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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Надписание приписывает псалом сынам Кореевым, левитам, в согласии с чем находятся З и 11: стихи, где писатель выражает желание быть не в самом святилище, куда имели доступ только священники, но во дворе храма, забота о котором лежала на левитах. Псалом указывает на вынужденное удаление от храма вместе с левитами и помазанника Божия (10: ст.). Под последним можно разуметь царя, так как со времени помазания Саупа на царство термин "помазанник" стал преимущественно прилагаться к царям (1: Цар XII:3, 5; XXVI:9; 2: Цар I:14; Пс XVII:51; Пс XIX:7:). Царь по изображению псалма, благочестив, принадлежит к числу "ходящих в непорочности" (12: ст.). Таким царем нужно считать Давида, а обстоятельствами написания псалма - бегство его из Иерусалима во время гонений от Авессалома, когда Давида сопровождали любившие его и сочувствовавшие ему левиты. Последние хорошо понимали состояние Давида в его удалении от скинии, что и изобразили в псалме. - "На Гефском орудии", т. е. инструменте, заимствованном из филистимского города Гефа. Содержание псалма представляет изображение тяжелого душевного состояния праведника, вынужденного жить вне привычной и излюбленной им сферы близкого единения с Богом в месте особенного Его присутствия, т. е. в скинии.

Как дороги Твои жилища, Господи, к которым стремится моя душа и которые для меня тоже, что гнездо для птенцов птицы (2-4). Блаженны те, которые живут в доме Твоем или те, которые направляются к нему укрепляясь в силе по мере приближения к Сиону (5-8). Услышь нас, Боже, и призри на Твоего помазанника. При дворах Твоих один день лучше тысячи вне их, так как Господь есть солнце и щит изливающий блага на непорочных (9-13).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Though David's name be not in the title of this psalm, yet we have reason to think he was the penman of it, because it breathes so much of his excellent spirit and is so much like the sixty-third psalm which was penned by him; it is supposed that David penned this psalm when he was forced by Absalom's rebellion to quit his city, which he lamented his absence from, not so much because it was the royal city as because it was the holy city, witness this psalm, which contains the pious breathings of a gracious soul after God and communion with him. Though it be not entitled, yet it may fitly be looked upon as a psalm or song for the sabbath day, the day of our solemn assemblies. The psalmist here with great devotion expresses his affection, I. To the ordinances of God; his value for them (ver. 1), his desire towards them (ver. 2, 3), his conviction of the happiness of those that did enjoy them (ver. 4-7), and his placing his own happiness so very much in the enjoyment of them, ver. 10. II. To the God of the ordinances; his desire towards him (ver. 8, 9), his faith in him (ver. 11), and his conviction of the happiness of those that put their confidence in him, ver. 12. In singing this psalm we should have the same devout affections working towards God that David had, and then the singing of it will be very pleasant.
Adam Clarke: Commentary on the Bible - 1831
The psalmist longs for communion with God in the sanctuary, Psa 84:1-3. The blessedness of those who enjoy God's ordinances, Psa 84:4-7. With confidence in God, he prays for restoration to his house and worship, Psa 84:8-12.
The title here is the same as that of Psalm 81, only that was for Asaph, this for the sons of Torah. This person was one of the chief rebels against Moses and Aaron; there were three, Torah, Dathan, and Abiram, who made an insurrection; and the earth opened, and swallowed them and their partisans up, Numbers 16: The children of Dathan and Abiram perished with their fathers; but by a particular dispensation of Providence, the children of Korah were spared. See Num 26:11 (note), and the note there. The family of Torah was continued in Israel; and it appears from 1 Chronicles 26:1-19 that they were still employed about the temple, and were porters or keepers of the doors. They were also singers in the temple; see Ch2 20:19. This Psalm might have been sent to them to be sung, or one of themselves might have been its author.
Albert Barnes: Notes on the Bible - 1834
84:0: On the meaning of the phrase in the title, "upon Gittith," see the notes at the title to Psa 8:1-9. On the meaning of the phrase "for (margin, to) the sons of Korah," see the notes at the title to Psa 42:1-11. The author of the psalm is unknown, though it bears a strong resemblance to the forty-second, and may have been composed by David himself. If so, it was dedicated, or devoted, as that was, to "the sons of Korah," to be adapted by them to music, and to be employed in public worship, and it may also have been composed on the same occasion. It is to be observed, however, that there were not only numerous occasions in the life of David, but also in the lives of other pious Hebrews, to which the sentiments in this psalm would be appropriate; and we cannot, therefore, affirm with certainty that it was composed by David. If it had been, moreover, it is difficult to account for the fact that his name is not prefixed to it. See, however, the notes at Psa 84:9.
The occasion on which the psalm was composed is apparent from the psalm itself. It was evidently when the writer was deprived, for some cause now unknown, of the privileges of the sanctuary. That cause may have been exile, or sickness, or distance, or imprisonment; but whatever it was, the psalmist expresses his own deep feelings on the subject; the sense which he has of the blessedness of an attendance on the sanctuary, and of the happiness of those who were permitted to attend - regarding it as such a privilege that even the sparrow and the swallow might be supposed to be happy in being permitted to dwell near the altar of God. He describes, also, the joy and rejoicing of those who went up in companies, or in solemn procession, to the place of public worship - a happy, triumphant group on their way to the house of God.
It is not possible, however, to ascertain the exact time, or the particular occasion, when the psalm was written. The language is such as might have been used when the public worship was conducted either in the tabernacle, or in the temple - for the words employed are such as were adapted to either. It must have been, however, before the temple was destroyed, for it is clear that the usual place of public worship was still standing, and consequently it was before the captivity. The psalm is not one indicating public calamity; it is one of private love and sorrow.
The contents of the psalm are as follows:
I. The psalmist expresses his own sense of the loveliness of the place where God is worshipped, and his earnest longing for the courts of the Lord, Psa 84:1-2.
II. He illustrates this feeling by a beautiful image drawn from the sparrow and the swallow - building their nests unobstructed and unalarmed near the very altar of God - as if they must be happy to be so near to God, and to dwell peaceably there, Psa 84:3-4.
III. He describes the happiness of those who are on the way to the place of public worship: their joy; their progress in strength of purpose as they approached the place; their happiness in appearing before God, Psa 84:5-7.
IV. He pours forth his earnest prayer that he might be permitted thus to approach God; that he might be allowed to abide in the courts of God; that he might find a home there; that he might even spend a day there - for a day there was better than a thousand elsewhere, Psa 84:8-12.
The whole psalm is a beautiful expression of love to the sanctuary, as felt by all who truly worship God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 84:1, The prophet, longing for the communion of the sanctuary, Psa 84:4, shews how blessed they are that dwell therein; Psa 84:8, He prays to be restored unto it.
Psa 8:1, Psa 81:1 *titles
Carl Friedrich Keil and Franz Delitzsch

Longing for the House of God, and for the Happiness of Dwelling There
With Ps 83 the circle of the Asaphic songs is closed (twelve Psalms, viz., one in the Second Book and eleven in the Third), and with Ps 84:1-12 begins the other half of the Korahitic circle of songs, opened by the last of the Korahitic Elohim-Psalms. True, Hengstenberg (transl. vol. iii. Appendix. p. xlv) says that no one would, with my Symbolae, p. 22, regard this Ps 84:1-12 as an Elohimic Psalm; but the marks of the Elohimic style are obvious. Not only that the poet uses Elohim twice, and that in Ps 84:8, where a non-Elohimic Psalm ought to have said Jahve; it also delights in compound names of God, which are so heaped up that Jahve Tsebaoth occurs three times, and the specifically Elohimic Jahve Elohim Tsebaoth once. The origin of this Psalm has been treated of already in connection with its counterpart, Ps 42:1. It is a thoroughly heartfelt and intelligent expression of the love to the sanctuary of Jahve which years towards it out of the distance, and calls all those happy who have the like good fortune to have their home there. The prayer takes the form of an intercession for God's anointed; for the poet is among the followers of David, the banished one.
(Note: Nic. Nonnen takes a different view in his Dissertatio de Tzippor et Deror, etc., 1741. He considers one of the Ephraimites who were brought back to the fellowship of the true worship of God in the reign of Jehoshaphat (2Chron 19:4) to be the subject of the Psalm.)
He does not pray, as it were, out of his soul (Hengstenberg, Tholuck, von Gerlach), but for him; for loving Jahve of Hosts, the heavenly King, he also loves His inviolably chosen one. And wherefore should he not do so, since with him a new era for the neglected sanctuary had dawned, and the delightful services of the Lord had taken a new start, and one so rich in song? With him he shares both joy and brief. With his future he indissolubly unites his own.
To the Precentor upon the Gittith, the inscription runs, by Ben-Korah, a Psalm. Concerning על־הגּתּית, vid., on Ps 8:1. The structure of the Psalm is artistic. It consists of two halves with a distichic ashr-conclusion. The schema is 3. 5. 2 5. 5. 5. 3. 2.
John Gill
INTRODUCTION TO PSALM 84
To the chief Musician upon Gittith, A Psalm for the sons of Korah. Of "gittith", See Gill on Ps 8:1. The Targum renders it here, as there,
"to praise upon the harp that was brought from Gath;''
and of the sons of Korah, See Gill on Ps 42:1 and the argument of this psalm is thought to be much the same with that and Ps 43:1. It was, very probably, written by David; to whom the Targum, on Ps 84:8, ascribes it; though it does not bear his name, the spirit it breathes, and the language in which it is written, show it to be his; though not when he was an exile among the Philistines, in the times of Saul, as some in Kimchi think; for then the ark was not in Zion, as is suggested Ps 84:7, but elsewhere; for it was brought thither by David, after he was king of Israel, 2Kings 7:2, but rather when he fled from his son Absalom; though there is nothing in it that necessarily supposes him to be banished, or at a distance from the house of God; only he expresses his great affection for it, and his earnest desires for returning seasons and opportunities of worshipping God in it; and the general view of it is to set forth the blessedness of such who frequently attend divine service: the inscription of it, in the Syriac version, is,
"for the sons of Korah, when David meditated to go out of Zion, to worship in the house of God: and it is called a prophecy concerning Christ, and concerning his church,''
as it undoubtedly is. Bishop Patrick thinks it was composed by some pious Levite in the country, when Sennacherib's army had blocked up the way to Jerusalem, and hindered them from waiting upon the service of God at the temple; and others refer it to the times of the Babylonish captivity; and both Jarchi and Kimchi interpret it of the captivity, when the temple and altars of God were in ruins; but this does not agree with the loveliness of them, in which they were at the time of writing this psalm.
83:183:1: ՚Ի կատարած. վասն հնձանաց. որդւոցն Կորխայ Սաղմոս. ՁԳ[7237]։[7237] Ոմանք յաւելուն.Սաղմոս Դաւթի։
1 Այսուհետեւ՝ հնձանների մասին. սաղմոս Կորխի որդիներին
Գլխաւոր երաժշտին՝ Կորխի որդիներուն Սաղմոսը
Ի կատարած. վասն հնձանացն``. որդւոցն Կորխայ Սաղմոս:

83:1: ՚Ի կատարած. վասն հնձանաց. որդւոցն Կորխայ Սաղմոս. ՁԳ[7237]։
[7237] Ոմանք յաւելուն.Սաղմոս Դաւթի։
1 Այսուհետեւ՝ հնձանների մասին. սաղմոս Կորխի որդիներին
Գլխաւոր երաժշտին՝ Կորխի որդիներուն Սաղմոսը
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83:083:1 Начальнику хора. На Гефском {орудии}. Кореевых сынов. Псалом.
83:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ὑπὲρ υπερ over; for τῶν ο the ληνῶν ληνος trough; vat τοῖς ο the υἱοῖς υιος son Κορε κορε Kore ψαλμός ψαλμος psalm
83:1 שִׁ֖יר šˌîr שִׁיר song מִזְמֹ֣ור mizmˈôr מִזְמֹור psalm לְ lᵊ לְ to אָסָֽף׃ ʔāsˈāf אָסָף Asaph אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) אַל־ ʔal- אַל not דֳּמִי־ dᵒmî- דֳּמִי rest לָ֑ךְ lˈāḵ לְ to אַל־ ʔal- אַל not תֶּחֱרַ֖שׁ teḥᵉrˌaš חרשׁ be deaf וְ wᵊ וְ and אַל־ ʔal- אַל not תִּשְׁקֹ֣ט tišqˈōṭ שׁקט be at peace אֵֽל׃ ʔˈēl אֵל god
83:1. victori pro torculari filiorum Core canticumUnto the end, for the winepresses, a psalm for the sons of Core.
For the Chief Musician; set to the Gittith. A Psalm of the sons of Korah.
83:1. A Canticle Psalm of Asaph. O God, who will ever be like you? Do not be silent, and do not be unmoved, O God.
83:1. A Song [or] Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God.
[532] KJV Chapter [84] To the chief Musician upon Gittith, A Psalm for the sons of Korah:

83:1 Начальнику хора. На Гефском {орудии}. Кореевых сынов. Псалом.
83:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ὑπὲρ υπερ over; for
τῶν ο the
ληνῶν ληνος trough; vat
τοῖς ο the
υἱοῖς υιος son
Κορε κορε Kore
ψαλμός ψαλμος psalm
83:1
שִׁ֖יר šˌîr שִׁיר song
מִזְמֹ֣ור mizmˈôr מִזְמֹור psalm
לְ lᵊ לְ to
אָסָֽף׃ ʔāsˈāf אָסָף Asaph
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אַל־ ʔal- אַל not
דֳּמִי־ dᵒmî- דֳּמִי rest
לָ֑ךְ lˈāḵ לְ to
אַל־ ʔal- אַל not
תֶּחֱרַ֖שׁ teḥᵉrˌaš חרשׁ be deaf
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּשְׁקֹ֣ט tišqˈōṭ שׁקט be at peace
אֵֽל׃ ʔˈēl אֵל god
83:1. victori pro torculari filiorum Core canticum
Unto the end, for the winepresses, a psalm for the sons of Core.
For the Chief Musician; set to the Gittith. A Psalm of the sons of Korah.
83:1. A Canticle Psalm of Asaph. O God, who will ever be like you? Do not be silent, and do not be unmoved, O God.
83:1. A Song [or] Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God.
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jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
84:1: How amiable are thy tabernacles - In this plural noun he appears to include all the places in or near the temple where acts of Divine worship were performed. The holy of holies, the holy place, the altar of incense, the altar of burnt-offering, etc., etc.; all called here God's tabernacles or dwelling-places; for wherever God was worshipped, there he was supposed to dwell.
Albert Barnes: Notes on the Bible - 1834
84:1: How amiable - How much to he loved; how lovely. The word amiable is now used to denote a quality of mind or disposition - as gentle, affectionate, kind. The word used here, however in the original, means rather dear, beloved - as a token of endearment. Compare the notes at the title to Ps. 45. The idea here is, that the place of public worship is dear to the heart, as a beloved freind - a child - a wife - is. There is a strong and tender love for it.
Are thy tabernacles - Thy dwelling-places. This word might be applied either to the tabernacle or the temple, or to any place where God was supposed to reside, or where his worship was celebrated. The plural form is used here probably because the tabernacle and the temple were divided into two parts or rooms, and each might be regarded as in a proper sense the dwelling-place of God. See the notes at Mat 21:12, following.
O Lord of hosts! - Yahweh of hosts; Yahweh, controlling - ruling - guiding - marshalling - all the armies of heaven and earth: compare the notes at Isa 1:9; notes at Psa 24:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
84:1: A Psalm: Some suppose this Psalm was composed by David when driven from Jerusalem by Absalom's rebellion, but it is more probable that it was written at the foundation of the second temple.
for: or, of
How: Psa 36:8, Psa 27:4, Psa 48:1, Psa 48:2, Psa 87:2, Psa 87:3, Psa 122:1; Heb 9:23, Heb 9:24; Rev 21:2, Rev 21:3, Rev 21:22, Rev 21:23
O Lord: Psa 103:20, Psa 103:21; Kg1 22:19; Neh 9:6; Isa 6:2, Isa 6:3
Carl Friedrich Keil and Franz Delitzsch
84:1
How loved and lovely (ידידות) is the sacred dwelling-place (plur. as in Ps 43:3) of the all-commanding, redemptive God, viz., His dwelling-place here below upon Zion! Thither the poet is drawn by the deeply inward yearning of love, which makes him pale (נכסף from כּסף, to grow pale, Ps 17:12) and consumes him (כּלה as in Job 19:27). His heart and flesh joyfully salute the living God dwelling there, who, as a never-failing spring, quenches the thirst of the soul (Ps 42:3); the joy that he feels when he throws himself back in spirit into the long-denied delight takes possession even of his bodily nature, the bitter-sweet pain of longing completely fills him (Ps 63:2). The mention of the "courts" (with the exception of the Davidic Ps 65:5, occurring only in the anonymous Psalms) does not preclude the reference of the Psalm to the tent-temple on Zion. The Tabernacle certainly had only one חצר; the arrangement of the Davidic tent-temple, however, is indeed unknown to us, and, according to reliable traces,
(Note: Vid., Knobel on Exodus, S. 253-257, especially S. 255.)
Tit may be well assumed that it was more gorgeous and more spacious than the old Tabernacle which remained in Gibeon. In Ps 84:4 the preference must be given to that explanation which makes את־מזבּחותיך dependent upon מצאה, without being obliged to supply an intermediate thought like בּית (with hardening Dagesh like בּן, Gen 19:38, vid., the rule at Ps 52:5) and קן as a more definite statement of the object which the poet has in view. The altars, therefore, or (what this is meant to say without any need for taking את as a preposition) the realm, province of the altars of Jahve - this is the house, this the nest which sparrow and swallow have found for themselves and their young. The poet thereby only indirectly says, that birds have built themselves nests on the Temple-house, without giving any occasion for the discussion whether this has taken place in reality. By the bird that has found a comfortable snug home on the place of the altars of Jahve in the Temple-court and in the Temple-house, he means himself. צפּור (from צפר) is a general name for whistling, twittering birds, like the finch
(Note: Vid., Tobler, Denkbltter aus Jerusalem, 1853, S. 117.)
and the sparrow, just as the lxx here renders it. דּרור is not the turtle-dove (lxx, Targum, and Syriac), but the swallow, which is frequently called even in the Talmud צפור דרור (= סנוּנית), and appears to take its name from its straightforward darting, as it were, radiating flight (cf. Arabic jadurru of the horse: it darts straight forward). Saadia renders dûrı̂je, which is the name of the sparrow in Palestine and Syria (vid., Wetzstein's Excursus I). After the poet has said that his whole longing goes forth towards the sanctuary, he adds that it could not possibly be otherwise (גּם standing at the head of the clause and belonging to the whole sentence, as e.g., in Is 30:33; Ewald, 352, b): he, the sparrow, the swallow, has found a house, a nest, viz., the altars of Jahve of Hosts, his King and his God (Ps 44:5; Ps 45:7), who gloriously and inaccessibly protects him, and to whom he unites himself with most heartfelt and believing love. The addition "where (אשׁר as in Ps 95:9; Num 20:13) she layeth her young," is not without its significance. One is here reminded of the fact, that at the time of the second Temple the sons of the priests were called פּרחי כהנּה, and the Levite poet means himself together with his family; God's altars secure to them shelter and sustenance. How happy, blessed, therefore, are those who enjoy this good fortune, which he now longs for again with pain in a strange country, viz., to be able to make his home in the house of such an adorable and gracious God! עוד here signifies, not "constantly" (Gen 46:29), for which תּמיד would have been used, but "yet," as in Ps 42:6. The relation of Ps 84:5 to Ps 84:5 is therefore like Ps 41:2. The present is dark, but it will come to pass even yet that the inmates of God's house (οἰκεῖοι τοῦ Θεοῦ, Eph 2:10) will praise Him as their Helper. The music here strikes in, anticipating this praise.
Geneva 1599
84:1 "To the chief Musician upon Gittith, A Psalm for the sons of Korah." How amiable [are] thy tabernacles, O (a) LORD of hosts!
(a) David complains that he cannot have access to the Church of God to make profession of his faith, and to profit in religion.
John Gill
84:1 How amiable are thy tabernacles, O Lord of hosts! Which were erected in the wilderness by Moses at the command of God, and brought into the land of Canaan, where the Lord took up his dwelling: here he was worshipped, and sacrifices offered to him; here he granted his presence, and commanded his blessing; here it was in David's time; for as yet the temple was not built: it is called "tabernacles", in the plural number, because of its several parts: hence we read of a first and second tabernacle, Heb 9:2, there was the holy place, and the holy of holies, besides the court of the people; unless it can be thought to refer to the tabernacle David had built for the ark in Zion, and to the old tabernacle which was at Gibeon, 2Kings 6:17 the whole was a representation of the church of God, and the ordinances of it; which is the dwelling place of God, Father, Son, and Spirit, where he is worshipped, his presence enjoyed, his word is preached, ordinances administered, and the sacrifices of prayer and praise offered up; on account of all which it is very "amiable": what made the tabernacle of Moses lovely was not the outside, which was very mean, as the church of God outwardly is, through persecution, affliction, and poverty; but what was within, having many golden vessels in it, and those typical of things much more precious: moreover, here the priests were to be seen in their robes, doing their duty and service, and, at certain times, the high priest in his rich apparel; here were seen the sacrifices slain and offered, by which the people were taught the nature of sin, the strictness of justice, and the necessity and efficacy of the sacrifice of Christ; here the Levites were heard singing their songs, and blowing their trumpets: but much more amiable are the church of God and its ordinances in Gospel times, where Christ, the great High Priest, is seen in the glories of his person, and the fulness of his grace; where Zion's priests, or the ministers of the Gospel, stand clothed, being full fraught with salvation, and the tidings of it; where Christ is openly set forth, as crucified and slain, in the ministry of the word, and the administration of ordinances; here the Gospel trumpet is blown, and its joyful sound echoed forth, and songs of love and grace are sung by all believers: besides, what makes these tabernacles still more lovely are, the presence of God here, so that they are no other than the house of God, and gate of heaven; the provisions that are here made, and the company that are here enjoyed; to which may be added, the properties of those dwellings; they are lightsome, like the habitations of Israel in Goshen; they are healthful, no plague comes nigh them; the inhabitants of them are not sick; their sins are forgiven them; they are safe, sure, and quiet dwelling places; see Is 32:18 and they are lovely to such, and to such only, who have seen the unamiableness of sin, and are sick of its tents, and of enjoying its fading pleasures, and to whom Christ is precious, and altogether lovely: these have an intense affection for him, and for his house, word, worship, and ordinances, and with admiration say, "how amiable", &c.
Robert Jamieson, A. R. Fausset and David Brown
84:1 (See on Ps 8:1, title, and Ps 42:1, title). The writer describes the desirableness of God's worship and prays for a restoration to its privileges. (Ps 84:1-12)
amiable--not lovely, but beloved.
tabernacles-- (Ps 43:3).
83:283:2: Որպէս սիրելի՛ են յարկք քո Տէր զօրութեանց[7238], [7238] Ոմանք.Իբրեւ զի սիրելի են յար՛՛։
2 Որքա՜ն հաճելի է քո յարկի տակ, զօրութիւնների՛ Տէր. իմ հոգին քո գաւիթն է ցանկանում ու փափագում:
84 Ի՜նչպէս սիրելի են քու բնակարաններդ, Ո՛վ զօրաց Տէր։
Ո՜րպէս սիրելի են յարկք քո, Տէր զօրութեանց:

83:2: Որպէս սիրելի՛ են յարկք քո Տէր զօրութեանց[7238],
[7238] Ոմանք.Իբրեւ զի սիրելի են յար՛՛։
2 Որքա՜ն հաճելի է քո յարկի տակ, զօրութիւնների՛ Տէր. իմ հոգին քո գաւիթն է ցանկանում ու փափագում:
84 Ի՜նչպէս սիրելի են քու բնակարաններդ, Ո՛վ զօրաց Տէր։
zohrab-1805▾ eastern-1994▾ western am▾
83:183:2 Как вожделенны жилища Твои, Господи сил!
83:2 ὡς ως.1 as; how ἀγαπητὰ αγαπητος loved; beloved τὰ ο the σκηνώματά σκηνωμα camp; tent σου σου of you; your κύριε κυριος lord; master τῶν ο the δυνάμεων δυναμις power; ability
83:2 כִּֽי־ kˈî- כִּי that הִנֵּ֣ה hinnˈē הִנֵּה behold אֹ֭ויְבֶיךָ ˈʔôyᵊveʸḵā איב be hostile יֶהֱמָי֑וּן yehᵉmāyˈûn המה make noise וּ֝ ˈû וְ and מְשַׂנְאֶ֗יךָ mᵊśanʔˈeʸḵā שׂנא hate נָ֣שְׂאוּ nˈāśᵊʔû נשׂא lift רֹֽאשׁ׃ rˈōš רֹאשׁ head
83:2. quam dilecta tabernacula tua Domine exercituumHow lovely are thy tabernacles, O Lord of hosts!
1. How amiable are thy tabernacles, O LORD of hosts!
83:2. For behold, your enemies have sounded off, and those who hate you have carried out a head.
83:2. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.
How amiable [are] thy tabernacles, O LORD of hosts:

83:2 Как вожделенны жилища Твои, Господи сил!
83:2
ὡς ως.1 as; how
ἀγαπητὰ αγαπητος loved; beloved
τὰ ο the
σκηνώματά σκηνωμα camp; tent
σου σου of you; your
κύριε κυριος lord; master
τῶν ο the
δυνάμεων δυναμις power; ability
83:2
כִּֽי־ kˈî- כִּי that
הִנֵּ֣ה hinnˈē הִנֵּה behold
אֹ֭ויְבֶיךָ ˈʔôyᵊveʸḵā איב be hostile
יֶהֱמָי֑וּן yehᵉmāyˈûn המה make noise
וּ֝ ˈû וְ and
מְשַׂנְאֶ֗יךָ mᵊśanʔˈeʸḵā שׂנא hate
נָ֣שְׂאוּ nˈāśᵊʔû נשׂא lift
רֹֽאשׁ׃ rˈōš רֹאשׁ head
83:2. quam dilecta tabernacula tua Domine exercituum
How lovely are thy tabernacles, O Lord of hosts!
1. How amiable are thy tabernacles, O LORD of hosts!
83:2. For behold, your enemies have sounded off, and those who hate you have carried out a head.
83:2. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-5. "Как вожделенны жилища Твои" - как дороги и приятны для меня Твои, Господи, селения! Под селениями разумеется не только святилище, но и двор храма со всеми относящимися сюда сооружениями. Я, говорит писатель, душою и телом взвываю, страдаю по ним ("истомилась душа моя"). Мне бы хотелось быть там, где Ты, Господи, обитаешь, и радоваться близости к Тебе. Для птицы местом покоя и защиты служит ее гнездо, таким же местом успокоения для каждого страждущего праведника являются селения Господни, где он может в богослужении, жертвах и молитве почерпать ободрение и силы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Pleasures of Public Worship; Benefit of Public Worship.

1 How amiable are thy tabernacles, O LORD of hosts! 2 My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God. 3 Yea, the sparrow hath found a house, and the swallow a nest for herself, where she may lay her young, even thine altars, O LORD of hosts, my King, and my God. 4 Blessed are they that dwell in thy house: they will be still praising thee. Selah. 5 Blessed is the man whose strength is in thee; in whose heart are the ways of them. 6 Who passing through the valley of Baca make it a well; the rain also filleth the pools. 7 They go from strength to strength, every one of them in Zion appeareth before God.
The psalmist here, being by force restrained from waiting upon God in public ordinances, by the want of them is brought under a more sensible conviction than ever of the worth of them. Observe,
I. The wonderful beauty he saw in holy institutions (v. 1): How amiable are thy tabernacles, O Lord of hosts! Some think that he here calls God the Lord of hosts (that is, in a special manner of the angels, the heavenly hosts) because of the presence of the angels in God's sanctuary; they attended the Shechinah, and were (as some think) signified by the cherubim. God is the Lord of these hosts, and his the tabernacle is: it is spoken of as more than one (thy tabernacles) because there were several courts in which the people attended, and because the tabernacle itself consisted of a holy place and a most holy. How amiable are these! How lovely is the sanctuary in the eyes of all that are truly sanctified! Gracious souls see a wonderful, an inexpressible, beauty in holiness, and in holy work. A tabernacle was a mean habitation, but the disadvantage of external circumstances makes holy ordinances not at all the less amiable; for the beauty of holiness is spiritual, and their glory is within.
II. The longing desire he had to return to the enjoyment of public ordinances, or rather of God in them, v. 2. It was an entire desire; body, soul, and spirit concurred in it. He was not conscious to himself of any rising thought to the contrary. It was an intense desire; it was like the desire of the ambitious, or covetous, or voluptuous. He longed, he fainted, he cried out, importunate to be restored to his place in God's courts, and almost impatient of delay. Yet it was not so much the courts of the Lord that he coveted, but he cried out, in prayer, for the living God himself. O that I might know him, and be again taken into communion with him! 1 John i. 3. Ordinances are empty things if we meet not with God in the ordinances.
III. His grudging the happiness of the little birds that made their nests in the buildings that were adjoining to God's altars, v. 3. This is an elegant and surprising expression of his affection to God's altars: The sparrow has found a house and the swallow a nest for herself. These little birds, by the instinct and direction of nature, provide habitations for themselves in houses, as other birds do in the woods, both for their own repose and in which to lay their young; some such David supposes there were in the buildings about the courts of God's house, and wishes himself with them. He would rather live in a bird's nest nigh God's altars than in a palace at a distance from them. He sometimes wished for the wings of a dove, on which to fly into the wilderness (Ps. lv. 6); here for the wings of a sparrow, that he might fly undiscovered into God's courts; and, though to watch as a sparrow alone upon the house-top is the description of a very melancholy state and spirit (Ps. cii. 7), yet David would be glad to take it for his lot, provided he might be near God's altars. It is better to be serving God in solitude than serving sin with a multitude. The word for a sparrow signifies any little bird, and (if I may offer a conjecture) perhaps when, in David's time, music was introduced so much into the sacred service, both vocal and instrumental, to complete the harmony they had singing-birds in cages hung about the courts of the tabernacle (for we find the singing of birds taken notice of to the glory of God, Ps. civ. 12), and David envies the happiness of these, and would gladly change places with them. Observe, David envies the happiness not of those birds that flew over the altars, and had only a transient view of God's courts, but of those that had nests for themselves there. David will not think it enough to sojourn in God's house as a way-faring man that turns aside to tarry for a night; but let this be his rest, his home; here he will dwell. And he takes notice that these birds not only have nests for themselves there, but that there they lay their young; for those who have a place in God's courts themselves cannot but desire that their children also may have in God's house, and within his walls, a place and a name, that they may feed their kids beside the shepherds' tents. Some give another sense of this verse: "Lord, by thy providence thou hast furnished the birds with nests and resting-places, agreeable to their nature, and to them they have free recourse; but thy altar, which is my nest, my resting-place, which I am as desirous of as ever the wandering bird was of her nest, I cannot have access to. Lord, wilt thou provide better for thy birds than for thy babes? As a bird that wanders from her nest so am I, now that I wander from the place of God's altars, for that is my place (Prov. xxvii. 8); I shall never be easy till I return to my place again." Note, Those whose souls are at home, at rest, in God, cannot but desire a settlement near his ordinances. There were two altars, one for sacrifice, the other for incense, and David, in his desire of a place in God's courts, has an eye to both, as we also must, in all our attendance on God, have an eye both to the satisfaction and to the intercession of Christ. And, lastly, Observe how he eyes God in this address: Thou art the Lord of hosts, my King and my God. Where should a poor distressed subject seek for protection but with his king? And should not a people seek unto their God? My King, my God, is Lord of hosts; by him and his altars let me live and die.
IV. His acknowledgment of the happiness both of the ministers and of the people that had liberty of attendance on God's altars: "Blessed are they. O when shall I return to the enjoyment of that blessedness?" 1. Blessed are the ministers, the priests and Levites, who have their residence about the tabernacle and are in their courses employed in the service of it (v. 4): Blessed are those that dwell in thy house, that are at home there, and whose business lies there. He is so far from pitying them, as confined to a constant attendance and obliged to perpetual seriousness, that he would sooner envy them than the greatest princes in the world. There are those that bless the covetous, but he blesses the religious. Blessed are those that dwell in thy house (not because they have good wages, a part of every sacrifice for themselves, which would enable them to keep a good table, but because they have good work): They will be still praising thee; and, if there be a heaven upon earth, it is in praising God, in continually praising him. Apply this to his house above; blessed are those that dwell there, angels and glorified saints, for they rest not day nor night from praising God. Let us therefore spend as much of our time as may be in that blessed work in which we hope to spend a joyful eternity. 2. Blessed are the people, the inhabitants of the country, who, though they do not constantly dwell in God's house as the priests do, yet have liberty of access to it at the times appointed for their solemn feasts, the three great feasts, at which all the males were obliged to give their attendance, Deut. xvi. 16. David was so far from reckoning this an imposition, and a hardship put upon them, that he envies the happiness of those who might thus attend, v. 5-7. Those whom he pronounces blessed are here described. (1.) They are such as act in religion from a rooted principle of dependence upon God and devotedness to him: Blessed is the man whose strength is in thee, who makes thee his strength and strongly stays himself upon thee, who makes thy name his strong tower into which he runs for safety, Prov. xviii. 10. Happy is the man whose hope is in the Lord his God, Ps. xl. 4; cxlvi. 5. Those are truly happy who go forth, and go on, in the exercises of religion, not in their own strength (for then the work is sure to miscarry), but in the strength of the grace of Jesus Christ, from whom all our sufficiency is. David wished to return to God's tabernacles again, that there he might strengthen himself in the Lord his God for service and suffering. (2.) They are such as have a love for holy ordinances: In whose heart are the ways of them, that is, who, having placed their happiness in God as their end, rejoice in all the ways that lead to him, all those means by which their graces are strengthened and their communion with him kept up. They not only walk in these ways, but they have them in their hearts, they lay them near their hearts; no care or concern, no pleasure or delight, lies nearer than this. Note, Those who have the new Jerusalem in their eye must have the ways that lead to it in their heart, must mind them, their eyes must look straight forward in them, must ponder the paths of them, must keep close to them, and be afraid of turning aside to the right hand or to the left. If we make God's promise our strength, we must make God's word our rule, and walk by it. (3.) They are such as will break through difficulties and discouragements in waiting upon God in holy ordinances, v. 6. When they come up out of the country to worship at the feasts their way lies through many a dry and sandy valley (so some), in which they are ready to perish for thirst; but, to guard against that inconvenience, they dig little pits to receive and keep the rain-water, which is ready to them and others for their refreshment. When they make the pools the ram of heaven fills them. If we be ready to receive the grace of God, that grace shall not be wanting to us, but shall be sufficient for us at all times. Their way lay through many a weeping valley, so Baca signifies, that is (as others understand it), many watery valleys, which in wet weather, when the rain filled the pools, either through the rising of the waters or through the dirtiness of the way were impassable; but, by draining and trenching them, they made a road through them for the benefit of those who went up to Jerusalem. Care should be taken to keep those roads in repair that lead to church, as well as those that lead to market. But all this is intended to show, [1.] That they had a good will to the journey. When they were to attend the solemn feasts at Jerusalem, they would not be kept back by bad weather, or bad ways, nor make those an excuse for staying at home. Difficulties in the way of duty are designed to try our resolution; and he that observes the wind shall not sow. [2.] That they made the best of the way to Zion, contrived and took pains to mend it where it was bad, and bore, as well as they could, the inconveniences that could not be removed. Our way to heaven lies through a valley of Baca, but even that may be made a well if we make a due improvement of the comforts God has provided for the pilgrims to the heavenly city. (4.) They are such as are still pressing forward till they come to their journey's end at length, and do not take up short of it (v. 7): They go from strength to strength; their company increases by the accession of more out of every town they pass through, till they become very numerous. Those that were near staid till those that were further off called on them, saying, Come, and let us go to the house of the Lord (Ps. cxxii. 1, 2), that they might go together in a body, in token of their mutual love. Or the particular persons, instead of being fatigued with the tediousness of their journey and the difficulties they met with, the nearer they came to Jerusalem the more lively and cheerful they were, and so went on stronger and stronger, Job xvii. 9. Thus it is promised that those that wait on the Lord shall renew their strength, Isa. xl. 31. Even where they are weak, there they are strong. They go from virtue to virtue (so some); it is the same word that is used for the virtuous woman. Those that press forward in their Christian course shall find God adding grace to their graces, John i. 16. They shall be changed from glory to glory (2 Cor. iii. 18), from one degree of glorious grace to another, till, at length, every one of them appears before God in Zion, to give glory to him and receive blessings from him. Note, Those who grow in grace shall, at last, be perfect in glory. The Chaldee reads it, They go from the house of the sanctuary to the house of doctrine; and the pains which they have taken about the law shall appear before God, whose majesty dwells in Zion. We must go from one duty to another, from prayer to the word, from practising what we have learned to learn more; and, if we do this, the benefit of it will appear, to God's glory and our own everlasting comfort.
Adam Clarke: Commentary on the Bible - 1831
84:2: My soul longeth - It is a Levite that speaks, who ardently longs to regain his place in the temple, and his part in the sacred services.
My heart and my flesh - All the desires of my soul and body; every appetite and wish, both animal and spiritual, long for thy service.
Albert Barnes: Notes on the Bible - 1834
84:2: My soul longeth - The word used here means properly to be pale; then, to be faint or weak; and then, to pine after, to long for, to desire earnestly. It would properly denote such a longing or desire as to make one faint or exhausted; that is, it indicates intense desire. In Psa 17:12, it is applied to a hungry lion; "Like a lion that is greedy of its prey." In Gen 31:30, it conveys the idea of intense desire: "Because thou sore longedst after thy father's house." For an illustration of the sentiment here expressed, see the notes at Psa 42:1-2.
Yea, even fainteth - Is exhausted; fails of its strength. The word means properly to be completed, finished; then to be consumed, to be spent, to waste or pine away. Gen 21:15; Jer 16:4; Lam 2:11; Job 19:27.
For the courts of the Lord - The word used here refers to the different areas around the tabernacle or temple, within which many of the services of public worship were conducted, and which were frequented by different classes of persons. See the notes at Mat 21:12.
My heart and my flesh - My whole nature; my body and my soul; all my desires and aspirations - all the longings of my heart are there. The body - the flesh - cries out for rest; the heart - the soul - for communion with God. Our whole nature demands the benefits which spring from the worship of God. Body and soul were made for his service, and the necessities of neither can be satisfied without religion.
Crieth out - The word used here - רנן râ nan - means properly to give forth a tremulous sound; then, to give forth the voice in vibrations, or in a tremulous manner; and thence it may mean either to utter cries of joy, Lev 9:24; Job 38:7; Isa 12:6, or to utter a loud wail Lam 2:19. Its common application is to joy Psa 98:4; Psa 132:16; Psa 65:8; and it might be rendered here, "Sing unto the Lord," or "Rejoice unto the Lord." The connection, however, seems to demand that it be understood as the cry of earnest longing or desire.
For the living God - God, the true God, considered as living, in contradistinction from idols, always spoken of as dead. Compare Psa 63:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
84:2: soul: Psa 42:1, Psa 42:2, Psa 63:1, Psa 63:2, Psa 73:26, Psa 119:20, Psa 119:81, Psa 143:6; Sol 2:4, Sol 2:5, Sol 5:8
heart: Job 23:3; Isa 26:9, Isa 64:1
Geneva 1599
84:2 My soul longeth, yea, even fainteth for the (b) courts of the LORD: my heart and my flesh crieth out for the living God.
(b) For only the priests could enter the sanctuary and the rest of the people into the courts.
John Gill
84:2 My soul longeth, yea, even fainteth for the courts of the Lord,.... The courts of the tabernacle now at Gibeon, though the ark was in Zion, 2Chron 1:3 as the court of the priests, and the court of the Israelites, in which latter the people in common stood: after these David longed; he longed to enter into them, and stand in them, and worship God there; which soul longings and hearty desires were the fruits and evidences of true grace, of being born again; so newly born souls desire the sincere milk of the word, and the breasts of Gospel ordinances, as a newly born babe desires its mother's milk and breast; and he even "fainted", through disappointment, or length of time, being impatient of the returning season and opportunity of treading in them; see Ps 42:1,
my heart and my flesh crieth out for the living God; he only inwardly desired, and secretly fainted, but audibly cried out in his distress, and verbally expressed, great vehemence, his desire to enjoy the living God: it was not merely the courts, but God in them, that he wanted; even that God which has life in himself, with whom is the fountain of life; who gives life to others, natural, spiritual, and eternal, and in whose favour is life; yea, whose lovingkindness is better than life, and which was the thing longed and thirsted after: and these desires were the desires of the whole man, soul and body; not only he cried with his mouth and lips, signified by his flesh, but with his heart also, sincerely and heartily; his heart went along with his mouth.
Robert Jamieson, A. R. Fausset and David Brown
84:2 longeth--most intensely (Gen 31:30; Ps 17:12).
fainteth--exhausted with desire.
courts--as tabernacles (Ps 84:1) --the whole building.
crieth out--literally, "sings for joy"; but here, and Lam 2:19, expresses an act of sorrow as the corresponding noun (Ps 17:1; Ps 61:2).
heart and . . . flesh--as in Ps 63:1.
83:383:3: ցանկայ եւ փափագէ անձն իմ ՚ի գաւիթս քո։ Սիրտ իմ եւ մարմին իմ՝ ցնծասցեն առ Աստուած կենդանի[7239]։ [7239] Ոմանք.Ցնծասցէ առ Աստուած կեն՛՛։
3 Սիրտս ու մարմինս ցնծում են կենդանի Աստուծով.
2 Իմ անձս կը փափաքի ու նաեւ կը մարի Տէրոջը սրահներուն համար։Իմ սիրտս ու մարմինս ցնծութեամբ կ’աղաղակեն Կենդանի Աստուծոյն։
Ցանկայ եւ փափագէ անձն իմ ի գաւիթս քո. սիրտ իմ եւ մարմին իմ ցնծասցեն առ Աստուած կենդանի:

83:3: ցանկայ եւ փափագէ անձն իմ ՚ի գաւիթս քո։ Սիրտ իմ եւ մարմին իմ՝ ցնծասցեն առ Աստուած կենդանի[7239]։
[7239] Ոմանք.Ցնծասցէ առ Աստուած կեն՛՛։
3 Սիրտս ու մարմինս ցնծում են կենդանի Աստուծով.
2 Իմ անձս կը փափաքի ու նաեւ կը մարի Տէրոջը սրահներուն համար։Իմ սիրտս ու մարմինս ցնծութեամբ կ’աղաղակեն Կենդանի Աստուծոյն։
zohrab-1805▾ eastern-1994▾ western am▾
83:283:3 Истомилась душа моя, желая во дворы Господни; сердце мое и плоть моя восторгаются к Богу живому.
83:3 ἐπιποθεῖ επιποθεω yearn καὶ και and; even ἐκλείπει εκλειπω leave off; cease ἡ ο the ψυχή ψυχη soul μου μου of me; mine εἰς εις into; for τὰς ο the αὐλὰς αυλη courtyard; fold τοῦ ο the κυρίου κυριος lord; master ἡ ο the καρδία καρδια heart μου μου of me; mine καὶ και and; even ἡ ο the σάρξ σαρξ flesh μου μου of me; mine ἠγαλλιάσαντο αγαλλιαω jump for joy ἐπὶ επι in; on θεὸν θεος God ζῶντα ζαω live; alive
83:3 עַֽל־ ʕˈal- עַל upon עַ֭מְּךָ ˈʕammᵊḵā עַם people יַעֲרִ֣ימוּ yaʕᵃrˈîmû ערם be cunning סֹ֑וד sˈôḏ סֹוד confidential talk וְ֝ ˈw וְ and יִתְיָעֲצ֗וּ yiṯyāʕᵃṣˈû יעץ advise עַל־ ʕal- עַל upon צְפוּנֶֽיךָ׃ ṣᵊfûnˈeʸḵā צפן hide
83:3. desiderat et defecit anima mea in atria Domini cor meum et caro mea laudabunt Deum viventemmy soul longeth and fainteth for the courts of the Lord. My heart and my flesh have rejoiced in the living God.
2. My soul longeth, yea, even fainteth for the courts of the LORD; my heart and my flesh cry out unto the living God.
83:3. They have acted with malice in counsel over your people, and they have plotted against your holy ones.
83:3. They have taken crafty counsel against thy people, and consulted against thy hidden ones.
My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God:

83:3 Истомилась душа моя, желая во дворы Господни; сердце мое и плоть моя восторгаются к Богу живому.
83:3
ἐπιποθεῖ επιποθεω yearn
καὶ και and; even
ἐκλείπει εκλειπω leave off; cease
ο the
ψυχή ψυχη soul
μου μου of me; mine
εἰς εις into; for
τὰς ο the
αὐλὰς αυλη courtyard; fold
τοῦ ο the
κυρίου κυριος lord; master
ο the
καρδία καρδια heart
μου μου of me; mine
καὶ και and; even
ο the
σάρξ σαρξ flesh
μου μου of me; mine
ἠγαλλιάσαντο αγαλλιαω jump for joy
ἐπὶ επι in; on
θεὸν θεος God
ζῶντα ζαω live; alive
83:3
עַֽל־ ʕˈal- עַל upon
עַ֭מְּךָ ˈʕammᵊḵā עַם people
יַעֲרִ֣ימוּ yaʕᵃrˈîmû ערם be cunning
סֹ֑וד sˈôḏ סֹוד confidential talk
וְ֝ ˈw וְ and
יִתְיָעֲצ֗וּ yiṯyāʕᵃṣˈû יעץ advise
עַל־ ʕal- עַל upon
צְפוּנֶֽיךָ׃ ṣᵊfûnˈeʸḵā צפן hide
83:3. desiderat et defecit anima mea in atria Domini cor meum et caro mea laudabunt Deum viventem
my soul longeth and fainteth for the courts of the Lord. My heart and my flesh have rejoiced in the living God.
2. My soul longeth, yea, even fainteth for the courts of the LORD; my heart and my flesh cry out unto the living God.
83:3. They have acted with malice in counsel over your people, and they have plotted against your holy ones.
83:3. They have taken crafty counsel against thy people, and consulted against thy hidden ones.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
84:3: Yea, the sparrow hath found a house - It is very unlikely that sparrows and swallows, or birds of any kind, should be permitted to build their nests, and hatch their young, in or about altars which were kept in a state of the greatest purity; and where perpetual fires were kept up for the purpose of sacrifice, burning incense, etc. Without altering the text, if the clause be read in a parenthesis, the absurdity will be avoided, and the sense be good. "My heart crieth out for the living God, (even the sparrow hath found a house, and the swallow דרור deror, the ring-dove, a nest for herself, where she may lay; her young), for thine altars. O Lord of hosts!" Or, read the parenthesis last: "My heart crieth out for the living God; for thine altars, O Lord of hosts, my King and my God. Even the sparrow hath found out a house, and the swallow (ring-dove) a nest for herself, where she may lay her young;" but I have no place, either of rest or worship, understood. The Chaldee translates thus: "Even the pigeon hath found a house, and the turtle-dove hath a nest because their young may be offered lawfully upon thine altars, O Lord of hosts, my King and my God." Or, as a comparison seems to be here intended the following may best express the meaning; "Even as the sparrow finds out (seeks) a house, and the swallow her nest in which she may hatch her young; so I, thine altars, O Lord of hosts, my King and my God."
Albert Barnes: Notes on the Bible - 1834
84:3: Yea, the sparrow hath found an house - A home; a place where she may abide, and build her nest, and rear her young. The word here used - צפור tsippô r - is a name given to a bird from its chirping or twittering. It is rendered sparrow in Lev 14:4 (margin); Psa 102:7; and is often rendered bird (Gen 7:14; Gen 15:10, et al.), and fowl, Deu 4:17; Neh 5:18; et al. It may denote a bird of any kind, but is properly applied here to a sparrow, a species of bird very common and abundant in Palestine; a bird that finds its home especially about houses, barns, etc. That sparrows would be likely to gather around the tabernacle and even the altar, will appear not improbable from their well-known habits. "The sparrows which flutter and twitter about dilapidated buildings at Jerusalem, and cRev_ices of the city walls, are very numerous. In some of the more lonely streets they are so noisy as almost to overpower every other sound. Their chirping is almost an articulate utterance of the Hebrew term (צפור tsippô r), which was employed to designate that class of birds. It may be taken for granted that the sparrows are not less numerous in other places where they have similar means for obtaining shelter and building their nests. The sparrows, in their resort to houses and other such places, appear to be a privileged bird. Encouraged by such indulgence, they are not timid - they frequent boldly the haunts of people. The sight of this familiarity reminded me again and again of the passage in the Psalms Psa 84:3, where the pious Israelite, debarred from the privileges of the sanctuary, felt as if he could envy the lot of the birds, so much more favored than himself." - Professor Hackett, "Illustrations of Scripture," pp. 94, 95.
And the swallow a nest for herself - A place where it may make its nest. The word used here - דרור derô r - denotes properly, swift flight, a wheeling or gyration; and it is applied to birds which fly in circles or gyrations, and the name is thus appropriately given to the swallow. It occurs in this sense only here and in Pro 26:2.
Where she may lay her young - Where she may place her young. The wordplay here is not used in the sense in which we now apply it when we speak of "laying" eggs. It means to place them; to make a home for them; to dispose and arrange them.
Even thine altars ... - The altars where thou art worshipped. The idea here is, that the sparrows and the swallows seemed to have a happy lot; to be in a condition to be envied. Even they might come freely to the place where God was worshipped - to the very altars - and make their home there undisturbed. How strongly in contrast with this was the condition of the wandering - the exiled - author of the psalm!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
84:3: Yea: etc. Or, rather, "Even as the sparrow findeth a house, and the swallow (deror, or the ring-dove, according to some, but probably the bird which Forskal mentions among the migratory birds of Alexandria, by the name of dururi) a nest for herself where she may lay her young (so I seek) thine altars, O Jehovah, God of hosts, my King and my God." That is, as nature inclines birds to seek and prepare their nests, so grace has taught me to desire thy altars, and to worship there.
sparrow: Psa 90:1, Psa 91:1, Psa 116:7; Mat 8:20, Mat 23:37
Geneva 1599
84:3 Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, [even] thine (c) altars, O LORD of hosts, my King, and my God.
(c) So that the poor birds have more freedom than I.
John Gill
84:3 Yea, the sparrow hath found an house,.... One or other of the houses of men, where to build its nest; or its nest itself is called an house, as it seems to be explained in the next clause: the word here used signifies any bird; we translate it a "sparrow", and so Kimchi; the Targum renders it the "dove"; but the Midrash is,
"it is not said as a dove, but as a sparrow: the dove takes its young, and returns to its place; not so the sparrow:''
and the swallow a nest for herself, where she may lay her young; the Septuagint, Vulgate Latin, Syriac, and Arabic versions, have it the "turtle", the stock, or ring dove: and so the Targum, which paraphrases this clause, in connection with the following, thus:
"and the turtle a nest for herself, whose young are fit to be offered up upon thine altars:''
Tit is translated a swallow in Prov 26:2 and has its name in Hebrew from liberty, it not loving confinement, or because it freely visits the houses of men without fear:
even thine altars, O Lord of hosts; that is, as some understand it, there the swallow builds a nest, and lays her young; but it can hardly be thought that this could be done in them, since the priests were so often officiating at them, and there were so much noise, fire, and smoke there; it must be "at the sides of them", as the Syriac and Arabic versions render it, or near unto them; or rather in the rafters of the house where they were; and the rafters and beams of the temple were of cedar, and in such turtles have their nests (s); or in the houses adjoining to the tabernacle; or in the trees that might be near it; see Josh 24:26, and so the psalmist seems to envy and begrudge the place these birds had, and wishes he had the same nearness as they. Kimchi observes, that if this is to be understood of David, when in the land of the Philistines, at that time high places and altars were lawful everywhere, and there birds might build their nests; but if of the captivity, the birds found a place and built their nests in the ruins of the temple and altars; and so Jarchi; for as for the temple, it was not built in the times of David; besides, when built, had a scarecrow on it (t): though the words may be considered as in connection with Ps 84:3 and what goes before be read in a parenthesis, as they are by R. Judah Ben Balsam, cited by R. Aben Ezra;
"my soul longeth for the courts of the Lord, crieth out for the living God: even thine altars, O Lord of hosts'';
that is, for them; or may be supplied thus,
"I desire thine altars, O Lord of hosts'' (u):
as the birds above mentioned seek for a nest, and desire to find one, and have what they want, and nature prompts them to; so I desire a place in thine house and courts, and near thine altars; see Mt 8:20, or thus; as these birds rejoice, when they have found an house or nest for themselves and young; so should I rejoice, might I be favoured once more with attendance on thine altars, O Lord of hosts: mention is made of "altars", referring both to the altar of burnt sacrifice, and the altar of incense, both typical of Christ, Heb 13:10 and of his sacrifice and intercession; both which believers have to do with: it is added,
my King, and my God; when, by attending at his tabernacle, courts, and altars, he would testify his subjection to him as his King, and his faith in him, and thankfulness to him, as his God; see Jn 20:28.
(s) Vide Theocrit. Idyl. 5. (t) "To drive away birds", or "to destroy them", Misn. Middot, c. 4. s. 6. Maimon. & Bartenora, in ib. (u) So Noldius, p. 23.
Robert Jamieson, A. R. Fausset and David Brown
84:3 thine altars--that is, of burnt offering and incense, used for the whole tabernacle. Its structure afforded facilities for sparrows and swallows to indulge their known predilections for such places. Some understand the statement as to the birds as a comparison: "as they find homes, so do I desire thine altars," &c.
83:483:4: Քանզի ճնճղուկ եգիտ իւր տուն. եւ տատրակ զբո՛յն ուր դիցէ զձագս իւր։ Սեղան քո Տէր զօրութեանց, Թագաւոր իմ եւ Աստուած իմ։
4 քանզի ճնճղուկը գտաւ տունն իր, տատրակն իր բոյնը, որտեղ ձագեր պիտի դնի. գտաւ քո սեղանը, զօրութիւնների՛ Տէր, թագաւո՛ր իմ եւ Աստուա՛ծ իմ:
3 Ճնճղուկն ալ տուն գտաւ Ու ծիծեռնակը իրեն բոյն՝ իր ձագերը դնելու համար, Քու սեղաններուդ քով, ո՛վ զօրաց Տէր, Իմ Թագաւորս ու Աստուածս։
Քանզի ճնճղուկ եգիտ իւր տուն, եւ [524]տատրակ զբոյն ուր դիցէ զձագս իւր, [525]սեղան քո, Տէր զօրութեանց, Թագաւոր իմ եւ Աստուած իմ:

83:4: Քանզի ճնճղուկ եգիտ իւր տուն. եւ տատրակ զբո՛յն ուր դիցէ զձագս իւր։ Սեղան քո Տէր զօրութեանց, Թագաւոր իմ եւ Աստուած իմ։
4 քանզի ճնճղուկը գտաւ տունն իր, տատրակն իր բոյնը, որտեղ ձագեր պիտի դնի. գտաւ քո սեղանը, զօրութիւնների՛ Տէր, թագաւո՛ր իմ եւ Աստուա՛ծ իմ:
3 Ճնճղուկն ալ տուն գտաւ Ու ծիծեռնակը իրեն բոյն՝ իր ձագերը դնելու համար, Քու սեղաններուդ քով, ո՛վ զօրաց Տէր, Իմ Թագաւորս ու Աստուածս։
zohrab-1805▾ eastern-1994▾ western am▾
83:383:4 И птичка находит себе жилье, и ласточка гнездо себе, где положить птенцов своих, у алтарей Твоих, Господи сил, Царь мой и Бог мой!
83:4 καὶ και and; even γὰρ γαρ for στρουθίον στρουθιον little sparrow εὗρεν ευρισκω find ἑαυτῷ εαυτου of himself; his own οἰκίαν οικια house; household καὶ και and; even τρυγὼν τρυγων turtledove νοσσιὰν νοσσια brood ἑαυτῇ εαυτου of himself; his own οὗ ος who; what θήσει τιθημι put; make τὰ ο the νοσσία νοσσιον chick αὐτῆς αυτος he; him τὰ ο the θυσιαστήριά θυσιαστηριον altar σου σου of you; your κύριε κυριος lord; master τῶν ο the δυνάμεων δυναμις power; ability ὁ ο the βασιλεύς βασιλευς monarch; king μου μου of me; mine καὶ και and; even ὁ ο the θεός θεος God μου μου of me; mine
83:4 אָמְר֗וּ ʔāmᵊrˈû אמר say לְ֭כוּ ˈlᵊḵû הלך walk וְ wᵊ וְ and נַכְחִידֵ֣ם naḵḥîḏˈēm כחד hide מִ mi מִן from גֹּ֑וי ggˈôy גֹּוי people וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִזָּכֵ֖ר yizzāḵˌēr זכר remember שֵֽׁם־ šˈēm- שֵׁם name יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel עֹֽוד׃ ʕˈôḏ עֹוד duration
83:4. siquidem avis invenit domum et passer nidum sibi ubi ponat pullos suos altaria tua Domine exercituum rex meus et Deus meusFor the sparrow hath found herself a house, and the turtle a nest for herself where she may lay her young ones: Thy altars, O Lord of hosts, my king and my God.
3. Yea, the sparrow hath found her an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O LORD of hosts, my King, and my God.
83:4. They have said, “Come, let us scatter them from the nations and not allow the name of Israel to be remembered any longer.”
83:4. They have said, Come, and let us cut them off from [being] a nation; that the name of Israel may be no more in remembrance.
Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, [even] thine altars, O LORD of hosts, my King, and my God:

83:4 И птичка находит себе жилье, и ласточка гнездо себе, где положить птенцов своих, у алтарей Твоих, Господи сил, Царь мой и Бог мой!
83:4
καὶ και and; even
γὰρ γαρ for
στρουθίον στρουθιον little sparrow
εὗρεν ευρισκω find
ἑαυτῷ εαυτου of himself; his own
οἰκίαν οικια house; household
καὶ και and; even
τρυγὼν τρυγων turtledove
νοσσιὰν νοσσια brood
ἑαυτῇ εαυτου of himself; his own
οὗ ος who; what
θήσει τιθημι put; make
τὰ ο the
νοσσία νοσσιον chick
αὐτῆς αυτος he; him
τὰ ο the
θυσιαστήριά θυσιαστηριον altar
σου σου of you; your
κύριε κυριος lord; master
τῶν ο the
δυνάμεων δυναμις power; ability
ο the
βασιλεύς βασιλευς monarch; king
μου μου of me; mine
καὶ και and; even
ο the
θεός θεος God
μου μου of me; mine
83:4
אָמְר֗וּ ʔāmᵊrˈû אמר say
לְ֭כוּ ˈlᵊḵû הלך walk
וְ wᵊ וְ and
נַכְחִידֵ֣ם naḵḥîḏˈēm כחד hide
מִ mi מִן from
גֹּ֑וי ggˈôy גֹּוי people
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִזָּכֵ֖ר yizzāḵˌēr זכר remember
שֵֽׁם־ šˈēm- שֵׁם name
יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עֹֽוד׃ ʕˈôḏ עֹוד duration
83:4. siquidem avis invenit domum et passer nidum sibi ubi ponat pullos suos altaria tua Domine exercituum rex meus et Deus meus
For the sparrow hath found herself a house, and the turtle a nest for herself where she may lay her young ones: Thy altars, O Lord of hosts, my king and my God.
83:4. They have said, “Come, let us scatter them from the nations and not allow the name of Israel to be remembered any longer.”
83:4. They have said, Come, and let us cut them off from [being] a nation; that the name of Israel may be no more in remembrance.
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
84:4: Blessed are they that dwell in thy house - They who have such a constant habitation in thy temple as the sparrow or the swallow has in the house wherein it has built its nest.
They will be still praising thee - They will find it good to draw nigh unto God, as he always pours out his Spirit on his sincere worshippers.
Albert Barnes: Notes on the Bible - 1834
84:4: Blessed are they that dwell in thy house - Who are constantly there; whose permanent abode is there. The reference is to the priests and Levites - the ministers of religion - who had their permanent abode near the tabernacle and the temple, and who were wholly devoted to the sacred duties of religion. Their lot is here spoken of as a blessed, or as a happy lot, in contradistinction from those who had only the opportunity of occasionally going up to worship. Compare the notes at Psa 65:4.
They will be still praising thee - They will do it constantly, as their daily employment. It will not be worship begun and ended, but worship continued - the regular business from day to day. Such will heaven be; and this will constitute its glory. There will be
(a) a permanent residence there: "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out," Rev 3:12; and
(b) there will be the constant service of God; such a service that it may be described as perpetual praise.
The Septuagint and the Latin Vulgate render this, "They will praise thee for ages of ages;" that is, foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
84:4: Blessed: Psa 23:6, Psa 27:4, Psa 65:4, Psa 134:1-3
they will: Psa 71:8, Psa 71:15, Psa 145:1, Psa 145:2, Psa 145:21; Isa 12:4, Isa 12:5; Rev 7:15
John Gill
84:4 Blessed are they that dwell in thy house,.... The house of God, in his tabernacles and courts; referring to the priests and Levites, who were frequently officiating there, in their turns, night and day; and to the inhabitants of Jerusalem and Gibeon, where the ark and tabernacle were, who had frequent opportunities of attendance on divine worship: and happy are those who have a name and place in the church of God, who abide there, and never go out; see Ps 65:4, the Targum is,
"blessed are the righteous, &c.''
and the Arabic version, "blessed are all they that dwell, &c", they are happy on account of their settlement, and also on account of their work, as follows:
they will be still praising thee; which is delightful employment; for praise is pleasant and comely; and in which they are continually and constantly engaged, as their mercies return upon them, as they do every day; and especially on Lord's days, or at the stated times of public worship; such will bless and praise the Lord, both for temporal and spiritual blessings, as long as they live; see Heb 13:15.
Selah. See Gill on Ps 3:2.
John Wesley
84:4 They - That constantly abide in thy house; the priests and Levites, or other devout Jews who were there perpetually, as Anna, Lk 2:36-37. They will - They are continually employed in that blessed work.
Robert Jamieson, A. R. Fausset and David Brown
84:4 This view is favored by the language here, which, as in Ps 15:1; Ps 23:6, recognizes the blessing of membership in God's family by terms denoting a dwelling in His house.
83:583:5: Երանի՛ ամենեցուն որ բնակեալ են ՚ի տան Տեառն, յաւիտեանս յաւիտենից օրհնեսցեն զքեզ[7240]։ [7240] Ոմանք.Օրհնեսցեն զքեզ Տէր։
5 Երանի բոլոր նրանց, ովքեր բնակւում են Տիրոջ տանը, նրանք յաւիտեանս յաւիտենից պիտի օրհնեն քեզ:
4 Երանի՜ անոնց որ քու տանդ մէջ կը բնակին։Անոնք անդադար քեզ պիտի օրհնեն։ (Սէլա։)
Երանի ամենեցուն որ բնակեալ են ի տան Տեառն, յաւիտեանս յաւիտենից օրհնեսցեն զքեզ:[526]:

83:5: Երանի՛ ամենեցուն որ բնակեալ են ՚ի տան Տեառն, յաւիտեանս յաւիտենից օրհնեսցեն զքեզ[7240]։
[7240] Ոմանք.Օրհնեսցեն զքեզ Տէր։
5 Երանի բոլոր նրանց, ովքեր բնակւում են Տիրոջ տանը, նրանք յաւիտեանս յաւիտենից պիտի օրհնեն քեզ:
4 Երանի՜ անոնց որ քու տանդ մէջ կը բնակին։Անոնք անդադար քեզ պիտի օրհնեն։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
83:483:5 Блаженны живущие в доме Твоем: они непрестанно будут восхвалять Тебя.
83:5 μακάριοι μακαριος blessed; prosperous οἱ ο the κατοικοῦντες κατοικεω settle ἐν εν in τῷ ο the οἴκῳ οικος home; household σου σου of you; your εἰς εις into; for τοὺς ο the αἰῶνας αιων age; -ever τῶν ο the αἰώνων αιων age; -ever αἰνέσουσίν αινεω sing praise σε σε.1 you διάψαλμα διαψαλμα interlude; rest
83:5 כִּ֤י kˈî כִּי that נֹועֲצ֣וּ nôʕᵃṣˈû יעץ advise לֵ֣ב lˈēv לֵב heart יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together עָ֝לֶ֗יךָ ˈʕālˈeʸḵā עַל upon בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant יִכְרֹֽתוּ׃ yiḵrˈōṯû כרת cut
83:5. beati qui habitant in domo tua adhuc laudabunt te semperBlessed are they that dwell in thy house, O Lord: they shall praise thee for ever and ever.
4. Blessed are they that dwell in thy house: they will be still praising thee.
83:5. For they plotted unanimously. Joined together against you, they ordained a covenant:
83:5. For they have consulted together with one consent: they are confederate against thee:
Blessed [are] they that dwell in thy house: they will be still praising thee. Selah:

83:5 Блаженны живущие в доме Твоем: они непрестанно будут восхвалять Тебя.
83:5
μακάριοι μακαριος blessed; prosperous
οἱ ο the
κατοικοῦντες κατοικεω settle
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
σου σου of you; your
εἰς εις into; for
τοὺς ο the
αἰῶνας αιων age; -ever
τῶν ο the
αἰώνων αιων age; -ever
αἰνέσουσίν αινεω sing praise
σε σε.1 you
διάψαλμα διαψαλμα interlude; rest
83:5
כִּ֤י kˈî כִּי that
נֹועֲצ֣וּ nôʕᵃṣˈû יעץ advise
לֵ֣ב lˈēv לֵב heart
יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together
עָ֝לֶ֗יךָ ˈʕālˈeʸḵā עַל upon
בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant
יִכְרֹֽתוּ׃ yiḵrˈōṯû כרת cut
83:5. beati qui habitant in domo tua adhuc laudabunt te semper
Blessed are they that dwell in thy house, O Lord: they shall praise thee for ever and ever.
83:5. For they plotted unanimously. Joined together against you, they ordained a covenant:
83:5. For they have consulted together with one consent: they are confederate against thee:
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Adam Clarke: Commentary on the Bible - 1831
84:5: The man whose strength is in thee -
"Who life and strength from thee derives;
And by thee moves and in thee lives."
In whose heart are the ways of them - This is no sense. The original, however, is obscure: מסלות בלבבם mesilloth bilebabam, "the high ways are in their hearts;" that is, the roads winding to thy temple. Perhaps there is a reference here to the high roads leading to the cities of refuge. We wish to escape from the hands and dominion of these murderers, and the roads that lead to Jerusalem and the temple we think on with delight; our hearts are with them, we long to be traveiling on them.
Albert Barnes: Notes on the Bible - 1834
84:5: Blessed is the man whose strength is in thee - Not merely are they blessed who dwell there permanently, but the man also whose heart is there; who feels that his strength is in God alone who loves to go there when opportunity is afforded him, treading his way to Zion. The idea is, that all strength must come from God; that this Strength is to be obtained by waiting on him (compare the notes at Isa 40:31), and that, therefore, it is a privilege thus to wait on God. Compare Psa 84:7.
In whose heart are the ways of them - literally, "The ways in their heart." DeWette renders this, "Who thinketh on the ways, or paths, to Jerusalem." The word "ways" may refer either to the ways or paths that lead to the place of worship, or the ways to God and to heaven. As the allusion, however, is evidently to those who were accustomed to go up to the place of public worship, the meaning is, that the man is blessed or happy whose heart is on those ways; who thinks on them; who makes preparation for going up; who purposes thus to go up to worship. The sense is enfeebled in our translation by the insertion of the words "of them." The literal translation is better: "The ways, that is, the paths, the going up, the journey, to the place of public worship, are in their heart." Their affections; their thoughts are there. The word rendered ways, means commonly a raised way, a highway, but it may refer to any public path. It would be applicable to what we call a turnpike (road), as a way thrown up for public use. The allusion is to the ways or paths by which the people commonly went up to the place of public worship; and the idea may be well expressed in the language of Watts:
"I love her gates, I love the road."
The sentiment thus expressed finds a response in thousands of hearts: in the happiness - the peace - the joy - with which true worshippers go to the house of God. In the mind of the writer of the psalm this would have an additional beauty and attractiveness as being associated with the thought of the multitudes thronging that path - the groups - the companies - the families - that crowded the way to the place of public worship on their great festal occasions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
84:5: strength: Psa 28:7, Psa 28:8; Isa 45:24; Zac 10:12; Co2 12:9; Phi 4:13
in whose: Psa 40:8, Psa 42:4, Psa 55:14; Isa 26:9; Jer 31:33, Jer 50:4, Jer 50:5; Mic 4:2
Carl Friedrich Keil and Franz Delitzsch
84:5
This second half takes up the "blessed" of the distichic epode (epoodo's) of the first, and consequently joins member to member chain-like on to it. Many hindrances must be cleared away if the poet is to get back to Zion, his true home; but his longing carries the surety within itself of its fulfilment: blessed, yea in himself blessed, is the man, who has his strength (עוז only here plene) in God, so that, consequently, the strength of Him to whom all things are possible is mighty in his weakness. What is said in Ps 84:6 is less adapted to be the object of the being called blessed than the result of that blessed relationship to God. What follows shows that the "high-roads" are not to be understood according to Is 40:3., or any other passage, as an ethical, notional figure (Venema, Hengstenberg, Hitzig, and others), but according to Is 33:8 (cf. Jer 31:21), with Aben-Ezra, Vatablus, and the majority of expositors, of the roads leading towards Zion; not, however, as referring to the return from the Exile, but to the going up to a festival: the pilgrim-high-roads with their separate halting-places (stations) were constantly present to the mind of such persons. And though they may be driven never so far away from them, they will nevertheless reach the goal of their longing. The most gloomy present becomes bright to them: passing through even a terrible wilderness, they turn it (ישׁיתהו) into a place of springs, their joyous hope and the infinite beauty of the goal, which is worth any amount of toil and trouble, afford them enlivening comfort, refreshing strengthening in the midst of the arid steppe. עמק הבּכא does not signify the "Valley of weeping," as Hupfeld at last renders it (lxx κοιλάδα τοῦ κλαυθμῶνος), although Burckhardt found a [Arab.] wâdı̂ 'l-bk' (Valley of weeping) in the neighbourhood of Sinai. In Hebrew "weeping" is בּכי, בּכה, בּכוּת, not בּכא, Rnan, in the fourth chapter of his Vie de Jsus, understands the expression to mean the last station of those who journey from northern Palestine on this side of the Jordan towards Jerusalem, viz., Ain el-Haramı̂je, in a narrow and gloomy valley where a black stream of water flows out of the rocks in which graves are dug, so that consequently עמק הככא signifies Valley of tears or of trickling waters. But such trickling out of the rock is also called בּכי, Job 28:11, and not בּכא. This latter is the singular to בּכאים in 2Kings 5:24 (cf. נכאים, צבאים, Ps 103:21), the name of a tree, and, according to the old Jewish lexicographers, of the mulberry-tree (Talmudic תּוּת, Arab. tût); but according to the designation, of a tree from which some kind of fluid flows, and such a tree is the Arab. baka'un, resembling the balsam-tree, which is very common in the arid valley of Mecca, and therefore might also have given its name to some arid valley of the Holy Land (vid., Winer's Realwrterbuch, s.v. Bacha), and, according to 2Kings 5:22-25, to one belonging, as it would appear, to the line of valley which leads from the coasts of the Philistines to Jerusalem. What is spoken of in passages like Is 35:7; Is 41:18, as being wrought by the omnipotence of God, who brings His people home to Zion, appears here as the result of the power of faith in those who, keeping the same end of their journeyings in view, pass through the unfruitful sterile valley. That other side, however, also does not remain unexpressed. Not only does their faith bring forth water out of the sand and rock of the desert, but God also on His part lovingly anticipates their love, and rewardingly anticipates their faithfulness: a gentle rain, like that which refreshes the sown fields in the autumn, descends from above and enwraps it (viz., the Valley of Baca) in a fulness of blessing (יעטּה, Hiphil with two accusatives, of which one is to be supplied: cf. on the figure, Ps 65:14). The arid steppe becomes resplendent with a flowery festive garment (Is 35:1.), not to outward appearance, but to them spiritually, in a manner none the less true and real. And whereas under ordinary circumstances the strength of the traveller diminishes in proportion as he has traversed more and more of his toilsome road, with them it is the very reverse; they go from strength to strength (cf. on the expression, Jer 9:2; Jer 12:2), i.e., they receive strength for strength (cf. on the subject-matter, Is 40:31; Jn 1:16), and that an ever increasing strength, the nearer they come to the desired goal, which also they cannot fail to reach. The pilgrim-band (this is the subject to יראה), going on from strength to (אל) strength, at last reaches, attains to (אל instead of the אל־פּני used in other instances) Elohim in Zion. Having reached this final goal, the pilgrim-band pours forth its heart in the language of prayer such as we have in Ps 84:9, and the music here strikes up and blends its sympathetic tones with this converse of the church with its God.
The poet, however, who in spirit accompanies them on their pilgrimage, is now all the more painfully conscious of being at the present time far removed from this goal, and in the next strophe prays for relief. He calls God מגנּנוּ (as in Ps 59:12), for without His protection David's cause is lost. May He then behold (ראה, used just as absolutely as in 2Chron 24:22, cf. Lam 3:50), and look upon the face of His anointed, which looks up to Him out of the depth of its reproach. The position of the words shows that מגנּנוּ is not to be regarded as the object to ראה, according to Ps 89:19 (cf. Ps 47:10) and in opposition to the accentuation, for why should it not then have been אלהים ראה מגננו? The confirmation (Ps 84:11) puts the fact that we have before us a Psalm belonging to the time of David's persecution by Absalom beyond all doubt. Manifestly, when his king prevails, the poet will at the same time (cf. David's language, 2Kings 15:25) be restored to the sanctuary. A single day of his life in the courts of God is accounted by him as better than a thousand other days (מאלף with Olewejored and preceded by Rebia parvum). He would rather lie down on the threshold (concerning the significance of this הסתּופף in the mouth of a Korahite, vid., supra, p. 311) in the house of his God than dwell within in the tents of ungodliness (not "palaces," as one might have expected, if the house of God had at that time been a palace). For how worthless is the pleasure and concealment to be had there, when compared with the salvation and protection which Jahve Elohim affords to His saints! This is the only instance in which God is directly called a sun (שׁמשׁ) in the sacred writings (cf. Sir. 42:16). He is called a shield as protecting those who flee to Him and rendering them inaccessible to their foes, and a sun as the Being who dwells in an unapproachable light, which, going forth from Him in love towards men, is particularized as חן and כבוד, as the gentle and overpowering light of the grace and glory (χάρις and δόξα) of the Father of Lights. The highest good is self-communicative (communicativum sui). The God of salvation does not refuse any good thing to those who walk בּתמים (בּדרך תמים, Ps 101:6; cf. on Ps 15:2). Upon all receptive ones, i.e., all those who are desirous and capable of receiving His blessings, He freely bestows them out of the abundance of His good things. Strophe and anti-strophe are doubled in this second half of the song. The epode closely resembles that which follows the first half. And this closing ashrê is not followed by any Sela. The music is hushed. The song dies away with an iambic cadence into a waiting expectant stillness.
Geneva 1599
84:5 Blessed [is] the man whose (d) strength [is] in thee; in whose heart [are] the ways [of them].
(d) Who trusts nothing in himself but in you only, and learns from you to rule his life.
John Gill
84:5 Blessed is the man whose strength is in thee, Or, "for thee", as some choose to render the words; who have bodily strength from the Lord, for his worship and service, to go up to his house, and serve him: this, with what follows in the two next verses, seem to refer to the males in Israel going up from different parts of the land to Jerusalem to worship, who had strength so to do; when the women and children, for want thereof, stayed at home, which was their infelicity, as it was the happiness of the males that they had ability for such a journey and service: the Targum is,
"whose strength is in thy Word;''
the essential Word, the Messiah, who have spiritual strength in and from him; see Is 45:24, without this there is no heart to go up to the house of God; and this will carry through a great deal of bodily weakness; and by it saints overcome the temptations of Satan to the contrary, and perform the several duties of religion:
in whose heart are the ways of them; or "thy ways" (x); the ways of God, the ways of Zion, the ways to the house of God; who have these ways at heart, who ask the way to Zion with their faces thitherwards; who have not only ability, but inclination and readiness of mind, to walk in them; whose hearts are bent upon them, regarding no objection, difficulty, and discouragement; who stir up themselves and others to go up to the house of God, and are heartily desirous of being taught his ways, and walking in them, and take great pleasure and delight therein; they are ways of pleasantness and paths of peace to them; the word properly signifies "highways" (y), ways cast up. Some render it "ascensions in his heart" (z); the affections of whose heart go up to God, like pillars of smoke perfumed with frankincense, are after God, his ways and worship, and are set on things above.
(x) "Semitae tuae", Tigurine version; so Kimchi. (y) "viae stratae", Montanus, Cocceius. (z) "Ascensiones in corde suo", V. L. so Sept.
John Wesley
84:5 Whose strength - Who trusteth in thee as his only strength. Thy ways - Blessed are they whose hearts are set upon Zion and their journey is thither.
Robert Jamieson, A. R. Fausset and David Brown
84:5 (Compare Ps 68:28).
in whose heart . . . the ways--that is, who knows and loves the way to God's favor (Prov 16:17; Is 40:3-4).
83:683:6: Երանեալ է այր որոյ օգնութիւն իւր ՚ի քէն է. ե՛լս եդ ՚ի մտի իւրում
6 Երանի այն մարդուն, որի օգնութիւնը քեզնից է, եւ որը մտքում դրեց ելնել
5 Երանի՜ այն մարդոց, որոնց զօրութիւնը քեզմէ է Ու իրենց սրտին մէջ տանդ ճամբաները կան։
Երանեալ է այր որոյ օգնութիւն իւր ի քէն է, ելս եդ ի մտի իւրում:

83:6: Երանեալ է այր որոյ օգնութիւն իւր ՚ի քէն է. ե՛լս եդ ՚ի մտի իւրում
6 Երանի այն մարդուն, որի օգնութիւնը քեզնից է, եւ որը մտքում դրեց ելնել
5 Երանի՜ այն մարդոց, որոնց զօրութիւնը քեզմէ է Ու իրենց սրտին մէջ տանդ ճամբաները կան։
zohrab-1805▾ eastern-1994▾ western am▾
83:583:6 Блажен человек, которого сила в Тебе и у которого в сердце стези направлены {к Тебе}.
83:6 μακάριος μακαριος blessed; prosperous ἀνήρ ανηρ man; husband οὗ ος who; what ἐστιν ειμι be ἡ ο the ἀντίλημψις αντιληψις relief αὐτοῦ αυτος he; him παρὰ παρα from; by σοῦ σου of you; your κύριε κυριος lord; master ἀναβάσεις αναβασις in τῇ ο the καρδίᾳ καρδια heart αὐτοῦ αυτος he; him διέθετο διατιθεμαι put through; make
83:6 אָהֳלֵ֣י ʔohᵒlˈê אֹהֶל tent אֱ֭דֹום ˈʔᵉḏôm אֱדֹום Edom וְ wᵊ וְ and יִשְׁמְעֵאלִ֗ים yišmᵊʕēlˈîm יִשְׁמְעֵאלִי Ishmaelite מֹואָ֥ב môʔˌāv מֹואָב Moab וְ wᵊ וְ and הַגְרִֽים׃ haḡrˈîm הַגְרִי Hagrite
83:6. beatus homo cuius fortitudo est in te semitae in corde eiusBlessed is the man whose help is from thee: in his heart he hath disposed to ascend by steps,
5. Blessed is the man whose strength is in thee; in whose heart are the highways .
83:6. the tabernacle of Edomites and Ishmaelites, and Moab and the Hagarites,
83:6. The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes;
Blessed [is] the man whose strength [is] in thee; in whose heart [are] the ways:

83:6 Блажен человек, которого сила в Тебе и у которого в сердце стези направлены {к Тебе}.
83:6
μακάριος μακαριος blessed; prosperous
ἀνήρ ανηρ man; husband
οὗ ος who; what
ἐστιν ειμι be
ο the
ἀντίλημψις αντιληψις relief
αὐτοῦ αυτος he; him
παρὰ παρα from; by
σοῦ σου of you; your
κύριε κυριος lord; master
ἀναβάσεις αναβασις in
τῇ ο the
καρδίᾳ καρδια heart
αὐτοῦ αυτος he; him
διέθετο διατιθεμαι put through; make
83:6
אָהֳלֵ֣י ʔohᵒlˈê אֹהֶל tent
אֱ֭דֹום ˈʔᵉḏôm אֱדֹום Edom
וְ wᵊ וְ and
יִשְׁמְעֵאלִ֗ים yišmᵊʕēlˈîm יִשְׁמְעֵאלִי Ishmaelite
מֹואָ֥ב môʔˌāv מֹואָב Moab
וְ wᵊ וְ and
הַגְרִֽים׃ haḡrˈîm הַגְרִי Hagrite
83:6. beatus homo cuius fortitudo est in te semitae in corde eius
Blessed is the man whose help is from thee: in his heart he hath disposed to ascend by steps,
5. Blessed is the man whose strength is in thee; in whose heart are the highways .
83:6. the tabernacle of Edomites and Ishmaelites, and Moab and the Hagarites,
83:6. The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8. Но не лишен будет блаженства и тот, кто свою силу черпает в Тебе, хотя бы и был далеко от храма: из долины слез, которая ему назначена от Бога, т. е. от места своего изгнания, он стремится выйти, подняться на гору, на которой стоял Кивот Завета, т. е. Сион. Такое искреннее, сердечное влечение ко храму Господь благословит: все изгнанники укрепятся и явится им в Сионе Господь, т. е. они будут возвращены и их изгнание окончится.
Adam Clarke: Commentary on the Bible - 1831
84:6: Passing through the valley of Baca make it a well - Instead of בכא bacha, a mulberry-tree, seven MSS. have בכה becheh, mourning. I believe Baca to be the same here as Bochim, Jdg 2:1-6, called The Valley of Weeping. Though they pass through this barren and desert place, they would not fear evil, knowing that thou wouldst supply all their wants; and even in the sandy desert cause them to find pools of water, in consequence of which they shall advance with renewed strength, and shall meet with the God of Israel in Zion.
The rain also filleth the pools - The Hebrew may be translated differently, and has been differently understood by all the Versions. גם ברכות יעטה מורה gam berachoth yaateh moreh; "Yea, the instructor is covered or clothed with blessings." While the followers of God are passing through the wilderness of this world, God opens for them fountains in the wilderness, and springs in the dry places. They drink of the well-spring of salvation; they are not destitute of their pastors. God takes care to give his followers teachers after his own heart, that shall feed them with knowledge; and while they are watering the people they are watered themselves; for God loads them with his benefits, and the people cover them with their blessings.
Albert Barnes: Notes on the Bible - 1834
84:6: Who passing through the valley of Baca - This is one of the most difficult verses in the Book of Psalms, and has been, of course, very variously interpreted. The Septuagint and the Latin Vulgate, Luther, and Professor Alexander, render it a valley of tears. The word "Baca" (בכא bâ kâ') means properly weeping, lamentation; and then it is given to a certain tree - not probably a mulberry tree, but some species of balsam - from its weeping; that is, because it seemed to distil tears, or drops of balsam resembling tears in size and appearance. It is translated mulberry trees in Sa2 5:23-24; Ch1 14:14-15; and so in the margin here, "mulberry trees make him a well." There is no reason, however, to think that it has that meaning here. The true rendering is, "valley of lamentation," or weeping; and it may have reference to some lonely valley in Palestine - where there was no water - a gloomy way - through which those commonly passed who went up to the place of worship. It would be vain, however, to attempt now to determine the locality of the valley referred to, as the name, if ever given to it, seems long since to have passed away. It may, however, be used as emblematic of human life - "a vale of tears;" and the passage may be employed as an illustration of the effect of religion in diffusing happiness and comfort where there was trouble and sorrow - as if fountains should be made to flow in a sterile and desolate valley.
Make it a well - Or, a fountain. That is, It becomes to the pilgrims as a sacred fountain. They "make" such a gloomy valley like a fountain, or like a road where fountains - full, free, refreshing - break forth everywhere to invigorate the traveler. Religious worship - the going up to the house of God - turns that in the journey of life which would otherwise be gloomy and sad into joy; makes a world of tears a world of comfort; has an effect like that of changing a gloomy path into one of pleasantness and beauty. The idea here is the same which occurs in Isa 35:7, "And the parched ground shall become a pool" (see the notes at that passage); and in Job 35:10, "Who giveth songs in the night" (see the notes at that passage); an idea which was so beautifully illustrated in the case of Paul and Silas in the jail at Philippi, when, at midnight they "sang praises to God" Act 16:25, and which is so often illustrated in the midst of affliction and trouble. By the power of religion, by the presence of the Saviour, by the influence of the Holy Spirit, the Comforter, such times become seasons of purest joy - times remembered ever afterward with most fervent gratitude, as among the happiest periods of life. For religion can diffuse smiles over faces darkened by care; can light up the eye sunk in despondency; can change tears of sorrow into tears of joy; can impart peace in scenes of deepest sorrow; and make the most gloomy vales of life like green pastures illuminated by the brightness of noonday.
The rain also filleth the pools - Margin, "covereth." This is a still more difficult expression than the former. The Septuagint and the Vulgate render it, "The teacher - the lawgiver - ὁ νομοθετῶν ho nomothetō n - "legislator" - gives blessings." Luther, "The teachers shall be adorned with many blessings." Gesenius, "Yea, with blessings the autumnal rain doth cover it." DeWette, "And with blessing the harvest-rain covers it," which he explains as meaning," Where they come, though it would be sorrow and tears, yet they are attended with prosperity and blessing." Professor Alexander, "Also with blessings is the teacher clothed." The word rendered "rain" - מורה mô reh - is from ירה yâ râ h, to throw, to cast, to place, to sprinkle, and may denote
(1) an archer;
(2) the early rain
(3) teaching, Isa 9:15; Kg2 17:28; or a teacher, Isa 30:20; Job 36:22.
It is rendered rain, in the place before us; and former rain twice in Joe 2:23 (margin, a teacher). The word rendered "filleth" means properly to cover, and would be fitly so translated here. Compare Lev 13:45; Eze 24:17, Eze 24:22. The word has not naturally the idea of filling. The word rendered "pools" - ברכות berâ kô th - if pointed in one manner - ברכה berê kâ h (in the singular) - denotes a pond, pool, or basin of water; if pointed in another manner - ברכה berâ kâ h - it means blessing, benediction, and is often so used in the Scriptures, Gen 27:12; Gen 28:4; Gen 33:11; Pro 11:11,... The rendering of Gesenius, as above, "Yea, with blessings the autumnal rain doth cover it," (that is, the valley so desolate in the heat of summer - the valley of weeping), would perhaps be the most natural, though it is not easy to see the connection according to this interpretation, or according to any other proposed.
Least of all is it easy to see the connection according to the translation of the Septuagint, the Vulgate, Luther, and Prof. Alexander. Perhaps the connection in the mind of the author of the psalm may have been this. He sees the sterile and desolate valley through which the pilgrims are passing made joyous by the cheerfulness - the happiness - the songs - of those who are on their way to the house of God. This fact - this image - suggests to him the idea that this is similar to the effect which is produced in that valley when copious rains descend upon it, and when, though commonly desolate, it is covered with grass and flowers, or is "blessed" by the rain. This latter image is to his mind an illustration of the happy scene now before him in the cheerful and exulting movements of the pilgrims on their way to the house of God. The one suggests the other; and the psalmist has a combined image before his mind, the one illustrating the other, and both showing how a vale naturally desolate and sterile may be made cheerful and joyous.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
84:6: Who: Psa 66:10-12; Joh 16:33; Act 14:22; Rom 5:3-5, Rom 8:37; Co2 4:17; Rev 7:14
Baca: etc. or, mulberry-trees, make him a well, etc. Baca is probably a large shrub, which the Arabs still call baca, (see note on Sa2 5:23); and this valley, as Celsius observes, seems to be one "embarrassed with (such) bushes and thorns, which could not be passed without labour and tears" - bacah, as 7; MSS, LXX, Aquila, and Vulgate read. Sa2 5:22-24
the rain: Psa 68:9; Kg2 3:9-20
filleth: Heb. covereth
Geneva 1599
84:6 [Who] passing through the valley of (c) Baca make it a well; the rain also filleth the pools.
(c) So that the poor birds have more freedom than I.
John Gill
84:6 Who passing through the valley of Baca,.... Kimchi interprets it a valley of springs, or fountains, taking the word to be of the same signification as in Job 38:16, and mention being made of a well and pools in it, or of mulberry trees, which grow, as he says, in a place where there is no water, and such a place was this; and therefore pools or ditches were dug in it, and built of stone, to catch rain water for the supply of travellers; and so Aben Ezra says, it is the name of a place or valley where were trees, called mulberries; and is by some thought to be the same with the valley of Rephaim, where we read of mulberry trees, 2Kings 5:22, the Septuagint render it "the valley of weeping", and the Vulgate Latin version "the valley of tears"; which have led some interpreters to think of Bochim, a place so called from the children of Israel weeping there, Judg 2:1, it does not seem to design any particular place, through which all the males could not pass from the different parts of the land of Israel, as they came to Zion at the three grand festivals; but any difficult and troublesome place, any rough valley, or dry and thirsty land, where there was no water: so saints are passengers, travellers, or pilgrims, in this world, and often pass through a valley; are in a low valley, through the weakness of grace; a rough one, through affliction; and a dark one, through desertion and temptation; and a valley of weeping and tears, on account both of outward and inward trials. The way to Zion, or to the house and ordinances of God below, lies through the valley of weeping; none come rightly thither but who come weeping over their sins and unworthiness; or by repentance towards God, and by looking by faith to Christ whom they have pierced, and mourning for it; see Jer 50:4 and the way to Zion above lies through a vale of tears, shed in plenty by reason of sin, a man's own, original and actual, the sins of professors and profane, by reason of Satan's temptations, the hidings of God's face, and the distresses, divisions, and declensions of Zion; yet relief is afforded, help is given, refreshment is had, in this valley, for such passengers:
they make it a well; either the valley a well with their tears, an hyperbolical expression, like that in Lam 2:18 or they account it as such, a dry valley, as if it was a well watered place; look upon all their toil and labour in going to the house of God as a pleasure; and esteem all reproach, afflictions, and persecutions, they meet with from the world, or relations, for the sake of religion, as riches and honours; or they find a supply, which is kindly and graciously given, even rivers in high places, and fountains in the midst of valleys, streams of divine love, and precious promises in a wilderness, Is 41:18 "or make him a well" (a): that is, God himself; they account of him as such; they find him to be so, and make use of him as one, who is a well of living waters; such are his love, his covenant, and his grace; such are his Son and his fulness, his Spirit, the gifts and graces of it; all which yield a rich supply:
the rain also filleth the pools; of the word and ordinances: "or the rain covereth with blessings" (b); the rain of divine love covers the passengers with spiritual blessings, which flow from it; Christ, whose coming is compared to the rain, brings a train of blessings with him to his people; and the Gospel, which drops as the rain, and distils as the dew, is full of the blessings of Christ; is a glorious revelation of them, and is the means of conveying them to the saints; or the "teacher covereth", or "is covered with blessings" (c); the great Teacher of all, God, Father, Son, and Spirit; the Father teaches all his children to great profit and advantage, and covers or blesses them with all spiritual blessings; the Son is a teacher come from God, and is covered or loaded with the blessings of goodness, and communicates them to his disciples and followers; and the Spirit teacheth all things, and takes of the things of Christ, the blessings of his grace, and covers his people with them; and all under teachers, ministers of the Gospel, are clothed with salvation, and come forth in the fulness of the blessing of the Gospel of Christ.
(a) "fontem constituunt eum", Junius & Tremellius, Piscator, Ainsworth; "Deum ipsum", Piscator, Gejerus, Michaelis. (b) "quam in benedictionibus operit pluvia", Cocceius. (c) "Benedictionibus operietur docens", Montanus; "benedictiones induit doctor", Gejerus, Michaelis; so Gussetius, p. 725.
John Wesley
84:6 Baca - A dry valley in the way to Jerusalem, here put for all places of like nature. Make a well - They dig divers little pits or wells in it for their relief. The rain - God recompenses their diligence with his blessing, sending rain wherewith they may be filled.
Robert Jamieson, A. R. Fausset and David Brown
84:6 valley of Baca--or, "weeping." Through such, by reason of their dry and barren condition, the worshippers often had to pass to Jerusalem. As they might become wells, or fountains, or pools, supplied by refreshing rain, so the grace of God, by the exercises of His worship, refreshes and revives the hearts of His people, so that for sorrows they have "rivers of delight" (Ps 36:8; Ps 46:4).
83:783:7: ՚ի հովտէս տրտմութեան ՚ի տեղւոջ յորում ուխտեաց[7241]։ [7241] Ոմանք.՚Ի հովիտս տրտմութեան։
7 տրտմութեան հովտից այն վայրը, ուր ուխտ արեց: Նա օրհնութիւն պիտի մատուցի օրէնսդրին:
6 Արտասուաց հովիտէն անցնելով աղբիւրի պէս կ’ընեն զանիկա։Առաջին անձրեւն ալ օրհնութիւնով պիտի ծածկէ զանիկա*։
[527]ի հովտէս տրտմութեան ի տեղւոջ յորում ուխտեաց. զօրհնութիւնս տացէ` որ զօրէնս դնէ:

83:7: ՚ի հովտէս տրտմութեան ՚ի տեղւոջ յորում ուխտեաց[7241]։
[7241] Ոմանք.՚Ի հովիտս տրտմութեան։
7 տրտմութեան հովտից այն վայրը, ուր ուխտ արեց: Նա օրհնութիւն պիտի մատուցի օրէնսդրին:
6 Արտասուաց հովիտէն անցնելով աղբիւրի պէս կ’ընեն զանիկա։Առաջին անձրեւն ալ օրհնութիւնով պիտի ծածկէ զանիկա*։
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83:683:7 Проходя долиною плача, они открывают в ней источники, и дождь покрывает ее благословением;
83:7 ἐν εν in τῇ ο the κοιλάδι κοιλας the κλαυθμῶνος κλαυθμων into; for τόπον τοπος place; locality ὃν ος who; what ἔθετο τιθημι put; make καὶ και and; even γὰρ γαρ for εὐλογίας ευλογια commendation; acclamation δώσει διδωμι give; deposit ὁ ο the νομοθετῶν νομοθετεω legislate
83:7 גְּבָ֣ל gᵊvˈāl גְּבָל Gebal וְ֭ ˈw וְ and עַמֹּון ʕammôn עַמֹּון Ammon וַ wa וְ and עֲמָלֵ֑ק ʕᵃmālˈēq עֲמָלֵק Amalek פְּ֝לֶ֗שֶׁת ˈpᵊlˈešeṯ פְּלֶשֶׁת Philistia עִם־ ʕim- עִם with יֹ֥שְׁבֵי yˌōšᵊvê ישׁב sit צֹֽור׃ ṣˈôr צֹר Tyrus
83:7. transeuntes in valle fletus fontem ponent eamIn the vale of tears, in the place which he hath set.
6. Passing through the valley of Weeping they make it a place of springs; yea, the early rain covereth it with blessings.
83:7. and Gebal, and Ammon, and Amalek, the foreigners among the inhabitants of Tyre.
83:7. Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre;
Who passing through the valley of Baca make it a well; the rain also filleth the pools:

83:7 Проходя долиною плача, они открывают в ней источники, и дождь покрывает ее благословением;
83:7
ἐν εν in
τῇ ο the
κοιλάδι κοιλας the
κλαυθμῶνος κλαυθμων into; for
τόπον τοπος place; locality
ὃν ος who; what
ἔθετο τιθημι put; make
καὶ και and; even
γὰρ γαρ for
εὐλογίας ευλογια commendation; acclamation
δώσει διδωμι give; deposit
ο the
νομοθετῶν νομοθετεω legislate
83:7
גְּבָ֣ל gᵊvˈāl גְּבָל Gebal
וְ֭ ˈw וְ and
עַמֹּון ʕammôn עַמֹּון Ammon
וַ wa וְ and
עֲמָלֵ֑ק ʕᵃmālˈēq עֲמָלֵק Amalek
פְּ֝לֶ֗שֶׁת ˈpᵊlˈešeṯ פְּלֶשֶׁת Philistia
עִם־ ʕim- עִם with
יֹ֥שְׁבֵי yˌōšᵊvê ישׁב sit
צֹֽור׃ ṣˈôr צֹר Tyrus
83:7. transeuntes in valle fletus fontem ponent eam
In the vale of tears, in the place which he hath set.
6. Passing through the valley of Weeping they make it a place of springs; yea, the early rain covereth it with blessings.
83:7. and Gebal, and Ammon, and Amalek, the foreigners among the inhabitants of Tyre.
83:7. Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
84:7: They go from strength to strength - They proceed from one degree of grace to another, gaining Divine virtue through all the steps of their probation.
Every one of them in Zion appeareth before God - This is a paraphrase, and a bad one, but no translation. They shall proceed from strength to strength, יראה אל אלהים בציון yeraeh el Elohim betsiyon, "The God of gods shall be seen in Zion." God shall appear in their behalf, as often as they shall seek him; in consequence of which they shall increase in spiritual strength.
Some think there is a reference here to companies of people going up to Jerusalem from different parts of the land, bending together as they go on, so that the crowd is continually increasing. This meaning our translators have put in the margin.
Albert Barnes: Notes on the Bible - 1834
84:7: They go from strength to strength ... - Margin," company to company." The Septuagint and Vulgate, "They go from strength to strength; the God of gods is seen in Zion." Luther, "They obtain one victory after another, that one must see that there is a righteous God in Zion." DeWette, "Going they increase in strength, until they appear before God in Zion." This last is doubtless the true idea. As they pass along, as they come nearer and nearer to the end of their journey, their strength, their ardor, their firmness of purpose increases. By their conversation; by their songs; by encouraging one another; by seeing one difficulty overcome after another; by the fact kept before their minds, and increasingly apparent, that they are constantly approaching the end of their journey - that the distance to be traveled is constantly diminishing - that the difficulties become less and less, and that they will soon see the towers and walls of the desired city - they are invigorated, cheered, comforted. What a beautiful illustration of the life of Christian pilgrims - of the bands of the redeemed - as they journey on toward the end of their course - the Mount Zion above! By prayer and praise and mutual counsel, by their songs, by the fact that difficulties are surmounted, leaving fewer to be overcome, and that the journey to be traveled is diminishing constantly - by the feeling that they are ever drawing nearer to the Zion of their home, until the light is seen to glitter and play on its towers and walls - they increase in strength, they become more confirmed in their purposes, they bear trials better, they overcome difficulties more easily, they walk more firmly, they tread their way more cheerfully and triumphantly.
Every one of them in Zion appeareth before God - literally, "He shall appear to God in Zion." The meaning evidently is, that they who are referred to in the pRev_ious verses as going up to Zion will be seen there, or will come before God, in the place of worship. There is a change of number here, from the plural to the singular - as, in Psa 84:5, there is a change from the singular to the plural. Such changes are frequent in the Scriptures as in other writings, and the one here can be accounted for on the supposition that the author of the psalm, in looking upon the moving procession, at one moment may be supposed to have looked upon them as a procession - a moving mass - and then that he looked upon them as individuals, and spake of them as such. The idea here is, that they would not falter and fall by the way; that the cheerful, joyous procession would come to the desired place; that their wishes would be gratified, and that their joy would be full when they came to the end of their journey - to Zion. So it is of all Christian pilgrims. Every true believer - everyone that truly loves God - will appear before him in the upper Zion - in heaven. There their joy will be complete; there the long-cherished desires of their hearts will be fully gratified; there all that they ever hoped for, and more, will be realized.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
84:7: They: Job 17:9; Pro 4:18; Isa 40:31; Joh 15:2; Co2 3:18; Pe2 3:18
strength to strength: Heb. company to company, Luk 2:24
in Zion: Psa 43:3; Deu 16:16; Isa 46:13; Jer 31:6; Zac 14:16; Joh 6:39, Joh 14:3; Th1 4:17
Geneva 1599
84:7 They go from (f) strength to strength, [every one of them] in Zion appeareth before God.
(f) They are never weary but increase in strength and courage till they come to God's house.
John Gill
84:7 They go from strength to strength,.... Whose strength is in the Lord, and in whose heart are his ways, and who pass through the valley of Baca, and find a well of supply, and pools of blessings there; they renew their spiritual strength; they grow stronger and stronger every step they take; the way of the Lord is strength unto them: or "from army to army", or "from company to company" (d), as Kimchi, alluding to the companies in which they went up to the feasts; see Lk 2:44 when those who were more zealous, or more able to undergo journeys, would outgo the rest, and first overtake one company, and then another, and get to Zion first: or from victory to victory: first overcoming one enemy, and then another, as sin, Satan, and the world, being more than conquerors through him that has loved them: or "from doctrine to doctrine" (e); being led first into one truth, and then into another, as they were able to bear them; and so following on to know the Lord, and increasing in the knowledge of him: or "from class to class" (f); from the lower to an higher form in the school of Christ; so Jarchi interprets it, from school to school; and the Targum, from the sanctuary to the school; compare with this Rom 1:17.
everyone of them in Zion appeareth before God; three times in the year, but not empty, Ex 34:20 so the saints appear before God in his church below, presenting their persons, souls and bodies, prayers and praises, as holy and spiritual sacrifices unto him; than which nothing is more desirable to them. This is the wished for happiness, and the issue of their travel, toil, and labour; see Ps 42:2, and they shall appear before him, and in his presence, in the, church above; when Christ shall appear, they shall appear with him in glory, and be like him, and see him as he is; even everyone of them, not one shall be wanting; because he is great in power, not one of them shall fail; and he will present them to his Father, saying,
lo, I and the children thou hast given me: some render the words, "the God of gods will appear", or "be seen in Zion" (g); there Jehovah manifests himself, and grants his gracious presence; this is the mount of the Lord, in which he is and shall be seen, Gen 22:14.
(d) "de exercitu in exercitum", Pagninus; so Piscator, Junius & Tremellius; "de turma ad turmam": Vatablus, Cocceius. (e) "De doctrina ad doctrinam", so some in Vatablus. (f) "Ex cohorte, vel classe rudiorum et infirmiorum, ad classem adultiorum", Gussetius, p. 725. (g) "videbitur Deus deorum in Sijon", Pagninus Montanus; "videtur Deus deorum in Sion", Musculus; so Sept. and Eth.
John Wesley
84:7 They go - They grow stronger and stronger. Appeareth - This is added as the blessed fruit of their long and tedious journey.
Robert Jamieson, A. R. Fausset and David Brown
84:7 The figure of the pilgrim is carried out. As such daily refit their bodily strength till they reach Jerusalem, so the spiritual worshipper is daily supplied with spiritual strength by God's grace till he appears before God in heaven.
appeareth . . . God--the terms of the requisition for the attendance on the feasts (compare Deut 16:16),
83:883:8: Զօրհնութիւն ստասցի որ զօրէնս դնէ, գնասցէ նա ՚ի զօրութենէ ՚ի զօրութիւն, եւ երեւեսցի Աստուած հրեշտակաց ՚ի Սիովն[7242]։ [7242] Ոմանք.Զօրհնութիւնս տացէ որ օրէնս դիցէ, գնասցէ նա զօրութենէ ՚ի զօ՛՛. եւ երեւեսցի Աստուած աստուծոց ՚ի Սիոն։
8 Զօրութիւնից զօրութիւն պիտի ընթանայ, եւ Աստուած պիտի երեւայ Սիոնում:
7 Անոնք զօրութենէ զօրութիւն պիտի երթան, Մինչեւ որ Սիօնի մէջ Աստուծոյ առջեւ երեւնան.
Գնասցէ նա ի զօրութենէ ի զօրութիւն, եւ երեւեսցի [528]Աստուած ի Սիոն:

83:8: Զօրհնութիւն ստասցի որ զօրէնս դնէ, գնասցէ նա ՚ի զօրութենէ ՚ի զօրութիւն, եւ երեւեսցի Աստուած հրեշտակաց ՚ի Սիովն[7242]։
[7242] Ոմանք.Զօրհնութիւնս տացէ որ օրէնս դիցէ, գնասցէ նա զօրութենէ ՚ի զօ՛՛. եւ երեւեսցի Աստուած աստուծոց ՚ի Սիոն։
8 Զօրութիւնից զօրութիւն պիտի ընթանայ, եւ Աստուած պիտի երեւայ Սիոնում:
7 Անոնք զօրութենէ զօրութիւն պիտի երթան, Մինչեւ որ Սիօնի մէջ Աստուծոյ առջեւ երեւնան.
zohrab-1805▾ eastern-1994▾ western am▾
83:783:8 приходят от силы в силу, являются пред Богом на Сионе.
83:8 πορεύσονται πορευομαι travel; go ἐκ εκ from; out of δυνάμεως δυναμις power; ability εἰς εις into; for δύναμιν δυναμις power; ability ὀφθήσεται οραω view; see ὁ ο the θεὸς θεος God τῶν ο the θεῶν θεος God ἐν εν in Σιων σιων Siōn; Sion
83:8 גַּם־ gam- גַּם even אַ֭שּׁוּר ˈʔaššûr אַשּׁוּר Asshur נִלְוָ֣ה nilwˈā לוה accompany עִמָּ֑ם ʕimmˈām עִם with הָ֤י֥וּ hˈāyˌû היה be זְרֹ֖ועַ zᵊrˌôₐʕ זְרֹועַ arm לִ li לְ to בְנֵי־ vᵊnê- בֵּן son לֹ֣וט lˈôṭ לֹוט Lot סֶֽלָה׃ sˈelā סֶלָה sela
83:8. benedictione quoque amicietur doctor ibunt de fortitudine in fortitudinem parebunt apud Deum in SionFor the lawgiver shall give a blessing, they shall go from virtue to virtue: the God of gods shall be seen in Sion.
7. They go from strength to strength, every one of them appeareth before God in Zion.
83:8. For even Assur comes with them. They have become the helpers of the sons of Lot.
83:8. Assur also is joined with them: they have holpen the children of Lot. Selah.
They go from strength to strength, [every one of them] in Zion appeareth before God:

83:8 приходят от силы в силу, являются пред Богом на Сионе.
83:8
πορεύσονται πορευομαι travel; go
ἐκ εκ from; out of
δυνάμεως δυναμις power; ability
εἰς εις into; for
δύναμιν δυναμις power; ability
ὀφθήσεται οραω view; see
ο the
θεὸς θεος God
τῶν ο the
θεῶν θεος God
ἐν εν in
Σιων σιων Siōn; Sion
83:8
גַּם־ gam- גַּם even
אַ֭שּׁוּר ˈʔaššûr אַשּׁוּר Asshur
נִלְוָ֣ה nilwˈā לוה accompany
עִמָּ֑ם ʕimmˈām עִם with
הָ֤י֥וּ hˈāyˌû היה be
זְרֹ֖ועַ zᵊrˌôₐʕ זְרֹועַ arm
לִ li לְ to
בְנֵי־ vᵊnê- בֵּן son
לֹ֣וט lˈôṭ לֹוט Lot
סֶֽלָה׃ sˈelā סֶלָה sela
83:8. benedictione quoque amicietur doctor ibunt de fortitudine in fortitudinem parebunt apud Deum in Sion
For the lawgiver shall give a blessing, they shall go from virtue to virtue: the God of gods shall be seen in Sion.
7. They go from strength to strength, every one of them appeareth before God in Zion.
83:8. For even Assur comes with them. They have become the helpers of the sons of Lot.
83:8. Assur also is joined with them: they have holpen the children of Lot. Selah.
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Adam Clarke: Commentary on the Bible - 1831
84:8: Hear my prayer - Let us be restored to thy sanctuary, and to thy worship.
Albert Barnes: Notes on the Bible - 1834
84:8: O Lord God of hosts - See the notes at Psa 84:1. God is appealed to here as a God of power; as a God who is able to accomplish all his purposes, and to impart every needed blessing.
Hear my prayer - A prayer of the psalmist that he might also have a place among the servants of God in their worship, Psa 84:2. To this earnestness of prayer he is excited by the view which he had of the blessedness of those who went with songs up to Zion. His soul longs to be among them; from the sight of them his prayer is the more fervent that he may partake of their blessedness and joy.
Give ear, O God of Jacob - With whom Jacob wrestled in prayer, and pRev_ailed. Gen 32:24-30. On the phrase, "give ear," see the notes at Psa 5:1.
John Gill
84:8 O Lord God of hosts, hear my prayer,.... the redemption of the captives, says Kimchi; for the building of the house, the temple, according to Jarchi; but rather for the courts of God, an opportunity of attending them, and for the presence of God in them; see Ps 84:2 in which he might hope to succeed, from the consideration of the Lord's being the God of hosts, or armies, in heaven and in earth; and so was able to do everything for him, and more for him than he could ask or think; his arm was not shortened, nor his ear heavy, Is 59:1, and as this character is expressive of his power, the following is of his grace:
give ear, O God of Jacob; he being the covenant God of the people of Israel in general, and of David in particular; from whence he might comfortably conclude he would give ear to him, and it carries in it an argument why he should.
Selah. See Gill on Ps 3:2.
83:983:9: Տէր Աստուած զօրութեանց լո՛ւր աղօթից իմոց, ո՛ւնկն դիր Աստուած Յակովբայ։
9 Զօրութիւնների Տէ՛ր Աստուած, լսի՛ր իմ աղօթքը, ակա՛նջ դիր, Յակոբի՛ Աստուած:
8 Ո՛վ Տէր, զօրա՛ց Աստուած, լսէ՛ իմ աղօթքս, Ականջ դի՛ր, ո՛վ Յակոբին Աստուածը։ (Սէլա։)
Տէր Աստուած զօրութեանց, լուր աղօթից իմոց, ունկն դիր, Աստուած [529]Յակոբայ:

83:9: Տէր Աստուած զօրութեանց լո՛ւր աղօթից իմոց, ո՛ւնկն դիր Աստուած Յակովբայ։
9 Զօրութիւնների Տէ՛ր Աստուած, լսի՛ր իմ աղօթքը, ակա՛նջ դիր, Յակոբի՛ Աստուած:
8 Ո՛վ Տէր, զօրա՛ց Աստուած, լսէ՛ իմ աղօթքս, Ականջ դի՛ր, ո՛վ Յակոբին Աստուածը։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
83:883:9 Господи, Боже сил! Услышь молитву мою, внемли, Боже Иаковлев!
83:9 κύριε κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the δυνάμεων δυναμις power; ability εἰσάκουσον εισακουω heed; listen to τῆς ο the προσευχῆς προσευχη prayer μου μου of me; mine ἐνώτισαι ενωτιζομαι give ear ὁ ο the θεὸς θεος God Ιακωβ ιακωβ Iakōb; Iakov διάψαλμα διαψαλμα interlude; rest
83:9 עֲשֵֽׂה־ ʕᵃśˈē- עשׂה make לָהֶ֥ם lāhˌem לְ to כְּ kᵊ כְּ as מִדְיָ֑ן miḏyˈān מִדְיָן Midian כְּֽ kᵊˈ כְּ as סִֽיסְרָ֥א sˈîsᵊrˌā סִיסְרָא Sisera כְ֝ ˈḵ כְּ as יָבִ֗ין yāvˈîn יָבִין Jabin בְּ bᵊ בְּ in נַ֣חַל nˈaḥal נַחַל wadi קִישֹֽׁון׃ qîšˈôn קִישֹׁון Kishon
83:9. Domine Deus exercituum exaudi orationem meam ausculta Deus Iacob semperO Lord God of hosts, hear my prayer: give ear, O God of Jacob.
8. O LORD God of hosts, hear my prayer: give ear, O God of Jacob.
83:9. Do to them as you did to Midian and Sisera, just as to Jabin at the torrent of Kishon.
83:9. Do unto them as [unto] the Midianites; as [to] Sisera, as [to] Jabin, at the brook of Kison:
O LORD God of hosts, hear my prayer: give ear, O God of Jacob. Selah:

83:9 Господи, Боже сил! Услышь молитву мою, внемли, Боже Иаковлев!
83:9
κύριε κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
δυνάμεων δυναμις power; ability
εἰσάκουσον εισακουω heed; listen to
τῆς ο the
προσευχῆς προσευχη prayer
μου μου of me; mine
ἐνώτισαι ενωτιζομαι give ear
ο the
θεὸς θεος God
Ιακωβ ιακωβ Iakōb; Iakov
διάψαλμα διαψαλμα interlude; rest
83:9
עֲשֵֽׂה־ ʕᵃśˈē- עשׂה make
לָהֶ֥ם lāhˌem לְ to
כְּ kᵊ כְּ as
מִדְיָ֑ן miḏyˈān מִדְיָן Midian
כְּֽ kᵊˈ כְּ as
סִֽיסְרָ֥א sˈîsᵊrˌā סִיסְרָא Sisera
כְ֝ ˈḵ כְּ as
יָבִ֗ין yāvˈîn יָבִין Jabin
בְּ bᵊ בְּ in
נַ֣חַל nˈaḥal נַחַל wadi
קִישֹֽׁון׃ qîšˈôn קִישֹׁון Kishon
83:9. Domine Deus exercituum exaudi orationem meam ausculta Deus Iacob semper
O Lord God of hosts, hear my prayer: give ear, O God of Jacob.
8. O LORD God of hosts, hear my prayer: give ear, O God of Jacob.
83:9. Do to them as you did to Midian and Sisera, just as to Jabin at the torrent of Kishon.
83:9. Do unto them as [unto] the Midianites; as [to] Sisera, as [to] Jabin, at the brook of Kison:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 O LORD God of hosts, hear my prayer: give ear, O God of Jacob. Selah. 9 Behold, O God our shield, and look upon the face of thine anointed. 10 For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness. 11 For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly. 12 O LORD of hosts, blessed is the man that trusteth in thee.
Here, I. The psalmist prays for audience and acceptance with God, not mentioning particularly what he desired God would do for him. He needed to say no more when he had professed such an affectionate esteem for the ordinances of God, which now he was restrained and banished from. All his desire was, in that profession, plainly before God, and his longing, his groaning, was not hidden from him; therefore he prays (v. 8, 9) only that God would hear his prayer and give ear, that he would behold his condition, behold his good affection, and look upon his face, which way it was set, and how his countenance discovered the longing desire he had towards God's courts. He calls himself (as many think) God's anointed, for David was anointed by him and anointed for him. In this petition, 1. He has an eye to God under several of his glorious titles--as the Lord God of hosts, who has all the creatures at his command, and therefore has all power both in heaven and in earth,--as the God of Jacob, a God in covenant with his own people, a God who never said to the praying seed of Jacob, Seek you me in vain,--and as God our shield, who takes his people under his special protection, pursuant to his covenant with Abraham their father. Gen. xv. 1, Fear not, Abraham, I am thy shield. When David could not be hidden in the secret of God's tabernacle (Ps. xxvii. 5), being at a distance from it, yet he hoped to find God his shield ready to him wherever he was. 2. He has an eye to the Mediator; for of him I rather understand those words, Look upon the face of thy Messiah, thy anointed one, for of his anointing David spoke, Ps. xlv. 7. In all our addresses to God we must desire that he would look upon the face of Christ, accept us for his sake, and be well-pleased with us in him. We must look with an eye of faith, and then God will with an eye of favour look upon the face of the anointed, who does show his face when we without him dare not show ours.
II. He pleads his love to God's ordinances and his dependence upon God himself.
1. God's courts were his choice, v. 10. A very great regard he had for holy ordinances: he valued them above any thing else, and he expresses his value for them, (1.) By preferring the time of God's worship before all other time: A day spent in thy courts, in attending on the services of religion, wholly abstracted from all secular affairs, is better than a thousand, not than a thousand in thy courts, but any where else in this world, though in the midst of all the delights of the children of men. Better than a thousand, he does not say days, you may supply it with years, with ages, if you will, and yet David will set his hand to it. "A day in thy courts, a sabbath day, a holy day, a feast-day, though but one day, would be very welcome to me; nay" (as some of the rabbin paraphrase it), "though I were to die for it the next day, yet that would be more sweet than years spent in the business and pleasure of this world. One of these days shall with its pleasure chase a thousand, and two put ten thousand to flight, to shame, as not worthy to be compared." (2.) By preferring the place of worship before any other place: I would rather be a door-keeper, rather be in the meanest place and office, in the house of my God, than dwell in state, as master, in the tents of wickedness. Observe, He calls even the tabernacle a house, for the presence of God in it made even those curtains more stately than a palace and more strong than a castle. It is the house of my God; the covenant-interest he had in God as his God was the sweet string on which he loved dearly to be harping; those, and those only, who can, upon good ground, call God theirs, delight in the courts of his house. I would rather be a porter in God's house than a prince in those tents where wickedness reigns, rather lie at the threshold (so the word is); that was the beggar's place (Acts iii. 2): "no matter" (says David), "let that be my place rather than none." The Pharisees loved synagogues well enough, provided they might have the uppermost seats there (Matt. xxiii. 6), that they might make a figure. Holy David is not solicitous about that; if he may but be admitted to the threshold, he will say, Master, it is good to be here. Some read it, I would rather be fixed to a post in the house of my God than live at liberty in the tents of wickedness, alluding to the law concerning servants, who, if they would not go out free, were to have their ear bored to the door-post, Exod. xxi. 5, 6. David loved his master and loved his work so well that he desired to be tied to this service for ever, to be more free to it, but never to go out free from it, preferring bonds to duty far before the greatest liberty to sin. Such a superlative delight have holy hearts in holy duties; no satisfaction in their account comparable to that in communion with God.
2. God himself was his hope, and joy, and all. Therefore he loved the house of his God, because his expectation was from his God, and there he used to communicate himself, v. 11. See, (1.) What God is, and will be, to his people: The Lord God is a sun and shield. We are here in darkness, but, if God be our God, he will be to us a sun, to enlighten and enliven us, to guide and direct us. We are here in danger, but he will be to us a shield to secure us from the fiery darts that fly thickly about us. With his favour he will compass us as with a shield. Let us therefore always walk in the light of the Lord, and never throw ourselves out of his protection, and we shall find him a sun to supply us with all good and a shield to shelter us from all evil. (2.) What he does, and will, bestow upon them: The Lord will give grace and glory. Grace signifies both the good-will of God towards us and the good work of God in us; glory signifies both the honour which he now puts upon us, in giving us the adoption of sons, and that which he has prepared for us in the inheritance of sons. God will give them grace in this world as a preparation for glory, and glory in the other world as the perfection of grace; both are God's gift, his free gift. And as, on the one hand, wherever God gives grace he will give glory (for grace is glory begun, and is an earnest of it), so, on the other hand, he will give glory hereafter to none to whom he does not give grace now, or who receive his grace in vain. And if God will give grace and glory, which are the two great things that concur to make us happy in both worlds, we may be sure that no good thing will be withheld from those that walk uprightly. It is the character of all good people that they walk uprightly, that they worship God in spirit and in truth, and have their conversation in the world in simplicity and godly sincerity; and such may be sure that God will withhold no good thing from them, that is requisite to their comfortable passage through this world. Make sure grace and glory, and other things shall be added. This is a comprehensive promise, and is such an assurance of the present comfort of the saints that, whatever they desire, and think they need, they may be sure that either Infinite Wisdom sees it is not good for them or Infinite Goodness will give it to them in due time. Let it be our care to walk uprightly, and then let us trust God to give us every thing that is good for us.
Lastly, He pronounces those blessed who put their confidence in God, as he did, v. 12. Those are blessed who have the liberty of ordinances and the privileges of God's house. But, though we should be debarred from them, yet we are not therefore debarred from blessedness if we trust in God. If we cannot go to the house of the Lord, we may go by faith to the Lord of the house, and in him we shall be happy and may be easy.
Adam Clarke: Commentary on the Bible - 1831
84:9: Behold, O God, our shield - We have no Protector but thee. Thou seest the deadly blows that are aimed at us; cover our souls; protect our lives!
Look upon the face of thine anointed - Consider the supplications sent up by him whom thou hast appointed to be Mediator between thee and man - thy Christ. But some apply this to David, to Zerubbabel, to the people of Israel; and each has his reasons.
Albert Barnes: Notes on the Bible - 1834
84:9: Behold, O God our shield - Our defense, as a shield is a defense in the day of battle. Compare Psa 5:12, note; Psa 18:2, note; Psa 33:20, note. It is an appeal to God as a protector. The psalmist was an exile - a wanderer - and he looked to God as his defense.
And look upon the face of thine anointed - Look favorably upon; look with benignity and kindness. The word anointed here is the word "Messiah" - משׁיח mâ shı̂ yach (Greek, Χριστός Christos, "Christ"; see the notes at Mat 1:1). Compare the notes at Psa 2:2. It here refers, however, evidently to the author of the psalm; and the word used is evidence that the author was David, as the anointed of the Lord, or someone set apart to the kingly office. It is true that this word was applicable to other kings, and also to priests and prophets, but the circumstances in the case concur best on the supposition that David is referred to. The allusion here is not to Christ; and the language does not suggest or justify the use which is often made of it when prayer is offered, that "God would look upon us in the face of his anointed" - whatever may, or may not be, the propriety of that prayer on other, grounds.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
84:9: our: Psa 84:11, Psa 98:1; Gen 15:1; Deu 33:29
the face: Psa 2:2, Psa 2:6 *marg. Psa 89:20; Sa1 2:10; Sa2 23:1; Ch2 6:42; Act 4:27
Geneva 1599
84:9 Behold, O God our shield, and look upon the face of thine (g) anointed.
(g) That is, for Christ's sake, whose figure I represent.
John Gill
84:9 Behold, O God our shield,.... Which may be considered either as the character of God, who is addressed, who was David's shield, and the shield of his people, to protect and defend them from their enemies, and is the shield of all the saints; this favour encompasses them as a shield, and his truth is their shield and buckler; his veracity and faithfulness, in keeping covenant and promises; and so is his power, by which they are kept unto salvation; see Ps 3:3, or else it belongs to other persons and things the psalmist desires God would behold, in agreement with the following clause. Jarchi interprets it of the house of the sanctuary, as a shield unto them; much better Aben Ezra of the king their protector; and makes the sense of the petition to be, that God would save our king; it is best to apply it to Christ, afterwards called a sun and shield; see on Ps 84:11, and to whom the following clause belongs:
and look upon the face of thine anointed; meaning either himself, David, the anointed of the God of Jacob, who was anointed with oil, in a literal sense, king of Israel, by the appointment and order of the Lord himself; and his request is, that God would look upon his outward state and condition, which was a distressed and an afflicted one, with an eye of pity and compassion, he being deprived of sanctuary worship and service, and of the presence of God there; see Ps 132:1 or rather he has a view to the Messiah, the Lord's Christ, or Anointed, the anointed Prophet, Priest, and King, anointed with the oil of gladness, the grace of the Spirit, without measure; and so the sense is, that though he and his petitions were unworthy of notice, yet he entreats that God would look upon his Son the Messiah, and for his sake hear and answer him; look upon his person, and accept him in him, the Beloved; upon his future obedience and righteousness, and impute it to him; upon his sufferings, and death he was to endure, to save him from his sins; upon his blood to be shed for the remission of them, as he had looked upon the blood of the passover, upon the doorposts of the Israelites, and saved them when he destroyed the firstborn of Egypt; and upon his sacrifice, which is of a sweet smelling savour; and upon his fulness, for the supply of his wants. Kimchi takes it to be a prayer for the speedy coming of the Messiah.
John Wesley
84:9 Look - Cast a favourable eye towards him. Anointed - Of me, who though a vile sinner, am thine anointed king.
Robert Jamieson, A. R. Fausset and David Brown
84:9 God is addressed as a shield (compare Ps 84:11).
thine anointed--David (1Kings 16:12).
83:1083:10: Ընդունելի՛ ես դու մեր, տե՛ս Աստուած եւ նայեա՛ յերեսս օծելոյ քոյ։
10 Դու ապաւէն ես մեր. տե՛ս, Աստուա՛ծ, ու նայի՛ր քո օծեալի երեսին,
9 Ո՛վ մեր վահանը Աստուած, տե՛սՈւ քու օծեալիդ երեսին նայէ՛։
Ընդունելի`` ես դու մեր, տես, Աստուած, եւ նայեաց յերեսս օծելոյ քո:

83:10: Ընդունելի՛ ես դու մեր, տե՛ս Աստուած եւ նայեա՛ յերեսս օծելոյ քոյ։
10 Դու ապաւէն ես մեր. տե՛ս, Աստուա՛ծ, ու նայի՛ր քո օծեալի երեսին,
9 Ո՛վ մեր վահանը Աստուած, տե՛սՈւ քու օծեալիդ երեսին նայէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
83:983:10 Боже, защитник наш! Приникни и призри на лице помазанника Твоего.
83:10 ὑπερασπιστὰ υπερασπιστης our ἰδέ οραω view; see ὁ ο the θεός θεος God καὶ και and; even ἐπίβλεψον επιβλεπω look on ἐπὶ επι in; on τὸ ο the πρόσωπον προσωπον face; ahead of τοῦ ο the χριστοῦ χριστος Anointed σου σου of you; your
83:10 נִשְׁמְד֥וּ nišmᵊḏˌû שׁמד destroy בְֽ vᵊˈ בְּ in עֵין־דֹּ֑אר ʕên-dˈōr עֵין דֹּור Endor הָ֥יוּ hˌāyû היה be דֹּ֝֗מֶן ˈdˈōmen דֹּמֶן dung לָ lā לְ to † הַ the אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
83:10. clipeus noster vide Deus et adtende faciem christi tuiBehold, O God our protector: and look on the face of thy Christ.
9. Behold, O God our shield, and look upon the face of thine anointed.
83:10. They perished at Endor, and they became like the dung of the earth.
83:10. [Which] perished at Endor: they became [as] dung for the earth.
Behold, O God our shield, and look upon the face of thine anointed:

83:10 Боже, защитник наш! Приникни и призри на лице помазанника Твоего.
83:10
ὑπερασπιστὰ υπερασπιστης our
ἰδέ οραω view; see
ο the
θεός θεος God
καὶ και and; even
ἐπίβλεψον επιβλεπω look on
ἐπὶ επι in; on
τὸ ο the
πρόσωπον προσωπον face; ahead of
τοῦ ο the
χριστοῦ χριστος Anointed
σου σου of you; your
83:10
נִשְׁמְד֥וּ nišmᵊḏˌû שׁמד destroy
בְֽ vᵊˈ בְּ in
עֵין־דֹּ֑אר ʕên-dˈōr עֵין דֹּור Endor
הָ֥יוּ hˌāyû היה be
דֹּ֝֗מֶן ˈdˈōmen דֹּמֶן dung
לָ לְ to
הַ the
אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
83:10. clipeus noster vide Deus et adtende faciem christi tui
Behold, O God our protector: and look on the face of thy Christ.
9. Behold, O God our shield, and look upon the face of thine anointed.
83:10. They perished at Endor, and they became like the dung of the earth.
83:10. [Which] perished at Endor: they became [as] dung for the earth.
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Adam Clarke: Commentary on the Bible - 1831
84:10: A day in thy courts is better than a thousand - Not only better than one thousand in captivity, as the Chaldee states, but any where else. For in God's courts we meet with God the King, and are sure to have what petitions we offer unto him through his Christ.
I had rather be a doorkeeper - O what a strong desire does this express for the ordinances of God! Who now prefers the worship of God to genteel, gay, honorable, and noble company, to mirthful feasts, public entertainments, the stage, the oratorio, or the ball! Reader, wouldst thou rather be in thy closet, wrestling in prayer, or reading the Scriptures on thy knees, than be at any of the above places? How often hast thou sacrificed thy amusement, and carnal delight, and pleasures, for the benefit of a pious heart-searching sermon? Let conscience speak, and it will tell thee.
Albert Barnes: Notes on the Bible - 1834
84:10: For a day in thy courts is better than a thousand - Better - happier - more profitable - more to be desired - than a thousand days spent elsewhere. That is, I should find more happiness - more true joy - in one day spent in the house of God, in his worship, in the exercises of true religion - more that will be satisfactory to the soul, and that will be dwelt on with pleasure in the memory when life is coming to a close - than I could in a thousand days spent in any other manner. This was much for a man like David - or a man who had been encompassed with all the splendor of royalty - to say; it is much for any man to say. And yet it could be said with truth by him; it can be said with equal truth by others; and when we come to the end of life - to the time when we shall Rev_iew the past, and ask where we have found most true happiness, most that was satisfactory to the soul, most that we shall delight then to dwell on and to remember, most that we should be glad to have repeated and perpetuated, most that would be free from the remembrance of disappointment, chagrin, and care - it will not be the banqueting hall - the scenes of gaiety - the honors, the praises, the flatteries of people - or even the delights of literature and of the social circle - but it will be the happy times which we shall have spent in communion with God - the times when in the closet we poured out our hearts to Him - when we bowed before him at the family altar, when we approached him in the sanctuary. The sweetest remembrances of life will be the sabbath and the exercises of religion.
I had rather be a doorkeeper in the house of my God - Margin," I would choose rather to sit at the threshold." The verb used here is derived from a noun signifying sill or threshold, and it would seem to mean here to stand on the threshold; to be at the door or the entrance, even without the privilege of entering the house: I would prefer that humble place to a residence within the abodes of the wicked. The verb here used occurs nowhere else in the Scriptures. The exact idea is not, as would seem from our translation, to keep the door, as in the capacity of a sexton or servant, but that of occupying the sill - the threshold - the privilege of standing there, and looking in, even if he was not permitted to enter. It would be an honor and a privilege to be anywhere about the place of public worship, rather than to be the occupant of a dwelling-place of sin.
Than to dwell in the tents of wickedness - The word "tents" here is equivalent to dwellings. It is used because it was so common in early periods to dwell in tents; and hence, the word was employed to denote a dwelling in general. The emphasis here is very much on the word "in:" - he would prefer standing at the door of the house of worship to dwelling within the abodes of the wicked - that is, to being admitted to intimacy with those who occupy such dwellings - however splendid, rich, and gorgeous, those abodes might be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
84:10: For: Psa 84:1, Psa 84:2, Psa 27:4, Psa 43:3, Psa 43:4, Psa 63:2; Luk 2:46; Rom 8:5, Rom 8:6; Phi 3:20
I had: etc. Heb. I would choose rather to sit at the threshold, Jam 2:3
to dwell: Psa 17:14, Psa 17:15, Psa 26:8-10, Psa 141:4, Psa 141:5
Geneva 1599
84:10 For (h) a day in thy courts [is] better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.
(h) He would rather live one day in God's Church than a thousand in the world.
John Gill
84:10 For a day in thy courts is better than a thousand,.... "One day"; so the Septuagint and Vulgate Latin, and all the Oriental versions; and so the Targum, Jarchi, and Kimchi, interpret it; one day in the house of God, in the world to come, so Arama: though rather reference is had to the seventh day sabbath, then in being; and which with the psalmist was a delight, holy and honourable; and though now abolished, as to the time of it, with the rest of the ceremonial law, there is yet a day of public worship, called the Lord's day, and the day of the Son of man; and one of these days spent in the courts of the Lord, in an attendance on the word and ordinances, in worshipping in the fear of God, in spirit and in truth; in divine service, assisted by the Spirit of God, doing everything in faith, from love, and with a view to the glory of God; a day thus spent in religious exercises "is better than a thousand"; that is, than a thousand days; not than a thousand days spent in like manner, but than a thousand other days, common day, of the week; or than a thousand in other places, especially in places of sin, and in the company of wicked men; one day in God's house employed in spiritual exercises, and enjoying communion with him, is better than a thousand days in any of the houses of Satan, of sinful pleasure, or in the houses of sinful men; better as to peace of mind, solid pleasure, real profit, and true honour:
I had rather be a doorkeeper in the house of my God; in the meanest post and place there; alluding to the Levites, who were some of them porters, and kept the doors of the Lord's house, 1Chron 26:1 or to the beggars that lay at the gates of the temple for alms; see Acts 3:1 or to be fixed to the door post of it, alluding to the servant that was desirous of continuing in his master's house, and serving him for ever; who was brought to the door post, and had his ears bored through with an awl, Ex 21:5. Such a willing servant was the psalmist; and this sense the Targum seems to incline to, which renders it,
"I have chose to cleave to the house of the sanctuary of God;''
or to be a waiter there, to watch daily at Wisdom's gates, and to wait at the posts of her doors; such lie in the way of conversion, and of finding Christ; in the way of spiritual healing, as the man at the pool; and of spiritual instruction, and of spiritual strength, and an increase of it: or to be, or sit, upon the threshold; or to be "thresholding" (i) of it; that is, to frequent the house of God, to be often going over the threshold of it; this the psalmist took delight to do, even to be the threshold (k) itself, for men to tread upon as they go into the house of God:
than to dwell in the tents of wickedness; meaning not houses built by wicked men, or with money ill got; but where wicked men dwelt, and who were so bad as to be called wickedness itself; perhaps the psalmist might have in his mind the tents of Kedar, where he had sometimes been; see Ps 120:5, now to live in the meanest place in the house of God, to wait at the door as a porter, to lie there as a beggar, to sit upon the threshold, and much more to go often over it, or be that itself, was abundantly preferable than to dwell "an age" (l) in the house of princes and great men, being wicked; than to live in the most pompous manner, at ease and in plenty, enjoying all the good things of life that heart can wish for; one hour's communion with God in his house is better than all this, and that for the reason following.
(i) "esse in limine", Pagninus, Montanus; "ad limen esse", Musculus; "desidere ad limen", Tigurine version, Vatablus, so Ainsworth; "frequentare limen", Junius & Tremellius; "commorari limen", Piscator; "ad limen stare", Gejerus, Michaelis. (k) Gusset. Ebr. Comment. p. 565. (l) "quam aetatem agere", Piscator; "vel aetatem omnem agere", Gejerus, Michaelis.
John Wesley
84:10 Than dwell - In the greatest glory and plenty.
Robert Jamieson, A. R. Fausset and David Brown
84:10 I had . . . doorkeeper--literally, "I choose to sit on the threshold," the meanest place.
83:1183:11: Վասն զի լա՛ւ է ինձ մի օր ՚ի գաւիթս քո, քան զհազարս։ Ընտրեցի ընդ աղբ գալ ՚ի տան Աստուծոյ, առաւել քան զբնականալ ՚ի յարկս մեղաւորաց[7243]։ [7243] Ոմանք.Ընտրեցի ես ընդ աղբ։ Ուր Ոսկան.Ընդ աղբ կալ ՚ի տ՛՛։
11 քանզի ինձ համար քո գաւթում լինելու մէկ օրը հազար օր արժէ: Ես նախընտրեցի ընկեցիկ լինել Աստծու տան մէջ, քան մեղաւորների յարկի տակ բնակուել:
10 Վասն զի քու սրահներուդ մէջ Մէկ օրը ուրիշ տեղի հազարէն աղէկ է։Աւելի նախընտրեցի իմ Աստուծոյս տանը շեմին վրայ կենալ, Քան թէ ամբարիշտներու վրաններուն մէջ բնակիլ։
Վասն զի լաւ է ինձ մի օր ի գաւիթս քո, քան զհազարս. ընտրեցի [530]ընդ աղբ գալ ի տան`` Աստուծոյ, առաւել քան բնականալ ի յարկս մեղաւորաց:

83:11: Վասն զի լա՛ւ է ինձ մի օր ՚ի գաւիթս քո, քան զհազարս։ Ընտրեցի ընդ աղբ գալ ՚ի տան Աստուծոյ, առաւել քան զբնականալ ՚ի յարկս մեղաւորաց[7243]։
[7243] Ոմանք.Ընտրեցի ես ընդ աղբ։ Ուր Ոսկան.Ընդ աղբ կալ ՚ի տ՛՛։
11 քանզի ինձ համար քո գաւթում լինելու մէկ օրը հազար օր արժէ: Ես նախընտրեցի ընկեցիկ լինել Աստծու տան մէջ, քան մեղաւորների յարկի տակ բնակուել:
10 Վասն զի քու սրահներուդ մէջ Մէկ օրը ուրիշ տեղի հազարէն աղէկ է։Աւելի նախընտրեցի իմ Աստուծոյս տանը շեմին վրայ կենալ, Քան թէ ամբարիշտներու վրաններուն մէջ բնակիլ։
zohrab-1805▾ eastern-1994▾ western am▾
83:1083:11 Ибо один день во дворах Твоих лучше тысячи. Желаю лучше быть у порога в доме Божием, нежели жить в шатрах нечестия.
83:11 ὅτι οτι since; that κρείσσων κρεισσων superior ἡμέρα ημερα day μία εις.1 one; unit ἐν εν in ταῖς ο the αὐλαῖς αυλη courtyard; fold σου σου of you; your ὑπὲρ υπερ over; for χιλιάδας χιλιας thousand ἐξελεξάμην εκλεγω select; choose παραρριπτεῖσθαι παραρριπτω in τῷ ο the οἴκῳ οικος home; household τοῦ ο the θεοῦ θεος God μᾶλλον μαλλον rather; more ἢ η or; than οἰκεῖν οικεω dwell ἐν εν in σκηνώμασιν σκηνωμα camp; tent ἁμαρτωλῶν αμαρτωλος sinful
83:11 שִׁיתֵ֣מֹו šîṯˈēmô שׁית put נְ֭דִיבֵמֹו ˈnᵊḏîvēmô נָדִיב willing כְּ kᵊ כְּ as עֹרֵ֣ב ʕōrˈēv עֹרֵב Oreb וְ wᵊ וְ and כִ ḵi כְּ as זְאֵ֑ב zᵊʔˈēv זְאֵב Zeeb וּֽ ˈû וְ and כְ ḵᵊ כְּ as זֶ֥בַח zˌevaḥ זֶבַח Zebah וּ֝ ˈû וְ and כְ ḵᵊ כְּ as צַלְמֻנָּ֗ע ṣalmunnˈāʕ צַלְמֻנָּע Zalmunna כָּל־ kol- כֹּל whole נְסִיכֵֽמֹו׃ nᵊsîḵˈēmô נָסִיךְ leader
83:11. quoniam melior est dies in atriis tuis super milia elegi abiectus esse in domo Dei mei magis quam habitare in tabernaculis impietatisFor better is one day in thy courts above thousands. I have chosen to be an abject in the house of my God, rather than to dwell in the tabernacles of sinners.
10. For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.
83:11. Set their leaders to be like Oreb and Zeeb, and Zebah and Zalmunna: all their leaders
83:11. Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna:
For a day in thy courts [is] better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness:

83:11 Ибо один день во дворах Твоих лучше тысячи. Желаю лучше быть у порога в доме Божием, нежели жить в шатрах нечестия.
83:11
ὅτι οτι since; that
κρείσσων κρεισσων superior
ἡμέρα ημερα day
μία εις.1 one; unit
ἐν εν in
ταῖς ο the
αὐλαῖς αυλη courtyard; fold
σου σου of you; your
ὑπὲρ υπερ over; for
χιλιάδας χιλιας thousand
ἐξελεξάμην εκλεγω select; choose
παραρριπτεῖσθαι παραρριπτω in
τῷ ο the
οἴκῳ οικος home; household
τοῦ ο the
θεοῦ θεος God
μᾶλλον μαλλον rather; more
η or; than
οἰκεῖν οικεω dwell
ἐν εν in
σκηνώμασιν σκηνωμα camp; tent
ἁμαρτωλῶν αμαρτωλος sinful
83:11
שִׁיתֵ֣מֹו šîṯˈēmô שׁית put
נְ֭דִיבֵמֹו ˈnᵊḏîvēmô נָדִיב willing
כְּ kᵊ כְּ as
עֹרֵ֣ב ʕōrˈēv עֹרֵב Oreb
וְ wᵊ וְ and
כִ ḵi כְּ as
זְאֵ֑ב zᵊʔˈēv זְאֵב Zeeb
וּֽ ˈû וְ and
כְ ḵᵊ כְּ as
זֶ֥בַח zˌevaḥ זֶבַח Zebah
וּ֝ ˈû וְ and
כְ ḵᵊ כְּ as
צַלְמֻנָּ֗ע ṣalmunnˈāʕ צַלְמֻנָּע Zalmunna
כָּל־ kol- כֹּל whole
נְסִיכֵֽמֹו׃ nᵊsîḵˈēmô נָסִיךְ leader
83:11. quoniam melior est dies in atriis tuis super milia elegi abiectus esse in domo Dei mei magis quam habitare in tabernaculis impietatis
For better is one day in thy courts above thousands. I have chosen to be an abject in the house of my God, rather than to dwell in the tabernacles of sinners.
10. For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.
83:11. Set their leaders to be like Oreb and Zeeb, and Zebah and Zalmunna: all their leaders
83:11. Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Сознание удаленности от храма, невозможность принимать участие в богослужении так глубоко чувствовалась изгнанниками, что они предпочитали "один день" при скинии тысяче вне ее, желали быть самыми последними, презираемыми ("у порога в доме Божием"), но только быть во дворе храма, чем жить среди грешных людей внешне счастливой жизнью.
Adam Clarke: Commentary on the Bible - 1831
84:11: For the Lord God is a sun and shield - To illuminate, invigorate, and warm; to protect and defend all such as prefer him and his worship to every thing the earth can produce.
It is remarkable that not one of the Versions understand the שמש shemesh, as signifying sun, as we do. They generally concur in the following translation: "For the Lord loveth mercy and truth, and he will give grace and glory." The Chaldee says, "The Lord is as a high wall and a strong shield; grace and glory will the Lord give, and will not deprive those of blessedness who walk in perfection." Critics in general take the word as signifying a defense or a guard. Instead of שמש shemesh, sun, Houbigant reads שמר shemer, a keeper or guardian, and says that to represent God as the sun is without example in the sacred writings. But is not Mal 4:2, a parallel passage to this place? "Unto you that fear my name, shall the Sun of righteousness arise with healing in his wings." No MS. countenances the alteration of Houbigant.
The Lord will give grace - To pardon, purify, and save the soul from sin: and then he will give glory to the sanctified in his eternal kingdom; and even here he withholds no good thing from them that walk uprightly. Well, therefore, might the psalmist say, Psa 84:12, "O Lord of hosts, blessed is the man that trusteth in thee."
Albert Barnes: Notes on the Bible - 1834
84:11: For the Lord God is a sun - The Septuagint and the Latin Vulgate render this, "For the Lord loveth mercy and truth." Our translation, however, is the correct one. The sun gives light, warmth, beauty, to the creation; so God is the source of light, joy, happiness, to the soul. Compare Isa 60:19; Rev 21:23; Rev 22:5.
And shield - See Psa 84:9.
The Lord will give grace and glory - Grace, or favor, here; glory, or honor, in the world to come. He will bestow all needful favor on his people in this life; he will admit them to glory in the world to come. Grace and glory are connected. The bestowment of the one will be followed by the other. Rom 8:29-30. He that partakes of the grace of God on earth will partake of glory in heaven. Grace comes before glory; glory always follows where grace is given.
No good thing will he withhold ... - Nothing really good; nothing that man really needs; nothing pertaining to this life, nothing necessary to prepare for the life to come. Compare Ti1 4:8; Phi 4:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
84:11: a sun: Psa 27:1; Isa 60:19, Isa 60:20; Mal 4:2; Joh 1:9, Joh 8:12; Rev 21:23
shield: Psa 84:9, Psa 3:3, Psa 47:9, Psa 115:9-11, Psa 119:114; Gen 15:1; Pro 2:7
the Lord: Joh 1:16; Rom 8:16-18; Co2 3:18, Co2 4:17; Phi 1:6
no: Psa 34:9, Psa 34:10, Psa 85:12; Mat 6:33; Phi 4:19
walk: Psa 15:2; Pro 2:7, Pro 10:9, Pro 28:6, Pro 28:18; Mic 2:7; Gal 2:14
Geneva 1599
84:11 For the LORD God [is] a sun and shield: the LORD will give grace and glory: no (i) good [thing] will he withhold from them that walk uprightly.
(i) But will from time to time increase his blessings toward his more and more.
John Gill
84:11 For the Lord God is a sun and shield,.... Christ is "the sun of righteousness", and it is in the house of God that he arises upon his people with healing in his wings, Mal 4:2 he is like the sun, the great light, the fountain of light, the light of the world, that dispels darkness, makes day, and gives light to all the celestial bodies, moon and stars, church and ministers; he is a "sun" to enlighten his people with the light of grace, to warm them with the beams of his love, to cheer and refresh their souls with the light of his countenance, and to make them fruitful and flourishing and he is a "shield" to protect them from all their enemies; he is the shield of faith, or which faith makes use of, against the temptations of Satan; he is the shield of salvation, and his salvation is a shield which shelters from divine justice, and secures from wrath to come:
the Lord will give grace and glory: he gives converting grace, the first grace, and all future supplies of it; he gives sanctifying grace, all sorts of it, faith, hope, love, and every other; he gives justifying, pardoning, adopting, and persevering grace, and all freely; he gives honour and glory among men, fellow creatures, and fellow Christians; and he gives eternal glory, the glory his Father gave him, the crown of glory, life, and righteousness: this is the gift of God through Christ; Christ gives a right unto it, meetness for it, and the thing itself; and in his house and ordinances, as he gives more grace to the humble that wait upon him, so he encourages and increases their hope of glory; and he that gives the one will certainly give the other; for these two are inseparably connected together, so that he that has the one shall enjoy the other:
no good thing will he withhold from them that walk uprightly; that walk by faith, and on in Christ, as they have received him; who have their conversation according to the Gospel of Christ, and walk in the uprightness and sincerity of their hearts; from such the Lord will not withhold any good thing he has purposed for them, promised to them, or laid up for them in covenant; no spiritual good thing appertaining to life and godliness, and no temporal blessing that is good for them; he will deny them no good thing they ask of him, not anything that is good for them; and he will not draw back any good things he has bestowed on them, his gifts are without repentance.
John Wesley
84:11 A sun - To enlighten and quicken, and direct and comfort his people. Shield - To save his people from all their enemies. Grace - His favour, which is better than life. Glory - The honour which comes from God here, and eternal glory.
Robert Jamieson, A. R. Fausset and David Brown
84:11 As a sun God enlightens (Ps 27:1); as a shield He protects.
grace--God's favor, its fruit--
glory--the honor He bestows.
uprightly-- (Ps 15:2; Ps 18:23).
83:1283:12: Զողորմութիւն եւ զճշմարտութիւն սիրէ Տէր Աստուած, զշնորհս եւ զփառս տացէ[7244]։ [7244] Ոմանք.Սիրէ Տէր Աստուած մեր։
12 Ողորմութիւն ու ճշմարտութիւն է սիրում Տէր Աստուածը մեր, որը շնորհք ու փառք պիտի տայ:
11 Քանզի Տէր Աստուածը արեւ ու վահան է. Տէրը շնորհք ու փառք պիտի տայ։Բարութիւն մը պիտի չպակսեցնէ Ուղղութեամբ քալողներէն։
[531]Զողորմութիւն եւ զճշմարտութիւն սիրէ Տէր Աստուած մեր``, զշնորհս եւ զփառս տացէ Տէր, ոչ պակաս առնէ զողորմութիւն իւր յայնցանէ որ գնան յամբծութեան:

83:12: Զողորմութիւն եւ զճշմարտութիւն սիրէ Տէր Աստուած, զշնորհս եւ զփառս տացէ[7244]։
[7244] Ոմանք.Սիրէ Տէր Աստուած մեր։
12 Ողորմութիւն ու ճշմարտութիւն է սիրում Տէր Աստուածը մեր, որը շնորհք ու փառք պիտի տայ:
11 Քանզի Տէր Աստուածը արեւ ու վահան է. Տէրը շնորհք ու փառք պիտի տայ։Բարութիւն մը պիտի չպակսեցնէ Ուղղութեամբ քալողներէն։
zohrab-1805▾ eastern-1994▾ western am▾
83:1183:12 Ибо Господь Бог есть солнце и щит, Господь дает благодать и славу; ходящих в непорочности Он не лишает благ.
83:12 ὅτι οτι since; that ἔλεον ελεος mercy καὶ και and; even ἀλήθειαν αληθεια truth ἀγαπᾷ αγαπαω love κύριος κυριος lord; master ὁ ο the θεός θεος God χάριν χαρις grace; regards καὶ και and; even δόξαν δοξα glory δώσει διδωμι give; deposit κύριος κυριος lord; master οὐ ου not στερήσει στερεοω make solid; solidify τὰ ο the ἀγαθὰ αγαθος good τοὺς ο the πορευομένους πορευομαι travel; go ἐν εν in ἀκακίᾳ ακακια guilelessness
83:12 אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָ֭מְרוּ ˈʔāmᵊrû אמר say נִ֣ירֲשָׁה nˈîrᵃšā ירשׁ trample down לָּ֑נוּ llˈānû לְ to אֵ֝֗ת ˈʔˈēṯ אֵת [object marker] נְאֹ֣ות nᵊʔˈôṯ נָוָה pasture אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
83:12. quia sol et scutum Dominus Deus gratiam et gloriam dabit DominusFor God loveth mercy and truth: the Lord will give grace and glory.
11. For the LORD God is a sun and a shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly.
83:12. who said, “Let us possess the Sanctuary of God for an inheritance.”
83:12. Who said, Let us take to ourselves the houses of God in possession.
For the LORD God [is] a sun and shield: the LORD will give grace and glory: no good [thing] will he withhold from them that walk uprightly:

83:12 Ибо Господь Бог есть солнце и щит, Господь дает благодать и славу; ходящих в непорочности Он не лишает благ.
83:12
ὅτι οτι since; that
ἔλεον ελεος mercy
καὶ και and; even
ἀλήθειαν αληθεια truth
ἀγαπᾷ αγαπαω love
κύριος κυριος lord; master
ο the
θεός θεος God
χάριν χαρις grace; regards
καὶ και and; even
δόξαν δοξα glory
δώσει διδωμι give; deposit
κύριος κυριος lord; master
οὐ ου not
στερήσει στερεοω make solid; solidify
τὰ ο the
ἀγαθὰ αγαθος good
τοὺς ο the
πορευομένους πορευομαι travel; go
ἐν εν in
ἀκακίᾳ ακακια guilelessness
83:12
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָ֭מְרוּ ˈʔāmᵊrû אמר say
נִ֣ירֲשָׁה nˈîrᵃšā ירשׁ trample down
לָּ֑נוּ llˈānû לְ to
אֵ֝֗ת ˈʔˈēṯ אֵת [object marker]
נְאֹ֣ות nᵊʔˈôṯ נָוָה pasture
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
83:12. quia sol et scutum Dominus Deus gratiam et gloriam dabit Dominus
For God loveth mercy and truth: the Lord will give grace and glory.
11. For the LORD God is a sun and a shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly.
83:12. who said, “Let us possess the Sanctuary of God for an inheritance.”
83:12. Who said, Let us take to ourselves the houses of God in possession.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13. Писатель уверен, что его желание возвратиться "во дворы Господни" исполнится, потому что Господь "солнце и щит", т. е. награждает ("благодать и славу дает") "ходящих в непорочности", какими и были эти невольные изгнанники. Сознание же своей невинности и сила веры в Бога создает уверенность в получении защиты, а потому писатель и называет таких людей блаженными, счастливыми.
Albert Barnes: Notes on the Bible - 1834
84:12: O Lord of hosts, blessed is the man that trusteth in thee - Blessed in every respect. His lot is a happy one; happy in thy friendship; happy in being permitted to worship thee; happy in the blessings which religion scatters along his path here; happy in thy sustaining grace in times of trial; happy in the support given in the hour of death; happy in the eternity to which he is going. Oh that all men would try it, and experience in their own souls the happiness - the real, genuine, deep, permanent joy - of trusting in God; of believing that there is a God; of confiding in his character; of leaning on him in every situation in life; of relying on his mercy, his grace, and his faithfulness, in the hour of death!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
84:12: blessed: Psa 2:12, Psa 34:8, Psa 62:8, Psa 146:5, Psa 146:6; Isa 30:18, Isa 50:10; Jer 17:7, Jer 17:8
John Gill
84:12 O Lord of hosts, blessed is the man that trusteth in thee,.... For grace and glory, and every good thing; that trusts in the Lord at all times, and not in the creature, or in an arm of flesh; but in the Lord of hosts and armies, in whom is everlasting strength, and is the sun and shield of his people: happy are such that trust in him, whether they have ability or opportunity of going up to the house of the Lord, or not; they are happy that have and make use thereof, and so are they that trust in the Lord, whether they have or not; they are safe, being as Mount Zion, which can never be removed; and do and shall enjoy perfect peace and solid comfort here, and eternal happiness hereafter; see Jer 17:5. The Targum is,
"blessed is the man that trusteth in thy Word;''
in Christ, the essential Word.
Robert Jamieson, A. R. Fausset and David Brown
84:12 that trusteth--constantly.
83:1383:13: Տէր ո՛չ պակաս առնէ զողորմութիւն իւր յայնցանէ, որ գնան յանբծութեան։ Տէր Աստուած զօրութեանց երանեալ է այր որ յուսայ ՚ի քեզ[7245]։ Տունք. ժդ̃։[7245] Ոմանք.Ոյք գնան յանբծութիւն։
13 Տէրն իր ողորմութիւնը չի զլանայ նրանց, ովքեր անմեղութեամբ են ընթանում: Զօրութիւնների՛ Տէր Աստուած, երանելի է այն մարդը, ով յոյսը քեզ վրայ է դրել:
12 Ո՛վ զօրաց Տէր, Երանելի՜ է քեզի յուսացող մարդը։
Տէր Աստուած զօրութեանց, երանեալ է այր որ յուսայ ի քեզ:

83:13: Տէր ո՛չ պակաս առնէ զողորմութիւն իւր յայնցանէ, որ գնան յանբծութեան։ Տէր Աստուած զօրութեանց երանեալ է այր որ յուսայ ՚ի քեզ[7245]։ Տունք. ժդ̃։
[7245] Ոմանք.Ոյք գնան յանբծութիւն։
13 Տէրն իր ողորմութիւնը չի զլանայ նրանց, ովքեր անմեղութեամբ են ընթանում: Զօրութիւնների՛ Տէր Աստուած, երանելի է այն մարդը, ով յոյսը քեզ վրայ է դրել:
12 Ո՛վ զօրաց Տէր, Երանելի՜ է քեզի յուսացող մարդը։
zohrab-1805▾ eastern-1994▾ western am▾
83:1283:13 Господи сил! Блажен человек, уповающий на Тебя!
83:13 κύριε κυριος lord; master τῶν ο the δυνάμεων δυναμις power; ability μακάριος μακαριος blessed; prosperous ἄνθρωπος ανθρωπος person; human ὁ ο the ἐλπίζων ελπιζω hope ἐπὶ επι in; on σέ σε.1 you
83:13 אֱֽלֹהַ֗י ʔˈᵉlōhˈay אֱלֹהִים god(s) שִׁיתֵ֥מֹו šîṯˌēmô שׁית put כַ ḵa כְּ as † הַ the גַּלְגַּ֑ל ggalgˈal גַּלְגַּל wheel כְּ֝ ˈkᵊ כְּ as קַ֗שׁ qˈaš קַשׁ stubble לִ li לְ to פְנֵי־ fᵊnê- פָּנֶה face רֽוּחַ׃ rˈûₐḥ רוּחַ wind
83:13. nec prohibebit bonum ab his qui ambulant in perfectione Domine exercituum beatus homo qui confidet in teHe will not deprive of good things them that walk in innocence: O Lord of hosts, blessed is the man that trusteth in thee.
12. O LORD of hosts, blessed is the man that trusteth in thee.
83:13. My God, set them like a wheel, and like stubble before the face of the wind.
83:13. O my God, make them like a wheel; as the stubble before the wind.
O LORD of hosts, blessed [is] the man that trusteth in thee:

83:13 Господи сил! Блажен человек, уповающий на Тебя!
83:13
κύριε κυριος lord; master
τῶν ο the
δυνάμεων δυναμις power; ability
μακάριος μακαριος blessed; prosperous
ἄνθρωπος ανθρωπος person; human
ο the
ἐλπίζων ελπιζω hope
ἐπὶ επι in; on
σέ σε.1 you
83:13
אֱֽלֹהַ֗י ʔˈᵉlōhˈay אֱלֹהִים god(s)
שִׁיתֵ֥מֹו šîṯˌēmô שׁית put
כַ ḵa כְּ as
הַ the
גַּלְגַּ֑ל ggalgˈal גַּלְגַּל wheel
כְּ֝ ˈkᵊ כְּ as
קַ֗שׁ qˈaš קַשׁ stubble
לִ li לְ to
פְנֵי־ fᵊnê- פָּנֶה face
רֽוּחַ׃ rˈûₐḥ רוּחַ wind
83:13. nec prohibebit bonum ab his qui ambulant in perfectione Domine exercituum beatus homo qui confidet in te
He will not deprive of good things them that walk in innocence: O Lord of hosts, blessed is the man that trusteth in thee.
12. O LORD of hosts, blessed is the man that trusteth in thee.
83:13. My God, set them like a wheel, and like stubble before the face of the wind.
83:13. O my God, make them like a wheel; as the stubble before the wind.
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