own counsel casts him down, and is the cause of his ruin, Job 18:7. Or, "because of their own counsels" (r); which they have taken against the Lord and his Anointed, against his cause and interest, and against his righteous ones, particularly David; meaning their wicked counsels, in which they walked; see Hos 11:6. Or "from their counsels" (s); as the Targum and most versions render it: that is, let their counsels be turned into foolishness, become brutish, be carried headlong, and come to nought. Which had its accomplishment in Ahithophel;
cast them out; either out of their own country, and carry them into captivity; or from the presence of the Lord, from his tabernacle and worship; which David's enemies now enjoyed, and gloried in: or into outer darkness, into a furnace of fire, where there is weeping and wailing, and gnashing of teeth;
in the multitude of their transgressions: when God deals with men in a way of grace, he turns away ungodliness from them, or them from their ungodliness; but when in a way of judgment he suffers them to die in their sins, and so perish: or "for the multitude of their transgressions" (t). The sins of transgressors are many and because of them they are cast out of the sight o God, and will be bid to depart from him hereafter;
for they have rebelled against thee: all sin is a rebellion against God; hence sinners are called rebellious ones. The rebellion of David's subjects against him was a rebellion against God; because it was an attempt to dethrone him, whom God had made king of Israel. The word (u) signifies to embitter, exasperate, and provoke: and such is the nature of sin, it is a bitter thing in itself, and it provokes the eyes of God's glory. Now each of these expressions are to be considered, not so much petitions, as prophecies; and not as imprecations, but as predictions of what would be the portion of wicked men.
(q) "reos fac istos", Junius & Tremellius; so Piscator, Cocceius, Schmidt, Michaelis, Kimchi, and Ainsworth. (r) "propter consilia sua", Piscater; so Tigurine version and Michaelis. (s) "propter consilia sua", Piscater; so Tigurine version and Michaelis. (t) "propter multitudinem", Musculus, Pagninus, Piscator, Gejerus, Michaelis; so Ainsworth. (u) "irritaverunt", V. L. see Ainsworth.
John Wesley
5:10 Destroy - Condemn and punish them. Cast - Out of thy land, and from among thy people.
Robert Jamieson, A. R. Fausset and David Brown
5:10 Destroy--or, "condemn" them to destruction as guilty.
5:115:11: Որպէս գերեզման բա՛ց է կոկորդ նոցա. լեզուօք իւրեանց նենգաւորք եղեն։ Դատեա՛ զնոսա Աստուած զի անկցի՛ն ՚ի խորհրդոց իւրեանց. ըստ բազում ամպարշտութեան նոցա մերժեա՛ զնոսա՝ զի դառնացուցին զքեզ[6582]։ [6582] Ոմանք.Որպէս գերեզմանք բաց են կոկորդք նոցա. եւ լեզ՛՛... ՚ի խորհրդոց սրտից իւրեանց։
11 Գերեզմանի պէս բաց են կոկորդները նրանց, իսկ լեզուները՝ լի նենգութեամբ: Դատի՛ր նրանց, Աստուա՛ծ, որ ետ կանգնեն իրենց մտքերից. իրենց անչափ ամբարշտութեան համար վանի՛ր նրանց, քանզի դառնացրին քեզ:
10 Ո՛վ Աստուած, յանցաւոր հանէ զանոնք. Իրենց խորհուրդներովը թող իյնան. Անոնց շատ ամբարշտութիւններուն համար հալածէ՛ զանոնք. Վասն զի քեզի դէմ ապստամբեցան։
Դատեա զնոսա, Աստուած, զի անկցին ի խորհրդոց իւրեանց. ըստ բազում ամպարշտութեան նոցա մերժեա զնոսա, զի դառնացուցին զքեզ:

5:11: Որպէս գերեզման բա՛ց է կոկորդ նոցա. լեզուօք իւրեանց նենգաւորք եղեն։ Դատեա՛ զնոսա Աստուած զի անկցի՛ն ՚ի խորհրդոց իւրեանց. ըստ բազում ամպարշտութեան նոցա մերժեա՛ զնոսա՝ զի դառնացուցին զքեզ[6582]։
[6582] Ոմանք.Որպէս գերեզմանք բաց են կոկորդք նոցա. եւ լեզ՛՛... ՚ի խորհրդոց սրտից իւրեանց։
11 Գերեզմանի պէս բաց են կոկորդները նրանց, իսկ լեզուները՝ լի նենգութեամբ: Դատի՛ր նրանց, Աստուա՛ծ, որ ետ կանգնեն իրենց մտքերից. իրենց անչափ ամբարշտութեան համար վանի՛ր նրանց, քանզի դառնացրին քեզ:
10 Ո՛վ Աստուած, յանցաւոր հանէ զանոնք. Իրենց խորհուրդներովը թող իյնան. Անոնց շատ ամբարշտութիւններուն համար հալածէ՛ զանոնք. Վասն զի քեզի դէմ ապստամբեցան։
zohrab-1805▾ eastern-1994▾ western am▾
5:105:11 Осуди их, Боже, да падут они от замыслов своих; по множеству нечестия их, отвергни их, ибо они возмутились против Тебя.
5:11 κρῖνον κρινω judge; decide αὐτούς αυτος he; him ὁ ο the θεός θεος God ἀποπεσάτωσαν αποπιπτω fall from ἀπὸ απο from; away τῶν ο the διαβουλίων διαβουλια he; him κατὰ κατα down; by τὸ ο the πλῆθος πληθος multitude; quantity τῶν ο the ἀσεβειῶν ασεβεια irreverence αὐτῶν αυτος he; him ἔξωσον εξωθεω drive αὐτούς αυτος he; him ὅτι οτι since; that παρεπίκρανάν παραπικραινω exasperate σε σε.1 you κύριε κυριος lord; master
5:11 וְ wᵊ וְ and יִשְׂמְח֨וּ yiśmᵊḥˌû שׂמח rejoice כָל־ ḵol- כֹּל whole חֹ֪וסֵי ḥˈôsê חסה seek refuge בָ֡ךְ vˈāḵ בְּ in לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity יְ֭רַנֵּנוּ ˈyrannēnû רנן cry of joy וְ wᵊ וְ and תָסֵ֣ךְ ṯāsˈēḵ סכך block עָלֵ֑ימֹו ʕālˈêmô עַל upon וְֽ wᵊˈ וְ and יַעְלְצ֥וּ yaʕlᵊṣˌû עלץ rejoice בְ֝ךָ֗ ˈvᵊḵˈā בְּ in אֹהֲבֵ֥י ʔōhᵃvˌê אהב love שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name
5:11. sepulchrum patens guttur eorum linguam suam levificant condemna eos Deus decidant a consiliis suis iuxta multitudinem scelerum eorum expelle eos quoniam provocaverunt teTheir throat is an open sepulchre: they dealt deceitfully with their tongues: judge them, O God. Let them fall from their devices: according to the multitude of their wickednesses cast them out: for they have provoked thee, O Lord.
10. Hold them guilty, O God; let them fall by their own counsels: thrust them out in the multitude of their transgressions; for they have rebelled against thee.
Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee:

5:11 Осуди их, Боже, да падут они от замыслов своих; по множеству нечестия их, отвергни их, ибо они возмутились против Тебя.
5:11
κρῖνον κρινω judge; decide
αὐτούς αυτος he; him
ὁ ο the
θεός θεος God
ἀποπεσάτωσαν αποπιπτω fall from
ἀπὸ απο from; away
τῶν ο the
διαβουλίων διαβουλια he; him
κατὰ κατα down; by
τὸ ο the
πλῆθος πληθος multitude; quantity
τῶν ο the
ἀσεβειῶν ασεβεια irreverence
αὐτῶν αυτος he; him
ἔξωσον εξωθεω drive
αὐτούς αυτος he; him
ὅτι οτι since; that
παρεπίκρανάν παραπικραινω exasperate
σε σε.1 you
κύριε κυριος lord; master
5:11
וְ wᵊ וְ and
יִשְׂמְח֨וּ yiśmᵊḥˌû שׂמח rejoice
כָל־ ḵol- כֹּל whole
חֹ֪וסֵי ḥˈôsê חסה seek refuge
בָ֡ךְ vˈāḵ בְּ in
לְ lᵊ לְ to
עֹולָ֣ם ʕôlˈām עֹולָם eternity
יְ֭רַנֵּנוּ ˈyrannēnû רנן cry of joy
וְ wᵊ וְ and
תָסֵ֣ךְ ṯāsˈēḵ סכך block
עָלֵ֑ימֹו ʕālˈêmô עַל upon
וְֽ wᵊˈ וְ and
יַעְלְצ֥וּ yaʕlᵊṣˌû עלץ rejoice
בְ֝ךָ֗ ˈvᵊḵˈā בְּ in
אֹהֲבֵ֥י ʔōhᵃvˌê אהב love
שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name
5:11. sepulchrum patens guttur eorum linguam suam levificant condemna eos Deus decidant a consiliis suis iuxta multitudinem scelerum eorum expelle eos quoniam provocaverunt te
Their throat is an open sepulchre: they dealt deceitfully with their tongues: judge them, O God. Let them fall from their devices: according to the multitude of their wickednesses cast them out: for they have provoked thee, O Lord.
10. Hold them guilty, O God; let them fall by their own counsels: thrust them out in the multitude of their transgressions; for they have rebelled against thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. "Осуди их, Боже, да падут они от замыслов" - осуди их, Господи, чтобы они отпали от своих мыслей, чтобы не могли совершить задуманное ими.
Adam Clarke: Commentary on the Bible - 1831
5:11: Let all those that put their trust in thee rejoice - Such expressions as these should be translated in the same way, declaratively and prophetically: "All those who put their trust in thee Shall rejoice, - Shall ever shout for joy."
Albert Barnes: Notes on the Bible - 1834
5:11: But let all those that put their trust in thee rejoice - Compare the notes at Psa 2:12. That is, they have occasion to rejoice in thee and in thy protection. The wicked have everything to dread, for they must be cut off; but the righteous have every reason to be happy, for they shall partake of the favor of God. This is, at the same time, the earnest expression of a desire that they might rejoice, and that the dealings of God with them might be such that they would ever "have occasion" for joy.
Let them even shout for joy - Internal joy or happiness is often expressed by shouting, or singing, as the word used here frequently signifies. The meaning is, that they should give every proper expression to their feeling of joy. This may be done by singing, or by grateful ascriptions of praise and gratitude.
Because thou defendest them - While the wicked are cut off Psa 5:10. The psalmist, in this expression, doubtless had a primary reference to himself and to those who adhered to him in his righteous cause; but, as is common in the Psalms, he gives to the sentiment a general form, that it might be useful to all who fear and love God.
Let them also that love thy name - That love thee - the name being often put for the person. This is but another form of designating the righteous, for it is one of their characteristics that they love the name of God.
Be joyful in thee - Rejoice in thee - in thine existence, thy perfections, thy government, thy law, thy dealings, thy service; in all that thou hast Rev_ealed of thyself, and in all that thou doest. Compare Phi 3:1, note; Phi 4:4, note. It is one of the characteristics of the truly pious that they do find their happiness in God. They rejoice that there is a God, and that he is just such a being as he is; and they take delight in contemplating his perfections, in the evidences of his favor and friendship, in communion with him, in doing his will.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: But: Psa 35:27, Psa 40:16, Psa 58:10, Psa 68:3, Psa 70:1-4; Jdg 5:31; Isa 65:13-16; Rev 18:20; Rev 19:1-7
shout: Psa 47:1-5, Psa 65:13; Job 38:7; Zac 9:9
defendest: Heb. coverest over, or, protectest
love: Psa 69:36; Rom 8:28; Co1 2:9; Jam 1:12, Jam 2:5
Geneva 1599
5:11 But (h) let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee.
(h) Your favour toward me will confirm the faith of all others.
John Gill
5:11 But let all those that put their trust in thee rejoice,.... Who trust not in themselves, in their own hearts, in their righteousness, or riches, or strength; but in the name, righteousness, and strength of the Lord: who betake themselves to him, and put all their confidence in him: let them rejoice in the salvation of the Lord, and in hope of eternal glory and happiness;
let them even shout for joy: not only rejoice inwardly, but express their joy externally, with their voices, and in the loudest manner; and that always, the matter and foundation of a believer's joy always continues; and so does the grace itself: though it is not always in exercise, yet it is an everlasting joy; and with it the redeemed of the Lord will come to Zion, and no man will be able to take away their joy. Which distinguishes it from the triumphing of the wicked, and the joy of the hypocrite, which is but for a moment;
because thou defendest them, or "coverest them" (w); with the feathers of divine protection, under the shadow of his wings, and with the hollow of his hand: so God preserves his people, keeps them by his power, as the apple of his eye, and is a wall of fire round about them. Which is a good reason why they should rejoice, and shout for joy;
let them also that love thy name; as all that put their trust in the, Lord do; they love the Lord himself, because of the perfections of his nature, and the works of his hands, and for what he has done for them: they love all they know of him; they love him in all his persons, Father, Son, and Spirit; and every name of his, by which he has made himself known. They love, admire, and adore all his attributes and perfections, as they are displayed in the works of creation and providence; and especially in redemption by Jesus Christ, where they all gloriously meet together; and in whom God has proclaimed his name gracious and merciful. They love his word, his Gospel, by which he is made known; and they love his people, on whom his name is called, and who call upon his name. And let such, says the psalmist,
be joyful in thee: not rejoice in their boasting of their wisdom, strength, riches, and righteousness; all such rejoicing is evil: but in the Lord, in his grace, righteousness, and salvation. He is the only true proper object of spiritual joy; and there is good reason for it, from what follows.
(w) "et operies super eos", Vatablus; "operies et proteges eos", Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
5:11 defendest--(compare Margin).
love thy name--Thy manifested perfections (Ps 9:10).
5:125:12: Ուրա՛խ լիցին ամենեքեան ոյք յուսացեալ են ՚ի քեզ, յաւիտեան ցնծասցեն, եւ բնակեսցես դու ՚ի նոսա։ Պարծեսցի՛ն ՚ի քեզ սիրելիք անուան քոյ[6583], [6583] Ոմանք.Ուրախ լիցին ՚ի քեզ ամե՛՛։
12 Թող ուրախանան բոլոր նրանք, որ յոյս են դնում քեզ վրայ, յաւիտեան թող ցնծան, եւ դու ապրես նրանց մէջ. թող պարծենան քեզնով քո անունը սիրողները,
11 Բայց բոլոր քեզի յուսացողները թող ուրախ ըլլան. Յաւիտեան թող ցնծան, վասն զի դուն զանոնք կը պաշտպանես Եւ քու անունդ սիրողները թող քեզմով զուարճանան։
Ուրախ լիցին ամենեքեան ոյք յուսացեալ են ի քեզ, յաւիտեան ցնծասցեն, [21]եւ բնակեսցես դու ի նոսա. պարծեսցին ի քեզ սիրելիք անուան քո:

5:12: Ուրա՛խ լիցին ամենեքեան ոյք յուսացեալ են ՚ի քեզ, յաւիտեան ցնծասցեն, եւ բնակեսցես դու ՚ի նոսա։ Պարծեսցի՛ն ՚ի քեզ սիրելիք անուան քոյ[6583],
[6583] Ոմանք.Ուրախ լիցին ՚ի քեզ ամե՛՛։
12 Թող ուրախանան բոլոր նրանք, որ յոյս են դնում քեզ վրայ, յաւիտեան թող ցնծան, եւ դու ապրես նրանց մէջ. թող պարծենան քեզնով քո անունը սիրողները,
11 Բայց բոլոր քեզի յուսացողները թող ուրախ ըլլան. Յաւիտեան թող ցնծան, վասն զի դուն զանոնք կը պաշտպանես Եւ քու անունդ սիրողները թող քեզմով զուարճանան։
zohrab-1805▾ eastern-1994▾ western am▾
5:115:12 И возрадуются все уповающие на Тебя, вечно будут ликовать, и Ты будешь покровительствовать им; и будут хвалиться Тобою любящие имя Твое.
5:12 καὶ και and; even εὐφρανθήτωσαν ευφραινω celebrate; cheer πάντες πας all; every οἱ ο the ἐλπίζοντες ελπιζω hope ἐπὶ επι in; on σέ σε.1 you εἰς εις into; for αἰῶνα αιων age; -ever ἀγαλλιάσονται αγαλλιαω jump for joy καὶ και and; even κατασκηνώσεις κατασκηνοω nest; camp ἐν εν in αὐτοῖς αυτος he; him καὶ και and; even καυχήσονται καυχαομαι boast ἐν εν in σοὶ σοι you πάντες πας all; every οἱ ο the ἀγαπῶντες αγαπαω love τὸ ο the ὄνομά ονομα name; notable σου σου of you; your
5:12 כִּֽי־ kˈî- כִּי that אַתָּה֮ ʔattā אַתָּה you תְּבָרֵ֪ךְ tᵊvārˈēḵ ברך bless צַ֫דִּ֥יק ṣˈaddˌîq צַדִּיק just יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כַּ֝ ˈka כְּ as † הַ the צִּנָּ֗ה ṣṣinnˈā צִנָּה shield רָצֹ֥ון rāṣˌôn רָצֹון pleasure תַּעְטְרֶֽנּוּ׃ taʕṭᵊrˈennû עטר surround
5:12. et laetentur omnes qui sperant in te in perpetuum laudabunt et proteges eos et laetabuntur in te qui diligunt nomen tuumBut let all them be glad that hope in thee: they shall rejoice for ever, and thou shalt dwell in them. And all they that love thy name shall glory in thee.
11. But let all those that put their trust in thee rejoice, let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee.
But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee:

5:12 И возрадуются все уповающие на Тебя, вечно будут ликовать, и Ты будешь покровительствовать им; и будут хвалиться Тобою любящие имя Твое.
5:12
καὶ και and; even
εὐφρανθήτωσαν ευφραινω celebrate; cheer
πάντες πας all; every
οἱ ο the
ἐλπίζοντες ελπιζω hope
ἐπὶ επι in; on
σέ σε.1 you
εἰς εις into; for
αἰῶνα αιων age; -ever
ἀγαλλιάσονται αγαλλιαω jump for joy
καὶ και and; even
κατασκηνώσεις κατασκηνοω nest; camp
ἐν εν in
αὐτοῖς αυτος he; him
καὶ και and; even
καυχήσονται καυχαομαι boast
ἐν εν in
σοὶ σοι you
πάντες πας all; every
οἱ ο the
ἀγαπῶντες αγαπαω love
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
5:12
כִּֽי־ kˈî- כִּי that
אַתָּה֮ ʔattā אַתָּה you
תְּבָרֵ֪ךְ tᵊvārˈēḵ ברך bless
צַ֫דִּ֥יק ṣˈaddˌîq צַדִּיק just
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כַּ֝ ˈka כְּ as
† הַ the
צִּנָּ֗ה ṣṣinnˈā צִנָּה shield
רָצֹ֥ון rāṣˌôn רָצֹון pleasure
תַּעְטְרֶֽנּוּ׃ taʕṭᵊrˈennû עטר surround
5:12. et laetentur omnes qui sperant in te in perpetuum laudabunt et proteges eos et laetabuntur in te qui diligunt nomen tuum
But let all them be glad that hope in thee: they shall rejoice for ever, and thou shalt dwell in them. And all they that love thy name shall glory in thee.
11. But let all those that put their trust in thee rejoice, let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13. Гибель врагов молитвенно испрашивается Давидом не только для наказания беззаконников, но и для укрепления веры в праведниках, когда последние, видя гибель всех предприятий врагов, будут хвалить Бога, как единственного защитника и покровителя.

Этот псалом входит в состав 1: часа (часть утрени), которым был на востоке час восхода солнца. После благодарения Господа за минувшую ночь (см. 4: ст. ) словами этого псалма церковь молится за верующих пред Богом в самом начале дня о сохранении их от опасности, врагов и в духовной чистоте.
Adam Clarke: Commentary on the Bible - 1831
5:12: For thou, Lord, wilt bless the righteous - A righteous soul is a peculiar object of God's affectionate regards; and therefore will be a subject of continual blessing.
With favor - Literally, Like a shield, thy favor will crown him. God loves such; and this love is their defense. In all places, times and circumstances, it will preserve them. "Keep yourselves," says the apostle, "in the love of God." He who abides in this love need not fear the face of any adversary. Thus ended the morning's devotion of this excellent man: a model by which every Christian may frame his own.
Albert Barnes: Notes on the Bible - 1834
5:12: For thou, Lord, wilt bless the righteous - It is one of the characteristics of God that, while he will punish the wicked, he will show favor to the righteous; while he brings deserved punishment upon the one, he will show his favor to the other.
With favor wilt thou compass him as with a shield - That is, as a shield is thrown round or before one in the day of battle to protect him, so wilt thou throw thy protection around the righteous. For a description of a "shield," see the notes at Eph 6:16. Compare the notes at Psa 3:3. On these accounts, David felt that he might trust in God in the day of trouble and danger; and, on the same account, all who are righteous may put their trust in him now.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: bless: Psa 1:1-3, Psa 3:8, Psa 29:11, Psa 112:1, Psa 115:13
wilt: Psa 32:10
compass: Heb. crown
shield: Psa 3:3, Psa 84:11
Geneva 1599
5:12 For thou, LORD, wilt bless the righteous; with favour (i) wilt thou compass him as [with] a shield.
(i) So that he will be safe from all dangers.
John Gill
5:12 For thou, Lord, wilt bless the righteous. As he has blessed him with a righteousness, even the righteousness of God imputed to him, by which he is denominated righteous, and with the forgiveness of his sins; so he will bless him with peace and prosperity, with all spiritual blessings, with the blessings of grace here, and glory hereafter. Hence he has just reason to rejoice and be glad;
with favour wilt thou compass him as with a shield: by which is meant the free favour, love, and grace of God in Christ, which springs from his sovereign will and pleasure; is his good will to men, and the exceeding riches of his grace, shown in his kindness towards them in Christ Jesus: and the compassing or crowning of the righteous with it, as the word (x) signifies, is expressive of the abundance of it, in the application of it to them in conversion, and in every instance and blessing of grace; for such are crowned with lovingkindness and tender mercies; the grace of the Lord is exceeding abundant towards them, it flows and overflows; it surrounds them on all sides, and covers them all over: it is as a shield unto them from all their enemies, Ps 40:11; and which being held in the hand of faith, quenches the fiery darts of Satan; and is the saints security from every enemy, and from all hurt and danger, here or hereafter; see Zeph 3:17; and is a crown of glory upon them, which makes them glorious, lovely, and amiable. Some interpret this of Christ the righteous One; so Nebiensis.
(x) , Sept. "coronasti nos", V. L. Arab. Ethiop. "coronabis cum", Pagninus, Montanus, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
5:12 with favour--or, "acceptance," alluding to the favor shown to an acceptable offering and worshipper (Lev 7:18; Lev 19:7).
shield--(compare Ps 3:3).
5:135:13: զի օրհնեսցե՛ս դու զարդարն. Տէր որպէս զինու հաճութեամբ քով պսակեցեր զմեզ[6584]։ Տունք. ժբ̃։[6584] Ոմանք.Քո պսակեսցես զնոսա։
13 քանզի դու պիտի օրհնես արդարին. Տէ՛ր, քո սպառազինութեամբ պաշտպանեցիր մեզ:
12 Վասն զի դուն պիտի օրհնես արդարը, ո՛վ Տէր, Բարի կամեցողութիւնով անոր չորս կողմը պիտի պատես՝ որպէս թէ վահանով մը։
Զի օրհնեսցես դու զարդարն. Տէր, որպէս զինու հաճութեամբ քով պսակեցեր զնոսա:

5:13: զի օրհնեսցե՛ս դու զարդարն. Տէր որպէս զինու հաճութեամբ քով պսակեցեր զմեզ[6584]։ Տունք. ժբ̃։
[6584] Ոմանք.Քո պսակեսցես զնոսա։
13 քանզի դու պիտի օրհնես արդարին. Տէ՛ր, քո սպառազինութեամբ պաշտպանեցիր մեզ:
12 Վասն զի դուն պիտի օրհնես արդարը, ո՛վ Տէր, Բարի կամեցողութիւնով անոր չորս կողմը պիտի պատես՝ որպէս թէ վահանով մը։
zohrab-1805▾ eastern-1994▾ western am▾
5:125:13 Ибо Ты благословляешь праведника, Господи; благоволением, как щитом, венчаешь его.
5:13 ὅτι οτι since; that σὺ συ you εὐλογήσεις ευλογεω commend; acclaim δίκαιον δικαιος right; just κύριε κυριος lord; master ὡς ως.1 as; how ὅπλῳ οπλον armament; weapon εὐδοκίας ευδοκια benevolence; satisfaction ἐστεφάνωσας στεφανοω laurel ἡμᾶς ημας us
5:13. quia tu benedices iusto Domine ut scuto placabilitatis coronabis eumFor thou wilt bless the just. O Lord, thou hast crowned us, as with a shield of thy good will.
12. For thou wilt bless the righteous; O LORD, thou wilt compass him with favour as with a shield.
For thou, LORD, wilt bless the righteous; with favour wilt thou compass him as [with] a shield:

5:13 Ибо Ты благословляешь праведника, Господи; благоволением, как щитом, венчаешь его.
5:13
ὅτι οτι since; that
σὺ συ you
εὐλογήσεις ευλογεω commend; acclaim
δίκαιον δικαιος right; just
κύριε κυριος lord; master
ὡς ως.1 as; how
ὅπλῳ οπλον armament; weapon
εὐδοκίας ευδοκια benevolence; satisfaction
ἐστεφάνωσας στεφανοω laurel
ἡμᾶς ημας us
5:13. quia tu benedices iusto Domine ut scuto placabilitatis coronabis eum
For thou wilt bless the just. O Lord, thou hast crowned us, as with a shield of thy good will.
12. For thou wilt bless the righteous; O LORD, thou wilt compass him with favour as with a shield.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾