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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Псалом написан Давидом во время гонения от Авессалома, когда он бежал уже из Иерусалима. На это указывает как самое обращение к Богу - "Услышь, Боже, вопль мой", свидетельствующее о тяжелом положении писателя, так поименование себя царем (7: ст.), который в означенное время находился не в Иерусалиме, а вдали от него (3). Давид же, как царь, только раз подвергался гонениям и именно от Авессалома.

Услыши, Господи, мою молитву и спаси меня, так как я только в Тебе нахожу прибежище. Дай мне вечно жить под Твоим покровительством (2-5). Ты услышишь молитву мою и возвратишь мне мое наследие. Да умножит Господь дни царя; да пользуется он вечной милостью Бога и тогда он возблагодарит Господа молитвами и обетами (6-9).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David, in this psalm, as in many others, begins with a sad heart, but concludes with an air of pleasantness--begins with prayers and tears, but ends with songs of praise. Thus the soul, by being lifted up to God, returns to the enjoyment of itself. It should seem David was driven out and banished when he penned this psalm, whether by Saul or Absalom is uncertain: some think by Absalom, because he calls himself "the king" (ver. 6), but that refers to the King Messiah. David, in this psalm, resolves to persevere in his duty, encouraged thereto both by his experience an by his expectations. I. He will call upon God because God had protected him, ver. 1-3. II. He will call upon God because God had provided well for him, ver. 4, 5. III. He will praise God because he had an assurance of the continuance of God's favour to him, ver. 6-8. So that, in singing this psalm, we may find that which is very expressive both of our faith and of our hope, of our prayers and of our praises; and some passages in this psalm are very peculiar.
Adam Clarke: Commentary on the Bible - 1831
The psalmist's prayer for those who mere banished from their own land, and from the ordinances of God, Psa 61:1, Psa 61:2. He praises God for his past mercies, Psa 61:3; purposes to devote himself entirely to his service, Psa 61:4, Psa 61:5. He prays for the king, Psa 61:6, Psa 61:7; and promises to perform his vow to the Lord daily, Psa 61:8.
The title, To the chief Musician upon Neginath, נגינת. The verb נגן nagan signifies to strike or play on a musical instrument, especially one of the stringed kind; but the נגינות neginoth, as it is written in about thirty MSS., may signify either the players on the instruments or the instruments themselves. The Psalm appears to have been written about the close of the captivity, and the most judicious interpreters refer it to that period. On this supposition the notes are formed.
Albert Barnes: Notes on the Bible - 1834
61:0: This psalm (title) is inscribed "To the chief Musician upon Neginah." On the meaning of the expression, "To the chief Musician," see the notes at the title to Psa 4:1-8, where also we have the following word in another form, - "on Neginoth" - the plural, instead of the singular. The word means a stringed instrument; and the idea is, that the psalm was committed to the leader of those who played on stringed instruments in the sanctuary.
The psalm is ascribed to David, but the occasion on which it was composed is not specified. From the psalm itself it is evident that it was composed by one who was in exile Psa 61:2, and by one who was a king Psa 61:6. The supposition which best agrees with all the circumstances alluded to in the psalm is, that it was composed by David when he was driven into exile on the rebellion of Absalom, and that it was composed when he was still beyond the Jordan Sa2 17:22, and when his life was yet in danger. Psa 42:1-11 and Psa 43:1-5 refer to the same period, and have the same general characteristics.
The psalm consists of the following parts:
I. A prayer for the divine interposition, Psa 61:1-2. The psalmist was far away from his home - in exile - and his heart was overwhelmed.
II. A reference to former mercies, and to the divine interposition in other days, as a ground of hope and of pleading now, Psa 61:3-5.
III. An expression of confident assurance that his prayer would be heard; that his life would be preserved; that his days would be lengthened out, and that he would be delivered from danger, Psa 61:6-7.
IV. The result of this deliverance; or, as an expression of gratitude for it, a purpose to devote himself to God, in a life spent in the daily performance of his vows, Psa 61:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 61:1, David flees to God upon his former experience; Psa 61:4, He vows perpetual service unto him, because of his promises.
Instead of neginath, many manuscripts, have neginoth; and two manuscripts, supply mizmor, "a Psalm." Some suppose this Psalm was composed when David was driven by Absalom's rebellion beyond Jordan, and from the sanctuary of God. Psa 4:1, Psa 6:1, Psa 54:1, Psa 55:1 *titles
Carl Friedrich Keil and Franz Delitzsch

Prayer and Thanksgiving of an Expelled King on His Way Back to the Throne
The Davidic Michtammı̂m are now ended, and there follows a short Davidic song על־נגינת. Does this expression mean "with the accompaniment of stringed instruments?" Not strictly, for this is expressed by the inscription בּנגינות (Ps 4:1, cf. Is 30:29, Is 30:32). But the formula may signify "upon the music of stringed instruments," i.e., upon stringed instruments. And this is more probable than that נגינת is the beginning of a standard song. The termination ath is not necessarily the construct state. It was the original feminine termination; and the prevailing one in Phoenician.
Some expositors, like Kster, Ewald, Hitzig, and Olshausen, feel themselves here also bound, by reason of the לדוד of the inscription, to seek a place for this Psalm as far down as the Babylonian exile and the times of the Ptolemies and the Seleucidae. Hupfeld deals somewhat more kindly with the לדוד in this instance, and Bttcher (De Inferis, p. 204) refutes the hypotheses set up in its stead in order finally to decide in favour of the idea that the king of whom the Psalm speaks is Cyrus - which is only another worthless bubble. We abide by the proudly ignored לדוד, and have as our reward a much more simple interpretation of the Psalm, without being obliged with Ewald to touch it up by means of a verse of one's own invention interwoven between Ps 61:5 and Ps 61:6. It is a Psalm of the time of Absalom, composed in Mahanaim or elsewhere in Gilead, when the army of the king had smitten the rebels in the wood of Ephraim. It consists of two parts of eight lines.
John Gill
INTRODUCTION TO PSALM 61
To the chief Musician upon Neginah, A Psalm of David. "Neginah" is either the beginning of a song, as Aben Ezra; or the musical note or tune of one: or rather the name of a musical instrument, which was touched by the hand, or with a quill or bow. It is the singular of "neginoth", See Gill on Ps 4:1. This psalm was written by David, when at the end of the earth, or land of Judea, as appears from Ps 61:2; either when he was fighting with the Syrians, as R. Obadiah, and so was composed about the same time with the former; or when he was in the land of the Philistines, being obliged to fly there from Saul, as Kimchi and others: or rather after he himself was king, since mention is made of the king in it; and when he fled from his son Absalom, and passed over to the other side of Jordan, and came to Mahanaim, 2Kings 17:22; where very probably he wrote this psalm. In it respect is had to the Messiah, as in Ps 61:2; though Arama thinks it was composed after the prophecy came to Nathan that David should not build the temple; see Ps 61:4.
60:160:1: ՚Ի կատարած ընդ օրհնութիւն. Սաղմոս ՚ի Դաւիթ. Կ։
1 Այսուհետեւ՝ օրհնութեամբ սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
Ի կատարած ընդ օրհնութիւնս. Սաղմոս Դաւթի:

60:1: ՚Ի կատարած ընդ օրհնութիւն. Սաղմոս ՚ի Դաւիթ. Կ։
1 Այսուհետեւ՝ օրհնութեամբ սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
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60:060:1 Начальнику хора. На струнном {орудии}. Псалом Давида.
60:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ἐν εν in ὕμνοις υμνος hymn τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
60:1 לַ֭ ˈla לְ to † הַ the מְנַצֵּחַ mᵊnaṣṣˌēₐḥ נצח prevail עַל־ ʕal- עַל upon שׁוּשַׁ֣ן šûšˈan שׁוּשַׁן lily עֵד֑וּת ʕēḏˈûṯ עֵדוּת reminder מִכְתָּ֖ם miḵtˌām מִכְתָּם [uncertain] לְ lᵊ לְ to דָוִ֣ד ḏāwˈiḏ דָּוִד David לְ lᵊ לְ to לַמֵּֽד׃ lammˈēḏ למד learn בְּ bᵊ בְּ in הַצֹּותֹ֨ו׀ haṣṣôṯˌô נצה decay אֶ֥ת ʔˌeṯ אֵת [object marker] אֲרַ֣ם נַהֲרַיִם֮ ʔᵃrˈam nahᵃrayim אֲרַם נַהֲרַיִם Mesopotamia וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֲרַ֪ם ʔᵃrˈam אֲרָם Aram צֹ֫ובָ֥ה ṣˈôvˌā צֹובָא Zobah וַ wa וְ and יָּ֤שָׁב yyˈāšov שׁוב return יֹואָ֗ב yôʔˈāv יֹואָב Joab וַ wa וְ and יַּ֣ךְ yyˈaḵ נכה strike אֶת־ ʔeṯ- אֵת [object marker] אֱדֹ֣ום ʔᵉḏˈôm אֱדֹום Edom בְּ bᵊ בְּ in גֵיא־מֶ֑לַח ḡê-mˈelaḥ גֵּיא מֶלַח the Valley of Salt שְׁנֵ֖ים šᵊnˌêm שְׁנַיִם two עָשָׂ֣ר ʕāśˈār עָשָׂר -teen אָֽלֶף׃ ʔˈālef אֶלֶף thousand אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) זְנַחְתָּ֣נוּ zᵊnaḥtˈānû זנח reject פְרַצְתָּ֑נוּ fᵊraṣtˈānû פרץ break אָ֝נַ֗פְתָּ ˈʔānˈaftā אנף be angry תְּשֹׁ֣ובֵ֥ב tᵊšˈôvˌēv שׁוב return לָֽנוּ׃ lˈānû לְ to
60:1. victori in psalmis DavidUnto the end, in hymns, for David.
For the Chief Musician; on a stringed instrument. of David.
60:1. Unto the end. For those who will be changed, with the inscription of a title, of David himself, for instruction: when he set fire to Mesopotamia of Syria and Sobal, and Joab turned back and struck Idumea, in the valley of the salt pits, twelve thousand men. O God, you have rejected us, and you have ruined us. You became angry, and yet you have been merciful to us.
60:1. To the chief Musician upon Shushaneduth, Michtam of David, to teach; when he strove with Aramnaharaim and with Aramzobah, when Joab returned, and smote of Edom in the valley of salt twelve thousand. O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again.
[362] KJV Chapter [61] To the chief Musician upon Neginah, [A Psalm] of David:

60:1 Начальнику хора. На струнном {орудии}. Псалом Давида.
60:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ἐν εν in
ὕμνοις υμνος hymn
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
60:1
לַ֭ ˈla לְ to
הַ the
מְנַצֵּחַ mᵊnaṣṣˌēₐḥ נצח prevail
עַל־ ʕal- עַל upon
שׁוּשַׁ֣ן šûšˈan שׁוּשַׁן lily
עֵד֑וּת ʕēḏˈûṯ עֵדוּת reminder
מִכְתָּ֖ם miḵtˌām מִכְתָּם [uncertain]
לְ lᵊ לְ to
דָוִ֣ד ḏāwˈiḏ דָּוִד David
לְ lᵊ לְ to
לַמֵּֽד׃ lammˈēḏ למד learn
בְּ bᵊ בְּ in
הַצֹּותֹ֨ו׀ haṣṣôṯˌô נצה decay
אֶ֥ת ʔˌeṯ אֵת [object marker]
אֲרַ֣ם נַהֲרַיִם֮ ʔᵃrˈam nahᵃrayim אֲרַם נַהֲרַיִם Mesopotamia
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֲרַ֪ם ʔᵃrˈam אֲרָם Aram
צֹ֫ובָ֥ה ṣˈôvˌā צֹובָא Zobah
וַ wa וְ and
יָּ֤שָׁב yyˈāšov שׁוב return
יֹואָ֗ב yôʔˈāv יֹואָב Joab
וַ wa וְ and
יַּ֣ךְ yyˈaḵ נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
אֱדֹ֣ום ʔᵉḏˈôm אֱדֹום Edom
בְּ bᵊ בְּ in
גֵיא־מֶ֑לַח ḡê-mˈelaḥ גֵּיא מֶלַח the Valley of Salt
שְׁנֵ֖ים šᵊnˌêm שְׁנַיִם two
עָשָׂ֣ר ʕāśˈār עָשָׂר -teen
אָֽלֶף׃ ʔˈālef אֶלֶף thousand
אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s)
זְנַחְתָּ֣נוּ zᵊnaḥtˈānû זנח reject
פְרַצְתָּ֑נוּ fᵊraṣtˈānû פרץ break
אָ֝נַ֗פְתָּ ˈʔānˈaftā אנף be angry
תְּשֹׁ֣ובֵ֥ב tᵊšˈôvˌēv שׁוב return
לָֽנוּ׃ lˈānû לְ to
60:1. victori in psalmis David
Unto the end, in hymns, for David.
For the Chief Musician; on a stringed instrument. of David.
60:1. Unto the end. For those who will be changed, with the inscription of a title, of David himself, for instruction: when he set fire to Mesopotamia of Syria and Sobal, and Joab turned back and struck Idumea, in the valley of the salt pits, twelve thousand men. O God, you have rejected us, and you have ruined us. You became angry, and yet you have been merciful to us.
60:1. To the chief Musician upon Shushaneduth, Michtam of David, to teach; when he strove with Aramnaharaim and with Aramzobah, when Joab returned, and smote of Edom in the valley of salt twelve thousand. O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again.
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jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
61:1: Hear my cry, O God - In the midst of a long and painful captivity, oppressed with suffering, encompassed with cruel enemies and isolent masters, I address my humble prayer to Thee, O my God.
Albert Barnes: Notes on the Bible - 1834
61:1: Hear my cry, O God - See the notes at Psa 5:2. The word rendered cry in this place sometimes denotes a joyful shout - a shout of triumph; but the connection makes it certain that it here refers to the voice of prayer. It is implied that it was audible prayer, or that the psalmist gave utterance to his desires in words. It is language such as would be produced by deep distress; when a sad and burdened heart gives vent to its feelings in a loud cry for mercy.
Attend unto my prayer - Give ear; incline the ear to me, Psa 5:1; Psa 17:1, Psa 17:6; Psa 39:12; Psa 71:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
61:1: Hear: Psa 5:1-3, Psa 17:1, Psa 28:2, Psa 55:1, Psa 55:2, Psa 130:2; Phi 4:6
Carl Friedrich Keil and Franz Delitzsch
61:1
Hurled out of the land of the Lord in the more limited sense
(Note: Just as in Num 32:29. the country east of Jordan is excluded from the name "the land of Canaan" in the stricter sense, so by the Jewish mind it was regarded from the earliest time to a certain extent as a foreign country (חוצה לארץ), although inhabited by the two tribes and a half; so that not only is it said of Moses that he died in a foreign land, but even of Saul that he is buried in a foreign land (Numeri Rabba, ch. viii. and elsewhere).)
into the country on the other side of the Jordan, David felt only as though he were banished to the extreme corner of the earth (not: of the land, cf. Ps 46:10; Deut 28:49, and frequently), far from the presence of God (Hengstenberg). It is the feeling of homelessness and of separation from the abode of God by reason of which the distance, in itself so insignificant (just as was the case with the exiles later on), became to him immeasurably great. For he still continually needed God's helpful intervention; the enveloping, the veiling, the faintness of his heart still continues (עטף, Arab. ‛tf, according to its radical signification: to bend and lay anything round so that it lies or draws over something else and covers it, here of a self-enveloping); a rock of difficulties still ever lies before him which is too high for his natural strength, for his human ability, therefore insurmountable. But he is of good courage: God will lead him up with a sure step, so that, removed from all danger, he will have rocky ground under his feet. He is of good courage, for God has already proved Himself to be a place of refuge to him, to be a strong tower, defying all attack, which enclosed him, the persecuted one, so that the enemy can gain no advantage over him (cf. Prov 18:10). He is already on the way towards his own country, and in fact his most dearly loved and proper home: he will or he has to (in accordance with the will of God) dwell (cf. the cohortative in Is 38:10; Jer 4:21) in God's tabernacle (vid., on Ps 15:1) throughout aeons (an utterance which reminds one of the synchronous Ps 23:6). With גּוּר is combined the idea of the divine protection (cf. Arabic ǵâr ollah, the charge or proteg of God, and Beduinic ǵaur, the protecting hearth; ǵawir, according to its form = גּר, one who flees for refuge to the hearth). A bold figure of this protection follows: he has to, or will trust, i.e., find refuge, beneath the protection of God's wings. During the time the tabernacle was still being moved from place to place we hear no such mention of dwelling in God's tabernacle or house. It was David who coined this expression for loving fellowship with the God of revelation, simultaneously with his preparation of a settled dwelling-place for the sacred Ark. In the Psalms that belong to the time of his persecution by Saul such an expression is not yet to be found; for in Ps 52:7, when it is desired that Doeg may have the opposite of an eternal dwelling-place, it is not the sacred tent that is meant. We see also from its second part that this Ps 61:1-8 does not belong to the time of Saul; for David does not speak here as one who has drawn very near to his kingly office (cf. Ps 40:8), but as one who is entering upon a new stage in it.
John Gill
61:1 Hear my cry, O God,.... Being in distress; and which was vocally expressed with great fervency and importunity;
attend unto my prayer; which psalm was made by him, and not for him; inwrought in his heart by the Spirit of God, and put up by him with a true heart and full assurance of faith, and related to his own case in particular. Aben Ezra thinks that the former word designs public prayer, vocally and openly expressed; and that this intends prayer in the heart, or mental prayer; both the Lord hears and attends unto, and is here requested; which is marvellous grace and condescension in him.
Robert Jamieson, A. R. Fausset and David Brown
61:1 Neginah--or, Neginoth (see on Ps 4:1, title). Separated from his usual spiritual privileges, perhaps by Absalom's rebellion, the Psalmist prays for divine aid, and, in view of past mercies, with great confidence of being heard. (Ps 61:1-8)
From the end--that is, places remote from the sanctuary (Deut 28:64).
60:260:2: Լո՛ւր Աստուած աղօթից իմոց, եւ նայեա՛ Տէր յաղօթս իմ։
2 Լսի՛ր, Աստուա՛ծ, աղօթքն իմ, եւ ո՛ւշ դարձրու, Տէ՛ր, աղօթքիս:
61 Ո՛վ Աստուած, լսէ՛ իմ աղաղակս Ու մտիկ ըրէ՛ իմ աղօթքիս։
Լուր, Աստուած, աղօթից իմոց, եւ նայեաց, Տէր, յաղօթս իմ:

60:2: Լո՛ւր Աստուած աղօթից իմոց, եւ նայեա՛ Տէր յաղօթս իմ։
2 Լսի՛ր, Աստուա՛ծ, աղօթքն իմ, եւ ո՛ւշ դարձրու, Տէ՛ր, աղօթքիս:
61 Ո՛վ Աստուած, լսէ՛ իմ աղաղակս Ու մտիկ ըրէ՛ իմ աղօթքիս։
zohrab-1805▾ eastern-1994▾ western am▾
60:160:2 Услышь, Боже, вопль мой, внемли молитве моей!
60:2 εἰσάκουσον εισακουω heed; listen to ὁ ο the θεός θεος God τῆς ο the δεήσεώς δεησις petition μου μου of me; mine πρόσχες προσεχω pay attention; beware τῇ ο the προσευχῇ προσευχη prayer μου μου of me; mine
60:2 הִרְעַ֣שְׁתָּה hirʕˈaštā רעשׁ quake אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth פְּצַמְתָּ֑הּ pᵊṣamtˈāh פצם split רְפָ֖ה rᵊfˌā רפא heal שְׁבָרֶ֣יהָ šᵊvārˈeʸhā שֶׁבֶר breaking כִי־ ḵî- כִּי that מָֽטָה׃ mˈāṭā מוט totter
60:2. exaudi Deus laudationem meam intende orationi meaeHear, O God, my supplication: be attentive to my prayer.
1. Hear my cry, O God; attend unto my prayer.
60:2. You have moved the earth, and you have disturbed it. Heal its breaches, for it has been moved.
60:2. Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shaketh.
Hear my cry, O God; attend unto my prayer:

60:2 Услышь, Боже, вопль мой, внемли молитве моей!
60:2
εἰσάκουσον εισακουω heed; listen to
ο the
θεός θεος God
τῆς ο the
δεήσεώς δεησις petition
μου μου of me; mine
πρόσχες προσεχω pay attention; beware
τῇ ο the
προσευχῇ προσευχη prayer
μου μου of me; mine
60:2
הִרְעַ֣שְׁתָּה hirʕˈaštā רעשׁ quake
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
פְּצַמְתָּ֑הּ pᵊṣamtˈāh פצם split
רְפָ֖ה rᵊfˌā רפא heal
שְׁבָרֶ֣יהָ šᵊvārˈeʸhā שֶׁבֶר breaking
כִי־ ḵî- כִּי that
מָֽטָה׃ mˈāṭā מוט totter
60:2. exaudi Deus laudationem meam intende orationi meae
Hear, O God, my supplication: be attentive to my prayer.
1. Hear my cry, O God; attend unto my prayer.
60:2. You have moved the earth, and you have disturbed it. Heal its breaches, for it has been moved.
60:2. Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shaketh.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Crying to God in Distress.

1 Hear my cry, O God; attend unto my prayer. 2 From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock that is higher than I. 3 For thou hast been a shelter for me, and a strong tower from the enemy. 4 I will abide in thy tabernacle for ever: I will trust in the covert of thy wings. Selah.
In these verses we may observe,
I. David's close adherence and application to God by prayer in the day of his distress and trouble: "Whatever comes, I will cry unto thee (v. 2), --not cry unto other gods, but to thee only,--not fall out with thee because thou afflictest me, but still look unto thee, and wait upon thee,--not speak to thee in a cold and careless manner, but cry to thee with the greatest importunity and fervency of spirit, as one that will not let thee go except thou bless me." This he will do, 1. Notwithstanding his distance from the sanctuary, the house of prayer, where he used to attend as in the court of requests: "From the end of the earth, or of the land, from the most remote and obscure corner of the country, will I cry unto thee." Note, Wherever we are we may have liberty of access to God, and may find a way open to the throne of grace. Undique ad cœlos tantundem est viæ--Heaven is equally accessible from all places. "Nay, because I am here in the end of the earth, in sorrow and solitude, therefore I will cry unto thee." Note, That which separates us from our other comforts should drive us so much the nearer to God, the fountain of all comfort. 2. Notwithstanding the dejection and despondency of his spirit: "Though my heart is overwhelmed, it is not so sunk, so burdened, but that it may be lifted up to God in prayer; if it is not capable of being thus raised, it is certainly too much cast down. Nay, because my heart is ready to be overwhelmed, therefore I will cry unto thee, for by that means it will be supported and relived." Note, Weeping must quicken praying, and not deaden it. Is any afflicted? Let him pray, Jam. v. 13; Ps. cii., title.
II. The particular petition he put up to God when his heart was overwhelmed and he was ready to sink: Lead me to the rock that is higher than I; that is, 1. "To the rock which is too high for me to get up to unless thou help me to it. Lord, give me such an assurance and satisfaction of my own safety as I can never attain to but by thy special grace working such a faith in me." 2. "To the rock on the top of which I shall be set further out of the reach of my troubles, and nearer the serene and quiet region, than I can be by any power or wisdom of my own." God's power and promise are a rock that is higher than we. This rock is Christ; those are safe that are in him. We cannot get upon this rock unless God by his power lead us. I will put thee in the cleft of the rock, Exod. xxxiii. 22. We should therefore by faith and prayer put ourselves under the divine management, that we may be taken under the divine protection.
III. His desire and expectation of an answer of peace. He begs in faith (v. 1): "Hear my cry, O God! attend unto my prayer; that is, let me have the present comfort of knowing that I am heard (Ps. xx. 6), and in due time let me have that which I pray for."
IV. The ground of this expectation, and the plea he uses to enforce his petition (v. 3): "Thou hast been a shelter for me; I have found in thee a rock higher than I: therefore I trust thou wilt still lead me to that rock." Note, Past experiences of the benefit of trusting in God, as they should engage us still to keep close to him, so they should encourage us to hope that it will not be in vain. "Thou hast been my strong tower from the enemy, and thou art as strong a ever, and thy name is as much a refuge to the righteous as ever it was." Prov. xviii. 10.
V. His resolution to continue in the way of duty to God and dependence on him, v. 4. 1. The service of God shall be his constant work and business. All those must make it so who expect to find God their shelter and strong tower: none but his menial servants have the benefit of his protection. I will abide in thy tabernacle for ever. David was now banished from the tabernacle, which was his greatest grievance, but he is assured that God by his providence would bring him back to his tabernacle, because he had by his grace wrought in him such a kindness for the tabernacle as that he was resolved to make it his perpetual residence, Ps. xxvii. 4. He speaks of abiding in it for ever because that tabernacle was a type and figure of heaven, Heb. ix. 8, 9, 24. Those that dwell in God's tabernacle, as it is a house of duty, during their short ever on earth, shall dwell in that tabernacle which is the house of glory during an endless ever. 2. The grace of God and the covenant of grace shall be his constant comfort: I will make my refuge in the covert of his wings, as the chickens seek both warmth and safety under the wings of the hen. Those that have found God a shelter to them ought still to have recourse to him in all their straits. This advantage those have that abide in God's tabernacle, that in the time of trouble he shall there hide them.
Adam Clarke: Commentary on the Bible - 1831
61:2: From the end of the earth - ארץ arets should be here translated land, not earth, and so it should be in numerous places besides. But here it seems to mean the country beyond the Euphrates; as it is thought to do, Psa 65:5, Psa 65:8, called there also the ends of the earth or land. It may be remarked that the Jews were always more pious and devoted to God in their afflictions and captivities, than when in their own land, in ease and affluence. But who can bear prosperity? How many hearts filled with heavenly ardor in affliction and persecution have grown cold under the beams of the sun of prosperity!
Lead me to the rock that is higher than I - Direct me to a place of refuge and safety. It is a metaphorical expression; and Calmet interprets it of the liberty granted to the Jews by Cyrus to return to their own land. This was a privilege far higher than any thing they could expect. The fathers think Jesus Christ is meant by this high rock.
Albert Barnes: Notes on the Bible - 1834
61:2: From the end of the earth will I cry unto thee - This language is derived from the idea that the earth is one extended plain, and that it has limits or boundaries. Such language is common in the Scriptures, and indeed is in constant use now, even although we know that the earth is globular, and that there are no parts which can properly be called "the ends of the earth." The meaning is plain. The psalmist was far from the place where he was accustomed to live; or, in other words, he was in exile or in banishment. The language agrees well with the supposition that the psalm was composed when David was driven from his home and his throne by Absalom, and was in exile beyond the Jordan, Sa2 17:22. Compare Psa 42:1-11.
When my heart is overwhelmed - The word used here - עטף ‛ â ṭ aph - means properly to cover, as with a garment, Psa 73:6; then, with grain - as a field, Ps. 65:14; then, with darkness or calamity, Ps. 102 title; Isa 57:16. The meaning here is, that darkness or calamity seemed to have covered or enveloped his soul. He saw no light, he had no comfort. Compare Psa 42:3, Psa 42:6-7.
Lead me to the rock that is higher than I - To a rock; to some place of refuge; to some stronghold where I may be safe. The allusion is to God as such a rock or place of refuge. See the notes at Psa 18:2. The idea is, that he had no strength in himself; that if he depended on himself, he could not be safe. He was, as it were, in a low vale, exposed to every enemy. He wished to be put in a place of safety. To such a place of safety - to Himself - he prayed that God would lead him. We need one much higher than we are to save us. A Saviour - a Redeemer - on the same level with ourselves could not help us. We must have one that is supreme over all things; one that is divine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
61:2: From: Psa 42:6, Psa 139:9, Psa 139:10; Deu 4:29; Jon 2:2-4
my heart: Psa 43:5, Psa 55:5, Psa 77:3, Psa 142:3, Psa 143:4; Isa 54:11; Mar 14:33, Mar 14:34; Luk 22:44
the rock: Psa 18:46, Psa 27:5, Psa 40:2, Psa 62:2, Psa 62:6; Isa 32:2
Geneva 1599
61:2 From (a) the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock [that] is (b) higher than I.
(a) From the place where I was banished, being driven out of the city and temple by my son Absalom.
(b) To which without your help I cannot attain.
John Gill
61:2 From the end of the earth will I cry unto thee,.... Where he now was, as is observed on the title; see Gill on Ps 61:1, though he was distant from his own house, and from the house of God, he did not restrain prayer before him, but continued to cry unto him, and determined to do so; and as the people of God are sometimes forced to flee to distant parts, they have a God still to go to, who is a God afar off, as well as at hand. It may be the psalmist may represent the church in Gospel times, throughout the whole world, even at the further parts of it, in the isles afar off, where men may and do lift up holy hands to God without wrath and doubting:
when my heart is overwhelmed; or "covered" (x); with grief and sorrow for any trouble, outward or inward, and ready to sink, and fail and die. Sometimes the saints are overwhelmed with a sense of sin, are pressed down with the weight and burden of its guilt; their faces are covered with shame and confusion; and their hearts are swallowed up and overwhelmed with overmuch sorrow, both at the number of their sins, and at the aggravated circumstances of them; and especially when they are without a view of pardoning grace and mercy, Ps 38:4, Lam 3:42; and sometimes they are overwhelmed with afflictive providences; the Lord causes all his waves and billows to go over them, and they are just ready to sink; and did he not stay his hand, and stop contending with them, the spirit would fail before him, and the souls that he has made, Ps 42:6; and sometimes with divine desertions, which cause a "deliquium" of soul, and throw them into fainting fits, Song 5:6; and sometimes through unbelieving frames; and did not the Lord appear to them, and strengthen their faith, and remove their unbelief, they would sink and die away, Ps 77:2. And at all such times it is right to cry unto the Lord, and make the following request to him:
lead me to the rock that is higher than I; not the land of Israel, as Kimchi thinks, the psalmist being now in the low lands of the Philistines; nor Jerusalem, and the fort and hill of Zion; he being now at the extreme and lower parts of the land: this sense is too low. Some think that some great difficulty is meant; which seemed insuperable, and like a rock inaccessible, which he could not get up to, and upon, and get over; and therefore desires the Lord would lead him up it, and over it, before whom every rock, mountain, and hill, becomes a plain, Zech 4:7; but rather Christ is meant, the Rock of Israel, the Rock of our salvation, and our refuge. He is higher than David, and all the kings of the earth; higher than the angels in heaven, and than the heavens themselves, Heb 7:26; and who by his height is able to protect and defend his people from all their enemies; and by the shade he casts to refresh and comfort them; and by the sufficiency in him to supply all their wants; for he is as a rock impregnable, and well stored, Is 33:16. And here gracious souls desire to be led by the Spirit of God always, and especially when in distressing circumstances; and he does lead them to his blood for pardon and cleansing, and to his righteousness for justification and acceptance with God, and to his fulness for fresh supplies.
(x) "quum tegitur", Michaelis.
John Wesley
61:2 The end - To which David was driven. Lead me - Convey me into some high and secure fortress.
Robert Jamieson, A. R. Fausset and David Brown
61:2 heart is overwhelmed--literally, "covered over with darkness," or, "distress."
to the rock-- (Ps 18:2; Ps 40:2).
higher than I--which otherwise I cannot ascend.
60:360:3: ՚Ի ծագաց երկրէ կարդացի առ քեզ, մինչ ՚ի վաստակել սրտի իմոյ։ ՚Ի վիմէ բարձր արարեր զիս, առաջնորդեցեր ինձ[7011], [7011] Ոմանք.՚Ի ծագաց երկրի։ ՚Ի լուս՛՛.՚Ի վիմի բարձր ա՛՛։
3 Երկրի ծայրերից ես քեզ կանչեցի, երբ սիրտս յոգնեց:
2 Երկրի ծայրէն քեզի պիտի կանչեմ՝ սրտիս մարելու ատենը, Դէպի ինձմէ բարձր եղած վէմը առաջնորդէ՛ զիս։
Ի ծագաց երկրէ կարդացի առ քեզ, մինչ ի վաստակել սրտի իմոյ. [358]ի վիմէ բարձր արարեր զիս, առաջնորդեցեր ինձ:

60:3: ՚Ի ծագաց երկրէ կարդացի առ քեզ, մինչ ՚ի վաստակել սրտի իմոյ։ ՚Ի վիմէ բարձր արարեր զիս, առաջնորդեցեր ինձ[7011],
[7011] Ոմանք.՚Ի ծագաց երկրի։ ՚Ի լուս՛՛.՚Ի վիմի բարձր ա՛՛։
3 Երկրի ծայրերից ես քեզ կանչեցի, երբ սիրտս յոգնեց:
2 Երկրի ծայրէն քեզի պիտի կանչեմ՝ սրտիս մարելու ատենը, Դէպի ինձմէ բարձր եղած վէմը առաջնորդէ՛ զիս։
zohrab-1805▾ eastern-1994▾ western am▾
60:260:3 От конца земли взываю к Тебе в унынии сердца моего; возведи меня на скалу, для меня недосягаемую,
60:3 ἀπὸ απο from; away τῶν ο the περάτων περας extremity; limit τῆς ο the γῆς γη earth; land πρὸς προς to; toward σὲ σε.1 you ἐκέκραξα κραζω cry ἐν εν in τῷ ο the ἀκηδιάσαι ακηδιαω the καρδίαν καρδια heart μου μου of me; mine ἐν εν in πέτρᾳ πετρα.1 cliff; bedrock ὕψωσάς υψοω elevate; lift up με με me
60:3 הִרְאִ֣יתָה hirʔˈîṯā ראה see עַמְּךָ֣ ʕammᵊḵˈā עַם people קָשָׁ֑ה qāšˈā קָשֶׁה hard הִ֝שְׁקִיתָ֗נוּ ˈhišqîṯˈānû שׁקה give drink יַ֣יִן yˈayin יַיִן wine תַּרְעֵלָֽה׃ tarʕēlˈā תַּרְעֵלָה reeling
60:3. de novissimo terrae ad te clamabo cum triste fuerit cor meum cum fortis elevabitur adversum me tu eris ductor meusTo thee have I cried from the ends of the earth: when my heart was in anguish, thou hast exalted me on a rock. Thou hast conducted me;
2. From the end of the earth will I call unto thee, when my heart is overwhelmed: lead me to the rock that is higher than I.
60:3. You have revealed to your people difficulties. You have made us drink the wine of remorse.
60:3. Thou hast shewed thy people hard things: thou hast made us to drink the wine of astonishment.
From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock [that] is higher than I:

60:3 От конца земли взываю к Тебе в унынии сердца моего; возведи меня на скалу, для меня недосягаемую,
60:3
ἀπὸ απο from; away
τῶν ο the
περάτων περας extremity; limit
τῆς ο the
γῆς γη earth; land
πρὸς προς to; toward
σὲ σε.1 you
ἐκέκραξα κραζω cry
ἐν εν in
τῷ ο the
ἀκηδιάσαι ακηδιαω the
καρδίαν καρδια heart
μου μου of me; mine
ἐν εν in
πέτρᾳ πετρα.1 cliff; bedrock
ὕψωσάς υψοω elevate; lift up
με με me
60:3
הִרְאִ֣יתָה hirʔˈîṯā ראה see
עַמְּךָ֣ ʕammᵊḵˈā עַם people
קָשָׁ֑ה qāšˈā קָשֶׁה hard
הִ֝שְׁקִיתָ֗נוּ ˈhišqîṯˈānû שׁקה give drink
יַ֣יִן yˈayin יַיִן wine
תַּרְעֵלָֽה׃ tarʕēlˈā תַּרְעֵלָה reeling
60:3. de novissimo terrae ad te clamabo cum triste fuerit cor meum cum fortis elevabitur adversum me tu eris ductor meus
To thee have I cried from the ends of the earth: when my heart was in anguish, thou hast exalted me on a rock. Thou hast conducted me;
60:3. You have revealed to your people difficulties. You have made us drink the wine of remorse.
60:3. Thou hast shewed thy people hard things: thou hast made us to drink the wine of astonishment.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Под "концом земли", где находился Давид, можно разуметь, возможно, Маханаим. Писатель называет эту местность "концом земли", или границей Палестины для того, чтобы показать отдаленность своего настоящего местопребывания от Иерусалима и храма, который для благочестивого царя являлся предметом первой необходимости: там он мог быть ближе к Господу и отдаваться молитвам пред Ним. "Скалой" Давид часто называет Господа. Возвести на скалу - дать твердую защиту.
Adam Clarke: Commentary on the Bible - 1831
61:3: Those hast been a shelter for me - During the whole duration of the captivity God marvellously dealt with the poor Jews; so that, although they were cast down, they were not utterly forsaken.
Albert Barnes: Notes on the Bible - 1834
61:3: For thou hast been a shelter for me - A place of refuge; a place where I have found safety. He refers here to what had occurred in former times. God had protected him when in danger, and he pleads that fact as a reason why God should now interpose and deliver him. That reason seems to be founded on two considerations:
(a) God had thus shown that he had power to deliver him; and
(b) it might be expected that God who is unchangeable, and who had interposed, would manifest the same traits of character still, and would not leave him now.
Both of these are proper grounds for prayer.
And strong tower from the enemy - See the notes at Psa 18:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
61:3: thou: Psa 4:6, Psa 4:7, Psa 116:2, Psa 140:7; Isa 46:3, Isa 46:4; Co2 1:10
strong: Psa 18:2; Pro 18:10
John Gill
61:3 For thou hast been a shelter for me,.... Or "refuge" (y), from avenging justice; a hiding place and covert from the storms and tempests of divine wrath; a shadow and a screen from the heat of Satan's fiery darts, and the blast of his terrible temptations, Is 25:4;
and a strong tower from the enemy: from Satan the devouring lion, from furious persecutors, and every other enemy; see Prov 18:10; and this experience the psalmist had of protection from the Rock in former times made him desirous of being led to it now.
(y) "asylum", Tigurine version, Vatablus; "perfagium", Cocceius; "refugium", Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
61:3 shelter . . . and strong tower--repeat the same sentiment.
60:460:4: ի՛մ եղեր յոյս եւ աշտարակ հզօր եղեր ինձ յերեսաց թշնամւոյն[7012]։ [7012] Ոմանք.Եւ իմ եղեր... եղեր ընդ երեսաց թշնամ՛՛։
4 Ժայռից բարձր պահեցիր ինձ, առաջնորդեցիր ինձ ու եղար իմ յոյսը, եւ թշնամու դէմ հզօր աշտարակ դարձար ինձ համար:
3 Վասն զի դուն ինծի ապաւէն եղար, Ամուր աշտարակ մը՝ թշնամիին դէմ։
եւ`` իմ եղեր յոյս, եւ աշտարակ հզօր եղեր ինձ յերեսաց թշնամւոյն:

60:4: ի՛մ եղեր յոյս եւ աշտարակ հզօր եղեր ինձ յերեսաց թշնամւոյն[7012]։
[7012] Ոմանք.Եւ իմ եղեր... եղեր ընդ երեսաց թշնամ՛՛։
4 Ժայռից բարձր պահեցիր ինձ, առաջնորդեցիր ինձ ու եղար իմ յոյսը, եւ թշնամու դէմ հզօր աշտարակ դարձար ինձ համար:
3 Վասն զի դուն ինծի ապաւէն եղար, Ամուր աշտարակ մը՝ թշնամիին դէմ։
zohrab-1805▾ eastern-1994▾ western am▾
60:360:4 ибо Ты прибежище мое, Ты крепкая защита от врага.
60:4 ὡδήγησάς οδηγεω guide με με me ὅτι οτι since; that ἐγενήθης γινομαι happen; become ἐλπίς ελπις hope μου μου of me; mine πύργος πυργος tower ἰσχύος ισχυς force ἀπὸ απο from; away προσώπου προσωπον face; ahead of ἐχθροῦ εχθρος hostile; enemy
60:4 נָ֘תַ֤תָּה nˈāṯˈattā נתן give לִּ lli לְ to ירֵאֶ֣יךָ yrēʔˈeʸḵā יָרֵא afraid נֵּ֭ס ˈnnēs נֵס signal לְ lᵊ לְ to הִתְנֹוסֵ֑ס hiṯnôsˈēs נסס falter מִ֝ ˈmi מִן from פְּנֵ֗י ppᵊnˈê פָּנֶה face קֹ֣שֶׁט qˈōšeṭ קֹשֶׁט bow סֶֽלָה׃ sˈelā סֶלָה sela
60:4. fuisti spes mea turris munitissima a facie inimiciFor thou hast been my hope; a tower of strength against the face of the enemy.
3. For thou hast been a refuge for me, a strong tower from the enemy.
60:4. You have given a warning sign to those who fear you, so that they may flee from before the face of the bow, so that your beloved may be delivered.
60:4. Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah.
For thou hast been a shelter for me, [and] a strong tower from the enemy:

60:4 ибо Ты прибежище мое, Ты крепкая защита от врага.
60:4
ὡδήγησάς οδηγεω guide
με με me
ὅτι οτι since; that
ἐγενήθης γινομαι happen; become
ἐλπίς ελπις hope
μου μου of me; mine
πύργος πυργος tower
ἰσχύος ισχυς force
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
ἐχθροῦ εχθρος hostile; enemy
60:4
נָ֘תַ֤תָּה nˈāṯˈattā נתן give
לִּ lli לְ to
ירֵאֶ֣יךָ yrēʔˈeʸḵā יָרֵא afraid
נֵּ֭ס ˈnnēs נֵס signal
לְ lᵊ לְ to
הִתְנֹוסֵ֑ס hiṯnôsˈēs נסס falter
מִ֝ ˈmi מִן from
פְּנֵ֗י ppᵊnˈê פָּנֶה face
קֹ֣שֶׁט qˈōšeṭ קֹשֶׁט bow
סֶֽלָה׃ sˈelā סֶלָה sela
60:4. fuisti spes mea turris munitissima a facie inimici
For thou hast been my hope; a tower of strength against the face of the enemy.
3. For thou hast been a refuge for me, a strong tower from the enemy.
60:4. You have given a warning sign to those who fear you, so that they may flee from before the face of the bow, so that your beloved may be delivered.
60:4. Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
61:4: I will abide in thy tabernacle - The greater portion of those Psalms which were composed during and after the captivity, says Calmet, had Levites and priests for their authors. Hence we find the ardent desire so frequently expressed of seeing the temple; of praising God there; of spending their lives in that place, performing the functions of their sacred office. There I shall sojourn; - there I shall dwell, - be at rest, - be in safety, - be covered with thy wings, as a bird in its nest is covered with the wings of its mother. These simple comparisons, drawn from rural affairs and ordinary occurrences, are more pleasing and consolatory in the circumstances in question, than allegories derived from subjects the most noble and sublime.
Albert Barnes: Notes on the Bible - 1834
61:4: I will abide in thy tabernacle for ever - This expresses the confident assurance that he would be restored to his home, and to the privileges of public worship. The word foRev_er here means perpetually; that is, his permanent home would be there, or he would dwell with God who dwelt in the tabernacle. The word "tabernacle" refers to the sacred tent which was erected for the worship of God, within which were the ark, the tables of the law, the table of showbread, etc. In the innermost part of that tent - the holy of holies - the symbol of the divine presence rested on the mercy-seat or cover of the ark of the covenant. David regarded it as a great privilege to abide near that sacred tent; near to the place of; public worship; near to the place where God was supposed to dwell. See Psa 23:6, note; Psa 26:8, note; Psa 27:4, note. It is possible that his mind looked beyond the tabernacle on earth to an eternal residence in the very presence of God; to his being admitted into his own sacred abode in heaven.
I will trust in the covert of thy wings - Margin, Make my refuge. See the notes at Psa 17:8. Compare Psa 36:7; Psa 57:1. The idea is, that he would seek and find protection in God - as young birds do under the outstretched wings of the parent bird.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
61:4: abide: Psa 61:7, Psa 15:1, Psa 23:6, Psa 27:4, Psa 90:1, Psa 91:1, Psa 92:13; Rev 3:12
trust: or, make my refuge, Psa 17:8, Psa 57:1, Psa 62:7, Psa 63:7, Psa 91:4, Psa 142:4, Psa 142:5; Rut 2:12; Mat 23:37; Heb 6:18
John Gill
61:4 I will abide in thy tabernacle for ever,.... Under the protection of the Lord, as in a shepherd's tent, or as in one belonging to a general of an army, where are fulness and safety; See Gill on Ps 27:5; or else the tabernacle of the congregation is meant; the house of God, the place of divine and public worship, where he desired and determined always to continue, Ps 23:6; or else the tabernacle which was prefigured by that below, where he knew he should dwell to all eternity. Kimchi, by "for ever", understands a long time; and Jarchi explains it both of this world and of the world to come; which is true, understanding the tabernacle of the church below, and the church above;
I will trust in the covert of thy wings. Or, "in" or "into the secret of thy wings" (z); this he determined to make his refuge for the present time, and while in this world; See Gill on Ps 57:1.
Selah; on this word; see Gill on Ps 3:2.
(z) "in abscondito", Pagninus, Montanus; "in occultum", Junius & Tremellius.
John Wesley
61:4 I will - I shall, I doubt not, be restored to the tabernacle, and worship thee there all my days.
Robert Jamieson, A. R. Fausset and David Brown
61:4 I will abide--So I desire to do (compare Ps 23:6).
trust in the covert, &c.--make my refuge, in the shadow (compare Ps 17:8; Ps 36:7).
60:560:5: Բնակեցայց ես ՚ի յարկս քո յաւիտեան, եւ ծածկեցա՛յց ընդ հովանեաւ թեւոց քոց[7013]։ [7013] Ոմանք.Բնակեցայ ես ՚ի յարկս։
5 Ես յաւիտեան պիտի բնակուեմ քո խորանում ու թեւերիդ հովանու տակ պատսպարուեմ:
4 Ես քու խորանիդ մէջ պիտի բնակիմ յաւիտեան. Քու թեւերուդ հովանաւորութեանը տակ պիտի ապաւինիմ։ (Սէլա։)
Բնակեցայց ես ի յարկս քո յաւիտեան, եւ ծածկեցայց ընդ հովանեաւ թեւոց քոց:[359]:

60:5: Բնակեցայց ես ՚ի յարկս քո յաւիտեան, եւ ծածկեցա՛յց ընդ հովանեաւ թեւոց քոց[7013]։
[7013] Ոմանք.Բնակեցայ ես ՚ի յարկս։
5 Ես յաւիտեան պիտի բնակուեմ քո խորանում ու թեւերիդ հովանու տակ պատսպարուեմ:
4 Ես քու խորանիդ մէջ պիտի բնակիմ յաւիտեան. Քու թեւերուդ հովանաւորութեանը տակ պիտի ապաւինիմ։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
60:460:5 Да живу я вечно в жилище Твоем и покоюсь под кровом крыл Твоих,
60:5 παροικήσω παροικεω reside ἐν εν in τῷ ο the σκηνώματί σκηνωμα camp; tent σου σου of you; your εἰς εις into; for τοὺς ο the αἰῶνας αιων age; -ever σκεπασθήσομαι σκεπαζω in σκέπῃ σκεπης the πτερύγων πτερυξ wing σου σου of you; your διάψαλμα διαψαλμα interlude; rest
60:5 לְ֭מַעַן ˈlmaʕan לְמַעַן because of יֵחָלְצ֣וּן yēḥālᵊṣˈûn חלץ draw off יְדִידֶ֑יךָ yᵊḏîḏˈeʸḵā יָדִיד beloved הֹושִׁ֖יעָה hôšˌîʕā ישׁע help יְמִֽינְךָ֣ yᵊmˈînᵊḵˈā יָמִין right-hand side וַו *wa וְ and עֲנֵֽנִיעננו *ʕᵃnˈēnî ענה answer
60:5. habitabo in tabernaculo tuo iugiter sperabo in protectione alarum tuarum semperIn thy tabernacle I shall dwell for ever: I shall be protected under the covert of thy wings.
4. I will dwell in thy tabernacle for ever: I will take refuge in the covert of thy wings.
60:5. Save me with your right hand, and hear me.
60:5. That thy beloved may be delivered; save [with] thy right hand, and hear me.
I will abide in thy tabernacle for ever: I will trust in the covert of thy wings. Selah:

60:5 Да живу я вечно в жилище Твоем и покоюсь под кровом крыл Твоих,
60:5
παροικήσω παροικεω reside
ἐν εν in
τῷ ο the
σκηνώματί σκηνωμα camp; tent
σου σου of you; your
εἰς εις into; for
τοὺς ο the
αἰῶνας αιων age; -ever
σκεπασθήσομαι σκεπαζω in
σκέπῃ σκεπης the
πτερύγων πτερυξ wing
σου σου of you; your
διάψαλμα διαψαλμα interlude; rest
60:5
לְ֭מַעַן ˈlmaʕan לְמַעַן because of
יֵחָלְצ֣וּן yēḥālᵊṣˈûn חלץ draw off
יְדִידֶ֑יךָ yᵊḏîḏˈeʸḵā יָדִיד beloved
הֹושִׁ֖יעָה hôšˌîʕā ישׁע help
יְמִֽינְךָ֣ yᵊmˈînᵊḵˈā יָמִין right-hand side
וַו
*wa וְ and
עֲנֵֽנִיעננו
*ʕᵃnˈēnî ענה answer
60:5. habitabo in tabernaculo tuo iugiter sperabo in protectione alarum tuarum semper
In thy tabernacle I shall dwell for ever: I shall be protected under the covert of thy wings.
4. I will dwell in thy tabernacle for ever: I will take refuge in the covert of thy wings.
60:5. Save me with your right hand, and hear me.
60:5. That thy beloved may be delivered; save [with] thy right hand, and hear me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. "Жить вечно в жилище" Божием - может означать ближе всего надежду Давида до конца дней находиться при скинии, жить в Иерусалиме, равно также и желание пользоваться "вечной", за гробом, "близостью к Богу".
Adam Clarke: Commentary on the Bible - 1831
61:5: Hast heard my vows - Often have I purposed to be wholly thine, - to serve thee alone, - to give up my whole life to thy service: and thou hast heard me, and taken me at my word; and given me that heritage, the privilege of enjoying thee in thy ordinances, which is the lot of them that fear thy name. The Psalm seems to have been composed either after the captivity, or at the time that Cyrus published his decree in their favor, as has been remarked before.
Albert Barnes: Notes on the Bible - 1834
61:5: For thou, O God, hast heard my vows - That is, my prayers accompanied with solemn pledges or promises that I will devote myself to thy service. In some way David had the assurance that those vows and prayers had been heard; that God would answer his supplications - that he would restore him to his home, and to the privilege of uniting with others in the sacred services of the sanctuary. In what way he had this assurance we are not informed, but the statement here accords with what we often find in the Psalms. His troubled mind became calm, for he looked upon the blessing as already granted. He entertained no doubt that what he had asked would be bestowed. The mind of a true believer often feels this assurance now. Somehow he feels an undoubting persuasion that the prayer which he has offered has been heard; that God will be merciful; that the blessing which has been sought will assuredly be conferred. That there may be danger of illusion here, no one can doubt - for we are not, as David was, inspired; but no one can prove that God may not impart such a gracious assurance to the soul; no one can show that it is wrong for a believer to allow peace to flow into his soul, in the confident hope that the blessing which he had sought will be his.
Thou hast given me the heritage of those that fear thy name - The heirship which pertains to such; the privileges of those who are the true children of God. One of these privileges is that of prayer; another is the peace which results from adoption into the family of God; of feeling that we are his heirs. Compare the notes at Rom 8:16-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
61:5: hast heard: Psa 56:12, Psa 65:1, Psa 66:19
heritage: Psa 16:5, Psa 16:6, Psa 115:13; Mal 3:16-18; Act 10:35
Carl Friedrich Keil and Franz Delitzsch
61:5
The second part begins with a confirmation of the gracious purpose of God expressed in Ps 61:5. David believes that he shall experience what he gives expression to in Ps 61:5; for God has already practically shown him that neither his life nor his kingship shall come to an end yet; He has answered the prayers of His chosen one, that, blended with vows, resulted from the lowly, God-resigned spirit which finds expression in 2Kings 15:25., and He has given or delivered up to him the land which is his by inheritance, when threatened by the rebels as robbers, - the land to which those who fear the covenant God have a just claim. It is clear enough that the receivers are "those who fear the name of Jahve;" the genitive relation describes the ירשּׁה as belonging to them in opposition to those who had usurped it. Or does ירשּׁה here perhaps mean the same as ארשׁת in Ps 21:3? Certainly not. נתן ירשּׁה ל is a customary phrase, the meaning of which, "to give anything to any one as his inheritance or as his own property," is to be retained (e.g., Deut 2:19). God has acknowledged David's cause; the land of Israel is again wrested from those to whom it does not belong; and now begins a new era in the reign of its rightful king. In view of this the king prays, in Ps 61:7, Ps 61:8, that God would add another goodly portion to the duration of his life. The words sound like intercession, but the praying one is the same person as in Ps 61:2-5. The expression מלכּא משׁיחא (the King Messiah) of the Targum shows to whom the church referred the word "king" after the extinction of the Davidic dynasty. The exalted tone of the wish expressed in Ps 61:7 (cf. Joel 2:2) favours this without absolutely requiring it (cf. עולמים, Ps 61:5, Ps 21:5, and the royal salutation, 3Kings 1:31; Dan 2:4, and frequently). There ought (as also e.g., in Ps 9:8) not to be any question whether ישׁב in Ps 61:8 signifies "to sit enthroned," or "to sit" = "to abide;" when the person spoken of is a king it means "to remain enthroned," for with him a being settled down and continuous enthronement are coincident. מן in Ps 61:8 is imperat. apoc. for מגּה (after the form הס, נס, צו). The poet prays God to appoint mercy and truth as guardian angels to the king (Ps 40:12, Prov 20:28, where out of pause it is צּרוּ; cf. on the other hand Ps 78:7; Prov 2:11; Prov 5:2). Since the poet himself is the king for whom he prays, the transition to the first person in v. 9 is perfectly natural. כּן signifies, as it always does, so or thus = in accordance therewith, corresponding to the fulfilment of these my petitions, thankfully responding to it. לשׁלּמי is the infinitive of the aim or purpose. Singing praise and accompanying it with music, he will make his whole life one continuous paying of vows.
Geneva 1599
61:5 For thou, O God, (c) hast heard my vows: thou hast given [me] the heritage of those that fear thy name.
(c) There is nothing that strengthens our faith more than the memory of God's help in times past.
John Gill
61:5 For thou, O God, hast heard my vows,.... Or "my prayers", as the Septuagint and other versions. Vows are so called, because it was usual to make vows in trouble, when prayer was made to the Lord for help and deliverance, Ps 66:13. This is a reason why the psalmist was encouraged to put his trust in the Lord, because his prayers were heard by him; or he was sure they would be, as he had entreated, Ps 61:1. The past is put for the future, as Kimchi and Ben Melech observe; and it may be because of the certainty of his prayers being heard; and which may be concluded from the Lord's declaring himself a God hearing prayer, from the prevalent mediation of Christ, from the assistance and intercession of the Spirit, and from the exercise of faith in prayer, and the divine promises; or while he was crying to God an answer was returned, and he was delivered out of his troubles, Is 65:24. Another reason follows:
thou hast given me the heritage of those that fear thy name: not the land of Israel, as Aben Ezra and Jarchi; which was given for an inheritance to the posterity of Abraham, Ps 105:11; and which was never more fully in their possession than in the times of David: nor the tabernacle or sanctuary of the Lord, as Kimchi; where he desired to dwell, Ps 61:4; and now had his request granted: but the heavenly glory, the incorruptible inheritance, the inheritance of the saints in light, prefigured by them both; which is the gift of God their Father to them his children; comes to them through the death of Christ the testator; is not of the law, and the works of it; is not acquired nor purchased; but is owing to the free grace of God; to predestinating grace, as the source of it; to justifying grace, through the righteousness of Christ, as the right unto it; and to regenerating and sanctifying grace, as the meetness for it. Wherefore it manifestly belongs to those that "fear the name of the Lord", himself, his perfections, particularly his goodness; who adore and admire, serve and worship him, internally and externally; not with a slavish fear, but with a filial godly fear. The Targum renders it,
"thou hast given an inheritance to them that fear thy name;''
that in the King's Bible is,
"an inheritance in the world to come;''
so the Septuagint, Vulgate Latin, and the Oriental versions; and which sense is given by Aben Ezra. It may be understood of them that fear the Lord, being the inheritance itself; as they are of Christ, David's son and antitype, and who is designed in Ps 61:6, see Deut 32:9, Ps 2:8.
John Wesley
61:5 Heritage - Thou hast granted me this singular mercy, to live in God's land, to enjoy his presence, and to worship in his tabernacle; which is the heritage that all that fear thee, prize and desire above all things.
Robert Jamieson, A. R. Fausset and David Brown
61:5 the heritage--or, part in the spiritual blessings of Israel (Ps 21:2-4).
vows--implies prayers.
60:660:6: Դու Աստուած լուա՛ր աղօթից իմոց. ետուր ժառանգութիւն ոյք երկնչին յանուանէ քումմէ։
6 Դու, Աստուա՛ծ, աղօթքս լսեցիր եւ ժառանգութիւն տուիր քո անունից ակնածողներին:
5 Վասն զի դուն՝ ո՛վ Աստուած՝ լսեցիր իմ ուխտերս. Քու անունէդ վախցողներուն ժառանգութիւնը ինծի տուիր։
Դու, Աստուած, լուար աղօթից իմոց, ետուր ժառանգութիւն` ոյք երկնչին յանուանէ քումմէ:

60:6: Դու Աստուած լուա՛ր աղօթից իմոց. ետուր ժառանգութիւն ոյք երկնչին յանուանէ քումմէ։
6 Դու, Աստուա՛ծ, աղօթքս լսեցիր եւ ժառանգութիւն տուիր քո անունից ակնածողներին:
5 Վասն զի դուն՝ ո՛վ Աստուած՝ լսեցիր իմ ուխտերս. Քու անունէդ վախցողներուն ժառանգութիւնը ինծի տուիր։
zohrab-1805▾ eastern-1994▾ western am▾
60:560:6 ибо Ты, Боже, услышал обеты мои и дал {мне} наследие боящихся имени Твоего.
60:6 ὅτι οτι since; that σύ συ you ὁ ο the θεός θεος God εἰσήκουσας εισακουω heed; listen to τῶν ο the εὐχῶν ευχη wish; vow μου μου of me; mine ἔδωκας διδωμι give; deposit κληρονομίαν κληρονομια inheritance τοῖς ο the φοβουμένοις φοβεω afraid; fear τὸ ο the ὄνομά ονομα name; notable σου σου of you; your
60:6 אֱלֹהִ֤ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s) דִּבֶּ֥ר dibbˌer דבר speak בְּ bᵊ בְּ in קָדְשֹׁ֗ו qoḏšˈô קֹדֶשׁ holiness אֶ֫עְלֹ֥זָה ʔˈeʕlˌōzā עלז rejoice אֲחַלְּקָ֥ה ʔᵃḥallᵊqˌā חלק divide שְׁכֶ֑ם šᵊḵˈem שְׁכֶם Shechem וְ wᵊ וְ and עֵ֖מֶק ʕˌēmeq עֵמֶק valley סֻכֹּ֣ות sukkˈôṯ סֻכֹּות Succoth אֲמַדֵּֽד׃ ʔᵃmaddˈēḏ מדד measure
60:6. tu enim Deus exaudisti orationem meam dedisti hereditatem timentibus nomen tuumFor thou, my God, hast heard my prayer: thou hast given an inheritance to them that fear thy name.
5. For thou, O God, hast heard my vows: thou hast given the heritage of those that fear thy name.
60:6. God has spoken in his holy place: I will rejoice, and I will divide Shechem, and I will measure the steep valley of the tabernacles.
60:6. God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth.
For thou, O God, hast heard my vows: thou hast given [me] the heritage of those that fear thy name:

60:6 ибо Ты, Боже, услышал обеты мои и дал {мне} наследие боящихся имени Твоего.
60:6
ὅτι οτι since; that
σύ συ you
ο the
θεός θεος God
εἰσήκουσας εισακουω heed; listen to
τῶν ο the
εὐχῶν ευχη wish; vow
μου μου of me; mine
ἔδωκας διδωμι give; deposit
κληρονομίαν κληρονομια inheritance
τοῖς ο the
φοβουμένοις φοβεω afraid; fear
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
60:6
אֱלֹהִ֤ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s)
דִּבֶּ֥ר dibbˌer דבר speak
בְּ bᵊ בְּ in
קָדְשֹׁ֗ו qoḏšˈô קֹדֶשׁ holiness
אֶ֫עְלֹ֥זָה ʔˈeʕlˌōzā עלז rejoice
אֲחַלְּקָ֥ה ʔᵃḥallᵊqˌā חלק divide
שְׁכֶ֑ם šᵊḵˈem שְׁכֶם Shechem
וְ wᵊ וְ and
עֵ֖מֶק ʕˌēmeq עֵמֶק valley
סֻכֹּ֣ות sukkˈôṯ סֻכֹּות Succoth
אֲמַדֵּֽד׃ ʔᵃmaddˈēḏ מדד measure
60:6. tu enim Deus exaudisti orationem meam dedisti hereditatem timentibus nomen tuum
For thou, my God, hast heard my prayer: thou hast given an inheritance to them that fear thy name.
5. For thou, O God, hast heard my vows: thou hast given the heritage of those that fear thy name.
60:6. God has spoken in his holy place: I will rejoice, and I will divide Shechem, and I will measure the steep valley of the tabernacles.
60:6. God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. "Услышал", "дал" прошедшие времена вместо будущих (прошедшее пророческое). - "Наследие боящихся имени Твоего" - Господь сохранил за Давидом то наследие, какое Им обетовано для боящихся Его. Это наследие - возвращение ему неправедно отнятого престола. В согласии со ст. 5: можно разуметь и дарование вечной жизни за гробом, как удел, назначенный вообще для праведников.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 For thou, O God, hast heard my vows: thou hast given me the heritage of those that fear thy name. 6 Thou wilt prolong the king's life: and his years as many generations. 7 He shall abide before God for ever: O prepare mercy and truth, which may preserve him. 8 So will I sing praise unto thy name for ever, that I may daily perform my vows.
In these verses we may observe,
I. With what pleasure David looks back upon what God had done for him formerly (v. 5): Thou, O God! hast heard my vows, that is, 1. "The vows themselves which I made, and with which I bound my soul: thou hast taken notice of them; thou hast accepted them, because made in sincerity, and been well pleased with them; thou hast been mindful of them, and put me in mind of them." God put Jacob in mind of his vows, Gen. xxxi. 13; xxxv. 1. Note, God is a witness to all our vows, all our good purposes, and all our solemn promises of new obedience. He keeps an account of them, which should be a good reason with us, as it was with David here, why we should perform our vows, v. 8. For he that hears the vows we made will make us hear respecting them if they be not made good. 2. "The prayers that went along with those vows; those thou hast graciously heard and answered," which encouraged him now to pray, O God! hear my cry. He that never did say to the seed of Jacob, Seek you me in vain, will not now begin to say so. "Thou hast heard my vows, and given a real answer to them; for thou hast given me a heritage of those that fear thy name." Note, (1.) There is a peculiar people in the world that fear God name, that with a holy awe and reverence accept of and accommodate themselves to all the discoveries he is pleased to make of himself to the children of men. (2.) There is a heritage peculiar to that peculiar people, present comforts, earnests of their future bliss. God himself is their inheritance, their portion for ever. The Levites that had God for their inheritance must take up with him, and not expect a lot like their brethren; so those that fear God have enough in him, and therefore must not complain if they have but little of the world. (3.) We need desire no better heritage than that of those who fear God. If God deal with us as he uses to deal with those that love his name we need not desire to be any better dealt with.
II. With what assurance he looks forward to the continuance of his life (v. 6): Thou shalt prolong the king's life. This may be understood either, 1. Of himself. If it was penned before he came to the crown, yet, being anointed by Samuel, and knowing what God had spoken in his holiness, he could in faith call himself the king, though now persecuted as an out-law; or perhaps it was penned when Absalom sought to dethrone him, and force him into exile. There were those that aimed to shorten his life, but he trusted to God to prolong his life, which he did to the age of man set by Moses (namely, seventy years), which, being spent in serving his generation according to the will of God (Acts xiii. 36), might be reckoned as many generations, because many generations would be the better for him. His resolution was to abide in God's tabernacle for ever (v. 4), in a way of duty; and now his hope is that he shall abide before God for ever, in a way of comfort. Those abide to good purpose in this world that abide before God, that serve him and walk in his fear; and those that do so shall abide before him for ever. He speaks of himself in the third person, because the psalm was delivered to the chief musician for the use of the church, and he would have the people, in singing it, to be encouraged with an assurance that, notwithstanding the malice of his enemies, their king, as they wished, should live for ever. Or, 2. Of the Messiah, the King of whom he was a type. It was a comfort to David to think, whatever became of him, that the years of the Lord's Anointed would be as many generations, and that of the increase of his government and peace there should be no end. The Mediator shall abide before God for ever, for he always appears in the presence of God for us, and ever lives, making intercession; and, because he lives, we shall live also.
III. With what importunity he begs of God to take him and keep him always under his protection: O prepare mercy and truth which may preserve him! God's promises and our faith in them are not to supersede, but to quicken and encourage prayer. David is sure that God will prolong his life, and therefore prays that he would preserve it, not that he would prepare him a strong lifeguard, or a well-fortified castle, but that he would prepare mercy and truth for his preservation; that is, that God's goodness would provide for his safety according to the promise. We need not desire to be better secured than under the protection of God's mercy and truth. This may be applied to the Messiah: "Let him be sent in the fulness of time, in performance of the truth to Jacob and the mercy to Abraham." Micah vii. 20; Luke i. 72, 73.
IV. With what cheerfulness he vows the grateful returns of duty to God (v. 8): So will I sing praise unto thy name for ever. Note, God's preservation of us calls upon us to praise him; and therefore we should desire to live, that we may praise him: Let my soul live, and it shall praise thee. We must make praising God the work of our time, even to the last (as long as our lives are prolonged we must continue praising God), and then it shall be made the work of our eternity, and we shall be praising him for ever. That I may daily perform my vows. His praising God was itself the performance of his vows, and it disposed his heart to the performance of his vows in other instances. Note, 1. The vows we have made we must conscientiously perform. 2. Praising God and paying our vows to him must be our constant daily work; every day we must be doing something towards it, because it is all but little in comparison with what is due, because we daily receive fresh mercies, and because, if we think much to do it daily, we cannot expect to be doing it eternally.
Adam Clarke: Commentary on the Bible - 1831
61:6: Thou wilt prolong the king's life - The words are very emphatic, and can refer to no ordinary person. Literally, "Days upon days thou wilt add to the king; and his years shall be like the generations of this world, and the generations of the world to come." This is precisely the paraphrase I had given to this text before I had looked into the Chaldee Version; and to which I need add nothing, as I am persuaded no earthly king is intended: and it is Christ, as Mediator, that "shall abide before God for ever," Psa 61:7. Neither to David, nor to any earthly sovereign, can these words be applied.
Albert Barnes: Notes on the Bible - 1834
61:6: Thou wilt prolong the king's life - literally, "Days upon the days of the king thou wilt add;" that is, Thou wilt add days to those which thou hast already permitted him to live. The language does not necessarily mean that he would have a long life, but that he would still be permitted to live. He had apprehended death. He knew that his life was sought by those who were engaged with Absalom in the rebellion. At first it was uncertain what the issue would be. He had fled for his life. But now, in answer to prayer, he felt assured that his life would be preserved; that he would be permitted to return to his home and his throne; and that as king - as the sovereign of his people - he would be permitted to honor God.
And his years as many generations - Margin, as in Hebrew, generation and generation. This probably means that he would be permitted to live longer than the ordinary time of a generation; that he would live as if one generation - or as if one ordinary lifetime - were added to another, so that he would live through successive generations of men. The average life of a generation is about thirty years. David is supposed to have lived from 1085 before the Christian era to 1016 b. c., or 69 years, which would reach a third generation. This is a more natural interpretation of the passage than to suppose that he refers to an "ideal" king, or that his dynasty would continue for many generations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
61:6: wilt prolong the king's life: Heb. shalt add days to the days of the king, Psa 21:4, Psa 21:6, Psa 72:15-17; Isa 53:10
many generations: Heb. generation and generation, Psa 89:36, Psa 89:37
Geneva 1599
61:6 Thou wilt prolong the king's (d) life: [and] his years as many generations.
(d) This chiefly refers to Christ, who lives eternally not only in himself but also in his members.
John Gill
61:6 Thou wilt prolong the King's life,.... Or "add days to the days of the King" (a). Meaning either himself, who, though his life was in danger by fighting with the Syrians and Edomites, or rather through the conspiracy of his son; yet was assured that he should yet live many years more, and especially in his posterity; and that his kingdom would be established for ever, as was promised him, 2Kings 7:12. Or rather the King Messiah, so the Targum: and Kimchi observes, that if this psalm respects the captivity, the King is the King Messiah: it may be understood of his life as man; who, though he died, rose again, and lives for evermore; and that, as to the glory of God the Father, so to the good of his people, for whom he makes intercession; and of the continuance of his spiritual seed, in whom he may be said to live, and his days be prolonged, Is 53:10; and of the duration of his kingdom, of which there will be no end. For it is an everlasting one, as follows:
and his years as many generations; he living, and his posterity and kingdom continuing, age after age. The Targum is,
"his years as the generations of this world, and the generations of the world to, come.''
(a) "dies super dies regis adjicieo", V. L. Pagninus, Montanus, &c.
John Wesley
61:6 Prolong - The years of my life and reign. Thus he speaks because his kingdom was not like Saul's, but established to him and his heirs; and because Christ, his son and heir, should actually, and in his own person possess the kingdom for ever.
Robert Jamieson, A. R. Fausset and David Brown
61:6 the king--himself and his royal line ending in Christ. Mercy and truth personified, as in Ps 40:11; Ps 57:3.
60:760:7: Աւուրս յաւուրս յաւելեր թագաւորի ամաց նորա, աւուրս ազգաց մինչեւ յազգս նորա[7014]։ [7014] Ոսկան.Աւուրք յազգաց։ Յօրինակին պակասէր.Մինչեւ յազգս նորա։
7 Թագաւորի կեանքի տարիներին օրեր աւելացրիր, օրեր սերնդէ սերունդ:
6 Թագաւորին օրերուն վրայ օրեր պիտի աւելցնես. Անոր տարիները ազգէ մինչեւ ազգ թող տեւեն։
Աւուրս յաւուրս յաւելեր թագաւորի, [360]ամաց նորա, աւուրս ազգաց մինչեւ յազգս նորա:

60:7: Աւուրս յաւուրս յաւելեր թագաւորի ամաց նորա, աւուրս ազգաց մինչեւ յազգս նորա[7014]։
[7014] Ոսկան.Աւուրք յազգաց։ Յօրինակին պակասէր.Մինչեւ յազգս նորա։
7 Թագաւորի կեանքի տարիներին օրեր աւելացրիր, օրեր սերնդէ սերունդ:
6 Թագաւորին օրերուն վրայ օրեր պիտի աւելցնես. Անոր տարիները ազգէ մինչեւ ազգ թող տեւեն։
zohrab-1805▾ eastern-1994▾ western am▾
60:660:7 Приложи дни ко дням царя, лета его {продли} в род и род,
60:7 ἡμέρας ημερα day ἐφ᾿ επι in; on ἡμέρας ημερα day βασιλέως βασιλευς monarch; king προσθήσεις προστιθημι add; continue ἔτη ετος year αὐτοῦ αυτος he; him ἕως εως till; until ἡμέρας ημερα day γενεᾶς γενεα generation καὶ και and; even γενεᾶς γενεα generation
60:7 לִ֤י lˈî לְ to גִלְעָ֨ד׀ ḡilʕˌāḏ גִּלְעָד Gilead וְ wᵊ וְ and לִ֬י lˈî לְ to מְנַשֶּׁ֗ה mᵊnaššˈeh מְנַשֶּׁה Manasseh וְ֭ ˈw וְ and אֶפְרַיִם ʔefrayˌim אֶפְרַיִם Ephraim מָעֹ֣וז māʕˈôz מָעֹוז fort רֹאשִׁ֑י rōšˈî רֹאשׁ head יְ֝הוּדָ֗ה ˈyhûḏˈā יְהוּדָה Judah מְחֹֽקְקִי׃ mᵊḥˈōqᵊqî חקק engrave
60:7. dies super dies regis adicies annos eius donec est generatio et generatioThou wilt add days to the days of the king: his years even to generation and generation.
6. Thou wilt prolong the king’s life: his years shall be as many generations.
60:7. Gilead is mine, and Manasseh is mine. And Ephraim is the strength of my head. Judah is my king.
60:7. Gilead [is] mine, and Manasseh [is] mine; Ephraim also [is] the strength of mine head; Judah [is] my lawgiver;
Thou wilt prolong the king' s life: [and] his years as many generations:

60:7 Приложи дни ко дням царя, лета его {продли} в род и род,
60:7
ἡμέρας ημερα day
ἐφ᾿ επι in; on
ἡμέρας ημερα day
βασιλέως βασιλευς monarch; king
προσθήσεις προστιθημι add; continue
ἔτη ετος year
αὐτοῦ αυτος he; him
ἕως εως till; until
ἡμέρας ημερα day
γενεᾶς γενεα generation
καὶ και and; even
γενεᾶς γενεα generation
60:7
לִ֤י lˈî לְ to
גִלְעָ֨ד׀ ḡilʕˌāḏ גִּלְעָד Gilead
וְ wᵊ וְ and
לִ֬י lˈî לְ to
מְנַשֶּׁ֗ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
וְ֭ ˈw וְ and
אֶפְרַיִם ʔefrayˌim אֶפְרַיִם Ephraim
מָעֹ֣וז māʕˈôz מָעֹוז fort
רֹאשִׁ֑י rōšˈî רֹאשׁ head
יְ֝הוּדָ֗ה ˈyhûḏˈā יְהוּדָה Judah
מְחֹֽקְקִי׃ mᵊḥˈōqᵊqî חקק engrave
60:7. dies super dies regis adicies annos eius donec est generatio et generatio
Thou wilt add days to the days of the king: his years even to generation and generation.
6. Thou wilt prolong the king’s life: his years shall be as many generations.
60:7. Gilead is mine, and Manasseh is mine. And Ephraim is the strength of my head. Judah is my king.
60:7. Gilead [is] mine, and Manasseh [is] mine; Ephraim also [is] the strength of mine head; Judah [is] my lawgiver;
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. "Приложи дни ко дням" - удлини жизнь, "лета его продли в род и род" - во все время существования человеческих поколений. Пусть имя Давида хранится в потомстве не в смысле простого памятования о нем, как историческом только деятеле, но в потомстве, происшедшем от него. Таким потомком был обетованный Мессия, вечный Царь.
Adam Clarke: Commentary on the Bible - 1831
61:7: He shall abide before God for ever - Literally, "He shall sit for ever before the faces of God." He shall ever appear in the presence of God for us. And he ever sits at the right hand of the Majesty on high; for he undertook this office after having, by his sacrificial offering, made atonement for our sins.
Prepare mercy and truth, which may preserve him - As Mediator, his attendants will ever be mercy and truth. He will dispense the mercy of God, and thus fulfill the truth of the various promises and predictions which had preceded his incarnation. There is an obscurity in this clause, חסד ואמת מן ינצרהו chesed veemeth man yintseruhu, owing to the particle מן man, which some translate who or what; and others, number thou, from מנה manah, to count. Houbigant, and he is followed by Bishop Lowth, would read מיהוה miyehovah, Mercy and truth from Jehovah shall preserve him. The AngloSaxon has, Mildheartedness, and soothfastness his, who seeketh? which is nearly the rendering of the old Psalter: Mercy and sothfastnes of him, wha sall seke? Dr. Kennicott says, מן man is a Syriasm; and should be translated quaesoutinam, I beseech thee, - I wish, - O that! On this very ground Coverdale appears to have translated, O let thy lovynge mercy and faithfulnes preserve him! The sense I have given above I conceive to be the true one.
Albert Barnes: Notes on the Bible - 1834
61:7: He shall abide before God for ever - That is, perpetually; without danger of change, or of being driven into exile. This may allude, however, to the hope which David had that he would always live with God in a higher world - a world where there would be no danger of change or banishment. His restoration to his home, to his throne, and to the privileges of the sanctuary, he may have regarded as an emblem of his ultimate reception into a peaceful heaven, and his mind may have glanced rapidly from the one to the other. On earth, after his restoration, he would have no fear that he would be banished again; in heaven, of which such a restoration might be regarded as an emblem, there could be no change, no exile.
O prepare mercy and truth - literally, divide, or divide out; then, allot or appoint; and then, make ready or prepare. The prayer is, that God would measure out to him, or impart to him, such favor that this desire of his heart would be realized. On the phrase mercy and truth, see Psa 25:10, note; Psa 57:3, note; Psa 57:10, note.
Which may preserve him - They will preserve him. That is, the manifestation of such mercy and truth would make his permanent occupancy of his throne on earth, and his ultimate reception into heaven, secure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
61:7: abide: Psa 41:12; Isa 9:6, Isa 9:7; Luk 1:33; Heb 7:21-25, Heb 9:24
prepare: Psa 40:11, Psa 43:3, Psa 57:3; Gen 24:27, Gen 32:10; Pro 20:28; Mic 7:20; Luk 1:54, Luk 1:55
Geneva 1599
61:7 He shall abide before God for ever: O prepare (e) mercy and truth, [which] may preserve him.
(e) For the stability of my kingdom stands in your mercy and truth.
John Gill
61:7 He shall abide before God for ever,.... Or "sit" (b); or "may he sit". Being raised from the dead he was received up to heaven into the presence of God, and sat down at his right hand; where he abides for ever, a Priest upon his throne, having an unchangeable priesthood, Heb 7:24;
and prepare mercy and truth, which may preserve him; which, if literally understood of David, is a prayer that the Lord would show him favour and kindness, and perform his promises to him, whereby his life would be preserved from the plots and, conspiracies of his enemies, and his kingdom be established; or that he might be exalted to exercise mercy towards his subjects, and administer justice, or execute the judgment of truth among them; which would make for the preservation of his person, and the support of his throne and government, Prov 20:28. But as the words may be applied to the Messiah, they are to be understood, not of the preservation of his corporeal life while here on earth; but either of the preservation of his people, in whom he lives, through the mercy and truth of God, expressed in the exertion of his power, by which they are preserved unto the heavenly kingdom and glory; or of the security of his kingdom, which not being of this world, is not supported by worldly power and policy, but in a spiritual manner, and by spiritual means; such as mercy, or "grace and truth"; that is, the doctrines of grace and truth, which came by Christ, and are preached by his ministers, and are the means of continuing, promoting, and preserving his kingdom and interest in the world, Or the words may be rendered, "may mercy and the truth of manna keep thee"; the true manna, Christ; see Jn 6:32; or "mercy and truth, as the manna, keep thee" (c); as that was kept in the golden pot, Ex 16:33; or rather as that kept and sustained the Israelites in the wilderness.
(b) "sedebit", Tigurine version, Vatablus, Musculus, Cocceius, Michaelis; so Ainsworth; "vel sedeat", Vatablus, Gejerus, Amama. (c) Vid. Hackman. Praecidan. Sacr. tom. 1. p. 71.
John Wesley
61:7 Abide - In the throne. Before God - Living and ruling as in God's presence, serving God and worshipping him in his tabernacle. Truth - Thy truth in giving me those mercies which thou hast promised, and thy mercy in giving me such further blessings as I needs.
Robert Jamieson, A. R. Fausset and David Brown
61:7 abide before God--literally, "sit as a king in God's presence," under His protection.
60:860:8: Կայ եւ մնայ յաւիտեան առաջի Աստուծոյ ողորմութիւն, եւ ճշմարտութիւն ոյք խնդրեսցեն ՚ի նմանէ[7015]։ [7015] Ոմանք.Աստուծոյ. զողորմութիւն եւ զճշմարտ՛՛։
6 Նա կայ եւ յաւիտեան կը մնայ Աստծու առջեւ. նաեւ նրանք, որոնք ողորմութիւն ու ճշմարտութիւն կը խնդրեն նրանից:
7 Անիկա յաւիտեան Աստուծոյ առջեւ պիտի նստի։Ողորմութիւն ու ճշմարտութիւն պիտի պատրաստէ, որպէս զի զանիկա պահպանեն։
Կայ եւ մնայ յաւիտեան առաջի Աստուծոյ. [361]ողորմութիւն, եւ ճշմարտութիւն ոյք խնդրեսցեն ի նմանէ:

60:8: Կայ եւ մնայ յաւիտեան առաջի Աստուծոյ ողորմութիւն, եւ ճշմարտութիւն ոյք խնդրեսցեն ՚ի նմանէ[7015]։
[7015] Ոմանք.Աստուծոյ. զողորմութիւն եւ զճշմարտ՛՛։
6 Նա կայ եւ յաւիտեան կը մնայ Աստծու առջեւ. նաեւ նրանք, որոնք ողորմութիւն ու ճշմարտութիւն կը խնդրեն նրանից:
7 Անիկա յաւիտեան Աստուծոյ առջեւ պիտի նստի։Ողորմութիւն ու ճշմարտութիւն պիտի պատրաստէ, որպէս զի զանիկա պահպանեն։
zohrab-1805▾ eastern-1994▾ western am▾
60:760:8 да пребудет он вечно пред Богом; заповедуй милости и истине охранять его.
60:8 διαμενεῖ διαμενω remain εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ἐνώπιον ενωπιος in the face; facing τοῦ ο the θεοῦ θεος God ἔλεος ελεος mercy καὶ και and; even ἀλήθειαν αληθεια truth αὐτοῦ αυτος he; him τίς τις.1 who?; what? ἐκζητήσει εκζητεω seek out / thoroughly
60:8 מֹואָ֤ב׀ môʔˈāv מֹואָב Moab סִ֬יר sˈîr סִיר pot רַחְצִ֗י raḥṣˈî רַחַץ washing עַל־ ʕal- עַל upon אֱ֭דֹום ˈʔᵉḏôm אֱדֹום Edom אַשְׁלִ֣יךְ ʔašlˈîḵ שׁלך throw נַעֲלִ֑י naʕᵃlˈî נַעַל sandal עָ֝לַ֗י ˈʕālˈay עַל upon פְּלֶ֣שֶׁת pᵊlˈešeṯ פְּלֶשֶׁת Philistia הִתְרֹעָֽעִֽי׃ hiṯrōʕˈāʕˈî רוע shout
60:8. sedebit semper ante faciem Dei misericordia et veritas servabunt eumHe abideth for ever in the sight of God: his mercy and truth who shall search?
7. He shall abide before God for ever: O prepare lovingkindness and truth, that they may preserve him.
60:8. Moab is the cooking pot of my hope. Into Idumea, I will extend my shoe. To me, the foreigners have been made subject.
60:8. Moab [is] my washpot; over Edom will I cast out my shoe: Philistia, triumph thou because of me.
He shall abide before God for ever: O prepare mercy and truth, [which] may preserve him:

60:8 да пребудет он вечно пред Богом; заповедуй милости и истине охранять его.
60:8
διαμενεῖ διαμενω remain
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ἐνώπιον ενωπιος in the face; facing
τοῦ ο the
θεοῦ θεος God
ἔλεος ελεος mercy
καὶ και and; even
ἀλήθειαν αληθεια truth
αὐτοῦ αυτος he; him
τίς τις.1 who?; what?
ἐκζητήσει εκζητεω seek out / thoroughly
60:8
מֹואָ֤ב׀ môʔˈāv מֹואָב Moab
סִ֬יר sˈîr סִיר pot
רַחְצִ֗י raḥṣˈî רַחַץ washing
עַל־ ʕal- עַל upon
אֱ֭דֹום ˈʔᵉḏôm אֱדֹום Edom
אַשְׁלִ֣יךְ ʔašlˈîḵ שׁלך throw
נַעֲלִ֑י naʕᵃlˈî נַעַל sandal
עָ֝לַ֗י ˈʕālˈay עַל upon
פְּלֶ֣שֶׁת pᵊlˈešeṯ פְּלֶשֶׁת Philistia
הִתְרֹעָֽעִֽי׃ hiṯrōʕˈāʕˈî רוע shout
60:8. sedebit semper ante faciem Dei misericordia et veritas servabunt eum
He abideth for ever in the sight of God: his mercy and truth who shall search?
7. He shall abide before God for ever: O prepare lovingkindness and truth, that they may preserve him.
60:8. Moab is the cooking pot of my hope. Into Idumea, I will extend my shoe. To me, the foreigners have been made subject.
60:8. Moab [is] my washpot; over Edom will I cast out my shoe: Philistia, triumph thou because of me.
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. "Пребыть вечно пред Богом" - пользоваться вечной милостью, близостью к Нему после смерти.
Adam Clarke: Commentary on the Bible - 1831
61:8: So will I sing praise unto thy name for evher - For the benefits which I have received, and hope to receive endlessly from thee, I will to all perpetuity praise thee.
That I may daily perform my vows - While I live, I shall יום יום yom, yom, "day by day," each day as it succeeds, render to thee my vows - act according to what I have often purposed, and as often promised. The Chaldee ends remarkably: "Thus I will praise thy name for ever, when I shall perform my vows in the day of the rederaption of Israel; and in the day in which the King Messiah shall be anointed, that he may reign."
The ancient Jews were full of the expectation of the Messiah; the Jews of the present day have given up their hope.
Albert Barnes: Notes on the Bible - 1834
61:8: So will I sing praise unto thy name for ever - As the result of this gracious interposition. Compare the notes at Isa 38:20. The meaning is, that he would do this constantly. It would be the regular business of his life.
That I may daily perform my vows - The solemn promises which I have made in my exile; the purposes which I have expressed to devote myself to thee. Or, the language may have been used in a more general sense, denoting that, as a religious man, the vows of God were constantly on him, or that he had pledged himself to serve God faithfully and always, and that he could better perform this duty at the tabernacle - in the place consecrated to public worship - than he could in exile. He desired, therefore, to be restored to the sanctuary, that he might keep up the performance of the daily duties of religion without interruption or hindrance. The whole psalm indicates a fervent desire to be engaged in the worship and service of God; a desire to be with Him and to enjoy His favor on earth; a confident hope that he would be permitted to enjoy His presence foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
61:8: sing: Psa 30:12, Psa 79:13, Psa 145:1, Psa 145:2, Psa 146:2
that I: Psa 65:1, Psa 66:13-16
John Gill
61:8 So will I sing praise unto thy name for ever,.... Or constantly; and not only in this world, but in that to come, for the favours before mentioned; for hearing his prayers; giving him a goodly heritage; prolonging the King's life; and preparing mercy and truth to preserve him;
that I may daily perform vows; which is done by praising the Lord, giving him the glory of all mercies, as vowed and promised; see Ps 50:14. The Targum adds,
"in the day of the redemption of Israel, and in the day that the King Messiah shall be anointed, that he may reign.''
Robert Jamieson, A. R. Fausset and David Brown
61:8 Thus for new blessings will new vows of praise ever be paid.
60:960:9: Այսպէս սաղմոս ասացից քեզ յաւիտեանս յաւիտենից, եւ տաց քեզ զաղօթս իմ օրըստօրէ[7016]։ Տունք. ը̃։ Գոբղայս. խբ̃։[7016] Ոմանք.Սաղմոս ասացից անուան քում յաւիտեանս յաւիտենից։
9 Այսպէս սաղմոս պիտի երգեմ քեզ յաւիտեանս յաւիտենից եւ օրըստօրէ աղօթք պիտի մատուցեմ:
8 Այսպէս սաղմոս պիտի երգեմ քու անուանդ յաւիտեան, Որպէս զի ամէն օր ուխտերս կատարեմ։
Այսպէս սաղմոս ասացից քեզ յաւիտեանս յաւիտենից, եւ տաց քեզ զաղօթս իմ օր ըստ օրէ:

60:9: Այսպէս սաղմոս ասացից քեզ յաւիտեանս յաւիտենից, եւ տաց քեզ զաղօթս իմ օրըստօրէ[7016]։ Տունք. ը̃։ Գոբղայս. խբ̃։
[7016] Ոմանք.Սաղմոս ասացից անուան քում յաւիտեանս յաւիտենից։
9 Այսպէս սաղմոս պիտի երգեմ քեզ յաւիտեանս յաւիտենից եւ օրըստօրէ աղօթք պիտի մատուցեմ:
8 Այսպէս սաղմոս պիտի երգեմ քու անուանդ յաւիտեան, Որպէս զի ամէն օր ուխտերս կատարեմ։
zohrab-1805▾ eastern-1994▾ western am▾
60:860:9 И я буду петь имени Твоему вовек, исполняя обеты мои всякий день.
60:9 οὕτως ουτως so; this way ψαλῶ ψαλλω play τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τοῦ ο the αἰῶνος αιων age; -ever τοῦ ο the ἀποδοῦναί αποδιδωμι render; surrender με με me τὰς ο the εὐχάς ευχη wish; vow μου μου of me; mine ἡμέραν ημερα day ἐξ εκ from; out of ἡμέρας ημερα day
60:9 מִ֣י mˈî מִי who יֹ֭בִלֵנִי ˈyōvilēnî יבל bring עִ֣יר ʕˈîr עִיר town מָצֹ֑ור māṣˈôr מָצֹור Egypt מִ֖י mˌî מִי who נָחַ֣נִי nāḥˈanî נחה lead עַד־ ʕaḏ- עַד unto אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom
60:9. sic canam nomini tuo iugiter reddens vota mea per singulos diesSo will I sing a psalm to thy name for ever and ever: that I may pay my vows from day to day.
8. So will I sing praise unto thy name for ever, that I may daily perform my vows.
60:9. Who will lead me into the fortified city? Who will lead me all the way to Idumea?
60:9. Who will bring me [into] the strong city? who will lead me into Edom?
So will I sing praise unto thy name for ever, that I may daily perform my vows:

60:9 И я буду петь имени Твоему вовек, исполняя обеты мои всякий день.
60:9
οὕτως ουτως so; this way
ψαλῶ ψαλλω play
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τοῦ ο the
αἰῶνος αιων age; -ever
τοῦ ο the
ἀποδοῦναί αποδιδωμι render; surrender
με με me
τὰς ο the
εὐχάς ευχη wish; vow
μου μου of me; mine
ἡμέραν ημερα day
ἐξ εκ from; out of
ἡμέρας ημερα day
60:9
מִ֣י mˈî מִי who
יֹ֭בִלֵנִי ˈyōvilēnî יבל bring
עִ֣יר ʕˈîr עִיר town
מָצֹ֑ור māṣˈôr מָצֹור Egypt
מִ֖י mˌî מִי who
נָחַ֣נִי nāḥˈanî נחה lead
עַד־ ʕaḏ- עַד unto
אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom
60:9. sic canam nomini tuo iugiter reddens vota mea per singulos dies
So will I sing a psalm to thy name for ever and ever: that I may pay my vows from day to day.
8. So will I sing praise unto thy name for ever, that I may daily perform my vows.
60:9. Who will lead me into the fortified city? Who will lead me all the way to Idumea?
60:9. Who will bring me [into] the strong city? who will lead me into Edom?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Испрошение Давидом милости от Бога сопровождалось обещанием с его стороны "исполнять обеты всякий день". К числу таких обетов принадлежит ежедневное прославление Его имени.