Սաղմոս / Psalms - 57 | swap

Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateEnglish Revised 1895

< PreviousՍաղմոս - 57

Psalms - 57Next >

jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Псалом написан Давидом во время начинавшегося подготавливаться восстания Авессалома, когда он мог наблюдать в Иерусалиме как степень озлобления против него его врагов (4-5: ст.), так и начавшееся нестроение в жизни: они (враги) злоупотребляли своей властью. Вы, судьи, поступаете несправедливо, так как всегда совершаете злодеяния (2-3). Эти судьи - нечестивцы, с самого рождения они любят зло и неспособны к перерождению, как аспид не поддается заклинаниям (4-6). Сокруши, Господи, их силу, сделай их безвредными и развей (7:-10). Тогда праведник будет радоваться от сознания, что есть Бог, судящий на земле! (11-12) Matthew Henry: Concise Commentary on the Whole Bible - 1706 It is the probable conjecture of some (Amyraldus particularly) that before Saul began to persecute David by force of arms, and raised the militia to seize him, he formed a process against him by course of law, upon which he was condemned unheard, and attainted as a traitor, by the great council, or supreme court of judicature, and then proclaimed "qui caput gerit lupinum--an outlawed wolf," whom any man might kill and no man might protect. The elders, in order to curry favour with Saul, having passed this bill of attainder, it is supposed that David penned this psalm on the occasion. I. He describes their sin, and aggravates that, ver. 1-5. II. He imprecates and foretels their ruin, and the judgments which the righteous God would bring upon them for their injustice (ver. 6-9) which would redound, 1. To the comfort of the saints, ver. 10. 2. To the glory of God, ver. 11. Sin appears here both exceedingly sinful and exceedingly dangerous, and God a just avenger of wrong, with which we should be affected in singing this psalm. Adam Clarke: Commentary on the Bible - 1831 David reproves wicked counsellors and judges, who pervert justice, and stir up the strong against the weak and innocent, Psa 58:1-5. He foretells their destruction, and describes the nature of it, Psa 58:6-9. The righteous, seeing this, will magnify God's justice and providence, Psa 58:10, Psa 58:11. The title seems to have no reference to the subject of the Psalm. See the introduction to Psa 57:1-11 (note). Saul having attempted the life of David, the latter was obliged to flee from the court, and take refuge in the deserts of Judea. Saul, missing him, is supposed by Bishop Patrick to have called a council, when they, to ingratiate themselves with the monarch, adjudged David to be guilty of treason in aspiring to the throne of Israel. This being made known to David was the cause of this Psalm. It is a good lesson to all kings, judges, and civil magistrates; and from it they obtain maxims to regulate their conduct and influence their decisions; and at the same time they may discern the awful account they must give to God, and the dreadful punishment they shall incur who prostitute justice to serve sinister ends. Albert Barnes: Notes on the Bible - 1834 58:0: This psalm is also inscribed as a psalm of David. Both the title and the contents agree in fixing the time of its composition, and the occasion, as being the same as in the two pRev_ious psalms. Knapp indeed refers it to the time of Absalom, and DeWette supposes that it was composed in the time of the Babylonian captivity. But there is no reason for departing from the supposition that the title is correct. There is nothing in the psalm inconsistent with the supposition that it was composed by David, and in the time of the persecutions under Saul. On the meaning of the expression in the title, "To the chief Musician," see the notes at the Introduction to Psa 4:1-8. On the phrase "Al-taschith," see Introduction to Psa 57:1-11. On the word "Michtam," see Introduction to Psa 16:1-11. The psalm consists of three parts: I. A description of the enemies of the psalmist, suggesting a "general" description of the character of the wicked, Psa 58:1-5. The psalmist, by an emphatic "question" impliedly affirms that those whom he referred to were wicked and false Psa 58:1-2; and this leads him to a general reflection on the character of wicked people; (a) as estranged from the womb; (b) as going astray as soon as they are born; (c) as resembling the serpent injecting deadly poison; and (d) as deaf to all appeals of conscience, virtue, and religion - like an adder that will not listen to the voice of the charmer, Psa 58:3-5. II. A prayer that God would interpose and deal with them as they deserved, Psa 58:6-9. This prayer is expressed in different illustrations: - (a) by comparing them with lions, and praying that their teeth might be broken out, Psa 58:6; (b) by comparing them with water, and praying that they might disappear as waters flow off, Psa 58:7; (c) by comparing them with a snail, and praying that they might be dissolved, and pass away as a snail appears to do, Psa 58:8; (d) by comparing them with the untimely birth of a woman, that is cast away, Psa 58:8; (e) by comparing them with a pot which is made to feel the heat of thorns on fire, and made to boil quickly - praying that God would take them away before even that could be done, Psa 58:9. III. The exultation of the righteous at such a result, Psa 58:10-11. (a) They would rejoice at the deliverance, Psa 58:10; (b) they would see that God is a righteous God; that he is not a friend of wickedness, but that he regards the cause of truth; that there is in fact a just moral government in the world; that there is a God who is a judge in the earth, Psa 58:11. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 58:1, David reproves wicked judges; Psa 58:3, describes the nature of the wicked; Psa 58:6, devotes them to God's judgments; Psa 58:10, whereat the righteous shall rejoice. Psa 57:1, Psa 59:1 *titles Carl Friedrich Keil and Franz Delitzsch Cry for Vengeance upon Those Who Pervert Justice Their teeth, said Ps 57:1-11, are spear and arrows, and their tongue a sharp sword; Ps 58:1-11 prays: crush their teeth in their mouth. This prominent common thought has induced the collector to append the one Michtam of David, to be sung altashcheth, to the other. Ps 58:1-11, however, belongs to another period, viz., to the time of Absalom. The incomparable boldness of the language does not warrant us in denying it to David. In no one Psalm do we meet with so many high-flown figures coming together within the same narrow compass. But that it is David who speaks in this Psalm is to a certain extent guaranteed by Ps 64:1-10 and Ps 140:1-13. These three Psalms, of which the closing verses so closely resemble one another that they at once invite comparison, show that the same David who writes elsewhere so beautifully, tenderly, and clearly, is able among his manifold transitions to rise to an elevation at which his words as it were roll along like rumbling thunder through the gloomy darkness of the clouds, and more especially where they supplicate (Ps 58:7) or predict (Ps 140:10) the judgment of God. The cumulative use of כּמו in different applications is peculiar to this Psalm. Its Michtam character becomes clearly defined in the closing verse. John Gill INTRODUCTION TO PSALM 58 To the chief Musician, Altaschith, Michtam of David. According to the Syriac version, this psalm was written when Saul threatened the priests, because they did not show him where David was, when they knew it. Dr. Lightfoot thinks that the title "Altaschith" refers to David's not destroying Nabal, as he threatened; and that the venom of Nabal's tongue in reviling him, and the deafness of his ears in not attending to the messengers that told their errand wisely, are designed in this psalm; and in which the psalmist prophesies of his sudden death, before the pots for his feast could be warmed by the thorns under them, and while he was lively and jovial. Jarchi is of opinion that it was composed after David had been in the trench where Saul lay, and took away the spear and cruse, and went his way, and called to Abner, saying, "answerest thou not?" which is as if he should say, hast thou it not in thy power now to convince Saul, and show him that he pursues me without cause, since, if I would, I could have slain him? Kimchi says it was written on account of Abner, and the rest of Saul's princes, who judged David as a rebel against the government, and said it was for Saul to pursue after him to slay him; for if they had restrained him, Saul would not have pursued after him; and indeed they seem to be wicked judges who are addressed in this psalm; "do not destroy". Arama says, it declares the wickedness of Saul's judges.
57:157:1: ՚Ի կատարած. մի՛ ապականեր. յարձանագիր. Սաղմոս ՚ի Դաւիթ. ԾԷ։ 1 Այսուհետեւ՝ մի՛ ապականիր. արձանագիր Դաւթի Գլխաւոր երաժշտին՝ Դաւիթին երգը Ի կատարած. Մի՛ ապականեր. արձանագիր Դաւթի: 57:1: ՚Ի կատարած. մի՛ ապականեր. յարձանագիր. Սաղմոս ՚ի Դաւիթ. ԾԷ։ 1 Այսուհետեւ՝ մի՛ ապականիր. արձանագիր Դաւթի Գլխաւոր երաժշտին՝ Դաւիթին երգը zohrab-1805▾ eastern-1994▾ western am▾	57:057:1 Начальнику хора. Не погуби. Писание Давида. 57:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax μὴ μη not διαφθείρῃς διαφθειρω deteriorate; ruin τῷ ο the Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for στηλογραφίαν στηλογραφια inscription; title 57:1 לַ la לְ to † הַ the מְנַצֵּ֣חַ mᵊnaṣṣˈēₐḥ נצח prevail אַל־ ʔal- אַל not תַּ֭שְׁחֵת ˈtašḥēṯ שׁחת destroy לְ lᵊ לְ to דָוִ֣ד ḏāwˈiḏ דָּוִד David מִכְתָּ֑ם miḵtˈām מִכְתָּם [uncertain] בְּ bᵊ בְּ in בָרְחֹ֥ו vorḥˌô ברח run away מִ mi מִן from פְּנֵי־ ppᵊnê- פָּנֶה face שָׁ֝א֗וּל ˈšāʔˈûl שָׁאוּל Saul בַּ ba בְּ in † הַ the מְּעָרָֽה׃ mmᵊʕārˈā מְעָרָה cave חָנֵּ֤נִי ḥonnˈēnî חנן favour אֱלֹהִ֨ים׀ ʔᵉlōhˌîm אֱלֹהִים god(s) חָנֵּ֗נִי ḥonnˈēnî חנן favour כִּ֥י kˌî כִּי that בְךָ֮ vᵊḵˈā בְּ in חָסָ֪יָה ḥāsˈāyā חסה seek refuge נַ֫פְשִׁ֥י nˈafšˌî נֶפֶשׁ soul וּ û וְ and בְ vᵊ בְּ in צֵֽל־ ṣˈēl- צֵל shadow כְּנָפֶ֥יךָ kᵊnāfˌeʸḵā כָּנָף wing אֶחְסֶ֑ה ʔeḥsˈeh חסה seek refuge עַ֝֗ד ˈʕˈaḏ עַד unto יַעֲבֹ֥ר yaʕᵃvˌōr עבר pass הַוֹּֽות׃ hawwˈôṯ הַוָּה destruction 57:1. victori ut non disperdas David humilem et simplicemUnto the end, destroy not, for David, for an inscription of a title. For the Chief Musician; Al-tashheth. of David: Michtam. ^[343] KJV Chapter [58] To the chief Musician, Al- taschith, Michtam of David: 57:1 Начальнику хора. Не погуби. Писание Давида. 57:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax μὴ μη not διαφθείρῃς διαφθειρω deteriorate; ruin τῷ ο the Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for στηλογραφίαν στηλογραφια inscription; title 57:1 לַ la לְ to † הַ the מְנַצֵּ֣חַ mᵊnaṣṣˈēₐḥ נצח prevail אַל־ ʔal- אַל not תַּ֭שְׁחֵת ˈtašḥēṯ שׁחת destroy לְ lᵊ לְ to דָוִ֣ד ḏāwˈiḏ דָּוִד David מִכְתָּ֑ם miḵtˈām מִכְתָּם [uncertain] בְּ bᵊ בְּ in בָרְחֹ֥ו vorḥˌô ברח run away מִ mi מִן from פְּנֵי־ ppᵊnê- פָּנֶה face שָׁ֝א֗וּל ˈšāʔˈûl שָׁאוּל Saul בַּ ba בְּ in † הַ the מְּעָרָֽה׃ mmᵊʕārˈā מְעָרָה cave חָנֵּ֤נִי ḥonnˈēnî חנן favour אֱלֹהִ֨ים׀ ʔᵉlōhˌîm אֱלֹהִים god(s) חָנֵּ֗נִי ḥonnˈēnî חנן favour כִּ֥י kˌî כִּי that בְךָ֮ vᵊḵˈā בְּ in חָסָ֪יָה ḥāsˈāyā חסה seek refuge נַ֫פְשִׁ֥י nˈafšˌî נֶפֶשׁ soul וּ û וְ and בְ vᵊ בְּ in צֵֽל־ ṣˈēl- צֵל shadow כְּנָפֶ֥יךָ kᵊnāfˌeʸḵā כָּנָף wing אֶחְסֶ֑ה ʔeḥsˈeh חסה seek refuge עַ֝֗ד ˈʕˈaḏ עַד unto יַעֲבֹ֥ר yaʕᵃvˌōr עבר pass הַוֹּֽות׃ hawwˈôṯ הַוָּה destruction 57:1. victori ut non disperdas David humilem et simplicem Unto the end, destroy not, for David, for an inscription of a title. For the Chief Musician; Al-tashheth. of David: Michtam. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 58:1: Do ye indeed speak righteousness - Or, O cabinet seeing ye profess to act according to the principles of justice, why do ye not give righteous counsels and just decisions, ye sons of men? Or, it may be an irony: What excellent judges you are! well do ye judge according to law and justice, when ye give decisions not founded on any law, nor supported by any principle of justice! To please your master, ye pervert judgment; and take part against the innocent, in order to retain your places and their emoluments. Saul's counsellors appear to have done so, though in their consciences they must have been satisfied of David's innocence. Albert Barnes: Notes on the Bible - 1834 58:1: Do ye indeed speak righteousness, O congregation? - Luther renders this, "Are you then dumb, that you will not speak what is right, and judge what is proper, ye children of men?" The meaning of the verse is exceedingly obscure; but probably the whole sense of the psalm turns on it. The word rendered "congregation," אלם 'ê lem - occurs only in this place and in the title to Psa 56:1-13, "Jonath-elem-rechokim." See the notes at that title. The word properly means "dumbness, silence." Gesenius (Lexicon) renders it here, "Do ye indeed decree dumb justice?" that is, "Do ye really at length decree justice, which so long has seemed dumb?" Professor Alexander renders it, "Are ye indeed dumb when ye should speak righteousness?" The allusion is clearly to some public act of judging; to a judicial sentence; to magistrates and rulers; to people who "should" give a righteous sentence; to those in authority who "ought" to pronounce a just opinion on the conduct of others. The "fact" in the case on which the appeal is made seems to have been that they did "not" do this; that their conduct was wicked and perverse; that no reliance could be placed on their judicial decisions. Rosenmuller renders it, "There is, in fact, silence of justice;" that is, justice is not declared or spoken. Perhaps the meaning of the phrase may be thus expressed: "Is there truly a dumbness or silence of justice when ye speak? do you judge righteously, O ye sons of men?" That is, "You indeed speak; you do declare an opinion; you pronounce a sentence; but justice is, in fact, dumb or silent when you do it. There is no correct or just judgment in the matter. The opinion which is declared is based on error, and has its origin in a wicked heart." There is no expression in the original to correspond to the words "O congregation" in our translation, unless it is the word אלם 'ê lem, which never has this signification. It is not so rendered in any of the versions. It is not easy to determine "who" is referred to by this question. It cannot be, as is implied in our common version, that it is to any "congregation," any people gathered together for the purpose of pronouncing judgment. Yet it is evidently a reference to some persons, or classes of persons, who were expected to "judge," or to whom it pertained to pass judgment; and the most natural supposition is that the reference is to the rulers of the nation - to Saul, and the heads of the government. If the supposition is correct that the psalm was composed, like Psa 56:1-13; Psa 57:1-11; 59, in the time of the Sauline persecutions, and that it belongs to the same "group" of psalms, then it would have reference to Saul and to those who were associated with him in persecuting David. The subject of the psalm would then be the unjust judgments which they passed on him in treating him as an enemy of the commonwealth; in regarding him as an outlaw, and in driving him from his places of refuge as if hunting him down like a wild beast. The contents of the psalm well accord with this explanation. Do ye judge uprightly? - Do you judge right things? are your judgments in accordance with truth and justice? O ye sons of men - Perhaps referring to the fact that in their judgments they showed that they were people - influenced by the common passions of people; in other words, they showed that they could not, in forming their judgments, rise above the corrupt passions and prejudices which usually influence and sway mankind. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 58:1: Do: Psa 72:1-4; Deu 16:18, Deu 16:19; Sa2 23:3; Ch2 19:6, Ch2 19:7; Isa 11:3-5, Isa 32:1; Jer 23:5, Jer 23:6 O congregation: Psa 82:1, Psa 82:2; Num 11:16; Deu 1:15, Deu 1:16; Sa2 5:3; Mat 26:3, Mat 27:1; Luk 23:50, Luk 23:51; Act 5:21 O ye: Psa 82:6, Psa 82:7 Carl Friedrich Keil and Franz Delitzsch 58:1 The text of Ps 58:2 runs: Do ye really dictate the silence of righteousness? i.e., that before which righteousness must become silent, as the collector (cf. Ps 56:1) appears to have read it (אלם = אלּוּם, B. Chullin 89a). But instead of אלם it is, with Houbigant, J. D. Michaelis, Mendelssohn, and others, to be read אלם (= אלים, as in Ex 15:11), as an apostrophe of those who discharge the godlike office of rulers and judges. Both the interrogative האמנם (with ŭ as is always the case at the head of interrogative clauses), num vere, which proceeds from doubt as to the questionable matter of fact (Num 22:37; 3Kings 8:27; 2Chron 6:18), and the parallel member of the verse, and also the historical circumstances out of which the Psalm springs, demand this alteration. Absalom with his followers had made the administration of justice the means of stealing from David the heart of his people; he feigned to be the more impartial judge. Hence David asks: Is it then really so, ye gods (אלים like אלהים, Ps 82:1, and here, as there, not without reference to their superhumanly proud and assumptive bearing), that ye speak righteousness, that ye judge the children of men in accordance with justice? Nay, on the contrary (אף, imo, introducing an answer that goes beyond the first No), in heart (i.e., not merely outwardly allowing yourselves to be carried away) ye prepare villanies (פּעל, as in Mic 2:1; and עולת, as in Ps 64:7, from עולה = עולה, Ps 92:16, Job 5:16, with ô = a + w), in the land ye weigh out the violence of your hands (so that consequently violence fills the balances of your pretended justice). בּני אדם in Ps 58:2 is the accusative of the object; if it had been intended as a second vocative, it ought to have been בּני־אישׁ (Ps 4:3). The expression is inverted in order to make it possible to use the heavy energetic futures. בּארץ (mostly erroneously marked with Pazer) has Athnach, cf. Ps 35:20; Ps 76:12. Geneva 1599 58:1 "To the chief Musician, Altaschith, Michtam of David." Do ye indeed speak righteousness, O (a) congregation? do ye judge uprightly, O ye sons of men? (a) You counsellors of Saul, who under pretence of consulting for the common wealth, conspire my death being an innocent. John Gill 58:1 Do ye indeed speak righteousness, O congregation?.... Of the mighty, as in Ps 82:1; the judges of the land, who were many, and therefore called a congregation, as it is necessary they should; for, being many, they are not so easily bribed; and besides, one may see that in a cause which another does not. The word signifies a "sheaf" (t); and so it is by some rendered, to which a bench or assembly of judges may be compared; because consisting of many, and a select body, who should unite together in a sentence or decree, and act uprightly, like a sheaf of wheat standing upright; see Gen 37:7; some think the word has the signification of dumbness, or silence; so Jarchi and R. Moses (u); as "elem" in Ps 56:1, title, and render it, "do ye indeed speak dumb justice?" or "the dumbness of justice" (w); or are you dumb, or your mouth silent, when ye should speak righteousness? and so the psalmist accuses them for their criminal silence, in not contradicting Saul and his courtiers when they spake against him; and for not advising him to another kind of conduct towards him. All men ought to speak that which is right and truth; but especially judges on the bench, who are to judge the people with just judgment, Deut 16:18; but here this is doubted of, and called in question; at least their sincerity in giving judgment: yea, it is denied; for this interrogation carries in it a strong denial; and the meaning is, that they did not speak righteousness, or that which was just and right in the cause of David, when before them; do ye judge uprightly, O ye sons of men? no, they did not; they were unjust judges. The psalmist calls them "the sons of men", as in 1Kings 26:19, in distinction from God the Judge of all, and to put them in mind of their frailty and mortality; for though they were gods by office, they were but men, and should die like men, and be accountable to the supreme Judge for all their proceedings in judgment here, Ps 82:1. (t) "e manipulo", Tigurine version, Junius & Tremellius, Piscator; "e manipulo justifiae", Cocceius. (u) In Aben Ezra in loc. (w) So Varenius, Reinbech, Michaelis. John Wesley 58:1 O congregation - The word seems to point at Saul's judges and counsellors; who met together to consult what they should do against David. Sons of men - So he calls them; to mind them that they were men, and must give an account to God for all their hard speeches. Robert Jamieson, A. R. Fausset and David Brown 58:1 David's critical condition in some period of the Sauline persecution probably occasioned this Psalm, in which the Psalmist teaches that the innate and actual sinfulness of men deserves, and shall receive, God's righteous vengeance, while the pious may be consoled by the evidence of His wise and holy government of men. (Ps 58:1-11) O congregation--literally, "Oh, dumb"; the word used is never translated "congregation." "Are ye dumb? ye should speak righteousness," may be the translation. In any case, the writer remonstrates with them, perhaps a council, who were assembled to try his cause, and bound to give a right decision.
57:257:2: Թէ արդարեւ՛ զարդարութիւն խօսէիք, եւ ուղիղս դատէիք որդիք մարդկան[6987]։ [6987] Ոմանք.Եթէ արդարեւ զարդարութիւն սիրէիք, եւ ուղիղ դատէիք։ 2 Եթէ դուք արդարութեամբ խօսէիք, ուղիղ կը լինէին ձեր դատաստանները, մարդկա՛նց որդիներ: 58 Իրաւցնէ անբարբառ* արդարութի՞ւն կը խօսիք, Ուղղութիւնով դատաստա՞ն կը տեսնէք, ո՛վ մարդոց որդիներ։ Թէ արդարեւ զարդարութի՞ւն խօսէիք, եւ ուղի՞ղս դատէիք, որդիք մարդկան: 57:2: Թէ արդարեւ՛ զարդարութիւն խօսէիք, եւ ուղիղս դատէիք որդիք մարդկան[6987]։ [6987] Ոմանք.Եթէ արդարեւ զարդարութիւն սիրէիք, եւ ուղիղ դատէիք։ 2 Եթէ դուք արդարութեամբ խօսէիք, ուղիղ կը լինէին ձեր դատաստանները, մարդկա՛նց որդիներ: 58 Իրաւցնէ անբարբառ* արդարութի՞ւն կը խօսիք, Ուղղութիւնով դատաստա՞ն կը տեսնէք, ո՛վ մարդոց որդիներ։ zohrab-1805▾ eastern-1994▾ western am▾	57:157:2 Подлинно ли правду говорите вы, судьи, и справедливо судите, сыны человеческие? 57:2 εἰ ει if; whether ἀληθῶς αληθως truly ἄρα αρα.2 it follows δικαιοσύνην δικαιοσυνη rightness; right standing λαλεῖτε λαλεω talk; speak εὐθεῖα ευθυς straight; directly κρίνετε κρινω judge; decide οἱ ο the υἱοὶ υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human 57:2 אֶ֭קְרָא ˈʔeqrā קרא call לֵֽ lˈē לְ to אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s) עֶלְיֹ֑ון ʕelyˈôn עֶלְיֹון upper לָ֝ ˈlā לְ to † הַ the אֵ֗ל ʔˈēl אֵל god גֹּמֵ֥ר gōmˌēr גמר end עָלָֽי׃ ʕālˈāy עַל upon 57:2. si vere utique iustitiam loquimini recta iudicate filii hominumIf in very deed ye speak justice: judge right things, ye sons of men. 1. Do ye indeed in silence speak righteousness? do ye judge uprightly, O ye sons of men? Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men: 57:2 Подлинно ли правду говорите вы, судьи, и справедливо судите, сыны человеческие? 57:2 εἰ ει if; whether ἀληθῶς αληθως truly ἄρα αρα.2 it follows δικαιοσύνην δικαιοσυνη rightness; right standing λαλεῖτε λαλεω talk; speak εὐθεῖα ευθυς straight; directly κρίνετε κρινω judge; decide οἱ ο the υἱοὶ υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human 57:2 אֶ֭קְרָא ˈʔeqrā קרא call לֵֽ lˈē לְ to אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s) עֶלְיֹ֑ון ʕelyˈôn עֶלְיֹון upper לָ֝ ˈlā לְ to † הַ the אֵ֗ל ʔˈēl אֵל god גֹּמֵ֥ר gōmˌēr גמר end עָלָֽי׃ ʕālˈāy עַל upon 57:2. si vere utique iustitiam loquimini recta iudicate filii hominum If in very deed ye speak justice: judge right things, ye sons of men. 1. Do ye indeed in silence speak righteousness? do ye judge uprightly, O ye sons of men? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2. Известно, что Авессалом старался расположить к себе евреев указанием на те несправедливости, которые будто бы допускаются Давидом за его неспособностью к управлению народом и за нелюбовью к последнему. Так как вкрадчивые речи Авессалома возымели свое действие, то популярность его и его сторонников росла, влияние же Давида сокращалось. Власть, таким образом, фактически и постепенно переходила на сторону непризнанных и незаконных правителей. Как последние вели дела, выясняется далее. Matthew Henry: Concise Commentary on the Whole Bible - 1706 A Reproof to Wicked Judges. 1 Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men? 2 Yea, in heart ye work wickedness; ye weigh the violence of your hands in the earth. 3 The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies. 4 Their poison is like the poison of a serpent: they are like the deaf adder that stoppeth her ear; 5 Which will not hearken to the voice of charmers, charming never so wisely. We have reason to think that this psalm refers to the malice of Saul and his janizaries against David, because it bears the same inscription (Al-taschith, and Michtam of David) with that which goes before and that which follows, both which appear, by the title, to have been penned with reference to that persecution through which God preserved him (Al-taschith--Destroy not), and therefore the psalms he then penned were precious to him, Michtams--David's jewels, as Dr. Hammond translates it. In these verses David, not as a king, for he had not yet come to the throne, but as a prophet, in God's name arraigns and convicts his judges, with more authority and justice than they showed in prosecuting him. Two things he charges them with: I. The corruption of their government. They were a congregation, a bench of justices, nay, perhaps, a congress or convention of the states, from whom one might have expected fair dealing, for they were men learned in the laws, had been brought up in the study of these statutes and judgments, which were so righteous that those of other nations were not to be compared with them. One would not have thought a congregation of such could be bribed and biassed with pensions, and yet, it seems, they were, because the son of Kish could do that for them which the son of Jesse could not, 1 Sam. xxii. 7. He had vineyards, and fields, and preferments, to give them, and therefore, to please him, they would do any thing, right or wrong. Of all the melancholy views which Solomon took of this earth and its grievances, nothing vexed him so much as to see that in the place of judgment wickedness was there, Eccl. iii. 16. So it was in Saul's time. 1. The judges would not do right, would not protect or vindicate oppressed innocency (v. 1): "Do you indeed speak righteousness, or judge uprightly? No; you are far from it; your own consciences cannot but tell you that you do not discharge the trust reposed in you as magistrates, by which you are bound to be a terror to evil-doers and a praise to those that do well. Is this the justice you pretend to administer? Is this the patronage, this the countenance, which an honest man and an honest cause may expect from you? Remember you are sons of men; mortal and dying, and that you stand upon the same level before God with the meanest of those you trample upon, and must yourselves be called to an account and judged. You are sons of men, and therefore we may appeal to yourselves, and to that law of nature which is written in every man's heart: Do you indeed speak righteousness? And will not your second thoughts correct what you have done?" Note, It is good for us often to reflect upon what we say with this serious question, Do we indeed speak righteousness? that we may unsay what we have spoken amiss and may proceed no further in it. 2. They did a great deal of wrong; they used their power for the support of injury and oppression (v. 2): In heart you work wickedness (all the wickedness of the life is wrought in the heart). It intimates that they wrought with a great deal of plot and management, not by surprise, but with premeditation and design, and with a strong inclination to it and resolution in it. The moire there is of the heart in any act of wickedness the worse it is, Eccl. viii. 11. And what was their wickedness? It follows, "You weigh the violence of your hands in the earth" (or in the land), "the peace of which you are appointed to be the conservators of." They did all the violence and injury they could, either to enrich or avenge themselves, and they weighed it; that is, 1. They did it with a great deal of craft and caution: "You frame it by rule and lines" (so the word signifies), "that it may effectually answer your mischievous intentions; such masters are you of the art of oppression." 2. They did it under colour of justice. They held the balances (the emblem of justice) in their hands, as if they designed to do right, and right is expected from them, but the result is violence and oppression, which are practised the more effectually for being practised under the pretext of law and right. II. The corruption of their nature. This was the root of bitterness from which that gall and wormwood sprang (v. 3): The wicked, who in heart work wickedness, are estranged from the womb, estranged from God and all good, alienated from the divine life, and its principles, powers, and pleasures, Eph. iv. 18. A sinful state is a state of estrangement from that acquaintance with God and service of him which we were made for. Let none wonder that these wicked men dare do such things, for wickedness is bred in the bone with them; they brought it into the world with them; they have in their natures a strong inclination to it; they learned it from their wicked parents, and have been trained up in it by a bad education. They are called, and not miscalled, transgressors from the womb; one can therefore expect no other than that they will deal very treacherously; see Isa. xlviii. 8. They go astray from God and their duty as soon as they are born, (that is, as soon as possibly they can); the foolishness that is bound up in their hearts appears with the first operations of reason; as the wheat springs up, the tares spring up with it. Three instances are here given of the corruption of nature:-- 1. Falsehood. They soon learn to speak lies, and bend their tongues, like their bows, for that purpose, Jer. ix. 3. How soon will little children tell a lie to excuse a fault, or in their own commendation! No sooner can they speak than they speak to God's dishonour; tongue-sins are some of the first of our actual transgressions. 2. Malice. Their poison (that is, their ill-will, and the spite they bore to goodness and all good men, particularly to David) was like the poison of a serpent, innate, venomous, and very mischievous, and that which they can never be cured of. We pity a dog that is poisoned by accident, but hate a serpent that is poisonous by nature. Such as the cursed enmity in this serpent's brood against the Lord and his anointed. 3. Untractableness. They are malicious, and nothing will work upon them, no reason, no kindness, to mollify them, and bring them to a better temper. They are like the deaf adder that stops her ear, v. 4, 5. The psalmist, having compared these wicked men, whom he here complains of, to serpents, for their poisonous malice, takes occasion thence, upon another account, to compare them to the deaf adder or viper, concerning which there was then this vulgar tradition, that whereas, by music or some other art, they had a way of charming serpents, so as either to destroy them or at least disable them to do mischief, this deaf adder would lay one ear to the ground and stop the other with her tail, so that she could not hear the voice of the enchantment, and so defeated the intention of it and secured herself. The using of this comparison neither verifies the story, nor, if it were true, justifies the use of this enchantment; for it is only an allusion to the report of such a thing, to illustrate the obstinacy of sinners in a sinful way. God's design, in his word and providence, is to cure serpents of their malignity; to this end how wise, how powerful, how well-chosen are the charms! How forcible the right words! But all in vain with most men; and what is the reason? It is because they will not hearken. None so deaf as those that will not hear. We have piped unto men, and they have not danced; how should they, when they have stopped their ears? Adam Clarke: Commentary on the Bible - 1831 58:2: Yea, in heart ye work wickedness - With their tongues they had spoken maliciously, and given evil counsel. In their hearts they meditated nothing but wickedness. And though in their hands they held the scales of justice, yet in their use of them they were balances of injustice and violence. This is the fact to which the psalmist alludes, and the figure which he uses is that of justice with her scales or balances, which, though it might be the emblem of the court, yet it did not prevail in the practice of these magistrates and counsellors. Albert Barnes: Notes on the Bible - 1834 58:2: Yea, in heart ye work wickedness - Whatever might be the outward appearances, whatever pretences they might make to just judgment, yet in fact their hearts were set on wickedness, and they were conscious of doing wrong. Ye weigh the violence of your hands in the earth - It is difficult to attach any meaning to this language; the translators evidently felt that they could not express the meaning of the original; and they, therefore, gave what seems to be a literal translation of the Hebrew. The Septuagint renders it, "In heart you work iniquity in the land; your hands weave together iniquity." The Latin Vulgate: "In heart you work iniquity; in the land your hands prepare injustice." Luther: "Yea, willingly do you work iniquity in the land, and go straight through to work evil with your hands." Professor Alexander: "In the land, the violence of your hands ye weigh." Perhaps the true translation of the whole verse would be, "Yea, in heart ye work iniquity in the land; ye weigh (weigh out) the violence of your hands;" that is, the deeds of violence or wickedness which your hands commit. The idea of "weighing" them, or "weighing them out," is derived from the administration of justice. In all lands people are accustomed to speak of "weighing out" justice; to symbolize its administration by scales and balances; and to express the doing of it as holding an even balance. Compare Job 31:6, note; Dan 5:27, note; Rev 6:5, note. Thus interpreted, this verse refers, as Psa 58:1, to the act of pronouncing judgment; and the idea is that instead of pronouncing a just judgment - of holding an equal balance - they determined in favor of violence - of acts of oppression and wrong to be committed by their own hands. That which they weighed out, or dispensed, was not a just sentence, but violence, wrong, injustice, crime. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 58:2: in heart: Psa 21:11; Ecc 3:16; Isa 59:4-6; Jer 22:16, Jer 22:17; Eze 22:12, Eze 22:27; Mic 3:1-3, Mic 3:9-12; Joh 11:47-53 weigh: Psa 94:20; Isa 10:1, Isa 26:7 Geneva 1599 58:2 Yea, in heart ye work wickedness; ye weigh the violence of (b) your hands in the earth. (b) You are not ashamed to execute that cruelty publicly, which you have imagined in your hearts. John Gill 58:2 Yea, in heart ye work wickedness,.... So far were they from speaking righteousness, and judging uprightly. The heart of man is wickedness itself; it is desperately wicked, and is the shop in which all wickedness is wrought; for sinful acts are committed there as well as by the tongue and hand, as follows. This phrase also denotes their sinning; not with precipitancy, and through surprise; but with premeditation and deliberation; and their doing it heartily, with good will, and with allowance, and their continuance and constant persisting in it; ye weigh the violence of your hands in the earth; they were guilty of acts of violence and oppression, which, of all men, judges should not be guilty of; whose business it is to plead the cause of the injured and oppressed, to right their wrongs, and to protect and defend them: these they pretended to weigh in the balance of justice and equity, and committed them under a show of righteousness; they decreed unrighteous decrees, and framed mischief by a law; and this they did openly, and everywhere, throughout the whole land. John Wesley 58:2 Heart - With free choice and consent. Hands - He intimates that they did great wrong under the pretence of justice, and while they seemed exactly to weigh the true proportion between the actions and the recompenses allotted to them, they turned the scale; and pronounced an unjust sentence. Land - Or, in this land, where God is present, and where you have righteous laws to govern you. Robert Jamieson, A. R. Fausset and David Brown 58:2 This they did not design; but weigh . . . violence--or give decisions of violence. Weigh is a figure to express the acts of judges. in the earth--publicly.
57:357:3: Քանզի եւ ա՛րդ իսկ ՚ի սրտի ձերում զանօրէնութիւն գործէիք յերկրի. անիրաւութիւն ձեռք ձեր նիւթեն[6988]։ [6988] Ոմանք.Գործէք յերկրի, զանօրէնութիւն ձեռք ձեր նիւ՛՛։ 3 Չէ՞ որ այժմ իսկ ձեր սրտում անօրէնութիւն էք գործում երկրի երեսին, եւ ձեր ձեռքերն անիրաւութիւն են նիւթում: 2 Արդարեւ սրտով անօրէնութիւններ կը գործէք, Երկրի վրայ ձեռքերով բռնութիւն կը բանեցնէք։ Քանզի եւ արդ իսկ ի սրտի ձերում զանօրէնութիւն գործէք, յերկրի անիրաւութիւն ձեռք ձեր նիւթեն: 57:3: Քանզի եւ ա՛րդ իսկ ՚ի սրտի ձերում զանօրէնութիւն գործէիք յերկրի. անիրաւութիւն ձեռք ձեր նիւթեն[6988]։ [6988] Ոմանք.Գործէք յերկրի, զանօրէնութիւն ձեռք ձեր նիւ՛՛։ 3 Չէ՞ որ այժմ իսկ ձեր սրտում անօրէնութիւն էք գործում երկրի երեսին, եւ ձեր ձեռքերն անիրաւութիւն են նիւթում: 2 Արդարեւ սրտով անօրէնութիւններ կը գործէք, Երկրի վրայ ձեռքերով բռնութիւն կը բանեցնէք։ zohrab-1805▾ eastern-1994▾ western am▾	57:257:3 Беззаконие составляете в сердце, кладете на весы злодеяния рук ваших на земле. 57:3 καὶ και and; even γὰρ γαρ for ἐν εν in καρδίᾳ καρδια heart ἀνομίας ανομια lawlessness ἐργάζεσθε εργαζομαι work; perform ἐν εν in τῇ ο the γῇ γη earth; land ἀδικίαν αδικια injury; injustice αἱ ο the χεῖρες χειρ hand ὑμῶν υμων your συμπλέκουσιν συμπλεκω twine together 57:3 יִשְׁלַ֤ח yišlˈaḥ שׁלח send מִ mi מִן from שָּׁמַ֨יִם׀ ššāmˌayim שָׁמַיִם heavens וְֽ wᵊˈ וְ and יֹושִׁיעֵ֗נִי yôšîʕˈēnî ישׁע help חֵרֵ֣ף ḥērˈēf חרף confuse שֹׁאֲפִ֣י šōʔᵃfˈî שׁאף gasp סֶ֑לָה sˈelā סֶלָה sela יִשְׁלַ֥ח yišlˌaḥ שׁלח send אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) חַסְדֹּ֥ו ḥasdˌô חֶסֶד loyalty וַ wa וְ and אֲמִתֹּֽו׃ ʔᵃmittˈô אֶמֶת trustworthiness 57:3. etenim in corde iniquitates operamini in terra iniquitatis manus vestras adpenditeFor in your heart you work iniquity: your hands forge injustice in the earth. 2. Yea, in heart ye work wickedness; ye weigh out the violence of your hands in the earth. Yea, in heart ye work wickedness; ye weigh the violence of your hands in the earth: 57:3 Беззаконие составляете в сердце, кладете на весы злодеяния рук ваших на земле. 57:3 καὶ και and; even γὰρ γαρ for ἐν εν in καρδίᾳ καρδια heart ἀνομίας ανομια lawlessness ἐργάζεσθε εργαζομαι work; perform ἐν εν in τῇ ο the γῇ γη earth; land ἀδικίαν αδικια injury; injustice αἱ ο the χεῖρες χειρ hand ὑμῶν υμων your συμπλέκουσιν συμπλεκω twine together 57:3 יִשְׁלַ֤ח yišlˈaḥ שׁלח send מִ mi מִן from שָּׁמַ֨יִם׀ ššāmˌayim שָׁמַיִם heavens וְֽ wᵊˈ וְ and יֹושִׁיעֵ֗נִי yôšîʕˈēnî ישׁע help חֵרֵ֣ף ḥērˈēf חרף confuse שֹׁאֲפִ֣י šōʔᵃfˈî שׁאף gasp סֶ֑לָה sˈelā סֶלָה sela יִשְׁלַ֥ח yišlˌaḥ שׁלח send אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) חַסְדֹּ֥ו ḥasdˌô חֶסֶד loyalty וַ wa וְ and אֲמִתֹּֽו׃ ʔᵃmittˈô אֶמֶת trustworthiness 57:3. etenim in corde iniquitates operamini in terra iniquitatis manus vestras adpendite For in your heart you work iniquity: your hands forge injustice in the earth. 2. Yea, in heart ye work wickedness; ye weigh out the violence of your hands in the earth. 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 3. "Составлять беззаконие в сердце" - любить и питать зло, быть внутренне расположенным к дурному. "Класть на весы злодеяния" - наклонять чашку весов справедливости, перевешивать злым делом. Злое же дело в судебных решениях зависит от руководства при разборе тяжбы не существом поступка, а посторонними соображениями, каким являлось, напр., взяточничество. Подкуп, как бесчестное дело и злодеяние, и склоняло весы судьи. Adam Clarke: Commentary on the Bible - 1831 58:3: The wicked are estranged from the womb - "This," says Dr. Kennicott, "and the next two verses, I take to be the answer of Jehovah to the question in the two first verses, as the Psa 58:6, Psa 58:7, and Psa 58:8, are the answer of the psalmist, and the remainder contains the decree of Jehovah." He calls these wicked men, men who had been always wicked, originally and naturally bad, and brought up in falsehood, flattery, and lying. The part they acted now was quite in character. Albert Barnes: Notes on the Bible - 1834 58:3: The wicked are estranged from the womb - The allusion here undoubtedly is to the persons principally referred to in the psalm - the enemies of David. But their conduct toward him suggests a more general reflection in regard to "all" the wicked as having the same characteristics. The psalmist, therefore, instead of confining his remarks to them, makes his observations general, on the principle that all wicked men have essentially the same character, and especially in respect to the thing here affirmed, that they go astray early; that they are apostate and alienated from God from their very birth. The words, "the wicked," here do not necessarily refer to the whole human family (though what is thus affirmed is true of all the human race), but to people who in their lives develop a wicked character; and the affirmation in regard to them is that they go astray early in life - from their very infancy. Strictly speaking, therefore, it cannot be shown that the psalmist in this declaration had reference to the whole human race, or that he meant to make a universal declaration in regard to man as being early estranged or alienated from God; and the passage, therefore, cannot directly, and with exact propriety, be adduced to prove the doctrine that "original sin" pertains to all the race - whatever may be true on that point. If, however, it is demonstrated from "other" passages, and from facts, that all men "are" "wicked" or depraved, then the assertion here becomes a proof that this is from the womb - from their very birth - that they begin life with a propensity to evil - and that all their subsequent acts are but developments of the depravity or corruption with which they are born. It is only, therefore, after it is proved that people "are" depraved or "wicked," that this passage can be cited in favor of the doctrine of original sin. The word rendered are "estranged" - זרוּ zorû - means properly, "to go off, to turn aside," or "away, to depart;" and then it comes to mean "to be strange," or "a stranger." The proper idea in the word is that one is a stranger, or a foreigner, and the word would be properly applied to one of another tribe or nation, like the Latin "hostis," and the Greek ξείνος xeinos. Exo 30:33; Isa 1:7; Isa 25:2; Isa 29:5; Psa 44:20. The meaning of the term as thus explained is, that, from earliest childhood, they are "as if" they belonged to another people than the people of God; they manifest another spirit; they are governed by other principles than those which pertain to the righteous. Compare Eph 2:19. Their first indications of character are not those of the children of God, but are "alien, strange, hostile" to him. The phrase "from the womb," refers, undoubtedly, to their birth; and the idea is, that as soon as they begin to act they act wrong; they show that they are strangers to God. Strictly speaking, this passage does not affirm anything directly of what exists in the heart "before" people begin to act, for it is by their "speaking lies" that they show their estrangement; yet it is proper to "infer" that where this is universal, there "is" something lying back of this which makes it certain that they "will" act thus - just as when a tree always bears the same kind of fruit, we infer that there is something "in" the tree, back of the actual "bearing" of the fruit, which makes it certain that it "will" bear such fruit and no other. This "something" in the heart of a child is what is commonly meant by "original sin." They go astray - The Hebrew word used here means to go astray, to wander, to err. It is used in reference to drunken persons who reel, Isa 28:7; and to the soul, as erring or wandering from the paths of truth and piety, Eze 48:11; Psa 95:10; Psa 119:110; Pro 21:16. The "manner" in which the persons here referred to did this, is indicated here by their "speaking lies." As soon as they be born - Margin, as in Hebrew, "from the belly." The meaning is, not that they speak lies "as soon as" they are born, which could not be literally true, but that this is the "first act." The first thing "done" is not an act of holiness, but an act of sin - showing what is in the heart. Speaking lies - They are false in their statements; false in their promises; false in their general character. This is one of the forms of sin, indicating original depravity; and it is undoubtedly selected here because this was particularly manifested by the enemies of David. They were false, perfidious, and could not be trusted. If it be proved, therefore, that all people are wicked, then "this" passage becomes a proper and an important text to demonstrate that this wickedness is not the result of temptation or example, but that it is the expression of the depravity of the heart by nature; that the tendency of man by nature is not to goodness, but to sin; that the first developments of character are sinful; that there is something lying of sinful acts in people which makes it certain that they will act as they do; and that this always manifests itself in the first acts which they perform. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 58:3: estranged: etc. Psa 51:5; Job 15:14; Pro 22:15; Isa 48:8; Eph 2:3 as soon: etc. Heb. from the belly, Psa 22:10; Isa 46:3 Carl Friedrich Keil and Franz Delitzsch 58:3 After this bold beginning the boldest figures follow one another rapidly; and the first of these is that of the serpent, which is kept up longer than any of the others. The verb זוּר (cogn. סוּר) is intentionally written זור in this instance in a neuter, not an active sense, plural זרוּ lar, like בּשׁוּ, טבוּ. Bakius recognises a retrospective reference to this passage in Is 48:8. In such passages Scripture bears witness to the fact, which is borne out by experience, that there are men in whom evil from childhood onwards has a truly diabolical character, i.e., a selfish character altogether incapable of love. For although hereditary sinfulness and hereditary sin (guilt) are common to all men, yet the former takes the most manifold combinations and forms; and, in fact, the inheriting of sin and the complex influence of the power of evil and of the power of grace on the propagation of the human race require that it should be so. The Gospel of John more particularly teaches such a dualism of the natures of men. חמת־למו (with Rebia, as in Jn 18:18) is not the subject: the poison belonging to them, etc., but a clause by itself: poison is to them, they have poison; the construct state here, as in Lam 2:18; Ezek 1:27, does not express a relation of actual union, but only a close connection. יאטּם (with the orthophonic Dagesh which gives prominence to the Teth as the commencement of a syllable) is an optative future form, which is also employed as an indicative in the poetic style, e.g., Ps 18:11. The subject of this attributive clause, continuing the adjective, is the deaf adder, such an one, viz., as makes itself deaf; and in this respect (as in their evil serpent nature) it is a figure of the self-hardening evil-doer. Then with אשׁר begins the more minute description of this adder. There is a difference even among serpents. They belong to the worst among them that are inaccessible to any kind of human influence. All the arts of sorcery are lost upon them. מלחשׁים are the whisperers of magic formulae (cf. Arabic naffathât, adjurations), and חובר חברים is one who works binding by spells, exorcism, and tying fast by magic knots (cf. חבר, to bind = to bewitch, cf. Arab. ‛qqd, ‛nn, Persic bend = κατάδεσμος, vid., Isaiah, i. 118, ii. 242). The most inventive affection and the most untiring patience cannot change their mind. Nothing therefore remains to David but to hope for their removal, and to pray for it. Geneva 1599 58:3 The wicked (c) are estranged from the womb: they go astray as soon as they be born, speaking lies. (c) That is, enemies to the people of God even from their birth. John Gill 58:3 The wicked are estranged from the womb,.... Which original corruption of nature accounts for all the wickedness done by men: they are conceived in sin, shapen in iniquity, and are transgressors from the womb; they are alienated from God, and from that godly life which is agreeable to him, and he requires; and from the knowledge and fear of him, and love to him; and they desire not the knowledge of him nor his ways; they are far from his law, and averse to it; and still more so to the Gospel of Christ; the doctrines of which, as well as the great things written in the law, are strange things to them; and they are aliens from the commonwealth of Israel, estranged from the people of God, know nothing of them, neither of their joys, nor of their sorrows; they go astray as soon as they be born, speaking lies; they are wicked from their infancy, from their youth upward; and sin, which is meant by "going astray", as soon as they are capable of it, and which is very early. Sin soon appears in the temper and actions of then; they go out of God's way, and turn everyone to their own way, and walk in the broad road which leads to destruction: and particularly they are very early guilty of lying; as soon as they can speak, and before they can speak plain, they lisp out lies, which they learn from their father the devil, who is the father of lies; and so they continue all their days strangers to divine things, going astray from God, the God of truth, continually doing abominations and speaking lies; which continuance in these things makes the difference between reprobate men and God's elect; for though the latter are the same by nature as the former, yet their natures are restrained, before conversion, from going into all the sins they are inclined to; and if not, yet at conversion a stop is put to their progress in iniquity. John Wesley 58:3 Estranged - From God, and from all goodness. Their very natures are corrupt, even from their birth: they are the wicked offspring of sinful parents. Astray - By actual sins, from their childhood, as soon as ever they were capable of the exercise of reason. Robert Jamieson, A. R. Fausset and David Brown 58:3 describe the wicked generally, who sin naturally, easily, malignantly, and stubbornly.
57:457:4: Օտար եղեն մեղաւորք ՚ի մօրէ, խաբեցա՛ն յարգանդէ եւ խօսեցան սուտ։ 4 Մեղաւորներն իրենց ծննդեան օրից իսկ խոտորուեցին, արգանդից մոլորուեցին եւ սուտ խօսեցին: 3 Ամբարիշտները իրենց մօրը արգանդէն խոտորեցան, Որովայնէն մոլորեցան եւ սուտ խօսեցան։ Օտար եղեն մեղաւորք ի մօրէ, խաբեցան յարգանդէ եւ խօսեցան սուտ: 57:4: Օտար եղեն մեղաւորք ՚ի մօրէ, խաբեցա՛ն յարգանդէ եւ խօսեցան սուտ։ 4 Մեղաւորներն իրենց ծննդեան օրից իսկ խոտորուեցին, արգանդից մոլորուեցին եւ սուտ խօսեցին: 3 Ամբարիշտները իրենց մօրը արգանդէն խոտորեցան, Որովայնէն մոլորեցան եւ սուտ խօսեցան։ zohrab-1805▾ eastern-1994▾ western am▾	57:357:4 С самого рождения отступили нечестивые, от утробы {матери} заблуждаются, говоря ложь. 57:4 ἀπηλλοτριώθησαν απαλλοτριοω estrange οἱ ο the ἁμαρτωλοὶ αμαρτωλος sinful ἀπὸ απο from; away μήτρας μητρα womb ἐπλανήθησαν πλαναω mislead; wander ἀπὸ απο from; away γαστρός γαστηρ stomach; pregnant ἐλάλησαν λαλεω talk; speak ψεύδη ψευδης false 57:4 נַפְשִׁ֤י׀ nafšˈî נֶפֶשׁ soul בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst לְבָאִם֮ lᵊvāʔim לָבָא lion אֶשְׁכְּבָ֪ה ʔeškᵊvˈā שׁכב lie down לֹ֫הֲטִ֥ים lˈōhᵃṭˌîm להט devour בְּֽנֵי־ bᵊˈnê- בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind שִׁ֭נֵּיהֶם ˈšinnêhem שֵׁן tooth חֲנִ֣ית ḥᵃnˈîṯ חֲנִית spear וְ wᵊ וְ and חִצִּ֑ים ḥiṣṣˈîm חֵץ arrow וּ֝ ˈû וְ and לְשֹׁונָ֗ם lᵊšônˈām לָשֹׁון tongue חֶ֣רֶב ḥˈerev חֶרֶב dagger חַדָּֽה׃ ḥaddˈā חַד sharp 57:4. alienati sunt peccatores a vulva erraverunt ab utero loquentes mendaciumThe wicked are alienated from the womb; they have gone astray from the womb: they have spoken false things. 3. The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies. The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies: 57:4 С самого рождения отступили нечестивые, от утробы {матери} заблуждаются, говоря ложь. 57:4 ἀπηλλοτριώθησαν απαλλοτριοω estrange οἱ ο the ἁμαρτωλοὶ αμαρτωλος sinful ἀπὸ απο from; away μήτρας μητρα womb ἐπλανήθησαν πλαναω mislead; wander ἀπὸ απο from; away γαστρός γαστηρ stomach; pregnant ἐλάλησαν λαλεω talk; speak ψεύδη ψευδης false 57:4 נַפְשִׁ֤י׀ nafšˈî נֶפֶשׁ soul בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst לְבָאִם֮ lᵊvāʔim לָבָא lion אֶשְׁכְּבָ֪ה ʔeškᵊvˈā שׁכב lie down לֹ֫הֲטִ֥ים lˈōhᵃṭˌîm להט devour בְּֽנֵי־ bᵊˈnê- בֵּן son אָדָ֗ם ʔāḏˈām אָדָם human, mankind שִׁ֭נֵּיהֶם ˈšinnêhem שֵׁן tooth חֲנִ֣ית ḥᵃnˈîṯ חֲנִית spear וְ wᵊ וְ and חִצִּ֑ים ḥiṣṣˈîm חֵץ arrow וּ֝ ˈû וְ and לְשֹׁונָ֗ם lᵊšônˈām לָשֹׁון tongue חֶ֣רֶב ḥˈerev חֶרֶב dagger חַדָּֽה׃ ḥaddˈā חַד sharp 57:4. alienati sunt peccatores a vulva erraverunt ab utero loquentes mendacium The wicked are alienated from the womb; they have gone astray from the womb: they have spoken false things. 3. The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 58:4: Their poison is like the poison of a serpent - When they bite, they convey poison into the wound, as the serpent does. They not only injure you by outward acts, but by their malevolence they poison your reputation. They do you as much evil as they can, and propagate the worst reports that others may have you in abhorrence, treat you as a bad and dangerous man; and thus, as the poison from the bite of the serpent is conveyed into the whole mass of blood, and circulates with it through all the system, carrying death every where; so they injurious speeches and vile insinuations circulate through society, and poison and blast your reputation in every place. Such is the slanderer, and such his influence in society. From such no reputation is safe; with such no character is sacred; and against such there is no defense. God alone can shield the innocent from the envenomed tongue and lying lips of such inward monsters in the shape of men. Like the deaf adder that stoppeth her ear - It is a fact that cannot be disputed with any show of reason, that in ancient times there were persons that charmed, lulled to inactivity, or professed to charm, serpents, so as to prevent them from biting. See Ecc 10:11; Jer 8:17. The prince of Roman poets states the fact, Virg. Ecl. viii., ver. 71. Frigidus in prati cantando rumpitur anguis. "In the meadows the cold snake is burst by incantation." The same author, Aen. vii., ver. 750, gives us the following account of the skill of Umbro, a priest of the Marrubians: - Quin et Marru bia venit de gente sacerdos, Fronde super galeam, et felici comptus oliva, Archippi regis missu, fortissimus Umbro; Vipereo generi et graviter spirantibus hydris, Spargere qui somnos cantuque manuque solebat, Mulcebatque iras, et morsus arte levabat. "Umbro, the brave Marubian priest, was there, Sent by the Marsian monarch to the war. The smiling olive with her verdant boughs Shades his bright helmet, and adorns his brows. His charms in peace the furious serpent keep, And lull the envenomed viper's race to sleep: His healing hand allayed the raging pain; And at his touch the poisons fled again." Pitt. There is a particular sect of the Hindoos who profess to bring serpents into subjection, and deprive them of their poison, by incantation. See at the end of this Psalm. Albert Barnes: Notes on the Bible - 1834 58:4: Their poison - Their malignity; their bad spirit; that which they utter or throw out of their mouth. The reference here is to what they speak or utter Psa 58:3, and the idea is, that it is penetrating and deadly. Like the poison of a serpent - Margin, as in Hebrew, "according to the likeness." In this expression no particular class of serpents is referred to except those which are "poisonous." Like the deaf adder - Margin, "asp." The word may refer either to the viper, the asp, or the adder. See the notes at Isa 11:8. The "particular" idea here is, that the serpent referred to was as it were "deaf;" it could not be tamed or charmed; it seemed to stop its own ears, so that there was no means of rendering it a safe thing to approach it. The supposition is that there "were" serpents which, though deadly in their poison, "might" be charmed or tamed, but that "this" species of serpent could "not." The sense, as applied to the wicked, is, that there was no way of overcoming their evil propensities - of pRev_enting them from giving utterance to words that were like poison, or from doing mischief to all with whom they came in contact. They were malignant, and there was no power of checking their malignity. Their poison was deadly, and there was no possibility of restraining them from doing evil. That stoppeth her ear - Which "seems" to stop her ear; which refuses to hear the words and incantations by which other serpents are subdued and tamed. Others, however, refer this to the man himself, meaning, "like the deaf adder he stops his ear;" that is, he voluntarily makes himself like the adder that does not hear, and that will not be tamed. The former interpretation, however, is to be preferred. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 58:4: poison: Psa 140:3; Ecc 10:11; Rom 3:13; Jam 3:8 like: Heb. according to the likeness of serpent: Mat 3:7, Mat 23:33 the deaf: Jer 8:17, adder or asp, Pethen, is no doubt the boeten of the Arabians, which M. Forskal describes as spotted with black and white, about one foot in length, nearly half an inch thick, oviparous, and its bite almost instant death. It is the aspic of the ancients, and is so called the literati of Cyprus, though the common people call it κουφη, deaf. Job 20:14, Job 20:16; Isa 11:8 Geneva 1599 58:4 Their poison [is] like the poison of a serpent: [they are] like the deaf (d) adder [that] stoppeth her ear; (d) They pass in malice and subtilty the crafty serpent who could preserve himself by stopping his ears from the enchanter. John Gill 58:4 Their poison is like the poison of a serpent,.... Either their "wrath" and fury, as the word (x) may be rendered, against God, his people, and even one another, is like that of a serpent when irritated and provoked; or their mischievous and devouring words are like the poison of asps under their lips, Rom 3:13; or the malignity of sin in them is here meant, which, like the poison of a serpent, is latent, hid, and lurking in them; is very infectious to all the powers and faculties of the soul, and members of the body; and is deadly and incurable, without the grace of God and blood of Christ; they are like the deaf adder that stoppeth her ear; the adder is a kind of serpent, in Hebrew called "pethen"; hence the serpent "Python". This is not, deaf naturally, otherwise it would have no need to stop its ear, but of choice; and naturalists (y) observe, that it is quicker of hearing than of sight. Jarchi indeed says, when it grows old it becomes deaf in one of its ears, and it stops its other ear with dust, that it may not hear the voice of the charmer; though others say (z) it stops one ear with its tail, and lays the other to the ground; but these seem fabulous. David speaks of it figuratively, that it acts as if it was deaf, regarding no enchantments, but bites notwithstanding; these having no influence on it, which, if they had any, could not be hindered by its deafness; and he compares wicked men to it, who are wilfully deaf to all good counsel and advice given them (a). (x) Sept. "furor", V. L. (y) Plin. Nat. Hist. l. 8. c. 23. (z) Isidor. Hispal. Origin. l. 12. c. 4. (a) Vid. Gataker. Adversaria, c. 8. p. 70, &c. John Wesley 58:4 Poison - Their malicious disposition. Robert Jamieson, A. R. Fausset and David Brown 58:4 stoppeth her--literally, "his." ear--that is, the wicked man (the singular used collectively), who thus becomes like the deaf adder which has no ear.
57:557:5: Սրտմտութիւն նոցա ըստ նմանութեան օձին, որպէս իժի՛ եւ քարբի զի խցեալ է զականջս իւր[6989]։ [6989] Ոմանք.Օձի, որպէս իժի եւ քարբի։ 5 Նրանց կատաղութիւնը նման է օձի թոյնի, վիշապ օձի թոյնի, որ խցել է իր ականջները, 4 Անոնց թոյնը օձի թոյնի պէս է, Խուլ իժի պէս, որ կը գոցէ իր ականջները, ^[338]Սրտմտութիւն նոցա ըստ նմանութեան օձի, որպէս իժի եւ քարբի զի խցեալ է զականջս իւր: 57:5: Սրտմտութիւն նոցա ըստ նմանութեան օձին, որպէս իժի՛ եւ քարբի զի խցեալ է զականջս իւր[6989]։ [6989] Ոմանք.Օձի, որպէս իժի եւ քարբի։ 5 Նրանց կատաղութիւնը նման է օձի թոյնի, վիշապ օձի թոյնի, որ խցել է իր ականջները, 4 Անոնց թոյնը օձի թոյնի պէս է, Խուլ իժի պէս, որ կը գոցէ իր ականջները, zohrab-1805▾ eastern-1994▾ western am▾	57:457:5 Яд у них как яд змеи, как глухого аспида, который затыкает уши свои 57:5 θυμὸς θυμος provocation; temper αὐτοῖς αυτος he; him κατὰ κατα down; by τὴν ο the ὁμοίωσιν ομοιωσις likening τοῦ ο the ὄφεως οφις serpent ὡσεὶ ωσει as if; about ἀσπίδος ασπις asp κωφῆς κωφος mute; dull καὶ και and; even βυούσης βυω the ὦτα ους ear αὐτῆς αυτος he; him 57:5 ר֣וּמָה rˈûmā רום be high עַל־ ʕal- עַל upon הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth כְּבֹודֶֽךָ׃ kᵊvôḏˈeḵā כָּבֹוד weight 57:5. furor eorum sicut furor serpentis sicut reguli surdi obturantis aurem suamTheir madness is according to the likeness of a serpent: like the deaf asp that stoppeth her ears: 4. Their poison is like the poison of a serpent: like the deaf adder that stoppeth her ear; Their poison [is] like the poison of a serpent: [they are] like the deaf adder [that] stoppeth her ear: 57:5 Яд у них как яд змеи, как глухого аспида, который затыкает уши свои 57:5 θυμὸς θυμος provocation; temper αὐτοῖς αυτος he; him κατὰ κατα down; by τὴν ο the ὁμοίωσιν ομοιωσις likening τοῦ ο the ὄφεως οφις serpent ὡσεὶ ωσει as if; about ἀσπίδος ασπις asp κωφῆς κωφος mute; dull καὶ και and; even βυούσης βυω the ὦτα ους ear αὐτῆς αυτος he; him 57:5 ר֣וּמָה rˈûmā רום be high עַל־ ʕal- עַל upon הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth כְּבֹודֶֽךָ׃ kᵊvôḏˈeḵā כָּבֹוד weight 57:5. furor eorum sicut furor serpentis sicut reguli surdi obturantis aurem suam Their madness is according to the likeness of a serpent: like the deaf asp that stoppeth her ears: 4. Their poison is like the poison of a serpent: like the deaf adder that stoppeth her ear; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5-6. Испорченность этих новых судей настолько велика, что они недоступны к восприятию хорошего и честного. Они похожи на змей, вроде аспида, который не поддается влиянию самых лучших заклинателей Востока, умевших путем нашептываний и насвистываний так очаровывать самых даже ядовитых из них, что они делались бессильными жалить. Adam Clarke: Commentary on the Bible - 1831 58:5: Which will not hearken to the voice of charmers - The old Psalter translates and paraphrases these two verses curiously: - Vulg. Furor illis secundum similitudinem serpentis; sicut aspidis surdae et obturantis aures suas: Quae non exaudiet vocem incantantium et venefici in cantantis sapienter. Trans. Wodes (madness) til thaim aftir the liking of the neddir, as of the snake doumb and stoppand her eres. Paraph. Right calles he tham wod, (mad), for that hafe na witte to se whider that ga: for that louke thair eghen, and rennys till the are thaire wodness til clumsthed that wil noght be turned as of the snake that festis (fastens) the ta ere til the erth, and the tother ere stoppis with hir taile: Sua do thai that thai here not Godis word; that stope thair eris with luf of erthli thing that thai delite thaim in; and with thair taile, that es with all synnes, that that will noght amend. Trans. The whith salle noght here the voyce of charmand, and of the venim in akare of charmand wisli. Paraph. This snake stopis hir eres that she be noght broth to light; for if she herd it, she come forth sone, he charmes swa wysli in his craft. Swa the wikkid men wit noght here the voyce of Crist and his lufers that are wys charmes; for thi wild (would) bring them till light of heven. Wyt ye well (know) that he (i.e., Christ) lufes noght charmars and venim makers but be (by) vices of bestes, he takes lickening of vices of men. It seems as if there were a species of snake or adder that is nearly deaf; and as their instinct informs them that if they listen to the sounds which charmers use they shall become a prey; therefore they stop their ears to prevent the little hearing they have from being the means of their destruction. To this the Old Psalter refers. We have also an account of a species of snake, which, if it cast its eye on the charmer, feels itself obliged to come out of its hole; it therefore keeps close, and takes care neither to see nor be seen. To this also the Old Psalter alludes; and of this fact, if it be one, he makes a good use. Albert Barnes: Notes on the Bible - 1834 58:5: Which will not hearken to the voice of charmers - The word rendered "charmers" - לחשׁ lachash - means properly "whisperers, mutterers," and it refers here to those who made use of spells or incantations - sorcerers or magicians. See the notes at Isa 8:19. These incantations were accompanied usually with a low, muttering sound, or with a gentle whisper, as if for the purpose of calming and controlling the object of the incantation. Such charmers of serpents (or pretended charmers) abounded among the ancients, and still abound in India. The art is carried in India to great perfection; and there are multitudes of persons who obtain a livelihood by this pretended or real power over venomous serpents. Their living is obtained either by "exhibiting" their power over serpents which they carry with them in their peregrinations, or by "drawing" them by their incantations from the walls of gardens, houses, and hedges, where they had taken up their abode. Multitudes of facts, referred to by those who have resided in India, seem to confirm the opinion that this power is real. Charming never so wisely - Margin, "Be the charmer never so cunning." The word rendered here "charming" - חובר chober - means properly to bind; to bind together. The "literal" meaning of the original Hebrew is, "binding spells that are wise," or, that are "cunning;" in other words, making use of the most cunning or skillful of their incantations and charms. The meaning is, that the utmost skill of enchantment will be unsuccessful. They are beyond the reach of any such arts. So with the people referred to by David. They were malignant and venomous; and nothing would disarm them of their malignity, and destroy their venom. What is here affirmed of these men is true in a certain sense of all people. The depravity of the human heart is such that nothing that man can employ will subdue it. No eloquence, no persuasion, no commands, no remonstrances, no influence that man can exert, will subdue it. It cannot be charmed down; it cannot be removed by any skill or power of man, however great. The following remarks from Dr. Thomson, who has spent twenty years in Palestine (land and the Book, vol. i. pp. 221-223), will illustrate this passage: "I have seen many serpent-charmers who do really exercise some extraordinary power over these reptiles. They carry enormous snakes, generally black, about them, allow them to crawl all over their persons and into their bosoms; always, however, with certain precautions, either necessary, or pretended to be so. They repeatedly breathe strongly into the face of the serpent, and occasionally blow spittle, or some medicated composition upon them. It is needless to describe the mountebank tricks which they perform. That which I am least able to account for is the power of detecting the presence of serpents in a house, and of enticing or 'charming' them out of it. The thing is far too common to be made a matter of scepticism. The following account, by Mr. Lane, is a fair statement of this matter: 'The charmer professes to discover, without ocular perception (but perhaps he does so by a unique smell), whether there be any serpents in the house, and if there be, to attract them to him, as the fowler, by the fascination of his voice, allures the bird into his net. As the serpent seeks the darkest place in which to hide himself, the charmer has, in most eases, to exercise his skill in an obscure chamber, where he might easily take a serpent from his bosom, bring it to the people without the door, and affirm that he had found it in the apartment, for no one would venture to enter with him, after having been assured of the presence of one of these reptiles within. But he is often required to perform in the full light of day, surrounded by spectators; and incredulous persons have searched him beforehand, and even stripped him naked, yet his success has been complete. He assumes an air of mystery, strikes the walls with a short palm-stick, whistles, makes a clucking noise with his tongue, and spits upon the ground, and generally says - I adjure you, by God, if ye be above or if ye be below, that ye come forth; I adjure you by the most great name, if ye be obedient, come forth, and if ye be disobedient, die! die! die!' The serpent is generally dislodged by his stick from a fissure in the wall or from the ceiling of the room. I have heard it asserted that a serpent-charmer, before he enters a house in which he is to try his skill, always employs a servant of that house to introduce one or more serpents; but I have known instances in which this could not be the case, and am inclined to believe that the dervishes above mentioned are generally acquainted with some physical means of discovering the presence of serpents without seeing them, and of attracting them from their lurking-places. What these 'physical means' may be is yet a secret, as also the 'means' by which persons can handle live scorpions, and can put them into their bosom without fear or injury. I have seen this done again and again, even by small boys. This has always excited my curiosity and astonishment, for scorpions are the most malignant and irascible of all insects. The Hindoos, and after them the Egyptians, are the most famous snake-charmers, scorpion-eaters, etc., etc., although gipsies, Arabs, and others are occasionally found, who gain a vagabond livelihood by strolling round the country, and confounding the ignorant with these feats." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 58:5: Which: That serpents might be charmed or rendered harmless was well known to the ancients. Virgil, and many others state the fact - Frigidus in pratis cantando, rumpitur anguis. "In the meadows the cold snake is burst by incantation." charming never so wisely: or, be the charmer never so cunning, Deu 18:11; Isa 19:3 John Gill 58:5 Which will not hearken to the voice of charmers,.... Or "that use enchantments", to enchant serpents, by muttering certain words, or by magical songs; by which means it is said that they have been drawn out of their holes, or caused to fly, or have become stupefied, and have lost their poison, and even burst asunder; as Bochart (b) relates from Pliny, Aelianus, Lucan, Isidore, Virgil, Ovid, Horace, and others: but an "asp" is unmoved by enchantments, and they are of no avail against its bites and poison (c). Nor do these words suppose that the psalmist approved of enchantments, or affirms the virtue of them to be real, but rather suggests the contrary; he only takes his similitude from the seeming deafness and disregard of serpents to enchantments, to set forth the obstinacy of wicked men: and their resolution to continue in their wicked ways; like the serpent that disregards men: charming never so wisely; being "wise, skilful" (d), or made wise in enchanting enchantments; one very learned and expert in the art; or in "associating associations, skilful" (e): who makes a consort of magical words to obtain his point, as some think; or because by his enchantments he associates and gathers many serpents together, and tames them; or because he does this by society and fellowship with the devil; methods no ways approved of by the psalmist, only alluded to. It may perhaps better be rendered, "which will not hearken to the voice of the eloquent, putting things together ever so wisely": the word is used for an eloquent orator, Is 3:3. Such Gospel ministers are, who are mighty in the Scriptures. The voice of the Gospel is a charming voice; it publishes good news and glad tidings; it is a voice of love, grace, and mercy, of peace, pardon, righteousness, and salvation by Christ; and is wisely charmed when it gives no uncertain sound, is all of a piece, and is faithfully preached, as it was by the apostles of Christ; who, as wise men, laid him as the foundation of eternal life and salvation; and especially as it was preached by Christ himself, who spake as never man did: and yet, such were the hardness and obstinacy of the wicked Jews, that they stopped their ears to his ministry, nor would they suffer others to attend upon it; and so it is now: which shows the insufficiency of the best means of themselves, and the necessity of powerful and efficacious grace, to work upon the hearts of men. (b) Hierozoic. par. 2. l. 2. c. 6. col. 390. (c) Aelian. de Animal. l. 1. c. 54. (d) "incantantis incantationem periti", Vatablus; "vel incantationes exercitati ac peritissimi", Michaelis; "of him that is made wise", Ainsworth. (e) "Jungentis conjunctiones docti", Montanus; "consociantis societates serpentum", Michaelis. John Wesley 58:5 Not hearken - As they commonly say of the adders, such really are these men: deaf to all my counsels, to their own consciences, and to God's law. Of the charming or enchanting of serpents, mention is made both in other places of scripture, and in all sorts of authors, ancient and modern, Hebrew and Arabick, and Greek and Latin. And particularly the Arabick writers (to whom these creatures were best known) name some sorts of serpents, among which the adder is one, which they call deaf, not because they are dull of hearing, but, as one of them expressly faith, because they will not be charmed.
57:657:6: Զի մի՛ լուիցէ նա զձայն թովչի ճարտարի, եւ մի՛ առցէ դեղ ՚ի դեղատուէ՛ իմաստնոյ[6990]։ [6990] Ոմանք.Եւ մի՛ առցէ նա դեղ։ 6 որպէսզի ճարտար օձահմայի ձայնը չլսի եւ դեղ չառնի իմաստուն դեղատուից: 5 Որ չի լսեր թովիչներուն ձայնը, Թէեւ վարպետութեամբ կը հմայեն։ զի մի՛ լուիցէ նա զձայն թովչի ճարտարի, ^[339]եւ մի՛ առցէ դեղ ի դեղատուէ իմաստնոյ: 57:6: Զի մի՛ լուիցէ նա զձայն թովչի ճարտարի, եւ մի՛ առցէ դեղ ՚ի դեղատուէ՛ իմաստնոյ[6990]։ [6990] Ոմանք.Եւ մի՛ առցէ նա դեղ։ 6 որպէսզի ճարտար օձահմայի ձայնը չլսի եւ դեղ չառնի իմաստուն դեղատուից: 5 Որ չի լսեր թովիչներուն ձայնը, Թէեւ վարպետութեամբ կը հմայեն։ zohrab-1805▾ eastern-1994▾ western am▾	57:557:6 и не слышит голоса заклинателя, самого искусного в заклинаниях. 57:6 ἥτις οστις who; that οὐκ ου not εἰσακούσεται εισακουω heed; listen to φωνὴν φωνη voice; sound ἐπᾳδόντων επαδω sorcerer τε τε both; and φαρμακευομένου φαρμακευω from; by σοφοῦ σοφος wise 57:6 רֶ֤שֶׁת׀ rˈešeṯ רֶשֶׁת net הֵכִ֣ינוּ hēḵˈînû כון be firm לִ li לְ to פְעָמַי֮ fᵊʕāmay פַּעַם foot כָּפַ֪ף kāfˈaf כפף bend נַ֫פְשִׁ֥י nˈafšˌî נֶפֶשׁ soul כָּר֣וּ kārˈû כרה dig לְ lᵊ לְ to פָנַ֣י fānˈay פָּנֶה face שִׁיחָ֑ה šîḥˈā שִׁיחָה pit נָפְל֖וּ nāfᵊlˌû נפל fall בְ vᵊ בְּ in תֹוכָ֣הּ ṯôḵˈāh תָּוֶךְ midst סֶֽלָה׃ sˈelā סֶלָה sela 57:6. ut non audiat vocem murmurantium nec incantatoris incantationes callidasWhich will not hear the voice of the charmers; nor of the wizard that charmeth wisely. 5. Which hearkeneth not to the voice of charmers, charming never so wisely. Which will not hearken to the voice of charmers, charming never so wisely: 57:6 и не слышит голоса заклинателя, самого искусного в заклинаниях. 57:6 ἥτις οστις who; that οὐκ ου not εἰσακούσεται εισακουω heed; listen to φωνὴν φωνη voice; sound ἐπᾳδόντων επαδω sorcerer τε τε both; and φαρμακευομένου φαρμακευω from; by σοφοῦ σοφος wise 57:6 רֶ֤שֶׁת׀ rˈešeṯ רֶשֶׁת net הֵכִ֣ינוּ hēḵˈînû כון be firm לִ li לְ to פְעָמַי֮ fᵊʕāmay פַּעַם foot כָּפַ֪ף kāfˈaf כפף bend נַ֫פְשִׁ֥י nˈafšˌî נֶפֶשׁ soul כָּר֣וּ kārˈû כרה dig לְ lᵊ לְ to פָנַ֣י fānˈay פָּנֶה face שִׁיחָ֑ה šîḥˈā שִׁיחָה pit נָפְל֖וּ nāfᵊlˌû נפל fall בְ vᵊ בְּ in תֹוכָ֣הּ ṯôḵˈāh תָּוֶךְ midst סֶֽלָה׃ sˈelā סֶלָה sela 57:6. ut non audiat vocem murmurantium nec incantatoris incantationes callidas Which will not hear the voice of the charmers; nor of the wizard that charmeth wisely. 5. Which hearkeneth not to the voice of charmers, charming never so wisely. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 58:6: Break their teeth - He still compares Saul, his captains, and his courtiers, to lions; and as a lion's power of doing mischief is greatly lessened if all his teeth be broken, so he prays that God may take away their power and means of pursuing their bloody purpose. But he may probably have the serpents in view of which he speaks in the preceding verse; break their teeth - destroy the fangs of these serpents, in which their poison is contained. This will amount to the same meaning as above. Save me from the adders - the sly and poisonous slanderers: save me also from the lions - the tyrannical and blood-thirsty men. Albert Barnes: Notes on the Bible - 1834 58:6: Break their teeth, O God, in their mouth - The word here rendered "break" means properly "to tear out." The allusion is to his enemies, represented as wild beasts; and the prayer is, that God would deprive them of the means of doing harm - as wild animals are rendered harmless when their teeth are broken out. Break out the great teeth of the young lions, O Lord - The word used here means properly "biters" or "grinders:" Job 29:17; Pro 30:14; Joe 1:6. Compare the notes at Psa 3:7. The word rendered "young lions" here does not refer to mere whelps, but to full-grown though young lions in their vigor and strength, as contrasted with old lions, or those which are enfeebled by age. The meaning is, that his enemies were of the most fierce and violent kind. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 58:6: Break their: Psa 3:7, Psa 10:15; Job 4:10, Job 4:11, Job 29:17; Eze 30:21-26 young: Psa 17:12, Psa 91:13; Num 23:24; Isa 31:4; Hos 5:14; Mic 5:8 Carl Friedrich Keil and Franz Delitzsch 58:6 The verb הרס is used much in the same way in Ps 58:7 as ἀράσσειν (e.g., Iliad, xiii. 577, ἀπὸ δὲ τρυφάλειαν ἄραξεν), which presents a similar onomatope. The form ימּאסוּ is, as in Job 7:5, = ימּסּוּ. The Jewish expositors, less appropriately, compare צנאכם, Num 32:24, and בּזאוּ = בּזזוּ, Is 18:2, Is 18:7; שׁאסיך, Chethb, Jer 30:16, and ראמה, Zech 14:10, more nearly resemble it. The treading (bending) of the bow is here, as in Ps 64:4, transferred to the arrows (= כּונן, Ps 11:2): he bends and shoots off his arrows, they shall be as though cut off in the front, i.e., as inoperative as if they had no heads or points (כּמו as in Is 26:18). In Ps 58:9 follow two figures to which the apprecatory "let them become" is to be supplied. Or is it perhaps to be rendered: As a snail, which Thou causest to melt away, i.e., squashest with the foot (תּמס, as in Ps 39:12, fut. Hiph. of מסה = מסס), let him perish? The change of the number does not favour this; and according to the usage of the language, which is fond of construing הלך with gerunds and participles, and also with abstract nouns, e.g., הלך תּם, הלך קרי, the words תּמס יהלך belong together, and they are also accented accordingly: as a snail or slug which goes along in dissolution, goes on and dissolves as it goes (תּמס after the form תּבל form בּלל (Note: In the Phoenician, the Cyprian copper mine Ταμασσός appears to have taken its name from תמס, liquefactio (Levy, Phnizische Studien, iii. 7).)). The snail has received its name from this apparent dissolving into slime. For שׁבּלוּל (with Dag. dirimens for שׁבלוּל) is the naked slimy snail or slug (Targum, according to ancient conception, זחיל תּבללא "the slimeworm"), from שׁבלל, to make wet, moist. (Note: "God has created nothing without its use," says the Talmud, B. Shabbath 77b; "He has created the snail (שׁבלול לכתית) to heal bruises by laying it upon them:" cf. Genesis Rabba, ch. 51 init., where שׁבלול is explained by לימצא, סיליי, כיליי, κογχύλη, σέσιλος, limax. Abraham b. David of Fez, the contemporary of Saadia, has explained it in his Arabico-Hebrew Lexicon by אלחלזון, the slug. Nevertheless this is properly the name of the snail with a house (נרתיק), Talmudic חלּזון, and even at the present day in Syria and Palestine Arab. ḥlzûn (which is pronounced ḥalezôn); whereas שׁבלול, in conformity with the etymon and with the figure, is the naked snail or slug. The ancient versions perhaps failed to recognise this, because the slug is not very often to be seen in hot eastern countries; but שׁבלול in this signification can be looked upon as traditional. The rendering "a rain-brook or mountain-torrent (Arabic seil sâbil) which running runs away," would, to say nothing more, give us, as Rosenmller has already observed, a figure that has been made use of already in Ps 58:8.) In the second figure, the only sense in which נפל אשׁת belong together is "the untimely birth of a woman;" and rather than explain with the Talmud (B. Med katan 6b) and Targum (contrary to the accents): as an abortion, a mole, (Note: The mole, which was thought to have no eyes, is actually called in post-biblical Hebrew אשׁת, plur. אישׁות (vid., Keelim xxi. 3).) one would alter אשׁת into אשׁה. But this is not necessary, since the construct form אשׁת is found also in other instances (Deut 21:11; 1Kings 28:7) out of the genitival relation, in connection with a close coordinate construction. So here, where בּל־הזוּ שׁמשׁ, according to Job 3:16; Eccles 6:3-5, is an attributive clause to נפל אשׁת (the falling away of a woman = abortions), which is used collectively (Ew. 176, b). The accentuation also harmonizes here with the syntactic relation of the words. In Ps 58:10, אטד (plural in African, i.e., Punic, in Dioscorides atadi'n) is the rhamnus or buckthorn, which, like רתם, the broom, not only makes a cheerful crackling fire, but also produces an ash that retains the heat a long time, and is therefore very useful in cooking. The alternative כּמו - כּמו signifies sive, sive, whether the one or the other. חי is that which is living, fresh, viz., the fresh, raw meat still having the blood in it, the opposite of מבשּׁל (1Kings 2:15); חרון, a fierce heat or fire, here a boiling heat. There is no need to understand חרון metonymically, or perhaps as an adjective = charrôn, of boiled meat: it is a statement of the condition. The suffix of ישׁערנּוּ, however, refers, as being neuter, to the whole cooking apparatus, and more especially to the contents of the pots. The rendering therefore is: whether raw or in a state of heat, i.e., of being cooked through, He (Jahve) carries it away as with a whirlwind. Hengstenberg rightly remarks, "To the raw meat correspond the immature plots, and to the cooked the mature ones." To us, who regard the Psalm as belonging to the time of Absalom, and not, like Hengstenberg, to the time of Saul, the meat in the pots is the new kingship of Absalom. The greater the self-renunciation with which David at that time looked on at the ripening revolt, disclaiming all action of his own, the stronger the confidence with which he expected the righteous interposition of God that did actually follow, but (as he here supposes possible) not until the meat in the pot was almost done through; yet, on the other side, so quickly, that the pots had scarcely felt the crackling heat which should fully cook the meat. Geneva 1599 58:6 Break their (e) teeth, O God, in their mouth: break out the great teeth of the young lions, O LORD. (e) Take away all opportunity and means by which they hurt. John Gill 58:6 Break their teeth, O God, in their mouth,.... From the description of the wicked, the psalmist passes to imprecations on his enemies; whom he represents as cruel and bloodthirsty, and as being stronger than he; and therefore he applies to God, who could, as he sometimes did, smite his enemies on the cheekbone, and break the teeth of the ungodly; which is done by taking the power and instruments of hurting from them: and it may be by "their teeth in their mouth" may be meant their malicious words, calumnies, and detractions; teeth being the instrument of speech; and by "breaking" them, preventing the mischief designed by them; break out the great teeth of the young lions, O Lord: Saul was the old lion; his princes, nobles, and courtiers, the young ones; whose jaw teeth were as knives to devour David and his men, unless plucked out; or God in his providence should interpose, and hinder the performance of their mischievous and cruel designs; and who could easily destroy them by his blast, and by the breath of his nostrils, Job 4:9. John Wesley 58:6 Their teeth - Their powerful instruments of doing mischief. Robert Jamieson, A. R. Fausset and David Brown 58:6 He prays for their destruction, under the figure of ravenous beasts (Ps 3:7; Ps 7:2).
57:757:7: Աստուած փշրեսցէ՛ զատամունս նոցա ՚ի բերանս իւրեանց, եւ զժանիս առիւծուց խորտակեաց Տէր։ 7 Աստուած պիտի փշրի նրանց ատամներն իրենց բերանում. Տէրը կոտրատեց ժանիքներն առիւծների: 6 Ո՛վ Աստուած, անոնց ակռաները իրենց բերաններուն մէջ փշրէ։Ո՛վ Տէր, առիւծի կորիւններուն ժանիքները կոտրտէ։ Աստուած փշրեսցէ զատամունս նոցա ի բերանս իւրեանց, եւ զժանիս առիւծուց խորտակեաց Տէր: 57:7: Աստուած փշրեսցէ՛ զատամունս նոցա ՚ի բերանս իւրեանց, եւ զժանիս առիւծուց խորտակեաց Տէր։ 7 Աստուած պիտի փշրի նրանց ատամներն իրենց բերանում. Տէրը կոտրատեց ժանիքներն առիւծների: 6 Ո՛վ Աստուած, անոնց ակռաները իրենց բերաններուն մէջ փշրէ։Ո՛վ Տէր, առիւծի կորիւններուն ժանիքները կոտրտէ։ zohrab-1805▾ eastern-1994▾ western am▾	57:657:7 Боже! сокруши зубы их в устах их; разбей, Господи, челюсти львов! 57:7 ὁ ο the θεὸς θεος God συνέτριψεν συντριβω fracture; smash τοὺς ο the ὀδόντας οδους tooth αὐτῶν αυτος he; him ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτῶν αυτος he; him τὰς ο the μύλας μυλη the λεόντων λεων lion συνέθλασεν συνθλαω dash to pieces κύριος κυριος lord; master 57:7 נָ֘כֹ֤ון nˈāḵˈôn כון be firm לִבִּ֣י libbˈî לֵב heart אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) נָכֹ֣ון nāḵˈôn כון be firm לִבִּ֑י libbˈî לֵב heart אָ֝שִׁ֗ירָה ˈʔāšˈîrā שׁיר sing וַ wa וְ and אֲזַמֵּֽרָה׃ ʔᵃzammˈērā זמר sing 57:7. Deus excute dentes eorum ex ore eorum molares leonum confringe DomineGod shall break in pieces their teeth in their mouth: the Lord shall break the grinders of the lions. 6. Break their teeth, O God, in their mouth: break out the great teeth of the young lions, O LORD. Break their teeth, O God, in their mouth: break out the great teeth of the young lions, O LORD: 57:7 Боже! сокруши зубы их в устах их; разбей, Господи, челюсти львов! 57:7 ὁ ο the θεὸς θεος God συνέτριψεν συντριβω fracture; smash τοὺς ο the ὀδόντας οδους tooth αὐτῶν αυτος he; him ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτῶν αυτος he; him τὰς ο the μύλας μυλη the λεόντων λεων lion συνέθλασεν συνθλαω dash to pieces κύριος κυριος lord; master 57:7 נָ֘כֹ֤ון nˈāḵˈôn כון be firm לִבִּ֣י libbˈî לֵב heart אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) נָכֹ֣ון nāḵˈôn כון be firm לִבִּ֑י libbˈî לֵב heart אָ֝שִׁ֗ירָה ˈʔāšˈîrā שׁיר sing וַ wa וְ and אֲזַמֵּֽרָה׃ ʔᵃzammˈērā זמר sing 57:7. Deus excute dentes eorum ex ore eorum molares leonum confringe Domine God shall break in pieces their teeth in their mouth: the Lord shall break the grinders of the lions. 6. Break their teeth, O God, in their mouth: break out the great teeth of the young lions, O LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7. "Сокрушить зубы, разбить челюсти" - отнять то, чем особенно сильны хищные животные, т. е. отнять силу у нечестивых наносить вред. Matthew Henry: Concise Commentary on the Whole Bible - 1706 6 Break their teeth, O God, in their mouth: break out the great teeth of the young lions, O LORD. 7 Let them melt away as waters which run continually: when he bendeth his bow to shoot his arrows, let them be as cut in pieces. 8 As a snail which melteth, let every one of them pass away: like the untimely birth of a woman, that they may not see the sun. 9 Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living, and in his wrath. 10 The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked. 11 So that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth. In these verses we have, I. David's prayers against his enemies, and all the enemies of God's church and people; for it is as such that he looks upon them, so that he was actuated by a public spirit in praying against them, and not by any private revenge. 1. He prays that they might be disabled to do any further mischief (v. 6): Break their teeth, O God! Not so much that they might not feed themselves as that they might not be able to make prey of others, Ps. iii. 7. He does not say, "Break their necks" (no; let them live to repent, slay them not, lest my people forget), but, "Break their teeth, for they are lions, they are young lions, that live by rapine." 2. That they might be disappointed in the plots they had already laid, and might not gain their point: "When he bends his bow, and takes aim to shoot his arrows at the upright in heart, let them be as cut in pieces, v. 7. Let them fall at his feet, and never come near the mark." 3. That they and their interest might waste and come to nothing, that they might melt away as waters that run continually; that is, as the waters of a land-flood, which, though they seem formidable for a while, soon soak into the ground or return to their channels, or, in general, as water spilt upon the ground, which cannot be gathered up again, but gradually dries away and disappears. Such shall the floods of ungodly men be, which sometimes make us afraid (Ps. xviii. 4); so shall the proud waters be reduced, which threaten to go over our soul, Ps. cxxiv. 4, 5. Let us by faith then see what they shall be and then we shall not fear what they are. He prays (v. 8) that they might melt as a snail, which wastes by its own motion, in every stretch it makes leaving some of its moisture behind, which, by degrees, must needs consume it, though it makes a path to shine after it. He that like a snail in her house is plenus sui--full of himself, that pleases himself and trusts to himself, does but consume himself, and will quickly bring himself to nothing. And he prays that they might be like the untimely birth of a woman, which dies as soon as it begins to live and never sees the sun. Job, in his passion, wished he himself had been such a one (Job iii. 16), but he knew not what he said. We may, in faith, pray against the designs of the church's enemies, as the prophet does (Hos. ix. 14, Give them, O Lord! what wilt thou give them? Give them a miscarrying womb and dry breasts), which explains this prayer of the psalmist. II. His prediction of their ruin (v. 9): "Before your pots can feel the heat of a fire of thorns made under them (which they will presently do, for it is a quick fire and violent while it lasts), so speedily, with such a hasty and violent flame, God shall hurry them away, as terribly and as irresistibly as with a whirlwind, as it were alive, as it were in fury." 1. The proverbial expressions are somewhat difficult, but the sense is plain, (1.) That the judgments of God often surprise wicked people in the midst of their jollity, and hurry them away of a sudden. When they are beginning to walk in the light of their own fire, and the sparks of their own kindling, they are made to lie down in sorrow (Isa. l. 11), and their laughter proves like the crackling of thorns under a pot, the comfort of which is soon gone, ere they can say, Alas! I am warm, Eccl. vii. 6. (2.) That there is no standing before the destruction that comes from the Almighty; for who knows the power of God's anger? When God will take sinners away, dead or alive, they cannot contest with him. The wicked are driven away in their wickedness. Now, 2. There are two things which the psalmist promises himself as the good effects of sinners' destruction:-- (1.) That saints would be encouraged and comforted by it (v. 10): The righteous shall rejoice when he sees the vengeance. The pomp and power, the prosperity and success, of the wicked, are a discouragement to the righteous; they sadden their hearts, and weaken their hands, and are sometimes a strong temptation to them to question their foundations, Ps. lxxiii. 2, 13. But when they see the judgments of God hurrying them away, and just vengeance taken on them for all the mischief they have done to the people of God, they rejoice in the satisfaction thereby given to their doubts and the confirmation thereby given to their faith in the providence of God and his justice and righteousness in governing the world; they shall rejoice in the victory thus gained over that temptation by seeing their end, Ps. lxxiii. 17. He shall wash his feet in the blood of the wicked; that is, there shall be abundance of bloodshed (Ps. lxviii. 23), and it shall be as great a refreshment to the saints to see God glorified in the ruin of sinners as it is to a weary traveller to have his feet washed. It shall likewise contribute to their sanctification; the sight of the vengeance shall make them tremble before God (Ps. cxix. 120) and shall convince them of the evil of sin, and the obligations they lie under to that God who pleads their cause and will suffer no man to do them wrong and go unpunished for it. The joy of the saints in the destruction of the wicked is then a holy joy, and justifiable, when it helps to make them holy and to purify them from sin. (2.) That sinners would be convinced and converted by it, v. 11. The vengeance God sometimes takes on the wicked in this world will bring men to say, Verily, there is a reward for the righteous. Any man may draw this inference from such providences, and many a man shall, who before denied even these plain truths or doubted of them. Some shall have this confession extorted from them, others shall have their minds so changed that they shall willingly own it, and thank God who has given them to see it and see it with satisfaction, That God is, and, [1.] That he is the bountiful rewarder of his saints and servants: Verily (however it be, so it may be read) there is a fruit to the righteous; whatever damage he may run, and whatever hardship he may undergo for his religion, he shall not only be no loser by it, but an unspeakable gainer in the issue. Even in this world there is a reward for the righteous; they shall be recompensed in the earth. Those shall be taken notice of, honoured, and protected, that seemed slighted, despised, and abandoned. [2.] That he is the righteous governor of the world, and will surely reckon with the enemies of his kingdom: Verily, however it be, though wicked people prosper, and bid defiance to divine justice, yet it shall be made to appear, to their confusion, that the world is not governed by chance, but by a Being of infinite wisdom and justice; there is a God that judges in the earth, though he has prepared his throne in the heavens. He presides in all the affairs of the children of men, and directs and disposes them according to the counsel of his will, to his own glory; and he will punish the wicked, not only in the world to come, but in the earth, where they have laid up their treasure and promised themselves a happiness--in the earth, that the Lord may be known by the judgments which he executes, and that they may be taken as earnests of a judgment to come. He is a God (so we read it), not a weak man, not an angel, not a mere name, not (as the atheists suggest) a creature of men's fear and fancy, not a deified hero, not the sun and moon, as idolaters imagined, but a God, a self-existent perfect Being; he it is that judges the earth; his favour therefore let us seek, from whom every man's judgment proceeds, and to him let all judgment be referred. Adam Clarke: Commentary on the Bible - 1831 58:7: Let them melt away as waters - Let them be minished away like the waters which sometimes run in the desert, but are soon evaporated by the sun, or absorbed by the sand. When he bendeth his bow - When my adversaries aim their envenomed shafts against me, let their arrows not only fall short of the mark, but he broken to pieces in the flight. Some apply this to God. When he bends his bow against them, they shall all be exterminated. Albert Barnes: Notes on the Bible - 1834 58:7: Let them melt away as waters which run continually - Let them vanish or disappear as waters that flow off, or floods that run by, and are no more seen. "Perhaps" the allusion here may be to the waters of a torrent that is swollen, which flow off and are lost in the sand, so that they wholly disappear. See the notes at Job 6:15-19. The prayer is, that his enemies might perish or be cut off, and that he might thus be saved from them. When he bendeth his bow to shoot his arrows - literally, "he treads on his arrows." See the notes at Psa 11:2. The meaning here is, When he prepares for an attack - or, prepares to make war, as one does who bends his bow, and places his arrow on the string. The allusion here is to the enemies of David, as seeking his life. Let them be as cut in pieces - That is, Let his arrows be as if they were cut off or "blunted," so that they will produce no effect. Let them be such, that they will not penetrate and wound. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 58:7: Psa 22:14, Psa 64:7, Psa 64:8, Psa 112:10; Exo 15:15; Jos 2:9-11, Jos 7:5; Sa2 17:10; Isa 13:7 Geneva 1599 58:7 Let them (f) melt away as waters [which] run continually: [when] he bendeth [his bow to shoot] his arrows, let them be as cut in pieces. (f) Considering God's divine power, he shows that God in a moment can destroy their force of which they brag. John Gill 58:7 Let them melt away as waters which run continually,.... Let them be disheartened, and their courage fail them, and let there be no spirit left in them, Josh 7:5; or let them be unstable as water that is continually running, ever upon the flux and motion; let them never be settled, but always changing in their state and circumstances, Gen 49:4; or let them "come to nought", as the Septuagint and Vulgate Latin versions; which is the case of water that runs over or runs away: or "let them be despised", as Jarchi, and the Arabic, Syriac, and Ethiopic versions; being useless and unprofitable, as water is when passed and gone: or let their ruin and destruction be as swift as the gliding water; let them be brought to desolation in a moment; Job 24:18; and let it be irrecoverable, as water running over the cup, and scattering itself, is spilled upon the ground, and cannot be gathered up, 2Kings 14:14. The Targum is, "let them melt in their sins as water;'' when he bendeth his bow to shoot his arrows, let them be as cut in pieces; either when the wicked man bends his bow to shoot his arrows against the righteous; when he devises, his chief against him, shoots out bitter words, and attempts to do hurt unto him; let it be as if the string of his bow and his arrows were all cut to pieces; let all his designs, words, and actions, be without effect, and let not his hand perform his enterprise: or when God bends his bow against the wicked, so Jarchi; and prepares the instruments of death for them, and ordains his arrows against the persecutors, Ps 7:12; let then his and his people's enemies be cut off, as the tops of the ears of corn; as the word used signifies, Job 24:24. The words may be rendered, "let him (God) direct his arrows; as the tops of the ears of corn are cut off" (f); so let them be. (f) "concidantur, succidantur instar spicarum", Michaelis. John Wesley 58:7 Melt away - As waters arising from melted snow, which at first run with great force, but are suddenly gone. Robert Jamieson, A. R. Fausset and David Brown 58:7 which run continually--literally, "they shall go to themselves," utterly depart, as rapid mountain torrents. he bendeth . . . his arrows--prepares it. The term for preparing a bow applied to arrows (Ps 64:3). let them . . . pieces--literally, "as if they cut themselves off"--that is, become blunted and of no avail.
57:857:8: Անարգ եղիցին նոքա որպէս ջուր զի հեղու, ՚ի լարել աղեղան նորա տկարասցին[6991][6991] Ոմանք.Անարգք եղի՛՛։ 8 Թող նրանք թափուող ջրի պէս անպիտան լինեն: Երբ նրանք իրենց աղեղները լարեն, 7 Թող անոնք հալին ջուրերու պէս, որ կը հոսին. Երբ իրենց աղեղները լարեն, թող կոտրտին։ ^[340]Անարգ եղիցին`` նոքա որպէս ջուր զի հեղու, ի լարել աղեղան նորա տկարասցին: 57:8: Անարգ եղիցին նոքա որպէս ջուր զի հեղու, ՚ի լարել աղեղան նորա տկարասցին[6991] [6991] Ոմանք.Անարգք եղի՛՛։ 8 Թող նրանք թափուող ջրի պէս անպիտան լինեն: Երբ նրանք իրենց աղեղները լարեն, 7 Թող անոնք հալին ջուրերու պէս, որ կը հոսին. Երբ իրենց աղեղները լարեն, թող կոտրտին։ zohrab-1805▾ eastern-1994▾ western am▾	57:757:8 Да исчезнут, как вода протекающая; когда напрягут стрелы, пусть они будут как переломленные. 57:8 ἐξουδενωθήσονται εξουδενοω set at naught ὡς ως.1 as; how ὕδωρ υδωρ water διαπορευόμενον διαπορευομαι travel through ἐντενεῖ εντεινω the τόξον τοξον bow αὐτοῦ αυτος he; him ἕως εως till; until οὗ ος who; what ἀσθενήσουσιν ασθενεω infirm; ail 57:8 ע֤וּרָה ʕˈûrā עור be awake כְבֹודִ֗י ḵᵊvôḏˈî כָּבֹוד weight ע֭וּרָֽה ˈʕûrˈā עור be awake הַ ha הַ the נֵּ֥בֶל nnˌēvel נֵבֶל harp וְ wᵊ וְ and כִנֹּ֗ור ḵinnˈôr כִּנֹּור cither אָעִ֥ירָה ʔāʕˌîrā עור be awake שָּֽׁחַר׃ ššˈāḥar שַׁחַר dawn 57:8. dissolvantur quasi aquae quae defluent intendet arcum suum donec conteranturThey shall come to nothing, like water running down; he hath bent his bow till they be weakened. 7. Let them melt away as water that runneth apace: when he aimeth his arrows, let them be as though they were cut off. Let them melt away as waters [which] run continually: [when] he bendeth [his bow to shoot] his arrows, let them be as cut in pieces: 57:8 Да исчезнут, как вода протекающая; когда напрягут стрелы, пусть они будут как переломленные. 57:8 ἐξουδενωθήσονται εξουδενοω set at naught ὡς ως.1 as; how ὕδωρ υδωρ water διαπορευόμενον διαπορευομαι travel through ἐντενεῖ εντεινω the τόξον τοξον bow αὐτοῦ αυτος he; him ἕως εως till; until οὗ ος who; what ἀσθενήσουσιν ασθενεω infirm; ail 57:8 ע֤וּרָה ʕˈûrā עור be awake כְבֹודִ֗י ḵᵊvôḏˈî כָּבֹוד weight ע֭וּרָֽה ˈʕûrˈā עור be awake הַ ha הַ the נֵּ֥בֶל nnˌēvel נֵבֶל harp וְ wᵊ וְ and כִנֹּ֗ור ḵinnˈôr כִּנֹּור cither אָעִ֥ירָה ʔāʕˌîrā עור be awake שָּֽׁחַר׃ ššˈāḥar שַׁחַר dawn 57:8. dissolvantur quasi aquae quae defluent intendet arcum suum donec conterantur They shall come to nothing, like water running down; he hath bent his bow till they be weakened. 7. Let them melt away as water that runneth apace: when he aimeth his arrows, let them be as though they were cut off. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 58:8: As a snail which melteth - The Chaldee reads the verse thus: "They shall melt away in their sins as water flows off; as the creeping snail that smears its track; as the untimely birth and the blind mole, which do not see the sun." The original word שבלול shablul, a snail, is either from שביל shebil, a path, because it leaves a shining path after it by emitting a portion of slime, and thus glaring the ground; and therefore might be emphatically called the pathmaker; or from ישב yashab to dwell, ב be, in, לול lul, a winding or spiral shell, which is well known to be its house, and which it always inhabits; for when it is not coiled up within this shell, it carries it with it wheresoever it goes. See Bochart. These figures need no farther explanation. Albert Barnes: Notes on the Bible - 1834 58:8: As a snail which melteth, let every one of them pass away - Or rather, As the snail which melteth as it goes; that is, which leaves a slimy trail as it moves along, and thus melts away the more as it advances, until at length it dies. Gesenius, Lexicon. The allusion is to what seems to occur to the snail; it seems to melt or to be dissolved as it moves along; or seems to leave a part of itself in the slime which flows from it. Like the untimely birth of a woman - The Hebrew word means literally "that which falls from a woman;" and hence, the word is used to denote an abortion. The prayer is, that they might utterly pass away; that they might become like those who never had real life; that their power might wholly disappear. That they may not see the sun - May not be among the living. Compare the notes at Job 3:16. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 58:8: a snail: Shabbelool, in Chaldee tivlala, the snail, is probably so called from the Arabic balla, to wet, moisten, because of the glutinous slime emitted from its body, by which it appears to waste itself away in its own motion; and in the same manner the wicked prove their own destruction. pass: Psa 37:35, Psa 37:36; Mat 24:35; Jam 1:10 untimely: Job 3:16; Ecc 6:3 John Gill 58:8 As a snail which melteth, let everyone of them pass away,.... As a snail when it comes out of its shell liquefies, drops its moisture, and with it makes a "path", from whence it has its name in the Hebrew language; and so the Targum here, "as the snail moistens its way;'' which moistness it gradually exhausts, and melts away, and dies: so the psalmist prays that everyone of his enemies might die in like manner. Some think reference is had to the snail's putting out its horns to no purpose when in danger, and apply it to the vain threatenings of the wicked; a strange difference this, between a roaring young lion, Ps 58:6, and a melting snail. The Septuagint, Vulgate Latin, and all the Oriental versions, render it, "as wax which melteth": see Ps 68:2; like the untimely birth of a woman, that they may not see the sun; see Job 3:16. The Targum is, "as an abortive and a mole, which are blind and see not the sun.'' So Jarchi renders it a "mole", agreeably to the Talmud (g). Or, "let them not see the sun" (h); let them die, and never see the sun in the firmament any more; Christ, the sun of righteousness; nor enjoy the favour of God, and the light of his countenance; nor have the light of life, or eternal glory and happiness; see Ps 49:19. (g) T. Bab. Moed Katon, fol. 6. 2. (h) "ne videant solem", Pagninus, Montanus. John Wesley 58:8 Melteth - Which is quickly dissolved. Robert Jamieson, A. R. Fausset and David Brown 58:8 Other figures of this utter ruin; the last denoting rapidity. In a shorter time than pots feel the heat of thorns on fire--
57:957:9: որպէս մոմ զի հալի, եւ սպառեսցին։ Անկաւ հուր եւ ո՛չ տեսին զարեւ, 9 թող հալուեն մոմի նման ու սպառուեն: Հուր թափուեց, եւ նրանք արեւ չտեսան: 8 Խխունջի պէս՝ որ քալած ատենը կը հալի, Կնոջ մը վիժած զաւակին պէս արեւը չտեսնեն։ որպէս ^[341]մոմ զի հալի, եւ սպառեսցին: 57:9: որպէս մոմ զի հալի, եւ սպառեսցին։ Անկաւ հուր եւ ո՛չ տեսին զարեւ, 9 թող հալուեն մոմի նման ու սպառուեն: Հուր թափուեց, եւ նրանք արեւ չտեսան: 8 Խխունջի պէս՝ որ քալած ատենը կը հալի, Կնոջ մը վիժած զաւակին պէս արեւը չտեսնեն։ zohrab-1805▾ eastern-1994▾ western am▾	57:857:9 Да исчезнут, как распускающаяся улитка; да не видят солнца, как выкидыш женщины. 57:9 ὡσεὶ ωσει as if; about κηρὸς κηρος the τακεὶς τηκω melt ἀνταναιρεθήσονται ανταναιρεω fall on / upon πῦρ πυρ fire καὶ και and; even οὐκ ου not εἶδον οραω view; see τὸν ο the ἥλιον ηλιος sun 57:9 אֹודְךָ֖ ʔôḏᵊḵˌā ידה praise בָ vā בְּ in † הַ the עַמִּ֥ים׀ ʕammˌîm עַם people אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord אֲ֝זַמֶּרְךָ֗ ˈʔᵃzammerᵊḵˈā זמר sing בַּל־ bal- בַּל not אֻמִּֽים׃ ʔummˈîm אֻמָּה clan 57:9. quasi vermis tabefactus pertranseant quasi abortivum mulieris quod non vidit solemLike wax that melteth they shall be taken away: fire hath fallen on them, and they shall not see the sun. 8. as a snail which melteth and passeth away: the untimely birth of a woman, that hath not seen the sun. As a snail [which] melteth, let [every one of them] pass away: [like] the untimely birth of a woman, [that] they may not see the sun: 57:9 Да исчезнут, как распускающаяся улитка; да не видят солнца, как выкидыш женщины. 57:9 ὡσεὶ ωσει as if; about κηρὸς κηρος the τακεὶς τηκω melt ἀνταναιρεθήσονται ανταναιρεω fall on / upon πῦρ πυρ fire καὶ και and; even οὐκ ου not εἶδον οραω view; see τὸν ο the ἥλιον ηλιος sun 57:9 אֹודְךָ֖ ʔôḏᵊḵˌā ידה praise בָ vā בְּ in † הַ the עַמִּ֥ים׀ ʕammˌîm עַם people אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord אֲ֝זַמֶּרְךָ֗ ˈʔᵃzammerᵊḵˈā זמר sing בַּל־ bal- בַּל not אֻמִּֽים׃ ʔummˈîm אֻמָּה clan 57:9. quasi vermis tabefactus pertranseant quasi abortivum mulieris quod non vidit solem Like wax that melteth they shall be taken away: fire hath fallen on them, and they shall not see the sun. 8. as a snail which melteth and passeth away: the untimely birth of a woman, that hath not seen the sun. 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 9. "Да исчезнут, как распускающаяся улитка", которая по той мере, как выходит из своей раковины, становится беззащитной не только от зверей или птиц, а даже и от насекомых. - "Да не видят солнца, как выкидыш" - пусть их влияние не упрочится, не имеет успеха и преобладания, как безвреден мертворожденный. Adam Clarke: Commentary on the Bible - 1831 58:9: Before your pots can feel the thorns - Ye shall be destroyed with a sudden destruction. From the time that the fire of God's wrath is kindled about you, it will be but as a moment before ye be entirely consumed by it: so very short will be the time, that it may be likened to the heat of the first blaze of dry thorns under a pot, that has not as yet been able to penetrate the metal, and warm what is contained in it. A whirlwind - Or the suffocating simoon that destroys life in an instant, without previous warning: so, without pining sickness - while ye are living - lively and active, the whirlwind of God's wrath shall sweep you away. Albert Barnes: Notes on the Bible - 1834 58:9: Before your pots can feel the thorns - The word "thorns" here - אטד 'â ṭ â d - refers to what is called "Christ's thorn," the southern buckthorn. "Gesenius." The fire made of such thorns when dry would be quick and rapid, and water would be soon heated by it. The idea is, that what is here referred to would occur "quickly" - sooner than the most rapid and intense fire could make an impression on a kettle and its contents. The destruction of the wicked would be, as it were, instantaneous. The following quotation from Prof. Hackitt (Illustrations of Scripture, p. 135) will explain this passage: "A species of thorn, now very common near Jerusalem, bears the name of Spina Christi, or Christ's thorn. The people of the country gather these bushes and plants, and use them as fuel. As it is now, so it was of old. 'As the crackling of thorns under a pot, so is the laughter of the fool,' Ecc 7:6 'Before your pots can feel the thorns,' namely, the fire of them, 'he shall sweep them away,' Psa 58:9 The figure in this case is taken from travelers in the desert, or from shepherds tenting abroad, who build a fire in the open air, where it is exposed to the wind; a sudden gust arises and sweeps away the fuel almost before it has begun to burn. 'As thorns cut up shall they be burned in the fire' Isa 33:12. The meaning is that the wicked are worthless - their destruction shall be sudden and complete." He shall take them away - The word rendered "shall take them away" means properly "to shiver, to shudder;" and it is then applied to the commotion and raging of a tempest. They shal be taken away as in a storm that makes everything shiver or tremble; Job 27:21. It would be done "suddenly" and "entirely." A sudden storm sent by God would beat upon them, and they would be swept away in an instant. Both living and in his wrath - Margin, "as living as wrath." This expression is exceedingly obscure. The Septuagint renders it, "he shall devour them as it were living - as it were in wrath." The Latin Vulgate: "He shall devour them as living, so in wrath." Prof. Alexander: "Whether raw or done." He supposes that the idea is, that God would come upon them while forming their plans; and that the illustration is derived from the act of "cooking," and that the meaning is, that God would come upon them whether those plans were matured or not - "cooked" or "raw." This seems to me to be a very forced construction, and one which it is doubtful whether the Hebrew will bear. The word rendered "living" - חי chay - means properly "alive, living;" and then, "lively, fresh, vigorous;" and is applicable then to a plant that is living or green. It "may" be here applied to the "thorns" that had been gathered for the fire, still green or alive; and the idea "here" would be, that even while those thorns were alive and green - before they had been kindled by the fire (or while they were trying to kindle them), a sudden tempest would come and sweep them all away. It is not, indeed, an uncommon occurrence in the deserts of the East, that while, in their journeyings, travelers pause to cook their food, and have gathered the fuel - thorns, or whatever may be at hand - and have placed their pot over the fire, a sudden tempest comes from the desert, and sweeps everything away. Rosenmuller in loc. Such an occurrence "may" be referred to here. The word rendered "wrath" - חרון châ rô n - means properly "burning;" and then it is used to denote anything burning. It is applied to wrath or anger, because it seems to "burn." Num 25:4; Num 32:14; Sa1 28:18. Here, however, it "may" be taken literally as applicable to thorns when they begin to be kindled, though still green. They are seen first as gathered and placed under the pots; then they are seen as still green - not dried up by the kindling flame; then they are seen as on fire; and, in a moment - before the pots could be affected by them - all is swept away by a sudden gust of wind. The "idea" is that of the sudden and unexpected descent of God on the wicked, frustrating their schemes even when they seemed to be well formed, and to promise complete success. This does not mean, therefore, that God would cut off and punish the wicked while "living," but it refers to the fact that their schemes would be suddenly defeated even while they supposed that all things were going on well; defeated before there was, in fact, any progress made toward the accomplishment, as the arrangements for the evening-meal would all be swept away before even the pot had begun to be warm. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 58:9: thorns: Psa 118:12; Ecc 7:6 as: Psa 10:2, Psa 10:5, Psa 55:23, Psa 73:18-20; Job 18:18, Job 20:5-29; Pro 1:27, Pro 10:25, Pro 14:32; Isa 17:13, Isa 40:24; Jer 23:19 both living: etc. Heb. as living as wrath, Num 16:30 Geneva 1599 58:9 (g) Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living, and in [his] wrath. (g) As flesh is taken raw out of the pot before the water boils: so he desires God to destroy their enterprises before they bring them to pass. John Gill 58:9 Before your pots can feel the thorns,.... Which is soon done; for as dry thorns make a great blaze, so they give a quick heat; the pots soon feel them, or the water in them soon receives heat from them. From imprecations the psalmist proceeds to prophesy, and foretells the sudden destruction of wicked men, which would be before a pot could be heated with a blaze of thorns. The Targum is, "before the wicked become tender, they harden as the thorn:'' that is, they never become tender, or have any tender consciences, but are hardened in sin from their infancy. Some render the words, "before your thorns grow up to a brier" or "bramble" (i); little thorns become great ones, tender thorns hard ones, as Jarchi; that is, as he interprets it, before the children of the wicked are grown up, they are destroyed; those sons of Belial, who are like to thorns thrust away, 2Kings 23:6. Others, as Aben Ezra, "before they understand"; that is, wise and knowing men; "that your thorns are a bramble"; or from lesser ones are become greater; and so denotes, as before, the suddenness and quickness of their destruction, as follows: he, that is, God, shall take them away as with a whirlwind: not to himself, as Enoch; nor to heaven, whither Elijah went up by a whirlwind; but out of the land of the living, and as with a tempest, to hell, where snares, fire, and brimstone, are rained upon them; see Job 27:20; both living, and in his wrath: when in health and full strength, and so go quick to hell; as Korah and his company alive into the earth; and all in wrath and sore displeasure: for the righteous are also taken away; but then it is from the evil to come, and to everlasting happiness; and through many tempestuous providences, which are in love, and for their good, do they enter the kingdom: and those that are alive at Christ's coming will be caught up to meet him in the air; but the wicked are taken away as in a whirlwind, alive, and in wrath. (i) Tigurine version. John Wesley 58:9 Before - Before your pots can be heated. Take them - Violently and irresistibly. Living - Alive, as he did Korah. Robert Jamieson, A. R. Fausset and David Brown 58:9 he shall take them away as with a whirlwind--literally, "blow him (them) away." both living . . . wrath--literally, "as the living" or fresh as the heated or burning--that is, thorns--all easily blown away, so easily and quickly the wicked. The figure of the "snail" perhaps alludes to its loss of saliva when moving. Though obscure in its clauses, the general sense of the passage is clear.
57:1057:10: մինչչեւ ՚ի միտ առեալ էր զփուշս իւրեանց. որպէս դժնի՛կ բարկութեան կենդանւոյն կիզցէ զնոսա[6992]։ [6992] Ոմանք.Որպէս դժնիկ բարկութեամբ։ 10 Դեռ իրենց փշերը չզգացած՝ Աստուած նրանց դժնիկի պէս ողջ-ողջ պիտի այրի բարկութեամբ: 9 Ձեր կաթսաներուն՝ փուշերուն կրակը զգալէն առաջ, Թէ՛ թարմ եւ թէ՛ այրուող փուշերը փոթորիկով պիտի ցրուէ։ Անկաւ հուր եւ ոչ տեսին զարեւ, մինչչեւ ի միտ առեալ էր զփուշս իւրեանց. որպէս դժնիկ բարկութեամբ կենդանւոյն կիզցէ զնոսա: 57:10: մինչչեւ ՚ի միտ առեալ էր զփուշս իւրեանց. որպէս դժնի՛կ բարկութեան կենդանւոյն կիզցէ զնոսա[6992]։ [6992] Ոմանք.Որպէս դժնիկ բարկութեամբ։ 10 Դեռ իրենց փշերը չզգացած՝ Աստուած նրանց դժնիկի պէս ողջ-ողջ պիտի այրի բարկութեամբ: 9 Ձեր կաթսաներուն՝ փուշերուն կրակը զգալէն առաջ, Թէ՛ թարմ եւ թէ՛ այրուող փուշերը փոթորիկով պիտի ցրուէ։ zohrab-1805▾ eastern-1994▾ western am▾	57:957:10 Прежде нежели котлы ваши ощутят горящий терн, и свежее и обгоревшее да разнесет вихрь. 57:10 πρὸ προ before; ahead of τοῦ ο the συνιέναι συνιημι comprehend τὰς ο the ἀκάνθας ακανθα brier ὑμῶν υμων your τὴν ο the ῥάμνον ραμνος as if; about ζῶντας ζαω live; alive ὡσεὶ ωσει as if; about ἐν εν in ὀργῇ οργη passion; temperament καταπίεται καταπινω swallow; consume ὑμᾶς υμας you 57:10 כִּֽי־ kˈî- כִּי that גָדֹ֣ל ḡāḏˈōl גָּדֹול great עַד־ ʕaḏ- עַד unto שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens חַסְדֶּ֑ךָ ḥasdˈeḵā חֶסֶד loyalty וְֽ wᵊˈ וְ and עַד־ ʕaḏ- עַד unto שְׁחָקִ֥ים šᵊḥāqˌîm שַׁחַק dust אֲמִתֶּֽךָ׃ ʔᵃmittˈeḵā אֶמֶת trustworthiness 57:10. antequam crescant spinae vestrae in ramnum quasi viventes quasi in ira tempestas rapiet easBefore your thorns could know the brier; he swalloweth them up, as alive, in his wrath. 9. Before your pots can feel the thorns, he shall take them away with a whirlwind, the green and the burning alike. Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living, and in [his] wrath: 57:10 Прежде нежели котлы ваши ощутят горящий терн, и свежее и обгоревшее да разнесет вихрь. 57:10 πρὸ προ before; ahead of τοῦ ο the συνιέναι συνιημι comprehend τὰς ο the ἀκάνθας ακανθα brier ὑμῶν υμων your τὴν ο the ῥάμνον ραμνος as if; about ζῶντας ζαω live; alive ὡσεὶ ωσει as if; about ἐν εν in ὀργῇ οργη passion; temperament καταπίεται καταπινω swallow; consume ὑμᾶς υμας you 57:10 כִּֽי־ kˈî- כִּי that גָדֹ֣ל ḡāḏˈōl גָּדֹול great עַד־ ʕaḏ- עַד unto שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens חַסְדֶּ֑ךָ ḥasdˈeḵā חֶסֶד loyalty וְֽ wᵊˈ וְ and עַד־ ʕaḏ- עַד unto שְׁחָקִ֥ים šᵊḥāqˌîm שַׁחַק dust אֲמִתֶּֽךָ׃ ʔᵃmittˈeḵā אֶמֶת trustworthiness 57:10. antequam crescant spinae vestrae in ramnum quasi viventes quasi in ira tempestas rapiet eas Before your thorns could know the brier; he swalloweth them up, as alive, in his wrath. 9. Before your pots can feel the thorns, he shall take them away with a whirlwind, the green and the burning alike. 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. Губительное действие нечестивых сравнивается с котлом, в котором обыкновенно варится пища. Для согревания котла нужен материал, каким особенно является сухой терновник, сухой хворост. Этим терном сухим или обгоревшим являются злые стремления нечестивцев. По той мере, как эти стремления находят себе применение и фактическое выражение в действиях, постольку нагревается котел, увеличивается количество причиняемых ими бедствий, Давид молит Господа, чтобы Он не дал нечестивым силы и возможности причинять вред, развеял бы их. Adam Clarke: Commentary on the Bible - 1831 58:10: The righteous shall rejoice when he seeth the vengeance - He shall have a strong proof of the Divine providence, of God's hatred against sinners, and his continual care of his followers. He shall wash his feet in the blood of the wicked - This can only mean that the slaughter would be so great, and at the same time so very nigh to the dwelling of the righteous, that he could not go out without dipping his feet in the blood of the wicked. The Syriac, Vulgate, Septuagint, Ethiopic, Arabic, and Anglo-Saxon, read hands instead of feet. Every thing that is vindictive in the Psalms must be considered as totally alien from the spirit of the Gospel, and not at all, under our dispensation, to be imitated. If the passage above be really vindictive, and it certainly will admit of the interpretation given above, it is to be considered as not belonging to that state in which the Son of man is come, not to destroy men's lives, but to save. Albert Barnes: Notes on the Bible - 1834 58:10: The righteous shall rejoice when he seeth the vengeance - When he sees the just punishment inflicted on the wicked. He will approve of it; he will see that it is right; he will be glad that law is maintained, and that wickedness does not triumph; he will rejoice in the safety of those who do right, and in their deliverance from the assaults and the designs of the wicked. People everywhere approve of the just administration of law, even though it consigns the transgressors to prison or to death; and it is a matter of gratification to all who love law and order when a righteous government is maintained; when wickedness is checked; when justice is administered in a community. This is the end of government and of law; this is what all magistrates are appointed to secure; this is what all good citizens are aiming to accomplish. There is no evidence that the psalmist had any vindictive or Rev_engeful feeling when he uttered the sentiment in this verse. See the notes at Psa 52:6. Compare Psa 37:34; Psa 40:3. He shall wash his feet in the blood of the wicked - Compare Psa 68:23. The image here is taken from a battlefield, where the victor treads in the blood of the slain. It is strong language denoting the entire overthrow of the wicked. There can be no doubt, however, that the allusion is to the "feelings" of satisfaction and triumph with which a victor walks over such a field; the exultation which he has that his foes are subdued, and that he has triumphed. The "idea" is that the righteous will have emotions, when the wicked are subdued and punished, which in some respects "resemble" the feelings of the victor who walks over a field covered with the blood of the slain. Still it is not "necessary" to suppose that these are, in either case, vindictive feelings; or that either the victor or the righteous have pleasure in the shedding of blood, or in the sufferings of others; or that they would not have preferred that the discomfited and slain should "not" have been wicked, and should "not" have been made to suffer in this manner. All that is "essentially" implied in this is, that there is a feeling of satisfaction and approval when law is vindicated, and when the triumph of wickedness is pRev_ented. It would be difficult to show that the feelings expressed by the psalmist are "less" proper than those which an officer of justice "may" have, and "ought" to have, and "does" have, when he has faithfully discharged his duty, and has secured the arrest and punishment of the violators of law; or that the psalmist has expressed anything more than every man must feel who sees "just" punishment inflicted on the guilty. Assuredly it is a matter of rejoicing that wickedness does "not" triumph; it is a thing to exult in when it "is" arrested. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 58:10: righteous: Psa 52:6, Psa 64:10, Psa 68:1-3, Psa 107:42; Jdg 5:31; Pro 11:10; Rev 11:17, Rev 11:18, Rev 18:20; Rev 19:1-6 wash: Psa 68:23; Job 29:6; Rev 14:20 Carl Friedrich Keil and Franz Delitzsch 58:10 Finally, we have a view of the results of the judicial interposition of God. The expression made use of to describe the satisfaction which this gives to the righteous is thoroughly Old Testament and warlike in its tone (cf. Ps 68:24). David is in fact king, and perhaps no king ever remained so long quiet in the face of the most barefaced rebellion, and checked the shedding of blood, as David did at that time. If, however, blood must nevertheless flow in streams, he knows full well that it is the blood of the partisans of his deluded son; so that the men who were led the further astray in their judgment concerning him, the more inactive he remained, will at last be compelled to confess that it does really repay one to be just, and that there is really one higher than the high ones (Eccles 5:7[8]), a deity (אלהים) above the gods (אלים( sdog) who, though not forthwith, will nevertheless assuredly execute judgment in the earth. אך here, as in Job 18:21; Is 45:14, retains its originally affirmative signification, which it has in common with אכן. אלהים is construed with the plural (Ges. 112, rem. 3), as is frequently the case, e.g., 2Kings 7:23 (where, however, the chronicler, in 1Chron 17:21, has altered the older text). This is not because the heathen are speaking (Baur), but in order to set the infinite majesty and omnipotence of the heavenly Judge in contrast with these puffed-up "gods." Geneva 1599 58:10 The righteous shall (h) rejoice when he seeth the vengeance: he shall wash his feet in the (i) blood of the wicked. (h) With a pure affection. (i) Their punishment and slaughter will be so great. John Gill 58:10 The righteous shall rejoice when he seeth the vengeance,.... Before imprecated and foretold; the punishment inflicted by the Lord, to whom vengeance belongs, in a way of vindictive wrath; for what befalls the wicked in an afflictive way is in wrath, and as a vengeance upon them: and as the judgments of God are sometimes manifest, are to be seen, they are observed by the righteous, who rejoice at them; not as evils and miseries simply considered, nor from a private affection; but as the glory of divine justice is displayed therein, and the goodness of God is shown to them, by delivering them out of their hands; see Rev_ 18:20; he shall wash his feet in the blood of the wicked; which denotes the great destruction of the wicked, and the abundance of blood that shall be shed; see Rev_ 14:20; and the entire victory the saints shall have over them, and their security from them, Ps 68:21; as well as the satisfaction, and pleasure and refreshment, as it were, they shall have in their destruction; signified by their feet being washed in their blood, instead of being washed in water, usual in the eastern countries; because of the glory of the divine perfections appearing therein. The Septuagint, Vulgate Latin, and all the Oriental versions, read, "his hands". John Wesley 58:10 Rejoice - For the blessed effects of it; the vindication of God's honour, and the deliverance of himself and of all good men. Wash - There shall be so great a slaughter of his enemies that he might, if he pleased, wash his feet in their blood. Robert Jamieson, A. R. Fausset and David Brown 58:10 wash . . . wicked--denoting great slaughter. The joy of triumph over the destruction of the wicked is because they are God's enemies, and their overthrow shows that He reigneth (compare Ps 52:5-7; Ps 54:7). In this assurance let heaven and earth rejoice (Ps 96:10; Ps 97:1, &c.).
57:1157:11: Ուրախ եղիցի արդար յորժամ տեսցէ զհատուցումն, եւ զձեռս իւր լուասցէ՛ յարեան մեղաւորի[6993]։ [6993] Ոմանք.Արդարն ՚ի Տէր յորժամ տեսցէ զհատուցումն իւր։ 11 Արդարը պիտի ուրախանայ՝ տեսնելով հատուցումը, եւ ձեռքերն իր պիտի լուայ մեղաւորի արեան մէջ: 10 Արդարը պիտի ուրախանայ, երբ վրէժխնդրութիւնը տեսնէ. Իր ոտքերը ամբարշտին արիւնին մէջ պիտի լուայ։ Ուրախ եղիցի արդար` յորժամ տեսցէ զհատուցումն, եւ ^[342]զձեռս իւր լուասցէ յարեան մեղաւորի: 57:11: Ուրախ եղիցի արդար յորժամ տեսցէ զհատուցումն, եւ զձեռս իւր լուասցէ՛ յարեան մեղաւորի[6993]։ [6993] Ոմանք.Արդարն ՚ի Տէր յորժամ տեսցէ զհատուցումն իւր։ 11 Արդարը պիտի ուրախանայ՝ տեսնելով հատուցումը, եւ ձեռքերն իր պիտի լուայ մեղաւորի արեան մէջ: 10 Արդարը պիտի ուրախանայ, երբ վրէժխնդրութիւնը տեսնէ. Իր ոտքերը ամբարշտին արիւնին մէջ պիտի լուայ։ zohrab-1805▾ eastern-1994▾ western am▾	57:1057:11 Возрадуется праведник, когда увидит отмщение; омоет стопы свои в крови нечестивого. 57:11 εὐφρανθήσεται ευφραινω celebrate; cheer δίκαιος δικαιος right; just ὅταν οταν when; once ἴδῃ οραω view; see ἐκδίκησιν εκδικησις vindication; vengeance ἀσεβῶν ασεβης irreverent τὰς ο the χεῖρας χειρ hand αὐτοῦ αυτος he; him νίψεται νιπτω wash ἐν εν in τῷ ο the αἵματι αιμα blood; bloodstreams τοῦ ο the ἁμαρτωλοῦ αμαρτωλος sinful 57:11 ר֣וּמָה rˈûmā רום be high עַל־ ʕal- עַל upon שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth כְּבֹודֶֽךָ׃ kᵊvôḏˈeḵā כָּבֹוד weight 57:11. laetabitur iustus cum viderit ultionem pedes suos lavabit in sanguinem impiiThe just shall rejoice when he shall see the revenge: he shall wash his hands in the blood of the sinner. 10. The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked. The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked: 57:11 Возрадуется праведник, когда увидит отмщение; омоет стопы свои в крови нечестивого. 57:11 εὐφρανθήσεται ευφραινω celebrate; cheer δίκαιος δικαιος right; just ὅταν οταν when; once ἴδῃ οραω view; see ἐκδίκησιν εκδικησις vindication; vengeance ἀσεβῶν ασεβης irreverent τὰς ο the χεῖρας χειρ hand αὐτοῦ αυτος he; him νίψεται νιπτω wash ἐν εν in τῷ ο the αἵματι αιμα blood; bloodstreams τοῦ ο the ἁμαρτωλοῦ αμαρτωλος sinful 57:11 ר֣וּמָה rˈûmā רום be high עַל־ ʕal- עַל upon שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth כְּבֹודֶֽךָ׃ kᵊvôḏˈeḵā כָּבֹוד weight 57:11. laetabitur iustus cum viderit ultionem pedes suos lavabit in sanguinem impii The just shall rejoice when he shall see the revenge: he shall wash his hands in the blood of the sinner. 10. The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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. "Омоет стопы свои в крови нечестивого" - образ взят из военных действий, когда земля обагряется кровью побежденных и преследуемых врагов, по которой (земле) гонятся за ними их победители. Смысл выражения - пусть нечестивые погибнут, а праведные останутся победителями. Adam Clarke: Commentary on the Bible - 1831 58:11: So that a man shall say - That is, people, seeing these just judgments of God, shall say, There is a reward (פרי peri, fruit) to the righteous man. He has not sown his seed in vain; he has not planted and watered in vain: he has the fruit of his labors, he eats the fruit of his doings. But wo to the wicked, it is ill with him; for the reward of his hands has been given him. He is a God that judgeth in the earth - There is a God who does not entirely defer judgment till the judgment-day; but executes judgment now, even in this earth; and thus continues to give such a proof of his hatred to sin and love to his followers that every considerate mind is convinced of it. And hence arise the indisputable maxims: "There is, even here, a reward for the righteous;" "There is a God who, even now, judgeth in the earth." I have seen Indian priests who professed to charm, not only serpents, but the most ferocious wild beasts; even the enraged elephant, and the royal tiger! Two priests of Budhoo, educated under my own care, repeated the Sanscrit incantations to me, and solemnly asserted that they had seen the power of them repeatedly and successfully put to the test. I have mislaid these incantations, else I should insert them as a curiosity; for to charms of the same nature the psalmist most undoubtedly alludes. The term חובר chober, which we translate charmer, comes from חבד to join, or put together; i.e., certain unintelligible words or sentences, which formed the spell. I once met with a man who professed to remove diseases by pronouncing an unintelligible jingling jargon of words oddly tacked together. I met with him one morning proceeding to the cure of a horse affected with the farcin. With a very grave countenance he stood before the diseased animal, and, taking off his hat, devoutly muttered the following words; which, as a matter of peculiar favor, he afterwards taught me, well knowing that I could never use them successfully, because not taught me by a woman; "for," said he, "to use them with success, a man must be taught them by a woman, and a woman by a man." What the genuine orthography may be I cannot pretend to say, as I am entirely ignorant of the language, if the words belong to any language: but the following words exactly express his sounds: - Murry fin a liff cree Murry fin a liss cree Ard fin deriv dhoo Murry fin firey fu Murry fin elph yew When he had repeated these words nine times, he put on his hat and walked off, but he was to return the next morning, and so on for nine mornings successively, always before he had broken his fast. The mother of the above person, a very old woman, and by many reputed a witch, professed to do miracles by pronouncing, or rather muttering, certain words or sounds, and by measuring with a cord the diseased parts of the sick person. I saw her practice twice: 1st, on a person afflicted with a violent headache, or rather the effects of a coup de soleil; and, 2ndly, on one who had got a dangerous mote or splinter in his eye. In the first case she began to measure the head, round the temples, marking the length; then from the vertex, under the chin, and so up to the vertex again, marking that length. Then, by observing the dimensions, passed judgment on the want of proportion in the two admeasurements, and said the brain was compressed by the sinking down of the skull. She then began her incantations, muttering under her breath a supplication to certain divine and angelic beings, to come and lift up the bones, that they might no longer compress the brain. She then repeated her admeasurements, and showed how much was gained towards a restoration of the proportions from the spell already muttered. The spell was again muttered, the measurements repeated, and at each time a comparison of the first measurement was made with the succeeding, till at last she said she had the due proportions; that the disease, or rather the cause of it, was removed; and that the operations were no longer necessary. In the case of the diseased eye, her manner was different. She took a cup of clean pure water, and washed her mouth well. Having done so, she filled her mouth with the same water, and walked to and fro in the apartment (the patient sitting in the midst of the floor) muttering her spell, of which nothing could be heard but a grumbling noise. She then emptied her mouth into a clean white bason, and showed the motes which had been conveyed out of the patient's eye into the water in her mouth, while engaged in muttering the incantation! She proffered to teach me her wonder-working words; but the sounds were so very uncouth, if not barbarous, that I know no combination of letters by which I could convey the pronunciation. Ridiculous as all this may appear, it shows that this incantation work is conducted in the present day, both in Asia and Europe, where it is professed, in precisely the same manner in which it was conducted formerly, by pronouncing, or rather muttering certain words or sounds, to which they attach supernatural power and efficiency. And from this came the term spell: Anglo-Saxon a word, a charm, composed of such supposed powerful words; and wyrkan spell signified among our ancestors to use enchantments. Albert Barnes: Notes on the Bible - 1834 58:11: So that a man shall say - That is, every man shall say, or people everywhere shall see this. This expresses the result of a close observation of the divine dealings among people. The conclusion from those dealings is, (a) that there is, on the whole, a reward for the righteous on earth, or that righteousness tends to secure the favor of God and to promote human happiness; and (b) that there is a God - a just Being presiding over human affairs. A reward for the righteous - Margin, as in Hebrew, "fruit for the righteous." That is, righteousness will produce its appropriate "fruits," as trees that are cultivated will reward the cultivator. The idea is, that there is a course of things on earth, even with all there is that is mixed and mysterious, which is favorable to virtue; which shows that there is an "advantage" in being righteous; which demonstrates that there is a moral government; which makes it certain that God is the friend of virtue and the enemy of vice; that he is the friend of holiness and an enemy of sin. Compare the notes at Ti1 4:8. Verily he is a God that judgeth in the earth - Or, Truly there is a God that judges in the earth. In other words, the course of things demonstrates that the affairs of the world are not left to chance, to fate, or to mere physical laws. There are results of human conduct which show that there is a "Mind" that presides over all; that there is One who has a purpose and plan of his own; that there is One who "administers" government, rewarding the good, and punishing the wicked. The argument is, that there is a course of things which cannot be explained on the supposition that the affairs of earth are left to chance; that they are controlled by fate; that they are regulated by mere physical laws; that they take care of themselves. There is a clear proof of divine interposition in those affairs, and a clear proof that, on the whole, and in the final result, that interposition is favorable to righteousness and opposed to sin. No man, in other words, can take the "facts" which occur on the earth, and explain them satisfactorily, except on the supposition that there is a God. All other explanations fail; and numerous as it must be admitted are the difficulties that meet us even on this supposition, yet all other suppositions utterly fail in giving any intelligible account of what occurs in our world. See this argument stated in a manner which cannot be confuted, in Bishop Butler's Analogy, part i. chap. iii. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 58:11: Verily there is: Psa 73:13-15, Psa 92:15; Mal 3:14; Rom 2:5 a reward for: Heb. fruit of the, etc. Isa 3:10; Rom 6:21, Rom 6:22 verily he: Psa 9:16, Psa 64:9, Psa 67:4, Psa 33:18, Psa 96:13, Psa 98:9; Mal 2:17; Pe2 3:4-10 Geneva 1599 58:11 So that a man shall say, (k) Verily [there is] a reward for the righteous: verily he is a God that judgeth in the earth. (k) Seeing God governs all by his providence, he must put a difference between the godly and the wicked. John Gill 58:11 So that a man shall say,.... Any man, and every man, especially, that is observing, wise, and knowing; he shall conclude, from such a dispensation of things, from God's dealing with the wicked after this manner: verily, there is a reward for the righteous; or "fruit" (k) for them: they have the fruits of divine love, the blessings of an everlasting covenant; and the fruit of Christ, the tree of life, which is sweet unto their taste, as are the benefits of his death, his word and ordinances; and the fruits of the Spirit, his several graces wrought in their souls; and the fruits of righteousness, the effect of which is peace; and is a reward they receive in, though not for keeping the commands of God; and they gather fruit unto eternal life, which is the recompence of reward, the reward of the inheritance, the great reward in heaven, which remains for them; and which they shall have, not for their own righteousness's sake, but for the sake of Christ's righteousness; from which they are denominated righteous persons, and which gives them a right and title to it: so that this is a reward, not of debt as due to them, and to be claimed by them on account of any thing they have done; but of grace, streaming through the blood and righteousness of Christ; verily, he is a God that judgeth in the earth; that there is a God is known by the judgments that he executeth; and that he judgeth in the earth, and is the Judge of all the earth, who will do right, may be concluded from the vengeance inflicted on wicked men; and he will one day judge the world in righteousness, by him whom he has ordained to be Judge of quick and dead. The words in the Hebrew text are in the plural number, , "gods that judge": which Kimchi and Ben Melech say is on account of honour; or as they, with Aben Ezra, interpret it, of the angels: but these are not judges in the earth; rather it is expressive of a trinity of Persons in the Godhead, Father, Son, and Spirit. The Father is the Judge of all, though he does not execute judgment; but has committed it to the Son, who is Judge of quick and dead; and the Spirit judges, reproves, and convinces the world of sin, righteousness, and judgment. (k) "fructus", V. L. Pagninus, Montanus, &c.
57:1257:12: Եւ ասասցէ մարդ, թէ արդարեւ՛ գուցէ՛ պտուղ արդարոյ, եւ է Աստուած որ դատի զնոսա յերկրի։ Տունք. ժ̃։ Գոբղայս. լդ̃։ 12 Ու մարդ պիտի ասի, թէ իսկապէս արդարի համար վարձատրութիւն կայ, եւ կայ Աստուած, որ երկրի վրայ դատում է նրանց: 11 Ու մարդը պիտի ըսէ. «Իրաւցնէ արդարին համար վարձք կայ. Իրաւցնէ Աստուած կայ, որ երկրի վրայ դատաւոր է»։ Եւ ասասցէ մարդ, թէ` Արդարեւ գուցէ պտուղ արդարոյ, եւ է Աստուած որ դատի զնոսա յերկրի: 57:12: Եւ ասասցէ մարդ, թէ արդարեւ՛ գուցէ՛ պտուղ արդարոյ, եւ է Աստուած որ դատի զնոսա յերկրի։ Տունք. ժ̃։ Գոբղայս. լդ̃։ 12 Ու մարդ պիտի ասի, թէ իսկապէս արդարի համար վարձատրութիւն կայ, եւ կայ Աստուած, որ երկրի վրայ դատում է նրանց: 11 Ու մարդը պիտի ըսէ. «Իրաւցնէ արդարին համար վարձք կայ. Իրաւցնէ Աստուած կայ, որ երկրի վրայ դատաւոր է»։ zohrab-1805▾ eastern-1994▾ western am▾	57:1157:12 И скажет человек: > 57:12 καὶ και and; even ἐρεῖ ερεω.1 state; mentioned ἄνθρωπος ανθρωπος person; human εἰ ει if; whether ἄρα αρα.2 it follows ἔστιν ειμι be καρπὸς καρπος.1 fruit τῷ ο the δικαίῳ δικαιος right; just ἄρα αρα.2 it follows ἐστὶν ειμι be ὁ ο the θεὸς θεος God κρίνων κρινω judge; decide αὐτοὺς αυτος he; him ἐν εν in τῇ ο the γῇ γη earth; land 57:12. et dicet homo vere fructus est iusto vere est Deus iudicans in terraAnd man shall say: If indeed there be fruit to the just: there is indeed a God that judgeth them on the earth. 11. So that men shall say, Verily there is a reward for the righteous: verily there is a God that judgeth in the earth. So that a man shall say, Verily [there is] a reward for the righteous: verily he is a God that judgeth in the earth: 57:12 И скажет человек: <<подлинно есть плод праведнику! итак есть Бог, судящий на земле!>> 57:12 καὶ και and; even ἐρεῖ ερεω.1 state; mentioned ἄνθρωπος ανθρωπος person; human εἰ ει if; whether ἄρα αρα.2 it follows ἔστιν ειμι be καρπὸς καρπος.1 fruit τῷ ο the δικαίῳ δικαιος right; just ἄρα αρα.2 it follows ἐστὶν ειμι be ὁ ο the θεὸς θεος God κρίνων κρινω judge; decide αὐτοὺς αυτος he; him ἐν εν in τῇ ο the γῇ γη earth; land 57:12. et dicet homo vere fructus est iusto vere est Deus iudicans in terra And man shall say: If indeed there be fruit to the just: there is indeed a God that judgeth them on the earth. 11. So that men shall say, Verily there is a reward for the righteous: verily there is a God that judgeth in the earth. ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 12. Гибель нечестивого укрепит в людях сознание, что "есть Бог, судящий на земле!", что побудит их держаться правды и бороться с нечестием, ожидая защиты и подкрепления от Бога, бодрствующего над землею.

Սաղմոս / Psalms - 57 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831