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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Псалом написан по поводу стремления Саула умертвить Давида, описанного в 1: Цар 19: гл. Содержание псалма не противоречит означенному надписанию, а 4-5: ст., где Давид говорит о своей невинности и незаслуженности преследований, прямо подтверждают соответствие надписания обстоятельствам происхождения псалма.

Защити меня, Господи, от незаслуженно нападающих на меня и подстерегающих убить меня (2-5). Накажи беззаконников, которые, как псы, ходят по городу в поисках за мною; которые произносят хулы и не боятся ответа за последние (6-8). Ты, Господи, моя надежда, рассей их, но не умерщвляй их сразу, а обессиль их, чтобы при их виде евреи научались помнить Тебя (9-14). Пусть они обессиленными ходят, а я буду воспевать Тебя, моего защитника (15-18).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm is of the same nature and scope with six or seven foregoing psalms; they are all filled with David's complaints of the malice of his enemies and of their cursed and cruel designs against him, his prayers and prophecies against them, and his comfort and confidence in God as his God. The first is the language of nature, and may be allowed; the second of a prophetical spirit, looking forward to Christ and the enemies of his kingdom, and therefore not to be drawn into a precedent; the third of grace and a most holy faith, which ought to be imitated by every one of us. In this psalm, I. He prays to God to defend and deliver him from his enemies, representing them as very bad men, barbarous, malicious, and atheistical, ver. 1-7. II. He foresees and foretels the destruction of his enemies, which he would give to God the glory of, ver. 8-17. As far as it appears that any of the particular enemies of God's people fall under these characters, we may, in singing this psalm, read their doom and foresee their ruin.
Adam Clarke: Commentary on the Bible - 1831
The psalmist prays for deliverance from his enemies, whose desperate wickedness he describes, Psa 59:1-7; professes strong confidence in God, Psa 59:8-10; speaks of the destruction of his enemies, Psa 59:11-15; praises God for benefits already received; and determines to trust in him, Psa 59:16, Psa 59:17.
The title, "To the chief Musician, Al-taschith, Michtam of David," has already occurred: and perhaps means no more than that the present Psalm is to be sung as Psa 57:1-11, the first which bears this title. But there is here added the supposed occasion on which David made this Psalm: it was, "when Saul sent, and they watched the house to kill him." When the reader considers the whole of this Psalm carefully, he will be convinced that the title does not correspond to the contents. There is scarcely any thing in it that can apply to the circumstances of Saul's sending his guards by night to keep the avenues to the house of David, that when the morning came they might seize and slay him; and of his being saved through the information given him by his wife Michal, in consequence of which he was let down through a window, and so escaped. See Sa1 19:10, Sa1 19:11. There is not in the whole Psalm any positive allusion to this history; and there are many things in it which show it to be utterly inconsistent with the facts of that history. The Psalm most evidently agrees to the time of Nehemiah, when he was endeavoring to rebuild the walls of Jerusalem, when the enterprise was first mocked; then opposed by Sanballat the Horonite, Tobiah the Ammonite, and Geshem the Arabian, who watched day and night that they might cause the work to cease; and laid ambuscades for the life of Nehemiah himself. Every part of the Psalm agrees to this: and I am therefore of Calmet's opinion, that the Psalm was composed in that time, and probably by Nehemiah, or by Esdras.
Albert Barnes: Notes on the Bible - 1834
59:0: The general title to this psalm is the same as in the two preceding psalms. That it was written by David, as is affirmed in the title, there is every reason to believe. The "occasion" on which it is said to have been composed was "when Saul sent, and they watched the house to kill him." This incident is related in Sa1 19:11 : "Saul also sent messengers unto David's house to watch him, and to slay him in the morning." There is nothing in the psalm inconsistent with this statement in regard to the time and the occasion of its composition, unless it is in the word "heathen" - גוים gô yim - twice used Psa 59:5, Psa 59:8 - a term, which (DeWette maintains) belongs properly to people of a foreign nation, and a foreign religion. It is true, however, that while the word originally had this meaning, it came to be used to denote any people or persons who had the general character and spirit which was supposed to distinguish nations without the knowledge of the true God; those who were cruel, harsh, unfeeling, oppressive, savage. Psa 2:1, Psa 2:8; Psa 9:5, Psa 9:15, Psa 9:19-20; Psa 10:16; Psa 79:6, Psa 79:10; Psa 106:47, et al. In this sense it might be used here, without impropriety, as applicable to the enemies of David.
At what precise "time" the psalm was composed, it is, of course, impossible now to ascertain. All that is determined by the title is that it was on that occasion, or with reference to that event; but whether it was at the very time when those enemies were known to be watching the house, or whether it was in view of that scene as recollected afterward, recalling the feelings which then passed through his mind, cannot now be determined with certainty. That David was aware that his enemies were thus watching him is apparent from Sa1 19:11; that such thoughts as are recorded in the psalm passed through his mind in that time of danger is not improbable, but it can hardly be supposed that such an occasion would allow of the leisure necessary to express them in the form in which we now have them in the psalm. The probability, therefore, seems to be, that the psalm is a subsequent composition, recording the thoughts which then actually passed through his mind.
The psalm has no very regular order. The mind passes from one thing to another - now uttering fervent prayer; now describing the enemy - his character and plans; and now expressing the confident hope of deliverance, and the purpose to praise God. Indeed the very structure of the psalm seems to me to furnish evidence that it describes feelings which "would" pass through the mind on such an occasion. Thus we have in Psa 59:1-2, Psa 59:5, Psa 59:11-15, "prayer" for deliverance; in Psa 59:3-4, Psa 59:6, Psa 59:12, intermingled with these prayers, a description of the character and designs of these enemies; and in Psa 59:8-9, Psa 59:16-17, an expression of confident hope - a purpose to praise God, for deliverance and mercy. All this is indicative of such feelings as "might," and probably "would," pass through the mind in such a time of peril as that referred to in the title.
On the different phrases in the title, see Introductions to Psalms 4; 47; 16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 59:1, David prays to be delivered from his enemies; Psa 59:6, He complains of their cruelty; Psa 59:8, He trusts in God; Psa 59:11, He prays against them; Psa 59:16, He praises God.
destroy not. A golden Psalm. Psa 57:1, Psa 58:1 *titles
Carl Friedrich Keil and Franz Delitzsch

Prayer of an innocent Man Whom Men Are Trying to Take
This Michtam, after the melody Al-tashcheth, coinciding with Ps 57:5 and Ps 58:7 in the figure used in Ps 59:8, is the earliest among the Davidic Psalms which are dated from the time of Saul's persecution. When Saul sent and they (those who were sent by him) watched the house in order to slay him (David); it therefore belongs to the time spoken of in 1Kings 19:11. This inscription is no more intended to imply that the Psalm was composed on that night before the flight, which was rendered possible by the artifice of Michal, than the inscription of Ps 51 is meant to imply that the origin of the Psalm was coincident with the arrival of Nathan. The בּ of such inscriptions only sets forth in a general way the historical groundwork of the song. If we consider the contents of the Psalm from this point of view, we shall obtain a tolerably distinct picture of the situation. We must imagine that Saul, even before he issued that command to watch David's house the night through and to slay him in the morning, i.e., to assassinate him behind Michal's back (1Kings 19:11), sought to get rid of him in some more secret way; that the venal men of his court, themselves not less ill-disposed towards David, had offered him their hand for the deed; and that in consequence of this, great activity, which was probably seen through by him whose life was threatened, was observable in Gibea, and that more especially every evening, when the bandits strolled through the city in order to meet with the dreaded rival and give him his deathblow. The Psalms and the Prophets are often the medium through which we gain a deeper insight into events which are only sketched in the historical books after their most prominent outward features.
In consideration of the fact that the description of the nightly proceedings of the enemies is repeated after the manner of a refrain, and that the poet in Ps 59:17 contrasts his believingly joyous prospects for the coming morning with the ineffectual ardour with which they pass the night patrolling the streets, Psalms 59 seems to be an evening song belonging to those perilous days spent in Gibea.
John Gill
INTRODUCTION TO PSALM 59
To the chief Musician, Altaschith, Michtam of David; when Saul sent, and they watched the house to kill him. The history of Saul's sending messengers to watch the house of David, and to kill him when he rose in the morning, is in 1Kings 19:11; which was the occasion of his writing this psalm; though the title of the Syriac version of it is,
"David said or composed this, when he heard that the priests were slain by Saul:''
and in the same is added,
"but unto us it declares the conversion of the Gentiles to the faith, and the rejection of the Jews.''
And which perhaps is designed in Ps 59:5; and some interpreters are of opinion that the whole psalm is to be understood of Christ, of whom David was a type, especially in his sufferings; and there are some things in it which better agree with him than with David, as particularly his being without sin, Ps 59:3.
58:158:1: ՚Ի կատարած մի՛ ապականեր. յարձանագիր. ՚ի ժամանակի զի առաքեաց Սաւուղ պաշարեաց զտուն նորա, զի սպանցէ՛ զնա։ Սաղմոս ՚ի Դաւիթ. ԾԸ։
1 Այսուհետեւ՝ մի՛ ապականիր. արձանագիր Դաւթի, երբ Սաւուղը զօրք ուղարկեց պաշարելու նրա տունը եւ սպանելու նրան. սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին երգը, երբ իր տունը պաշարեցին զինք մեռցնելու համար
Ի կատարած. Մի՛ ապականեր, Դաւթի արձանագիր, ի ժամանակի զի առաքեաց Սաւուղ պաշարեաց զտուն նորա, զի սպանցէ զնա:

58:1: ՚Ի կատարած մի՛ ապականեր. յարձանագիր. ՚ի ժամանակի զի առաքեաց Սաւուղ պաշարեաց զտուն նորա, զի սպանցէ՛ զնա։ Սաղմոս ՚ի Դաւիթ. ԾԸ։
1 Այսուհետեւ՝ մի՛ ապականիր. արձանագիր Դաւթի, երբ Սաւուղը զօրք ուղարկեց պաշարելու նրա տունը եւ սպանելու նրան. սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին երգը, երբ իր տունը պաշարեցին զինք մեռցնելու համար
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58:058:1 Начальнику хора. Не погуби. Писание Давида, когда Саул послал стеречь дом его, чтобы умертвить его.
58:1 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 when ἀπέστειλεν αποστελλω send off / away Σαουλ σαουλ Saoul; Saul καὶ και and; even ἐφύλαξεν φυλασσω guard; keep τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him τοῦ ο the θανατῶσαι θανατοω put to death αὐτόν αυτος he; him
58:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail אַל־ ʔal- אַל not תַּשְׁחֵ֗ת tašḥˈēṯ שׁחת destroy לְ lᵊ לְ to דָוִ֥ד ḏāwˌiḏ דָּוִד David מִכְתָּֽם׃ miḵtˈām מִכְתָּם [uncertain] הַֽ hˈa הֲ [interrogative] אֻמְנָ֗ם ʔumnˈām אֻמְנָם really אֵ֣לֶם ʔˈēlem אֵלֶם [uncertain] צֶ֭דֶק ˈṣeḏeq צֶדֶק justice תְּדַבֵּר֑וּן tᵊḏabbērˈûn דבר speak מֵישָׁרִ֥ים mêšārˌîm מֵישָׁרִים uprightness תִּ֝שְׁפְּט֗וּ ˈtišpᵊṭˈû שׁפט judge בְּנֵ֣י bᵊnˈê בֵּן son אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
58:1. victori ut non disperdas David humilem et simplicem quando misit Saul et custodierunt domum ut occiderent eumUnto the end, destroy not, for David for an inscription of a title, when Saul sent and watched his house to kill him.
For the Chief Musician; Al-tashheth. of David: Michtam: when Saul sent, and they watched the house to kill him.
58:1. Unto the end. May you not destroy. Of David, with the inscription of a title. If, truly and certainly, you speak justice, then judge what is right, you sons of men.
58:1. To the chief Musician, Altaschith, Michtam of David. Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?
[351] KJV Chapter [59] To the chief Musician, Al- taschith, Michtam of David; when Saul sent, and they watched the house to kill him:

58:1 Начальнику хора. Не погуби. Писание Давида, когда Саул послал стеречь дом его, чтобы умертвить его.
58:1
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 when
ἀπέστειλεν αποστελλω send off / away
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
ἐφύλαξεν φυλασσω guard; keep
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
τοῦ ο the
θανατῶσαι θανατοω put to death
αὐτόν αυτος he; him
58:1
לַ la לְ to
הַ the
מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail
אַל־ ʔal- אַל not
תַּשְׁחֵ֗ת tašḥˈēṯ שׁחת destroy
לְ lᵊ לְ to
דָוִ֥ד ḏāwˌiḏ דָּוִד David
מִכְתָּֽם׃ miḵtˈām מִכְתָּם [uncertain]
הַֽ hˈa הֲ [interrogative]
אֻמְנָ֗ם ʔumnˈām אֻמְנָם really
אֵ֣לֶם ʔˈēlem אֵלֶם [uncertain]
צֶ֭דֶק ˈṣeḏeq צֶדֶק justice
תְּדַבֵּר֑וּן tᵊḏabbērˈûn דבר speak
מֵישָׁרִ֥ים mêšārˌîm מֵישָׁרִים uprightness
תִּ֝שְׁפְּט֗וּ ˈtišpᵊṭˈû שׁפט judge
בְּנֵ֣י bᵊnˈê בֵּן son
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
58:1. victori ut non disperdas David humilem et simplicem quando misit Saul et custodierunt domum ut occiderent eum
Unto the end, destroy not, for David for an inscription of a title, when Saul sent and watched his house to kill him.
For the Chief Musician; Al-tashheth. of David: Michtam: when Saul sent, and they watched the house to kill him.
58:1. Unto the end. May you not destroy. Of David, with the inscription of a title. If, truly and certainly, you speak justice, then judge what is right, you sons of men.
58:1. To the chief Musician, Altaschith, Michtam of David. Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?
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Adam Clarke: Commentary on the Bible - 1831
59:1: Deliver me from mine enernies, O my God - A very proper prayer in the mouth of Nehemiah, when resisted in his attempts to rebuild the walls of Jerusalem by Sanballat, Tobiah, and Geshem, who opposed the work, and endeavored to take away the life of the person whom God had raised up to restore and rebuild Jerusalem. I conceive the Psalm to have been made on this occasion; and on this hypothesis alone I think it capable of consistent explanation.
Albert Barnes: Notes on the Bible - 1834
59:1: Deliver me from mine enemies, O my God - See the notes at Psa 18:48. This prayer was offered when the spies sent by Saul surrounded the house of David. They had come to apprehend him, and it is to be presumed that they had come in sufficient numbers, and with sufficient power, to effect their object. Their purpose was not to break in upon him in the night, but to watch their opportunity, when he went forth in the morning, to slay him Sa1 19:11, and there seemed no way for him to escape. Of their coming, and of their design, Michal, the daughter of Saul, and the wife of David, seems to have been apprised - perhaps by someone of her father's family. She informed David of the arrangement, and assured him that unless he should escape in the night, he would be put to death in the morning. She, therefore, let him down through a window, and he escaped, Sa1 19:12. It was in this way that he was in fact delivered; in this way that his prayer was answered. A faithful wife saved him.
Defend me from them that rise up against me - Margin, as in Hebrew, "Set me on high." The idea is that of placing him, as it were, on a tower, or on an eminence which would be inaccessible. These were common places of refuge or defense. See the notes at Psa 18:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
59:1: Michtam: The seven poems of the celebrated Arabian poets who flourished before the time of Mohammed, called Moallakat, from being suspended on the walls of the temple of Mecca, were also called Modhabat, "golden," because they were written in letters of gold on the papyrus; and probably this is another reason why the six poems of David were called golden.
when: Jdg 16:2, Jdg 16:3; Sa1 19:11-24; Co2 11:32, Co2 11:33
Deliver: Psa 7:1, Psa 7:2, Psa 18:48, Psa 71:4, Psa 143:12; Luk 1:74, Luk 1:75; Ti2 4:17, Ti2 4:18
defend me: Heb. set me on high, Psa 12:5, Psa 91:14; Isa 33:16
Carl Friedrich Keil and Franz Delitzsch
59:1
First part. As far as Ps 59:4 we recognise strains familiar in the Psalms. The enemies are called מתקוממי as in Job 27:7, cf. Ps 17:7; עזּים as shameless, עזּי פנים or עזּי נפשׁ; as in Is 56:11, on account of their bold shameless greediness, dogs. On לא in a subordinate clause, vid., Ewald, ֗286, g: without there being transgression or sin on my side, which might have caused it. The suffix (transgression on my part) is similar to Ps 18:24. בּליּ־עון (cf. Job 34:6) is a similar adverbial collateral definition: without there existing any sin, which ought to be punished. The energetic future jeruzûn depicts those who servilely give effect to the king's evil caprice; they run hither and thither as if attacking and put themselves in position. הכונן = התכונן, like the Hithpa. הכּסּה, Prov 26:26, the Hothpa. הכּבּס, Lev 13:55., and the Hithpa. נכּפּר, Deut 21:8. Surrounded by such a band of assassins, David is like one besieged, who sighs for succour; and he calls upon Jahve, who seems to be sleeping and inclined to abandon him, with that bold עוּרה לקראתי וּראה, to awake to meet him, i.e., to join him with His help like a relieving army, and to convince Himself from personal observation of the extreme danger in which His charge finds himself. The continuation was obliged to be expressed by ואתּה, because a special appeal to God interposes between עוּרה and הקיצה. In the emphatic "Thou," however, after it has been once expressed, is implied the conditional character of the deliverance by the absolute One. And each of the divine names made use of in this lengthy invocation, which corresponds to the deep anxiety of the poet, is a challenge, so to speak, to the ability and willingness, the power and promise of God. The juxtaposition Jahve Elohim Tsebaoth (occurring, besides this instance, in Ps 80:5, 20; Ps 84:9), which is peculiar to the Elohimic Psalms, is to be explained by the consideration that Elohim had become a proper name like Jahve, and that the designation Jahve Tsebaoth, by the insertion of Elohim in accordance with the style of the Elohimic Psalms, is made still more imposing and solemn; and now צבאות is a genitive dependent not merely upon יהוה but upon יהוה אלהים (similar to Ps 56:1, Is 28:1; Symbolae, p. 15). אלהי ישׂראל is in apposition to this threefold name of God. The poet evidently reckons himself as belonging to an Israel from which he excludes his enemies, viz., the true Israel which is in reality the people of God. Among the heathen, against whom the poet invokes God's interposition, are included the heathen-minded in Israel; this at least is the view which brings about this extension of the prayer. Also in connection with the words און כּל־בּגדי the poet, in fact, has chiefly before his mind those who are immediately round about him and thus disposed. It is those who act treacherously from extreme moral nothingness and worthlessness (און genit. epexeg.). The music, as Sela directs, here becomes more boisterous; it gives intensity to the strong cry for the judgment of God; and the first unfolding of thought of this Michtam is here brought to a close.
The second begins by again taking up the description of the movements of the enemy which was begun in Ps 59:4, Ps 59:5. We see at a glance how here Ps 59:7 coincides with Ps 59:5, and Ps 59:8 with Ps 59:4, and Ps 59:9 with Ps 59:6. Hence the imprecatory rendering of the futures of Ps 59:7 is not for a moment to be entertained. By day the emissaries of Saul do not venture to carry out their plot, and David naturally does not run into their hands. They therefore come back in the evening, and that evening after evening (cf. Job 24:14); they snarl or howl like dogs (המה, used elsewhere of the growling of the bear and the cooing of the dove; it is distinct from נבח, Arab. nbb, nbḥ, to bark, and כלב, to yelp), because they do not want to betray themselves by loud barking, and still cannot altogether conceal their vexation and rage; and they go their rounds in the city (like סובב בּעיר, Song 3:2, cf. supra Ps 55:11), in order to cut off their victim from flight, and perhaps, what would be very welcome to them, to run against him in the darkness. The further description in Ps 59:8 follows them on this patrol. What they belch out or foam out is to be inferred from the fact that swords are in their lips, which they, as it were, draw so soon as they merely move their lips. Their mouth overflows with murderous thoughts and with slanders concerning David, by which they justify their murderous greed to themselves as if there were no one, viz., no God, who heard it. But Jahve, from whom nothing, as with men, can be kept secret, laughs at them, just as He makes a mockery of all heathen, to whom this murderous band, which fears the light and in unworthy of the Israelitish name, is compared. This is the primary passage to Ps 37:13; Ps 2:4; for Ps 59 is perhaps the oldest of the Davidic Psalms that have come down to us, and therefore also the earliest monument of Israelitish poetry in which the divine name Jahve Tsebaoth occurs; and the chronicler, knowing that it was the time of Samuel and David that brought it into use, uses this name only in the life of David. Just as this strophe opened in Ps 59:7 with a distich that recurs in Ps 59:15, so it also closes now in Ps 59:10 with a distich that recurs below in v. 18, and that is to be amended according to the text of that passage. For all attempts to understand עזּי as being genuine prove its inaccuracy. With the old versions it has to be read עזּי; but as for the rest, אשׁמרה must be retained in accordance with the usual variation found in such refrains: my strength, Thee will I regard (1Kings 26:15; observe, 2Kings 11:16), or upon Thee will I wait (cf. ל, Ps 130:6); i.e., in the consciousness of my own feebleness, tranquil and resigned, I will look for Thine interposition on my behalf.
Geneva 1599
59:1 "To the chief Musician, Altaschith, (a) Michtam of David; when Saul sent, and they watched the house to kill him." (b) Deliver me from mine enemies, O my God: defend me from them that rise up against me.
(a) Or, a certain tune.
(b) Though his enemies were even at hand to destroy him, yet he assures himself that God had ways to deliver him.
John Gill
59:1 Deliver me from mine enemies, O my God,.... David had his enemies in his youth, notwithstanding the amiableness of his person, the endowments of his mind, his martial achievements, his wise behaviour and conduct, and the presence of God with him; yea, it were some of these things that made Saul his enemy, who, by his power and authority, made others; see 1Kings 18:5. Christ had his enemies, though he went about doing good, both to the bodies and souls of men, continually; the chief priests, Scribes, and Pharisees, were his implacable enemies, and even the people of the Jews in general: and the church of God, and members of it, whom David may represent, have their enemies, sin, Satan, and the world; and as David and Christ, so the church has a covenant God to go unto, from whom deliverance from enemies may be desired and expected;
defend me from them that rise up against me; or, "set me on high above them" (l); out of their reach, as David was protected from Saul and his men, who rose up in an hostile manner against him; and as Christ was, when raised from the dead, and exalted at his Father's right hand; and as the saints are in great safety, dwelling on high, where their place of defence is the munition of rocks; and therefore it matters not who rise up against them.
(l) "statue me in loco alto, i.e. tuto", Vatablus; and to the same sense Piscator, Cocceius, Michaelis, Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
59:1 See on Ps 57:1, title, and for history, 1Kings 19:11, &c. The scope is very similar to that of the fifty-seventh: prayer in view of malicious and violent foes, and joy in prospect of relief. (Psa. 59:1-17)
defend me--(Compare Margin).
rise up . . . me--(Compare Ps 17:7).
58:258:2: Փրկեա՛ զիս ՚ի թշնամեաց իմոց Աստուած, յայնցանէ որ յարուցեալ են ՚ի վերայ իմ ապրեցո՛ զիս։
2 Աստուա՛ծ, թշնամիներիցս փրկի՛ր ինձ, ազատի՛ր նրանցից, ովքեր ելել են իմ դէմ:
59 Թշնամիներէս զիս փրկէ՛, ո՛վ իմ Աստուածս. Իմ վրաս ելլողներէն զիս պաշտպանէ՛։
Փրկեա զիս ի թշնամեաց իմոց, Աստուած, յայնցանէ որ յարուցեալ են ի վերայ իմ ապրեցո զիս:

58:2: Փրկեա՛ զիս ՚ի թշնամեաց իմոց Աստուած, յայնցանէ որ յարուցեալ են ՚ի վերայ իմ ապրեցո՛ զիս։
2 Աստուա՛ծ, թշնամիներիցս փրկի՛ր ինձ, ազատի՛ր նրանցից, ովքեր ելել են իմ դէմ:
59 Թշնամիներէս զիս փրկէ՛, ո՛վ իմ Աստուածս. Իմ վրաս ելլողներէն զիս պաշտպանէ՛։
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58:158:2 Избавь меня от врагов моих, Боже мой! защити меня от восстающих на меня;
58:2 ἐξελοῦ εξαιρεω extract; take out με με me ἐκ εκ from; out of τῶν ο the ἐχθρῶν εχθρος hostile; enemy μου μου of me; mine ὁ ο the θεός θεος God καὶ και and; even ἐκ εκ from; out of τῶν ο the ἐπανιστανομένων επανιστημι challenge ἐπ᾿ επι in; on ἐμὲ εμε me λύτρωσαί λυτροω ransom με με me
58:2 אַף־ ʔaf- אַף even בְּ bᵊ בְּ in לֵב֮ lēv לֵב heart עֹולֹ֪ת ʕôlˈōṯ עַוְלָה wickedness תִּפְעָ֫ל֥וּן tifʕˈālˌûn פעל make בָּ bā בְּ in † הַ the אָ֡רֶץ ʔˈāreṣ אֶרֶץ earth חֲמַ֥ס ḥᵃmˌas חָמָס violence יְ֝דֵיכֶ֗ם ˈyᵊḏêḵˈem יָד hand תְּפַלֵּֽסֽוּן׃ tᵊfallˈēsˈûn פלס level
58:2. erue me de inimicis meis Deus meus et a resistentibus mihi protege meDeliver me from my enemies, O my God; and defend me from them that rise up against me.
1. Deliver me from mine enemies, O my God: set me on high from them that rise up against me.
58:2. For, even in your heart, you work iniquity. Your hands construct injustice on the earth.
58:2. Yea, in heart ye work wickedness; ye weigh the violence of your hands in the earth.
Deliver me from mine enemies, O my God: defend me from them that rise up against me:

58:2 Избавь меня от врагов моих, Боже мой! защити меня от восстающих на меня;
58:2
ἐξελοῦ εξαιρεω extract; take out
με με me
ἐκ εκ from; out of
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
μου μου of me; mine
ο the
θεός θεος God
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
ἐπανιστανομένων επανιστημι challenge
ἐπ᾿ επι in; on
ἐμὲ εμε me
λύτρωσαί λυτροω ransom
με με me
58:2
אַף־ ʔaf- אַף even
בְּ bᵊ בְּ in
לֵב֮ lēv לֵב heart
עֹולֹ֪ת ʕôlˈōṯ עַוְלָה wickedness
תִּפְעָ֫ל֥וּן tifʕˈālˌûn פעל make
בָּ בְּ in
הַ the
אָ֡רֶץ ʔˈāreṣ אֶרֶץ earth
חֲמַ֥ס ḥᵃmˌas חָמָס violence
יְ֝דֵיכֶ֗ם ˈyᵊḏêḵˈem יָד hand
תְּפַלֵּֽסֽוּן׃ tᵊfallˈēsˈûn פלס level
58:2. erue me de inimicis meis Deus meus et a resistentibus mihi protege me
Deliver me from my enemies, O my God; and defend me from them that rise up against me.
58:2. For, even in your heart, you work iniquity. Your hands construct injustice on the earth.
58:2. Yea, in heart ye work wickedness; ye weigh the violence of your hands in the earth.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Prayer for Deliverance.
1 Deliver me from mine enemies, O my God: defend me from them that rise up against me. 2 Deliver me from the workers of iniquity, and save me from bloody men. 3 For, lo, they lie in wait for my soul: the mighty are gathered against me; not for my transgression, nor for my sin, O LORD. 4 They run and prepare themselves without my fault: awake to help me, and behold. 5 Thou therefore, O LORD God of hosts, the God of Israel, awake to visit all the heathen: be not merciful to any wicked transgressors. Selah. 6 They return at evening: they make a noise like a dog, and go round about the city. 7 Behold, they belch out with their mouth: swords are in their lips: for who, say they, doth hear?
The title of this psalm acquaints us particularly with the occasion on which it was penned; it was when Saul sent a party of his guards to beset David's house in the night, that they might seize him and kill him; we have the story 1 Sam. xix. 11. It was when his hostilities against David were newly begun, and he had but just before narrowly escaped Saul's javelin. These first eruptions of Saul's malice could not but put David into disorder and be both grievous and terrifying, and yet he kept up his communion with God, and such a composure of mind as that he was never out of frame for prayer and praises; happy are those whose intercourse with heaven is not intercepted nor broken in upon by their cares, or griefs, or fears, or any of the hurries (whether outward or inward) of an afflicted state. In these verses,
I. David prays to be delivered out of the hands of his enemies, and that their cruel designs against him might be defeated (v. 1, 2): "Deliver me from my enemies, O my God! thou art God, and cast deliver me, my God, under whose protection I have put myself; and thou hast promised me to be a God all-sufficient, and therefore, in honour and faithfulness, thou wilt deliver me. Set me on high out of the reach of the power and malice of those that rise up against me, and above the fear of it. Let me be safe, and see myself so, safe and easy, safe and satisfied. O deliver me! and save me." He cries out as one ready to perish, and that had his eye to God only for salvation and deliverance. He prays (v. 4), "Awake to help me, take cognizance of my case, behold that with an eye of pity, and exert thy power for my relief." Thus the disciples, in the storm, awoke Christ, saying, Master, save us, we perish. And thus earnestly should we pray daily to be defended and delivered form our spiritual enemies, the temptations of Satan, and the corruptions of our own hearts, which war against our spiritual life.
II. He pleads for deliverance. Our God gives us leave not only to pray, but to plead with him, to order our cause before him and to fill our mouth with arguments, not to move him, but to move ourselves. David does so here.
1. He pleads the bad character of his enemies. They are workers of iniquity, and therefore not only his enemies, but God's enemies; they are bloody men, and therefore not only his enemies, but enemies to all mankind. "Lord, let not the workers of iniquity prevail against one that is a worker of righteousness, nor bloody men against a merciful man."
2. He pleads their malice against him, and the imminent danger he was in from them, v. 3. "Their spite is great; they aim at my soul, my life, my better part. They are subtle and very politic: They lie in wait, taking an opportunity to do me a mischief. They are all mighty, men of honour and estates, and interest in court and country. They are in a confederacy; they are united by league, and actually gathered together against me, combined both in consultation and action. They are very ingenious in their contrivances, and very industrious in the prosecution of them (v. 4): They run and prepare themselves, with the utmost speed and fury, to do me a mischief." He takes particular notice of the brutish conduct of the messengers that Saul sent to take him (v. 6): "They return at evening from the posts assigned them in the day, to apply themselves to their works of darkness (their night-work, which may well be their day-shame), and then they make a noise like a hound in pursuit of the hare." Thus did David's enemies, when they came to take him, raise an out cry against him as a rebel, and traitor, a man not fit to live; with this clamour they went round about the city, to bring a bad reputation upon David, if possible to set the mob against him, at least to prevent their being incensed against them, which otherwise they had reason to fear they would be, so much was David their darling. Thus the persecutors of our Lord Jesus, who are compared to dogs (Ps. xxii. 16), ran him down with noise; for else they could not have taken him, at least no on the feast-day, for there would have been an uproar among the people. They belch out with their mouth the malice that boils in their hearts, v. 7. Swords are in their lips; that is, reproaches that would my heart with grief (Ps. xlii. 10), and slanders that stab and wound my reputation. They were continually suggesting that which drew and whetted Saul's sword against him, and the fault is laid upon the false accusers. The sword perhaps would not have been in Saul's hand if it had not been first in their lips.
3. He pleads his own innocency, not as to God (he was never backward to own himself guilty before him), but as to his persecutors; what they charged him with was utterly false, nor had he ever said or done any thing to deserve such treatment from them (v. 3): "Not for my transgression, nor for my sin, O Lord! thou knowest, who knowest all things." And again (v. 4), without my fault. Note, (1.) The innocency of the godly will not secure them from the malignity of the wicked. Those that are harmless like doves, yet, for Christ's sake, are hated of all men, as if they were noxious like serpents, and obnoxious accordingly. (2.) Though our innocency will not secure us from troubles, yet it will greatly support and comfort us under our troubles. The testimony of our conscience for us that we have behaved ourselves well towards those that behave themselves ill towards us will be very much our rejoicing in the day of evil. (3.) If we are conscious to ourselves of our innocency, we may with humble confidence appeal to God and beg of him to plead our injured cause, which he will do in due time.
4. He pleads that his enemies were profane and atheistical, and bolstered themselves up in their enmity to David, with the contempt of God: For who, say they, doth hear? v. 7. Not God himself, Ps. x. 11; xciv. 7. Note, It is not strange if those regard not what they say who have made themselves believe the God regards not what they say.
III. He refers himself and his cause to the just judgment of God, v. 5. "The Lord, the Judge, be Judge between me and my persecutors." In this appeal to God he has an eye to him as the Lord of hosts, that has power to execute judgment, having all creatures, even hosts of angels, at his command; he views him also as the God of Israel, to whom he was, in a peculiar manner, King and Judge, not doubting that he would appear on the behalf of those that were upright, that were Israelites indeed. When Saul's hosts persecuted him, he had recourse to God as the Lord of all hosts; when those maligned him who in spirit were strangers to the commonwealth of Israel he had recourse to God as the God of Israel. He desires (that is, he is very sure) that God will awake to visit all the nations, will make an early and exact enquiry into the controversies and quarrels that are among the children of men; there will be a day of visitation (Isa. x. 3), and to that day David refers himself, with this solemn appeal, Be not merciful to any wicked transgressors. Selah--Mark that. 1. If David had been conscious to himself that he was a wicked transgressor, he would not have expected to find mercy; but, as to his enemies, he would say he was no transgressor at all (v. 3, 4): "Not for my transgression, and therefore thou wilt appear for me." As to God, he could say he was no wicked transgressor; for, though he had transgressed, he was a penitent transgressor, and did not obstinately persist in what he had done amiss. 2. He knew his enemies were wicked transgressors, wilful, malicious, and hardened in their transgressions both against God and man, and therefore he sues for justice against them, judgment without mercy. Let not those expect to find mercy who never showed mercy, for such are wicked transgressors.
Adam Clarke: Commentary on the Bible - 1831
59:2: The workers of iniquity - Principally Sanballat the Horonite, Tobiah the Ammonite, and Geshem the Arabian; who were the chief enemies of the poor returned captives.
Bloody men - The above, who sought the destruction of the Israelites; and particularly, that of Nehemiah, whom four several times they endeavored to bring into an ambush, that they might take away his life. See Neh 6:1-4.
Albert Barnes: Notes on the Bible - 1834
59:2: Deliver me from the workers of iniquity - The workers of iniquity here referred to were Saul and those whom he employed to carry out his murderous purpose - the people that had been sent to slay him.
And save me from bloody men - Hebrew, "Men of bloods;" that is, men whose trade is blood; who seek to shed my blood, or who seek my life. See Psa 5:6, note; Psa 26:9, note; Psa 55:23, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
59:2: save: Psa 26:9, Psa 27:2, Psa 55:23, Psa 139:19
John Gill
59:2 Deliver me from the workers of iniquity,.... See Gill on Ps 6:8;
and save me from bloody men; such as Saul sent to kill David, as appears from the title of the psalm; and such as were concerned in the death of Christ; and such, are the enemies of God's people, the followers of the man of sin. The heap of words, the various expressions used in a way of petition, in this verse and Ps 59:1, show the distress the psalmist was in, and whom he represents; his importunity, earnestness, and fervency in prayer.
Robert Jamieson, A. R. Fausset and David Brown
59:2 (Compare Ps 5:5; Ps 6:8).
58:358:3: Փրկեա՛ զիս յայնցանէ ոյք գործեն զանօրէնութիւն, յարանց արիւնահեղաց ապրեցո՛ զիս։
3 Ինձ փրկի՛ր անօրէնութիւն գործողներից, արիւնահեղ մարդկանցից պահպանի՛ր ինձ:
2 Անօրէնութիւն գործողներէն զիս ազատէ՛ Ու արիւնահեղ մարդոցմէն զիս փրկէ՛։
Փրկեա զիս յայնցանէ ոյք գործեն զանօրէնութիւն, յարանց արիւնահեղաց ապրեցո զիս:

58:3: Փրկեա՛ զիս յայնցանէ ոյք գործեն զանօրէնութիւն, յարանց արիւնահեղաց ապրեցո՛ զիս։
3 Ինձ փրկի՛ր անօրէնութիւն գործողներից, արիւնահեղ մարդկանցից պահպանի՛ր ինձ:
2 Անօրէնութիւն գործողներէն զիս ազատէ՛ Ու արիւնահեղ մարդոցմէն զիս փրկէ՛։
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58:258:3 избавь меня от делающих беззаконие; спаси от кровожадных,
58:3 ῥῦσαί ρυομαι rescue με με me ἐκ εκ from; out of τῶν ο the ἐργαζομένων εργαζομαι work; perform τὴν ο the ἀνομίαν ανομια lawlessness καὶ και and; even ἐξ εκ from; out of ἀνδρῶν ανηρ man; husband αἱμάτων αιμα blood; bloodstreams σῶσόν σωζω save με με me
58:3 זֹ֣רוּ zˈōrû זרה scatter רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty מֵ mē מִן from רָ֑חֶם rˈāḥem רֶחֶם womb תָּע֥וּ tāʕˌû תעה err מִ֝ ˈmi מִן from בֶּ֗טֶן bbˈeṭen בֶּטֶן belly דֹּבְרֵ֥י dōvᵊrˌê דבר speak כָזָֽב׃ ḵāzˈāv כָּזָב lie
58:3. libera me ab operariis iniquitatis et a viris sanguinum salva meDeliver me from them that work iniquity, and save me from bloody men.
2. Deliver me from the workers of iniquity, and save me from the bloodthirsty men.
58:3. Sinners have become foreigners from the womb; they have gone astray from conception. They have been speaking falsehoods.
58:3. The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies.
Deliver me from the workers of iniquity, and save me from bloody men:

58:3 избавь меня от делающих беззаконие; спаси от кровожадных,
58:3
ῥῦσαί ρυομαι rescue
με με me
ἐκ εκ from; out of
τῶν ο the
ἐργαζομένων εργαζομαι work; perform
τὴν ο the
ἀνομίαν ανομια lawlessness
καὶ και and; even
ἐξ εκ from; out of
ἀνδρῶν ανηρ man; husband
αἱμάτων αιμα blood; bloodstreams
σῶσόν σωζω save
με με me
58:3
זֹ֣רוּ zˈōrû זרה scatter
רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty
מֵ מִן from
רָ֑חֶם rˈāḥem רֶחֶם womb
תָּע֥וּ tāʕˌû תעה err
מִ֝ ˈmi מִן from
בֶּ֗טֶן bbˈeṭen בֶּטֶן belly
דֹּבְרֵ֥י dōvᵊrˌê דבר speak
כָזָֽב׃ ḵāzˈāv כָּזָב lie
58:3. libera me ab operariis iniquitatis et a viris sanguinum salva me
Deliver me from them that work iniquity, and save me from bloody men.
2. Deliver me from the workers of iniquity, and save me from the bloodthirsty men.
58:3. Sinners have become foreigners from the womb; they have gone astray from conception. They have been speaking falsehoods.
58:3. 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▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Под "делающими беззаконие" разумеются враги Давида - сторонники Саула преследовавшие его тогда, когда сами сознавали невинность и незаслуженность этих преследований: они сознательно совершали беззаконие. Эти враги были "кровожадными", стремились убить Давида, насильственно лишить его жизни.
Adam Clarke: Commentary on the Bible - 1831
59:3: For, lo, they lie in wait for my soul - For my life. See the passages referred to above.
Albert Barnes: Notes on the Bible - 1834
59:3: For, lo, they lie in wait for my soul - They lie in wait as wild beasts do for their prey, ready to spring upon it. The word used here is often employed to denote the act of lying in ambush; of watching in secret places to spring upon a victim: Jdg 9:32; Jdg 21:20; Psa 10:9. The word "soul" here means "life." They lie in ambush that they may kill me.
The mighty are gathered against me - Strong men; hostile men; cruel men. Saul would employ on this occasion not the weak, the cowardly, the faint-hearted, but men of courage and strength; men who were unscrupulous in their character; men who would not be likely to be moved by entreaty, or turned from their purpose by compassion. It is not mere "strength" that is here referred to, but that kind of strength or courage which can be employed in a desperate enterprise, and which is suited to accomplish any scheme of wickedness, however daring or difficult.
Not for my transgression, nor for my sin - This is done not on account of my violating the laws of the land, nor because it is alleged that I am a sinner against God. David was conscious that he did not deserve this treatment from the hand of man. He bad been guilty of no wrong against Saul that exposed him to just punishment. He carried with him the consciousness of innocence as to any crime that could have made this treatment proper; and he felt that it was all the result of unjust suspicions. It was not improper for him to refer to this in his prayer; for, however he might feel that he was a sinner in the sight of God, yet he felt that a great and grievous wrong was done him by man; and he prayed, therefore, that a righteous God would interpose. See Psa 7:8, note; Psa 17:2, note; Psa 35:24, note; Psa 43:1, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
59:3: they: Psa 10:9, Psa 10:10, Psa 37:32, Psa 37:33, Psa 38:12, Psa 56:6; Sa1 19:1; Pro 12:6; Mic 7:2; Act 23:21
the mighty: Psa 2:2; Act 4:26, Act 4:27
not: Psa 7:3-6, Psa 69:4; Sa1 24:11, Sa1 24:17, Sa1 26:18; Joh 15:25
Geneva 1599
59:3 For, lo, they lie in wait for my soul: the mighty are gathered against me; not [for] my (c) transgression, nor [for] my sin, O LORD.
(c) For I am innocent toward them, and have not offended them.
John Gill
59:3 For, lo, they lie in wait for my soul,.... As the men did that watched his house, when Saul sent to kill him; so the Jews sought and lay in wait to take away the life of Christ; and very often was it the case of the Apostle Paul, that he was in danger of his life, through the lying in wait of the Jews; so Satan makes use of cunning devices, stratagems, and wiles, to ruin the souls of God's people, if possible; and false teachers lie in wait to deceive them. The emphasis lies upon the word "soul", which is so precious, and the redemption of which has cost so much, even the blood of Christ;
the mighty are gathered against me; or, "dwell by me"; see Ps 56:6; around his house, the soldiers that Saul sent; and such were the enemies of Christ, Ps 69:4; the chief priests, Scribes, and elders, men of great authority and influence among the people; the kings of the earth and rulers, Herod and Pontius Pilate, with the Gentiles, and people of the Jews, Acts 4:26; yea, Satan, and his principalities and powers; and who are also those against whom the saints wrestle, and would be too mighty for them, were it not that God, and Christ, and the Holy Spirit, and the holy angels, are on their side;
not for my transgression, nor for my sin, O Lord; as the cause of such usage and treatment. David was not without original sin, in which he was conceived and born; nor without inward corruptions, of which he often complained; nor without actual transgressions, and some very gross ones, and which he owned and confessed, and prayed for the pardon of: but in the case of Saul there was no transgression nor iniquity in him, as he declared to him himself, and appeals to God for the truth of it, 1Kings 24:11. One of the words here used signifies "rebellion" (m); of this he was not guilty; he never entered into any treasonable measures, nor committed any treasonable practices, nor conspired against the life and crown of his sovereign; in this respect he was quite clear and innocent. Christ, his antitype, was entirely without sin, without original or actual transgression; he had no sin in his nature, nor committed any in his life; he had none inherent in him, only the sins of his people imputed to him; and therefore the usage he met with from men was very cruel and unjust. And as for the saints, though they are not free from sin, original and actual, yet in the case for which they suffer reproach, and are persecuted by men, they are not criminal; they have done nothing to deserve such usage; they do not suffer as evildoers, but as Christians, 1Pet 4:15.
(m) "rebellionem meam", Gejerus, Michaelis.
58:458:4: Որսա՛լ զանձն իմ կամեցան, եւ հասին ՚ի վերայ իմ հզօրք։
4 Որսալ ուզեցին ինձ, եւ հզօր մարդիկ ինձ վրայ յարձակուեցին:
3 Վասն զի ահա իմ անձիս համար դարանը մտան, Զօրաւոր մարդիկ իմ վրաս հաւաքուեցան։Ո՛չ թէ մեղքիս ու յանցանքիս համար, ո՛վ Տէր։
Որսալ զանձն իմ կամեցան, եւ հասին ի վերայ իմ հզօրք. ոչ մեղք իմ եւ ոչ յանցանք:

58:4: Որսա՛լ զանձն իմ կամեցան, եւ հասին ՚ի վերայ իմ հզօրք։
4 Որսալ ուզեցին ինձ, եւ հզօր մարդիկ ինձ վրայ յարձակուեցին:
3 Վասն զի ահա իմ անձիս համար դարանը մտան, Զօրաւոր մարդիկ իմ վրաս հաւաքուեցան։Ո՛չ թէ մեղքիս ու յանցանքիս համար, ո՛վ Տէր։
zohrab-1805▾ eastern-1994▾ western am▾
58:358:4 ибо вот, они подстерегают душу мою; собираются на меня сильные не за преступление мое и не за грех мой, Господи;
58:4 ὅτι οτι since; that ἰδοὺ ιδου see!; here I am ἐθήρευσαν θηρευω hunt τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἐπέθεντο επιτιθημι put on; put another ἐπ᾿ επι in; on ἐμὲ εμε me κραταιοί κραταιος dominant οὔτε ουτε not; neither ἡ ο the ἀνομία ανομια lawlessness μου μου of me; mine οὔτε ουτε not; neither ἡ ο the ἁμαρτία αμαρτια sin; fault μου μου of me; mine κύριε κυριος lord; master
58:4 חֲמַת־ ḥᵃmaṯ- חֵמָה heat לָ֗מֹו lˈāmô לְ to כִּ ki כְּ as דְמ֥וּת ḏᵊmˌûṯ דְּמוּת likeness חֲמַת־ ḥᵃmaṯ- חֵמָה heat נָחָ֑שׁ nāḥˈāš נָחָשׁ serpent כְּמֹו־ kᵊmô- כְּמֹו like פֶ֥תֶן fˌeṯen פֶּתֶן cobra חֵ֝רֵ֗שׁ ˈḥērˈēš חֵרֵשׁ deaf יַאְטֵ֥ם yaṭˌēm אטם plug אָזְנֹֽו׃ ʔoznˈô אֹזֶן ear
58:4. quia ecce insidiati sunt animae meae congregantur adversum me fortissimiFor behold they have caught my soul: the mighty have rushed in upon me:
3. For, lo, they lie in wait for my soul; the mighty gather themselves together against me: not for my transgression, nor for my sin, O LORD.
58:4. Their fury is similar to that of a serpent; it is like a deaf asp, who even blocks her ears,
58:4. Their poison [is] like the poison of a serpent: [they are] like the deaf adder [that] stoppeth her ear;
For, lo, they lie in wait for my soul: the mighty are gathered against me; not [for] my transgression, nor [for] my sin, O LORD:

58:4 ибо вот, они подстерегают душу мою; собираются на меня сильные не за преступление мое и не за грех мой, Господи;
58:4
ὅτι οτι since; that
ἰδοὺ ιδου see!; here I am
ἐθήρευσαν θηρευω hunt
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
ἐπέθεντο επιτιθημι put on; put another
ἐπ᾿ επι in; on
ἐμὲ εμε me
κραταιοί κραταιος dominant
οὔτε ουτε not; neither
ο the
ἀνομία ανομια lawlessness
μου μου of me; mine
οὔτε ουτε not; neither
ο the
ἁμαρτία αμαρτια sin; fault
μου μου of me; mine
κύριε κυριος lord; master
58:4
חֲמַת־ ḥᵃmaṯ- חֵמָה heat
לָ֗מֹו lˈāmô לְ to
כִּ ki כְּ as
דְמ֥וּת ḏᵊmˌûṯ דְּמוּת likeness
חֲמַת־ ḥᵃmaṯ- חֵמָה heat
נָחָ֑שׁ nāḥˈāš נָחָשׁ serpent
כְּמֹו־ kᵊmô- כְּמֹו like
פֶ֥תֶן fˌeṯen פֶּתֶן cobra
חֵ֝רֵ֗שׁ ˈḥērˈēš חֵרֵשׁ deaf
יַאְטֵ֥ם yaṭˌēm אטם plug
אָזְנֹֽו׃ ʔoznˈô אֹזֶן ear
58:4. quia ecce insidiati sunt animae meae congregantur adversum me fortissimi
For behold they have caught my soul: the mighty have rushed in upon me:
3. For, lo, they lie in wait for my soul; the mighty gather themselves together against me: not for my transgression, nor for my sin, O LORD.
58:4. Their fury is similar to that of a serpent; it is like a deaf asp, who even blocks her ears,
58:4. Their poison [is] like the poison of a serpent: [they are] like the deaf adder [that] stoppeth her ear;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Давид исповедует полную свою невинность пред Богом, а отсюда и незаслуженность преследований. Такое указание обыкновенно делается Давидом в псалмах из эпохи гонений от Саула, когда ни сам Давид и никто из его врагов не могли указать за ним какой-либо вины ни пред Богом, ни пред людьми.
Adam Clarke: Commentary on the Bible - 1831
59:4: They run and prepare themselves - They leave no stone unturned that they may effect my destruction and prevent the building.
Albert Barnes: Notes on the Bible - 1834
59:4: They run and prepare themselves - That is, they "hasten" to accomplish this; they are quick to obey the command of Saul requiring them to slay me. The word "prepare" refers to whatever was deemed necessary to enable them to accomplish what they had been commanded to do - arming themselves, making provision for their journey, etc.
Without my fault - That is, without anything on my part to deserve this, or to justify Saul and those employed by him in what they attempt to do. David, in all this, was conscious of innocence. In his own feelings toward Saul, and in all his public acts, he knew that he had sought only the king's welfare, and that he had been obedient to the laws.
Awake to help me - That is, "arouse," as one does from sleep. See the notes at Psa 7:6. Compare Psa 35:23. The word rendered "to help me," is rendered in the margin, "to meet me." This is the meaning of the Hebrew. It is a prayer that God would meet him, or come to him, and aid him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
59:4: run: Sa1 19:12-24; Pro 1:16; Isa 59:7; Act 23:15; Rom 3:15
awake: Psa 5:6, Psa 35:23, Psa 44:23; Isa 51:9
help me: Heb. meet me
John Gill
59:4 They run and prepare themselves without my fault,.... Or, "without sin in me"; or "without punishment in them"; so the same word is rendered, 1Kings 28:10. "They run", in an hostile manner, "against me", as the Syriac version adds; or like dogs up and down, about the city, to find him and kill him; see Ps 59:7. Or this may denote their readiness and swiftness to shed blood, Prov 1:16; "and prepare themselves" with weapon, with instruments of death, as the men did that were sent to kill him; and as the band of men that came with Judas to take Christ prepared themselves with swords and staves. The Targum is,
"they order or ordain war;''
which they prosecuted without any occasion of it from him, and wilt, impunity in them. Wherefore it follows,
awake to help me; or "to meet me" (n); see Gen 46:29; with succour and supplies, and to deliver out of the hands of enemies. The Lord, though he neither slumbers nor sleeps, yet seems to be asleep when he does not arise to help his people, but suffers the enemy to prevail; and when he seems to take no notice of their case, but hides his eyes, and shuts them as a man asleep. Hence the following petition,
and behold; the distress the psalmist was in, and the wickedness and malice of his enemies against him.
(n) "in occursum meum", V. L. Pagninus, Montanus, Gejerus, Michaelis.
John Wesley
59:4 Run - To and fro, to receive Saul's commands, and to execute them with all speed.
Robert Jamieson, A. R. Fausset and David Brown
59:4 prepare, &c.--literally, "set themselves as in array."
awake--(Compare Ps 3:7; Ps 7:6), appeals to God in His covenant relation to His people (Ps 9:18).
58:558:5: Ո՛չ մեղք իմ եւ ո՛չ յանցանք, առանց մեղաց ընթացայ եւ ուղիղ եղէ[6994]։ [6994] Ոմանք.Ոչ մեղք եւ ո՛չ յանցանք։
5 Ո՛չ մեղք ունեմ եւ ո՛չ յանցանք, առանց մեղքի ընթացայ ու արդար եղայ:
4 Մեղք չունեցած ատենս ալ վրաս վազեցին ու պատրաստուեցան. Արթնցի՛ր, զիս դիմաւորէ՛ եւ նայէ՛։
Առանց մեղաց [344]ընթացայ եւ ուղիղ եղէ``. զարթիր ընդ առաջ իմ եւ տես:

58:5: Ո՛չ մեղք իմ եւ ո՛չ յանցանք, առանց մեղաց ընթացայ եւ ուղիղ եղէ[6994]։
[6994] Ոմանք.Ոչ մեղք եւ ո՛չ յանցանք։
5 Ո՛չ մեղք ունեմ եւ ո՛չ յանցանք, առանց մեղքի ընթացայ ու արդար եղայ:
4 Մեղք չունեցած ատենս ալ վրաս վազեցին ու պատրաստուեցան. Արթնցի՛ր, զիս դիմաւորէ՛ եւ նայէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
58:458:5 без вины {моей} сбегаются и вооружаются; подвигнись на помощь мне и воззри.
58:5 ἄνευ ανευ without ἀνομίας ανομια lawlessness ἔδραμον τρεχω run καὶ και and; even κατεύθυναν κατευθυνω straighten out; direct ἐξεγέρθητι εξεγειρω raise up; awakened εἰς εις into; for συνάντησίν συναντησις meeting μου μου of me; mine καὶ και and; even ἰδέ οραω view; see
58:5 אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not יִ֭שְׁמַע ˈyišmaʕ שׁמע hear לְ lᵊ לְ to קֹ֣ול qˈôl קֹול sound מְלַחֲשִׁ֑ים mᵊlaḥᵃšˈîm לחשׁ whisper חֹובֵ֖ר ḥôvˌēr חבר be united חֲבָרִ֣ים ḥᵃvārˈîm חֶבֶר company מְחֻכָּֽם׃ mᵊḥukkˈām חכם be wise
58:5. absque iniquitate mea et absque peccato meo Domine non egi inique et illi currunt et praeparanturNeither is it my iniquity, nor my sin, O Lord: without iniquity have I run, and directed my steps.
4. They run and prepare themselves without fault: awake thou to help me, and behold.
58:5. who will not listen to the voice of charmers, nor even to the enchanter who chants wisely.
58:5. Which will not hearken to the voice of charmers, charming never so wisely.
They run and prepare themselves without [my] fault: awake to help me, and behold:

58:5 без вины {моей} сбегаются и вооружаются; подвигнись на помощь мне и воззри.
58:5
ἄνευ ανευ without
ἀνομίας ανομια lawlessness
ἔδραμον τρεχω run
καὶ και and; even
κατεύθυναν κατευθυνω straighten out; direct
ἐξεγέρθητι εξεγειρω raise up; awakened
εἰς εις into; for
συνάντησίν συναντησις meeting
μου μου of me; mine
καὶ και and; even
ἰδέ οραω view; see
58:5
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
יִ֭שְׁמַע ˈyišmaʕ שׁמע hear
לְ lᵊ לְ to
קֹ֣ול qˈôl קֹול sound
מְלַחֲשִׁ֑ים mᵊlaḥᵃšˈîm לחשׁ whisper
חֹובֵ֖ר ḥôvˌēr חבר be united
חֲבָרִ֣ים ḥᵃvārˈîm חֶבֶר company
מְחֻכָּֽם׃ mᵊḥukkˈām חכם be wise
58:5. absque iniquitate mea et absque peccato meo Domine non egi inique et illi currunt et praeparantur
Neither is it my iniquity, nor my sin, O Lord: without iniquity have I run, and directed my steps.
4. They run and prepare themselves without fault: awake thou to help me, and behold.
58:5. who will not listen to the voice of charmers, nor even to the enchanter who chants wisely.
58:5. Which will not hearken to the voice of charmers, charming never so wisely.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
59:5: O Lord God of hosts - This was a proper view to take of God. when Israel, a handful of poor distressed captives were surrounded and oppressed by the heathen chiefs above mentioned, and their several tribes. But Jehovah God of hosts, was the God of Israel; and hence Israel had little to fear.
Be not merciful to any wicked transgressors - Do not favor the cause of these wicked men. They are בגדי און bogedey aven, "changers of iniquity:" they go through the whole round of evil; find out and exercise themselves in all the varieties of transgression. How exactly does this apply to Nehemiah's foes! They sought, by open attack, wiles, flattery, foul speeches, fair speeches, threats, and ambuscades, to take away his life. Do not show them favor, that they may not succeed in their wicked designs. The prayer here is exactly the same in sentiment with that of Nehemiah, Neh 4:4, Neh 4:5. Hear, our God, for we are despised; turn their reproach upon their own heads; - cover not their iniquity, "and let not their sin be blotted out."
Albert Barnes: Notes on the Bible - 1834
59:5: Thou therefore, O Lord God of hosts - God of armies: commanding all the armies of heaven - the angels, and the stars and constellations drawn out in the form of armies; thou, thus endowed with all power, and able to subdue all people though arrayed and combined for purposes of evil - awake to my help. On the meaning of the phrase "God of hosts," see the notes at Isa 1:9.
The God of Israel - The God of the Hebrew people - the descendants of Jacob or Israel - the Protector of thy people - awake to help me, one of those who, being of that covenant people, come under the promise of protection.
Awake to visit all the heathen - On the word here rendered "heathen" - גוים gô yim - see the notes at Psa 2:1. It is from the use of this word in this verse and in Psa 59:8, as remarked in the Introduction to the psalm, that DeWette infers that the psalm could not have been composed on the occasion referred to in the title, and argues, that this term could not be applied by David to Saul and his followers. This objection, however, will lose its force if the word is understood as denoting people who had the usual character of pagans, who were fierce, bloody, savage, cruel. In this sense the word might be employed with reference to those who were engaged in seeking the life of David. David, using the common word "heathen" or "nations," as denoting those who are wicked, cruel, harsh, prays that God would awake to visit them; that is, to visit them for purposes of punishment, or so to visit them as to pRev_ent their carrying out their designs.
Be not merciful to any tricked transgressors - That is, Arrest and punish them "as" transgressors, or "being" transgressors. This prayer is not inconsistent with a desire that such people might be converted, and "thus" obtain mercy; but it is a prayer that God would not suffer them, being wicked people, to go at large and accomplish the work of wickedness which they designed. See General Introduction Section 6. (5) (e).
Selah - A musical pause. See the notes at Psa 3:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
59:5: the God: Gen 33:20; Exo 3:15
visit: Exo 20:5
the heathen: Psa 9:15, Psa 54:3; Isa 1:10; Amo 9:7; Rom 2:28, Rom 2:29, Rom 9:6
be not: Psa 7:12, Psa 7:13, Psa 55:15; Isa 27:11; Eze 18:27, Eze 18:28; Jam 2:13
Geneva 1599
59:5 Thou therefore, O LORD God of hosts, the God of Israel, awake to visit all the heathen: be not (d) merciful to any wicked transgressors. Selah.
(d) Seeing it belongs to God's judgments to punish the wicked, he desires God to execute his vengeance on the reprobate, who maliciously persecutes his Church.
John Gill
59:5 Thou therefore, O Lord God of hosts,.... Of the armies in heaven, the angels, and of all the inhabitants of the earth; who are all under him, and at his dispose, and can do among them and with them whatsoever he pleases;
the God of Israel; of the people of Israel, literally understood; and mystically of all the elect of God, Jews and Gentiles. The former epithet is expressive of his power, this of his grace and goodness in a covenant way; and both encouraged the psalmist to address him on the following account:
awake to visit all the Heathen: either the wicked Israelites that rose up against David, and sought to take away his life, who behaved like Heathens towards him, and were accounted as such by him; and the petition is, that God would arise and punish them, everyone of them, according to their deserts: or else the Gentiles, properly so called, whom he desires the Lord would visit, either in a way of grace, by sending the Gospel to them, and taking out of them a people for his name, as he did, Acts 15:14; foreseeing, by a spirit of prophecy, that the Jews would be rejected for their ill usage of the Messiah; See Gill on Ps 59:1, title: or in a way of punishment for their idolatry and impiety; and particularly the antichristian states and powers, called the Heathen, and Gentiles, and nations of the earth, Ps 10:16; may be here meant; whom God will visit for their idolatry, blasphemy, and bloodshed;
be not merciful to any wicked transgressors; that are perfidiously and abominably wicked, as Judas Iscariot, the Romish antichrist. The Targum renders it, "princes of a lie"; that speak lies in hypocrisy, and are given up to believe a lie, as the followers of antichrist. God is merciful to wicked men and to transgressors, but not to wicked transgressors; apostates may be meant, such as deal perfidiously and treacherously, as the word (o) used signifies; who sin wilfully and knowingly, after they have received the knowledge of the truth; sin against light and evidence, and obstinately and wickedly persist therein: who sin the sin against the Holy Ghost, the sin unto death, which is not to be prayed for, 1Jn 4:16; or otherwise this may seem to be contrary to the command and example of Christ, Mt 5:44.
Selah; on this word; see Gill on Ps 3:2.
(o) "perfide agentibus", Junius & Tremellius.
John Wesley
59:5 The God - A God in covenant with all true Israelites, whom thou hast promised to protect and bless. The heathen - Or, these heathens, who though they are Israelites by birth; yet in their dispositions they are mere Heathens. Be not - For indeed thou canst not according to thy word, be merciful to such incorrigible offenders.
58:658:6: Զարթի՛ր ընդ առաջ իմ եւ տես, դու Տէր զօրութեանց Աստուած Իսրայէլի։ Նայեաց եւ ա՛յց արա ամենայն հեթանոսաց, մի՛ ողորմիր ամենեցուն ոյք գործեն զանօրէնութիւն։
6 Ինձ ընդառաջ ե՛լ եւ տե՛ս դո՛ւ, Զօրութիւնների՛ Տէր, Աստուա՛ծ Իսրայէլի: Նայի՛ր ու այցելի՛ր բոլոր հեթանոսներին եւ մի՛ ողորմիր բոլոր նրանց, ովքեր անօրէնութիւն են գործում:
5 Ո՛վ Տէր Աստուած զօրութեան, Աստուած Իսրայէլի, Արթնցի՛ր եւ բոլոր հեթանոսները քննէ՛։Չար անօրէններուն բնաւ մի՛ ողորմիր։ (Սէլա։)
Դու Տէր զօրութեանց, Աստուած Իսրայելի. նայեաց եւ այց արա ամենայն հեթանոսաց, մի՛ ողորմիր ամենեցուն ոյք գործեն զանօրէնութիւն:[345]:

58:6: Զարթի՛ր ընդ առաջ իմ եւ տես, դու Տէր զօրութեանց Աստուած Իսրայէլի։ Նայեաց եւ ա՛յց արա ամենայն հեթանոսաց, մի՛ ողորմիր ամենեցուն ոյք գործեն զանօրէնութիւն։
6 Ինձ ընդառաջ ե՛լ եւ տե՛ս դո՛ւ, Զօրութիւնների՛ Տէր, Աստուա՛ծ Իսրայէլի: Նայի՛ր ու այցելի՛ր բոլոր հեթանոսներին եւ մի՛ ողորմիր բոլոր նրանց, ովքեր անօրէնութիւն են գործում:
5 Ո՛վ Տէր Աստուած զօրութեան, Աստուած Իսրայէլի, Արթնցի՛ր եւ բոլոր հեթանոսները քննէ՛։Չար անօրէններուն բնաւ մի՛ ողորմիր։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
58:558:6 Ты, Господи, Боже сил, Боже Израилев, восстань посетить все народы, не пощади ни одного из нечестивых беззаконников:
58:6 καὶ και and; even σύ συ you κύριε κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the δυνάμεων δυναμις power; ability ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel πρόσχες προσεχω pay attention; beware τοῦ ο the ἐπισκέψασθαι επισκεπτομαι visit; inspect πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste μὴ μη not οἰκτιρήσῃς οικτειρω have compassion πάντας πας all; every τοὺς ο the ἐργαζομένους εργαζομαι work; perform τὴν ο the ἀνομίαν ανομια lawlessness διάψαλμα διαψαλμα interlude; rest
58:6 אֱֽלֹהִ֗ים ʔˈᵉlōhˈîm אֱלֹהִים god(s) הֲרָס־ hᵃros- הרס tear down שִׁנֵּ֥ימֹו šinnˌêmô שֵׁן tooth בְּ bᵊ בְּ in פִ֑ימֹו fˈîmô פֶּה mouth מַלְתְּעֹ֥ות maltᵊʕˌôṯ מְתַלְּעֹות jaw-bones כְּ֝פִירִ֗ים ˈkᵊfîrˈîm כְּפִיר young lion נְתֹ֣ץ׀ nᵊṯˈōṣ נתץ break יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
58:6. surge ex adverso pro me et respice et tu Domine Deus exercituum Deus Israhel evigila ut visites omnes gentes non miserearis universis qui operantur iniquitatem semperRise up thou to meet me, and behold: even thou, O Lord, the God of hosts, the God of Israel. Attend to visit all the nations: have no mercy on all them that work iniquity.
5. Even thou, O LORD God of hosts, the God of Israel, arise to visit all the heathen: be not merciful to any wicked transgressors.
58:6. God will crush their teeth within their own mouth. The Lord will break the molars of the lions.
58:6. Break their teeth, O God, in their mouth: break out the great teeth of the young lions, O LORD.
Thou therefore, O LORD God of hosts, the God of Israel, awake to visit all the heathen: be not merciful to any wicked transgressors. Selah:

58:6 Ты, Господи, Боже сил, Боже Израилев, восстань посетить все народы, не пощади ни одного из нечестивых беззаконников:
58:6
καὶ και and; even
σύ συ you
κύριε κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
δυνάμεων δυναμις power; ability
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
πρόσχες προσεχω pay attention; beware
τοῦ ο the
ἐπισκέψασθαι επισκεπτομαι visit; inspect
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
μὴ μη not
οἰκτιρήσῃς οικτειρω have compassion
πάντας πας all; every
τοὺς ο the
ἐργαζομένους εργαζομαι work; perform
τὴν ο the
ἀνομίαν ανομια lawlessness
διάψαλμα διαψαλμα interlude; rest
58:6
אֱֽלֹהִ֗ים ʔˈᵉlōhˈîm אֱלֹהִים god(s)
הֲרָס־ hᵃros- הרס tear down
שִׁנֵּ֥ימֹו šinnˌêmô שֵׁן tooth
בְּ bᵊ בְּ in
פִ֑ימֹו fˈîmô פֶּה mouth
מַלְתְּעֹ֥ות maltᵊʕˌôṯ מְתַלְּעֹות jaw-bones
כְּ֝פִירִ֗ים ˈkᵊfîrˈîm כְּפִיר young lion
נְתֹ֣ץ׀ nᵊṯˈōṣ נתץ break
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
58:6. surge ex adverso pro me et respice et tu Domine Deus exercituum Deus Israhel evigila ut visites omnes gentes non miserearis universis qui operantur iniquitatem semper
Rise up thou to meet me, and behold: even thou, O Lord, the God of hosts, the God of Israel. Attend to visit all the nations: have no mercy on all them that work iniquity.
5. Even thou, O LORD God of hosts, the God of Israel, arise to visit all the heathen: be not merciful to any wicked transgressors.
58:6. God will crush their teeth within their own mouth. The Lord will break the molars of the lions.
58:6. 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▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. "Народами", которых Давид молит Бога наказать, называются далее "нечестивые беззаконники". Это не языческие племена, а те же клевреты Саула и враги Давида, которые за свою враждебность к нему сравниваются с врагами еврейского народа - язычниками. Последние питали к евреям самые враждебные чувства, опиравшиеся не только на борьбу из-за политического преобладания, но и на религиозные и бытовые особенности строя жизни тех и других, почему эта вражда являлась глубокой и почти стихийной. Такова же по силе и глубине была ненависть врагов Давида.
Adam Clarke: Commentary on the Bible - 1831
59:6: They return at evening - When the beasts of prey leave their dens, and go prowling about the cities and villages to get offal, and entrap domestic animals, these come about the city to see if they may get an entrance, destroy the work, and those engaged in it.
Albert Barnes: Notes on the Bible - 1834
59:6: They return at evening - Many have rendered this in the imperative, as in Psa 59:14, "Let them return at evening," etc. So Luther renders it, and so also DeWette. But the more natural and obvious interpretation is to render it in the indicative, as describing the manner in which his enemies came upon him - like dogs seeking their prey; fierce mastiffs, howling and ready to spring upon him. From the phrase "they return at evening," thus explained, it would seem probable that they watched their opportunity, or lay in wait, to secure their object; that having failed at first, they drew off again until evening, perhaps continuing thus for several days unable to accomplish their object.
They make a noise like a dog - So savages, after lurking stealthily all day, raise the war-whoop at night, and come upon their victims. It is possible that an assault of this kind "had" been attempted; or, more probably, it is a description of the manner in which they "would" make their assault, and of the spirit with which it would be done.
And go round about the city - The word "city" is used in a large sense in the Scriptures, and is often applied to places that we should now describe as "villages." Any town within the limits of which David was lodged, would answer to this term.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
59:6: Psa 59:14; Sa1 19:11
Geneva 1599
59:6 They return at evening: they make a noise like a (e) dog, and go round about the city.
(e) He compares their cruelty to hungry dogs showing that they are never weary in doing evil.
John Gill
59:6 They return at evening,.... It was at evening Saul sent messengers to watch David's house, that they might take him in the morning; but missing him, perhaps after a fruitless search for him all the day, returned at evening to watch his house again; or they might come, and go and return the first evening. So it was night when Judas set out from Bethany, to go to the chief priests at Jerusalem, to covenant with them, and betray his master; and it was in the night he did betray him, after he had eaten the passover at evening with him. Or, "let them return" (p), as in Ps 59:14; with shame and confusion, as David's enemies, when they found nothing but an image in the bed, which they reported to Saul; and as Judas returned to the chief priests with confusion and horror. Or, "they shall return" (q); which being prophetically said, had its accomplishment, both in the enemies of David and of Christ; and will be true of all the wicked, who will return from their graves and live again, and give an account of themselves at the evening of the day of the Lord, which is a thousand years; in the morning of which day the dead in Christ will rise, but the rest will not rise until the end of the thousand years;
they make a noise like a dog: which is a very noisy creature, and especially some of them, which are always yelping and barking; though indeed there are some that are naturally dumb, and cannot bark: such there are in the West Indies, as we are told (r); and to which the allusion is in Is 56:10; and which may serve to illustrate the passage there: but those referred to here are of another kind; and this noise of theirs either respects their bark in the night, as some dogs do continually, as Aben Ezra and Kimchi; or to their howling, as the Syriac and Arabic versions. Wicked men are compared to dogs, Mt 7:6, Rev_ 22:15; and particularly the enemies of Christ, Ps 22:16, in allusion either to hunting dogs, who make a noise all the while they are pursuing after the game; or hungry ravenous ones, who make a noise for want of food; and this character agrees not only with the Roman soldiers, who were Gentiles, and whom the Jews used to call by this name, Mt 15:26; but the Jews also, even their principal men, as well as the dregs of the people, who were concerned in the death of Christ; and may be truly said to make a noise like dogs when they cried Away with this man, and release unto us Barabbas, crucify him, crucify him; for which they were instant and pressing with loud voices, and their voices prevailed, Lk 23:18;
and go round about the city; as Saul's messengers, very probably, when they found David had made his escape from his house, searched the city round in quest of him; and there was much going about the city of Jerusalem at the time of our Lord's apprehension, trial, and condemnation; after he was taken in the garden: they went with him first to Annas's house, then to Caiaphas's, then to Pilate's, and then to Herod's, and back again to Pilate's, and from thence out of the city to Golgotha. The allusion is still to dogs, who go through a city barking (s) at persons, or in quest of what they can get; so informers and accusers may be called city dogs, as some sort of orators are by Demosthenes (t).
(p) "revertantur", Gejerus, Schmidt. (q) "Convertentur", V. L. Pagninus, Montanus; so Sept. Syr. Ar. (r) P. Martyr. Decad. Ocean decad. 1. l. 3. & de Insulis Occid. Ind. Vid. Iguatii Epist. ad Eph. p. 124. (s) . Theocrit. Idyll. 2. v. 35. (t) Apud Salmuth. in Pancirol. Memorub. Rer. par. 2. tit. 2. p. 97.
John Wesley
59:6 Return - Watching for me: which they did at this time all the night long, 1Kings 19:11. A dog - When he is pursuing his prey. Go round - When they did not find him in his own house, they sought for him in other parts of the city.
Robert Jamieson, A. R. Fausset and David Brown
59:6 They are as ravening dogs seeking prey, and as such,
belch out--that is, slanders, their impudent barkings.
58:758:7: Դարձցին ընդ երեկոյս, սովեսցին որպէս շունք եւ շրջեսցին զքաղաքաւ[6995]։ [6995] Ոմանք.Ընդ երիկոյս սովեսցին. որպէս շունք շրջեսցին զքա՛՛։
7 Նրանք ետ կը դառնան երեկոյեան, քաղց կը զգան շների պէս եւ քաղաքի շուրջը կը պտտուեն:
6 Անոնք իրիկունը ետ կու գան, Շան պէս կ’ոռնան Ու քաղաքին չորս կողմը կը պտըտին։
Դարձցին ընդ երեկոյս, [346]սովեսցին որպէս շունք եւ շրջեսցին զքաղաքաւ:

58:7: Դարձցին ընդ երեկոյս, սովեսցին որպէս շունք եւ շրջեսցին զքաղաքաւ[6995]։
[6995] Ոմանք.Ընդ երիկոյս սովեսցին. որպէս շունք շրջեսցին զքա՛՛։
7 Նրանք ետ կը դառնան երեկոյեան, քաղց կը զգան շների պէս եւ քաղաքի շուրջը կը պտտուեն:
6 Անոնք իրիկունը ետ կու գան, Շան պէս կ’ոռնան Ու քաղաքին չորս կողմը կը պտըտին։
zohrab-1805▾ eastern-1994▾ western am▾
58:658:7 вечером возвращаются они, воют, как псы, и ходят вокруг города;
58:7 ἐπιστρέψουσιν επιστρεφω turn around; return εἰς εις into; for ἑσπέραν εσπερα evening καὶ και and; even λιμώξουσιν λιμωσσω as; how κύων κυων dog καὶ και and; even κυκλώσουσιν κυκλοω encircle; surround πόλιν πολις city
58:7 יִמָּאֲס֣וּ yimmāʔᵃsˈû מאס dissolve כְמֹו־ ḵᵊmô- כְּמֹו like מַ֭יִם ˈmayim מַיִם water יִתְהַלְּכוּ־ yiṯhallᵊḵû- הלך walk לָ֑מֹו lˈāmô לְ to יִדְרֹ֥ךְ yiḏrˌōḵ דרך tread חִ֝צָּ֗יוחצו *ˈḥiṣṣˈāʸw חֵץ arrow כְּמֹ֣ו kᵊmˈô כְּמֹו like יִתְמֹלָֽלוּ׃ yiṯmōlˈālû מלל wither
58:7. revertantur ad vesperam et latrent ut canis et circumeant civitatemThey shall return at evening, and shall suffer hunger like dogs: and shall go round about the city.
6. They return at evening, they make a noise like a dog, and go round about the city.
58:7. They will come to nothing, like water flowing away. He has aimed his bow, while they are being weakened.
58:7. 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.
They return at evening: they make a noise like a dog, and go round about the city:

58:7 вечером возвращаются они, воют, как псы, и ходят вокруг города;
58:7
ἐπιστρέψουσιν επιστρεφω turn around; return
εἰς εις into; for
ἑσπέραν εσπερα evening
καὶ και and; even
λιμώξουσιν λιμωσσω as; how
κύων κυων dog
καὶ και and; even
κυκλώσουσιν κυκλοω encircle; surround
πόλιν πολις city
58:7
יִמָּאֲס֣וּ yimmāʔᵃsˈû מאס dissolve
כְמֹו־ ḵᵊmô- כְּמֹו like
מַ֭יִם ˈmayim מַיִם water
יִתְהַלְּכוּ־ yiṯhallᵊḵû- הלך walk
לָ֑מֹו lˈāmô לְ to
יִדְרֹ֥ךְ yiḏrˌōḵ דרך tread
חִ֝צָּ֗יוחצו
*ˈḥiṣṣˈāʸw חֵץ arrow
כְּמֹ֣ו kᵊmˈô כְּמֹו like
יִתְמֹלָֽלוּ׃ yiṯmōlˈālû מלל wither
58:7. revertantur ad vesperam et latrent ut canis et circumeant civitatem
They shall return at evening, and shall suffer hunger like dogs: and shall go round about the city.
6. They return at evening, they make a noise like a dog, and go round about the city.
58:7. They will come to nothing, like water flowing away. He has aimed his bow, while they are being weakened.
58:7. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Восточные города и сейчас поражают путешественников обилием бездомных собак, которые днем обыкновенно лежат на улицах, а вечером собираются в стаи, грызутся из-за добычи и бывают опасны для человека. Собаки ("псы") были презираемыми у евреев животными. Сравнение с ними своих врагов указывает как на хищный, полный злого умысла характер выслеживаний ими Давида, так и на нравственное ничтожество самих врагов.
Adam Clarke: Commentary on the Bible - 1831
59:7: They belch out with their mouth - They use the lowest insult, the basest abuse. They deal in sarcasm, ridicule, slander, and lies.
Albert Barnes: Notes on the Bible - 1834
59:7: Behold, they belch out with their mouth - The word rendered "belch out" means properly to boil forth; to gush out, to flow; and then, to pour forth copiously, or in a running stream, as a fountain does. Hence, the word means also to pour out "words" - words that flow freely - words of folly, abuse, or reproach. Pro 15:2, "the mouth of fools poureth out (Margin, belcheth or babbleth) foolishness." Pro 15:28, "the mouth of the wicked poureth out evil things;" that is, "gushes over" with wicked things - as a fountain overflows. In this place, the word means that the enemies of David who were in pursuit of his life, poured out reproaches and threatenings like a gushing fountain.
Swords are in their lips - Their words are as sharp swords. See the notes at Psa 57:4.
For who, say they, doth hear? - That is, no one hears who will be able to punish us. They dread no man; and they have no fear of God. Compare the notes at Psa 10:11. The words "say they" are, however, supplied here by the translators, and are not in the original; and the language "may" be understood as that of David himself, "as if" no one heard; that is, It is no wonder that they thus pour out words of reproach, for who "is" there to hear and to punish them? The former interpretation, however, is to be preferred. The language expresses the feelings of the enemies of David, who indulged freely in language of abuse and reproach "as if" there were none to hear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
59:7: belch: Pro 15:2 *marg. Mat 12:34
swords: Psa 55:21, Psa 57:4, Psa 64:3-5, Psa 109:2, Psa 109:3; Pro 12:18
who: Psa 10:11, Psa 10:13, Psa 73:11, Psa 94:7-9; Job 22:12, Job 22:13; Jer 33:24
Geneva 1599
59:7 Behold, they (f) belch out with their mouth: swords [are] in their lips: for who, [say they], doth hear?
(f) They boast openly in their wicked devises, and every word is as a sword: for they neither fear God nor are ashamed of men.
John Gill
59:7 Behold, they belch out with their mouth,.... Bark like dogs, so Aben Ezra; or "bubble out" (u), as a fountain bubbles out with water; so they cast out their wickedness in great abundance; see Jer 6:7; the phrase denotes the abundance of evil things and wicked speeches that came out of their mouths, which showed the naughtiness of their hearts; so David's enemies blustered and threatened what they would do to him could they find him; and Christ's enemies poured out their wicked charges of blasphemy and sedition against him, in great plenty, and without proof;
swords are in their lips; the words of their lips were like sharp swords; see Ps 55:21; threatening the most severe and cruel things: or, besides their lips, and what they belched out with their mouths, they took swords in their hands in a literal sense; as Saul's messengers did to kill David, and as Judas and his band of men, who came to take Christ as a thief, with swords and staves, Mt 26:55;
for who, say they, doth hear? what they uttered with their mouths and lips, in a blustering and threatening manner; though they were overheard by men, who carried what they said and designed to do to Michal, David's wife. The meaning may be, they would say what they pleased, and did not care who heard them, having nothing to fear from any, they having their orders from the king; see Ps 12:4; and so the Targum,
"behold they belch out with their mouths words which are sharp as swords, and with their lips saying, we shall prevail; for who is he that hears, and can punish?''
Aben Ezra's note is,
"they thought that God did not hear their counsels;''
and therefore the next words are in direct opposition to them; but so to think is monstrous stupidity and brutishness, Ps 94:4; some take the words to be the words of David, complaining that the civil magistrate, none of the judges, took notice of or punished such who belched out their lies and calumnies against him, saying, "for who doth hear?" no man.
(u) "scaturient", Montanus; "copiose eructant", Gejerus.
John Wesley
59:7 Pour out - Sharp and bitter word's, abundantly and vehemently, as a fountain doth waters, as this word signifies. Swords - Words as keen and mischievous as swords. For who - David doth not hear us, and God either doth not hear, or not regard what we say.
Robert Jamieson, A. R. Fausset and David Brown
59:7 for who, say they--For the full expression with the supplied words, compare Ps 64:5.
58:858:8: Նոքա ղօղաջեսցեն բերանովք իւրեանց, եւ սո՛ւր ՚ի շրթունս նոցա։ Իսկ արդ ո՞վ լուաւ զայս[6996], [6996] Ոմանք.Նոքա ղօղանջեսցեն բերանօք իւրեանց, եւ սուր է ՚ի շր՛՛։
8 Նրանք կը վայրահաչեն իրենց բերանով ու կը սրեն շրթերն իրենց:
7 Ահա իրենց բերնէն չարութիւն դուրս կը թափեն, Անոնց շրթունքներուն վրայ սուրեր կան, Վասն զի կ’ըսեն. «Ո՞վ պիտի լսէ»։
Նոքա ղօղանջեսցեն բերանովք իւրեանց, եւ սուր ի շրթունս նոցա. իսկ արդ ո՞վ լուաւ զայս:

58:8: Նոքա ղօղաջեսցեն բերանովք իւրեանց, եւ սո՛ւր ՚ի շրթունս նոցա։ Իսկ արդ ո՞վ լուաւ զայս[6996],
[6996] Ոմանք.Նոքա ղօղանջեսցեն բերանօք իւրեանց, եւ սուր է ՚ի շր՛՛։
8 Նրանք կը վայրահաչեն իրենց բերանով ու կը սրեն շրթերն իրենց:
7 Ահա իրենց բերնէն չարութիւն դուրս կը թափեն, Անոնց շրթունքներուն վրայ սուրեր կան, Վասն զի կ’ըսեն. «Ո՞վ պիտի լսէ»։
zohrab-1805▾ eastern-1994▾ western am▾
58:758:8 вот они изрыгают хулу языком своим; в устах их мечи: >, {думают они}, >
58:8 ἰδοὺ ιδου see!; here I am ἀποφθέγξονται αποφθεγγομαι pronounce ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτῶν αυτος he; him καὶ και and; even ῥομφαία ρομφαια broadsword ἐν εν in τοῖς ο the χείλεσιν χειλος lip; shore αὐτῶν αυτος he; him ὅτι οτι since; that τίς τις.1 who?; what? ἤκουσεν ακουω hear
58:8 כְּמֹ֣ו kᵊmˈô כְּמֹו like שַׁ֭בְּלוּל ˈšabbᵊlûl שַׁבְּלוּל miscarriage תֶּ֣מֶס tˈemes תֶּמֶס melting יַהֲלֹ֑ךְ yahᵃlˈōḵ הלך walk נֵ֥פֶל nˌēfel נֵפֶל miscarriage אֵ֝֗שֶׁת ˈʔˈēšeṯ אִשָּׁה woman בַּל־ bal- בַּל not חָ֥זוּ ḥˌāzû חזה see שָֽׁמֶשׁ׃ šˈāmeš שֶׁמֶשׁ sun
58:8. ecce loquuntur in ore suo gladii in labiis eorum quasi nemo audiatBehold they shall speak with their mouth, and a sword is in their lips: for who, say they, hath heard us?
7. Behold, they belch out with their mouth; swords are in their lips: for who, , doth hear?
58:8. Like wax that flows, they will be carried away. Fire has fallen upon them, and they will not see the sun.
58:8. 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.
Behold, they belch out with their mouth: swords [are] in their lips: for who, [say they], doth hear:

58:8 вот они изрыгают хулу языком своим; в устах их мечи: <<ибо>>, {думают они}, <<кто слышит?>>
58:8
ἰδοὺ ιδου see!; here I am
ἀποφθέγξονται αποφθεγγομαι pronounce
ἐν εν in
τῷ ο the
στόματι στομα mouth; edge
αὐτῶν αυτος he; him
καὶ και and; even
ῥομφαία ρομφαια broadsword
ἐν εν in
τοῖς ο the
χείλεσιν χειλος lip; shore
αὐτῶν αυτος he; him
ὅτι οτι since; that
τίς τις.1 who?; what?
ἤκουσεν ακουω hear
58:8
כְּמֹ֣ו kᵊmˈô כְּמֹו like
שַׁ֭בְּלוּל ˈšabbᵊlûl שַׁבְּלוּל miscarriage
תֶּ֣מֶס tˈemes תֶּמֶס melting
יַהֲלֹ֑ךְ yahᵃlˈōḵ הלך walk
נֵ֥פֶל nˌēfel נֵפֶל miscarriage
אֵ֝֗שֶׁת ˈʔˈēšeṯ אִשָּׁה woman
בַּל־ bal- בַּל not
חָ֥זוּ ḥˌāzû חזה see
שָֽׁמֶשׁ׃ šˈāmeš שֶׁמֶשׁ sun
58:8. ecce loquuntur in ore suo gladii in labiis eorum quasi nemo audiat
Behold they shall speak with their mouth, and a sword is in their lips: for who, say they, hath heard us?
7. Behold, they belch out with their mouth; swords are in their lips: for who, , doth hear?
58:8. Like wax that flows, they will be carried away. Fire has fallen upon them, and they will not see the sun.
58:8. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Враги Давида "изрыгали хулу" на него, т. е. поносили его дурными словами и оскорблениями, причем они верили в свою полную безнаказанность ("кто слышит?"), а об ответственности пред Богом и не думали. В их хулах было богохульство и безверие.
Adam Clarke: Commentary on the Bible - 1831
59:8: Thou, O Lord, shalt laugh at them - They have mocked us; God will turn them and their schemes into ridicule and contempt: "Thou shalt have all these heathenish nations in derision."
Albert Barnes: Notes on the Bible - 1834
59:8: But thou, O Lord, shalt laugh at them - That is, God will hear them, and will have all their efforts in derision, or will treat them with contempt. See Psa 2:4, note; Psa 37:13, note.
Thou shalt have all the heathen in derision - All those referred to in this psalm - the enemies of David - who have the character, and who manifest the spirit of the pagan; that is, of those who are not actuated by true religion. See the notes at Psa 59:5. This verse expresses the strong conviction of David, that all the efforts of his enemies would be vain; that God "would be" his Protector; and that he would save him from their evil designs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
59:8: Thou: Psa 2:4, Psa 37:13; Sa1 19:15, Sa1 19:16; Pro 1:26
heathen: Psa 59:5; Mat 18:17
John Gill
59:8 But thou, O Lord, shall laugh at them,.... Disappoint their counsels, hinder them from performing their enterprise; send them back with shame and confusion, and expose them to the laughter and derision of others; as Saul's messengers were, when instead of David they found an image in the bed, with a pillow of goats' hair for its bolster, 1Kings 19:16; the same is said as here with respect to the enemies of Christ, Ps 2:4;
thou shall have all the Heathen in derision: either David's enemies, who, though Israelites, yet acted like Heathens to him, as in Ps 59:5; or the Gentiles that were gathered together against Christ, Ps 2:1; or the antichristian states and powers, who will be triumphed over at the time of their ruin, Rev_ 18:20; and even all the wicked at the last day, Prov 1:26.
Robert Jamieson, A. R. Fausset and David Brown
59:8 (Compare Ps 2:4; Ps 37:13).
58:958:9: զի դու Տէր ծիծաղեսցի՛ս զնոքօք, եւ արհամարհեսցես զամենայն հեթանոսս։
9 Իսկ արդ, ո՞վ կը լսի դա. դու, Տէ՛ր, կը ծիծաղես նրանց վրայ եւ կ’արհամարհես բոլոր հեթանոսներին:
8 Բայց դո՛ւն, ո՛վ Տէր, անոնց վրայ պիտի ծիծաղիս։Բոլոր հեթանոսները ծաղր պիտի ընես։
Զի դու, Տէր, ծիծաղեսցիս զնոքօք, եւ արհամարհեսցես զամենայն հեթանոսս:

58:9: զի դու Տէր ծիծաղեսցի՛ս զնոքօք, եւ արհամարհեսցես զամենայն հեթանոսս։
9 Իսկ արդ, ո՞վ կը լսի դա. դու, Տէ՛ր, կը ծիծաղես նրանց վրայ եւ կ’արհամարհես բոլոր հեթանոսներին:
8 Բայց դո՛ւն, ո՛վ Տէր, անոնց վրայ պիտի ծիծաղիս։Բոլոր հեթանոսները ծաղր պիտի ընես։
zohrab-1805▾ eastern-1994▾ western am▾
58:858:9 Но Ты, Господи, посмеешься над ними; Ты посрамишь все народы.
58:9 καὶ και and; even σύ συ you κύριε κυριος lord; master ἐκγελάσῃ εκγελαω he; him ἐξουδενώσεις εξουδενοω set at naught πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste
58:9 בְּ bᵊ בְּ in טֶ֤רֶם ṭˈerem טֶרֶם beginning יָבִ֣ינוּ yāvˈînû בין understand סִּֽירֹתֵיכֶ֣ם ssˈîrōṯêḵˈem סִיר pot אָטָ֑ד ʔāṭˈāḏ אָטָד thorny bush כְּמֹו־ kᵊmô- כְּמֹו like חַ֥י ḥˌay חַי alive כְּמֹו־ kᵊmô- כְּמֹו like חָ֝רֹ֗ון ˈḥārˈôn חָרֹון anger יִשְׂעָרֶֽנּוּ׃ yiśʕārˈennû שׂער whirl
58:9. tu autem Domine deridebis eos subsannabis omnes gentesBut thou, O Lord, shalt laugh at them: thou shalt bring all the nations to nothing.
8. But thou, O LORD, shalt laugh at them; thou shalt have all the heathen in derision.
58:9. Before your thorns could know the brier, he consumes them alive, as if in rage.
58:9. Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living, and in [his] wrath.
But thou, O LORD, shalt laugh at them; thou shalt have all the heathen in derision:

58:9 Но Ты, Господи, посмеешься над ними; Ты посрамишь все народы.
58:9
καὶ και and; even
σύ συ you
κύριε κυριος lord; master
ἐκγελάσῃ εκγελαω he; him
ἐξουδενώσεις εξουδενοω set at naught
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
58:9
בְּ bᵊ בְּ in
טֶ֤רֶם ṭˈerem טֶרֶם beginning
יָבִ֣ינוּ yāvˈînû בין understand
סִּֽירֹתֵיכֶ֣ם ssˈîrōṯêḵˈem סִיר pot
אָטָ֑ד ʔāṭˈāḏ אָטָד thorny bush
כְּמֹו־ kᵊmô- כְּמֹו like
חַ֥י ḥˌay חַי alive
כְּמֹו־ kᵊmô- כְּמֹו like
חָ֝רֹ֗ון ˈḥārˈôn חָרֹון anger
יִשְׂעָרֶֽנּוּ׃ yiśʕārˈennû שׂער whirl
58:9. tu autem Domine deridebis eos subsannabis omnes gentes
But thou, O Lord, shalt laugh at them: thou shalt bring all the nations to nothing.
8. But thou, O LORD, shalt laugh at them; thou shalt have all the heathen in derision.
58:9. Before your thorns could know the brier, he consumes them alive, as if in rage.
58:9. Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living, and in [his] wrath.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 But thou, O LORD, shalt laugh at them; thou shalt have all the heathen in derision. 9 Because of his strength will I wait upon thee: for God is my defence. 10 The God of my mercy shall prevent me: God shall let me see my desire upon mine enemies. 11 Slay them not, lest my people forget: scatter them by thy power; and bring them down, O Lord our shield. 12 For the sin of their mouth and the words of their lips let them even be taken in their pride: and for cursing and lying which they speak. 13 Consume them in wrath, consume them, that they may not be: and let them know that God ruleth in Jacob unto the ends of the earth. Selah. 14 And at evening let them return; and let them make a noise like a dog, and go round about the city. 15 Let them wander up and down for meat, and grudge if they be not satisfied. 16 But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble. 17 Unto thee, O my strength, will I sing: for God is my defence, and the God of my mercy.
David here encourages himself, in reference to the threatening power of his enemies, with a pious resolution to wait upon God and a believing expectation that he should yet praise him.
I. He resolves to wait upon God (v. 9): "Because of his strength" (either the strength of his enemies, the fear of which drove him to God, or because of God's strength, the hope of which drew him to God) "Will I wait upon thee, with a believing dependence upon thee and confidence in thee." It is our wisdom and duty, in times of danger and difficulty, to wait upon God; for he is our defence, our high place, in whom we shall be safe. He hopes, 1. That God will be to him a God of mercy (v. 10): "The God of my mercy shall prevent me with the blessings of his goodness and the gifts of his mercy, prevent my fears, prevent my prayers, and be better to me than my own expectations." It is very comfortable to us, in prayer, to eye God, not only as the God of mercy, but as the God of our mercy, the author of all good in us and the giver of all good to us. Whatever mercy there is in God, it is laid up for us, and is ready to be laid out upon us. Justly does the psalmist call God's mercy his mercy, for all the blessings of the new covenant are called the sure mercies of David (Isa. lv. 3); and they are sure to all the seed. 2. That he will be to his persecutors a God of vengeance. His expectation of this he expresses partly by way of prediction and partly by way of petition, which come all to one; for his prayer that it might be so amounts to a prophecy that it shall be so. Here are several things which he foretels concerning his enemies, or observers, that sought occasions against him and opportunity to do him a mischief, in all which he should see his desire, not a passionate or revengeful desire, but a believing desire upon them, v. 10. (1.) He foresees that God would expose them to scorn, as they had indeed made themselves ridiculous, v. 8. "They think God does not hear them, does not heed them; but thou, O Lord! shalt laugh at them for their folly, to think that he who planted the ear shall not hear, and thou shalt have not them only, but all such other heathenish people that live without God in the world, in derision." Note, Atheists and persecutors are worthy to be laughed at and had in derision. See Ps. ii. 4; Prov. i. 26; Isa. xxxvii. 22. (2.) That God would make them standing monuments of his justice (v. 11): Slay them not; let them not be killed outright, lest my people forget. If the execution be soon done, the impressions of it will not be keep, and therefore will not be durable, but will quickly wear off. Swift destructions startle men for the present, but they are soon forgotten, for which reason he prays that this might be gradual: "Scatter them by thy power, and let them carry about with them, in their wanderings, such tokens of God's displeasure as may spread the notice of their punishment to all parts of the country." Thus Cain himself, though a murderer, was not slain, lest the vengeance should be forgotten, but was sentenced to be a fugitive and a vagabond. Note, When we think God's judgments come slowly upon sinners we must conclude that God has wise and holy ends in the gradual proceedings of his wrath. "So scatter them as that they may never again unite to do mischief, bring them down, O Lord, our shield!" If God has undertaken the protection of his people as their shield, he will doubtless humble and abase all those that fight against them. (3.) That they might be dealt with according to their deserts (v. 12): For the sin of their mouth, even for the words of their lips (for every word they speak has sin in it), let them for this be taken in their pride, even for their cursing others and themselves (a sin Saul was subject to, 1 Sam. xiv. 28, 44), and lying. Note, There is a great deal of malignity in tongue-sins, more than is commonly thought of. Note, further, Cursing, and lying, and speaking proudly, are some of the worst of the sins of the tongue; and that man is truly miserable whom God deals with according to the deserts of these, making his own tongue to fall on him. (4.) That God would glorify himself, as Israel's God and King, in their destruction (v. 13): "Consume them in wrath, consume them; that is, follow them with one judgment after another, till they be utterly ruined; let them be sensibly, but gradually wasted, that they themselves, while they are in the consuming, may know, and that the standers-by may likewise draw this inference form it, That God ruleth in Jacob unto the ends of the earth." Saul and his party think to rule and carry all before them, but they shall be made to know that there is a higher than they, that there is one who does and will overrule them. The design of God's judgments is to convince men that the Lord reigns, that he fulfils his own counsels, gives law to all the creatures, and disposes all things to his own glory, so that the greatest of men are under his check, and he makes what use he pleases of them. He rules in Jacob; for there he keeps his court; there it is known, and his name is great. But he rules to the end of the earth; for all nations are within the territories of his kingdom. He rules to the ends of the earth, even over those that know him not, but he rules for Jacob (so it may be read); he has an eye to the good of his church in the government of the world; the administrations of that government, even to the ends of the earth, are for Jacob his servant's sake and for Israel's his elect, Isa. xlv. 4. (5.) That he would make their sin their punishment, v. 14, compare v. 6. Their sin was their hunting for David to make a prey of him; their punishment should be that they should be reduced to such extreme poverty that they should hunt about for meat to satisfy their hunger, and should miss of it as they missed of David. Thus they should be, not cut off at once, but scattered (v. 11), and gradually consumed (v. 13); those that die by famine die by inches, and feel themselves die, Lam. iv. 9. He foretels that they should be forced to beg their bread from door to door. [1.] That they should do it with the greatest regret and reluctancy imaginable. To beg they are ashamed (which makes it the greater punishment to them), and therefore they do it at evening, when it begins to be dark, that they may not be seen, at the time when other beasts of prey creep forth, Ps. civ. 20. [2.] That yet they should be very clamorous and loud in their complaints, which would proceed from a great indignation at their condition, which they cannot in the least degree reconcile themselves to: They shall make a noise like a dog. When they were in quest of David they made a noise like an angry dog snarling and barking; now, when they are in quest of meat, they shall make a noise like a hungry dog howling and wailing. Those that repent of their sins mourn, when in trouble, like doves; those whose hearts are hardened make a noise, when in trouble, like dogs, like a wild bull in a net, full of the fury of the Lord. See Hos. vii. 14, They have not cried unto me with their heart when they howled on their beds for corn and wine. [3.] That they should meet with little relief, but the hearts of people should be very much hardened towards them, so that they should go round about the city, and wander up and down for meat (v. 15), and should get nothing but by dint of importunity (according to our marginal reading, If they be not satisfied, they will tarry all night), so that what people do give them is not with good-will, but only to get rid of them, lest by their continual coming they weary them. [4.] That they should be insatiable, which is the greatest misery of all in a poor condition. They are greedy dogs which can never have enough (Isa. lvi. 11), and they grudge if they be not satisfied. A contented man, if he has not what he would have, yet does not grudge, does not quarrel with Providence, nor fret within himself; but those whose God is their belly, if that be not filled and its appetites gratified, fall out both with God and themselves. It is not poverty, but discontent, that makes a man unhappy.
II. He expects to praise God, that God's providence would find him matter for praise and that God's grace would work in him a heart for praise, v. 16, 17. Observe,
1. What he would praise God for. (1.) He would praise his power and his mercy; both should be the subject-matter of his song. Power, without mercy, is to be dreaded; mercy, without power, is not what a man can expect much benefit from; but God's power by which he is able to help us, and his mercy by which he is inclined to help us, will justly be the everlasting praise of all the saints. (2.) He would praise him because he had, many a time, and all along, found him his defence and his refuge in the day of trouble. God brings his people into trouble, that they may experience his power and mercy in protecting and sheltering them, and may have occasion to praise him. (3.) He would praise him because he had still a dependence upon him and a confidence in him, as his strength to support him and carry him on in his duty, his defence to keep him safe from evil, and the God of his mercy to make him happy and easy. He that is all this to us is certainly worthy of our best affections, praises, and services.
2. How he would praise God. (1.) He would sing. As that is a natural expression of joy, so it is an instituted ordinance for the exerting and exciting of holy joy and thankfulness. (2.) He would sing aloud, as one much affected with the glory of God, that was not ashamed to own it, and that desired to affect others with it. He will sing of God's power, but he will sing aloud of his mercy; the consideration of that raises his affections more than any thing else. (3.) He would sing aloud in the morning, when his spirits were most fresh and lively. God's compassions are new every morning, and therefore it is fit to begin the day with his praises. (4.) He would sing unto God (v. 17), to his honour and glory, and with him in his eye. As we must direct our prayers to God, so to him we must direct our praises, and must look up, making melody to the Lord.
Adam Clarke: Commentary on the Bible - 1831
59:9: Because of his strength will I wait upon thee - With this reading, I can make no sense of the passage. But instead of עזו uzzo, "his strength," עזי uzzi, "my strength," is the reading of fourteen of Kennicott's and De Rossi's MSS., of the Vulgate, Septuagint, Chaldee, and, in effect, of the Aethiopia, Syriac, and Arabic; and also of the Anglo-Saxon. To thee I commit all my strength; all I have I derive from thee, and all the good I possess I attribute to thee. The old Psalter translates, My strenght I shall kepe till the, for myn uptaker thou art. See on Psa 59:17 (note).
Albert Barnes: Notes on the Bible - 1834
59:9: Because of his strength will I wait upon thee - literally, "His strength - I will wait upon thee." The reference here is not to the strength or power of God, as if the fact that "He" was powerful was a reason why the psalmist should look to him - but it is to the strength or power of the enemy - of Saul and his followers. There is much abruptness in the expression. The psalmist looks at the power of his enemy. "'His strength,' he cries. It is great. It is beyond my power to resist it. It is so great that I have no other refuge but God; and because it is so great, I will fix my eyes on him alone." The word rendered "wait upon" means rather to look to; to observe; to fix the eyes upon.
For God is my defense - Margin, "My high place." That is, God was to him "as" a high place, or a place of refuge; a place where he would be safe. See the notes at Psa 18:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
59:9: his strength: Instead of uzzo, "his strength," fourteen manuscripts, read uzzee, "my strength." "O my strength, I will wait upon thee." Psa 18:1, Psa 18:1, Psa 18:2, Psa 27:1, Psa 27:14, Psa 46:1, Psa 62:5, Psa 62:6, Psa 62:11; Isa 12:2, Isa 26:3, Isa 26:4, Isa 40:31; Mat 6:13
God: Psa 59:17, Psa 62:2
defence: Heb. high place, Psa 9:9, Psa 20:1, Psa 46:7 *marg. Isa 58:14; Hab 3:19
Geneva 1599
59:9 (g) [Because of] his strength will I wait upon thee: for God [is] my defence.
(g) Though Saul has great power, yet I know that you bridle him: therefore I will patiently hope in you.
John Gill
59:9 Because of his strength will I wait upon thee,.... Either because of the strength of Saul, who was stronger than David, he determined to wait upon the Lord for salvation and deliverance from him; or because of the strength of the Lord, which he expected from him, and therefore would wait upon him for it. The Septuagint and Vulgate Latin versions, and also the Chaldee paraphrase, render the words, "my strength will I keep for thee"; or "with thee". I ascribe all my strength unto thee; I expect every supply of it from thee, and put my trust and confidence in thee for it: so did Christ as man, and had strength from the Lord, according to his promise, Is 50:7; and so every believer, Is 14:24;
for God is my defence; or "my high refuge"; or "high tower" (w); see Ps 9:9; where he was defended and exalted, as is petitioned Ps 59:1; and was safe and secure from every enemy.
(w) "vice arcis sublimis", Tigurine version; Vatablus, Piscator, Gejerus, Michaelis, all to the same purport.
Robert Jamieson, A. R. Fausset and David Brown
59:9 By judicious expositors, and on good grounds, this is better rendered, "O my strength, on Thee will I wait" (Ps 59:17).
defence--(Compare Ps 18:3).
58:1058:10: Զզօրութիւն իմ առ քե՛զ պահեցից, զի Աստուած օգնական իմ է։
10 Զօրութիւնս քեզնո՛վ կը պահեմ, քանզի Աստուած իմ օգնականն է:
9 Ո՛վ իմ զօրութիւնս*, քեզի պիտի սպասեմ, Վասն զի Աստուած է իմ ապաւէնս։
[347]Զզօրութիւն իմ առ քեզ պահեցից``, զի Աստուած օգնական իմ է:

58:10: Զզօրութիւն իմ առ քե՛զ պահեցից, զի Աստուած օգնական իմ է։
10 Զօրութիւնս քեզնո՛վ կը պահեմ, քանզի Աստուած իմ օգնականն է:
9 Ո՛վ իմ զօրութիւնս*, քեզի պիտի սպասեմ, Վասն զի Աստուած է իմ ապաւէնս։
zohrab-1805▾ eastern-1994▾ western am▾
58:958:10 Сила у них, но я к Тебе прибегаю, ибо Бог заступник мой.
58:10 τὸ ο the κράτος κρατος dominion μου μου of me; mine πρὸς προς to; toward σὲ σε.1 you φυλάξω φυλασσω guard; keep ὅτι οτι since; that ὁ ο the θεὸς θεος God ἀντιλήμπτωρ αντιληπτωρ of me; mine εἶ ειμι be
58:10 יִשְׂמַ֣ח yiśmˈaḥ שׂמח rejoice צַ֭דִּיק ˈṣaddîq צַדִּיק just כִּי־ kî- כִּי that חָזָ֣ה ḥāzˈā חזה see נָקָ֑ם nāqˈām נָקָם vengeance פְּעָמָ֥יו pᵊʕāmˌāʸw פַּעַם foot יִ֝רְחַ֗ץ ˈyirḥˈaṣ רחץ wash בְּ bᵊ בְּ in דַ֣ם ḏˈam דָּם blood הָ hā הַ the רָשָֽׁע׃ rāšˈāʕ רָשָׁע guilty
58:10. fortitudinem meam ad te servabo quoniam tu Deus elevator meusI will keep my strength to thee: for thou art my protector:
9. O my strength, I will wait upon thee: for God is my high tower.
58:10. The just one will rejoice when he sees vindication. He will wash his hands in the blood of the sinner.
58:10. The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked.
Because of his strength will I wait upon thee: for God [is] my defence:

58:10 Сила у них, но я к Тебе прибегаю, ибо Бог заступник мой.
58:10
τὸ ο the
κράτος κρατος dominion
μου μου of me; mine
πρὸς προς to; toward
σὲ σε.1 you
φυλάξω φυλασσω guard; keep
ὅτι οτι since; that
ο the
θεὸς θεος God
ἀντιλήμπτωρ αντιληπτωρ of me; mine
εἶ ειμι be
58:10
יִשְׂמַ֣ח yiśmˈaḥ שׂמח rejoice
צַ֭דִּיק ˈṣaddîq צַדִּיק just
כִּי־ kî- כִּי that
חָזָ֣ה ḥāzˈā חזה see
נָקָ֑ם nāqˈām נָקָם vengeance
פְּעָמָ֥יו pᵊʕāmˌāʸw פַּעַם foot
יִ֝רְחַ֗ץ ˈyirḥˈaṣ רחץ wash
בְּ bᵊ בְּ in
דַ֣ם ḏˈam דָּם blood
הָ הַ the
רָשָֽׁע׃ rāšˈāʕ רָשָׁע guilty
58:10. fortitudinem meam ad te servabo quoniam tu Deus elevator meus
I will keep my strength to thee: for thou art my protector:
9. O my strength, I will wait upon thee: for God is my high tower.
58:10. The just one will rejoice when he sees vindication. He will wash his hands in the blood of the sinner.
58:10. 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▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
59:10: The God of my mercy shall prevent me - The mercy of God shall go before me, and thus help me in all my doings.
God shall let me see my desire - The sentence is short. God will let me see concerning my enemies, i.e., how he will treat them.
Albert Barnes: Notes on the Bible - 1834
59:10: The God of my mercy shall pRev_ent me - Or rather, "My God - his mercy shall pRev_ent me." This is in accordance with the present reading of the Hebrew text, and is probably correct. The psalmist looks to God as his God, and then the feeling at once springs up that his mercy - favor - his loving-kindness - "would" "pRev_ent" him. On the word "pRev_ent" see the notes at Psa 21:3; compare Psa 17:13; Psa 18:5. The meaning here is, that God would "go before him," or would "anticipate" his necessities.
God shall let me see my desire upon mine enemies - That is, He will let me see them discomfited, and disappointed in their plans. This is equivalent to saying that God would give him the victory, or would not suffer them to triumph over him. See the notes at Psa 54:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
59:10: The God: Psa 59:17; Co2 1:3; Eph 2:4, Eph 2:5; Pe1 5:10
pRev_ent: Psa 21:3, Psa 79:8; Isa 65:24; Th1 4:15
let: Psa 54:7, Psa 91:8, Psa 92:11, Psa 112:8; Sa1 26:10; Sa2 1:11, Sa2 1:12, Sa2 1:17; Jer 17:16; Luk 19:41-44; Rom 10:2, Rom 10:3
enemies: Heb. observers, Psa 5:8, Psa 54:5 *marg. Psa 56:2, Psa 56:6
Carl Friedrich Keil and Franz Delitzsch
59:10
In this second half of the Psalm the cry of fear is hushed. Hope reigns, and anger burns more fiercely. The Ker says that Ps 59:11 is to be read: אלהי חסדּי יקדּמני, my gracious God will anticipate me, - but with what? This question altogether disappears if we retain the Chethb and point אלהי הסדּו: my God will anticipate me with His mercy (cf. Ps 21:4), i.e., will meet me bringing His mercy without any effort of mine. Even the old translators have felt that chcdw must belong to the verb as a second object. The lxx is perfectly correct in its rendering, ὁ Θεὸς μου τὸ ἔλεος αὐτοῦ προφθάσει με. The Ker has come into existence in looking to v. 18, according to which it seems as though אלהי הסדּי ought to be added to the refrain, Ps 59:10 (cf. a similar instance in Ps 42:6-7). But Ps 59:11 would be stunted by doing this, and it accords with Biblical poetic usage that the refrain in v. 18 should be climactic in comparison with Ps 59:10 (just as it also does not altogether harmonize in its first half); so that Olshausen's proposal to close Ps 59:10 with אלהי חסדי and to begin Ps 59:11 with חסדו (cf. Ps 79:8) is only just to be put on record. The prayer "slay them not" does not contradict the prayer that follows for their destruction. The poet wishes that those who lie in wait for him, before they are totally swept away, may remain for a season before the eyes of this people as an example of punishment. In accordance with this, הניעמו, by a comparison of the Hiph. in Num 32:13, and of the Kal in Ps 59:16, Ps 109:10, is to be rendered: cause them to wander about (Targum, cf. Genesis Rabba, ch. 38 init., טלטלמו); and in connection with בחילך one is involuntarily reminded of Ps 10:10, Ps 10:14, and is tempted to read בחלך or בחלך: cause them to wander about in adversity or wretchedness, = Arab. ‛umr ḥâlik, vita caliginosa h. e. misera), and more especially since בחילך occurs nowhere else instead of בּזרעך or בּימינך. But the Jod in בחילך is unfavourable to this supposition; and since the martial apostrophe of God by "our shield" follows, the choice of the word is explained by the consideration that the poet conceives of the power of God as an army (Joel 2:25), and perhaps thinks directly of the heavenly host (Joel 3:11), over which the Lord of Hosts holds command (Hitzig). By means of this He is first of all to cause them to go astray (נע ונד, Gen 4:12), then utterly to cast them down (Ps 56:8). The Lord (אדני) is to do this, as truly as He is Israel's shield against all the heathen and all pseudo-Israelites who have become as heathen. The first member of Ps 59:13 is undoubtedly meant descriptively: "the sin of their mouth (the sin of the tongue) is the word of their lips" (with the dull-toned suffix mo, in the use of which Ps 59 associates itself with the Psalms of the time of Saul, Ps 56:1-13, Ps 11:1-7, Ps 17:1-15, 22, 35, Ps 64:1-10). The combination ולילּכדוּ בגאונם, however, more readily suggests parallel passages like Prov 11:6 than Prov 6:2; and moreover the מן of the expression וּמאלה וּמכּחשׁ, which is without example in connection with ספּר, and, taken as expressing the motive (Hupfeld), ought to be joined with some designations of the disposition of mind, is best explained as an appended statement of the reason for which they are to be ensnared, so that consequently יספּרוּ (cf. Ps 69:27; Ps 64:6) is an attributive clause; nor is this contrary to the accentuation, if one admits the Munach to be a transformation of Mugrash. It is therefore to be rendered: "let them, then, be taken in their pride, and on account of the curse and deceit which they wilfully utter." If, by virtue of the righteousness of the Ruler of the world, their sin has thus become their fall, then, after they have been as it were a warning example to Israel, God is utterly to remove them out of the way, in order that they (it is unnecessary to suppose any change of subject), while perishing, may perceive that Elohim is Ruler in Jacob (בּ, used elsewhere of the object, e.g., Mic 5:1, is here used of the place of dominion), and as in Jacob, so from thence unto the ends of the earth (ל like על, Ps 48:11) wields the sceptre. Just like the first group of the first part, this first group of the second part also closes with Sela.
The second group opens like the second group in the first part, but with this exception, that here we read וישׁבוּ, which loosely connects it with what precedes, whereas there it is ישׁוּבוּ. The poet's gaze is again turned towards his present straitened condition, and again the pack of dogs by which Saul is hunting him present themselves to his mind. המּה points towards an antithesis that follows, and which finds its expression in ואני. ויּלינוּ and לבּקר stand in direct contrast to one another, and in addition to this לערב has preceded. The reading of the lxx (Vulgate, Luther, [and authorized version]), καὶ γογγύσουσιν = ויּלּינוּ or ויּלּנוּ, is thereby proved to be erroneous. But if ויּלינוּ is the correct reading, then it follows that we have to take Ps 59:16 not as foretelling what will take place, but as describing that which is present; so that consequently the fut. consec. (as is frequently the case apart from any historical connection) is only a consecutive continuation of ינוּעוּן (for which the Ker has יניעוּן; the form that was required in Ps 59:12, but is inadmissible here): they wander up and down (נוּע as in Ps 109:10, cf. נוּד, Job 15:23) to eat (that is to say, seeking after food); and if they are not satisfied, they pass the night, i.e., remain, eager for food and expecting it, over night on the spot. This interpretation is the most natural, the simplest, and the one that harmonizes best not only with the text before us (the punctuation ישׂבּעוּ, not ישׂבּעוּ, gives the member of the clause the impress of being a protasis), but also with the situation. The poet describes the activity of his enemies, and that by completing or retouching the picture of their comparison to dogs: he himself is the food or prey for which they are so eager, and which they would not willingly allow to escape them, and which they nevertheless cannot get within their grasp. Their morbid desire remains unsatisfied: he, however, in the morning, is able to sing of the power of God, which protects him, and exultantly to praise God's loving-kindness, which satiates and satisfies him (Ps 90:14); for in the day of fear, which to him is now past, God was his inaccessible stronghold, his unapproachable asylum. To this God, then, even further the play of his harp shall be directed (אזמּרה), just as was his waiting or hoping (אשׁמרה, Ps 59:10).
Geneva 1599
59:10 The God of my mercy shall (h) prevent me: God shall let me see [my desire] upon mine enemies.
(h) He will not fail to help me when need requires.
John Gill
59:10 The God of my mercy shall prevent me,.... Or "of my grace", or "goodness", as the Targum; see 1Pet 5:10. God is gracious in himself, and he has treasured up a fulness of grace in Christ: he is the donor of all the blessings of grace in the covenant; and the author of all internal grace in the hearts of his people; and who supplies them with more grace as they want it; and he is the Father of all temporal and spiritual mercies. The "Cetib", or writing, is "his mercy"; the "Keri", or reading, is "my mercy"; grace or mercy is the Lord's; it is his own, which he disposes of as he pleases; being given and applied, it is the believer's; all the grace and mercy in the heart of God, in his Son, and in his covenant, is the saints', which he keeps for them with Christ for evermore; "the God of my mercy", or "grace", is the same with "my merciful", or "my gracious God"; who goes before his people, as he does the Messiah, with the blessings of his goodness, Ps 21:3. It may be rendered, "hath came before me"; and denote the antiquity of his love, being before his people's to him, and the early provisions of his grace and mercy for them: or "doth prevent me": expressing the freeness of it; he not waiting for any duties, services, or conditions to be performed, but bestows his grace and mercy, notwithstanding much unworthiness: or "shall come before me"; designing the seasonable and timely application of mercy come before his fears, as it sometimes does the prayers of his people, Is 65:24;
God shall let me see my desire upon mine enemies; expressed in the following verses, Ps 59:11; or "vengeance upon them"; as the Targum paraphrases it; see Ps 58:10.
John Wesley
59:10 Prevent - Thou wilt help me sooner than I expect.
Robert Jamieson, A. R. Fausset and David Brown
59:10 prevent me-- (Ps 21:3).
see my desire--in their overthrow (Ps 54:7).
enemies--as in Ps 5:8.
58:1158:11: Աստուած իմ ողորմութիւն նորա կանխեսցէ առ իս,
11 Իմ Աստծու ողորմութիւնը կը հասնի ինձ, եւ իմ Աստուածն ինձ համար ի ցոյց կը հանի թշնամիներիս:
10 Ողորմութեանս Աստուածը ինծի պիտի հասնի. Աստուած պիտի ցուցնէ ինծի թշնամիներուս կորուստը։
Աստուած իմ, ողորմութիւն նորա կանխեսցէ առ իս, եւ Աստուած իմ ցուցցէ ինձ ի թշնամիս իմ:

58:11: Աստուած իմ ողորմութիւն նորա կանխեսցէ առ իս,
11 Իմ Աստծու ողորմութիւնը կը հասնի ինձ, եւ իմ Աստուածն ինձ համար ի ցոյց կը հանի թշնամիներիս:
10 Ողորմութեանս Աստուածը ինծի պիտի հասնի. Աստուած պիտի ցուցնէ ինծի թշնամիներուս կորուստը։
zohrab-1805▾ eastern-1994▾ western am▾
58:1058:11 Бог мой, милующий меня, предварит меня; Бог даст мне смотреть на врагов моих.
58:11 ὁ ο the θεός θεος God μου μου of me; mine τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him προφθάσει προφθανω anticipate; spring forth με με me ὁ ο the θεὸς θεος God δείξει δεικνυω show μοι μοι me ἐν εν in τοῖς ο the ἐχθροῖς εχθρος hostile; enemy μου μου of me; mine
58:11 וְ wᵊ וְ and יֹאמַ֣ר yōmˈar אמר say אָ֭דָם ˈʔāḏām אָדָם human, mankind אַךְ־ ʔaḵ- אַךְ only פְּרִ֣י pᵊrˈî פְּרִי fruit לַ la לְ to † הַ the צַּדִּ֑יק ṣṣaddˈîq צַדִּיק just אַ֥ךְ ʔˌaḵ אַךְ only יֵשׁ־ yēš- יֵשׁ existence אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) שֹׁפְטִ֥ים šōfᵊṭˌîm שׁפט judge בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
58:11. Dei mei misericordia praeveniet meMy God, his mercy shall prevent me.
10. The God of my mercy shall prevent me: God shall let me see upon mine enemies.
58:11. And man will say, “If the just one is fruitful, then, truly, there is a God judging them on earth.”
58:11. So that a man shall say, Verily [there is] a reward for the righteous: verily he is a God that judgeth in the earth.
The God of my mercy shall prevent me: God shall let me see [my desire] upon mine enemies:

58:11 Бог мой, милующий меня, предварит меня; Бог даст мне смотреть на врагов моих.
58:11
ο the
θεός θεος God
μου μου of me; mine
τὸ ο the
ἔλεος ελεος mercy
αὐτοῦ αυτος he; him
προφθάσει προφθανω anticipate; spring forth
με με me
ο the
θεὸς θεος God
δείξει δεικνυω show
μοι μοι me
ἐν εν in
τοῖς ο the
ἐχθροῖς εχθρος hostile; enemy
μου μου of me; mine
58:11
וְ wᵊ וְ and
יֹאמַ֣ר yōmˈar אמר say
אָ֭דָם ˈʔāḏām אָדָם human, mankind
אַךְ־ ʔaḵ- אַךְ only
פְּרִ֣י pᵊrˈî פְּרִי fruit
לַ la לְ to
הַ the
צַּדִּ֑יק ṣṣaddˈîq צַדִּיק just
אַ֥ךְ ʔˌaḵ אַךְ only
יֵשׁ־ yēš- יֵשׁ existence
אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s)
שֹׁפְטִ֥ים šōfᵊṭˌîm שׁפט judge
בָּ בְּ in
הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
58:11. Dei mei misericordia praeveniet me
My God, his mercy shall prevent me.
10. The God of my mercy shall prevent me: God shall let me see upon mine enemies.
58:11. And man will say, “If the just one is fruitful, then, truly, there is a God judging them on earth.”
58:11. So that a man shall say, Verily [there is] a reward for the righteous: verily he is a God that judgeth in the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. "Бог мой... предварит меня" - предохранит от врагов, предупредит их намерения и расстроит. Может быть, что Давид здесь разумел хитрость Мелхолы, которая, чтобы дать Давиду время спастись, положила на его постели манекен и закрыла его, объявив посланным Саула, что Давид лежит больной. Этим же временем Давид воспользовался для своего спасения бегством. - "Смотреть на врагов" - не бежать от них, а смело стоять пред ними в сознании своей силы и непобедимости.
Adam Clarke: Commentary on the Bible - 1831
59:11: Slay them not, lest my people forget - I believe the Chaldee gives the true sense of this verse: "Do not slay them suddenly, lest my people should forget. Drive them from their habitations by thy power, and reduce them to poverty by the loss of their property." Preserve them long in a state of chastisement that Israel may see thou hast undertaken for them: that thy hand is on the wicked for evil and on them for good. The Canaanites were not suddenly destroyed; they were left to be pricks in the eyes and thorns in the sides of the Israelites. It is in a sense somewhat similar that the words are used here.
Albert Barnes: Notes on the Bible - 1834
59:11: Slay them not, lest my people forget - The meaning of this seems to be, Do not destroy them at once, lest, being removed out of the way, the people should forget what was done, or should lose the impression which it is desirable should be produced by their punishment. Let them live, and let them wander about, as exiles under the divine displeasure, that they may be permanent and enduring proofs of the justice of God; of the evil of sin; of the danger of violating the divine law. So Cain wandered on the earth Gen 4:12-14, a living proof of that justice which avenges murder; and so the Jews still wander, a lasting illustration of the justice which followed their rejection of the Messiah. The prayer of the psalmist, therefore, is that the fullest expression might be given to the divine sense of the wrong which his enemies had done, that the salutary lesson might not be soon forgotten, but might be permanent and enduring.
Scatter them by thy, power - Break up their combinations, and let them go abroad as separate wanderers, proclaiming everywhere, by being thus vagabonds on the earth, the justice of God.
And bring them down - Humble them. Show them their weakness. Show them that they have not power to contend against God.
O Lord our shield - See Psa 5:12, note; Psa 33:20, note. The words "our" here, and "my" in the former part of the verse, are designed to show that the author of the psalm regarded God as "his" God, and the people of the land as "his," in the sense that he was identified with them, and felt that his cause was really that of the people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
59:11: Slay: Gen 4:12-15; Jdg 1:6, Jdg 1:7; Ecc 9:5; Eze 12:15, Eze 12:16, Eze 14:22, Eze 14:23; Rev 9:6
scatter: Psa 44:11, Psa 52:5; Lev 26:33; Deu 4:27, Deu 28:64, Deu 30:3, Deu 30:4; Eze 12:15; Luk 1:51, Luk 1:52; Luk 21:21
bring: Job 40:12
our shield: Psa 3:3, Psa 84:11
Geneva 1599
59:11 Slay them (i) not, lest my people forget: scatter them by thy power; and bring them down, O Lord our shield.
(i) Altogether, but little by little, that the people seeing your judgments often, may be mindful of you.
John Gill
59:11 Slay thou not,.... Though they deserved to be slain, and the Lord seemed as if he was about to slay them, who was able to do it; he seemed to be whetting his glittering sword, and his hand to take hold of vengeance ready to execute it; wherefore intercession is made to spare them, which agrees with Christ's petition on the cross, Lk 23:34. The Targum adds, "immediately": slay them not directly, and at once; give them space for repentance; and so the Jews had: for it was forty years after the death of Christ before their destruction was: or the meaning may be, slay them not utterly; destroy them not totally: and so it was; for though multitudes were slain during the siege of Jerusalem, and at the taking of it, yet they were not all slain: there were many carried captive, and sent into different parts of the world, whose posterity continue to this day. The reason of this petition is,
lest my people forget: the Syriac version renders it, "lest they should forget my people"; or my people should be forgotten. David's people, the Jews by birth and religion, though not as yet his subjects, unless in designation and appointment, and Christ's people according to the flesh: now if these had all been slain at once, they had been forgotten, like dead men out of mind: or Christ's special and peculiar people; his chosen, redeemed, and called ones, who truly believe in him, and are real Christians; and then the sense is, if full vengeance had been taken of the Jews at once, and they had been cut off root and branch, so that none of them remained, Christ's people would have forgot them, and the vengeance inflicted on them for their rejection of the Messiah; but now they are a continued and lasting instance of God's wrath and displeasure on that account, and they and their case cannot be forgotten. The Arabic version renders it, "lest my people forget the law"; its precepts and sanction, its rewards and punishments;
scatter them by thy power; or let them wander up and down like fugitives and vagabonds in the earth, as Cain did, and as the Jews now do, being dispersed in the several parts of the world; and which was done by the power of God, or through the kingdom of God coming with power upon that people, Mk 9:1; or "by thine army" (x); the Roman army, which was the Lord's, being permitted by him to come against them, and being made use of as an instrument to destroy and scatter them, Mt 22:7;
and bring them down; from their excellency, greatness, riches, and honour, into a low, base, mean, and poor estate and condition, in which the Jews now are;
O Lord, our shield; the protector and defender of his people, while he is the destroyer and scatterer of their enemies.
(x) "exercitu tuo", Michaelis, Vatablus.
John Wesley
59:11 My people - Over whom thou hast appointed me to be governor in due time. Forget - Their former danger, and thy glorious mercy in delivering them. Scatter - Let them wander from place to place, that they may carry the tokens of thy justice, and their own shame to all places.
Robert Jamieson, A. R. Fausset and David Brown
59:11 Slay them not--at once (Judg 2:21-23); but perpetuate their punishment (Gen 4:12; Num 32:13), by scattering or making them wander, and humble them.
58:1258:12: եւ Աստուած իմ ցուցցէ ինձ ՚ի թշնամիս իմ։ Մի՛ սպանաներ զնոսա, զի մի՛ մոռասցին զժողովուրդս քո։ Ցրուեա՛ զնոսա զօրութեամբ քով եւ ընկճեա՛ զնոսա. զի դո՛ւ ես պաշտպան իմ Տէր[6997]։ [6997] Ոսկան.Եւ Աստուած իմ ցոյց ինձ։ Ոմանք.Այլ ցրուեա՛ զնոսա զօրութեամբ։
12 Մի՛ սպանիր նրանց, որ չմոռանան քո ժողովրդին: Ցրի՛ր եւ ընկճի՛ր նրանց քո զօրութեամբ, քանզի դու իմ պաշտպանն ես, Տէ՛ր:
11 Մի՛ մեռցներ զանոնք, որպէս զի ժողովուրդս չմոռնայ. Զանոնք ցիրուցան ըրէ՛ քու զօրութիւնովդ Ու վար ձգէ՛ զանոնք, ո՛վ Տէր, մեր վահանը։
Մի՛ սպանաներ զնոսա, զի մի՛ [348]մոռասցին զժողովուրդս քո``. ցրուեա զնոսա զօրութեամբ քով եւ ընկճեա զնոսա, զի դու ես պաշտպան իմ, Տէր:

58:12: եւ Աստուած իմ ցուցցէ ինձ ՚ի թշնամիս իմ։ Մի՛ սպանաներ զնոսա, զի մի՛ մոռասցին զժողովուրդս քո։ Ցրուեա՛ զնոսա զօրութեամբ քով եւ ընկճեա՛ զնոսա. զի դո՛ւ ես պաշտպան իմ Տէր[6997]։
[6997] Ոսկան.Եւ Աստուած իմ ցոյց ինձ։ Ոմանք.Այլ ցրուեա՛ զնոսա զօրութեամբ։
12 Մի՛ սպանիր նրանց, որ չմոռանան քո ժողովրդին: Ցրի՛ր եւ ընկճի՛ր նրանց քո զօրութեամբ, քանզի դու իմ պաշտպանն ես, Տէ՛ր:
11 Մի՛ մեռցներ զանոնք, որպէս զի ժողովուրդս չմոռնայ. Զանոնք ցիրուցան ըրէ՛ քու զօրութիւնովդ Ու վար ձգէ՛ զանոնք, ո՛վ Տէր, մեր վահանը։
zohrab-1805▾ eastern-1994▾ western am▾
58:1158:12 Не умерщвляй их, чтобы не забыл народ мой; расточи их силою Твоею и низложи их, Господи, защитник наш.
58:12 μὴ μη not ἀποκτείνῃς αποκτεινω kill αὐτούς αυτος he; him μήποτε μηποτε lest; unless ἐπιλάθωνται επιλανθανομαι forget τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine διασκόρπισον διασκορπιζω disperse; confound αὐτοὺς αυτος he; him ἐν εν in τῇ ο the δυνάμει δυναμις power; ability σου σου of you; your καὶ και and; even κατάγαγε καταγω lead down; draw up αὐτούς αυτος he; him ὁ ο the ὑπερασπιστής υπερασπιστης of me; mine κύριε κυριος lord; master
58:12. Deus ostendit mihi in insidiatoribus meis ne occidas eos ne forte obliviscantur populi mei disperge eos in fortitudine tua et destrue eos protector noster DomineGod shall let me see over my enemies: slay them not, lest at any time my people forget. Scatter them by thy power; and bring them down, O Lord, my protector:
11. Slay them not, lest my people forget: scatter them by thy power, and bring them down, O Lord our shield.
Slay them not, lest my people forget: scatter them by thy power; and bring them down, O Lord our shield:

58:12 Не умерщвляй их, чтобы не забыл народ мой; расточи их силою Твоею и низложи их, Господи, защитник наш.
58:12
μὴ μη not
ἀποκτείνῃς αποκτεινω kill
αὐτούς αυτος he; him
μήποτε μηποτε lest; unless
ἐπιλάθωνται επιλανθανομαι forget
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
διασκόρπισον διασκορπιζω disperse; confound
αὐτοὺς αυτος he; him
ἐν εν in
τῇ ο the
δυνάμει δυναμις power; ability
σου σου of you; your
καὶ και and; even
κατάγαγε καταγω lead down; draw up
αὐτούς αυτος he; him
ο the
ὑπερασπιστής υπερασπιστης of me; mine
κύριε κυριος lord; master
58:12. Deus ostendit mihi in insidiatoribus meis ne occidas eos ne forte obliviscantur populi mei disperge eos in fortitudine tua et destrue eos protector noster Domine
God shall let me see over my enemies: slay them not, lest at any time my people forget. Scatter them by thy power; and bring them down, O Lord, my protector:
11. Slay them not, lest my people forget: scatter them by thy power, and bring them down, O Lord our shield.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. "Не умерщвляй их", т. е. не подвергай немедленной и полной гибели, но ослабь их силу (см. 14: ст. ), сделай безвредным для Давида, но не безнаказанными: наложи на них кару, в виде продолжительного бедствия, нищеты, болезни и т. п., которая была бы видима всеми людьми. Это нужно для того, "чтобы не забыл народ мой", чтобы своим видом они постоянно напоминали евреям о необходимости повиновения Богу и той каре, которая грозит от Него злодеям: немедленная и полная гибель врагов хотя и производит острое и сильное впечатление, но непродолжительное. Народ скоро забудет, что произошло, с тем вместе и не будет нужного ему продолжительного напоминания "для памятования о Боге".
Adam Clarke: Commentary on the Bible - 1831
59:12: For the sin of their mouth - This verse has puzzled all the commentators. If we take חטאת chattath for sin-offering instead of sin, we shall get a better sense. Some of Nehemiah's enemies made a profession of the Jewish religion. Tobiah and his son were allied by marriage to the Jews; for Eliashib the priest had married his grandson to the daughter of Sanballat; and this produced a connection with Tobiah, the fast friend of Sanballat. Besides this very priest had given Tobiah one of the great chambers in the house of the Lord, where formerly the meat-offerings, the frankincense, the vessels, and the tithe of the corn and wine and oil were kept; Neh 13:4, Neh 13:5, Neh 13:7-9. And there were children of Tobiah (probably the same family) who professed to be of the Levites, Nethinim, or children of Solomon's servants; but as they could not show their father's house and their seed, whether they were of Israel; these, and others which were children of the priests, were put out of the priesthood, and out of the sacred service, as polluted; as having sprung from intermarriages with heathens. See Ezr 2:59-62. Tobiah was expelled from the house of the Lord by Nehemiah, and all his household stuff thrown out of doors: Neh 13:7, Neh 13:8. And this was doubtless one ground of the enmity of Tobiah to Nehemiah; and in this verse of the Psalm he may allude particularly to his occupancy of the chamber of offerings, which offerings, instead of being given to the Levites, were consumed by Tobiah and his household. This may be fairly gathered from Neh 13:6, Neh 13:10, Neh 13:11. Here then we have the sin of their mouth; their eating the offerings that belonged to the Levites; so that the temple service was deserted, the Levites being obliged to go and till the ground in order to obtain the means of life. And if we take חטאת chattath for sin-offering, it may refer to promises of sacrifice and offering which Tobiah and his family made, but never performed. They ate instead of offering them; and here was the sin of their mouth, in connection with the words of their lips, and their cursing and lying which they spake, for which the psalmist calls upon the Lord to consume them, that they may not be, Psa 59:13.
Albert Barnes: Notes on the Bible - 1834
59:12: For the sin of their mouth ... - That is, in belching out words of reproach and malice, Psa 59:7.
Let them even be taken in their pride - In the very midst of their schemes, or while confidently relying on the success of their plans. Even while their hearts are elated, and they are sure of success, let them be arrested, and let their plans be foiled.
And for cursing and lying which they speak - That is, on account of the false charges which they have brought against me, and of their bitter imprecations on me. The allusion is to the accusations brought against David, and which were believed by Saul, and which were the foundation of the efforts made by Saul to take his life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
59:12: For the: Psa 64:7, Psa 64:8, Psa 79:12, Psa 120:3, Psa 120:4, Psa 140:9, Psa 140:10; Pro 12:13, Pro 18:7; Mat 12:36, Mat 12:37; Mat 27:25, Mat 27:63
taken: Psa 10:2; Pro 6:2, Pro 11:6
cursing: Psa 109:17, Psa 109:18; Hos 4:2; Luk 23:5
Geneva 1599
59:12 [For] the sin of their mouth [and] the words of their lips let them even be (k) taken in their pride: and for cursing and lying [which] they speak.
(k) That in their misery and shame they may be as glasses and examples of God's vengeance.
John Gill
59:12 For the sin of their mouth, and the words of their lips,.... The words may be read as one proposition, "the words of their lips are the sin of their mouth" (y); they speak nothing but evil; whatever they say is sin; out of the abundance of their evil hearts their mouths speak: or "for the sin of their mouth" and lips; because of the calumnies cast by them on the Messiah, traducing him as a sinful man, a blasphemer, a seditious person, and even as one that had familiarity with the devil;
let them even be taken in their pride; in their city and temple, of which they boasted, and prided themselves in; and so they were: or for their pride in rejecting the Messiah, because of his mean descent and parentage, and because his kingdom was not with outward pomp and observation; and being vain boasters of their carnal privileges, and works of righteousness, they refused to submit to the righteousness of God, and were neither subject to the law of God, nor to the Gospel of Christ;
and for cursing and lying which they speak; for cursing the Messiah, pronouncing him accursed, and treating him as such, by hanging him on a tree; and for lying against him, saying that he was a Samaritan, and had a devil, and cast out devils by Beelzebub; and that he was a deceiver of the people, and a wicked man: for these things they were taken in their besieged city, as is here imprecated.
(y) So Gejerus, Schmidt.
John Wesley
59:12 Pride - For their proud and insolent speeches against thee. Lying - For their execrations and lying reports, which they have spread concerning me.
Robert Jamieson, A. R. Fausset and David Brown
59:12 let them even be . . . taken in their pride--while evincing it--that is, to be punished for their lies, &c.
58:1358:13: Մեղք բերանոյ նոցա եւ բանք շրթանց նոցա, ընկլցի՛ն նոքա յամբարտաւանութեան իւրեանց։ Յանէծս եւ ՚ի ստութիւն մատնեսցին,
13 Իրենց բերանի մեղքերի եւ շրթունքների խօսքերի համար թող նրանք ընկղմուեն իրենց ամբարտաւանութեան մէջ եւ անէծքի ու ստութեան մատնուեն:
12 Անոնք իրենց բերաններուն մեղքին ու շրթունքներուն խօսքին համար Իրենց ամբարտաւանութեանը մէջ թո՛ղ բռնուին, Նաեւ անէծքին ու սուտին համար որ կը խօսին։
Մեղք բերանոյ նոցա եւ բանք շրթանց նոցա, ընկլցին նոքա յամբարտաւանութեան իւրեանց. յանէծս եւ ի ստութիւն մատնեսցին:

58:13: Մեղք բերանոյ նոցա եւ բանք շրթանց նոցա, ընկլցի՛ն նոքա յամբարտաւանութեան իւրեանց։ Յանէծս եւ ՚ի ստութիւն մատնեսցին,
13 Իրենց բերանի մեղքերի եւ շրթունքների խօսքերի համար թող նրանք ընկղմուեն իրենց ամբարտաւանութեան մէջ եւ անէծքի ու ստութեան մատնուեն:
12 Անոնք իրենց բերաններուն մեղքին ու շրթունքներուն խօսքին համար Իրենց ամբարտաւանութեանը մէջ թո՛ղ բռնուին, Նաեւ անէծքին ու սուտին համար որ կը խօսին։
zohrab-1805▾ eastern-1994▾ western am▾
58:1258:13 Слово языка их есть грех уст их, да уловятся они в гордости своей за клятву и ложь, которую произносят.
58:13 ἁμαρτίαν αμαρτια sin; fault στόματος στομα mouth; edge αὐτῶν αυτος he; him λόγον λογος word; log χειλέων χειλος lip; shore αὐτῶν αυτος he; him καὶ και and; even συλλημφθήτωσαν συλλαμβανω take hold of; conceive ἐν εν in τῇ ο the ὑπερηφανίᾳ υπερηφανια pride αὐτῶν αυτος he; him καὶ και and; even ἐξ εκ from; out of ἀρᾶς αρα.1 cursing; curse καὶ και and; even ψεύδους ψευδης false διαγγελήσονται διαγγελλω pronounce συντέλειαι συντελεια consummation
58:13. in peccato oris sui in sermone labiorum suorum et capiantur in superbia sua maledictionem et mendacium narrantesFor the sin of their mouth, and the word of their lips: and let them be taken in their pride. And for their cursing and lying they shall be talked of,
12. the sin of their mouth, the words of their lips, let them even be taken in their pride, and for cursing and lying which they speak.
For the sin of their mouth [and] the words of their lips let them even be taken in their pride: and for cursing and lying [which] they speak:

58:13 Слово языка их есть грех уст их, да уловятся они в гордости своей за клятву и ложь, которую произносят.
58:13
ἁμαρτίαν αμαρτια sin; fault
στόματος στομα mouth; edge
αὐτῶν αυτος he; him
λόγον λογος word; log
χειλέων χειλος lip; shore
αὐτῶν αυτος he; him
καὶ και and; even
συλλημφθήτωσαν συλλαμβανω take hold of; conceive
ἐν εν in
τῇ ο the
ὑπερηφανίᾳ υπερηφανια pride
αὐτῶν αυτος he; him
καὶ και and; even
ἐξ εκ from; out of
ἀρᾶς αρα.1 cursing; curse
καὶ και and; even
ψεύδους ψευδης false
διαγγελήσονται διαγγελλω pronounce
συντέλειαι συντελεια consummation
58:13. in peccato oris sui in sermone labiorum suorum et capiantur in superbia sua maledictionem et mendacium narrantes
For the sin of their mouth, and the word of their lips: and let them be taken in their pride. And for their cursing and lying they shall be talked of,
12. the sin of their mouth, the words of their lips, let them even be taken in their pride, and for cursing and lying which they speak.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
59:13: Consume them in wrath - Or, in thy justice. The idea in the word "consume" here is to finish; to complete; to bring to an end. It does not mean to "burn" them as our word might seem to imply, nor is there any reference to the "mode" or "manner" in which their power was to be brought to an end. It is merely a prayer that all their plans might be frustrated; that there might be an entire completion of their attempts; or that they might be in no sense successful.
Consume them - The expression is repeated for the sake of emphasis, implying a desire that the work might be "complete."
That they may not be - That things might be as if they were not in the land of the living.
And let them know - Those who are now plotting my death.
That God ruleth in Jacob - That God rules among his people, protecting them and guarding them from the attacks of their enemies; that he is their friend, and that he is the enemy of all those who seek to injure and destroy them.
Unto the ends of the earth - Everywhere. All over the world. Let it be shown that the same principles of government pRev_ail wheRev_er man abides or wanders - that God manifests himself everywhere as the friend of right, and the enemy of wrong. The phrase "the ends of the earth," is in accordance with the pRev_ailing conception that the earth was an extended plane, and that it had limits or boundaries. Compare the notes at Isa 40:22, notes at Isa 40:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
59:13: Consume: Psa 59:11, Psa 7:9; Num 14:34, Num 14:35, Num 32:13; Deu 2:14-16, Deu 7:22, Deu 7:23
and let: Psa 46:10, Psa 46:11, Psa 83:18, Psa 135:5, Psa 135:6; Sa1 17:46, Sa1 17:47; Kg1 18:36, Kg1 18:37; Kg2 19:19; Isa 54:5; Eze 38:23, Eze 39:7; Dan 4:25
Geneva 1599
59:13 (l) Consume [them] in wrath, consume [them], that they [may] not [be]: and let them know that God ruleth in Jacob unto the ends of the earth. Selah.
(l) When your time will come, and when they have sufficiently served for an example of your vengeance to others.
John Gill
59:13 Consume them in wrath, consume them,.... The repetition of the request shows the ardour and vehemency of the mind of the petitioner, and the importunity in which he put up the petition; and suggests that the persons designed were guilty of very great sins, deserving of the wrath of God, and which came upon them to the uttermost, Th1 2:16;
that they may not be; either any more in the land of the living; be utterly extinct, having no being in this world, Jer 31:15; or that they might not be in the glory and grandeur, in the honour, dignity, and felicity, they once were in; which best suits the present state of the Jews; and this sense better agrees with what follows;
and let them know that God ruleth in Jacob, unto the ends of the earth; this is to be understood of the Messiah, who is God over all, blessed for ever, and is the ruler in Israel, King of saints; reigns over the house of Jacob, in his church, and among his people, wherever they are; even to the ends of the earth, where he has had, or will have, some that are subject to him: for his dominion will be from sea to sea, and from the river to the ends of the earth, Ps 72:8; and this his government is known to men good and bad, by the judgments which he executeth; and particularly it is apparent that he is made Lord and Christ, and that he is come in his kingdom, and with power, by the vengeance taken on the Jewish nation.
Selah; on this word; see Gill on Ps 3:2.
John Wesley
59:13 Not be - In the land of the living any more.
Robert Jamieson, A. R. Fausset and David Brown
59:13 Though delayed for wise reasons, the utter destruction of the wicked must come at last, and God's presence and power in and for His Church will be known abroad (1Kings 17:46; Ps 46:10-11).
58:1458:14: ՚ի կատարածի բարկութեան սպառեսցին, եւ մի՛ գտցին։ Գիտասցեն զի Աստուած տիրէ՛ Յակովբայ, եւ ամենայն ծագաց երկրի[6998]։ [6998] Ոմանք.՚Ի կատարածի բարկութեամբ... Գիտացին թէ Աստուած տիրէ։
14 Բարկութեան ներգործութեամբ թող սպառուեն ու անհետանան: Թող իմանան, որ Աստուած տիրում է Յակոբին ու երկրի բոլոր ծագերին:
13 Կորսնցո՛ւր բարկութիւնով, կորսնցո՛ւր զանոնք՝ որպէս զի ոչնչանան Ու գիտնան թէ Աստուած կը տիրէ Յակոբին վրայ Մինչեւ երկրին ծայրերը։ (Սէլա։)
ի կատարածի բարկութեան սպառեսցին, եւ մի՛ գտցին. գիտասցեն զի Աստուած տիրէ Յակոբայ, եւ ամենայն ծագաց երկրի:[349]:

58:14: ՚ի կատարածի բարկութեան սպառեսցին, եւ մի՛ գտցին։ Գիտասցեն զի Աստուած տիրէ՛ Յակովբայ, եւ ամենայն ծագաց երկրի[6998]։
[6998] Ոմանք.՚Ի կատարածի բարկութեամբ... Գիտացին թէ Աստուած տիրէ։
14 Բարկութեան ներգործութեամբ թող սպառուեն ու անհետանան: Թող իմանան, որ Աստուած տիրում է Յակոբին ու երկրի բոլոր ծագերին:
13 Կորսնցո՛ւր բարկութիւնով, կորսնցո՛ւր զանոնք՝ որպէս զի ոչնչանան Ու գիտնան թէ Աստուած կը տիրէ Յակոբին վրայ Մինչեւ երկրին ծայրերը։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
58:1358:14 Расточи их во гневе, расточи, чтобы их не было; и да познают, что Бог владычествует над Иаковом до пределов земли.
58:14 ἐν εν in ὀργῇ οργη passion; temperament συντελείας συντελεια consummation καὶ και and; even οὐ ου not μὴ μη not ὑπάρξωσιν υπαρχω happen to be; belong καὶ και and; even γνώσονται γινωσκω know ὅτι οτι since; that ὁ ο the θεὸς θεος God δεσπόζει δεσποζω the Ιακωβ ιακωβ Iakōb; Iakov τῶν ο the περάτων περας extremity; limit τῆς ο the γῆς γη earth; land διάψαλμα διαψαλμα interlude; rest
58:14. consume in furore consume ut non subsistant et sciant quoniam Deus dominatur Iacob in finibus terrae semperWhen they are consumed: when they are consumed by thy wrath, and they shall be no more. And they shall know that God will rule Jacob, and all the ends of the earth.
13. Consume them in wrath, consume them, that they be no more: and let them know that God ruleth in Jacob, unto the ends of the earth.
Consume [them] in wrath, consume [them], that they [may] not [be]: and let them know that God ruleth in Jacob unto the ends of the earth. Selah:

58:14 Расточи их во гневе, расточи, чтобы их не было; и да познают, что Бог владычествует над Иаковом до пределов земли.
58:14
ἐν εν in
ὀργῇ οργη passion; temperament
συντελείας συντελεια consummation
καὶ και and; even
οὐ ου not
μὴ μη not
ὑπάρξωσιν υπαρχω happen to be; belong
καὶ και and; even
γνώσονται γινωσκω know
ὅτι οτι since; that
ο the
θεὸς θεος God
δεσπόζει δεσποζω the
Ιακωβ ιακωβ Iakōb; Iakov
τῶν ο the
περάτων περας extremity; limit
τῆς ο the
γῆς γη earth; land
διάψαλμα διαψαλμα interlude; rest
58:14. consume in furore consume ut non subsistant et sciant quoniam Deus dominatur Iacob in finibus terrae semper
When they are consumed: when they are consumed by thy wrath, and they shall be no more. And they shall know that God will rule Jacob, and all the ends of the earth.
13. Consume them in wrath, consume them, that they be no more: and let them know that God ruleth in Jacob, unto the ends of the earth.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. "Расточи, чтобы их не было" - не в смысле полного и немедленного их уничтожения (см. 12: ст. ), но в смысле ослабления преобладания их над Давидом и народом, о дезорганизации их и об обезвреживании их действий, чтобы не было в них того перевеса силы, какой они имеют сейчас.
Adam Clarke: Commentary on the Bible - 1831
59:14: At evening let them return - He had mentioned before, Psa 59:6 that these persons came like beasts of prey round the city striving to get in, that they might take possession. Now, being fully assured of God's protection and that they shall soon be made a public example, he says, Let them return and make a noise like a dog, etc., like dogs, jackals, and other famished creatures, who come howling about the city-walls for something to eat, and wander up and down for meat, grumbling because they are not satisfied, Psa 59:15. Nehemiah had made up all the breaches; and had the city guarded so well day and night, by watches who continually relieved each other, that there was no longer any fear of being taken by surprise: and now they must feel like the hungry beasts who were disappointed of their prey.
Albert Barnes: Notes on the Bible - 1834
59:14: And at evening let them return - See the notes at Psa 59:6. The original here is the same as in Psa 59:6, with the exception of the word "and" at the beginning. This qualifies the sentence, and makes the construction in our version proper. The language is that of confident triumph. They came around the city to take David; they shouted and shrieked as dogs bark and howl when they come upon their prey. David asked God to interpose and save him; and then, says he, let them come if they will, and howl around the city; they will find no prey; they will be like hungry dogs from whom their anticipated victim has escaped. Let them come, and howl and rage. They can do no harm. They will meet with disappointment; and such disappointment will be a proper punishment for their sins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
59:14: at evening: Psa 59:6, Psa 22:16
Geneva 1599
59:14 And at evening let them (m) return; [and] let them make a noise like a dog, and go round about the city.
(m) He mocks their vain enterprises, being assured that they will not bring their purpose to pass.
John Gill
59:14 And at evening let them return; and let them make a noise like a dog, and go round about the city. What in Ps 59:6 is related as matter of fact, is here expressed by way of imprecation; and what is there taken notice of as their sin, is here wished for at their punishment; unless it can be thought that this should refer to the conversion and return of the Jews in the evening of the world, and to their humiliation and mourning for piercing Christ, and to their very distressed and uncomfortable condition they will be in, until they have satisfaction that their sins are forgiven them; See Gill on Ps 59:6.
Robert Jamieson, A. R. Fausset and David Brown
59:14 Meanwhile let the rapacious dogs prowl, they cannot hurt the pious; yea, they shall wander famished and sleepless.
58:1558:15: Դարձցին ընդ երեկոյս, սովեսցի՛ն որպէս շունք եւ շրջեսցին զքաղաքաւ[6999]։ [6999] Ոմանք.Ընդ երիկոյս սովեսցին. որպէս շունք շրջեսցին զքա՛՛։
15 Նրանք ետ կը դառնան երեկոյեան, քաղց կը զգան շների պէս եւ քաղաքի շուրջը կը պտտուեն:
14 Անոնք իրիկունը ետ կու գան, Շան պէս ոռնալով, Քաղաքին չորս կողմը կը պտըտին։
Դարձցին ընդ երեկոյս, [350]սովեսցին որպէս շունք եւ շրջեսցին զքաղաքաւ:

58:15: Դարձցին ընդ երեկոյս, սովեսցի՛ն որպէս շունք եւ շրջեսցին զքաղաքաւ[6999]։
[6999] Ոմանք.Ընդ երիկոյս սովեսցին. որպէս շունք շրջեսցին զքա՛՛։
15 Նրանք ետ կը դառնան երեկոյեան, քաղց կը զգան շների պէս եւ քաղաքի շուրջը կը պտտուեն:
14 Անոնք իրիկունը ետ կու գան, Շան պէս ոռնալով, Քաղաքին չորս կողմը կը պտըտին։
zohrab-1805▾ eastern-1994▾ western am▾
58:1458:15 Пусть возвращаются вечером, воют, как псы, и ходят вокруг города;
58:15 ἐπιστρέψουσιν επιστρεφω turn around; return εἰς εις into; for ἑσπέραν εσπερα evening καὶ και and; even λιμώξουσιν λιμωσσω as; how κύων κυων dog καὶ και and; even κυκλώσουσιν κυκλοω encircle; surround πόλιν πολις city
58:15. et convertantur ad vesperam et latrent ut canis et circumeant civitatemThey shall return at evening and shall suffer hunger like dogs: and shall go round about the city.
14. And at evening let them return, let them make a noise like a dog, and go round about the city.
And at evening let them return; [and] let them make a noise like a dog, and go round about the city:

58:15 Пусть возвращаются вечером, воют, как псы, и ходят вокруг города;
58:15
ἐπιστρέψουσιν επιστρεφω turn around; return
εἰς εις into; for
ἑσπέραν εσπερα evening
καὶ και and; even
λιμώξουσιν λιμωσσω as; how
κύων κυων dog
καὶ και and; even
κυκλώσουσιν κυκλοω encircle; surround
πόλιν πολις city
58:15. et convertantur ad vesperam et latrent ut canis et circumeant civitatem
They shall return at evening and shall suffer hunger like dogs: and shall go round about the city.
14. And at evening let them return, let them make a noise like a dog, and go round about the city.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
59:15: Let them wander up and down for meat - Let them be like dogs that wander about for food, and find none. The idea is, that they would not find him, and would be then as dogs that had sought in vain for food.
And grudge if they be not satisfied - Margin, If they be not satisfied, then they will stay all night. The marginal reading is most in accordance with the Hebrew. The sentence is obscure, but the idea seems to be that they would not be satisfied - that is, they would not obtain that which they had sought; and, like hungry and disappointed dogs, they would be compelled to pass the night in this miserable and wretched condition. The word which our translators have rendered "grudge" - from לוּן lû n - means properly to pass the night; then, to abide, to remain, to dwell; and then, in Hiphil, to show oneself obstinate and stubborn - from the idea of remaining or persisting in a bad cause; and hence, the word sometimes means to complain: Num 14:29; Exo 17:3. It has not, however, the signification of grudging, though it might mean here to murmur or complain because they were disappointed. But the most natural meaning is that which the word properly bears - that of passing the night, as referring to their wandering about, disappointed in their object, and yet still hoping that they might possibly obtain it. The anticipated feeling in the mind of the psalmist is that which he would have in the consciousness of his own safety, and in the pleasure of knowing that they must sooner or later find out that their victim had escaped.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
59:15: wander: Psa 109:10; Job 15:23, Job 30:1-7; Isa 8:21
for meat: Heb. to eat, Deu 28:48, Deu 28:53-58; Kg2 6:25-29; Lam 4:4, Lam 4:5, Lam 4:9, Lam 4:10, Lam 5:9; Mat 24:7, Mat 24:8
grudge: etc. or, if they be not satisfied, then they will stay all night
if: Isa 56:11; Mic 3:5
John Gill
59:15 Let them wander up and down for meat,.... Like hungry dogs;
and grudge if they be not satisfied; or murmur and howl as dogs when hungry, and can find nothing to eat; or "when they shall not be satisfied, and shall lodge" (z); when they shall get nothing to satisfy their hungry appetite, and shall go to bed without a supper, and lie all night without food. The Targum is,
"they shall wander about to seize the prey to eat, and will not rest till the are satisfied, and will lie all night;''
that is, in quest of prey.
(z) "nec satiati cubabunt", Tigurine version; "famelici pernoctabunt", Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
59:15 grudge if, &c.--literally, "they shall stay all night," that is, obtain nothing.
58:1658:16: Նոքա սփռեսցին յուտել, ապա թէ ո՛չ յագեսցին տրտնջեսցե՛ն։
16 Նրանք կը թափառեն ուտելու համար եւ, եթէ չկշտանան, կը տրտնջան:
15 Ուտելիքի համար պիտի թափառին, Եթէ չկշտանան՝ գիշերը այնպէս պիտի անցընեն։
նոքա սփռեսցին յուտել, ապա թէ ոչ յագեսցին` տրտնջեսցեն:

58:16: Նոքա սփռեսցին յուտել, ապա թէ ո՛չ յագեսցին տրտնջեսցե՛ն։
16 Նրանք կը թափառեն ուտելու համար եւ, եթէ չկշտանան, կը տրտնջան:
15 Ուտելիքի համար պիտի թափառին, Եթէ չկշտանան՝ գիշերը այնպէս պիտի անցընեն։
zohrab-1805▾ eastern-1994▾ western am▾
58:1558:16 пусть бродят, чтобы найти пищу, и несытые проводят ночи.
58:16 αὐτοὶ αυτος he; him διασκορπισθήσονται διασκορπιζω disperse; confound τοῦ ο the φαγεῖν φαγω swallow; eat ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not χορτασθῶσιν χορταζω satisfy καὶ και and; even γογγύσουσιν γογγυζω mutter
58:16. ipsi vagabuntur ut comedant et cum saturati non fuerint murmurabuntThey shall be scattered abroad to eat, and shall murmur if they be not filled.
15. They shall wander up and down for meat and tarry all night if they be not satisfied.
Let them wander up and down for meat, and grudge if they be not satisfied:

58:16 пусть бродят, чтобы найти пищу, и несытые проводят ночи.
58:16
αὐτοὶ αυτος he; him
διασκορπισθήσονται διασκορπιζω disperse; confound
τοῦ ο the
φαγεῖν φαγω swallow; eat
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
χορτασθῶσιν χορταζω satisfy
καὶ και and; even
γογγύσουσιν γογγυζω mutter
58:16. ipsi vagabuntur ut comedant et cum saturati non fuerint murmurabunt
They shall be scattered abroad to eat, and shall murmur if they be not filled.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. Лиши их материального достатка и внешней крепости, на которых и покоилось их влияние. Этот стих разъясняет и дополняет 12-й. Внешнее униженное и бедственное положение врагов Давида, прежде богатых и почетных, будет служить живым напоминанием евреям, к чему приводят злодеяние и непокорность Богу.
Adam Clarke: Commentary on the Bible - 1831
59:16: I will sing of thy power - For it was because thy hand was upon me for good, that I have thus succeeded in my enterprises.
Yea, I will sing aloud of thy mercy - I shall publish abroad what thou hast done; and done not for my worthiness, nor for the worthiness of the people; but for thy own mercy's sake.
In the day of my trouble - When I came with small means and feeble help, and had the force and fraud of many enemies to contend with, besides the corruption and unfaithfulness of my own people; thou wast then my defense; and in all attacks, whether open or covered, my sure refuge. I will, therefore, sing of thy mercy in the morning - I will hasten to acquit myself of a duty I owe to thee for such singular interpositions of mercy and power.
Albert Barnes: Notes on the Bible - 1834
59:16: But I will sing of thy power - That is, I will praise thee for the manifestation of thy power in rescuing me from danger.
Yea, I will sing aloud of thy mercy in the morning - When the light dawns; when these troubles are over; when the night of calamity shall have passed by. There is an allusion here, probably, to the fact that they encompassed the place of his abode at night Psa 59:6, Psa 59:14; but there is also the implied idea that that night was emblematic of sorrow and distress. The morning would come; morning after such a night of sorrow and trouble; a morning of joy and gladness, when he would feel that he had complete deliverance. Then would he praise God aloud. Compare the notes at Isa 21:12.
For thou hast been my defense and refuge in the day of my trouble - That is, he looked to the time when he would feel this; when looking back he could say this; when in view of it he would praise God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
59:16: But: Psa 59:9, Psa 59:10, Psa 21:13, Psa 106:8, Psa 145:11; Exo 15:6; Job 37:23
sing aloud: Psa 31:7, Psa 36:5, Psa 86:13, Psa 89:1, Psa 101:1; Rom 15:9; Eph 1:6, Eph 1:7
morning: Psa 5:3, Psa 30:5, Psa 143:8; Sa1 19:11, Sa1 19:12
for thou: Psa 4:1, Psa 61:2, Psa 61:3; Sa1 17:37; Co2 1:10; Eph 3:20
day: Psa 77:2, Psa 116:1-5, Psa 138:7; Jer 30:7; Heb 5:7
Geneva 1599
59:16 But I will sing of thy (n) power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble.
(n) Who used the policy of a weak woman to confound the enemies strength, (1Kings 19:12).
John Gill
59:16 But I will sing of thy power,.... In creating all things out of nothing; in upholding all things in being; in the redemption of his people; in their conversion and calling; in the preservation of them to eternal happiness; in the performance of his promises to them; in the destruction of their enemies; and in their protection:
yea, I will sing aloud of thy mercy in the morning; of providential mercies, which are new every morning; and of special mercy in the heart of God, in the covenant of his grace, in redemption, in regeneration, in the pardon of sin, and in eternal life and salvation;
for thou hast been my defence; See Gill on Ps 59:9;
and refuge in the day of my trouble; whither he fled, and found protection and safety; See Gill on Ps 9:9.
Robert Jamieson, A. R. Fausset and David Brown
59:16 Contrast the lot of God's servant, who employs his time in God's praise.
sing aloud . . . in the morning--when they retire famishing and disappointed, or it may denote delightful diligence in praise, as in Ps 30:5.
58:1758:17: Ես օրհնեցից զօրհնութիւնս Տեառն. ցնծացայց առաւօտուց յողորմութեան քում[7000]։ [7000] Ոմանք.Առաւօտուց յողորմութիւնս քո։
17 Ես պիտի օրհնաբանեմ քեզ, Տէ՛ր, պիտի ցնծամ առաւօտեան քո ողորմութեամբ,
16 Բայց ես քու զօրութիւնդ պիտի փառաբանեմ Ու առտուն քու ողորմութիւնովդ պիտի ցնծամ, Վասն զի դուն ինծի պահապան եղար
Ես օրհնեցից զօրհնութիւնս Տեառն, ցնծացայց առաւօտուց յողորմութեան քում, զի եղեր իմ պաշտպան:

58:17: Ես օրհնեցից զօրհնութիւնս Տեառն. ցնծացայց առաւօտուց յողորմութեան քում[7000]։
[7000] Ոմանք.Առաւօտուց յողորմութիւնս քո։
17 Ես պիտի օրհնաբանեմ քեզ, Տէ՛ր, պիտի ցնծամ առաւօտեան քո ողորմութեամբ,
16 Բայց ես քու զօրութիւնդ պիտի փառաբանեմ Ու առտուն քու ողորմութիւնովդ պիտի ցնծամ, Վասն զի դուն ինծի պահապան եղար
zohrab-1805▾ eastern-1994▾ western am▾
58:1658:17 А я буду воспевать силу Твою и с раннего утра провозглашать милость Твою,
58:17 ἐγὼ εγω I δὲ δε though; while ᾄσομαι αδω sing τῇ ο the δυνάμει δυναμις power; ability σου σου of you; your καὶ και and; even ἀγαλλιάσομαι αγαλλιαω jump for joy τὸ ο the πρωὶ πρωι early τὸ ο the ἔλεός ελεος mercy σου σου of you; your ὅτι οτι since; that ἐγενήθης γινομαι happen; become ἀντιλήμπτωρ αντιληπτωρ of me; mine καὶ και and; even καταφυγὴ καταφυγη in ἡμέρᾳ ημερα day θλίψεώς θλιψις pressure μου μου of me; mine
58:17. ego autem cantabo imperium tuum et laudabo mane misericordiam tuam quoniam factus es fortitudo mea et refugium in die tribulationis meaeBut I will sing thy strength: and will extol thy mercy in the morning. For thou art become my support, and my refuge, in the day of my trouble.
16. But I will sing of thy strength; yea, I will sing aloud of thy mercy in the morning: for thou hast been my high tower, and a refuge in the day of my distress.
But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning:

58:17 А я буду воспевать силу Твою и с раннего утра провозглашать милость Твою,
58:17
ἐγὼ εγω I
δὲ δε though; while
ᾄσομαι αδω sing
τῇ ο the
δυνάμει δυναμις power; ability
σου σου of you; your
καὶ και and; even
ἀγαλλιάσομαι αγαλλιαω jump for joy
τὸ ο the
πρωὶ πρωι early
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
ὅτι οτι since; that
ἐγενήθης γινομαι happen; become
ἀντιλήμπτωρ αντιληπτωρ of me; mine
καὶ και and; even
καταφυγὴ καταφυγη in
ἡμέρᾳ ημερα day
θλίψεώς θλιψις pressure
μου μου of me; mine
58:17. ego autem cantabo imperium tuum et laudabo mane misericordiam tuam quoniam factus es fortitudo mea et refugium in die tribulationis meae
But I will sing thy strength: and will extol thy mercy in the morning. For thou art become my support, and my refuge, in the day of my trouble.
16. But I will sing of thy strength; yea, I will sing aloud of thy mercy in the morning: for thou hast been my high tower, and a refuge in the day of my distress.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
59:17: Unto thee, O my strength - A similar sentiment to that expressed, Psa 59:9. But the words are very emphatic: God is my strength; God is my elevation. My God is my mercy. I have nothing good but what I have from God. And all springs from his dwelling in me. God, therefore, shall have all the glory, both now and for ever.
As many persons may still think that the inscription to this Psalm is correct, the following analysis may be applied in that way; or considered as containing a general resolution of the Psalm, without referring it to any particular occasion.
Albert Barnes: Notes on the Bible - 1834
59:17: Unto thee, O my strength, will I sing - The source of strength to me; the real strength by which I have obtained deliverance is in thee. See the notes at Psa 18:1.
For God is my defense - See the notes at Psa 59:9.
And the God of my mercy - The God who has showed mercy to me; he from whom all these favors have sprung. Whatever means might be used to secure his own safety (compare Sa1 19:12 ff) still he felt that his deliverance was to be traced wholly to God. He had interposed and had saved him; and it was proper, therefore, that praise should be ascribed to him. The experience of David in the case referred to in this psalm should be an inducement to all who are in danger to put their trust in God; his anticipated feelings of gratitude, and his purpose to praise God when he should be delivered, should awaken in us the resolution to ascribe to God all the praise when we are delivered from impending troubles, and when our lives are lengthened out where we have been in imminent danger. Whatever may have been the means of our rescue, it is to be traced to the interposition of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
59:17: O my: Psa 18:1, Psa 46:1
for: Psa 59:9, Psa 59:10
Geneva 1599
59:17 Unto thee, O my (o) strength, will I sing: for God [is] my defence, [and] the God of my mercy.
(o) Confessing himself to be void of all virtue and strength, he attributes the whole to God.
John Gill
59:17 Unto thee, O my strength, will I sing,.... That is, to God, whom he made his strength, and put his trust in for strength, and from whom he received it; and he therefore determined to sing praise to him for it, and give him the glory of it;
for God is my defence: as before in Ps 59:9;
and the God of my mercy; See Gill on Ps 59:10.
58:1858:18: Եղեր իմ պաշտպան եւ տուն ապաւինի, յաւուր նեղութեան իմոյ[7001][7001] Ոմանք.Զի եղեր իմ։
18 քանզի դո՛ւ եղար իմ պաշտպանն ու ապաստանը եւ նեղութեանս օրերի օգնականը:
[16] Ու ապաւէն՝ իմ նեղութեանս օրը։
եւ տուն ապաւինի, յաւուր նեղութեան իմոյ:

58:18: Եղեր իմ պաշտպան եւ տուն ապաւինի, յաւուր նեղութեան իմոյ[7001]
[7001] Ոմանք.Զի եղեր իմ։
18 քանզի դո՛ւ եղար իմ պաշտպանն ու ապաստանը եւ նեղութեանս օրերի օգնականը:
[16] Ու ապաւէն՝ իմ նեղութեանս օրը։
zohrab-1805▾ eastern-1994▾ western am▾
58:17[58:17] ибо Ты был мне защитою и убежищем в день бедствия моего.
58:18 βοηθός βοηθος helper μου μου of me; mine σοὶ σοι you ψαλῶ ψαλλω play ὅτι οτι since; that ὁ ο the θεός θεος God ἀντιλήμπτωρ αντιληπτωρ of me; mine εἶ ειμι be ὁ ο the θεός θεος God μου μου of me; mine τὸ ο the ἔλεός ελεος mercy μου μου of me; mine
58:18. tibi cantabo quoniam Deus adiutor meus fortitudo mea Deus misericordia meaUnto thee, O my helper, will I sing, for thou art God my defence: my God my mercy.
17. Unto thee, O my strength, will I sing praises: for God is my high tower, the God of my mercy.
KJV [16] for thou hast been my defence and refuge in the day of my trouble:

[58:17] ибо Ты был мне защитою и убежищем в день бедствия моего.
58:18
βοηθός βοηθος helper
μου μου of me; mine
σοὶ σοι you
ψαλῶ ψαλλω play
ὅτι οτι since; that
ο the
θεός θεος God
ἀντιλήμπτωρ αντιληπτωρ of me; mine
εἶ ειμι be
ο the
θεός θεος God
μου μου of me; mine
τὸ ο the
ἔλεός ελεος mercy
μου μου of me; mine
58:18. tibi cantabo quoniam Deus adiutor meus fortitudo mea Deus misericordia mea
Unto thee, O my helper, will I sing, for thou art God my defence: my God my mercy.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
58:1958:19: օգնական։ Քե՛զ սաղմոս ասացից Աստուած ապաւէն իմ, Աստուած ողորմութեան իմոյ[7002]։ Տունք. իա̃։[7002] Ոմանք.Օգնական իմ քեզ սաղ՛՛։
19 Քեզ սաղմոս պիտի երգեմ, իմ ապաւէ՛ն Աստուած, իմ ողորմութեա՛ն Աստուած:
17 Ո՛վ իմ զօրութիւնս, քեզի սաղմոս պիտի երգեմ, Վասն զի իմ պաշտպանս Աստուած է, Իմ ողորմութեանս Աստուածը։
Օգնական իմ, քեզ սաղմոս ասացից, Աստուած ապաւէն իմ, Աստուած ողորմութեան իմոյ:

58:19: օգնական։ Քե՛զ սաղմոս ասացից Աստուած ապաւէն իմ, Աստուած ողորմութեան իմոյ[7002]։ Տունք. իա̃։
[7002] Ոմանք.Օգնական իմ քեզ սաղ՛՛։
19 Քեզ սաղմոս պիտի երգեմ, իմ ապաւէ՛ն Աստուած, իմ ողորմութեա՛ն Աստուած:
17 Ո՛վ իմ զօրութիւնս, քեզի սաղմոս պիտի երգեմ, Վասն զի իմ պաշտպանս Աստուած է, Իմ ողորմութեանս Աստուածը։
zohrab-1805▾ eastern-1994▾ western am▾
58:1858:18 Сила моя! Тебя буду воспевать я, ибо Бог заступник мой, Бог мой, милующий меня.
KJV [17] Unto thee, O my strength, will I sing: for God [is] my defence, [and] the God of my mercy:

58:18 Сила моя! Тебя буду воспевать я, ибо Бог заступник мой, Бог мой, милующий меня.
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