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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Надписание "по смерти Лабена" до сих пор остается невыясненным. Можно предполагать, что оно указывает на способ, мотив напева псалма по образцу песни, начинавшейся этими словами и не сохранившейся до позднейших времен. Псалом алфавитный, начинающий каждый стих буквой еврейской азбуки, не всегда, однако, в строгой последовательности и согласии с настоящим порядком. В евр. Библии этот псалом разделяется на два: девятый псалом русской Библии заканчивается в еврейской 21: с., а с 22: идет там уже 10: Пс, также алфавитный. Латинская Библия держится еврейского порядка деления псалма, а греч. и славян., соединяют еврейские 9: и 10: псалмы в один, девятый. Отсутствие надписи над 10: Пс в евр. Библии, одинаковость алфавитного порядка и сходство обоих псалмов в выражении мыслей дают право заключать об единстве их автора, Давида.

Псалом написан по поводу победы, одержанной Давидом над сирийцами (первая часть псалма 1-21: ст.) и нападения в это время на Иудею в южной части идумеев, которые производили громадные опустошения среди беззащитного населения, так как воины были тогда на севере под начальством Давида в борьбе с сирийцами (см. подр. "о происхождении Псалтиря" свящ. Н. Вишнякова с. 206-210).

Первая часть псалма благодарственно-хвалебная. Давид обещает восхвалять Бога (2-4), так как Он защитил его от врагов и дал ему силу разрушать их города (4-7). В этой победе обнаружился суд Бога над языческим народом в защиту праведника. Так как Бог вечен, то и всегда угнетаемый праведник найдет в Нем защиту (8-11). За оказанную помощь нужно вечно восхвалять Живущего на Сионе (12-13). Пусть Господь ту помощь, которую в настоящую войну оказал Давиду, продлит ему и на будущее время; пусть погибнут все языческие народы, забывающие Бога, пусть в грозном Его суде над ними познают, что "человеки они" (14-21). Вторая половина псалма - просительного содержания. Почему Ты, Господи, даешь нечестивому успех, когда он не верит в Промысл Твой на земле, самоуверен в своей мощи, а в поступках стремится к тому, чтобы возможно более причинить разными хитрыми действиями и засадами вреда бедному праведнику (22-32). Восстань, Господи, на защиту угнетенных и покарай неверие в Тебя нечестивых (33-34) Ты видишь, как велики страдания праведного; накажи нечестивого и тем заставь людей бояться не человека, но Твоего праведного суда (35-39).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this psalm, I. David praises God for pleading his cause, and giving him victory over his enemies and the enemies of his country (ver. 1-6), and calls upon others to join with him in his songs of praise, ver. 11, 12. II. He prays to God that he might have still further occasion to praise him, for his own deliverances and the confusion of his enemies, ver. 13, 14, 19, 20. III. He triumphs in the assurance he had of God's judging the world (ver. 7, 8), protecting his oppressed people (ver. 9, 10, 18), and bringing his and their implacable enemies to ruin, ver. 15-17. This is very applicable to the kingdom of the Messiah, the enemies of which have been in part destroyed already, and shall be yet more and more till they all be made his footstool, which we are to assure ourselves of, that God may have the glory and we may take the comfort.
Adam Clarke: Commentary on the Bible - 1831
David praises God for the benefits which he has granted to Israel in general, and to himself in particular, Psa 9:1-6. He encourages himself in the Lord, knowing that he will ever judge righteously, and be a refuge for the distressed, Psa 9:7-10. He exhorts the people to praise God for his judgments, Psa 9:11, Psa 9:12; prays for mercy and support; and thanks God for his judgments executed upon the heathen, Psa 9:13-16. He foretells the destruction of the ungodly, Psa 9:17; prays for the poor and needy, and against their oppressors, Psa 9:18-20.
The inscription to this Psalm in the Hebrew text is, To the chief Musician upon Muth-lab-ben, A Psalm of David. The Chaldee has, "A Song of David, to be sung concerning the Death of the Strong Man, (or champion, דגברא degabra), who went out between the Camps," that is, Goliath, on account of whose defeat this Psalm has been supposed by many to have been composed. The date in the margin is several years posterior to the death of Goliath. See the introduction.
The Vulgate: A Psalm of David, for the end; concerning the secrets of the Son."
The Septuagint and Aethiopic are the same with the Vulgate.
The Syriac: "A Psalm of David concerning Christ's receiving the throne and the kingdom, and defeating his enemies.
The Arabic: "Concerning the mysteries of the Son, as to the glory of Christ, his resurrection, and kingdom, and the destruction of all the disobedient."
Houbigant causes the Hebrew title to agree with the Vulgate, Septuagint, and Ethiopic, by uniting על מות al muth, "concerning the death," into the word עלמות alamoth, which signifies secret, or hidden things. "To the chief musician, or conqueror; secrets concerning the Son: A Psalm of David.
About a hundred MSS. and printed editions unite the words as above. Some translate עלמות alamoth, "concerning the youth or infancy; the infancy of the Son." Several of the fathers have on this ground interpreted it, "concerning the incarnation of our Lord." Indeed the title and the Psalm have been so variously understood, that it would be as painful as it would be useless to follow the different commentators, both ancient and modern, through all their conjectures.
Albert Barnes: Notes on the Bible - 1834
9:0: Section 1
"Author of the psalm." This psalm is ascribed to David, not only in the title, but in all the versions, and there is no reason to doubt the correctness of this. It would not be difficult to show from its contents that the sentiments and style of composition are such as accord with the other compositions of David.
Section 2
"Occasion on which the psalm was composed." On this point nothing is intimated expressly in the psalm, unless it be in the title, "To the chief Musician upon Muth-labben." The meaning of and that it was composed on his death. Others, as Rudinger, suppose that it is a psalm of thanksgiving on occasion of the victory over Absalom, and the suppression of his rebellion by his death: a harsh and unnatural supposition, as if any father, in any circumstances, could compose a psalm of praise on occasion of the death of it son. Moeller supposes that it was composed on occasion of a victory over the Philistines by David; Ferrand, who unites this psalm with the following, supposes that the whole refers to the times of the captivity in Babylon, and is a triumphal song of the people over their enemies; and Venema, who also thinks that these two psalms should be united, supposes that Ps. 9:1-18 refers to David, and to his deliverance from all his enemies, and the remainder to the times of the Maccabees, and the deliverance from the persecutions under Antiochus Epiphanes. Dr. Horsley styles the psalm "thanksgiving for the extirpation of the Atheistical faction, promised in Ps. 10," and supposes that the order should be Rev_ersed, and that the whole refers to some great deliverance - either the "overthrow of the Babylonian empire by Cyrus, or the defeat of Haman's plot."
The Jewish writers, Jarchi and Aben Ezra, suppose that it was composed on occasion of the defeat and death of some foreign prince. From this variety of views, none of which seem to rest on certain historical grounds, it appears probable that the exact occasion on which the psalm was composed cannot now be ascertained in such a way as to leave no ground for doubt. The only indications of the occasion on which it this will be considered in another part of the introduction to the psalm (Section 4). it will be seen there that nothing is determined by that title in regard to the origin of the psalm, or the time when it was composed. Neither is there any certain tradition which will determine this, and most that has been written on this point has been mere conjecture, or has arisen out of some interpretation of the enigmatical title; "upon Muthlabben." Some have supposed that the word labben refers to some foreign king or prince slain by David, and that the psalm was composed on his death. Others, following the Targum, or Aramaic Paraphrase (see section 4), suppose that the person referred to was Goliath of Gath, was written must be found, if at all, in the psalm itself. In the psalm we find the following things, which may, perhaps, be all that is necessary to enable us to understand it.
(a) It was composed in view of "enemies" of the writer, or foes with whom he had been engaged, Psa 9:3 : "When mine enemies are turned back, they shall fall and perish at thy presence." Compare Psa 9:6, Psa 9:13, Psa 9:19-20.
(b) These were foreign enemies, or those who are called pagan, that is, belonging to idolatrous nations, Psa 9:5 : "Thou hast rebuked the heathen." Compare Psa 9:15, Psa 9:19.
(c) They were desolating foes - invading foes - those who laid a land waste in their marches, Psa 9:6 : "Thou hast destroyed cities: their memorial is perished with them."
(d) The writer had achieved a victory over them, and for this he celebrated the praises of God for his interposition, Psa 9:1-2, Psa 9:10-11, Psa 9:15. This victory thus achieved was such as to make him certain of ultimate complete triumph.
(e) Yet he was still surrounded by enemies, and he still asks God's merciful interposition in his behalf, Psa 9:13 : "Have mercy upon me, O Lord; consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death." Compare Psa 9:18-20.
David was not unfrequently in his life in circumstances such as arc here supposed, and it is not possible now to determine the exact occasion to which the psalm alludes.
Section 3
The contents of the psalm. The psalm erabraces two leading subjects - one pertaining to the past and the other to the future, both illustrating the character of God, and both giving occasion to the writer to express iris confidence in God. The one relates to deliverance already granted; the other to deliverance still hoped for in his troubles.
I. The first relates to deliverance from trouble, or conquest over foes, already granted, and to the occasion which that furnished for praising God, and for pious reflections on his character.
(1) The psalmist expresses his thanks to God, or pours out the language of praise for mercies that have been received. Psa 9:1-2.
(2) The particular reason for this is stated; that God had enabled him to overcome many of his enemies - the pagan that had risen up against him, who had now been subdued, Psa 9:3-6.
(3) this gives occasion for pious reflections on him character of God, as one who would endure foRev_er; as one who had set up his throne to do judgment or right; as one who would be a refuge for the oppressed; as one who might; be confided in by all who knew him; as one who would remember the foes of the righteous, and who would not forget the cry of the humble, Psa 9:7-12. The principal truth taught in this part of the psalm is, that God is a refuge and help for those who are in trouble and danger; that all such may put their trust in Him; and that He will interpose to save them.
II. The second part, constructed in a manner similar to the former, relates to the future, and to what the psalmist hoped still from God, in view of the character which lie had evinced in his former troubles, Psa 9:18-20.
(1) The psalmist still needs help, Psa 9:13-14. He still has trouble from them that hate him, and he calls upon God still to interpose and lift him up from the gates of death, that he may praise him.
(2) He refers to the fact that; the pagan, who surrounded him as his foes, had sunk down into the pit which they hall made for others; and that their foot was taken in the net which they had hid: referring either to what had occurred in the past as the foundation of his present hope, or being so certain that this would be done that he could speak of it as if it were now actually accomplished, Psa 9:15.
(3) This also, as in the former case, gives occasion for pious reflections on the character of God, and on the fact that he would interpose to destroy the wicked, and to protect the righteous, Psa 9:16-18.
(4) In view of all this, the psalmist calls on God still to interpose - to manifest the same character which He had formerly done, by protecting him, and by overcoming his foes, Psa 9:19-20. The principal truth taught in this part of the psalm is, that the wicked will be destroyed; that they as contradistinguished from the righteous, can hope for no protection from God, but will be cut down and punished.
The condition of the author of the psalm then was, that he had been surrounded by foes, and that God had interposcd in his behalf, giving him occasion for praise and thanksgiving; that he was still surrounded by formidable inemies, yet he felt assured that God would manifest the same character which he had done formerly, and that he might, therefore, call upon Him to interpose and give him occasion for future praise.
Section 4
"The title of the psalm." The psalm is directed to "the chief Musician upon Muth-labben." In regard to the phrase "chief Musician," see the notes at the title to Psa 4:1-8. The phrase, "upon Muthlabben," occurs nowhere else, and very different explnations have been given of its meaning. The Targum, or Aramaic Paraphrase, renders it "To be sung over the man that went out between the camps;" that is, Goliath of Gath; and the author of the Aramaic Paraphrase, evidently supposed it was written on the occasion of his death. The Latin Vulgate renders it, "Pro occultis filii;" and so the Septuagint, ὑπὲρ τῶν κρυφίων τοῦ ὑιοῦ huper tō n kruphiō n tou huiou - "for the secret things (mysteries) of the Son:" but what idea was attached to those words it is impossible now to determine. The Syriac has this title: "Concerning the Messiah taking his throne and kingdom, and prostrating his foe." Luther renders it, "A Psalm of David concerning a beautiful youth" - von der schonen Jugend. Substantially so also DeWette; Nach der Jungfernweise, den Beniten. Tholuck renders it, "To the chief Musician, after the melody 'Death to the Son' (Tod dem Sohne), a Psalm of David."
After this variety in the explanation of the title, it is certainly not easy to determine the meaning. The most probable opinions may be regarded as two.
(1) That which supposes that it was a melody designed to be sung by females, or with female voices: literally according to this interpretation, "after the manner of virgins;" that is, with the female voice treble, soprano, in opposition to the deeper voice of men. Compare Ch1 15:20. Forkel, in his History of Musick (Gesch. der Musik, 1, 142), understands it as meaning virgin measures, like the German Jungfrauweis. Gesenius, who supposes that it refers to the female voice or treble, regards the title - על־מות ‛ al-mû th - "upon Muth," as being the same as עלמות על ‛ al ‛ ă lâ mô th, in Psa 46:1-11, "Upon Alamoth," and supposes that it is derived from עלמה ‛ almâ h - a virgin.
(2) The other opinion is that which supposes that the title is the beginning of some old and well-known melody in common use, and that the idea is, that this psalm was to be sung to that melody. That melody was, as expressed by Tholuck and others, a melody on the death of a son, and was set to some hymn that had been composed with reference to such an event. This is founded on the supposition that the national melodies had become in some degree fixed and unchangeable, or that certain melodies or tunes originally composed for a particular occasion had become popular and that the melody would be affixed to new pieces of music. This is common in the East; and, indeed, it is common in all countries. See this idea illustrated in Rosenmuller (Morgenland, No. 800). The meaning, as thus expressed, is, "According to the manner (or, to the air) of the song (or poem called Death to the Son." Thus understood, it does not refer to the death of Absalom (as some have supposed), since there is nothing in the psalm that would correspond with such a supposition; nor to the death of Goliath, as the Targum supposes; but the composition was to be sung to the well-known air, or tune, entitled "Death to the Son." But when that air was composed, or on what occasion, there is of course no possibility now of ascertaining; and equally impossible is it to recover the air, or tune. The literal meaning of the title is על ‛ al, on, or according to - מות mû th, death - לבן labê n, to the son.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 9:1, David praises God for executing judgment; Psa 9:11, He incites others to praise him; Psa 9:13, He prays that he may have cause to praise him.
Probably, "the death of the champion:" so the Chaldee has, "A Psalm of David, to be sung concerning the death of the man who went out between (mibbeyney) the camps;" evidently considering labben, of the same import as bainayim, "a middle-man or champion," as Goliath is termed, Sa1 17:4, concerning whose defeat this psalm is generally supposed to have been composed.
Carl Friedrich Keil and Franz Delitzsch

Hymn to the Righteous Judge after a Defeat of Hostile Peoples
Just as Ps 7 is placed after Ps 6:1-10 as exemplifying it, so Ps 9 follows Ps 8:1-9 as an illustration of the glorifying of the divine name on earth. And what a beautiful idea it is that Ps 8:1-9, the Psalm which celebrates Jahve's name as being glorious in the earth, is introduced between a Psalm that closes with the words "I will sing of the name of Jahve, the Most High" (Ps 7:18) and one which begins: "I will sing of Thy name, O Most High!" (Ps 9:3).
The lxx translates the inscription על־מות לכן by ὑπὲρ τῶν κρυφίων τοῦ υἱοῦ (Vulg. pro occultis filii) as though it were על־עלמות. Luther's rendering is still bolder: of beautiful (perhaps properly: lily-white) youth. Both renderings are opposed to the text, in which על occurs only once. The Targum understands בן of the duellist Goliath (= אישׁ הבּנים); and some of the Rabbis regard לבן even as a transposition of נבל: on the death of Nabal. Hengstenberg has revived this view, regarding נבל as a collective designation of all Nabal-like fools. All these and other curious conceits arise from the erroneous idea that these words are an inscription referring to the contents of the Psalm. But, on the contrary, they indicate the tune or melody, and that by means of the familiar words of the song, - perhaps some popular song, - with which this air had become most intimately associated. At the end of Ps 48:1-14 this indication of the air is simply expressed by על־מוּת. The view of the Jewish expositors, who refer לבּן to the musician בּן mentioned in 1Chron 15:18, has, therefore, some probability in its favour. But this name excites critical suspicion. Why may not a well-known song have begun מוּת לבּן "dying (is) to the son...," or (if one is inclined to depart from the pointing, although there is nothing to render this suspicious) מות לבּן "Death makes white?"
Even Hitzig does not allow himself to be misled as to the ancient Davidic origin of Ps 9 and 10 by the fact of their having an alphabetical arrangement. These two Psalms have the honour of being ranked among the thirteen Psalms which are acknowledge by him to be genuine Davidic Psalms. Thus, therefore, the alphabetical arrangement found in other Psalms cannot, in itself, bring us down to "the times of poetic trifling and degenerated taste." Nor can the freedom, with which the alphabetical arrangement is handled in Ps 9 and 10 be regarded as an indication of an earlier antiquity than these times. For the Old Testament poets, even in other instances, do not allow themselves to be fettered by forms of this character (vid., on Ps 145, cf. on Ps 42:2); and the fact, that in Ps 9:1 the alphabetical arrangement is not fully carried out, is accounted for otherwise than by the license in which David, in distinction from later poets, indulged. In reality this pair of Psalms shows, that even David was given to acrostic composition. And why should he not be? Even among the Romans, Ennius (Cicero, De Divin. ii. 54 ֗111), who belongs not to the leaden, but to the iron age, out of which the golden age first developed itself, composed in acrostics. And our oldest Germanic epics are clothed in the garb of alliteration, which Vilmar calls the most characteristic and most elevated style that the poetic spirit of our nation has created. Moreover, the alphabetical form is adapted to the common people, as is evident from Augustine's Retract. i. 20. It is not a paltry substitute for the departed poetic spirit, not merely an accessory to please the eye, an outward embellishment - it is in itself indicative of mental power. The didactic poet regards the array of the linguistic elements as the steps by which he leads his pupils up into the sanctuary of wisdom, or as the many-celled casket in which he stores the pearls of the teachings of his wisdom. The lyric writer regards it as the keys on which he strikes every note, in order to give the fullest expression to his feelings. Even the prophet does not disdain to allow the order of the letters to exert an influence over the course of his thoughts, as we see from Nahum 1:3-7.
(Note: This observation is due to Pastor Frohnmeyer of Wrtemberg.)
Therefore, when among the nine
(Note: The Psalterium Brunonis (ed. by Cochleus, 1533) overlooks Ps 9-10, reckoning only seven alphabetical Psalms.)
alphabetical Psalms (Ps 9:1, Ps 10:1, Ps 25:1, Ps 34:1, Ps 37:1, Ps 111:1, Ps 112:1, Ps 119:1, Ps 145:1) four bear the inscription לדוד (Ps 9:1, Ps 25:1, Ps 34:1, Ps 145:1), we shall not at once regard them as non-Davidic just because they indicate an alphabetical plan which is more or less fully carried out.
This is not the place to speak of the relation of the anonymous Ps 10 to Ps 9, since Ps 9 is not in any way wanting in internal roundness and finish. It is thoroughly hymnic. The idea that Ps 9:14 passes from thanksgiving into supplication rests on a misinterpretation, as we shall presently see. This Psalm is a thoroughly national song of thanksgiving for victory by David, belonging to the time when Jahve was already enthroned on Zion, and therefore, to the time after the ark was brought home. Was it composed after the triumphant termination of the Syro-Ammonitish war? - The judgment of extermination already executed, Ps 9:8., harmonises with what is recorded in 2Kings 12:31; and the גוים, who are actually living within the borders of Israel, appear to be Philistines according to the annalistic passage about the Philistine feuds, 2Kings 21:15., cf. Ps 8:1 in connection with 1Kings 13:6.
John Gill
INTRODUCTION TO PSALM 9
To the chief Musician upon Muthlabben, a Psalm of David. Some, take "muthlabben" to be the name of the tune to which this psalm was sung, and to design the same note which we call the counter-tenor: others think, that "upon muth", or "almuth", are but one word, and the same as "alamoth", Ps 45:1, title; and that it is the name of a musical instrument; and that "Ben" in "labben", is the name of the chief musician, who was over that sort of instrument, to whom the psalm is inscribed (l); and indeed R. Sol Jarchi says, that he had seen in the great Masorah these words as one; and so it seems the Septuagint interpreters read them, who render them, "for the hidden things of the son"; and the Arabic version, "concerning the mysteries of the son": and Ben is a name, it is said, of one of the singers, whose kindred and companions were appointed with psalteries on "alamoth", 1Chron 15:18. And so then the title runs thus; "to the chief musician on alamoth, [even to] Ben". But others are of opinion that the subject matter or occasion of the psalm is designed by this phrase; and that as "muth" signifies "death", the death of some person is intended, on account of which this psalm was composed; some say Nabal, seeing the word "Laban", inverted, or read backwards, is "Nabal" (m), whose death affected David; as appears from 1Kings 25:38. Others, that it was one of the kings of the Gentiles, whose name was Labben, and is mentioned nowhere else, who fought with David, and whom he slew, and upon his death penned this psalm (n). Others, Goliath the Philistine (o), who is called, 1Kings 17:4. , which we render "champion" and dueller, one of two that fight together. But rather the reason of the name is, as given by the Jewish commentators (p), because he went and stood between the two camps of the Philistines and the Israelites; and so the Chaldee paraphrase renders the title of this psalm,
"to praise, concerning the death of the man who went out between the camps, a song of David.''
And so the psalm itself, in the Targum, and by other Jewish writers, is interpreted of Goliath and the Philistines, and of the victory over them; and which does not seem amiss. Arama interprets it of the death of Saul. Others interpret Almuth Labben "of the death of the son"; and understand it of the death of Absalom, the son of David (q): but David's passion moved in another way, not in joy, but in grief, 2Kings 18:33; nor is there anything in the psalm that can be referred unto it. Others, of the death of the son of God; but of that there is not the least hint in the psalm. Theodoret interprets it of Christ's victory over death by dying, which was a mystery or hidden thing. Rather, I should think, it might be interpreted of the death of the son of perdition, the man of sin and his followers; who may be typified by Goliath, and the Philistines: and so, as Ainsworth observes, as the former psalm was concerning the propagation of Christ's kingdom, this is of the destruction of antichrist. And Jerom, long ago said, this whole psalm is sung by the prophet in the person of the church, concerning antichrist: and to this agrees the Syriac version; which makes the subject of the psalm to be,
"concerning Christ, taking the throne and kingdom, and routing the enemy.''
And also the Arabic version, according to which the argument of the psalm is,
"concerning the mysteries of the Son, with respect to the glory of Christ, and his resurrection and kingdom, and the destruction of all the children of disobedience.''
To which may be added, that this psalm, according to R. Sol Jarchi, belongs to the time to come, to the days of the Messiah, and the future redemption by him.
(l) Kimchi & Abendana in Miclol Yophi in loc. (m) So some in Jarchi & Aben Ezra in loc. (n) Donesh Hallevi in ibid. (o) Kimchi & Ben Melech in loc. (p) Jarchi, Kimchi, Levi Ben Gersom, R. Isaiah, & Ben Melech in 1 Sam. xvii. 4. (q) So some in Jarchi in loc.
9:19:1: ՚Ի կատարած. վասն գաղտնեաց որդւոյ։ Սաղմոս. Թ[6606]։[6606] Ոմանք.Վասն գալստեան որդւոցն։ Ուր օրինակ մի.վասն գալստեան Որդւոյն Աստուծոյ. սաղմոս ՚ի Դաւիթ։
1 Այսուհետեւ՝ որդու գաղտնիքների մասին, սաղմոս Դաւթի
Սաղմոս Դաւիթի
Ի կատարած, վասն գաղտնեացն որդւոյ``. Սաղմոս Դաւթի:

9:1: ՚Ի կատարած. վասն գաղտնեաց որդւոյ։ Սաղմոս. Թ[6606]։
[6606] Ոմանք.Վասն գալստեան որդւոցն։ Ուր օրինակ մի.վասն գալստեան Որդւոյն Աստուծոյ. սաղմոս ՚ի Դաւիթ։
1 Այսուհետեւ՝ որդու գաղտնիքների մասին, սաղմոս Դաւթի
Սաղմոս Դաւիթի
zohrab-1805▾ eastern-1994▾ western am▾
9:09:1 Начальнику хора. По смерти Лабена. Псалом Давида.
9:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ὑπὲρ υπερ over; for τῶν ο the κρυφίων κρυφιος the υἱοῦ υιος son ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
9:1 לַ֭ ˈla לְ to † הַ the מְנַצֵּחַ mᵊnaṣṣˌēₐḥ נצח prevail עַלְמ֥וּת ʕalmˌûṯ עַלְמוּת [uncertain] לַ la לְ to † הַ the בֵּ֗ן bbˈēn בֵּן son מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David אֹודֶ֣ה ʔôḏˈeh ידה praise יְ֭הוָה [ˈyhwāh] יְהוָה YHWH בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole לִבִּ֑י libbˈî לֵב heart אֲ֝סַפְּרָ֗ה ˈʔᵃsappᵊrˈā ספר count כָּל־ kol- כֹּל whole נִפְלְאֹותֶֽיךָ׃ niflᵊʔôṯˈeʸḵā פלא be miraculous
9:1. victori pro morte filii canticum DavidUnto the end, for the hidden things of the Son. A psalm for David.
For the Chief Musician; set to Muthlabben. A Psalm of David.
9:1. To the chief Musician upon Muthlabben, A Psalm of David.
[53] To the chief Musician upon Muth- labben, A Psalm of David:

9:1 Начальнику хора. По смерти Лабена. Псалом Давида.
9:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ὑπὲρ υπερ over; for
τῶν ο the
κρυφίων κρυφιος the
υἱοῦ υιος son
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
9:1
לַ֭ ˈla לְ to
הַ the
מְנַצֵּחַ mᵊnaṣṣˌēₐḥ נצח prevail
עַלְמ֥וּת ʕalmˌûṯ עַלְמוּת [uncertain]
לַ la לְ to
הַ the
בֵּ֗ן bbˈēn בֵּן son
מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm
לְ lᵊ לְ to
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
אֹודֶ֣ה ʔôḏˈeh ידה praise
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
לִבִּ֑י libbˈî לֵב heart
אֲ֝סַפְּרָ֗ה ˈʔᵃsappᵊrˈā ספר count
כָּל־ kol- כֹּל whole
נִפְלְאֹותֶֽיךָ׃ niflᵊʔôṯˈeʸḵā פלא be miraculous
9:1. victori pro morte filii canticum David
Unto the end, for the hidden things of the Son. A psalm for David.
For the Chief Musician; set to Muthlabben. A Psalm of David.
9:1. To the chief Musician upon Muthlabben, A Psalm of David.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Devout Acknowledgments.

1 I will praise thee, O LORD, with my whole heart; I will show forth all thy marvellous works. 2 I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High. 3 When mine enemies are turned back, they shall fall and perish at thy presence. 4 For thou hast maintained my right and my cause; thou satest in the throne judging right. 5 Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever. 6 O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them. 7 But the LORD shall endure for ever: he hath prepared his throne for judgment. 8 And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness. 9 The LORD also will be a refuge for the oppressed, a refuge in times of trouble. 10 And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee.
The title of this psalm gives a very uncertain sound concerning the occasion of penning it. It is upon Muth-labben, which some make to refer to the death of Goliath, others of Nabal, others of Absalom; but I incline to think it signifies only some tone, or some musical instrument, to which this psalm was intended to be sung; and that the enemies David is here triumphing in the defeat of are the Philistines, and the other neighbouring nations that opposed his settlement in the throne, whom he contested with and subdued in the beginning of his reign, 2 Sam. v. 8. In these verses,
I. David excites and engages himself to praise God for his mercies and the great things he had of late done for him and his government, v. 1, 2. Note, 1. God expects suitable returns of praise from those for whom he has done marvellous works. 2. If we would praise God acceptably, we must praise him in sincerity, with our hearts, and not only with our lips, and be lively and fervent in the duty, with our whole heart. 3. When we give thanks for some one particular mercy we should take occasion thence to remember former mercies and so to show forth all his marvellous works. 4. Holy joy is the life of thankful praise, as thankful praise is the language of holy joy: I will be glad and rejoice in thee. 5. Whatever occurs to make us glad, our joy must pass through it, and terminate in God only: I will be glad and rejoice in thee, not in the gift so much as in the giver. 6. Joy and praise are properly expressed by singing psalms. 7. When God has shown himself to be above the proud enemies of the church we must take occasion thence to give glory to him as the Most High. 8. The triumphs of the Redeemer ought to be the triumphs of the redeemed; see Rev. xii. 10; xix. 5; xv. 3, 4.
II. He acknowledges the almighty power of God as that which the strongest and stoutest of his enemies were no way able to contest with or stand before, v. 3. But, 1. They are forced to turn back. Their policy and their courage fail them, so that they cannot, they dare not, push forward in their enterprises, but retire with precipitation. 2. When once they turn back, they fall and perish; even their retreat will be their ruin, and they will save themselves no more by flying than by fighting. If Haman begin to fall before Mordecai, he is a lost man, and shall prevail no more; see Esther vi. 13. 3. The presence of the Lord, and the glory of his power, are sufficient for the destruction of his and his people's enemies. That is easily done which a man does with his very presence; with that God confounds his enemies, such a presence has he. This was fulfilled when our Lord Jesus, with one word, I am he, made his enemies to fall back at his presence (John xviii. 6) and he could, at the same time, have made them perish. 4. When the enemies of God's church are put to confusion we must ascribe their discomfiture to the power, not of instruments, but of his presence, and give him all the glory.
III. He gives to God the glory of his righteousness, in his appearing on his behalf (v. 4): "Thou hast maintained my right and my cause, that is, my righteous cause; when that came on, thou satest in the throne, judging right." Observe, 1. God sits in the throne of judgment. To him it belongs to decide controversies, to determine appeals, to avenge the injured, and to punish the injurious; for he has said, Vengeance is mine. 2. We are sure that the judgment of God is according to truth and that with him there is no unrighteousness. Far be it from God that he should pervert justice. If there seem to us to be some irregularity in the present decisions of Providence, yet these, instead of shaking our belief of God's justice, may serve to strengthen our belief of the judgment to come, which will set all to-rights. 3. Whoever disown and desert a just and injured cause, we may be sure that the righteous God will maintain it and plead it with jealousy, and will never suffer it to be run down.
IV. He records, with joy, the triumphs of the God of heaven over all the powers of hell and attends those triumphs with his praises, v. 5. By three steps the power and justice of God had proceeded against the heathen, and wicked people, who were enemies to the king God had lately set up upon his holy hill of Zion. 1. He had checked them: "Thou hast rebuked the heathen, hast given them real proofs of thy displeasure against them." This he did before he destroyed them, that they might take warning by the rebukes of Providence and so prevent their own destruction. 2. He had cut them off: Thou hast destroyed the wicked. The wicked are marked for destruction, and some are made monuments of God's vindictive justice and destructive power in this world. 3. He had buried them in oblivion and perpetual infamy, had put out their name for ever, that they should never be remembered with any respect.
V. He exults over the enemy whom God thus appears against (v. 6): Thou hast destroyed cities. Either, "Thou, O enemy! hast destroyed our cities, at least in intention and imagination," or "Thou, O God! hast destroyed their cities by the desolation brought upon their country." It may be taken either way; for the psalmist will have the enemy to know, 1. That their destruction is just and that God was but reckoning with them for all the mischief which they had done and designed against his people. The malicious and vexatious neighbours of Israel, as the Philistines, Moabites, Ammonites, Edomites, and Syrians, had made incursions upon them (when there was no king in Israel to fight their battles), had destroyed their cities and done what they could to make their memorial perish with them. But now the wheel was turned upon them; their destructions of Israel had come to a perpetual end; they shall now cease to spoil and must themselves be spoiled, Isa. xxxiii. 1. 2. That it is total and final, such a destruction as should make a perpetual end of them, so that the very memorial of their cities should perish with them, So devouring a thing is time, and much more such desolations do the righteous judgments of God make upon sinners, that great and populous cities have been reduced to such ruins that their very memorial has perished, and those who have sought them could not find where they stood; but we look for a city that has stronger foundations.
VI. He comforts himself and others in God, and pleases himself with the thoughts of him. 1. With the thoughts of his eternity. On this earth we see nothing durable, even strong cities are buried in rubbish and forgotten; but the Lord shall endure for ever, v. 7. There is no change of his being; his felicity, power, and perfection, are out of the reach of all the combined forces of hell and earth; they may put an end to our liberties, our privileges, our lives, but our God is still the same, and sits even upon the floods, unshaken, undisturbed, Ps. xxix. 10; xciii. 2. 2. With the thoughts of his sovereignty both in government and judgment: He has prepared his throne, has fixed it by his infinite wisdom, has fixed it by his immutable counsel. It is the great support and comfort of good people, when the power of the church's enemies is threatening and the posture of its affairs melancholy and perplexed, that God now rules the world and will shortly judge the world. 3. With the thoughts of his justice and righteousness in all the administrations of his government. He does all every day, he will do all at the last day, according to the eternal unalterable rules of equity (v. 8): He shall judge the world, all persons and all controversies, shall minister judgment to the people (shall determine their lot both in this and in the future state) in righteousness and in uprightness, so that there shall not be the least colour of exception against it. 4. With the thoughts of that peculiar favour which God bears to his own people and the special protection which he takes them under. The Lord, who endures for ever, is their everlasting strength and protection; he that judges the world will be sure to judge for them, when at any time they are injured or distressed (v. 9): He will be a refuge for the oppressed, a high place, a strong place, for the oppressed, in times of trouble. It is the lot of God's people to be oppressed in this world and to have troublous times appointed to them. Perhaps God may not immediately appear for them as their deliverer and avenger; but, in the midst of their distresses, they may by faith flee to him as their refuge and may depend upon his power and promise for their safety, so that no real hurt shall be done them. 5. With the thoughts of that sweet satisfaction and repose of mind which those have that make God their refuge (v. 10): "Those that know thy name will put their trust in thee, as I have done" (for the grace of God is the same in all the saints), "and then they will find, as I have found, that thou dost not forsake those that seek thee;" for the favour of God is the same towards all the saints. Note, (1.) The better God is known the more he is trusted. Those who know him to be a God of infinite wisdom will trust him further than they can see him (Job xxxv. 14); those who know him to be a God of almighty power will trust him when creature-confidences fail and they have nothing else to trust to (2 Chron. xx. 12); and those who know him to be a God of infinite grace and goodness will trust him though he slay them, Job xiii. 15. Those who know him to be a God of inviolable truth and faithfulness will rejoice in his word of promise, and rest upon that, though the performance be deferred and intermediate providences seem to contradict it. Those who know him to be the Father of spirits, and an everlasting Father, will trust him with their souls as their main care and trust in him at all times, even to the end. (2.) The more God is trusted the more he is sought unto. If we trust God we shall seek him by faithful and fervent prayer, and by a constant care to approve ourselves to him in the whole course of our conversations. (3.) God never did, nor ever will, disown or desert any that duly seek to him and trust in him. Though he afflict them, he will not leave them comfortless; though he seem to forsake them for a while, yet he will gather them with everlasting mercies.
Adam Clarke: Commentary on the Bible - 1831
9:1: I will praise thee, O Lord, with my whole heart - And it is only when the whole heart is employed in the work that God can look upon it with acceptance.
I will show forth - אספרה asapperah, "I will number out, or reckon up;" a very difficult task, נפלאותיך niphleotheycha, "thy miracles;" supernatural interventions of thy power and goodness. He whose eye is attentive to the operation of God's hand will find many of these. In the Vulgate this Psalm begins with Confitebor tibi, Domine, "I will confess unto thee, O Lord," which my old MS. above quoted translates thus: I sal schrife Lard, til the, in al my hert, I sal tel al twi wonders. On which we find the following curious paraphrase: "Here the prophete spekes agaynes that grucches with ese of il men: and the travel and anguis of gude men. I sal schrife til the Lard, that is, I sal lufe the in al my hert, hally gederant it til thi luf: and gyfand na party tharof tyl errour, na to covatyse: ne til fleschly luf. A vile errour it is that some men says, that God dose unrightwisly in mani thinges in erthe: for tham thynk that tay sold noght be done. Als I hard say noght lang sythem, of a man of religyon, and of grete fame, that qwen he was in tlle see, in poynte to peryshe, he said tyl Gode: Lard thu dos unryghtwysly if thou sofyr us to perysch here. God myght haf answered and said, My rightwysnes reches to sofer a beter man than thou ert to perisse here: for I hope, had he ben a ryghtwyse man, he had noght sayd swa: for al ar unryghtwyse, that hopes that any unrightwysnes may be in Godes wylle. Bot I sal luf the in al thi workes; and tel al thy wonders; that is, bathe that er sene, and that ar noght sene; visibels and invisibels."
Albert Barnes: Notes on the Bible - 1834
9:1: I will praise thee, O Lord - That is, in view of the merciful interpositions referred to in the psalm Psa 9:3-5, and in view of the attributes of God's character which had been displayed on that occasion Psa 9:7-12.
With my whole heart - Not with divided affection, or with partial gratitude. He meant that all his powers should be employed in this service; that he would give utterance to his feelings of gratitude and adoration in the loftiest and purest manner possible.
I will show forth - I will recount or narrate - to wit, in this song of praise.
All thy marvelous works - All his works or doings fitted to excite admiration or wonder. The reference here is particularly to what God had done which had given occasion to this psalm, but still the psalmist designs undoubtedly to connect with this the purpose to give a general expression of praise in view of all that God had done that was fitted to excite such feelings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:1: praise: Psa 7:17, Psa 34:1-4, Psa 103:1, Psa 103:2, Psa 145:1-3, Psa 146:1, Psa 146:2; Ch1 29:10-13; Isa 12:1; Heb 13:15; Rev 5:9-14
with my: Psa 86:12, Psa 111:1, Psa 138:1; Luk 10:27
show: Psa 9:14, Psa 51:15, Psa 106:2; Ch1 16:12, Ch1 16:24; Isa 43:21, Isa 60:6; Rev 15:3
Carl Friedrich Keil and Franz Delitzsch
9:1
(Heb.: 9:2-3) In this first strophe of the Psalm, which is laid out in tetrastichs-the normative strophe-the alphabetical form is carried out in the fullest possible way: we have four lines, each of which begins with א. It is the prelude of the song. The poet rouses himself up to a joyful utterance of Jahve's praise. With his whole heart (Ps 138:1), i.e., all his powers of mind and soul as centred in his heart taking part in the act, will he thankfully and intelligently confess God, and declare His wondrous acts which exceed human desire and comprehension (Ps 26:7); he will rejoice and be glad in Jahve, as the ground of his rejoicing and as the sphere of his joy; and with voice and with harp he will sing of the name of the Most High. עליון is not an attributive of the name of God (Hitz.: Thine exalted name), but, as it is everywhere from Gen 14:18-22 onward (e.g., Ps 97:9), an attributive name of God. As an attributive to שׁמך one would expect to find העליון.
Geneva 1599
9:1 "To the chief Musician upon Muthlabben, A Psalm of David." I will praise [thee], O LORD, with my (a) whole heart; I will shew forth all thy marvellous works.
(a) God is not praised unless the whole glory is given to him alone.
John Gill
9:1 I will praise thee, O Lord, with my whole, heart,.... This is what is called in the New Testament making melody in the heart, or singing with grace in the heart, Eph 5:19; and yet does not signify mere mental singing, but vocal singing, the heart joining therein; for the word here used for praise signifies to confess, to speak out, to declare openly the praises of God in the public congregation, as David elsewhere determines to do, Ps 111:1; the heart ought to, be engaged in every, part of divine service and worship, whether in preaching or in hearing, or in prayer, or in singing of praise; and the whole heart also: sometimes God has nothing of the heart in worship, it is removed far from, him, and gone after other objects; and sometimes it is divided between God and the creature; hence the psalmist prays that God would unite his heart to fear him, and then he should praise him with all his heart, with all that was within him, with all the powers and faculties of his soul; see Ps 86:11. This phrase is not expressive of the perfection of this duty, or of performing it in such manner as that there would be no imperfection in it, or sin attending it; for good men fail in all their performances, and do nothing good without sin; hence provision is made for the iniquities of holy things; but of the heartiness and sincerity of it; and in such a sincere and upright manner the psalmist determines, in the strength of divine grace, to praise the Lord;
I will show forth all thy marvellous works; such as the creation of all things out of nothing, and the bringing them into the form and order in which they are by the word of God; and in which there is such a display of the power and wisdom of God; and particularly the formation of man out of the dust of the earth, in the image, and after the likeness of God; the sustentation of the whole world of creatures in their being, the providential care of them all, the preservation of man and beast; and especially the work of redemption: it is marvellous that God should think of redeeming sinful men; that he should fix the scheme of it in the way he has; that he should pick upon his own Son to be the Redeemer; that ungodly men, sinners, the chief of sinners, and enemies, should be the persons redeemed; and that not all the individuals of human nature, but some out of every kindred, tongue, people, and nation: as also the work of grace, which is a new creation, and more marvellous than the old; a regeneration, or a being born again, which is astonishing to a natural man, who cannot conceive how this can be; a resurrection from the dead, or a causing dry bones to live; a call of men out of darkness into marvellous light; and it is as wondrous how this work is preserved amidst so many corruptions of the heart, temptations of Satan, and snares of the world, as that it is; to which may be added the wonderful works yet to be done, as the setting up of the kingdom of Christ, the destruction of antichrist, the resurrection of the dead, the last judgment, and the eternal glory and happiness of the saints; and doubtless the psalmist may have respect to the many victories which he, through the divine power, obtained over his enemies; and particularly the marvellous one which was given him over Goliath with a stone and sling: these the psalmist determined to make the subject of his song, to dwell and enlarge upon, to show forth unto others, and to point out the glories, beauties, and excellency of them: and when he says "all" of them, it must be understood of as many of them as were within the compass of his knowledge, and of as much of them as he was acquainted with; for otherwise the marvellous works of God are infinite and without number, Job 5:9.
Robert Jamieson, A. R. Fausset and David Brown
9:1 Upon Muthlabben, or, after the manner according to "death to the Son," by which some song was known, to whose air or melody the musician is directed to perform this Psalm. This mode of denoting a song by some prominent word or words is still common (compare Ps 22:1). The Psalmist praises God for deliverance from his enemies and celebrates the divine government, for providing security to God's people and punishment to the wicked. Thus encouraging himself, he prays for new occasions to recount God's mercies, and confident of His continued judgment on the wicked and vindication of the oppressed, he implores a prompt and efficient manifestation of the divine sovereignty. (Psa. 9:1-20)
Heartfelt gratitude will find utterance.
9:29:2: Գոհացայց զքէն Տէր բոլորո՛վ սրտիւ իմով, պատմեցից զամենայն սքանչելիս քո։
2 Իմ ամբողջ սրտով գոհութիւն կը մատուցեմ քեզ, Տէ՛ր, կը պատմեմ բոլոր հրաշագործութիւններդ:
9 Գոհութիւն պիտի մատուցանեմ Տէրոջը իմ բոլոր սրտովս. Քու բոլոր սքանչելիքներդ պիտի պատմեմ։
Գոհացայց զքէն, Տէր, բոլորով սրտիւ իմով, պատմեցից զամենայն սքանչելիս քո:

9:2: Գոհացայց զքէն Տէր բոլորո՛վ սրտիւ իմով, պատմեցից զամենայն սքանչելիս քո։
2 Իմ ամբողջ սրտով գոհութիւն կը մատուցեմ քեզ, Տէ՛ր, կը պատմեմ բոլոր հրաշագործութիւններդ:
9 Գոհութիւն պիտի մատուցանեմ Տէրոջը իմ բոլոր սրտովս. Քու բոլոր սքանչելիքներդ պիտի պատմեմ։
zohrab-1805▾ eastern-1994▾ western am▾
9:19:2 Буду славить [Тебя], Господи, всем сердцем моим, возвещать все чудеса Твои.
9:2 ἐξομολογήσομαί εξομολογεω concede; confess σοι σοι you κύριε κυριος lord; master ἐν εν in ὅλῃ ολος whole; wholly καρδίᾳ καρδια heart μου μου of me; mine διηγήσομαι διηγεομαι narrate; describe πάντα πας all; every τὰ ο the θαυμάσιά θαυμασιος wonderful; wonders σου σου of you; your
9:2 אֶשְׂמְחָ֣ה ʔeśmᵊḥˈā שׂמח rejoice וְ wᵊ וְ and אֶעֶלְצָ֣ה ʔeʕelṣˈā עלץ rejoice בָ֑ךְ vˈāḵ בְּ in אֲזַמְּרָ֖ה ʔᵃzammᵊrˌā זמר sing שִׁמְךָ֣ šimᵊḵˈā שֵׁם name עֶלְיֹֽון׃ ʕelyˈôn עֶלְיֹון upper
9:2. confitebor Domino in toto corde meo narrabo omnia mirabilia tuaI will give praise to thee, O Lord, with my whole heart: I will relate all thy wonders.
1. I will give thanks unto the LORD with my whole heart; I will shew forth all thy marvelous works.
[9:1] I will praise [thee], O LORD, with my whole heart; I will shew forth all thy marvellous works.
I will praise [thee], O LORD, with my whole heart; I will shew forth all thy marvellous works:

9:2 Буду славить [Тебя], Господи, всем сердцем моим, возвещать все чудеса Твои.
9:2
ἐξομολογήσομαί εξομολογεω concede; confess
σοι σοι you
κύριε κυριος lord; master
ἐν εν in
ὅλῃ ολος whole; wholly
καρδίᾳ καρδια heart
μου μου of me; mine
διηγήσομαι διηγεομαι narrate; describe
πάντα πας all; every
τὰ ο the
θαυμάσιά θαυμασιος wonderful; wonders
σου σου of you; your
9:2
אֶשְׂמְחָ֣ה ʔeśmᵊḥˈā שׂמח rejoice
וְ wᵊ וְ and
אֶעֶלְצָ֣ה ʔeʕelṣˈā עלץ rejoice
בָ֑ךְ vˈāḵ בְּ in
אֲזַמְּרָ֖ה ʔᵃzammᵊrˌā זמר sing
שִׁמְךָ֣ šimᵊḵˈā שֵׁם name
עֶלְיֹֽון׃ ʕelyˈôn עֶלְיֹון upper
9:2. confitebor Domino in toto corde meo narrabo omnia mirabilia tua
I will give praise to thee, O Lord, with my whole heart: I will relate all thy wonders.
1. I will give thanks unto the LORD with my whole heart; I will shew forth all thy marvelous works.
[9:1] I will praise [thee], O LORD, with my whole heart; I will shew forth all thy marvellous works.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3. "Возвещать все чудеса Твои" - воспевать те победы, которые одержаны Давидом над сирийцами при помощи Бога. - "Торжествовать о Тебе" - устраивать во имя Бога торжественные праздники.
Adam Clarke: Commentary on the Bible - 1831
9:2: I will be glad and rejoice in thee - I am glad that thou hast heard my prayer, and showed me mercy; and I will rejoice in thee, in having thee as my portion, dwelling and working in my heart.
Albert Barnes: Notes on the Bible - 1834
9:2: I will be glad - I will rejoice, and will express my joy.
And rejoice in thee - I will exult; I will triumph. That is, he would express his joy in God - in knowing that there was such a Being; in all that he had done for him; in all the evidences of his favor and friendship.
Will sing praise to thy name - To thee; the name often being put for the person.
O thou Most High - Thou who art supreme - the God over all. See the notes at Psa 7:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: I will be: Psa 5:11, Psa 27:6, Psa 28:7, Psa 43:4, Psa 92:4, Psa 97:12; Hab 3:17, Hab 3:18; Phi 4:4
O thou: Psa 7:17, Psa 56:2, Psa 56:3, Psa 83:18, Psa 97:9; Dan 5:18
John Gill
9:2 I will be glad and rejoice in thee,.... Not in himself, in any attainments or works of his; not in his wisdom, riches, and strength, nor in his warlike exploits, but in the Lord; not in second causes, in horses and chariots, in armies, and in the courage and valour of men, but in God, as the author of deliverance, victory, and salvation; not in God only as the God of nature and providence, but as the God of all grace, and as his covenant God and Father; and because of the blessings of this covenant, as forgiveness of sin, a justifying righteousness, &c. for he rejoiced not in his own righteousness, but in the righteousness of Christ, as well as in his person, grace, and sacrifice; so the Chaldee paraphrase renders it, "I will be glad and rejoice", "in thy Word", the Logos, the essential Word of God, of whom there were many types, promises, and prophecies in the former dispensation; two words being here used express the greatness of this joy, and especially the latter word denotes a very vehement joy, a joy unspeakable and full of glory; such as arises from a sight of Christ the object, and which the psalmist had now in view; and this was not a carnal and worldly joy, but joy in the Holy Ghost;
I will sing praise to thy name, O thou most High; that is, to the glory of his name, his being, and perfections, as displayed in his marvellous works, and in the revelation of his word, and especially in his son; and under the character of the "most high" God, the supreme Being over all creatures, angels and men; see Ps 7:17.
9:39:3: Ուրա՛խ եղէց եւ ցնծացայց ՚ի քեզ. սաղմոս ասացից անուան քում Բարձրեալ[6607]։ [6607] Ոմանք.Անուան Տեառնդ բարձրելոյ։
3 Կ’ուրախանամ ու կը ցնծամ քեզնով, սաղմոս կ’երգեմ քո անուանը, ո՛վ Բարձրեալ:
2 Քեզմով ուրախ պիտի ըլլամ ու ցնծամ. Քու անուանդ սաղմոս պիտի երգեմ, ո՛վ Բարձրեալ։
Ուրախ եղէց եւ ցնծացայց ի քեզ, սաղմոս ասացից անուան քում, Բարձրեալ:

9:3: Ուրա՛խ եղէց եւ ցնծացայց ՚ի քեզ. սաղմոս ասացից անուան քում Բարձրեալ[6607]։
[6607] Ոմանք.Անուան Տեառնդ բարձրելոյ։
3 Կ’ուրախանամ ու կը ցնծամ քեզնով, սաղմոս կ’երգեմ քո անուանը, ո՛վ Բարձրեալ:
2 Քեզմով ուրախ պիտի ըլլամ ու ցնծամ. Քու անուանդ սաղմոս պիտի երգեմ, ո՛վ Բարձրեալ։
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9:29:3 Буду радоваться и торжествовать о Тебе, петь имени Твоему, Всевышний.
9:3 εὐφρανθήσομαι ευφραινω celebrate; cheer καὶ και and; even ἀγαλλιάσομαι αγαλλιαω jump for joy ἐν εν in σοί σοι you ψαλῶ ψαλλω play τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your ὕψιστε υψιστος highest; most high
9:3 בְּ bᵊ בְּ in שׁוּב־ šûv- שׁוב return אֹויְבַ֥י ʔôyᵊvˌay איב be hostile אָחֹ֑ור ʔāḥˈôr אָחֹור back(wards) יִכָּשְׁל֥וּ yikkāšᵊlˌû כשׁל stumble וְ֝ ˈw וְ and יֹאבְד֗וּ yōvᵊḏˈû אבד perish מִ mi מִן from פָּנֶֽיךָ׃ ppānˈeʸḵā פָּנֶה face
9:3. laetabor et gaudebo in te canam nomini tuo AltissimiI will be glad, and rejoice in thee: I will sing to thy name, O thou most high.
2. I will be glad and exult in thee: I will sing praise to thy name, O thou Most High.
9:2. I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High.
I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High:

9:3 Буду радоваться и торжествовать о Тебе, петь имени Твоему, Всевышний.
9:3
εὐφρανθήσομαι ευφραινω celebrate; cheer
καὶ και and; even
ἀγαλλιάσομαι αγαλλιαω jump for joy
ἐν εν in
σοί σοι you
ψαλῶ ψαλλω play
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
ὕψιστε υψιστος highest; most high
9:3
בְּ bᵊ בְּ in
שׁוּב־ šûv- שׁוב return
אֹויְבַ֥י ʔôyᵊvˌay איב be hostile
אָחֹ֑ור ʔāḥˈôr אָחֹור back(wards)
יִכָּשְׁל֥וּ yikkāšᵊlˌû כשׁל stumble
וְ֝ ˈw וְ and
יֹאבְד֗וּ yōvᵊḏˈû אבד perish
מִ mi מִן from
פָּנֶֽיךָ׃ ppānˈeʸḵā פָּנֶה face
9:3. laetabor et gaudebo in te canam nomini tuo Altissimi
I will be glad, and rejoice in thee: I will sing to thy name, O thou most high.
2. I will be glad and exult in thee: I will sing praise to thy name, O thou Most High.
9:2. I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High.
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Adam Clarke: Commentary on the Bible - 1831
9:3: When mine enemies are turned back - It is a sure sign of a nearly approaching complete conquest over sin, when, by resistance to its influences, it begins to lose its power. That is the time to follow on to know the Lord.
Albert Barnes: Notes on the Bible - 1834
9:3: When mine enemies are turned back - Who these enemies were, the psalmist does not say. It is clear, however, as was remarked in the introduction, that the psalm was composed:
(a) in view of a victory which had been achieved over some formidable enemies; and
(b) in view of some dangers still impending from a similar source.
The literal meaning of the passage here is, "In the turning of my enemies back;" that is, in their retreat, defeat, overthrow. So far as the Hebrew form of expression is concerned, this may either refer to what had been done, or to what would be; and may imply either that they had been turned back, or that the psalmist hoped and believed that they would be; for in either case the fact would show the divine perfections, and give occasion for gratitude and praise. The verbs with which this is connected - "they shall fall and perish" - are indeed in the Hebrew, as in our version, in the future tense; but this does not necessarily determine the question whether the psalmist refers to what had occurred or what would occur. His attitude is this: he contemplates his enemies as mighty and formidable; he sees the danger which exists when such enemies surround one; he looks at the interposition of God, and he sees that whenever it occurs it would be followed by this consequence, that they would stumble and fall before him. But while this verse does not determine the question whether he refers to what has been, or to what would be, the subsequent verses Psa 9:4-6 seem to settle it, where he speaks as if this were already done, and as if God had interposed in a remarkable manner in defeating his foes. I regard this, therefore, as a reflection on what had occurred, and as expressing what was then actually a ground of praise and thanksgiving.
They shall fall and perish - A general statement in view of what had occurred, meaning that this would always be the case.
At thy presence - Before thee; that is, when thou dost manifest thyself. This was the reason why they would stumble and fall, and is equivalent to saying, that "whenever mine enemies are turned back, the reason why they stumble and fall is "thy presence." It is the interposition of thy power. It is not to be traced to the prowess of man that they thus turn back, and that they fall and perish; it is to be traced to the fact that thou art present - that thou dost interpose." It is thus an acknowledgment of God as the author of the victory in all cases.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: they shall: Psa 68:1, Psa 68:2, Psa 76:7, Psa 80:16; Isa 64:3; Th2 1:9; Rev 6:12-17, Rev 20:11
Carl Friedrich Keil and Franz Delitzsch
9:3
(Heb.: 9:4-5) The call upon himself to thanksgiving sounds forth, and the ב-strophe continues it by expressing the ground of it. The preposition בּ in this instance expresses both the time and the reason together (as in Ps 76:10; 2Chron 28:6); in Latin it is recedentibus hostibus meis retro. אחור serves to strengthen the notion of being driven back, as in Ps 56:10, cf. Ps 44:11; and just as, in Latin, verbs compounded of re are strengthened by retro. In Ps 9:4 finite verbs take the place of the infinitive construct; here we have futt. with a present signification, just as in 2Chron 16:7 we find a praet. intended as perfect. For the rendering which Hitzig adopts: When mine enemies retreat backwards, they stumble... is opposed both by the absence of any syntactic indication in Ps 9:4 of an apodosis (cf. Ps 27:2); and also by the fact that יכּשׁלוּ is well adapted to be a continuation of the description of שׁוּב אחור (cf. Jn 18:6), but is tame as a principal clause to the definitive clause בשוב אויבי אחור. Moreover, אחור does not signify backwards (which would rather be אחרנּית Gen 9:23; 1Kings 4:18), but back, or into the rear. The מן of מפּניך is the מן of the cause, whence the action proceeds. What is intended is God's angry countenance, the look of which sets his enemies on fire as if they were fuel (Ps 21:10), in antithesis to God's countenance as beaming with the light of His love. Now, while this is taking place, and because of its taking place, will be sing praise to God. From Ps 9:2 we see that the Psalm is composed directly after the victory and while the destructive consequences of it to the vanquished are still in operation. David sees in it all an act of Jahve's judicial power. To execute any one's right, משׁפּט (Mic 7:9), to bring to an issue any one's suit or lawful demand, דּין (Ps 140:13), is equivalent to: to assist him and his good cause in securing their right. The phrases are also used in a judicial sense without the suffix. The genitive object after these principal words never denotes the person against whom, but the person on whose behalf, the third party steps forward with his judicial authority. Jahve has seated Himself upon His judgment-seat as a judge of righteousness (as in Jer 11:20), i.e., as a judge whose judicial mode of procedure is righteousness, justice,
(Note: Also Prov 8:16 is probably to be read צדק כּל־שׁכּטי, with Norzi, according to the Targum, Syriac version, and old Codices; at any rate this is an old various reading, and one in accordance with the sense, side by side with כל־שׁפטי ארץ.)
and has decided in his favour. In ישׁב ל (as in Ps 132:11), which is distinguished in this respect from ישׁב על (Ps 47:9), the idea of motion, considere, comes prominently forward.
John Gill
9:3 When mine enemies are turned back,.... As the Philistines were, when Goliath their champion was dead; and as the men that came to apprehend Christ, David's antitype, went backwards and fell to the ground, through the superior power of Christ; and as sin, Satan, and the world, and at last antichrist, are made to retreat from the Lord's people, who are more than conquerors over them through Christ that has loved them. "They shall fall and perish at thy presence"; they shall stumble at one thing or another which divine Providence will throw in their way to hinder them from executing their designs, and so fall before them they meant to destroy, and perish at the presence of God as wax melteth before the fire; see Ps 27:2; so antichrist shall be consumed with the breath of Christ's mouth, and the brightness of his coming, Th2 2:8; and this is the ground and foundation of the psalmist's joy, and rejoicing, and singing praise to God as it will be the reason of the joy of saints in the latter day, Rev_ 18:22.
John Wesley
9:3 Turned back - Put to flight.
Robert Jamieson, A. R. Fausset and David Brown
9:3 When . . . are turned back--It is the result of God's power alone. He, as a righteous Judge (Ps 7:11), vindicates His people. He rebukes by acts as well as words (Ps 6:1; Ps 18:15), and so effectually as to destroy the names of nations as well as persons.
9:49:4: ՚Ի դառնալ յետս թշնամեաց իմոց, տկարասցին եւ կորիցե՛ն յերեսաց քոց։
4 Թշնամիներս ետ դառնալով՝ կը թուլանան ու կը կորչեն քո առաջից:
3 Թշնամիներս ետ դառնալու ատեննին Քու երեսէդ պիտի իյնան ու կորսուին.
Ի դառնալ յետս թշնամեաց իմոց, տկարասցին եւ կորիցեն յերեսաց քոց:

9:4: ՚Ի դառնալ յետս թշնամեաց իմոց, տկարասցին եւ կորիցե՛ն յերեսաց քոց։
4 Թշնամիներս ետ դառնալով՝ կը թուլանան ու կը կորչեն քո առաջից:
3 Թշնամիներս ետ դառնալու ատեննին Քու երեսէդ պիտի իյնան ու կորսուին.
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9:39:4 Когда враги мои обращены назад, то преткнутся и погибнут пред лицем Твоим,
9:4 ἐν εν in τῷ ο the ἀποστραφῆναι αποστρεφω turn away; alienate τὸν ο the ἐχθρόν εχθρος hostile; enemy μου μου of me; mine εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after ἀσθενήσουσιν ασθενεω infirm; ail καὶ και and; even ἀπολοῦνται απολλυμι destroy; lose ἀπὸ απο from; away προσώπου προσωπον face; ahead of σου σου of you; your
9:4 כִּֽי־ kˈî- כִּי that עָ֭שִׂיתָ ˈʕāśîṯā עשׂה make מִשְׁפָּטִ֣י mišpāṭˈî מִשְׁפָּט justice וְ wᵊ וְ and דִינִ֑י ḏînˈî דִּין claim יָשַׁ֥בְתָּ yāšˌavtā ישׁב sit לְ֝ ˈl לְ to כִסֵּ֗א ḵissˈē כִּסֵּא seat שֹׁופֵ֥ט šôfˌēṭ שׁפט judge צֶֽדֶק׃ ṣˈeḏeq צֶדֶק justice
9:4. cum ceciderint inimici mei retrorsum et corruerint et perierint a facie tuaWhen my enemy shall be turned back: they shall be weakened, and perish before thy face.
3. When mine enemies turn back, they stumble and perish at thy presence.
9:3. When mine enemies are turned back, they shall fall and perish at thy presence.
When mine enemies are turned back, they shall fall and perish at thy presence:

9:4 Когда враги мои обращены назад, то преткнутся и погибнут пред лицем Твоим,
9:4
ἐν εν in
τῷ ο the
ἀποστραφῆναι αποστρεφω turn away; alienate
τὸν ο the
ἐχθρόν εχθρος hostile; enemy
μου μου of me; mine
εἰς εις into; for
τὰ ο the
ὀπίσω οπισω in back; after
ἀσθενήσουσιν ασθενεω infirm; ail
καὶ και and; even
ἀπολοῦνται απολλυμι destroy; lose
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
σου σου of you; your
9:4
כִּֽי־ kˈî- כִּי that
עָ֭שִׂיתָ ˈʕāśîṯā עשׂה make
מִשְׁפָּטִ֣י mišpāṭˈî מִשְׁפָּט justice
וְ wᵊ וְ and
דִינִ֑י ḏînˈî דִּין claim
יָשַׁ֥בְתָּ yāšˌavtā ישׁב sit
לְ֝ ˈl לְ to
כִסֵּ֗א ḵissˈē כִּסֵּא seat
שֹׁופֵ֥ט šôfˌēṭ שׁפט judge
צֶֽדֶק׃ ṣˈeḏeq צֶדֶק justice
9:4. cum ceciderint inimici mei retrorsum et corruerint et perierint a facie tua
When my enemy shall be turned back: they shall be weakened, and perish before thy face.
3. When mine enemies turn back, they stumble and perish at thy presence.
9:3. When mine enemies are turned back, they shall fall and perish at thy presence.
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Albert Barnes: Notes on the Bible - 1834
9:4: For thou hast maintained my right and my cause - My righteous cause; that is, when he was unequally attacked. When his enemies came upon him in an unprovoked and cruel manner, God had interposed and had defended his cause. This shows that the psalmist refers to something that had occurred in the past; also that he regarded his cause as right - for the interposition of God in his behalf had confirmed him in this belief.
Thou satest in the throne judging right - As if he had been seated on a bench of justice, and bad decided on the merits of his cause before he interfered in his behalf. It was not the result of impulse, folly, partiality, or favoritism; it was because he had, as a judge, considered the matter, and had decided that the right was with the author of the psalm, and not with his enemies. As the result of that determination of the case, he had interposed to vindicate him, and to overthrow his adversaries. Compare Psa 8:3-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: For: Psa 16:5, Psa 140:12
maintained: etc. Heb. made my judgment
right: Heb. in righteousness, Psa 45:6, Psa 45:7, Psa 47:8, Psa 89:14, Psa 96:13, Psa 98:9; Isa 11:4; Pe1 2:23
Geneva 1599
9:4 For (b) thou hast maintained my right and my cause; thou satest in the throne judging right.
(b) However the enemy seems for a time to prevail yet God preserves the just.
John Gill
9:4 For thou hast maintained my right and my cause,.... Or vindicated and established his righteous cause; God had pleaded and defended it, and by the flight, fall, and ruin of his enemies, had clearly made it appear that his cause was just and good;
thou sittest in the throne judging right; God has not only a throne of grace on which he sits, and from whence he distributes grace and mercy to his people, but he has a throne of judgment, and which is prepared for it, as in Ps 9:7; where he sits as the Judge of all the earth, and will do right; nor can he do otherwise, though his judgments are not always manifest in the present state of things; and the vindication of the psalmist's innocence and uprightness is another reason of his joy and gladness.
9:59:5: Արարեր զդատաստա՛նս իմ եւ զիրաւունս, նստար յաթոռ դատաւո՛ր արդարութեան[6608]։ [6608] Ոմանք.Եւ զիրաւունս իմ։
5 Դատաստանս եւ իրաւունքս դու տեսար, բազմեցիր աթոռին, ո՛վ դատաւոր արդար:
4 Վասն զի դատաստանս եւ իրաւունքս դուն տեսար. Աթոռին վրայ նստար իբրեւ արդարութեան դատաւոր։
Արարեր զդատաստանս իմ եւ զիրաւունս, նստար յաթոռ դատաւոր արդարութեան:

9:5: Արարեր զդատաստա՛նս իմ եւ զիրաւունս, նստար յաթոռ դատաւո՛ր արդարութեան[6608]։
[6608] Ոմանք.Եւ զիրաւունս իմ։
5 Դատաստանս եւ իրաւունքս դու տեսար, բազմեցիր աթոռին, ո՛վ դատաւոր արդար:
4 Վասն զի դատաստանս եւ իրաւունքս դուն տեսար. Աթոռին վրայ նստար իբրեւ արդարութեան դատաւոր։
zohrab-1805▾ eastern-1994▾ western am▾
9:49:5 ибо Ты производил мой суд и мою тяжбу; Ты воссел на престоле, Судия праведный.
9:5 ὅτι οτι since; that ἐποίησας ποιεω do; make τὴν ο the κρίσιν κρισις decision; judgment μου μου of me; mine καὶ και and; even τὴν ο the δίκην δικη justice μου μου of me; mine ἐκάθισας καθιζω sit down; seat ἐπὶ επι in; on θρόνου θρονος throne ὁ ο the κρίνων κρινω judge; decide δικαιοσύνην δικαιοσυνη rightness; right standing
9:5 גָּעַ֣רְתָּ gāʕˈartā גער rebuke גֹ֭ויִם ˈḡôyim גֹּוי people אִבַּ֣דְתָּ ʔibbˈaḏtā אבד perish רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty שְׁמָ֥ם šᵊmˌām שֵׁם name מָ֝חִ֗יתָ ˈmāḥˈîṯā מחה wipe לְ lᵊ לְ to עֹולָ֥ם ʕôlˌām עֹולָם eternity וָ wā וְ and עֶֽד׃ ʕˈeḏ עַד future
9:5. fecisti enim iudicium meum et causam meam sedisti super solium iudex iustitiaeFor thou hast maintained my judgment and my cause: thou hast sat on the throne, who judgest justice.
4. For thou hast maintained my right and my cause; thou satest in the throne judging righteously.
9:4. For thou hast maintained my right and my cause; thou satest in the throne judging right.
For thou hast maintained my right and my cause; thou satest in the throne judging right:

9:5 ибо Ты производил мой суд и мою тяжбу; Ты воссел на престоле, Судия праведный.
9:5
ὅτι οτι since; that
ἐποίησας ποιεω do; make
τὴν ο the
κρίσιν κρισις decision; judgment
μου μου of me; mine
καὶ και and; even
τὴν ο the
δίκην δικη justice
μου μου of me; mine
ἐκάθισας καθιζω sit down; seat
ἐπὶ επι in; on
θρόνου θρονος throne
ο the
κρίνων κρινω judge; decide
δικαιοσύνην δικαιοσυνη rightness; right standing
9:5
גָּעַ֣רְתָּ gāʕˈartā גער rebuke
גֹ֭ויִם ˈḡôyim גֹּוי people
אִבַּ֣דְתָּ ʔibbˈaḏtā אבד perish
רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty
שְׁמָ֥ם šᵊmˌām שֵׁם name
מָ֝חִ֗יתָ ˈmāḥˈîṯā מחה wipe
לְ lᵊ לְ to
עֹולָ֥ם ʕôlˌām עֹולָם eternity
וָ וְ and
עֶֽד׃ ʕˈeḏ עַד future
9:5. fecisti enim iudicium meum et causam meam sedisti super solium iudex iustitiae
For thou hast maintained my judgment and my cause: thou hast sat on the throne, who judgest justice.
4. For thou hast maintained my right and my cause; thou satest in the throne judging righteously.
9:4. For thou hast maintained my right and my cause; thou satest in the throne judging right.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Победа Давида есть выражение и исполнение над язычниками сирийцами Божественного суда. Они, как нечестивые, не почитающие истинного Бога, были Им отвергнуты и обессилены до того, что у них не стало ни городов, ни оружия (6: ст.) и их политическое и военное могущество на долгое время низложено ("имя их изгладил на веки и веки" (6: ст.)).
Adam Clarke: Commentary on the Bible - 1831
9:5: Thou hast rebuked the heathen - We know not what this particularly refers to, but it is most probably to the Canaanitish nations, which God destroyed from off the face of the earth; hence it is said, Thou hast put out their name for ever and ever, לעולם ועד leolam vaed, endlessly. Here עולם olam has its proper signification, without end. He who contends it means only a limited time, let him tell us where the Hivites, Perizzites, Jebusites, etc., now dwell; and when it is likely they are to be restored to Canaan.
Albert Barnes: Notes on the Bible - 1834
9:5: Thou hast rebuked the heathen - Not the pagan in general, or the nations at large, but those who are particularly referred to in this psalm - those who are described as the enemies of the writer and of God. On the word rendered "heathen" here - גוים gô yim - see the notes at Psa 2:1. The word rebuke here does not mean, as it does usually with us, to chide with words, but it means that he had done this by deeds; that is, by overcoming or vanquishing them. The reference is, undoubtedly, to some of those nations with whom the writer had been at war, and who were the enemies of himself and of God, and to some signal act of the divine interposition by which they had been overcome, or in which the author of the psalm had gained a victory. DeWette understands this as referring to "barbarians, foreigners, pagan?" David, in the course of his life, was often in such circumstances as are here supposed, though to what particular event he refers it would not be possible now to decide.
Thou hast destroyed the wicked - The Hebrew here is in the singular number - רשׁע râ shâ‛ - though it may be used collectively, and as synonymous with the word "heathen." Compare Isa 14:5; Psa 84:10; Psa 125:3. The Aramaic Paraphrase renders this, "Thou hast destroyed the impious Goliath." The reference is undoubtedly to the enemies meant by the word pagan, and the writer speaks of them not only as pagan or foreigners, but as characterized by wickedness, which was doubtless a correct description of their general character.
Thou hast put out their name foRev_er and ever - As when a nation is conquered, and subdued; when it is made a province of the conquering nation, and loses its own government, and its distinct existence as a people, and its name is no more recorded among the kingdoms of the earth. This is such language as would denote entire subjugation, and it is probably to some such event that the psalmist refers. Nations have often by conquest thus lost their independence and their distinct existence, by becoming incorporated into others. To some such entire subjugation by conquest the psalmist undoubtedly here refers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: rebuked: Psa 2:1, Psa 2:8, Psa 2:9, Psa 78:55, Psa 79:10, Psa 149:7; Sa1 17:45-51; Sa2 5:6-16, Sa2 8:1-15; Sa2 10:6-9, Sa2 21:15-22, Sa2 22:44-46; Rev 19:15
destroyed: Psa 5:6; Sa1 25:32, Sa1 31:4; Sa2 17:23; Mal 4:3
put out: Deu 9:14; Pro 10:7, Pro 13:9
Carl Friedrich Keil and Franz Delitzsch
9:5
(Heb.: 9:6-7) The strophe with ג, which is perhaps intended to represent ד and ה as well, continues the confirmation of the cause for thanksgiving laid down in Ps 9:4. He does not celebrate the judicial act of God on his behalf, which he has just experienced, alone, but in connection with, and, as it were, as the sum of many others which have preceded it. If this is the case, then in Ps 9:6 beside the Ammonites one may at the same time (with Hengstenb.) think of the Amalekites (1Kings 8:12), who had been threatened since the time of Moses with a "blotting out of their remembrance" (Ex 17:14; Deut 25:19, cf. Num 24:20). The divine threatening is the word of omnipotence which destroys in distinction from the word of omnipotence that creates. רשׁע in close connection with גּוים is individualising, cf. Ps 9:18 with Ps 9:16, Ps 9:17. ועד is a sharpened pausal form for ועד, the Pathach going into a Segol (קטן פתח); perhaps it is in order to avoid the threefold a-sound in לעולם ועד (Ngelsbach 8 extr.). In Ps 9:7 האויב (with Azla legarme) appears to be a vocative. In that case נתשׁתּ ought also to be addressed to the enemy. But if it be interpreted: "Thou hast destroyed thine own cities, their memorial is perished," destroyed, viz., at the challenge of Israel, then the thought is forced; and if we render it: "the cities, which thou hast destroyed, perished is the remembrance of them," i.e., one no longer thinks of thine acts of conquest, then we have a thought that is in itself awkward and one that finds no support in any of the numerous parallels which speak of a blotting out and leaving no trace behind. But, moreover, in both these interpretations the fact that זכרם is strengthened by המּה is lost sight of, and the twofold masculine זכרם המּה is referred to ערים (which is carelessly done by most expositors), whereas עיר, with but few exceptions, is feminine; consequently זכרם המה, so far as this is not absolutely impossible, must be referred to the enemies themselves (cf. Ps 34:17; Ps 109:15). האויב might more readily be nom. absol.: "the enemy - it is at end for ever with his destructions," but חרבּה never has an active but always only a neuter signification; or: "the enemy - ruins are finished for ever," but the signification to be destroyed is more natural for תּמם than to be completed, when it is used of ruinae. Moreover, in connection with both these renderings the retrospective pronoun (חרבותיו) is wanting, and this is also the case with the reading חרבות (lxx, Vulg., Syr.), which leaves it uncertain whose swords are meant. But why may we not rather connect האויב at once with תּמּוּ as subject? In other instances תּמּוּ is also joined to a singular collective subject, e.g., Is 16:4; here it precedes, like הארב in Judg 20:37. חרבות לנצח is a nominative of the product, corresponding to the factitive object with verbs of making: the enemies are destroyed as ruins for ever, i.e., so that they are become ruins; or, more in accordance with the accentuation: the enemy, destroyed as ruins are they for ever. With respect to what follows the accentuation also contains hints worthy of our attention. It does not take נתשׁתּ (with the regular Pathach by Athnach after Olewejored, vid., on Ps 2:7) as a relative clause, and consequently does not require זכרם המה to be referred back to ערים.
We interpret the passage thus: and cities (viz., such as were hostile) thou hast destroyed (נתשׁ evellere, exstirpare), perished is their (the enemies') memorial. Thus it also now becomes intelligible, why זכרם, according to the rule Ges. 121, 3, is so remarkably strengthened by the addition of המּה (cf. Num 14:32; 1Kings 20:42; Prov 22:19; Prov 23:15; Ezek 34:11). Hupfeld, whose interpretation is exactly the same as ours, thinks it might perhaps be the enemies themselves and the cities set over against one another. But the contrast follows in Ps 9:8 : their, even their memorial is perished, while on the contrary Jahve endures for ever and is enthroned as judge. This contrast also retrospectively gives support to the explanation, that זכרם refers not to the cities, but to האויב as a collective. With this interpretation of Ps 9:7 we have no occasion to read זכרם מהמּה (Targ.), nor זכר מהמּה (Paul., Hitz.). The latter is strongly commended by Job 11:20, cf. Jer 10:2; but still it is not quite admissible, since זכר here is not subjective (their own remembrance) but objective (remembrance of them). But may not ערים perhaps here, as in Ps 139:20, mean zealots = adversaries (from עיר fervere, zelare)? We reply in the negative, because the Psalm bears neither an Aramaising nor a North Palestinian impress. Even in connection with this meaning, the harshness of the ערים without any suffix would still remain. But, that the cities that are, as it were, plucked up by the root are cities of the enemy, is evident from the context.
John Gill
9:5 Thou hast rebuked the Heathen,.... The people of the Philistines, as the Targum and Kimchi explain it, though some Jewish writers (a) understand it of Amalek the chief of the Heathen nations; but it rather refers to Gospel times, and to the rebukes of the Heathen, by the preaching of the Gospel, for their idolatry and superstition; and especially to the latter day, and to the rebukes of the antichristian states, the Papists who are called Gentiles; which will be with flames of fire, and will issue in their utter extirpation, upon which a profound peace and prosperity will succeed in the Christian churches, according to Is 2:4; which is a prophecy of those times;
thou hast destroyed the wicked; the wicked man; for it is in the singular number, "labben", as Aben Ezra observes, or who is meant by him; Goliath, according to the Targum and Kimchi; or Esau, as other Jewish writers (b), that is, his posterity the Edomites; and each of these were figures of antichrist, the man of sin, the wicked one, whom Christ will slay with the breath of his lips, Is 11:4;
thou hast put out their name for ever and ever; that is, the glory and reputation of their name, a good and honourable one, which they sought to transmit to the latest posterity; for though the names of wicked men may continue, as Pharaoh, Judas, and others; yet they continue with a scandal and reproach upon them that shall never be wiped off, their names rot and stink; see Prov 10:7; the whole of this denotes the utter ruin and shameful end of the enemies of Christ and his church, and which is matter of joy to the saints.
(a) Jarchi in loc. & Pesikta in ibid. in v. 1. (b) Ibid.
9:69:6: Սաստեցեր ՚ի հեթանոսս, եւ կորեա՛ւ ամպարիշտն. զանուանս նոցա ջնջեցեր յաւիտեանս յաւիտենից.
6 Սաստեցիր հեթանոսներին, եւ ամբարիշտն անհետացաւ. նրանց անունները ջնջեցիր յաւիտեանս յաւիտենից:
5 Հեթանոսները յանդիմանեցիր, Ամբարիշտը կորսնցուցիր, Անոնց անունները ջնջեցիր յաւիտեանս յաւիտենից։
Սաստեցեր ի հեթանոսս, եւ կորեաւ ամպարիշտն. զանուանս նոցա ջնջեցեր յաւիտեանս յաւիտենից:

9:6: Սաստեցեր ՚ի հեթանոսս, եւ կորեա՛ւ ամպարիշտն. զանուանս նոցա ջնջեցեր յաւիտեանս յաւիտենից.
6 Սաստեցիր հեթանոսներին, եւ ամբարիշտն անհետացաւ. նրանց անունները ջնջեցիր յաւիտեանս յաւիտենից:
5 Հեթանոսները յանդիմանեցիր, Ամբարիշտը կորսնցուցիր, Անոնց անունները ջնջեցիր յաւիտեանս յաւիտենից։
zohrab-1805▾ eastern-1994▾ western am▾
9:59:6 Ты вознегодовал на народы, погубил нечестивого, имя их изгладил на веки и веки.
9:6 ἐπετίμησας επιτιμαω admonish; charge ἔθνεσιν εθνος nation; caste καὶ και and; even ἀπώλετο απολλυμι destroy; lose ὁ ο the ἀσεβής ασεβης irreverent τὸ ο the ὄνομα ονομα name; notable αὐτῶν αυτος he; him ἐξήλειψας εξαλειφω erase; wipe out εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever καὶ και and; even εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τοῦ ο the αἰῶνος αιων age; -ever
9:6 הָֽ hˈā הַ the אֹויֵ֨ב׀ ʔôyˌēv איב be hostile תַּ֥מּוּ tˌammû תמם be complete חֳרָבֹ֗ות ḥᵒrāvˈôṯ חָרְבָּה ruin לָ֫ lˈā לְ to נֶ֥צַח nˌeṣaḥ נֵצַח glory וְ wᵊ וְ and עָרִ֥ים ʕārˌîm עִיר town נָתַ֑שְׁתָּ nāṯˈaštā נתשׁ root out אָבַ֖ד ʔāvˌaḏ אבד perish זִכְרָ֣ם ziḵrˈām זֵכֶר mention הֵֽמָּה׃ hˈēmmā הֵמָּה they
9:6. increpuisti gentes periit impius nomen eorum delisti in sempiternum et iugiterThou hast rebuked the Gentiles, and the wicked one hath perished; thou hast blotted out their name for ever and ever.
5. Thou hast rebuked the nations, thou hast destroyed the wicked, thou hast blotted out their name for ever and ever.
9:5. Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.
Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever:

9:6 Ты вознегодовал на народы, погубил нечестивого, имя их изгладил на веки и веки.
9:6
ἐπετίμησας επιτιμαω admonish; charge
ἔθνεσιν εθνος nation; caste
καὶ και and; even
ἀπώλετο απολλυμι destroy; lose
ο the
ἀσεβής ασεβης irreverent
τὸ ο the
ὄνομα ονομα name; notable
αὐτῶν αυτος he; him
ἐξήλειψας εξαλειφω erase; wipe out
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
καὶ και and; even
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τοῦ ο the
αἰῶνος αιων age; -ever
9:6
הָֽ hˈā הַ the
אֹויֵ֨ב׀ ʔôyˌēv איב be hostile
תַּ֥מּוּ tˌammû תמם be complete
חֳרָבֹ֗ות ḥᵒrāvˈôṯ חָרְבָּה ruin
לָ֫ lˈā לְ to
נֶ֥צַח nˌeṣaḥ נֵצַח glory
וְ wᵊ וְ and
עָרִ֥ים ʕārˌîm עִיר town
נָתַ֑שְׁתָּ nāṯˈaštā נתשׁ root out
אָבַ֖ד ʔāvˌaḏ אבד perish
זִכְרָ֣ם ziḵrˈām זֵכֶר mention
הֵֽמָּה׃ hˈēmmā הֵמָּה they
9:6. increpuisti gentes periit impius nomen eorum delisti in sempiternum et iugiter
Thou hast rebuked the Gentiles, and the wicked one hath perished; thou hast blotted out their name for ever and ever.
5. Thou hast rebuked the nations, thou hast destroyed the wicked, thou hast blotted out their name for ever and ever.
9:5. Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:6: Destructions are come to a perpetual end - Rather, "The enemy is desolated for ever; for thou hast destroyed their cities, and their memory is perished with them." Multitudes of the cities of the Canaanites have perished so utterly that neither name nor vestige remains of them.
Albert Barnes: Notes on the Bible - 1834
9:6: O thou enemy! - This verse has been very variously rendered and explained. For an examination of the particular views entertained of it, see particularly Rosenmuller, in loc. The reference is doubtless to the enemies mentioned in the pRev_ious verses; and the idea is substantially the same - that they were completely overcome and subdued. The phrase, "O thou enemy," is probably to be regarded as the nominative absolute. "The enemy - his destructions or desolations are finished foRev_er. He will now no more engage in that work." The attention of the writer is fixed on them, and on the fact that they will no more engage in the work of desolation. It is not, therefore, properly to be regarded, as it is rendered in the common translation, as an apostrophe to the enemy, but rather as indicating a state of mind in which the writer is meditating on his foes, and on the fact that they would no more engage in the work in which they had been occupied - of laying cities and towns in ruins.
Destructions are come to a perpetual end - That is, thy destructions are finished, completed, accomplished. There are to be no more of them. This may either refer to their acts causing destruction, or laying waste cities and towns, meaning that they would no more accomplish this work; or to the destruction or ruins which they had caused in laying waste cities - the ruins which marked their career - meaning that the number of such ruins was now complete, and that no more would be added, for they them. selves were overthrown. The word rendered "destructions" means properly desolations, waste places, ruins, and seem here to refer to the wastes or ruins which the enemy had made; and the true idea is, that such desolations were now complete, or that they would not be suffered to devastate anymore cities and fields. Prof. Alexander renders this, "finished, completed are (his) ruins, desolations, foRev_er; that is, he is ruined or made desolate foRev_er."
And thou hast destroyed cities - That is, in thy desolating career. This, considered as an address to the enemy, would seem to refer to the career of some victor who had Carried fire and sword through the land, and whose course had been marked by smoking ruins. This was, however, now at an end, for God had interposed, and had given the author of the psalm a victory ever his foe. Prof. Alexander regards this, less properly, as an address to God, meaning that he had destroyed the cities of the enemy. The idea is, rather, that this enemy had been distinguised for spreading desolation and ruin, and that this career was now closed foRev_er.
Their memorial is perished with them - The names of the cities, referring to their utter destruction, and to the character of the warfare which had been waged. It had been utterly barbarous and vicious; the enemy had left nothing to testify even what the city had been, and its name had ceased to be mentioned. See the notes at Psa 9:5. This seems to be mentioned as a justification of the warfare which the author of the psalm had waged against this enemy, and as showing why God had interposed and had given him the victory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: O thou: etc. or, The destructions of the enemy are come to a perpetual end, and their cities hast thou destroyed, etc. Psa 7:5, Psa 8:2; Exo 15:16; Mic 7:8, Mic 7:10
destructions: Psa 46:9; Exo 14:13; Isa 10:24, Isa 10:25, Isa 14:6-8; Nah 1:9-13; Co1 15:26, Co1 15:54-57; Rev 20:2
thou hast: Sa1 30:1, Sa1 31:7; Isa 10:6, Isa 10:7, Isa 10:13, Isa 10:14, Isa 14:17, Isa 37:26; Jer 51:25
memorial: Kg2 19:25; Isa 14:22, Isa 14:23; Jer 51:62-64
Geneva 1599
9:6 (c) O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them.
(c) A derision of the enemy that minds nothing but destruction: but the Lord will deliver his, and bring him into judgment.
John Gill
9:6 O thou enemy,.... Which some understand of Goliath, though we do not read of any desolations made by him, nor of any cities destroyed by him; nor by the Israelites upon his death, and the flight of the Philistines on that account; Jarchi interprets it of Esau and his posterity, who shall be destroyed in future time, to which he applies, Ezek 35:9; other Jewish writers (c) think Amalek is intended, whose destruction they suppose will be in the days of the Messiah, and then will this Scripture be fulfilled: and as these all prefigured antichrist, as before observed, he seems to be designed, and not Satan, as some Christian interpreters have thought, that enemy of Christ, personal and mystical, of the church, and every true believer; and so is antichrist, he opposes himself to God, and all that is called God; he is one that is contrary to Christ, as his name signifies, to his persons, offices, grace, and kingdom; who blasphemes the name of God, his tabernacle, and his saints;
destructions are come to a perpetual end; which may be understood either of the destructions and desolations made by antichrist, the havoc he has made in the world, treading under foot the holy city, the church, destroying the earth and the inhabitants of it, the bodies, souls, and estates of men; but now the psalmist prophetically declares the end of them to be come, his forty two months, or one thousand two hundred and sixty days or years, will be up, and he will go on no more desolating and destroying; see Rev_ 11:2; or of the destructions and desolations made upon him by the pouring out of the seven vials upon the antichristian states, upon the seat of the beast, and upon both Pope and Turk, the eastern and western antichrist; when in the issue the beast, and the false prophet with him, will be taken and cast alive into a lake of fire; see Rev_ 19:20; and so this phrase denotes that the destruction of antichrist will be consummate, his ruin will be complete, and there will be an utter end of him. Some, instead of "desolations", by the change of a point read "swords", and Ben Labrat or R. Donesh says (d) that he found it so written in an ancient book; and so reads Jarchi, though he takes notice of the other reading also; and so read the Septuagint, Syriac, Arabic, and Ethiopic versions; and then the sense is, swords shall fail, they shall be no more made use of to destroy men with, they shall be beaten into ploughshares; for upon the destruction of the man of sin there will be a profound peace in the world; see Is 2:4. Some (e) read these words interrogatively, "are destructions come to a perpetual end?" that is, which the enemy antichrist designed to bring upon the people of God? no, they are not; he may imagine they are, when the two witnesses are slain; and may think he has then made an entire slaughter, and a complete destruction of the saints; but he will be mistaken, these witnesses will rise again, and ascend up to heaven in the sight of their enemies, and to the great terror of them, Rev_ 11:10;
and thou hast destroyed cities, or "hast thou destroyed cities?" that is, as antichrist threatened and intended, namely, to destroy all the cities and churches of Christ; but, alas! he will never be able to do it, they are built on a rock against which the gates of hell can never prevail: but it is better to read the words affirmatively, and interpret them not of the enemy, but of God, and of him destroying the cities of the enemy; for, at the pouring out the seventh and last vial, the great city, the whole antichristian jurisdiction, will be divided into three parts, and utterly perish; and the cities of the Pagan and Mahometan nations will fall, and particularly Babylon the great city will come in remembrance before God, and be utterly destroyed, Rev_ 16:19;
their memorial is perished with them; they shall not be returned or built any more, but shall be like a millstone cast into the sea, and be found no more at all, Ezek 35:9. Some (f) read this clause by way of interrogation as the others, "is their memorial perished with them?" no, the righteous are in everlasting remembrance, even those churches which the Romish antichrist has made havoc of, as the Albigenses and Waldenses; the memory of them is still precious.
(c) Midrash Tillim in loc. Tzeror Hammor, fol. 150. 2. (d) Apud Aben Ezra in loc. (e) So Piscator, Cocceius, Ainsworth. (f) Sic Genevenses, Diodatus, Bueerus, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
9:6 Literally, "As to the enemy finished are his ruins for ever. Thou [God] hast destroyed," &c. (1Kings 15:3, 1Kings 15:7; 1Kings 27:8-9). The wicked are utterly undone. Their ruins shall never be repaired.
9:79:7: եւ թշնամւոյն զէն պակասեա՛ց մինչ ՚ի սպառ։ Զքաղաքս աւերեցեր, եւ կորեա՛ւ յիշատակ նոցա աղաղակաւ։ Աստուած կայ եւ մնայ յաւիտեան[6609], [6609] Ոմանք.Մինչեւ իսպառ... եւ կորեան յիշատակք նոցա ա՛՛։
7 Եւ թշնամու զէնքը իսպառ վերացաւ. դու քաղաքներ աւերեցիր, եւ յիշատակը դրանց կորաւ աղաղակով:
6 Թշնամիին աւերմունքները բոլորովին վերջացան. Քաղաքները աւերեցիր. Անոնց յիշատակը իրենց հետ կորսուեցաւ։
Եւ թշնամւոյն [36]զէն պակասեաց`` մինչ ի սպառ. զքաղաքս աւերեցեր, եւ կորեաւ [37]յիշատակ նոցա աղաղակաւ:

9:7: եւ թշնամւոյն զէն պակասեա՛ց մինչ ՚ի սպառ։ Զքաղաքս աւերեցեր, եւ կորեա՛ւ յիշատակ նոցա աղաղակաւ։ Աստուած կայ եւ մնայ յաւիտեան[6609],
[6609] Ոմանք.Մինչեւ իսպառ... եւ կորեան յիշատակք նոցա ա՛՛։
7 Եւ թշնամու զէնքը իսպառ վերացաւ. դու քաղաքներ աւերեցիր, եւ յիշատակը դրանց կորաւ աղաղակով:
6 Թշնամիին աւերմունքները բոլորովին վերջացան. Քաղաքները աւերեցիր. Անոնց յիշատակը իրենց հետ կորսուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:69:7 У врага совсем не стало оружия, и город{а} Ты разрушил; погибла память их с ними.
9:7 τοῦ ο the ἐχθροῦ εχθρος hostile; enemy ἐξέλιπον εκλειπω leave off; cease αἱ ο the ῥομφαῖαι ρομφαια broadsword εἰς εις into; for τέλος τελος completion; sales tax καὶ και and; even πόλεις πολις city καθεῖλες καθαιρεω take down; demolish ἀπώλετο απολλυμι destroy; lose τὸ ο the μνημόσυνον μνημοσυνον remembrance αὐτῶν αυτος he; him μετ᾿ μετα with; amid ἤχους ηχος noise; sound
9:7 וַֽ֭ ˈwˈa וְ and יהוָה [yhwˌāh] יְהוָה YHWH לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity יֵשֵׁ֑ב yēšˈēv ישׁב sit כֹּונֵ֖ן kônˌēn כון be firm לַ la לְ to † הַ the מִּשְׁפָּ֣ט mmišpˈāṭ מִשְׁפָּט justice כִּסְאֹֽו׃ kisʔˈô כִּסֵּא seat
9:7. conpletae sunt solitudines in finem et civitates subvertisti periit memoria eorum cum ipsisThe swords of the enemy have failed unto the end: and their cities thou hast destroyed. Their memory hath perished with a noise:
6. The enemy are come to an end, they are desolate for ever; and the cities which thou hast overthrown, their very memorial is perished.
9:6. O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them.
O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them:

9:7 У врага совсем не стало оружия, и город{а} Ты разрушил; погибла память их с ними.
9:7
τοῦ ο the
ἐχθροῦ εχθρος hostile; enemy
ἐξέλιπον εκλειπω leave off; cease
αἱ ο the
ῥομφαῖαι ρομφαια broadsword
εἰς εις into; for
τέλος τελος completion; sales tax
καὶ και and; even
πόλεις πολις city
καθεῖλες καθαιρεω take down; demolish
ἀπώλετο απολλυμι destroy; lose
τὸ ο the
μνημόσυνον μνημοσυνον remembrance
αὐτῶν αυτος he; him
μετ᾿ μετα with; amid
ἤχους ηχος noise; sound
9:7
וַֽ֭ ˈwˈa וְ and
יהוָה [yhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
עֹולָ֣ם ʕôlˈām עֹולָם eternity
יֵשֵׁ֑ב yēšˈēv ישׁב sit
כֹּונֵ֖ן kônˌēn כון be firm
לַ la לְ to
הַ the
מִּשְׁפָּ֣ט mmišpˈāṭ מִשְׁפָּט justice
כִּסְאֹֽו׃ kisʔˈô כִּסֵּא seat
9:7. conpletae sunt solitudines in finem et civitates subvertisti periit memoria eorum cum ipsis
The swords of the enemy have failed unto the end: and their cities thou hast destroyed. Their memory hath perished with a noise:
6. The enemy are come to an end, they are desolate for ever; and the cities which thou hast overthrown, their very memorial is perished.
9:6. O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them.
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Adam Clarke: Commentary on the Bible - 1831
9:7: But the Lord shall endure - All things shall have an end but God and holy spirits.
Albert Barnes: Notes on the Bible - 1834
9:7: But the Lord shall endure for ever - Yahweh is eternal - always the same. Though these cities have become desolate, and the enemy has been permitted to triumph, and nations and people have passed away, yet God is ever the same, unaffected by these changes and desolations, and in due time he will always interfere and vindicate his own character, and defend the oppressed and the wronged.
He hath prepared his throne for judgment - See Psa 9:4. He sits as a just judge among the nations, and he will see that right is done. The wicked, though temporarily prosperous, cannot always triumph; and the righteous, though cast down and oppressed, cannot always remain thus, for God, the just Judge, will rise in their defense and for their deliverance. The unchangeableness of God, therefore, is at the same time the ground of confidence for the righteous, and the ground of dread for the wicked. The eternal principles of right will ultimately triumph.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:7: But: Psa 90:2, Psa 102:12, Psa 102:24-27; Heb 1:11, Heb 1:12, Heb 13:8; Pe2 3:8
he hath: Psa 50:3-5, Psa 103:19; Rev 20:11
Carl Friedrich Keil and Franz Delitzsch
9:7
(Heb.: 9:8-9) Without a trace even of the remembrance of them the enemies are destroyed, while on the other hand Jahve endureth for ever. This strophe is the continuation of the preceding with the most intimate connection of contrast (just as the ב-strophe expresses the ground for what is said in the preceding strophe). The verb ישׁב has not the general signification "to remain" here (like עמד to endure), but just the same meaning as in Ps 29:10. Everything that is opposed to Him comes to a terrible end, whereas He sits, or (which the fut. implies) abides, enthroned for ever, and that as Judge: He hath prepared His throne for the purpose of judgment. This same God, who has just given proof that He lives and reigns, will by and by judge the nations still more comprehensively, strictly, and impartially. תּכל, a word exclusively poetic and always without the article, signifies first (in distinction from ארץ the body of the earth and אדמה the covering or soil of the earth) the fertile (from יבל) surface of the globe, the οἰκουμένη. It is the last Judgment, of which all preceding judgments are harbingers and pledges, that is intended. In later Psalms this Davidic utterance concerning the future is repeated.
John Gill
9:7 But the Lord shall endure for ever,.... When antichrist is entirely ruined, his cities destroyed, and the memorial of them perished, then "shall the Lord sit for ever" (g), as the words may be rendered; that is, as a Jewish writer (h) paraphrases them, in rest and quiet. The words may be expressive of the unchangeableness and eternity and power of God; the Chaldee paraphrase of them is, , "the Word of the Lord is for ever; his habitation is in the highest heavens". And they may very well be interpreted of Christ, the essential Word of God, who is the unchangeable, everlasting, and almighty God; and who sits King for ever, and must sit at God's right hand, in the highest heavens, until all his enemies are made his footstool; and to him most properly do the following things in this verse Ps 9:8 belong:
he hath prepared his throne for judgment; for the administration of judgment in this world, for the particular judgment after death, and for the general judgment after the resurrection of the dead; which seems by what follows to be chiefly meant, and which will come on after the destruction of antichrist; and all things are preparing for it; the day is appointed in which God will judge the world; Christ is ordained to be the Judge of quick and dead; devils and ungodly men are reserved to the judgment of the great day; the throne is ready, which will be a white one, Rev_ 20:11; denoting the purity, justice, and uprightness of the Judge, who himself is at the door.
(g) "sedebit", Montanus, Junius & Tremellius, Cocceius, Michaelis; so Ainsworth; "sedet", Vatablus, Musculus. (h) R. Abraham Seba in Tzeror Hammor, fol. 150. 2.
John Wesley
9:7 But - Though cities and people may perish, yet the Lord abides for ever. Which is sufficient for the terror of his enemies, and the comfort of his church.
Robert Jamieson, A. R. Fausset and David Brown
9:7 God's eternal possession of a throne of justice is contrasted with the ruin of the wicked.
9:89:8: պատրաստ արար զաթոռ իւր ՚ի դատաստանի։
8 Բայց Աստուած մնում է յաւիտեան, նա պատրաստեց իր աթոռը դատաստանի համար:
7 Բայց Տէրը յաւիտեան պիտի մնայ. Անիկա իր աթոռը պատրաստեց դատաստանի համար։
Աստուած`` կայ եւ մնայ յաւիտեան, պատրաստ արար զաթոռ իւր ի դատաստանի:

9:8: պատրաստ արար զաթոռ իւր ՚ի դատաստանի։
8 Բայց Աստուած մնում է յաւիտեան, նա պատրաստեց իր աթոռը դատաստանի համար:
7 Բայց Տէրը յաւիտեան պիտի մնայ. Անիկա իր աթոռը պատրաստեց դատաստանի համար։
zohrab-1805▾ eastern-1994▾ western am▾
9:79:8 Но Господь пребывает вовек; Он приготовил для суда престол Свой,
9:8 καὶ και and; even ὁ ο the κύριος κυριος lord; master εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever μένει μενω stay; stand fast ἡτοίμασεν ετοιμαζω prepare ἐν εν in κρίσει κρισις decision; judgment τὸν ο the θρόνον θρονος throne αὐτοῦ αυτος he; him
9:8 וְ wᵊ וְ and ה֗וּא hˈû הוּא he יִשְׁפֹּֽט־ yišpˈōṭ- שׁפט judge תֵּבֵ֥ל tēvˌēl תֵּבֵל world בְּ bᵊ בְּ in צֶ֑דֶק ṣˈeḏeq צֶדֶק justice יָדִ֥ין yāḏˌîn דין judge לְ֝אֻמִּ֗ים ˈlʔummˈîm לְאֹם people בְּ bᵊ בְּ in מֵישָׁרִֽים׃ mêšārˈîm מֵישָׁרִים uprightness
9:8. Dominus autem in sempiternum sedebit stabilivit ad iudicandum solium suumBut the Lord remaineth for ever. He hath prepared his throne in judgment:
7. But the LORD sitteth for ever: he hath prepared his throne for judgment.
9:7. But the LORD shall endure for ever: he hath prepared his throne for judgment.
But the LORD shall endure for ever: he hath prepared his throne for judgment:

9:8 Но Господь пребывает вовек; Он приготовил для суда престол Свой,
9:8
καὶ και and; even
ο the
κύριος κυριος lord; master
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
μένει μενω stay; stand fast
ἡτοίμασεν ετοιμαζω prepare
ἐν εν in
κρίσει κρισις decision; judgment
τὸν ο the
θρόνον θρονος throne
αὐτοῦ αυτος he; him
9:8
וְ wᵊ וְ and
ה֗וּא hˈû הוּא he
יִשְׁפֹּֽט־ yišpˈōṭ- שׁפט judge
תֵּבֵ֥ל tēvˌēl תֵּבֵל world
בְּ bᵊ בְּ in
צֶ֑דֶק ṣˈeḏeq צֶדֶק justice
יָדִ֥ין yāḏˌîn דין judge
לְ֝אֻמִּ֗ים ˈlʔummˈîm לְאֹם people
בְּ bᵊ בְּ in
מֵישָׁרִֽים׃ mêšārˈîm מֵישָׁרִים uprightness
9:8. Dominus autem in sempiternum sedebit stabilivit ad iudicandum solium suum
But the Lord remaineth for ever. He hath prepared his throne in judgment:
7. But the LORD sitteth for ever: he hath prepared his throne for judgment.
9:7. But the LORD shall endure for ever: he hath prepared his throne for judgment.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10. В том, что Бог Давида есть истинный Бог и Вечный Судия всех народов, заключается основание веры всех угнетенных праведников, что они найдут всегда в Нем защиту. Вероятно, под угнетенным праведником Давид разумел еврейский народ, которому хотел привить свою веру в Бога, как всегдашнего его покровителя и единственного защитника.
Adam Clarke: Commentary on the Bible - 1831
9:8: He shall judpe the world in righteousness - All the dispensations of God's providence are founded in righteousness and truth.
Albert Barnes: Notes on the Bible - 1834
9:8: And he shall judge the world in righteousness - The word here rendered world means properly the habitable earth; and then it denotes the inhabitants that dwell upon the earth. The statement here is general, and is suggested by what is referred to in the pRev_ious verses. In the particular case on which the psalm turns, God had manifested himself as a just Judge. He had overthrown the enemies of himself and of truth; he had interposed in behalf of the righteous: and from this fact the psalmist makes the natural and proper inference that this would be fouud to be his character in regard to all the world; this indicated what, in all Iris dealings with men he would always be found to be; this showed what he would be whenever he in any way pronounced a judgment on mankind. It may be added here that this will be found to be true in the great final judgment; that it will be in accordance with the principles of eternal justice.
He shall minister judgment - He will declare or pronounce judgment; he will execute the office of judge. "To the people." To all people; to the nations of the earth. This corresponds with what, in the former part of the verse, is called the world; and the declaration is, that in his dealings with the dwellers on the earth he will be guided by the strictest principles of justice.
In uprightness - In rectitude. He will not be influenced by partiality; he will show no favoritism; he will not be bribed. He will do exact justice to all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:8: Psa 50:6, Psa 94:15, Psa 96:13, Psa 98:9, Psa 99:4; Gen 18:25; Isa 11:4, Isa 11:5; Act 17:31; Rom 2:5, Rom 2:6, Rom 2:16; Rev 20:12, Rev 20:13
John Gill
9:8 And he shall judge the world in righteousness,.... The word rendered "world", is, as Ben Melech well observes, a general name for all the countries of the habitable world; and so shows that it is the universal judgment that is here spoken of; and which will be carried on and finished with the utmost righteousness, and according to the strictest rules of justice and equity; and is therefore called the righteous judgment of God, Rom 2:5; see Ps 96:13;
he shall minister judgment to the people in uprightness; which signifies the same with the former clause, unless by the "world" there, should be meant the wicked of the world; and by the "people" here, the people of God; to whom the righteous Judge will give the crown of righteousness.
9:99:9: Ինքն դատի զաշխարհս արդարութեամբ, եւ զժողովուրդս իւր ուղղութեամբ։
9 Ինքն է դատում աշխարհն այս արդարութեամբ, եւ իր ժողովրդին՝ ուղղամտութեամբ:
8 Ինք պիտի դատէ աշխարհը արդարութիւնով, Ժողովուրդներուն դատաստան պիտի ընէ ուղղութիւնով։
Ինքն դատի զաշխարհս արդարութեամբ, եւ զժողովուրդս [38]իւր ուղղութեամբ:

9:9: Ինքն դատի զաշխարհս արդարութեամբ, եւ զժողովուրդս իւր ուղղութեամբ։
9 Ինքն է դատում աշխարհն այս արդարութեամբ, եւ իր ժողովրդին՝ ուղղամտութեամբ:
8 Ինք պիտի դատէ աշխարհը արդարութիւնով, Ժողովուրդներուն դատաստան պիտի ընէ ուղղութիւնով։
zohrab-1805▾ eastern-1994▾ western am▾
9:89:9 и Он будет судить вселенную по правде, совершит суд над народами по правоте.
9:9 καὶ και and; even αὐτὸς αυτος he; him κρινεῖ κρινω judge; decide τὴν ο the οἰκουμένην οικουμενη habitat ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing κρινεῖ κρινω judge; decide λαοὺς λαος populace; population ἐν εν in εὐθύτητι ευθυτης straightness; direction
9:9 וִ֘ wˈi וְ and יהִ֤י yhˈî היה be יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH מִשְׂגָּ֣ב miśgˈāv מִשְׂגָּב secure height לַ la לְ to † הַ the דָּ֑ךְ ddˈāḵ דַּךְ oppressed מִ֝שְׂגָּ֗ב ˈmiśgˈāv מִשְׂגָּב secure height לְ lᵊ לְ to עִתֹּ֥ות ʕittˌôṯ עֵת time בַּ ba בְּ in † הַ the צָּרָֽה׃ ṣṣārˈā צָרָה distress
9:9. et ipse iudicat orbem in iustitia iudicat populos in aequitatibusAnd he shall judge the world in equity, he shall judge the people in justice.
8. And he shall judge the world in righteousness, he shall minister judgment to the peoples in uprightness.
9:8. And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness.
And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness:

9:9 и Он будет судить вселенную по правде, совершит суд над народами по правоте.
9:9
καὶ και and; even
αὐτὸς αυτος he; him
κρινεῖ κρινω judge; decide
τὴν ο the
οἰκουμένην οικουμενη habitat
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
κρινεῖ κρινω judge; decide
λαοὺς λαος populace; population
ἐν εν in
εὐθύτητι ευθυτης straightness; direction
9:9
וִ֘ wˈi וְ and
יהִ֤י yhˈî היה be
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
מִשְׂגָּ֣ב miśgˈāv מִשְׂגָּב secure height
לַ la לְ to
הַ the
דָּ֑ךְ ddˈāḵ דַּךְ oppressed
מִ֝שְׂגָּ֗ב ˈmiśgˈāv מִשְׂגָּב secure height
לְ lᵊ לְ to
עִתֹּ֥ות ʕittˌôṯ עֵת time
בַּ ba בְּ in
הַ the
צָּרָֽה׃ ṣṣārˈā צָרָה distress
9:9. et ipse iudicat orbem in iustitia iudicat populos in aequitatibus
And he shall judge the world in equity, he shall judge the people in justice.
8. And he shall judge the world in righteousness, he shall minister judgment to the peoples in uprightness.
9:8. And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:9: A refuge - משגב misgab, a high place, where their enemies can neither reach nor see them. He who has God for his portion has all safety in him.
Albert Barnes: Notes on the Bible - 1834
9:9: The Lord also will be a refuge - Margin, an high place. The margin expresses the more exact sense of the, Hebrew word - משׂגב miś gâ b. It means properly height, altitude; then a height, rock, crag; and then, as such localities, being inaccessible to an enemy, were sought in times of danger as places of secure retreat, it comes to denote a place of security and refuge, Psa 18:2; Psa 46:7, Psa 46:11; Psa 48:3; Psa 59:9, Psa 59:17; Psa 94:22. The declaration here is equivalent to what is so often said, that God is a refuge, a rock, a high tower, a defense; meaning, that those referred to might find safety in him. See the notes at Psa 18:2.
For the oppressed - literally, for those who are crushed, broken; hence, the dejected, afflicted, unhappy - דך dak - from דכך mor dā kak - to beat small; to break in pieces; to crush. The allusion here is to those who are wronged or down-trodden; to the victims of tyranny and injustice. Such may look to God to vindicate them and their cause, and they will not look in vain. Sooner or later he will manifest himself as their protector and their helper. See Psa 9:12.
A refuge in times of trouble - Not only for the oppressed, but for all those who are in trouble. Compare Psa 46:1. That is, all such may come to him with the assurance that he will be ready to pity them in their sorrows, and to deliver them. The psalmist had found it so in his own case; and he infers that it would be so in all cases, and that this might be regarded as the general character of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:9: The Lord: Psa 18:2, Psa 32:7, Psa 37:39, Psa 46:1, Psa 48:3, Psa 62:8, Psa 91:1, Psa 91:2, Psa 142:4; Deu 33:27; Pro 18:10; Isa 4:5, Isa 4:6, Isa 8:14, Isa 32:2; Nah 1:7; Luk 13:34; Heb 6:18
be a refuge: Heb. be a high place, Psa 20:1, Psa 46:7 *marg.
in times: Psa 50:15, Psa 77:1, Psa 77:2, Psa 108:12
Carl Friedrich Keil and Franz Delitzsch
9:9
(Heb.: 9:10-11) Thus judging the nations Jahve shows Himself to be, as a second ו-strophe says, the refuge and help of His own. The voluntative with Waw of sequence expresses that which the poet desires for his own sake and for the sake of the result mentioned in Ps 9:11. משׂגּב, a high, steep place, where one is removed from danger, is a figure familiar to David from the experiences of his time of persecution. דּך (in pause דּך) is properly one who is crushed (from דּכך = דּכא, דּכה to crush, break in pieces, דקק to pulverize), therefore one who is overwhelmed to the extreme, even to being completely crushed. The parallel is לעתּות בצּרה with the datival ל (as probably also in Ps 10:1). עתּות from עת (time, and then both continuance, Ps 81:16, and condition) signifies the public relations of the time, or even the vicissitudes of private life, Ps 31:16; and בצּרה is not הצּרה with בּ (Bttch.), which gives an expression that is meaninglessly minute ("for times in the need"), but one word, formed from בּצּר (to cut off, Arab. to see, prop. to discern keenly), just like בּקּשׁה ekil from בּקּשׁ, prop. a cutting off, or being cut off, i.e., either restraint, especially motionlessness (= בּצּרת, Jer 17:8, plur. בּצּרות Jer 14:1), or distress, in which the prospect of deliverance is cut off. Since God is a final refuge for such circumstances of hopelessness in life, i.e., for those who are in such circumstances, the confidence of His people is strengthened, refreshed, and quickened. They who know His name, to them He has now revealed its character fully, and that by His acts; and they who inquire after Him, or trouble and concern themselves about Him (this is what דּרשׁ signifies in distinction from בּקּשׁ), have now experienced that He also does not forget them, but makes Himself known to them in the fulness of His power and mercy.
Geneva 1599
9:9 The LORD also will be a refuge for the (d) oppressed, a refuge in times of trouble.
(d) Our miseries are meant to cause us to feel God's present care over us.
John Gill
9:9 The Lord also will be a refuge for the oppressed,.... The poor and weak, such as have no might nor power, and are thrown down and trampled upon, as the word (i) signifies; and such are the people of God. They are oppressed with the burden of sin; they are bowed down with Satan and his temptations; and are sometimes pressed out of measure, and above their strength, with the persecutions of men; they are trodden under foot by antichrist, or otherwise are borne down with a variety of sorrows and afflictions; but the Lord is a refuge for them. The Chaldee paraphrase renders it as before, "the Word of the Lord", the eternal Logos, the Son of God: he is a refuge for poor sensible sinners, fleeing from wrath to come; being typified by the cities of refuge, whither the manslayer fled from the avenger of blood: he is the strong hold for the prisoners of hope to turn into; his name is a strong tower and place of defence for oppressed saints; he is a refuge when all others fail, and at all times, in the day of affliction, and in the hour of death, and at judgment;
a refuge in times of trouble; of which the saints have many, as when God hides his face, when corruptions prevail, when grace is low in exercise, and temptations are strong, yet even then Christ is the refuge from the storm; the salvation of his people is of him, and he is their strength in every time of trouble; see Is 25:4.
(i) "attrito", Cocceius, Gejerus: "contrito", Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
9:9 The oppressed, and all who know Him (Ps 5:3; Ps 7:1), find Him a sure refuge.
9:109:10: Եղեւ Տէր ապաւէ՛ն տնանկի, օգնական ՚ի նեղութեան՝ ՚ի դէպ ժամանակի։
10 Տէրն եղաւ տնանկի ապաւէնը եւ նեղութեան ժամանակ օգնականը:
9 Տնանկին ալ ապաւէն պիտի ըլլայ Տէրը, Ապաւէն՝ նեղութեան ժամանակները։
Եղեւ Տէր ապաւէն տնանկի, օգնական ի նեղութեան` ի դէպ ժամանակի:

9:10: Եղեւ Տէր ապաւէ՛ն տնանկի, օգնական ՚ի նեղութեան՝ ՚ի դէպ ժամանակի։
10 Տէրն եղաւ տնանկի ապաւէնը եւ նեղութեան ժամանակ օգնականը:
9 Տնանկին ալ ապաւէն պիտի ըլլայ Տէրը, Ապաւէն՝ նեղութեան ժամանակները։
zohrab-1805▾ eastern-1994▾ western am▾
9:99:10 И будет Господь прибежищем угнетенному, прибежищем во времена скорби;
9:10 καὶ και and; even ἐγένετο γινομαι happen; become κύριος κυριος lord; master καταφυγὴ καταφυγη the πένητι πενης poor βοηθὸς βοηθος helper ἐν εν in εὐκαιρίαις ευκαιρια opportunity ἐν εν in θλίψει θλιψις pressure
9:10 וְ wᵊ וְ and יִבְטְח֣וּ yivṭᵊḥˈû בטח trust בְ֭ךָ ˈvᵊḵā בְּ in יֹודְעֵ֣י yôḏᵊʕˈê ידע know שְׁמֶ֑ךָ šᵊmˈeḵā שֵׁם name כִּ֤י kˈî כִּי that לֹֽא־ lˈō- לֹא not עָזַ֖בְתָּ ʕāzˌavtā עזב leave דֹרְשֶׁ֣יךָ ḏōrᵊšˈeʸḵā דרשׁ inquire יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
9:10. et erit Dominus elevatio oppresso elevatio oportuna in angustiaAnd the Lord is become a refuge for the poor: a helper in due time in tribulation.
9. The LORD also will be a high tower for the oppressed, a high tower in times of trouble;
9:9. The LORD also will be a refuge for the oppressed, a refuge in times of trouble.
The LORD also will be a refuge for the oppressed, a refuge in times of trouble:

9:10 И будет Господь прибежищем угнетенному, прибежищем во времена скорби;
9:10
καὶ και and; even
ἐγένετο γινομαι happen; become
κύριος κυριος lord; master
καταφυγὴ καταφυγη the
πένητι πενης poor
βοηθὸς βοηθος helper
ἐν εν in
εὐκαιρίαις ευκαιρια opportunity
ἐν εν in
θλίψει θλιψις pressure
9:10
וְ wᵊ וְ and
יִבְטְח֣וּ yivṭᵊḥˈû בטח trust
בְ֭ךָ ˈvᵊḵā בְּ in
יֹודְעֵ֣י yôḏᵊʕˈê ידע know
שְׁמֶ֑ךָ šᵊmˈeḵā שֵׁם name
כִּ֤י kˈî כִּי that
לֹֽא־ lˈō- לֹא not
עָזַ֖בְתָּ ʕāzˌavtā עזב leave
דֹרְשֶׁ֣יךָ ḏōrᵊšˈeʸḵā דרשׁ inquire
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
9:10. et erit Dominus elevatio oppresso elevatio oportuna in angustia
And the Lord is become a refuge for the poor: a helper in due time in tribulation.
9. The LORD also will be a high tower for the oppressed, a high tower in times of trouble;
9:9. The LORD also will be a refuge for the oppressed, a refuge in times of trouble.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:10: They that know thy name - Who have an experimental acquaintance with thy mercy, will put their trust in thee, from the conviction that thou never hast forsaken, and never wilt forsake, them that trust in thee.
Albert Barnes: Notes on the Bible - 1834
9:10: And they that know thy name - All who are acquainted with thee; all those who have been made acquainted with the manifestations of thy goodness, and with the truth respecting thy character.
Will put their trust in thee - That is, all who have any just views of God, or who understand his real character, will confide in him. This is as much as to say, that he has a character which is worthy of confidence - since they who know him best most unreservedly rely on him. It is the same as saying that all the Rev_elations of his character in his word and works are such as to make it proper to confide in him. The more intimate our knowledge of God, the more entirely shall we trust in him; the more we learn of his real character, the more shall we see that he is worthy of universal love. It is much to say of anyone that the more he is known the more he will be loved; and in saying this of God, it is but saying that one reason why men do not confide in him is that they do not understand his real character.
For thou, Lord, hast not forsaken them that seek thee - Thou hast never left them when they have come to time with a confiding heart. David means, doubtless, to refer here particularly to his own case, to derive a conclusion from his particular case in regard to the general character of God. But what is here affirmed is still true, and always has been true, and always will be true, that God does not forsake those who put their trust in him. Men forsake him; he does not forsake them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:10: know: Psa 91:14; Exo 34:5-7; Ch1 28:9; Pro 18:10; Joh 17:3; Co2 4:6; Ti2 1:12; Jo1 2:3, Jo1 5:20
put: Psa 5:11, Psa 57:1, Psa 146:5, Psa 146:6; Isa 26:3, Isa 26:4
hast: Psa 105:3, Psa 105:4; Isa 45:19, Isa 46:3, Isa 46:4, Isa 55:6, Isa 55:7; Jer 29:13; Co2 1:9, Co2 1:10
John Gill
9:10 And they that know thy name,.... As proclaimed in the Gospel, a God gracious and merciful, and forgiving sin; and as in Christ, in whom his name is, and in whom he is the God of love, grace, and mercy, though out of him a consuming fire; or the name of Christ himself, the Word of the Lord, who is the refuge of saints and sinners; his name Jesus, a Saviour: such who know him to be the able, willing, complete, all sufficient, and everlasting Saviour; who know his power and faithfulness to keep what is committed to him; and who know him not merely notionally and speculatively, and in a professional way only, but affectionately, spiritually, and experimentally: such
will put their trust in thee; as they have great reason to do; and the more they know of the grace and mercy of God in Christ, and of the ability and suitableness of Christ as a Saviour, the more strongly will they place their trust and confidence in him;
for thou, Lord, hast not forsaken them that seek thee: who are first sought out by God in the effectual calling, and then under the influence and direction of his grace and Spirit seek him in Christ, where he is only to be found; and seek Christ and his righteousness above all things else, and with their whole hearts, and diligently; and seek to Christ alone for life and salvation, and continue seeking the Lord, by prayer and supplication, for whatever they stand in need of; these God does not forsake: he may sometimes hide his face from them, as he does from his own children, and did from his own Son, yet he never forsakes them totally and finally; nor will he forsake the work of his own hands, which he has wrought in them, but will perfect it; he will never leave them so as that they shall perish by sin, Satan, or any enemy; he will not forsake them in life, nor at death, but will be the strength of their hearts, and their portion for ever.
John Wesley
9:10 Thy name - Thy infinite power and wisdom, and faithfulness and goodness. The name of God is frequently put for God. Put their trust - The experience of thy faithfulness to thy people in all ages, is a just ground for their confidence.
9:119:11: Յուսասցին ՚ի քե՛զ ամենեքեան ոյք գիտեն զանուն քո. զի ո՛չ թողցես զայնոսիկ որ խնդրեն զքեզ Տէր։
11 Քեզ վրայ թող յոյս դնեն բոլոր նրանք, ովքեր գիտեն անունը քո, քանզի դու չես լքի նրանց, ովքեր փնտռում են քեզ, Տէ՛ր:
10 Անոնք որ քու անունդ գիտեն՝ քեզի պիտի յուսան. Վասն զի քեզ փնտռողները, ո՛վ Տէր, երեսէ չձգեցիր։
Յուսասցին ի քեզ ամենեքեան ոյք գիտեն զանուն քո. զի ոչ թողցես զայնոսիկ որ խնդրեն զքեզ, Տէր:

9:11: Յուսասցին ՚ի քե՛զ ամենեքեան ոյք գիտեն զանուն քո. զի ո՛չ թողցես զայնոսիկ որ խնդրեն զքեզ Տէր։
11 Քեզ վրայ թող յոյս դնեն բոլոր նրանք, ովքեր գիտեն անունը քո, քանզի դու չես լքի նրանց, ովքեր փնտռում են քեզ, Տէ՛ր:
10 Անոնք որ քու անունդ գիտեն՝ քեզի պիտի յուսան. Վասն զի քեզ փնտռողները, ո՛վ Տէր, երեսէ չձգեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
9:109:11 и будут уповать на Тебя знающие имя Твое, потому что Ты не оставляешь ищущих Тебя, Господи.
9:11 καὶ και and; even ἐλπισάτωσαν ελπιζω hope ἐπὶ επι in; on σὲ σε.1 you οἱ ο the γινώσκοντες γινωσκω know τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ὅτι οτι since; that οὐκ ου not ἐγκατέλιπες εγκαταλειπω abandon; leave behind τοὺς ο the ἐκζητοῦντάς εκζητεω seek out / thoroughly σε σε.1 you κύριε κυριος lord; master
9:11 זַמְּר֗וּ zammᵊrˈû זמר sing לַ֭ ˈla לְ to יהוָה [yhwˌāh] יְהוָה YHWH יֹשֵׁ֣ב yōšˈēv ישׁב sit צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion הַגִּ֥ידוּ haggˌîḏû נגד report בָ֝ ˈvā בְּ in † הַ the עַמִּ֗ים ʕammˈîm עַם people עֲלִֽילֹותָֽיו׃ ʕᵃlˈîlôṯˈāʸw עֲלִילָה deed
9:11. et confident in te qui noverunt nomen tuum quoniam non dereliquisti quaerentes te DomineAnd let them trust in thee who know thy name: for thou hast not forsaken them that seek thee, O Lord.
10. And they that know thy name will put their trust in thee; for thou, LORD, hast not forsaken them that seek thee.
9:10. And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee.
And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee:

9:11 и будут уповать на Тебя знающие имя Твое, потому что Ты не оставляешь ищущих Тебя, Господи.
9:11
καὶ και and; even
ἐλπισάτωσαν ελπιζω hope
ἐπὶ επι in; on
σὲ σε.1 you
οἱ ο the
γινώσκοντες γινωσκω know
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
ὅτι οτι since; that
οὐκ ου not
ἐγκατέλιπες εγκαταλειπω abandon; leave behind
τοὺς ο the
ἐκζητοῦντάς εκζητεω seek out / thoroughly
σε σε.1 you
κύριε κυριος lord; master
9:11
זַמְּר֗וּ zammᵊrˈû זמר sing
לַ֭ ˈla לְ to
יהוָה [yhwˌāh] יְהוָה YHWH
יֹשֵׁ֣ב yōšˈēv ישׁב sit
צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion
הַגִּ֥ידוּ haggˌîḏû נגד report
בָ֝ ˈvā בְּ in
הַ the
עַמִּ֗ים ʕammˈîm עַם people
עֲלִֽילֹותָֽיו׃ ʕᵃlˈîlôṯˈāʸw עֲלִילָה deed
9:11. et confident in te qui noverunt nomen tuum quoniam non dereliquisti quaerentes te Domine
And let them trust in thee who know thy name: for thou hast not forsaken them that seek thee, O Lord.
10. And they that know thy name will put their trust in thee; for thou, LORD, hast not forsaken them that seek thee.
9:10. And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. "Знающие имя Божие". Знать имя Бога, значить признать Его единственным истинным Богом и служить Ему.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Sing praises to the LORD, which dwelleth in Zion: declare among the people his doings. 12 When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble. 13 Have mercy upon me, O LORD; consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death: 14 That I may show forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation. 15 The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken. 16 The LORD is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah. 17 The wicked shall be turned into hell, and all the nations that forget God. 18 For the needy shall not alway be forgotten: the expectation of the poor shall not perish for ever. 19 Arise, O LORD; let not man prevail: let the heathen be judged in thy sight. 20 Put them in fear, O LORD: that the nations may know themselves to be but men. Selah.
In these verses,
I. David, having praised God himself, calls upon and invites others to praise him likewise, v. 11. Those who believe God is greatly to be praised not only desire to do that work better themselves, but desire that others also may join with them in it and would gladly be instrumental to bring them to it: Sing praises to the Lord who dwelleth in Zion. As the special residence of his glory is in heaven, so the special residence of his grace is in his church, of which Zion was a type. There he meets his people with his promises and graces, and there he expects they should meet him with their praises and services. In all our praises we should have an eye to God as dwelling in Zion, in a special manner present in the assemblies of his people, as their protector and patron. He resolved himself to show forth God's marvellous works (v. 1), and here he calls upon others to declare among the people his doings. He commands his own subjects to do it, for the honour of God, of their country, and of their holy religion; he courts his neighbours to do it, to sing praises, not, as hitherto, to their false gods, but to Jehovah who dwelleth in Zion, to the God of Israel, and to own among the heathen that the Lord has done great things for his people Israel, Ps. cxxvi. 3, 4. Let them particularly take notice of the justice of God in avenging the blood of his people Israel on the Philistines and their other wicked neighbours, who had, in making war upon them, used them barbarously and given them no quarter, v. 12. When God comes to make inquisition for blood by his judgments on earth, before he comes to do it by the judgment of the great day, he remembers them, remembers every drop of the innocent blood which they have shed, and will return it sevenfold upon the head of the blood-thirsty; he will give them blood to drink, for they are worthy. This assurance he might well build upon that word (Deut. xxxii. 43), He will avenge the blood of his servants. Note, There is a day coming when God will make inquisition for blood, when he will discover what has been shed secretly, and avenge what has been shed unjustly; see Isa. xxvi. 21; Jer. li. 35. In that day it will appear how precious the blood of God's people is to him (Ps. lxxii. 14), when it must all be accounted for. It will then appear that he has not forgotten the cry of the humble, neither the cry of their blood nor the cry of their prayers, but that both are sealed up among his treasures.
II. David, having praised God for former mercies and deliverances, earnestly prays that God would still appear for him; for he sees not all things put under him.
1. He prays, (1.) That God would be compassionate to him (v. 13): "Have mercy upon me, who, having misery only, and no merit, to speak for me, must depend upon mercy for relief." (2.) That he would be concerned for him. He is not particular in his request, lest he should seem to prescribe to God; but submits himself to the wisdom and will of God in this modest request, "Lord, consider my trouble, and do for me as thou thinkest fit."
2. He pleads, (1.) The malice of his enemies, the trouble which he suffered from those that hated him, and hatred is a cruel passion. (2.) The experience he had had of divine succours and the expectation he now had of the continuance of them, as the necessity of his case required: "O thou that liftest me up, that canst do it, that hast done it, that wilt do it, whose prerogative it is to lift up thy people from the gates of death!" We are never brought so low, so near to death, but God can raise us up. If he has saved us from spiritual and eternal death, we may thence take encouragement to hope that in all our distresses he will be a very present help to us. (3.) His sincere purpose to praise God when his victories should be completed (v. 14): "Lord, save me, not that I may have the comfort and credit of the deliverance, but that thou mayest have the glory, that I may show forth all thy praise, and that publicly, in the gates of the daughter of Zion;" there God was said to dwell (v. 11) and there David would attend him, with joy in God's salvation, typical of the great salvation which was to be wrought out by the Son of David.
III. David by faith foresees and foretels the certain ruin of all wicked people, both in this world and in that to come.
1. In this world, v. 15, 16. God executes judgment upon them when the measure of their iniquities is full, and does it, (1.) So as to put shame upon them and make their fall inglorious; for they sink into the pit which they themselves digged (Ps. vii. 15), they are taken in the net which they themselves laid for the ensnaring of God's people, and they are snared in the work of their own hands. In all the struggles David had with the Philistines they were the aggressors, 2 Sam. v. 17, 22. And other nations were subdued by those ward in which they embroiled themselves. The overruling providence of God frequently so orders it that persecutors and oppressors are brought to ruin by those very projects which they intended to be destructive to the people of God. Drunkards kill themselves; prodigals beggar themselves; the contentious bring mischief upon themselves. Thus men's sins may be read in their punishment, and it becomes visible to all that the destruction of sinners is not only meritoriously, but efficiently, of themselves, which will fill them with the utmost confusion. (2.) So as to get honour to himself: The Lord is known, that is, he makes himself known, by these judgments which he executes. It is known that there is a God who judges in the earth, that he is a righteous God, and one that hates sin and will punish it. In these judgments the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. The psalmist therefore adds here a note extraordinary, commanding special regard, Higgaion; it is a thing to be carefully observed and meditated upon. What we see of present judgments, and what we believe of the judgment to come, ought to be the subject of our frequent and serious meditations.
2. In the other world (v. 17): The wicked shall be turned into hell, as captives into the prison-house, even all the nations that forget God. Note, (1.) Forgetfulness of God is the cause of all the wickedness of the wicked. (2.) There are nations of those that forget God, multitudes that live without God in the world, many great and many mighty nations, that never regard him nor desire the knowledge of his ways. (3.) Hell will, at last, be the portion of such, a state of everlasting misery and torment--Sheol, a pit of destruction, in which they and all their comforts will be for ever lost and buried. Though there be nations of them, yet they shall be turned into hell, like sheep into the slaughter-house (Ps. xlix. 14), and their being so numerous will not be any security or ease to them, nor any loss to God or the least impeachment of his goodness.
IV. David encourages the people of God to wait for his salvation, though it should be long deferred, v. 18. The needy may think themselves, and others may think them, forgotten for a while, and their expectation of help from God may seem to have perished and to have been for ever frustrated. But he that believes does not make haste; the vision is for an appointed time, and at the end it shall speak. We may build upon it as undoubtedly true that God's people, God's elect, shall not always be forgotten, nor shall they be disappointed of their hopes from the promise. God will not only remember them, at last, but will make it to appear that he never did forget them; it is impossible he should, though a woman may forget her sucking child.
V. He concludes with prayer that God would humble the pride, break the power, and blast the projects, of all the wicked enemies of his church: "Arise, O Lord! (v. 19), stir up thy self, exert thy power, take thy seat, and deal with all these proud and daring enemies of thy name, and cause, and people." 1. "Lord, restrain them, and set bounds to their malice: Let not man prevail; consult thy own honour, and let not weak and mortal men prevail against the kingdom and interest of the almighty and immortal God. Shall mortal man be too hard for God, too strong for his Maker?" 2. "Lord, reckon with them: Let the heathen be judges in thy sight, that is, let them be plainly called to an account for all the dishonour done to thee and the mischief done to thy people." Impenitent sinners will be punished in God's sight; and, when their day of grace is over, the bowels even of infinite mercy will not relent towards them, Rev. xiv. 10. 3. "Lord, frighten them: Put them in fear, O Lord! (v. 20), strike a terror upon them, make them afraid with thy judgments." God knows how to make the strongest and stoutest of men to tremble and to flee when none pursues, and thereby he makes them know and own that they are but men; they are but weak men, unable to stand before the holy God--sinful men, the guilt of whose consciences make them subject to alarms. Note, It is a very desirable thing, much for the glory of God and the peace and welfare of the universe, that men should know and consider themselves to be but men, depending creatures, mutable, mortal, and accountable.
In singing this psalm we must give to God the glory of his justice in pleading his people's cause against his and their enemies, and encourage ourselves to wait for the year of the redeemed and the year of recompences for the controversy of Zion, even the final destruction of all anti-christian powers and factions, to which many of the ancients apply this psalm.
Adam Clarke: Commentary on the Bible - 1831
9:11: Declare among the people his doings - It is the duty of all those who have received the salvation of God, to recommend him and his salvation to the whole circle of their acquaintance, Christians, so called, when they meet, seldom speak about God! Why is this? Because they have nothing to say.
Albert Barnes: Notes on the Bible - 1834
9:11: Sing praises to the Lord - As the result of these views of his character, and at the remembrance of his doings. The heart of the psalmist is full of exultation and joy at the remembrance of the divine interposition, and he naturally breaks out into these strong expressions, calling on others to rejoice also.
Which dwelleth in Zion - On the word Zion, see the notes at Psa 2:6. Compare Psa 3:4; Psa 5:7. As Zion was the place where at this time the tabernacle was set up, and the worship of God was celebrated, it is spoken of as his dwelling-place.
Declare among the people his doings - Make general and wide proclamation of what he has done; that is, make him known abroad, in his true character, that others may be brought also to put their trust in him, and to Praise him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: Sing: Psa 33:1-3, Psa 47:6, Psa 47:7, Psa 96:1, Psa 96:2, Psa 148:1-5, Psa 148:13, Psa 148:14
which: Psa 78:68, Psa 132:13, Psa 132:14; Isa 12:6, Isa 14:32; Heb 12:22; Rev 14:1
declare: Psa 66:2, Psa 66:5, Psa 96:10, Psa 105:1, Psa 105:2, Psa 107:22, Psa 118:17; Isa 12:4-6; Joh 17:26
Carl Friedrich Keil and Franz Delitzsch
9:11
(Heb.: 9:12-13) Thus then the z-strophe summons to the praise of this God who has done, and will still do, such things. The summons contains a moral claim, and therefore applies to all, and to each one individually. Jahve, who is to be praised everywhere and by every one, is called ישׁב ציּון, which does not mean: He who sits enthroned in Zion, but He who inhabiteth Zion, Ges. 138, 1. Such is the name by which He is called since the time when His earthly throne, the ark, was fixed on the castle hill of Jerusalem, Ps 76:3. It is the epithet applied to Him during the period of the typical kingship of promise. That Jahve's salvation shall be proclaimed from Zion to all the world, even outside Israel, for their salvation, is, as we see here and elsewhere, an idea which throbs with life even in the Davidic Psalms; later prophecy beholds its realisation in its wider connections with the history of the future. That which shall be proclaimed to the nations is called עלילותיו, a designation which the magnalia Dei have obtained in the Psalms and the prophets since the time of Hannah's song, 1Kings 2:3 (from עלל, root על, to come over or upon anything, to influence a person or a thing, as it were, from above, to subject them to one's energy, to act upon them).
With כּי, quod, in Ps 9:13, the subject of the proclamation of salvation is unfolded as to its substance. The praett. state that which is really past; for that which God has done is the assumption that forms the basis of the discourse in praise of God on account of His mighty acts. They consist in avenging and rescuing His persecuted church-persecuted even to martyrdom. The אותם, standing by way of emphasis before its verb, refers to those who are mentioned afterwards (cf. Ps 9:20): the Chethb calls them עניּים, the Keri ענוים. Both words alternate elsewhere also, the Ker at one time placing the latter, at another the former, in the place of the one that stands in the text. They are both referable to ענה to bend (to bring low, Is 25:5). The neuter signification of the verb ענה = ענו, Arab.. ‛nâ, fut o., underlies the noun ענו (cf. שׁלו), for which in Num 12:3 there is a Ker עניו with an incorrect Jod (like שׁליו Job 21:23). This is manifest from the substantive ענוה, which does not signify affliction, but passiveness, i.e., humility and gentleness; and the noun עני is passive, and therefore does not, like ענו, signify one who is lowly-minded, in a state of ענוה, but one who is bowed down by afflictions, עני. But because the twin virtues denoted by ענוה are acquired in the school of affliction, there comes to be connected with עני - but only secondarily - the notion of that moral and spiritual condition which is aimed at by dispensations of affliction, and is joined with a suffering life, rather than with one of worldly happiness and prosperity, - a condition which, as Num 12:3 shows, is properly described by ענו (ταπεινός and πραΰ́ς). It shall be proclaimed beyond Israel, even among the nations, that the Avenger of blood, דּמים דּרשׁ, thinks of them (His דּרשׁים), and has been as earnest in His concern for them as they in theirs for Him. דּמים always signifies human blood that is shed by violence and unnaturally; the plur. is the plural of the product discussed by Dietrich, Abhandl. S. 40. דּרשׁ to demand back from any one that which he has destroyed, and therefore to demand a reckoning, indemnification, satisfaction for it, Gen 9:5, then absolutely to punish, 2Chron 24:22.
John Gill
9:11 Sing praises to the Lord, which dwelleth in Zion,.... The psalmist having determined in the strength of grace to praise the Lord himself, and show forth all his marvellous works, and given his reasons for it, both with respect to himself in particular, and with respect to the people of God in general, here calls upon others to engage in the same work; the Lord is not only to be praised, which may be done by celebrating the perfections of his nature, and the works of his hands; by giving him thanks for mercies temporal and spiritual, and by living to his glory; but his praises are to be sung by a modulation of the voice in musical notes, as the word used signifies; see Song 2:12; where the same word is used of the singing of birds; and this is to be done by the saints jointly, in concert together, as Paul and Silas in prison sang the praises of God; and there is great reason why they should join together in this work, since they share the blessings of divine grace in common together; and it is their duty to stir up one another to this service, as well as to other parts of worship: and this perfectly agrees with the exhortation to the saints, and the work they shall be employed in at the fall of Babylon, or destruction of antichrist, Rev_ 14:1. Jehovah, to whom praises are to be sung, is described as the inhabitant of Zion, the ark and tabernacle being there before the temple was built, which were symbols of the divine Presence. The Targum paraphrases it, "who causeth his Shechinah to dwell in Zion"; as many of the Jewish writers interpret this psalm of Goliath, a doubt arises here about it, since in the days of Saul, and at the time of Goliath's death, Zion was in the hands of the Jebusites, and the ark of God was not there till many years afterwards; to this it is replied, that David might compose this psalm upon that occasion not immediately at that time, but after he was king of Israel, and when the ark was brought to Zion; or that he said this by a prophetic spirit, foreseeing that, God would dwell there; and Kimchi observes, that it was everywhere a received tradition among the people of Israel that the sanctuary would be built there; but however this be, certain it is that the church of God goes by the name of Zion frequently; see Ps 2:6, Heb 12:22. God by his essence and power is everywhere, he fills heaven and earth, and cannot be contained in either; his glorious presence is in heaven; his gracious presence is in his church and among his people; where they dwell he dwells, and where he dwells they dwell: hence the church is called by the same name as the Lord is here, the inhabitant of Zion, Is 12:6; and this description of him points out the place where his praises are to be sung, in Zion; who are to sing them, the members of the church; and the reason why, because the Lord dwells in Zion; and is there a refuge for his people, and protects them;
declare among the people his doings; what God does for the souls of men is not only to be declared among the people of God, Ps 66:16; but also among the people of the world, when a suitable opportunity offers; and especially in the public ministry of the word; partly that the name of God may be exalted, his grace, goodness, and mercy be displayed; and partly that it might be the means of the conversion of God's chosen ones among them, Ps 96:2; though it may be here his doings in providence are meant, his special providential care of his church and people, and his vengeance on their enemies, on Babylon; for upon the ruin of antichrist, the judgments of God, his providential dispensations towards his church and people, will be made manifest, and all nations will be called upon to fear and worship him; see Jer 50:28; the word (k) which is here used signifies such deeds and actions as are the effects of thought and counsel, and which are purposely and industriously done; and whatsoever is done by the Lord, whether in a way of grace or providence, is done after the counsel of his own will; as he thought so it is, as he purposes so it comes to pass, and all things are done well and wisely, and answer the ends and designs of them.
(k) "significat tam machinationes, sive consilia", 1 Sam. ii. 3. "quam consiliorum eventus, seu opera ipsa, quomodo", Jer. xxxii. 19. Gejerus.
John Wesley
9:11 Zion - Whose special and gracious presence is there. People - To the heathen nations.
Robert Jamieson, A. R. Fausset and David Brown
9:11 (Compare Ps 2:6; Ps 3:4).
9:129:12: Սաղմոս ասացէք Տեառն որ բնակեալն է ՚ի Սիոն. պատմեցէ՛ք ՚ի հեթանոսս զգործս նորա։
12 Սաղմո՛ս երգեցէք Տիրոջը, որ բնակւում է Սիոնում. հեթանոսների մէջ պատմեցէ՛ք գործերը նրա:
11 Սաղմո՛ս երգեցէք Տէրոջը, որ Սիօն կը բնակի, Ժողովուրդներուն մէջ պատմեցէ՛ք անոր ըրածները։
Սաղմոս ասացէք Տեառն որ բնակեալն է ի Սիոն. պատմեցէք ի հեթանոսս զգործս նորա:

9:12: Սաղմոս ասացէք Տեառն որ բնակեալն է ՚ի Սիոն. պատմեցէ՛ք ՚ի հեթանոսս զգործս նորա։
12 Սաղմո՛ս երգեցէք Տիրոջը, որ բնակւում է Սիոնում. հեթանոսների մէջ պատմեցէ՛ք գործերը նրա:
11 Սաղմո՛ս երգեցէք Տէրոջը, որ Սիօն կը բնակի, Ժողովուրդներուն մէջ պատմեցէ՛ք անոր ըրածները։
zohrab-1805▾ eastern-1994▾ western am▾
9:119:12 Пойте Господу, живущему на Сионе, возвещайте между народами дела Его,
9:12 ψάλατε ψαλλω play τῷ ο the κυρίῳ κυριος lord; master τῷ ο the κατοικοῦντι κατοικεω settle ἐν εν in Σιων σιων Siōn; Sion ἀναγγείλατε αναγγελλω announce ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste τὰ ο the ἐπιτηδεύματα επιτηδευμα he; him
9:12 כִּֽי־ kˈî- כִּי that דֹרֵ֣שׁ ḏōrˈēš דרשׁ inquire דָּ֭מִים ˈdāmîm דָּם blood אֹותָ֣ם ʔôṯˈām אֵת [object marker] זָכָ֑ר zāḵˈār זכר remember לֹֽא־ lˈō- לֹא not שָׁ֝כַ֗ח ˈšāḵˈaḥ שׁכח forget צַעֲקַ֥ת ṣaʕᵃqˌaṯ צְעָקָה cry עֲנָוִֽיםעניים *ʕᵃnāwˈîm עָנָו humble
9:12. cantate Domino habitatori Sion adnuntiate in populis commutationes eiusSing ye to the Lord, who dwelleth in Sion: declare his ways among the Gentiles:
11. Sing praises to the LORD, which dwelleth in Zion: declare among the people his doings.
9:11. Sing praises to the LORD, which dwelleth in Zion: declare among the people his doings.
Sing praises to the LORD, which dwelleth in Zion: declare among the people his doings:

9:12 Пойте Господу, живущему на Сионе, возвещайте между народами дела Его,
9:12
ψάλατε ψαλλω play
τῷ ο the
κυρίῳ κυριος lord; master
τῷ ο the
κατοικοῦντι κατοικεω settle
ἐν εν in
Σιων σιων Siōn; Sion
ἀναγγείλατε αναγγελλω announce
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
τὰ ο the
ἐπιτηδεύματα επιτηδευμα he; him
9:12
כִּֽי־ kˈî- כִּי that
דֹרֵ֣שׁ ḏōrˈēš דרשׁ inquire
דָּ֭מִים ˈdāmîm דָּם blood
אֹותָ֣ם ʔôṯˈām אֵת [object marker]
זָכָ֑ר zāḵˈār זכר remember
לֹֽא־ lˈō- לֹא not
שָׁ֝כַ֗ח ˈšāḵˈaḥ שׁכח forget
צַעֲקַ֥ת ṣaʕᵃqˌaṯ צְעָקָה cry
עֲנָוִֽיםעניים
*ʕᵃnāwˈîm עָנָו humble
9:12. cantate Domino habitatori Sion adnuntiate in populis commutationes eius
Sing ye to the Lord, who dwelleth in Sion: declare his ways among the Gentiles:
9:11. Sing praises to the LORD, which dwelleth in Zion: declare among the people his doings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Бог называется живущим на Сионе потому, что там находился Ковчег Завета, где Он всегда пребывал.
Adam Clarke: Commentary on the Bible - 1831
9:12: When he maketh inquisition for blood - This not only applies to the Canaanites, Moabites, Ammonites, and Philistines, who shed the blood of God's people unjustly, but to all the nations of the earth who, to enlarge their territory, increase their wealth, or extend their commerce, have made destructive wars. For the blood which such nations have shed, their blood shall be shed. If man should make no inquisition for this iniquitously spilt blood, God will do it, for he remembers them; and the cry of the humbled, distressed people, driven to distraction and ruin by such wars, is not forgotten before him.
Albert Barnes: Notes on the Bible - 1834
9:12: When he maketh inquisition for blood - When he "inquires" after blood; that is, when he comes forth with this view, to wit, for purposes of punishment. There is allusion here to such passages as that in Gen 9:5, "And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man." The idea is, that when blood was shed in murder, God would seek out the murderer; he would require satisfaction of him who had shed the blood; he would punish the offender. The language, there, becomes equivalent to that of seeking punishment for murder, and then for sin in general; and the representation here is that of God as going forth in the capacity of an executioner of his own laws to inflict punishment on the guilty.
He remembereth them - "He remembereth," says Prof. Alexander, "the bloods or murders," since the word blood, as in Psa 5:6, is in the plural - bloods. The better interpretation, however, is, that the word "them" here refers to the oppressed and the afflicted - for that is the main idea in the passage. See Psa 9:8-9. When he goes forth in the earth to execute judgment on the wicked; when he cuts them down in his wrath; when he sweeps them away as with a flood - the punishment will not be indiscriminate. He will then mark the oppressed, the afflicted, the persecuted, the troubled, and the sad, and will interpose to save them - delivering them from the storms of wrath. The idea, then, is, that the righteous will not be forgotten; that even in the most fierce and awful of his dispensations he will still regard them, and interpose to save them.
He forgetteth not the cry of the humble - Margin, afflicted. The margin expresses the true idea. The reference is not to the humble in the common sense of that term, but to the afflicted; the oppressed; to those who are in trouble, Psa 9:9. He will then remember the cry which in their afflictions they have been long sending up to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:12: When: Gen 9:5; Kg2 24:4; Isa 26:21; Mat 23:35; Luk 11:50, Luk 11:51; Rev 6:9, Rev 6:10, Rev 16:6
he forgetteth: Psa 10:14, Psa 10:17, Psa 22:24, Psa 34:6, Psa 102:17; Exo 3:7, Exo 3:9; Luk 18:7, Luk 18:8
humble: or, afflicted, Jdg 10:16
Geneva 1599
9:12 (e) When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble.
(e) Though God does not suddenly avenge the wrong done to his, yet he does not permit the wicked to go unpunished.
John Gill
9:12 When he maketh inquisition for blood,.... The Arabic version renders it, "he remembers him that seeks their blood"; that is, the wicked man, that lies in wait for innocent blood, and whose feet are swift to shed it; the man of sin, who is bloodthirsty; who drinks up the blood of the saints like water, and has been made drunk with the blood of the martyrs of Jesus, him will God remember, and take vengeance on, in his own time: but rather this is to be understood of God himself, seeking for the blood of his saints: he knows where it is, though ever so privily shed, as he did Abel's; yet, to show his strict care and accurate notice of it, he is represented as searching for it, and finding it out by secret search, Jer 2:34. And it is the same phrase with "requiring" blood, and expresses a demand of satisfaction for it; and declares the vengeance that God will take on account of it: he requires the blood of every man at the hand of him by whom it is shed, Gen 9:5; especially the blood of the righteous, Mt 23:35; particularly the blood of the martyrs of Jesus, shed by the Romish antichrist; he will make inquisition for that, and will find in Babylon the blood of the prophets and saints, and of all that are slain on earth; and will avenge the blood of his servants at her hand, and give her blood to drink, Rev_ 18:24;
he remembereth them; either the "righteous", as the Targum paraphrases it, whose blood has been shed; or else the wicked, who shed their blood: God will remember them and their sins; which, for some time, may seem not to have been taken notice of by him, and will pour out his wrath, and inflict just punishment on them; see Rev_ 16:19;
he forgetteth not the cry of the humble: the "Cetib", or writing of the text, is "afflicted"; the "Keri", or marginal reading, is "humble"; so the Masorah and Targum read: both may be taken into the sense: afflicted persons are generally humble, afflictions make them humble; God's people are an afflicted people; afflicted with sin, with Satan, with the world, with antichrist and his followers: and they are an humble people; grace makes them humble, and a sense of their sin and unworthiness keeps them so: and this is a proper character of the followers of Jesus. These in their distress cry to the Lord, as the Israelites did in Egypt under their bondage and, pressures: yea, their blood cries after death, as Abel's did, and as the blood of the martyrs of Christ does, whose souls under the altar cry for vengeance, Rev_ 6:9; and God is not unmindful of their cry; however he may seem to be, he takes notice of it, and wilt in his own time avenge his elect, which cry unto him day and night.
John Wesley
9:12 Blood - The bloodshed of his innocent and holy ones: which though he may not seem to regard for a season, yet he will certainly call the authors of it to a severe account. Them - The humble, as it follows, or the oppressed, Ps 9:9, that trust in him, and seek to him, Ps 9:10, whom he seemed to have forgotten.
Robert Jamieson, A. R. Fausset and David Brown
9:12 for blood--that is, murders (Ps 5:6), including all the oppressions of His people.
maketh inquisition--(compare Gen 9:5). He will avenge their cause.
9:139:13: ՚Ի խնդրել զարիւն նոցա՝ յիշեաց եւ ո՛չ մոռացաւ Տէր զաղօթս տնանկաց[6610]։ [6610] Ոմանք.Տէր զաղաղակ տնանկաց։
13 Տնանկների արեան համար վրէժխնդիր լինելիս՝ Տէրը յիշեց եւ չմոռացաւ աղօթքը նրանց:
12 Վասն զի արեան վրէժխնդիրը յիշեց զանոնք, Չմոռցաւ նեղեալներուն աղաղակը։
Ի խնդրել զարիւն նոցա` յիշեաց եւ ոչ մոռացաւ Տէր զաղօթս տնանկաց:

9:13: ՚Ի խնդրել զարիւն նոցա՝ յիշեաց եւ ո՛չ մոռացաւ Տէր զաղօթս տնանկաց[6610]։
[6610] Ոմանք.Տէր զաղաղակ տնանկաց։
13 Տնանկների արեան համար վրէժխնդիր լինելիս՝ Տէրը յիշեց եւ չմոռացաւ աղօթքը նրանց:
12 Վասն զի արեան վրէժխնդիրը յիշեց զանոնք, Չմոռցաւ նեղեալներուն աղաղակը։
zohrab-1805▾ eastern-1994▾ western am▾
9:129:13 ибо Он взыскивает за кровь; помнит их, не забывает вопля угнетенных.
9:13 ὅτι οτι since; that ἐκζητῶν εκζητεω seek out / thoroughly τὰ ο the αἵματα αιμα blood; bloodstreams αὐτῶν αυτος he; him ἐμνήσθη μναομαι remember; mindful οὐκ ου not ἐπελάθετο επιλανθανομαι forget τῆς ο the κραυγῆς κραυγη cry; outcry τῶν ο the πενήτων πενης poor
9:13 חָֽנְנֵ֬נִי ḥˈānᵊnˈēnî חנן favour יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH רְאֵ֣ה rᵊʔˈē ראה see עָ֭נְיִי ˈʕonyî עֳנִי poverty מִ mi מִן from שֹּׂנְאָ֑י śśōnᵊʔˈāy שׂנא hate מְ֝רֹומְמִ֗י ˈmrômᵊmˈî רום be high מִ mi מִן from שַּׁ֥עֲרֵי ššˌaʕᵃrê שַׁעַר gate מָֽוֶת׃ mˈāweṯ מָוֶת death
9:13. quoniam quaerens sanguinem eorum recordatus est nec oblitus est clamoris pauperumFor requiring their blood, he hath remembered them: he hath not forgotten the cry of the poor.
12. For he that maketh inquisition for blood remembereth them: he forgetteth not the cry of the poor.
9:12. When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble.
When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble:

9:13 ибо Он взыскивает за кровь; помнит их, не забывает вопля угнетенных.
9:13
ὅτι οτι since; that
ἐκζητῶν εκζητεω seek out / thoroughly
τὰ ο the
αἵματα αιμα blood; bloodstreams
αὐτῶν αυτος he; him
ἐμνήσθη μναομαι remember; mindful
οὐκ ου not
ἐπελάθετο επιλανθανομαι forget
τῆς ο the
κραυγῆς κραυγη cry; outcry
τῶν ο the
πενήτων πενης poor
9:13
חָֽנְנֵ֬נִי ḥˈānᵊnˈēnî חנן favour
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
רְאֵ֣ה rᵊʔˈē ראה see
עָ֭נְיִי ˈʕonyî עֳנִי poverty
מִ mi מִן from
שֹּׂנְאָ֑י śśōnᵊʔˈāy שׂנא hate
מְ֝רֹומְמִ֗י ˈmrômᵊmˈî רום be high
מִ mi מִן from
שַּׁ֥עֲרֵי ššˌaʕᵃrê שַׁעַר gate
מָֽוֶת׃ mˈāweṯ מָוֶת death
9:13. quoniam quaerens sanguinem eorum recordatus est nec oblitus est clamoris pauperum
For requiring their blood, he hath remembered them: he hath not forgotten the cry of the poor.
12. For he that maketh inquisition for blood remembereth them: he forgetteth not the cry of the poor.
9:12. When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. Бог "взыскивает за кровь". Войны Давида были оборонительными, он вел их по принуждению, когда соседние языческие народы совершали нападения на границы его государства, проливали кровь его подданных, на защиту которых он и восставал. Так было и при описываемом в псалме нападении сирийцев, борьба с которыми была вызвана нападениями с их стороны.
Adam Clarke: Commentary on the Bible - 1831
9:13: Have mercy upon me, O Lord - David, having laid down the preceding maxims, now claims his part in their truth. I also am in trouble through the unjust dealings of my enemies; I am brought to the gates of death; have mercy on me, and lift me up, that, being saved from the gates of death, I may show forth thy praise in the gates of the daughter of Zion. The gates of death - an open grave, leading to a yawning hell. The gates of the daughter of Zion - all the ordinances of God, by which the soul is helped forward to heaven.
Albert Barnes: Notes on the Bible - 1834
9:13: Have mercy upon me, O Lord - The cry for mercy implies that though God had interposed and granted them surprising deliverances, yet he was still surrounded by enemies, and was still in trouble. See introduction to the psalm, 2, 3. He had been delivered from many troubles, but there were many still pressing upon him, and he now calls on God to interpose further in his behalf, and to grant him entire deliverance from all his sorrows and dangers. The trouble to which he here refers was of the same kind as that adverted to in the former part of the psalm - that arising from the efforts of formidable enemies.
Consider my trouble - Do not forget this trouble; bear it in remembrance; look upon its character and its depth, and mercifully interpose to deliver me.
Which I suffer of them that hate me - Or, "see my suffering arising from those that hate me; or, which is produced by those who hate me." The design is to fix the attention on the greatness of that suffering as caused by his "haters" or by his enemies - the foes that were still unsubdued.
Thou that liftest me up from the gates of death - Thou on whom I rely to do this; or, who hast done it in times past. The idea by bars and walls; as entered by gates - the grave leading to it. See Introduction to Job, Section 7, and the notes at Job 10:21-22. The psalmist felt that he had come near to that dark and gloomy abode, and that God only could rescue him from it; therefore, in the trouble which now threatened his life, he looks to him to interfere and save him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:13: Have: Psa 51:1, Psa 119:132
consider: Psa 13:3, Psa 25:19, Psa 119:153, Psa 142:6; Neh 9:32; Lam 1:9, Lam 1:11
thou: Psa 30:3, Psa 56:13, Psa 86:13, Psa 107:18, Psa 116:3, Psa 116:4; Isa 38:10; Joh 2:6
Carl Friedrich Keil and Franz Delitzsch
9:13
(Heb.: 9:14-15) To take this strophe as a prayer of David at the present time, is to destroy the unity and hymnic character of the Psalm, since that which is here put in the form of prayer appears in what has preceded and in what follows as something he has experienced. The strophe represents to us how the עניּים (ענוים) cried to Jahve before the deliverance now experienced. Instead of the form חנּני used everywhere else the resolved, and as it were tremulous, form חננני is designedly chosen. According to a better attested reading it is חננני (Pathach with Gaja in the first syllable), which is regarded by Chajug and others as the imper. Piel, but more correctly (Ewald 251, c) as the imper. Kal from the intransitive imperative form חנן. מרוממי is the vocative, cf. Ps 17:7. The gates of death, i.e., the gates of the realm of the dead (שׁאול, Is 38:10), are in the deep; he who is in peril of death is said to have sunk down to them; he who is snatched from peril of death is lifted up, so that they do not swallow him up and close behind him. The church, already very near to the gates of death, cried to the God who can snatch from death. Its final purpose in connection with such deliverance is that it may glorify God. The form תּהלּתיך is sing. with a plural suffix just like שׂנאתיך Ezek 35:11, אשׁמתימו Ezra 9:15. The punctuists maintained (as עצתיך in Is 47:13 shows) the possibility of a plural inflexion of a collective singular. In antithesis to the gates of death, which are represented as beneath the ground, we have the gates of the daughter of Zion standing on high. ציּון is gen. appositionis (Ges. 116, 5). The daughter of Zion (Zion itself) is the church in its childlike, bride-like, and conjugal relation to Jahve. In the gates of the daughter of Zion is equivalent to: before all God's people, Ps 116:14. For the gates are the places of public resort and business. At this period the Old Testament mind knew nothing of the songs of praise of the redeemed in heaven. On the other side of the grave is the silence of death. If the church desires to praise God, it must continue in life and not die.
John Gill
9:13 Have mercy upon me, O Lord,.... The psalmist proceeds to petitions on his own account in this verse: the ends he proposes by the fulfilling of them are mentioned in the next. A good man, a man called by the grace of God, though he has obtained mercy of the Lord, yet still stands in need of more, of fresh discoveries of pardoning grace and mercy, of merciful supplies, of merciful support, and merciful deliverances from enemies, inward and outward: and such an one flees to God, and not to the creature; and pleads, not his own dignity, righteousness, or merit, but the mercy of God;
consider, my trouble which I suffer of them that hate me; or "see my affliction because of mine enemies" (l); look upon me under it with an eye of pity and compassion, and help and deliver me; and look upon mine enemies that give me this trouble, and take vengeance on them;
thou that liftest me up from the gates of death; the house appointed for all living; that is, from the power of it, when just upon the brink of it; when near it, as a person is to an house, when he is at the gates of it; either through sickness, or some violent distemper of body, as Hezekiah was; or through some imminent danger in battle, as David was when engaged with Goliath; when everyone thought, as Kimchi observes, that he should fall by his hand: or it may be this may have respect to his being raised up from the death of sin, and delivered from the power of darkness; to his being brought out of the horrible pit and miry clay of an unregenerate state, and set upon the rock of salvation; which is a lifting up indeed, an exaltation from a very low to a very high estate: and this the psalmist takes notice of to encourage his faith; and makes use of it as an argument with God, that as he had dealt so graciously and bountifully with him, he would still show mercy to him, and look upon him under his affliction.
(l) "intuere afflictionem meum propter osores meos", Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
9:13 gates--or, "regions."
of death--Gates being the entrance is put for the bounds.
9:149:14: Ողորմեաց ինձ Տէր՝ եւ տե՛ս զխոնարհութիւն իմ ՚ի թշնամեաց իմոց.
14 Ողորմի՛ր ինձ, Տէ՛ր, եւ տե՛ս իմ նուաստացումն իմ թշնամիներից:
13 Ո՛վ Տէր, ողորմէ՛ ինծի, Տե՛ս իմ թշնամիներէս կրած նեղութիւնս, Դուն որ զիս մահուան դռներէն կը վերցնես
Ողորմեաց ինձ, Տէր, եւ տես զխոնարհութիւն իմ ի թշնամեաց իմոց. ո բարձր արարեր զիս ի դրանց մահու:

9:14: Ողորմեաց ինձ Տէր՝ եւ տե՛ս զխոնարհութիւն իմ ՚ի թշնամեաց իմոց.
14 Ողորմի՛ր ինձ, Տէ՛ր, եւ տե՛ս իմ նուաստացումն իմ թշնամիներից:
13 Ո՛վ Տէր, ողորմէ՛ ինծի, Տե՛ս իմ թշնամիներէս կրած նեղութիւնս, Դուն որ զիս մահուան դռներէն կը վերցնես
zohrab-1805▾ eastern-1994▾ western am▾
9:139:14 Помилуй меня, Господи; воззри на страдание мое от ненавидящих меня, Ты, Который возносишь меня от врат смерти,
9:14 ἐλέησόν ελεεω show mercy; have mercy on με με me κύριε κυριος lord; master ἰδὲ οραω view; see τὴν ο the ταπείνωσίν ταπεινωσις humiliation μου μου of me; mine ἐκ εκ from; out of τῶν ο the ἐχθρῶν εχθρος hostile; enemy μου μου of me; mine ὁ ο the ὑψῶν υψοω elevate; lift up με με me ἐκ εκ from; out of τῶν ο the πυλῶν πυλη gate τοῦ ο the θανάτου θανατος death
9:14 לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of אֲסַפְּרָ֗ה ʔᵃsappᵊrˈā ספר count כָּֽל־ kˈol- כֹּל whole תְּהִלָּ֫תֶ֥יךָ tᵊhillˈāṯˌeʸḵā תְּהִלָּה praise בְּ bᵊ בְּ in שַֽׁעֲרֵ֥י šˈaʕᵃrˌê שַׁעַר gate בַת־ vaṯ- בַּת daughter צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion אָ֝גִ֗ילָה ˈʔāḡˈîlā גיל rejoice בִּ bi בְּ in ישׁוּעָתֶֽךָ׃ yšûʕāṯˈeḵā יְשׁוּעָה salvation
9:14. misertus est mei Dominus vidit adflictionem meam ex inimicis meisHave mercy on me, O Lord: see my humiliation which I suffer from my enemies.
13. Have mercy upon me, O LORD; behold my affliction of them that hate me, thou that liftest me up from the gates of death;
9:13. Have mercy upon me, O LORD; consider my trouble [which I suffer] of them that hate me, thou that liftest me up from the gates of death:
Have mercy upon me, O LORD; consider my trouble [which I suffer] of them that hate me, thou that liftest me up from the gates of death:

9:14 Помилуй меня, Господи; воззри на страдание мое от ненавидящих меня, Ты, Который возносишь меня от врат смерти,
9:14
ἐλέησόν ελεεω show mercy; have mercy on
με με me
κύριε κυριος lord; master
ἰδὲ οραω view; see
τὴν ο the
ταπείνωσίν ταπεινωσις humiliation
μου μου of me; mine
ἐκ εκ from; out of
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
μου μου of me; mine
ο the
ὑψῶν υψοω elevate; lift up
με με me
ἐκ εκ from; out of
τῶν ο the
πυλῶν πυλη gate
τοῦ ο the
θανάτου θανατος death
9:14
לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of
אֲסַפְּרָ֗ה ʔᵃsappᵊrˈā ספר count
כָּֽל־ kˈol- כֹּל whole
תְּהִלָּ֫תֶ֥יךָ tᵊhillˈāṯˌeʸḵā תְּהִלָּה praise
בְּ bᵊ בְּ in
שַֽׁעֲרֵ֥י šˈaʕᵃrˌê שַׁעַר gate
בַת־ vaṯ- בַּת daughter
צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion
אָ֝גִ֗ילָה ˈʔāḡˈîlā גיל rejoice
בִּ bi בְּ in
ישׁוּעָתֶֽךָ׃ yšûʕāṯˈeḵā יְשׁוּעָה salvation
9:14. misertus est mei Dominus vidit adflictionem meam ex inimicis meis
Have mercy on me, O Lord: see my humiliation which I suffer from my enemies.
13. Have mercy upon me, O LORD; behold my affliction of them that hate me, thou that liftest me up from the gates of death;
9:13. Have mercy upon me, O LORD; consider my trouble [which I suffer] of them that hate me, thou that liftest me up from the gates of death:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:14: That I may show forth all thy praise - That I may praise time in the land of the living; that I may finish the work of praise by rendering to thee all that is due. The idea is, that the dead could not praise God, or that his praise could be uttered only by the living; and he calls on God, therefore, to interpose and save him, that he might yet worship and praise him on the earth. In this sentiment the psalmist utters only what man naturally feels when he looks upon the grave; that it is an end of human plans and pursuits; that it is a land of silence; that the worship of God is not there celebrated. Such language must be retarded as uttered under the impulse of natural feeling, and not as uttered by the deliberate judgment of the mind when calmly contemplating the whole subject. All pious persons baize these feelings at times, and it was proper that these feelings should be expressed in the sacred writings, as illustrating human nature even under the influence of religion. The same sentiment occurs in several places, as is, that he was apparently near to the gates of death, and that the only one who could raise him up was God, and he now invoked His interposition that it might be done. The phrase "gates of death" relates to the pRev_alent views about the unseen world - the world where the dead abide. That world was represented as beneath; as a dark and gloomy abode; as enclosed Psa 115:17, "The dead praise not the Lord, neither any that go down into silence." See the notes at Psa 6:5. It is not necessary to say that the sacred writers had brighter views at times than these. But who can keep the mind always from desponding when it looks at the grave? Who can always help feeling that it is a place of darkness and gloom?
In the gates of the daughter of Zion - As contradistinguished from the "gates of death." Gates in ancient cities were places of concourse, where important transactions were performed; and the "gates" of Jerusalem were regarded as attractive and sacred, because it was through them that the people passed on their way to worship God at the tabernacle or in the temple. Hence, it is said, Psa 87:2, "The Lord loveth the gates of Zion more than all the dwellings of Jacob." Psa 100:4, "enter into his gates with thanksgiving." Compare Psa 118:19. The phrase, "daughter of Zion," means Jerusalem. For the reason of this appellation see the notes at Isa 1:8. The language used here proves that the psalm was composed after Zion or Jerusalem was made the capital of the kingdom and the seat of public worship, and, therefore, that it cannot refer, as is supposed in the Aramaic Paraphrase, to the death of Goliath.
I will rejoice in thy salvation - In the salvation which thou wilt bestow on me; here particularly, in delivering him from his dangers. The language, however, is general, and may be employed with reference to salvation of any kind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:14: That: Psa 51:15, Psa 79:13, Psa 106:2
in the gates: Psa 22:22, Psa 22:25, Psa 35:18, Psa 42:4, Psa 109:30, Psa 109:31, Psa 116:18, Psa 116:19, Psa 118:19, Psa 118:20, Psa 149:1, Psa 149:2
daughter: Isa 37:22, Isa 62:11; Mic 4:13
I will: Psa 13:5, Psa 20:5, Psa 21:1, Psa 35:9, Psa 51:12; Sa1 2:1; Isa 12:3; Hab 3:18; Luk 1:47
Geneva 1599
9:14 That I may shew forth all thy praise in the (f) gates of the daughter of Zion: I will rejoice in thy salvation.
(f) In the open assembly of the Church.
John Gill
9:14 That I may show forth all thy praise,.... That is, all thy bounties and acts of goodness, deserving of praise; even as many of them as he had an experience of, and which came within his knowledge; and as much of them as he was capable of observing: for otherwise the instances of divine grace and goodness are so many, that they cannot be reckoned up in order, nor God be praised for them, in the present state of things, as he should; See Gill on Ps 9:1;
in the gates of the daughter of Zion: it was usual with the Hebrews to represent a chief city as a mother city, and the towns and villages, and places adjacent, as daughters; and so, as Zion or Jerusalem signifies the church of God in general, or the mother church, Gal 4:26; so "the daughter" of Zion may mean a particular church: the Targum renders it the congregation of Zion; and "the gates" of it are the public ordinances of divine worship in it; and the sense is, that the psalmist desired to show forth the praises of God in the most public manner in the congregation and assembly of the saints;
I will rejoice in thy salvation, or "that I may rejoice in thy salvation" (m): meaning either temporal salvation and deliverance from enemies, wrought by God for him, which would be matter of joy to him; or spiritual salvation, which may be called God's salvation, because contrived by him in the council of peace, and secured by him in the covenant of grace, and wrought out by his Son in the fulness of time, and applied by his Spirit at conversion. And a gracious man rejoices in this salvation more because it is the Lord's than because it is his own; or he rejoices more because of the glory of God, which is displayed in it, than because of his own advantage and happiness by it.
(m) "exultem", Junius & Tremellius, Musculus; "ut exultem", Piscator, Gejerus, Michaelis; "gaudeam", Cocceius; so Ainsworth.
John Wesley
9:14 Gates - In the great assemblies. These gates he elegantly opposes to the former. Of - Of the people who live or meet together in Zion. For cities are as it were mothers to their people, and the people are commonly called their daughters. So the names of the daughters of Egypt, Jer 46:11, and of Edom, Lam 4:21-22, and of Tyre, Ps 45:12, are put for the people of those places.
Robert Jamieson, A. R. Fausset and David Brown
9:14 gates . . . Zion--The enclosure of the city (compare Ps 48:12; Is 23:12), or, church, as denoted by this phrase contrasted with that of death, carries out the idea of exaltation as well as deliverance. Signal favors should lead us to render signal and public thanks.
9:159:15: ո՛ բարձր արարեր զիս ՚ի դրանց ՚ի մահուանէ։ Որպէս պատմեցից զամենայն օրհնութիւնս քո ՚ի դրունս դստեր Սիոնի[6611], [6611] Ոմանք.Ո՛ բարձր արասցէ զիս ՚ի դրաց մահուանէ։
15 Դու բարձրացրիր ինձ մահուան դռներից, որ պատմեմ քո բոլոր օրհներգութիւնները Սիոնի քաղաքի դռներին, եւ ցնծամ քո փրկագործութեամբ:
14 Որպէս զի քու բոլոր օրհնութիւններդ պատմեմ Սիօնի աղջկան դռներուն մէջ. Պիտի ցնծամ քու փրկութիւնովդ։
որպէս պատմեցից զամենայն օրհնութիւնս քո ի դրունս դստեր Սիոնի, ցնծացայց ի փրկութեան քում:

9:15: ո՛ բարձր արարեր զիս ՚ի դրանց ՚ի մահուանէ։ Որպէս պատմեցից զամենայն օրհնութիւնս քո ՚ի դրունս դստեր Սիոնի[6611],
[6611] Ոմանք.Ո՛ բարձր արասցէ զիս ՚ի դրաց մահուանէ։
15 Դու բարձրացրիր ինձ մահուան դռներից, որ պատմեմ քո բոլոր օրհներգութիւնները Սիոնի քաղաքի դռներին, եւ ցնծամ քո փրկագործութեամբ:
14 Որպէս զի քու բոլոր օրհնութիւններդ պատմեմ Սիօնի աղջկան դռներուն մէջ. Պիտի ցնծամ քու փրկութիւնովդ։
zohrab-1805▾ eastern-1994▾ western am▾
9:149:15 чтобы я возвещал все хвалы Твои во вратах дщери Сионовой: буду радоваться о спасении Твоем.
9:15 ὅπως οπως that way; how ἂν αν perhaps; ever ἐξαγγείλω εξαγγελλω report πάσας πας all; every τὰς ο the αἰνέσεις αινεσις singing praise σου σου of you; your ἐν εν in ταῖς ο the πύλαις πυλη gate τῆς ο the θυγατρὸς θυγατηρ daughter Σιων σιων Siōn; Sion ἀγαλλιάσομαι αγαλλιαω jump for joy ἐπὶ επι in; on τῷ ο the σωτηρίῳ σωτηριος salvation; saving σου σου of you; your
9:15 טָבְע֣וּ ṭāvᵊʕˈû טבע sink גֹ֭ויִם ˈḡôyim גֹּוי people בְּ bᵊ בְּ in שַׁ֣חַת šˈaḥaṯ שַׁחַת pit עָשׂ֑וּ ʕāśˈû עשׂה make בְּ bᵊ בְּ in רֶֽשֶׁת־ rˈešeṯ- רֶשֶׁת net ז֥וּ zˌû זוּ [relative] טָ֝מָ֗נוּ ˈṭāmˈānû טמן hide נִלְכְּדָ֥ה nilkᵊḏˌā לכד seize רַגְלָֽם׃ raḡlˈām רֶגֶל foot
9:15. qui exaltat me de portis mortis ut narrem omnes laudes tuas in portis filiae SionThou that liftest me up from the gates of death, that I may declare all thy praises in the gates of the daughter of Sion.
14. That I may shew forth all thy praise: in the gates of the daughter of Zion, I will rejoice in thy salvation.
9:14. That I may shew forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation.
That I may shew forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation:

9:15 чтобы я возвещал все хвалы Твои во вратах дщери Сионовой: буду радоваться о спасении Твоем.
9:15
ὅπως οπως that way; how
ἂν αν perhaps; ever
ἐξαγγείλω εξαγγελλω report
πάσας πας all; every
τὰς ο the
αἰνέσεις αινεσις singing praise
σου σου of you; your
ἐν εν in
ταῖς ο the
πύλαις πυλη gate
τῆς ο the
θυγατρὸς θυγατηρ daughter
Σιων σιων Siōn; Sion
ἀγαλλιάσομαι αγαλλιαω jump for joy
ἐπὶ επι in; on
τῷ ο the
σωτηρίῳ σωτηριος salvation; saving
σου σου of you; your
9:15
טָבְע֣וּ ṭāvᵊʕˈû טבע sink
גֹ֭ויִם ˈḡôyim גֹּוי people
בְּ bᵊ בְּ in
שַׁ֣חַת šˈaḥaṯ שַׁחַת pit
עָשׂ֑וּ ʕāśˈû עשׂה make
בְּ bᵊ בְּ in
רֶֽשֶׁת־ rˈešeṯ- רֶשֶׁת net
ז֥וּ zˌû זוּ [relative]
טָ֝מָ֗נוּ ˈṭāmˈānû טמן hide
נִלְכְּדָ֥ה nilkᵊḏˌā לכד seize
רַגְלָֽם׃ raḡlˈām רֶגֶל foot
9:15. qui exaltat me de portis mortis ut narrem omnes laudes tuas in portis filiae Sion
Thou that liftest me up from the gates of death, that I may declare all thy praises in the gates of the daughter of Sion.
9:14. That I may shew forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. "Во вратах "дщери Сионовой" - в воротах города Иерусалима. Обыкновенно ворота являлись местом самым посещаемым для его жителей, отсюда воспевать в воротах города - воспевать во всеуслышание.
Adam Clarke: Commentary on the Bible - 1831
9:15: The heathen are sank down to the pit - See on Psa 7:15 (note).
Albert Barnes: Notes on the Bible - 1834
9:15: The heathen - Hebrew, "The nations;" that is, the idolatrous people that were arrayed against him. See the notes at Psa 9:5.
Are sunk down - That is, referring to those who had been overcome, as mentioned in Psa 9:5; or to those who still encompassed him, in respect to whom he was so certain that they would be overcome that he could speak of it as a thing already accomplished. According to the former view, it would be an encouragement derived from the past; according to the latter, it would indicate unwavering confidence in God, and the certain assurance of ultimate victory. It is not easy to determine which is the true interpretation. The Hebrew is, "Sunk are the nations in the pit which they have made;" that is, he sees them sinking down to destruction.
In the pit that they made - In which they designed that others should fall. See the notes at Psa 7:15.
In the net which they hid - Which they laid for others. The allusion here is to a spring-net made to capture birds or wild beasts.
Is their own foot taken - The net here referred to seems to have been particularly a net to take wild beasts by securing one of their feet, like a modern trap. The idea is, that they had been brought into the destruction which they had designed for others. See the notes at Psa 7:15-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:15: Psa 7:15, Psa 7:16, Psa 35:8, Psa 37:15, Psa 57:6, Psa 94:23; Pro 5:22, Pro 22:8
Carl Friedrich Keil and Franz Delitzsch
9:15
(Heb.: 9:16-17) And, as this ט-strophe says, the church is able to praise God; for it is rescued from death, and those who desired that death might overtake it, have fallen a prey to death themselves. Having interpreted the ה-strophe as the representation of the earlier צעקת עניּים we have no need to supply dicendo or dicturus, as Seb. Schmidt does, before this strophe, but it continues the praett. preceding the ח-strophe, which celebrate that which has just been experienced. The verb טבע (root טב, whence also טבל) signifies originally to press upon anything with anything flat, to be pressed into, then, as here and in Ps 69:3, Ps 69:15, to sink in. טמנוּ זוּ (pausal form in connection with Mugrash) in the parallel member of the verse corresponds to the attributive עשׂוּ (cf. יפעל, Ps 7:16). The union of the epicene זוּ with רשׁת by Makkeph proceeds from the view, that זוּ is demonstrative as in Ps 12:8 : the net there (which they have hidden). The punctuation, it is true, recognises a relative זוּ, Ps 17:9; Ps 68:29, but it mostly takes it as demonstrative, inasmuch as it connects it closely with the preceding noun, either by Makkeph (Ps 32:8; Ps 62:12; Ps 142:4; Ps 143:8) or by marking the noun with a conjunctive accent (Ps 10:2; Ps 31:5; Ps 132:12). The verb לכד (Arabic to hang on, adhere to, IV to hold fast to) has the signification of seizing and catching in Hebrew.
In Ps 9:17 Ben Naphtali points נודע with ā: Jahve is known (part. Niph.); Ben Asher נודע, Jahve has made Himself known (3 pers. praet. Niph. in a reflexive signification, as in Ezek 38:23). The readings of Ben Asher have become the textus receptus. That by which Jahve has made Himself known is stated immediately: He has executed judgment or right, by ensnaring the evil-doer (רשׁע, as in Ps 9:6) in his own craftily planned work designed for the destruction of Israel. Thus Gussetius has already interpreted it. נוקשׁ is part. Kal from נקשׁ. If it were part. Niph. from יקשׁ the ē, which occurs elsewhere only in a few עע verbs, as נמם liquefactus, would be without an example. But it is not to be translated, with Ges. and Hengst.: "the wicked is snared in the work of his own hands," in which case it would have to be pointed נוקשׁ (3 praet. Niph.), as in the old versions. Jahve is the subject, and the suffix refers to the evil-doer. The thought is the same as in Job 34:11; Is 1:31. This figure of the net, רשׁת (from ירשׁ capere), is peculiar to the Psalms that are inscribed לדוד. The music, and in fact, as the combination הגיון סלה indicates, the playing of the stringed instruments (Ps 92:4), increases here; or the music is increased after a solo of the stringed instruments. The song here soars aloft to the climax of triumph.
Geneva 1599
9:15 The heathen are (g) sunk down in the pit [that] they made: in the net which they hid is their own foot taken.
(g) For God overthrows the wicked in their enterprises.
John Gill
9:15 The Heathen are sunk into the pit that they made,.... The psalmist having determined to praise the Lord, and called upon others to join with him in it, here enters upon it: for, as Jarchi and Aben Ezra observe, this is "the praise" he was desirous to show forth, which is occasioned by the destruction of God's enemies, and the deliverance of his people: by "the Heathen" are meant not the Philistines, as Kimchi interprets it, who thought to cause Israel to fall, and fell themselves; but this is spoken prophetically of the nations of the earth, who have joined in the idolatry of antichrist, the Gentiles, by whom the holy city has been trodden under foot; even the several antichristian states, that will be destroyed by the pouring out of the seven vials, and especially the last, at the battle of Armageddon; and which will be brought on by themselves, with a design to destroy the whole kingdom and interest of Christ, but will issue in their utter ruin, which this phrase is expressive of; see Rev_ 18:3. The metaphor is taken from hunters, who dig pits for the wild beasts to fall into, that they may the more easily take them, into which they fall themselves; see Ps 7:15. Wicked men are mischievous and crafty, but sometimes they are taken in their own craftiness;
in the net which they laid is their own foot taken; which may signify the same thing as before, that the mischief they design for others falls upon themselves; only as the former phrase denotes their utter destruction like the sinking of a millstone in the sea, by which the irrecoverable ruin of Babylon is expressed, Rev_ 18:21; this may design the restraint and hinderance of them from doing the evil they would; their feet are entangled, that they cannot run to shed blood; and their hands are held, that they cannot perform their enterprise; and their wrath in restrained and made to praise the Lord. The metaphor is taken from fowlers, who lay nets and snares for birds, and cover them that they may not be seen, but fall into them unawares; see Ps 124:7.
Robert Jamieson, A. R. Fausset and David Brown
9:15 The undesigned results of the devices of the wicked prove them to be of God's overruling or ordering, especially when those results are destructive to the wicked themselves.
9:169:16: ցնծացա՛յց ՚ի փրկութեան քում։ Ընկլան հեթանոսք յապականութեան իւրեանց զոր արարին. որոգայթ՝ զոր թաքուցին առցէ՛ զոտս նոցա[6612]։ [6612] Ոմանք.Եւ ցնծացայց ես ՚ի փր՛՛... եւ որոգայթ զոր։
16 Հեթանոսներն ընկղմուեցին իրենց գործած ապականութեան մէջ, եւ իրենց լարած թակարդն իրենց իսկ ոտքերն է բռնելու:
15 Հեթանոսները իրենց շինած փոսին մէջ ընկղմեցան. Իրենց գաղտուկ լարած որոգայթին մէջ իրենց ոտքը բռնուեցաւ։
Ընկլան հեթանոսք [39]յապականութեան իւրեանց`` զոր արարին. որոգայթ զոր թաքուցին` առցէ զոտս նոցա:

9:16: ցնծացա՛յց ՚ի փրկութեան քում։ Ընկլան հեթանոսք յապականութեան իւրեանց զոր արարին. որոգայթ՝ զոր թաքուցին առցէ՛ զոտս նոցա[6612]։
[6612] Ոմանք.Եւ ցնծացայց ես ՚ի փր՛՛... եւ որոգայթ զոր։
16 Հեթանոսներն ընկղմուեցին իրենց գործած ապականութեան մէջ, եւ իրենց լարած թակարդն իրենց իսկ ոտքերն է բռնելու:
15 Հեթանոսները իրենց շինած փոսին մէջ ընկղմեցան. Իրենց գաղտուկ լարած որոգայթին մէջ իրենց ոտքը բռնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:159:16 Обрушились народы в яму, которую выкопали; в сети, которую скрыли они, запуталась нога их.
9:16 ἐνεπάγησαν εμπηγνυμι nation; caste ἐν εν in διαφθορᾷ διαφθορα decay ᾗ ος who; what ἐποίησαν ποιεω do; make ἐν εν in παγίδι παγις trap ταύτῃ ουτος this; he ᾗ ος who; what ἔκρυψαν κρυπτω hide συνελήμφθη συλλαμβανω take hold of; conceive ὁ ο the ποὺς πους foot; pace αὐτῶν αυτος he; him
9:16 נֹ֤ודַ֨ע׀ nˈôḏˌaʕ ידע know יְהוָה֮ [yᵊhwāh] יְהוָה YHWH מִשְׁפָּ֪ט mišpˈāṭ מִשְׁפָּט justice עָ֫שָׂ֥ה ʕˈāśˌā עשׂה make בְּ bᵊ בְּ in פֹ֣עַל fˈōʕal פֹּעַל doing כַּ֭פָּיו ˈkappāʸw כַּף palm נֹוקֵ֣שׁ nôqˈēš נקשׁ ensnare רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty הִגָּיֹ֥ון higgāyˌôn הִגָּיֹון groaning סֶֽלָה׃ sˈelā סֶלָה sela
9:16. exultabo in salutari tuo demersae sunt gentes in interitu quem fecerunt in rete quod absconderant captus est pes eorumI will rejoice in thy salvation: the Gentiles have stuck fast in the destruction which they prepared. Their foot hath been taken in the very snare which they hid.
15. The nations are sunk down in the pit that they made: in the net which they hid is their own foot taken.
9:15. The heathen are sunk down in the pit [that] they made: in the net which they hid is their own foot taken.
The heathen are sunk down in the pit [that] they made: in the net which they hid is their own foot taken:

9:16 Обрушились народы в яму, которую выкопали; в сети, которую скрыли они, запуталась нога их.
9:16
ἐνεπάγησαν εμπηγνυμι nation; caste
ἐν εν in
διαφθορᾷ διαφθορα decay
ος who; what
ἐποίησαν ποιεω do; make
ἐν εν in
παγίδι παγις trap
ταύτῃ ουτος this; he
ος who; what
ἔκρυψαν κρυπτω hide
συνελήμφθη συλλαμβανω take hold of; conceive
ο the
ποὺς πους foot; pace
αὐτῶν αυτος he; him
9:16
נֹ֤ודַ֨ע׀ nˈôḏˌaʕ ידע know
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
מִשְׁפָּ֪ט mišpˈāṭ מִשְׁפָּט justice
עָ֫שָׂ֥ה ʕˈāśˌā עשׂה make
בְּ bᵊ בְּ in
פֹ֣עַל fˈōʕal פֹּעַל doing
כַּ֭פָּיו ˈkappāʸw כַּף palm
נֹוקֵ֣שׁ nôqˈēš נקשׁ ensnare
רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty
הִגָּיֹ֥ון higgāyˌôn הִגָּיֹון groaning
סֶֽלָה׃ sˈelā סֶלָה sela
9:16. exultabo in salutari tuo demersae sunt gentes in interitu quem fecerunt in rete quod absconderant captus est pes eorum
I will rejoice in thy salvation: the Gentiles have stuck fast in the destruction which they prepared. Their foot hath been taken in the very snare which they hid.
15. The nations are sunk down in the pit that they made: in the net which they hid is their own foot taken.
9:15. The heathen are sunk down in the pit [that] they made: in the net which they hid is their own foot taken.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:16: The Lord is known by the judgment - It is not every casualty that can properly be called a judgment of God. Judgment is his strange work; but when he executes it, his mind is plainly to be seen. There are no natural causes to which such calamities can be legally attributed.
The wicked is snared in the work of his own hands - There is nothing that a wicked man does that is not against his own interest. He is continually doing himself harm, and takes more pains to destroy his soul than the righteous man does to get his saved unto eternal life. This is a weighty truth; and the psalmist adds: Higgaion, Selah. Meditate on this; mark it well. See on Psa 3:3 (note). Some think that it is a direction to the musicians, something like our Presto, Largo, Vivace, Allegro, "Play briskly and boldly; beat away; and let sense and sound accompany each other."
Albert Barnes: Notes on the Bible - 1834
9:16: The Lord is known by the judgment which he executeth - By what; he does in his dealings with men, in dispensing rewards and punishments, bestowing blessings upon the righteous, and sending punishments upon the ungodly. That is, his character can be learned from his dealings with mankind; or, by studying the dispensation of his Providence, we may learn what he is. This is always a fair and proper way of estimating character, alike in regard to God and man; and it is proper, at all times, to study what God does, to learn what he is.
The wicked is snared in the work of his own hands - The same sentiment which is expressed here occurs in Psa 7:16. The idea is that the wicked are the cause of their own destruction; their own devices and designs are the means of their ruin, and they are made their own executioners. It is this to which the writer seems particularly to refer in the former part of the verse, when he says that "the Lord is known by the judgment which he executeth." This great principle is brought out in his dealings with human beings, that the course which wicked men pursue is the cause of their own ruin. The laws of God in a great measure execute themselves, and men bring upon themselves their own destruction. It is the highest perfection of government to make ttle laws execute themselves.
Higgaion - Margin, "Meditation." This word occurs elsewhere only in the following places, Psa 19:14, rendered meditation; Psa 92:3, rendered solemn sound; Lam 3:62. rendered device. Its proper meaning is, murmur; muttering; the utterance of a low sound, as the low sound of a harp; or the murmuring or muttering of one who talks to himself; and then meditation. Compare the notes at Psa 2:1, on the word "imagine," Margin, meditate, - the verb from which this is derived. Gesenius supposes that it is here a musical sound. So it is understood by the Septuagint - ᾠδὴ διαψάλματος ō dē diapsalmatos. It is not known why it is introduced here. There seems to be nothing in the sense which demands it, as there is no particular reason why the reader should pause and meditate here rather than in any other place in the psalm. It is doubtless a mere musical pause, though perhaps indicating the kind of pause in the music, as some special sound or interlude on the musical instrument that was employed.
Selah - Another musical term, see the notes at Psa 3:2. This indicates a general pause; the word Higgaion denotes the particular kind of pause.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:16: known: Psa 48:11, Psa 58:10, Psa 58:11, Psa 83:17, Psa 83:18; Exo 7:5, Exo 14:4, Exo 14:10, Exo 14:31; Deu 29:22-28; Jos 2:10, Jos 2:11; Jdg 1:7; Sa1 6:19, Sa1 6:20, Sa1 17:46; Kg2 19:19, Kg2 19:34, Kg2 19:35
wicked: Psa 11:6, Psa 140:9; Pro 6:2, Pro 12:13; Isa 8:15, Isa 28:13
Higgaion: that is, Meditation, Psa 5:1, Psa 19:14, Psa 92:3 *marg.
Geneva 1599
9:16 (h) The LORD is known [by] the judgment [which] he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah.
(h) The mercy of God toward his saints must be declared and the fall of the wicked must always be considered.
John Gill
9:16 The Lord is known by the judgment which he executeth,.... The judgment which God will execute upon antichrist, and the antichristian powers, will be a means of making known his name, his glory, his perfections, in all the earth; as his wisdom, power, justice, and goodness; see Ex 9:16. The destruction of antichrist will be the Lord's doing, and it will be a righteous one; it will be a just retaliation; as he has killed with the sword, multitudes of his followers shall be killed with the sword; as he has led captive, he shall be taken captive at the battle of Armageddon; as he has burnt, many of the martyrs of Jesus, he shall be cast into the lake of fire burning with brimstone. Some read these words as two sentences, "The Lord is known; he hath executed judgment" (n): the latter of these refers not to the ministration of justice in the providential government of the world, or at the last day in the general judgment; but to the judgment of the great whore, or antichrist, at which time the Lord will be known in his Gospel in all the world; the earth will be tilled with the knowledge of him, and he, and he alone, will be exalted; his name will be great and glorious throughout the earth; all shall know him, from the least to the greatest; and their knowledge of him will be very clear and comprehensive;
the wicked is snared in the work of his own hands; not Goliath, as Kimchi thinks, who was slain by David with his own sword, though this was true of him in the letter and type; but the wicked one, the man of sin and son of perdition, antichrist, whose coming is after the working of Satan, with all craftiness and wily stratagems, called the depths of Satan, Rev_ 2:24; but his own sins shall take him, and he shall be holden with the cords of his iniquities, and be rewarded double for all his sins; what is before figuratively expressed is here literally declared; or, "he hath snared the wicked in or by the work of his hands" (o), that is, God.
Higgaion. Selah; of the latter of these words; see Gill on Ps 3:2; the former signifies "meditation"; Jarchi paraphrases it "let us meditate on this, selah"; Aben Ezra interprets it, "I will show forth this in truth"; the Chaldee paraphrase is, "the righteous shall rejoice for ever"; the note of Kimchi and Ben Melech is, "this salvation is to us meditation and praise"; upon the whole the sense seems to be this, that God's judgments upon antichrist, and the antichristian states, and the deliverance of his people from their yoke and tyranny, are things worthy of the meditation of the saints, and afford just matter of joy, praise, and thanksgiving.
(n) "notus est Dominus; judicium fecit", Pagninus, Montanus, Gussetius; so Vatablus, Musculus, Cocceius, Gejerus, Michaelis, and Ainsworth. (o) "illaqueavit iniquum per opus (vel in opere) manunm ipsius", Gussetius.
John Wesley
9:16 Higgaion - This is either a musical term, or a note of attention, intimating that the matter deserves deep meditation, or consideration, as the word signifies.
Robert Jamieson, A. R. Fausset and David Brown
9:16 Higgaion--means "meditation," and, combined with Selah, seems to denote a pause of unusual solemnity and emphasis (compare Ps 3:2). Though Selah occurs seventy-three times, this is the only case in which Higgaion is found. In the view which is given here of the retribution on the wicked as an instance of God's wise and holy ordering, we may well pause in adoring wonder and faith.
9:179:17: Ճանաչէ Տէր առնել զդատաստանս իւր, եւ ՚ի գործս ձեռաց իւրեանց կապեսցին մեղաւորք[6613]։ [6613] Ոմանք.Ճանաչի Տէր յառնել։
17 Տէրն իրեն ճանաչեցրեց դատաստան անելով, եւ մեղաւորները կը պատժուեն ըստ իրենց ձեռքի գործերի:
16 Տէրը ճանչցուած է, վասն զի դատաստան ըրաւ. Ամբարիշտը իր ձեռքին գործերովը որոգայթը կ’իյնայ։ (Հիկկայօն* Սէլա։)
Ճանաչի Տէր յառնել զդատաստանս իւր, եւ ի գործս ձեռաց իւրեանց կապեսցին մեղաւորք:[40]:

9:17: Ճանաչէ Տէր առնել զդատաստանս իւր, եւ ՚ի գործս ձեռաց իւրեանց կապեսցին մեղաւորք[6613]։
[6613] Ոմանք.Ճանաչի Տէր յառնել։
17 Տէրն իրեն ճանաչեցրեց դատաստան անելով, եւ մեղաւորները կը պատժուեն ըստ իրենց ձեռքի գործերի:
16 Տէրը ճանչցուած է, վասն զի դատաստան ըրաւ. Ամբարիշտը իր ձեռքին գործերովը որոգայթը կ’իյնայ։ (Հիկկայօն* Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
9:169:17 Познан был Господь по суду, который Он совершил; нечестивый уловлен делами рук своих.
9:17 γινώσκεται γινωσκω know κύριος κυριος lord; master κρίματα κριμα judgment ποιῶν ποιεω do; make ἐν εν in τοῖς ο the ἔργοις εργον work τῶν ο the χειρῶν χειρ hand αὐτοῦ αυτος he; him συνελήμφθη συλλαμβανω take hold of; conceive ὁ ο the ἁμαρτωλός αμαρτωλος sinful ᾠδὴ ωδη song διαψάλματος διαψαλμα interlude; rest
9:17 יָשׁ֣וּבוּ yāšˈûvû שׁוב return רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty לִ li לְ to שְׁאֹ֑ולָה šᵊʔˈôlā שְׁאֹול nether world כָּל־ kol- כֹּל whole גֹּ֝ויִ֗ם ˈgôyˈim גֹּוי people שְׁכֵחֵ֥י šᵊḵēḥˌê שׁכח forget אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
9:17. agnitus est Dominus iudicium faciens in opere manuum suarum corruit impius sonitu sempiternoThe Lord shall be known when he executeth judgments: the sinner hath been caught in the works of his own hands.
16. The LORD hath made himself known, he hath executed judgment: the wicked is snared in the work of his own hands.
9:16. The LORD is known [by] the judgment [which] he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah.
The LORD is known [by] the judgment [which] he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah:

9:17 Познан был Господь по суду, который Он совершил; нечестивый уловлен делами рук своих.
9:17
γινώσκεται γινωσκω know
κύριος κυριος lord; master
κρίματα κριμα judgment
ποιῶν ποιεω do; make
ἐν εν in
τοῖς ο the
ἔργοις εργον work
τῶν ο the
χειρῶν χειρ hand
αὐτοῦ αυτος he; him
συνελήμφθη συλλαμβανω take hold of; conceive
ο the
ἁμαρτωλός αμαρτωλος sinful
ᾠδὴ ωδη song
διαψάλματος διαψαλμα interlude; rest
9:17
יָשׁ֣וּבוּ yāšˈûvû שׁוב return
רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty
לִ li לְ to
שְׁאֹ֑ולָה šᵊʔˈôlā שְׁאֹול nether world
כָּל־ kol- כֹּל whole
גֹּ֝ויִ֗ם ˈgôyˈim גֹּוי people
שְׁכֵחֵ֥י šᵊḵēḥˌê שׁכח forget
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
9:17. agnitus est Dominus iudicium faciens in opere manuum suarum corruit impius sonitu sempiterno
The Lord shall be known when he executeth judgments: the sinner hath been caught in the works of his own hands.
9:16. The LORD is known [by] the judgment [which] he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:17: The wicked shall be turned into hell - לשאולה lisholah, headlong into hell, down into hell. The original is very emphatic.
All the nations that forget God - They will not live in his fear. There are both nations and individuals who, though they know God, forget him, that is, are unmindful of of him, do not acknowledge him in their designs, ways and works. These are all to be thrust down into hell. Reader, art thou forgetful of thy Maker, and of Him who died for thee?
Albert Barnes: Notes on the Bible - 1834
9:17: The wicked - All the wicked; all who come properly under the denomination of wicked persons. Doubtless the writer had particularly in his eye the enemies with whom he was contending, and in reference to whom the psalm wits composed; and he meant to say that they would be certainly punished. But what was true in regard to them, was true of all others of similar character, and the statement is therefore made in a universal form - all the wicked.
Shall be turned - Shall turn back, or be turned from their present course. The idea is, that they were now pursuing a certain course, but that they would be turned back from that, or would fail and retreat; and instead of going on to victory, would be defeated, and would sink into hell. The idea is essentially the same as that which is expressed in Psa 9:3 above: "When mine enemies are turned back."
Into hell - - לשׁאולה lishe'ô lâ h - to Sheol, Hades, the grave, the world of departed spirits. This is the usual meaning of this word. See Luk 16:23, note; Isa 14:9, note; Job 10:21-22, note. Though the word, however, originally denoted the grave, the region of the dead, the world of departed spirits, yet it was also supposed that there was a distinction in the condition of the dead; and the word gradually came to denote the abode of the wicked portion of the dead, and hence, the place of future punishment. So it is undoubtedly used in Luk 16:23. It is clear
(a) that this cannot be understood here as referring to the grave in its ordinary sense, for the righteous will be as certainly consigned to the, grave, or will as certainly die, as the wicked;
(b) that it cannot refer to the invisible world, the abodes of the dead, in the ordinary sense of the term - for it is as true that the righteous will enter that world as that sinners will.
There must be some sense, in which the word is used here, different from that of the grave, or different merely from death as such. This sense can be only one of two - either:
(1) that the author means that they will be cut off by a sudden and violent death, considered as a calamity or as a punishment; or
(2) that he regarded the Sheol mentioned here as a place of punishment.
Calvin thinks it is not improbable that the former of these is intended; but it may be observed in regard to this,
(a) that this is not the language usually employed to denote that idea - the phrase, to be cut off, or cut down, being that which a writer intending to express that idea, would most naturally use - since the phrase, to be sent to Sheol, considered as the grave or the region of the dead, would express nothing special in regard to the wicked; and
(b) the spirit of the passage seems to demand the idea that the wicked referred to here would he consigned to a place of punishment, that they would be cut off as wicked persons, and treated accordingly.
This interpretation is strengthened by the other member of the parallelism, where it is said, "and all the nations that forget God;" since it is no more true that the nations "that forget God" will be "turned into the grave, or the world of departed spirits," than it is that the nations that serve and obey him will. It seems to me, therefore, that this is one of the passages in which it is clear that the word Sheol had connected with it the idea of punishment beyond the grave - of a region where the wicked would be treated according to their deserts, and in a manner different from the treatment of the righteous; that although the general idea of that under-world was that it was a dark and gloomy place, yet that there was also the idea that the abode of the wicked there was far more gloomy than that of the righteous; and that it was regarded as a punishment to be consigned to that region. It is not necessary to suppose that they had the full idea attached to the word hell which we have, anymore than that they had the same full and clear idea of heaven that we have. Light has come into our world on all these subjects gradually, and there is nothing which requires us to suppose that the earlier sacred writers lind the same clear views which the later writers had, or that either of them knew all that is to be known. Compare Pe1 1:10-11.
And all the nations that forget God - All who are strangers to him, or who are ignorant of the true God. See the notes at Rom 2:12. From the character and prospective doom of those to whom the psalmist particularly referred in this psalm, he is led to make this general remark about all who sustain the same character which they did. Under the administration of the same God those of the same character would share alike, for "there is no respect of persons with him;" and it is the perfection of an impartial government to treat all of the same character in the same manner. If we can, therefore, ascertain how, under his administration, one sinner will be treated in the future world, we can infer how all of the same character will be treated; if we can learn how God will deal with one people, we can infer how he will deal with all. The statement here is, that all the wicked, of whatever nation, will be consigned to punishment in the future world. The phrase used here, "that forqet God," denotes those who are not disposed or inclined to remember and honor him. The idea seems to be that though they might have known him, they did not choose to retain him in their knowledge, but gave themselves up to a life of idolatry and sin. Compare Rom 1:19-21, notes; Rom 1:28, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:17: The wicked: Pro 14:32; Isa 3:11, Isa 5:14; Mat 25:41-46; Rom 2:8, Rom 2:9; Th2 1:7-9; Rev 20:15, Rev 21:8
forget: Psa 44:17, Psa 44:20, Psa 50:22, Psa 106:13; Job 8:13; Jer 2:32, Jer 3:21, Jer 13:25, Jer 18:15; Hos 2:13
Carl Friedrich Keil and Franz Delitzsch
9:17
(Heb.: 9:18-19) Just as in Ps 9:8. the prospect of a final universal judgment was opened up by Jahve's act of judgment experienced in the present, so here the grateful retrospect of what has just happened passes over into a confident contemplation of the future, which is thereby guaranteed. The lxx translates ישׁוּבוּ by αποστραφήτωσαν, Jer. convertantur, a meaning which it may have (cf. e.g., 2Chron 18:25); but why should it not be ἀναστραφήτωσαν, or rather: ἀναστραφήσονται, since Ps 9:19 shows that Ps 9:18 is not a wish but a prospect of that which is sure to come to pass? To be resolved into dust again, to sink away into nothing (redactio in pulverem, in nihilum) is man's return to his original condition, - man who was formed from the dust, who was called into being out of nothing. To die is to return to the dust, Ps 104:29, cf. Gen 3:19, and here it is called the return to Sheτl, as in Job 30:23 to death, and in Ps 90:3 to atoms, inasmuch as the state of shadowy existence in Hades, the condition of worn out life, the state of decay is to a certain extent the renewal (Repristination) of that which man was before he came into being. As to outward form לשׁאולה may be compared with לישׁעתה in Ps 80:3; the ל in both instances is that of the direction or aim, and might very well come before שׁאולה, because this form of the word may signify both ἐν ᾅδου and εἰς ᾅδου (cf. מבּבלה Jer 27:16). R. Abba ben Zabda, in Genesis Rabba cap. 50, explains the double sign of the direction as giving intensity to it: in imum ambitum orci. The heathen receive the epithet of שׁכחי אלהים (which is more neuter than שׁכחי, Ps 50:22); for God has not left them without a witness of Himself, that they could not know of Him, their alienation from God is a forgetfulness of Him, the guilt of which they have incurred themselves, and from which they are to turn to God (Is 19:22). But because they do not do this, and even rise up in hostility against the nation and the God of the revelation that unfolds the plan of redemption, they will be obliged to return to the earth, and in fact to Hades, in order that the persecuted church may obtain its longed for peace and its promised dominion. Jahve will at last acknowledge this ecclesia pressa; and although its hope seems like to perish, inasmuch as it remains again and again unfulfilled, nevertheless it will not always continue thus. The strongly accented לא rules both members of Ps 9:19, as in Ps 35:19; Ps 38:2, and also frequently elsewhere (Ewald 351, a). אביון, from אבה to wish, is one eager to obtain anything = a needy person. The Arabic ‛bâ, which means the very opposite, and according to which it would mean "one who restrains himself," viz., because he is obliged to, must be left out of consideration.
John Gill
9:17 The wicked shall be turned into hell,.... Some render it, "shall return to the grave" (p), to the earth, the original dust from whence they came; but this is common to all men, to the righteous as well as the wicked; rather here signifies the place of torment, commonly called hell, where devils and damned spirits are; hither the souls of the wicked go immediately upon their departure from their bodies, Lk 16:23; and after the judgment is over, they will be remanded thither in soul and body; and their damnation is called the destruction of soul and body in hell; which will consist in an everlasting separation from God, and in a sense of his wrath and fiery indignation: and though this is true of all the wicked, yet here that wicked one, antichrist, and his wicked followers, are chiefly designed; even the beast and false prophet, who shall be cast alive into the lake of fire burning with brimstone, Rev_ 19:20;
and all the nations that forget God; which is not to be understood of the Pagan nations, though they may be said to forget God, since he is to be known by the light of nature, and yet they worship idols, the works of their hands; but the Papal nations, who adore the pope of Rome as God on earth, worship angels and saints departed, and images of gold and silver, and wood and stone. It may be applied to every wicked man who forgets there is a God who sees and knows all things, and to whom men are accountable; see Ps 50:22.
(p) "revertentur ad vel in sepulchrum", Pagninus, Montanus, Vatablus, Junius & Tremellius, Piscator.
John Wesley
9:17 Forget - That do not regard God, nor his precepts, nor his threatenings and judgments.
Robert Jamieson, A. R. Fausset and David Brown
9:17 shall be turned--or, "shall turn," retreating under God's vengeance, and driven by Him to the extreme of destruction, even hell itself. Those who forget God are classed with the depraved and openly profane.
9:189:18: Դարձցին մեղաւորք անդրէն ՚ի դժոխս, եւ ամենայն հեթանո՛սք որ մոռացան զԱստուած։
18 Մեղաւորները կրկին դժոխք կ’ընկնեն, նաեւ բոլոր հեթանոսները, որոնք մոռացան Աստծուն:
17 Ամբարիշտները դժոխքը պիտի դառնան Եւ այն բոլոր ազգերը, որոնք Աստուած կը մոռնան։
Դարձցին մեղաւորք անդրէն ի դժոխս, եւ ամենայն հեթանոսք որ մոռացան զԱստուած:

9:18: Դարձցին մեղաւորք անդրէն ՚ի դժոխս, եւ ամենայն հեթանո՛սք որ մոռացան զԱստուած։
18 Մեղաւորները կրկին դժոխք կ’ընկնեն, նաեւ բոլոր հեթանոսները, որոնք մոռացան Աստծուն:
17 Ամբարիշտները դժոխքը պիտի դառնան Եւ այն բոլոր ազգերը, որոնք Աստուած կը մոռնան։
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9:179:18 Да обратятся нечестивые в ад, все народы, забывающие Бога.
9:18 ἀποστραφήτωσαν αποστρεφω turn away; alienate οἱ ο the ἁμαρτωλοὶ αμαρτωλος sinful εἰς εις into; for τὸν ο the ᾅδην αδης Hades πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste τὰ ο the ἐπιλανθανόμενα επιλανθανομαι forget τοῦ ο the θεοῦ θεος God
9:18 כִּ֤י kˈî כִּי that לֹ֣א lˈō לֹא not לָ֭ ˈlā לְ to נֶצַח neṣˌaḥ נֵצַח glory יִשָּׁכַ֣ח yiššāḵˈaḥ שׁכח forget אֶבְיֹ֑ון ʔevyˈôn אֶבְיֹון poor תִּקְוַ֥ת tiqwˌaṯ תִּקְוָה hope עֲ֝נִיִּ֗יםענוים *ˈʕᵃniyyˈîm עָנִי humble תֹּאבַ֥ד tōvˌaḏ אבד perish לָ lā לְ to עַֽד׃ ʕˈaḏ עַד future
9:18. convertantur impii in infernum omnes gentes quae oblitae sunt DeumThe wicked shall be turned into hell, all the nations that forget God.
17. The wicked shall return to Sheol, even all the nations that forget God.
9:17. The wicked shall be turned into hell, [and] all the nations that forget God.
The wicked shall be turned into hell, [and] all the nations that forget God:

9:18 Да обратятся нечестивые в ад, все народы, забывающие Бога.
9:18
ἀποστραφήτωσαν αποστρεφω turn away; alienate
οἱ ο the
ἁμαρτωλοὶ αμαρτωλος sinful
εἰς εις into; for
τὸν ο the
ᾅδην αδης Hades
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
τὰ ο the
ἐπιλανθανόμενα επιλανθανομαι forget
τοῦ ο the
θεοῦ θεος God
9:18
כִּ֤י kˈî כִּי that
לֹ֣א lˈō לֹא not
לָ֭ ˈlā לְ to
נֶצַח neṣˌaḥ נֵצַח glory
יִשָּׁכַ֣ח yiššāḵˈaḥ שׁכח forget
אֶבְיֹ֑ון ʔevyˈôn אֶבְיֹון poor
תִּקְוַ֥ת tiqwˌaṯ תִּקְוָה hope
עֲ֝נִיִּ֗יםענוים
*ˈʕᵃniyyˈîm עָנִי humble
תֹּאבַ֥ד tōvˌaḏ אבד perish
לָ לְ to
עַֽד׃ ʕˈaḏ עַד future
9:18. convertantur impii in infernum omnes gentes quae oblitae sunt Deum
The wicked shall be turned into hell, all the nations that forget God.
17. The wicked shall return to Sheol, even all the nations that forget God.
9:17. The wicked shall be turned into hell, [and] all the nations that forget God.
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Adam Clarke: Commentary on the Bible - 1831
9:18: The needy shall not alway be forgotten - The needy, and the poor, whose expectation is from the Lord, are never forgotten, though sometimes their deliverance is delayed for the greater confusion of their enemies, the greater manifestation of God's mercy, and the greater benefit to themselves.
Albert Barnes: Notes on the Bible - 1834
9:18: For the needy - The poor; those who are dependent and helpless.
Shall not always be forgotten - That is, by God. He will interfere and save them by destroying their enemies. He will not suffer the wicked always to persecute and oppress the righteous. In due time he will vindicate his own cause; will deliver the oppressed and down-trodden, and will consign their oppressors to deserved punishment. This is as true now, in regard to all the oppressed and their oppressors, as it was in the time of the psalmist.
The expectation of the poor - Of the afflicted and the oppressed. The word "expectation" refers to their hope; their desire; their earnest looking for deliverance. In that state men naturally look for the divine interposition, and the psalmist says that in that they will not always be disappointed.
Shall not perish for ever - The word "not" is supplied here by our translators, but not improperly. It is thus supplied in the Targum, and in the Syriac, the Vulgate and the Greek. Such forms of construction are not uncommon. Compare Psa 1:5; Deu 33:6. "The negative is repeated from the preceding member." - Michaelis.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:18: For the: Psa 9:12, Psa 12:5, Psa 72:4, Psa 72:12-14, Psa 102:17, Psa 102:20, Psa 109:31; Luk 1:53, Luk 6:20; Jam 2:5
expectation: Pro 23:18, Pro 24:14
Geneva 1599
9:18 For the needy shall not alway be forgotten: the expectation (i) of the poor shall [not] perish for ever.
(i) God does not promise to help us before we have felt the cross.
John Gill
9:18 For the needy shall not always be forgotten,.... The people of God are poor and needy for the most part; they are so in things temporal, and they are poor in spirit, or in things spiritual, of which they are sensible; their needs are many, and frequently return; but God has provided a throne of grace for them to come to for help in time of need, and he will supply all their wants out of the fulness of grace in Christ; nor is he unmindful of them, and of his covenant with them; strictly speaking, they are never forgotten by him, being engraven on his hands, and set as a seal on his heart; but they sometimes seem to be so both to themselves and others, Ps 42:3; and they may continue so long; God may seem for a long time to take no notice of them, but suffer them to lie under affliction and persecution; the holy city is trodden under foot forty two months, or one thousand two hundred and sixty days, that is, so many years; so long the witnesses prophesy in sackcloth, so long the church is in the wilderness, and so long will be the reign of antichrist, Rev_ 11:2; but as great Babylon will come up in remembrance before God, and he will remember her sins, and render her double; the set time to favour his poor and needy will come, and he will arise and have mercy on them, and bring them into a glorious and comfortable state and condition;
the expectation of the poor shall not perish for ever; the negative particle, though not in the original text, is rightly supplied from the preceding clause, as it is by the Targum, Jarchi, Aben Ezra, and Kimchi, and as the sense requires; and the expectation of Christ's poor ones is not only a supply of grace here and eternal happiness hereafter; but they expect a glorious state of the church on earth, and that Christ will descend in person from heaven, and his tabernacle will be among men; and that they shall be kings and priests, and possess the kingdom, and reign with Christ a thousand years; and though these things may seem to be deferred, and their expectation put off to a length of time, yet it shall not perish for ever; there will be a performance of the things promised and expected.
Robert Jamieson, A. R. Fausset and David Brown
9:18 (Compare Ps 13:1-6).
the needy--literally, "poor," as deprived of anything; hence miserable.
expectation of the poor--or, "meek," "humble," made so by affliction.
9:199:19: Ո՛չ ՚ի սպառ մոռանայ Տէր զաղքատն. համբերութիւն տնանկաց մի՛ կորիցէ ՚ի սպառ[6614]։ [6614] Ոմանք.Եւ համբերութիւն տն՛՛։
19 Տէրն ամենեւին չի մոռանայ աղքատին, եւ տնանկների համբերութիւնը երբեք չի սպառուի:
18 Քանզի աղքատը պիտի չմոռցուի մինչեւ վերջը. Տնանկներուն յոյսը յաւիտեան պիտի չկորսուի։
Ոչ ի սպառ մոռանայ Տէր զաղքատն, համբերութիւն տնանկաց մի՛ կորիցէ ի սպառ:

9:19: Ո՛չ ՚ի սպառ մոռանայ Տէր զաղքատն. համբերութիւն տնանկաց մի՛ կորիցէ ՚ի սպառ[6614]։
[6614] Ոմանք.Եւ համբերութիւն տն՛՛։
19 Տէրն ամենեւին չի մոռանայ աղքատին, եւ տնանկների համբերութիւնը երբեք չի սպառուի:
18 Քանզի աղքատը պիտի չմոռցուի մինչեւ վերջը. Տնանկներուն յոյսը յաւիտեան պիտի չկորսուի։
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9:189:19 Ибо не навсегда забыт будет нищий, и надежда бедных не до конца погибнет.
9:19 ὅτι οτι since; that οὐκ ου not εἰς εις into; for τέλος τελος completion; sales tax ἐπιλησθήσεται επιλανθανομαι forget ὁ ο the πτωχός πτωχος bankrupt; beggarly ἡ ο the ὑπομονὴ υπομονη endurance τῶν ο the πενήτων πενης poor οὐκ ου not ἀπολεῖται απολλυμι destroy; lose εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
9:19 קוּמָ֣ה qûmˈā קום arise יְ֭הוָה [ˈyhwāh] יְהוָה YHWH אַל־ ʔal- אַל not יָעֹ֣ז yāʕˈōz עזז be strong אֱנֹ֑ושׁ ʔᵉnˈôš אֱנֹושׁ man יִשָּׁפְט֥וּ yiššāfᵊṭˌû שׁפט judge גֹ֝ויִ֗ם ˈḡôyˈim גֹּוי people עַל־ ʕal- עַל upon פָּנֶֽיךָ׃ pānˈeʸḵā פָּנֶה face
9:19. quoniam non in aeternum oblivioni erit pauper expectatio pauperum non peribit in perpetuumFor the poor man shall not be forgotten to the end: the patience of the poor shall not perish for ever.
18. For the needy shall not alway be forgotten, nor the expectation of the poor perish for ever.
9:18. For the needy shall not alway be forgotten: the expectation of the poor shall [not] perish for ever.
For the needy shall not alway be forgotten: the expectation of the poor shall [not] perish for ever:

9:19 Ибо не навсегда забыт будет нищий, и надежда бедных не до конца погибнет.
9:19
ὅτι οτι since; that
οὐκ ου not
εἰς εις into; for
τέλος τελος completion; sales tax
ἐπιλησθήσεται επιλανθανομαι forget
ο the
πτωχός πτωχος bankrupt; beggarly
ο the
ὑπομονὴ υπομονη endurance
τῶν ο the
πενήτων πενης poor
οὐκ ου not
ἀπολεῖται απολλυμι destroy; lose
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
9:19
קוּמָ֣ה qûmˈā קום arise
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
אַל־ ʔal- אַל not
יָעֹ֣ז yāʕˈōz עזז be strong
אֱנֹ֑ושׁ ʔᵉnˈôš אֱנֹושׁ man
יִשָּׁפְט֥וּ yiššāfᵊṭˌû שׁפט judge
גֹ֝ויִ֗ם ˈḡôyˈim גֹּוי people
עַל־ ʕal- עַל upon
פָּנֶֽיךָ׃ pānˈeʸḵā פָּנֶה face
9:19. quoniam non in aeternum oblivioni erit pauper expectatio pauperum non peribit in perpetuum
For the poor man shall not be forgotten to the end: the patience of the poor shall not perish for ever.
18. For the needy shall not alway be forgotten, nor the expectation of the poor perish for ever.
9:18. For the needy shall not alway be forgotten: the expectation of the poor shall [not] perish for ever.
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Adam Clarke: Commentary on the Bible - 1831
9:19: Arise, O Lord - Let this be the time in which thou wilt deliver thy poor people under oppression and persecution.
Albert Barnes: Notes on the Bible - 1834
9:19: Arise, O Lord - See the notes at Psa 3:7.
Let not man pRev_ail - Against thee and thy cause. The war waged against the psalmist he regarded as waged against God, and he calls upon him, therefore, to interpose and vindicate his own cause. The word rendered "pRev_ail" is be strong; that is, let not man seem to be stronger than thou art, or let, him not succeed in his efforts in opposing thy cause.
Let the heathen be judged in thy sight - The nations to whom the writer had referred in the psalm, that were arrayed against him and against God. He desired that a just judgment should be passed on them, and that God would vindicate the righteous, and save them from the power of those who oppressed and wronged them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:19: Arise: Psa 3:7, Psa 7:6, Psa 10:12, Psa 44:23, Psa 44:26, Psa 68:1, Psa 68:2, Psa 74:22, Psa 74:23, Psa 76:8, Psa 76:9, Psa 80:2; Isa 42:13, Isa 42:14, Isa 51:9; Zep 3:8
let not: Gen 32:28; Sa1 2:9; Ch2 14:11; Isa 42:13
let the: Psa 2:1-3, Psa 79:6, Psa 149:7; Jer 10:25; Joe 3:12; Mic 5:15; Zac 14:18; Rev 19:15
Carl Friedrich Keil and Franz Delitzsch
9:19
(Heb.: 9:20-21) By reason of the act of judgment already witnessed the prayer now becomes all the more confident in respect of the state of things which is still continually threatened. From י the poet takes a leap to ק which, however, seems to be a substitute for the כ which one would expect to find, since the following Psalm begins with ל. David's קוּמה (Ps 3:8; Ps 7:7) is taken from the lips of Moses, Num 10:35. "Jahve arises, comes, appears" are kindred expressions in the Old Testament, all of which point to a final personal appearing of God to take part in human history from which He has now, as it were, retired into a state of repose becoming invisible to human eyes. Hupfeld and others wrongly translate "let not man become strong." The verb עזז does not only mean to be or become strong, but also to feel strong, powerful, possessed of power, and to act accordingly, therefore: to defy, Ps 52:9, like עז defiant, impudent (post-biblical עזּוּת shamelessness). אנושׁ, as in 2Chron 14:10, is man, impotent in comparison with God, and frail in himself. The enemies of the church of God are not unfrequently designated by this name, which indicates the impotence of their pretended power (Is 51:7, Is 51:12). David prays that God may repress the arrogance of these defiant ones, by arising and manifesting Himself in all the greatness of His omnipotence, after His forbearance with them so long has seemed to them to be the result of impotence. He is to arise as the Judge of the world, judging the heathen, while they are compelled to appear before Him, and, as it were, defile before Him (על־פּני), He is to lay מורה on them. If "razor" be the meaning it is equivocally expressed; and if, according to Is 7:20, we associate with it the idea of an ignominious rasure, or of throat-cutting, it is a figure unworthy of the passage. The signification master (lxx, Syr., Vulg., and Luther) rests upon the reading אמת, which we do not with Thenius and others prefer to the traditional reading (even Jerome translates: pone, Domine, terrorem eis); for מורה rof , which according to the Masora is instead of מורא (like מכלה Hab 3:17 for מכלא), is perfectly appropriate. Hitzig objects that fear is not a thing which one lays upon any one; but מורא means not merely fear, but an object, or as Hitzig himself explains it in Mal 2:5 a "lever," of fear. It is not meant that God is to cause them to be overcome with terror (על), nor that He is to put terror into them (בּ), but that He is to make them (ל( m in no way differing from Ps 31:4; Ps 140:6; Job 14:13) an object of terror, from which to their dismay, as the wish is further expressed in Ps 9:20, they shall come to know (Hos 9:7) that they are mortal men. As in Ps 10:12; Ps 49:12; Ps 50:21; Ps 64:6; Gen 12:13; Job 35:14; Amos 5:12; Hos 7:2, ידּעוּ is followed by an only half indirect speech, without כּי or אשׁר. סּלה has Dag. forte conj. according to the rule of the אתי מרחיק (concerning which vid., on Ps 52:5), because it is erroneously regarded as an essential part of the text.
John Gill
9:19 Arise, O Lord,.... To the destruction of thine enemies, and the salvation of thy people; See Gill on Ps 7:6;
let not man prevail; the man of sin, antichrist, that is, let him not always prevail; he is the little horn that was to prevail against the saints, and has prevailed, Dan 7:21; but he shall not always prevail; this petition will be heard and answered; for though he shall cast down many thousands, he shall not be "strengthened" by it, Dan 11:12; where the same word is used as here; the Lamb at last shall overcome him and his ten kings, his supporters, and all that shall aid and assist him, Rev_ 17:14;
let the Heathen be judged in thy sight; that is, the antichristian nations that adhere to the man of sin, let them be judged and punished in the sight of God, the Judge of all the earth, whose eyes are as a flame of fire; compare with this Joel 3:12.
Robert Jamieson, A. R. Fausset and David Brown
9:19 Arise--(compare Ps 4:7).
let not man-- (Ps 8:4).
let . . . be judged--and of course condemned.
9:209:20: Արի՛ Տէր՝ եւ մի՛ զօրասցի մարդ. դատեսցին հեթանոսք առաջի քո։
20 Ելի՛ր, Տէ՛ր, եւ թող մարդը չզօրանայ, թող հեթանոսները դատուեն քո առջեւ:
19 Ելի՛ր, ո՛վ Տէր, մարդը թող չզօրանայ. Թող հեթանոսները դատուին քու առջեւդ
Արի, Տէր, եւ մի՛ զօրասցի մարդ. դատեսցին հեթանոսք առաջի քո:

9:20: Արի՛ Տէր՝ եւ մի՛ զօրասցի մարդ. դատեսցին հեթանոսք առաջի քո։
20 Ելի՛ր, Տէ՛ր, եւ թող մարդը չզօրանայ, թող հեթանոսները դատուեն քո առջեւ:
19 Ելի՛ր, ո՛վ Տէր, մարդը թող չզօրանայ. Թող հեթանոսները դատուին քու առջեւդ
zohrab-1805▾ eastern-1994▾ western am▾
9:199:20 Восстань, Господи, да не преобладает человек, да судятся народы пред лицем Твоим.
9:20 ἀνάστηθι ανιστημι stand up; resurrect κύριε κυριος lord; master μὴ μη not κραταιούσθω κραταιοω have dominion ἄνθρωπος ανθρωπος person; human κριθήτωσαν κρινω judge; decide ἔθνη εθνος nation; caste ἐνώπιόν ενωπιος in the face; facing σου σου of you; your
9:20 שִׁ֘יתָ֤ה šˈîṯˈā שׁית put יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH מֹורָ֗ה môrˈā מֹורָה [uncertain] לָ֫הֶ֥ם lˈāhˌem לְ to יֵדְע֥וּ yēḏᵊʕˌû ידע know גֹויִ֑ם ḡôyˈim גֹּוי people אֱנֹ֖ושׁ ʔᵉnˌôš אֱנֹושׁ man הֵ֣מָּה hˈēmmā הֵמָּה they סֶּֽלָה׃ ssˈelā סֶלָה sela
9:20. surge Domine non confortetur homo iudicentur gentes ante faciem tuamArise, O Lord, let not man be strengthened: let the Gentiles be judged in thy sight.
19. Arise, O LORD; let not man prevail: let the nations be judged in thy sight.
9:19. Arise, O LORD; let not man prevail: let the heathen be judged in thy sight.
Arise, O LORD; let not man prevail: let the heathen be judged in thy sight:

9:20 Восстань, Господи, да не преобладает человек, да судятся народы пред лицем Твоим.
9:20
ἀνάστηθι ανιστημι stand up; resurrect
κύριε κυριος lord; master
μὴ μη not
κραταιούσθω κραταιοω have dominion
ἄνθρωπος ανθρωπος person; human
κριθήτωσαν κρινω judge; decide
ἔθνη εθνος nation; caste
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
9:20
שִׁ֘יתָ֤ה šˈîṯˈā שׁית put
יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH
מֹורָ֗ה môrˈā מֹורָה [uncertain]
לָ֫הֶ֥ם lˈāhˌem לְ to
יֵדְע֥וּ yēḏᵊʕˌû ידע know
גֹויִ֑ם ḡôyˈim גֹּוי people
אֱנֹ֖ושׁ ʔᵉnˌôš אֱנֹושׁ man
הֵ֣מָּה hˈēmmā הֵמָּה they
סֶּֽלָה׃ ssˈelā סֶלָה sela
9:20. surge Domine non confortetur homo iudicentur gentes ante faciem tuam
Arise, O Lord, let not man be strengthened: let the Gentiles be judged in thy sight.
19. Arise, O LORD; let not man prevail: let the nations be judged in thy sight.
9:19. Arise, O LORD; let not man prevail: let the heathen be judged in thy sight.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21. "Восстань, Господи, да не преобладает человек" - пусть Господь будет единственным вершителем судеб народов, пусть от Него одного, как истинного Судии, зависит их счастье или несчастие, а не от человеческого искусства и военных успехов, которые могут принадлежать и нечестивому. Господство же последнего являлось бы упрочением и распространением на земле нечестия. Поэтому Давид молит Бога, чтобы Он своими какими-либо особенными делами показал всему миру, что власть над ним принадлежит только Ему, и чтобы знали все народы, что "человеки они", с евр. enosh - слабый, бессильный.
Adam Clarke: Commentary on the Bible - 1831
9:20: Put them in fear - שיתה יהוה מורה להם shithah Yehovah morah lahem, "O Lord, place a teacher among them," that they may know they also are accountable creatures, grow wise unto salvation, and be prepared for a state of blessedness. Several MSS. read מורא morre, fear; but teacher or legislator is the reading of all the versions except the Chaldee. Coverdale has hit the sense, translating thus: O Lorde, set a Scholemaster over them; and the old Psalter, Sett Lorb a brynger of Law abouen tham.
That the nations may know themselves to be but men - אנוש enosh; Let the Gentiles be taught by the preaching of thy Gospel that they are weak and helpless, and stand in need of the salvation which Christ has provided for them. This may be the spirit of the petition. And this is marked by the extraordinary note Selah; Mark well, take notice. So the term may be understood.
"This whole Psalm," says Dr. Horsley, "seems naturally to divide into three parts. The first ten verses make the First part; the six following, the Second; and the remaining four the Third.
"The First part is prophetic of the utter extermination of the irreligious persecuting faction. The prophecy is delivered in the form of an Επινικιον, or song of victory, occasioned by the promise given in the fifteenth verse of the tenth Psalm; and through the whole of this song the psalmist, in the height of a prophetic enthusiasm, speaks of the threatened vengeance as accomplished.
"The Second part opens with an exhortation to the people of God to praise him as the Avenger of their wrongs, and the watchful Guardian of the helpless, and, as if the flame of the prophetic joy which the oracular voice had lighted in the psalmist's mind was beginning to die away, the strain is gradually lowered, and the notes of triumph are mixed with supplication and complaint, as if the mind of the psalmist were fluttering between things present and to come, and made itself alternately present to his actual condition and his future hope.
"In the Third part the psalmist seems quite returned from the prophetic enthusiasm to his natural state, and closes the whole song with explicit but cool assertions of the future destruction of the wicked, and the deliverance of the persecuted saints, praying for the event."
Albert Barnes: Notes on the Bible - 1834
9:20: Put them in fear, O Lord - From this it is evident that the enemies of the psalmist were bold, daring, confident in their own strength, and in the belief that they would succeed. He prays, therefore, that these bold and daring invaders of the rights of others might be made to stand in awe, and to tremble before the great and terrible majesty of God; that they might thus have just views of themselves, and see how weak and feeble they were as compared with Him.
That the nations may know - The nations particularly referred to in this psalm as arrayed against the writer.
Themselves to be but men - That they may see themselves as they are - poor, feeble creatures; as nothing when compared with God; that instead of their pride and self-confidence, their belief that they can accomplish any purpose that they choose, they may see that they are not like God, but that they are frail and feeble mortals. The psalmist seems to have supposed that if they understood this, they would be humbled and would desist from their purposes; and he therefore prays that God would interpose and show them precisely what they were. If men understood this, they would not dare to arrayy themselves against their Maker.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:20: Put: Psa 76:12; Exo 15:16, Exo 23:27; Deu 2:25; Jer 32:40; Eze 30:13
may: Psa 82:6, Psa 82:7; Isa 31:3; Eze 28:2, Eze 28:9; Act 12:22, Act 12:23
Carl Friedrich Keil and Franz Delitzsch

Plaintive and Supplicatory Prayer under the Pressure of Heathenish Foes at Home and Abroad
This Psalm and Ps 33 are the only ones that are anonymous in the First book of the Psalms. But Ps 10 has something peculiar about it. The lxx gives it with Ps 9 as one Psalm, and not without a certain amount of warrant for so doing. Both are laid out in tetrastichs; only in the middle portion of Ps 10 some three line strophes are mixed with the four line. And assuming that the ק-strophe, with which Ps 9 closes, stands in the place of a כ-strophe which one would look for after the י-strophe, then Ps 10, beginning with ל, continues the order of the letters. At any rate it begins in the middle of the alphabet, whereas Ps 9 begins at the beginning. It is true the ל-strophe is then followed by strophes without the letters that come next in order; but their number exactly corresponds to the letters between ל and ק, ר, שׁ, ת with which the last four strophes of the Psalm begin, viz., six, corresponding to the letters מ, נ, ס, ע, פ, צ, which are not introduced acrostically. In addition to this it is to be remarked that Ps 9 and Ps 10:1 are most intimately related to one another by the occurrence of rare expressions, as לעתּות בצּרה and דּך; by the use of words in the same sense, as אנושׁ and גּוים; by striking thoughts, as "Jahve doth not forget" and "Arise;" and by similarities of style, as the use of the oratio directa instead of obliqua, Ps 9:21; Ps 10:13. And yet it is impossible that the two Psalms should be only one. Notwithstanding all their community of character they are also radically different. Ps 9 is a thanksgiving Psalm, Ps 10 is a supplicatory Psalm. In the latter the personality of the psalmist, which is prominent in the former, keeps entirely in the background. The enemies whose defeat Ps 9 celebrates with thanksgiving and towards whose final removal it looks forward are גּוים, therefore foreign foes; whereas in Ps 10 apostates and persecutors of his own nation stand in the foreground, and the גוים are only mentioned in the last two strophes. In their form also the two Psalms differ insofar as Ps 10 has no musical mark defining its use, and the tetrastich strophe structure of Ps 9, as we have already observed, is not carried out with the same consistency in Ps 10. And is anything really wanting to the perfect unity of Ps 9? If it is connected with Ps 10 and they are read together uno tenore, then the latter becomes a tail-piece which disfigures the whole. There are only two things possible: Ps 10 is a pendant to Ps 9 composed either by David himself, or by some other poet, and closely allied to it by its continuance of the alphabetical order. But the possibility of the latter becomes very slight when we consider that Ps 10 is not inferior to Ps 9 in the antiquity of the language and the characteristic nature of the thoughts. Accordingly the mutual coincidences point to the same author, and the two Psalms must be regarded as "two co-ordinate halves of one whole, which make a higher unity" (Hitz.). That hard, dull, and tersely laconic language of deep-seated indignation at moral abominations for which the language has, as it were, no one word, we detect also elsewhere in some Psalms of David and of his time, those Psalms, which we are accustomed to designate as Psalms written in the indignant style (in grollendem Stil).
Geneva 1599
9:20 Put them in fear, O LORD: [that] the nations may know themselves [to be but] (k) men. Selah.
(k) Which they cannot learn without the fear of your judgment.
John Gill
9:20 Put them in fear, O Lord,.... Who are, a bold, impudent, fearless generation of men; who, like the unjust judge, neither fear God nor regard men, therefore the psalmist prays that God would inject fear into them, who only can do it; and this will be done at Babylon's destruction, when the antichristian kings, merchants, and seafaring men, will stand afar off for fear of her torment, Rev_ 18:10;
that the nations may know themselves to be but men; and not God, and have no power against him; see Is 31:3; the sense is, that the antichristian nations, who oppose themselves to Christ and his people, may know that they are but frail, mortal, miserable men, as the word (q) signifies; and that he who is at the head of them, the man of sin, is no other, though he exalts himself above all that is called God, Th2 2:4; or these words are a prayer for the conversion of many among the nations, and may be rendered, "put, O Lord, fear in them" (r); that is, the true grace of fear, "that the nations may know" themselves, their sin and guilt and danger, and know God in Christ, and Christ, and the way of salvation by him; for at the word "know" should be a stop, concluding a proposition, since the accent "athnach" is there; and then follows another, "they are men. Selah": destitute of the fear and grace of God, are capable of it, but cannot give it to themselves.
Selah; on this word; see Gill on Ps 3:2.
(q) "mortales esse", Junius & Tremellius, Piscator, Gejerus; "homines miseri", Cocceius, Michaelis; "sorry men", Ainsworth. (r) "pone timorem eis", so Junius and Tremellius, Piscator, Pagninus, Montanus, Cocceius, Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
9:20 By their effectual subjection, make them to realize their frail nature (Ps 8:4), and deter them from all conceit and future rebellion.
9:219:21: Կացո՛ Տէր օրէնսդիր ՚ի վերայ նոցա. եւ ծանիցե՛ն հեթանոսք՝ թէ մարդիկ են[6615]։ [6615] Ոմանք.Կարգեա՛ Տէր օրէնսդ՛՛։
21 Նրանց վրայ օրէնսդի՛ր կարգիր, Տէ՛ր, եւ թող հեթանոսներն իմանան, թէ իրենք մարդիկ են:
20 Ո՛վ Տէր, զանոնք վախցուր*.Թող հեթանոսները գիտնան թէ իրենք մարդ են։ (Սէլա։)
Կացո, Տէր, [41]օրէնսդիր ի վերայ նոցա, եւ ծանիցեն հեթանոսք` թէ մարդիկ են:[42]:

9:21: Կացո՛ Տէր օրէնսդիր ՚ի վերայ նոցա. եւ ծանիցե՛ն հեթանոսք՝ թէ մարդիկ են[6615]։
[6615] Ոմանք.Կարգեա՛ Տէր օրէնսդ՛՛։
21 Նրանց վրայ օրէնսդի՛ր կարգիր, Տէ՛ր, եւ թող հեթանոսներն իմանան, թէ իրենք մարդիկ են:
20 Ո՛վ Տէր, զանոնք վախցուր*.Թող հեթանոսները գիտնան թէ իրենք մարդ են։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
9:209:21 Наведи, Господи, страх на них; да знают народы, что человеки они.
9:21 κατάστησον καθιστημι establish; appoint κύριε κυριος lord; master νομοθέτην νομοθετης legislator ἐπ᾿ επι in; on αὐτούς αυτος he; him γνώτωσαν γινωσκω know ἔθνη εθνος nation; caste ὅτι οτι since; that ἄνθρωποί ανθρωπος person; human εἰσιν ειμι be διάψαλμα διαψαλμα interlude; rest
9:21. pone Domine terrorem eis sciant gentes homines se esse semperAppoint, O Lord, a lawgiver over them: that the Gentiles may know themselves to be but men.
20. Put them in fear, O LORD: let the nations know themselves to be but men.
9:20. Put them in fear, O LORD: [that] the nations may know themselves [to be but] men. Selah.
Put them in fear, O LORD: [that] the nations may know themselves [to be but] men. Selah:

9:21 Наведи, Господи, страх на них; да знают народы, что человеки они.
9:21
κατάστησον καθιστημι establish; appoint
κύριε κυριος lord; master
νομοθέτην νομοθετης legislator
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
γνώτωσαν γινωσκω know
ἔθνη εθνος nation; caste
ὅτι οτι since; that
ἄνθρωποί ανθρωπος person; human
εἰσιν ειμι be
διάψαλμα διαψαλμα interlude; rest
9:21. pone Domine terrorem eis sciant gentes homines se esse semper
Appoint, O Lord, a lawgiver over them: that the Gentiles may know themselves to be but men.
9:20. Put them in fear, O LORD: [that] the nations may know themselves [to be but] men. Selah.
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Adam Clarke: Commentary on the Bible - 1831
The psalmist complains to God of the oppressions which the poor suffer from the wicked man, whom he describes as the hater of the poor, Psa 10:1, Psa 10:2; proud, Psa 10:3; one who will not seek God, Psa 10:4; and is regardless of his judgments, Psa 10:5; self-confident, Psa 10:6; blasphemous and deceitful, Psa 10:7; strives by subtlety and treachery to destroy the poor, Psa 10:8-10; and supposes that God is regardless of his conduct, Psa 10:11. The psalmist calls earnestly on God to preserve the poor and humble, and cast down the oppressor, Psa 10:12-15. He foresees that his prayer is heard; that judgment will be executed, and the poor delivered, Psa 10:16-18.
Albert Barnes: Notes on the Bible - 1834
Section 1
"Author and occasion of the psalm." This psalm, like Psa 1:1-6; Psa 2:1-12, and many others, has no title to indicate its authorship; nor is there anything in the psalm itself which can enable us to determine this with any certainty. From the place which it occupies among the acknowledged Psalms of David, it is morally certain that it was regarded by those who arranged the Book of Psalms, as having been composed by him. There is nothing in the psalm to forbid this supposition.
Of course nothing is known as to the occasion on which it was composed. In the Septuagint and the Latin Vulgate, Ps. 9 and Ps. 10 are united, and reckoned as Ps. 9; and thenceforward the reckoning proceeds according to this arrangement, the eleventh in the Hebrew being numbered in those versions as the tenth, etc. This arrangement continues to Psa 113:1-9 (inclusive). In those versions, Psa 114:1-8 and Ps. 115 of the Hebrew form but one psalm, and the reckoning coincides. But Ps. 116 in Hebrew is, in those versions, (divided into two, and Ps. 147 in Hebrew is, in those versions, divided into two, thus completing the number of 150 psalms - making the number in the Hebrew, and the Latin Vulgate, and the Septuagint, the same. It is not now known by whom these divisions were made, or on what pretence they were made. There is no known reason for making the divisions of the Psalms that occur in the Septuagint and the Latin Vulgate.
There is no evidence, therefore, that this psalm was composed at the same time, and on the same occasion, as Ps. 9, and there is nothing in the psalm itself that would necessarily lead to this supposition. It is as independent of that in its structure, as one psalm usually is of another.
So far as appears from the psalm itself, it was composed like the former, and like many others, when the writer was in the midst of trouble; and when, for the time, he seemed to be forsaken by God, Psa 10:1. The nature of that trouble is so far indicated as to show that it arose from the conduct of some formidable enemy, some one who was wicked, someone who was pursuing a secret and underhanded, a clandestine and treacherous course, to destroy the reputation or the life of the author of the psalm. In these circumstances the writer calls upon God to interpose for him. Nothing is indicated, however, by which we can ascertain who this enemy was, or on what occasion, in the life of David, the psalm was composed. It is only necessary to add, that there were several occasions in the life of David which corresponded with what is stated in the psalm, and that it is not necessary to understand the particular occasion more clearly in order to see the meaning of the psalm.
Section 2
"Contents of the psalm." The psalm is properly divided into two parts.
The first contains an account of the character of the enemy to whom the writer refers, Psa 10:1-11; the second is an appeal to God to interpose and deliver him from the machinations of this foe, Psa 10:12-18.
I. The characteristics of the enemy, Psa 10:1-11. Those characteristics were the following:
(a) He was proud, and on that account persecuted the poor, Psa 10:2.
(b) He was a boaster, and especially, it would seem, was one who was disposed to boast of his wealth, Psa 10:3.
(c) He was a practical atheist; one too proud to seek after God, or to acknowledge his dependence on him, Psa 10:4.
(d) His ways were always grievous, or adapted to produce evil, and the reason was that he had no just views on mortal subjects - that the great principles of truth and right were "far above out of his sight," Psa 10:5.
(e) He was a man who had no apprehensions about the future; one who felt that his course would be one of continued prosperity, and that adversity would never come upon him, Psa 10:6.
(f) He was profane and openly fraudulent, Psa 10:7
(g) He was insidious, artful, and underhanded in his doings; a man who would stoop to any act of duplicity and treachery to accomplish his purposes, Psa 10:8-10.
(h) And he acted as if God had "forgotten," that is, as if God would pass over offences; as though He did not see or regard them, Psa 10:11.
II. An appeal to God to deliver him from the machinations of this foe, Psa 10:12-18. This appeal consists of the following parts:
(a) A solemn address to God, beseeching him to remember the cry of the humble or the afflicted, Psa 10:12.
(b) Arguments to enforce this appeal, or reasons why God should interpose, Psa 10:13-15. These arguments are:
(1) That he had seen all this; that the effort of the wrong-doer to conceal what he had done was vain; and
(2) that the poor and afflicted had committed himself to God with a firm confidence that he would protect those who relied on him.
(c) The expression of a solemn and full conviction on the part of the writer of the psalm that God would thus interfere, and save those who put their trust in Him, Psa 10:16-18.

10:1: Why standest thou afar off, O Lord? - That is, What is the reason why thou doest this? The thought upon which this is based is that God might be expected to interpose in a time of trouble, and that His aid might then be looked for. Yet, in this case, He seemed to be an indifferent spectator of the sorrows and afflictions of the wronged and oppressed. This filled the mind of the writer with surprise, and he could not account for it, especially in view of the character of the person or persons who had wronged the author of the psalm. "To stand afar off" in such circumstances, is an attitude of indifference and unconcern - as when others do not come near us if we are sick, or are bereaved, or are in circumstances of poverty and want. That man should do this would have produced no surprise in the mind of the writer; that God should do it was something that filled him with wonder.
Why hidest thou thyself? - As if God concealed himself or kept away. He did not manifest himself, but seemed to let the afflicted man suffer alone.
In times of trouble - Affliction, sorrow, persecution. The particular trouble referred to here was that which was produced by the machinations of the enemy or enemies whose character is described in the following verses. The question, however, is put in a general form, as if it; were strange and unaccountable that God should ever fail to interpose in time of trouble. How often has there been occasion to ask this question in our world!

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 10:1, David complains of the wicked; Psa 10:12, He prays for remedy; Psa 10:16, He professes his confidence.
9:19:1: Ընդէ՞ր Տէր կացեր ՚ի հեռաստանէ. անտես արարեր ՚ի դէ՛պ նեղութեան ժամանակի։
1 Ինչո՞ւ, Տէ՛ր, հեռու մնացիր, անտարբեր եղար նեղութեան ժամանակ:
[10:1] Ո՛վ Տէր, ինչո՞ւ հեռու կը կենաս. Նեղութեան ժամանակները կը ծածկուիս։
Ընդէ՞ր, Տէր, կացեր ի հեռաստանէ, անտես արարեր ի դէպ նեղութեան ժամանակի:

9:1: Ընդէ՞ր Տէր կացեր ՚ի հեռաստանէ. անտես արարեր ՚ի դէ՛պ նեղութեան ժամանակի։
1 Ինչո՞ւ, Տէ՛ր, հեռու մնացիր, անտարբեր եղար նեղութեան ժամանակ:
[10:1] Ո՛վ Տէր, ինչո՞ւ հեռու կը կենաս. Նեղութեան ժամանակները կը ծածկուիս։
zohrab-1805▾ eastern-1994▾ western am▾
9:19:22 Для чего, Господи, стоишь вдали, скрываешь Себя во время скорби?
9:22 ἵνα ινα so; that τί τις.1 who?; what? κύριε κυριος lord; master ἀφέστηκας αφιστημι distance; keep distance μακρόθεν μακροθεν from far ὑπερορᾷς υπεροραω overlook ἐν εν in εὐκαιρίαις ευκαιρια opportunity ἐν εν in θλίψει θλιψις pressure
9:22. quare Domine stas a longe dispicis in temporibus angustiaeWhy, O Lord, hast thou retired afar off? why dost thou slight us in our wants, in the time of trouble?
10:1. Why standest thou afar off, O LORD? [why] hidest thou [thyself] in times of trouble?
KJV [10:1] Why standest thou afar off, O LORD? [why] hidest thou [thyself] in times of trouble:

9:22 Для чего, Господи, стоишь вдали, скрываешь Себя во время скорби?
9:22
ἵνα ινα so; that
τί τις.1 who?; what?
κύριε κυριος lord; master
ἀφέστηκας αφιστημι distance; keep distance
μακρόθεν μακροθεν from far
ὑπερορᾷς υπεροραω overlook
ἐν εν in
εὐκαιρίαις ευκαιρια opportunity
ἐν εν in
θλίψει θλιψις pressure
9:22. quare Domine stas a longe dispicis in temporibus angustiae
Why, O Lord, hast thou retired afar off? why dost thou slight us in our wants, in the time of trouble?
10:1. Why standest thou afar off, O LORD? [why] hidest thou [thyself] in times of trouble?
ru▾ LXX-gloss▾ vulgate▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Содержание псалма просительного характера. Так как южные пределы Иудеи были тогда опустошаемы идумеянами, бороться с которыми у жителей этих местностей не было сил, потому что все способные носить оружие были на севере в борьбе с сирийцами, то они являлись беззащитными. Эту-то беспомощность Давид изображает, когда говорит, что Господь от них "стоит" вдали, скрывает "свою помощь".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Septuagint translation joins this psalm with the ninth, and makes them but one; but the Hebrew makes it a distinct psalm, and the scope and style are certainly different. In this psalm, I. David complains of the wickedness of the wicked, describes the dreadful pitch of impiety at which they had arrived (to the great dishonour of God and the prejudice of his church and people), and notices the delay of God's appearing against them, ver. 1-11. II. He prays to God to appear against them for the relief of his people and comforts himself with hopes that he would do so in due time, ver. 12-18.

1 Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble? 2 The wicked in his pride doth persecute the poor: let them be taken in the devices that they have imagined. 3 For the wicked boasteth of his heart's desire, and blesseth the covetous, whom the LORD abhorreth. 4 The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts. 5 His ways are always grievous; thy judgments are far above out of his sight: as for all his enemies, he puffeth at them. 6 He hath said in his heart, I shall not be moved: for I shall never be in adversity. 7 His mouth is full of cursing and deceit and fraud: under his tongue is mischief and vanity. 8 He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor. 9 He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his net. 10 He croucheth, and humbleth himself, that the poor may fall by his strong ones. 11 He hath said in his heart, God hath forgotten: he hideth his face; he will never see it.
David, in these verses, discovers,
I. A very great affection to God and his favour; for, in the time of trouble, that which he complains of most feelingly is God's withdrawing his gracious presence (v. 1): "Why standest thou afar off, as one unconcerned in the indignities done to thy name and the injuries done to the people?" Note, God's withdrawings are very grievous to his people at any time, but especially in times of trouble. Outward deliverance is afar off and is hidden from us, and then we think God is afar off and we therefore want inward comfort; but that is our own fault; it is because we judge by outward appearance; we stand afar off from God by our unbelief, and then we complain that God stands afar off from us.
II. A very great indignation against sin, the sins that made the times perilous, 2 Tim. iii. 1. he beholds the transgressors and is grieved, is amazed, and brings to his heavenly Father their evil report, not in a way of vain-glory, boasting before God that he was not as these publicans (Luke xviii. 11), much less venting any personal resentments, piques, or passions, of his own; but as one that laid to he art that which is offensive to God and all good men, and earnestly desired a reformation of manners. passionate and satirical invectives against bad men do more hurt than good; if we will speak of their badness, let it be to God in prayer, for he alone can make them better. This long representation of the wickedness of the wicked is here summed up in the first words of it (v. 2), The wicked in his pride doth persecute the poor, where two things are laid to their charge, pride and persecution, the former the cause of the latter. Proud men will have all about them to be of their mind, of their religion, to say as they say, to submit to their dominion, and acquiesce in their dictates; and those that either eclipse them or will not yield to them they malign and hate with an inveterate hatred. Tyranny, both in state and church, owes its origin to pride. The psalmist, having begun this description, presently inserts a short prayer, a prayer in a parenthesis, which is an advantage and no prejudice to the sense: Let them be taken, as proud people often are, in the devices that they have imagined, v. 2. Let their counsels be turned headlong, and let them fall headlong by them. These two heads of the charge are here enlarged upon.
1. They are proud, very proud, and extremely conceited of themselves; justly therefore did he wonder that God did not speedily appear against them, for he hates pride, and resists the proud. (1.) The sinner proudly glories in his power and success. He boasts of his heart's desire, boasts that he can do what he pleases (as if God himself could not control him) and that he has all he wished for and has carried his point. Ephraim said, I have become rich, I have found me out substance, Hos. xii. 8. "Now, Lord, is it for thy glory to suffer a sinful man thus to pretend to the sovereignty and felicity of a God?" (2.) He proudly contradicts the judgment of God, which, we are sure, is according to truth; for he blesses the covetous, whom the Lord abhors. See how God and men differ in their sentiments of persons: God abhors covetous worldlings, who make money their God and idolize is; he looks upon them as his enemies, and will have no communion with them. The friendship of the world is enmity to God. But proud persecutors bless them, and approve their sayings, Ps. xlix. 13. They applaud those as wise whom God pronounces foolish (Luke xii. 20); they justify those as innocent whom God condemns as deeply guilty before him; and they admire those as happy, in having their portion in this life, whom God declares, upon that account, truly miserable. Thou, in thy lifetime, receivedst thy good things. (3.) He proudly casts off the thoughts of God, and all dependence upon him and devotion to him (v. 4): The wicked, through the pride of his countenance, that pride of his heart which appears in his very countenance (Prov. vi. 17), will not seek after God, nor entertain the thoughts of him. God is not in all his thoughts, not in any of them. All his thoughts are that there is not God. See here, [1.] The nature of impiety and irreligion; it is not seeking after God and not having him in our thoughts. There is no enquiry made after him (Job xxxv. 10, Jer. ii. 6), no desire towards him, no communion with him, but a secret wish to have no dependence upon him and not to be beholden to him. Wicked people will not seek after God (that is, will not call upon him); they live without prayer, and that is living without God. They have many thoughts, many projects and devices, but no eye to God in any of them, no submission to his will nor aim at his glory. [2.] The cause of this impiety and irreligion; and that is pride. Men will not seek after God because they think they have no need of him, their own hands are sufficient for them; they think it a thing below them to be religious, because religious people are few, and mean, and despised, and the restraints of religion will be a disparagement to them. (4.) He proudly makes light of God's commandments and judgments (v. 5): His wings are always grievous; he is very daring and resolute in his sinful courses; he will have his way, though ever so tiresome to himself and vexatious to others; he travails with pain in his wicked courses, and yet his pride makes him wilful and obstinate in them. God's judgments (what he commands and what he threatens for the breach of his commands) are far above out of his sight; he is not sensible of his duty by the law of God nor of his danger by the wrath and curse of God. Tell him of God's authority over him, he turns it off with this, that he never saw God and therefore does not know that there is a God, he is in the height of heaven, and quæ supra nos nihil ad nos--we have nothing to do with things above us. Tell him of God's judgments which will be executed upon those that go on still in their trespasses, and he will not be convinced that there is any reality in them; they are far above out of his sight, and therefore he thinks they are mere bugbears. (5.) He proudly despises all his enemies, and looks upon them with the utmost disdain; he puffs at those whom God is preparing to be a scourge and ruin to him, as if he could baffle them all, and was able to make his part good with them. But, as it is impolitic to despise an enemy, so it is impious to despise any instrument of God's wrath. (6.) He proudly sets trouble at defiance and is confident of the continuance of his own prosperity (v. 6): He hath said in his heart, and pleased himself with the thought, I shall not be moved, my goods are laid up for many years, and I shall never be in adversity; like Babylon, that said, I shall be a lady for ever, Isa. xlvii. 7; Rev. xviii. 7. Those are nearest ruin who thus set it furthest from them.
2. They are persecutors, cruel persecutors. For the gratifying of their pride and covetousness, and in opposition to God and religion, they are very oppressive to all within their reach. Observe, concerning these persecutors, (1.) That they are very bitter and malicious (v. 7): His mouth is full of cursing. Those he cannot do a real mischief to, yet he will spit his venom at, and breathe out the slaughter which he cannot execute. Thus have God's faithful worshippers been anathematized and cursed, with bell, book, and candle. Where there is a heart full of malice there is commonly a mouth full of curses. (2.) They are very false and treacherous. There is mischief designed, but it is hidden under the tongue, not to be discerned, for his mouth is full of deceit and vanity. He has learned of the devil to deceive, and so to destroy; with this his hatred is covered, Prov. xxvi. 26. He cares not what lies he tells, not what oaths he breaks, nor what arts of dissimulation he uses, to compass his ends. (3.) That they are very cunning and crafty in carrying on their designs. They have ways and means to concert what they intend, that they may the more effectually accomplish it. Like Esau, that cunning hunter, he sits in the lurking places, in the secret places, and his eyes are privily set to do mischief (v. 8), not because he is ashamed of what he does (if he blushed, there were some hopes he would repent), not because he is afraid of the wrath of God, for he imagines God will never call him to an account (v. 11), but because he is afraid lest the discovery of his designs should be the breaking of them. Perhaps it refers particularly to robbers and highwaymen, who lie in wait for honest travellers, to make a prey of them and what they have. (4.) That they are very cruel and barbarous. Their malice is against the innocent, who never provoked them--against the poor, who cannot resist them and over whom it will be no glory to triumph. Those are perfectly lost to all honesty and honour against whose mischievous designs neither innocence nor poverty will be any man's security. Those that have power ought to protect the innocent and provide for the poor; yet these will be the destroyers of those whose guardians they ought to be. And what do they aim at? It is to catch the poor, and draw them into their net, that is, get them into their power, not to strip them only, but to murder them. They hunt for the precious life. It is God's poor people that they are persecuting, against whom they bear a mortal hatred for his sake whose they are and whose image they bear, and therefore they lie in wait to murder them: He lies in wait as a lion that thirsts after blood, and feeds with pleasure upon the prey. The devil, whose agent he is, is compared to a roaring lion that seeks not what, but whom, he may devour. (5.) That they are base and hypocritical (v. 10): He crouches and humbles himself, as beasts of prey do, that they may get their prey within their reach. This intimates that the sordid spirits of persecutors and oppressors will stoop to any thing, though ever so mean, for the compassing of their wicked designs; witness the scandalous practices of Saul when he hunted David. It intimates, likewise, that they cover their malicious designs with the pretence of meekness and humility, and kindness to those they design the greatest mischief to; they seem to humble themselves to take cognizance of the poor, and concern themselves in their concernments, when it is in order to make them fall, to make a prey of them. (6.) That they are very impious and atheistical, v. 11. They could not thus break through all the laws of justice and goodness towards man if they had not first shaken off all sense of religion, and risen up in rebellion against the light of its most sacred and self-evident principles: He hath said in his heart, God has forgotten. When his own conscience rebuked him with the consequences of it, and asked how he would answer it to the righteous Judge of heaven and earth, he turned it off with this, God has forsaken the earth, Ezek. viii. 12; ix. 9. This is a blasphemous reproach, [1.] Upon God's omniscience and providence, as if he could not, or did not, see what men do in this lower world. [2.] Upon his holiness and the rectitude of his nature, as if, though he did see, yet he did not dislike, but was willing to connive at, the most unnatural and inhuman villanies. [3.] Upon his justice and the equity of his government, as if, though he did see and dislike the wickedness of the wicked, yet he would never reckon with them, nor punish them for it, either because he could not or durst not, or because he was not inclined to do so. Let those that suffer by proud oppressors hope that God will, in due time, appear for them; for those that are abusive to them are abusive to God Almighty too.
In singing this psalm and praying it over, we should have our hearts much affected with a holy indignation at the wickedness of the oppressors, a tender compassion of the miseries of the oppressed, and a pious zeal for the glory and honour of God, with a firm belief that he will, in due time, give redress to the injured and reckon with the injurious.
Adam Clarke: Commentary on the Bible - 1831
10:1: Why standest thou afar off, O Lord? - This Psalm makes a part of the preceding in the Vulgate and Septuagint; and in four of Kennicott's and De Rossi's MSS. It seems to belong to the time of the captivity, or the return of the captives. It was probably made in reference to Sanballat, and the other enemies or the Jews. There is a great similarity between this and Psa 13:1-6, Psa 14:1-7, 35, and Psa 53:1-6 : In these, as Calmet remarks, we find the same complaints, the same sentiments, and almost the same expressions.
God is represented here as standing at some distance, beholding the oppression of his people, and yet apparently disregarding it.
Albert Barnes: Notes on the Bible - 1834
10:2: The wicked in his pride - Margin: "In the pride of the wicked he doth." The margin is a literal translation of the Hebrew; but the sense is the same. The meaning is, that the fact that the wicked persecuted the poor, in the case referred to, was to be traced to his pride, haughtiness, ambition; that is, in pursuing his own selfish and ambitious purposes, he became utterly regardless of the rights and comforts of others. He esteemed their interest and happiness as unworthy of regard in comparison with his own aims and purposes, and trampled down all their rights in prosecuting his own ends. The term "wicked" here - in the original in the singular number, רשׁע rā shâ‛, though perhaps used collectively - means properly the wicked one, or the wicked man, and doubtless refers to some enemy that David had in his eye, and from whom he was at that time suffering wrong. It is not possible now to ascertain with certainty who this was; but as the whole description proceeds in the singular number Psa 10:3-11, it is most natural to suppose that this refers to one individual.
Doth persecute the poor - עני ידלק yidelaq ‛ â nı̂ y. Prof. Alexander renders this, "burns the sufferer." Luther, muss der Elende leiden - "must the afflicted suffer." DeWette: angstigen sich die Elenden. The Latin Vulgate: "When the impious (man) is proud, the poor (man) is burned:" incenditur pauper. So the Septuagint. Gesenius (Lexicon) supposes it means, to burn with anguish. Horsley renders it, "In the exaltation of the impious one the helpless is consumed." But it seems to me that our common version has expressed the true sense. The word rendered persecuteth - דלק dâ laq - means properly to burn, to flame; then to burn with love, with anger; then to burn after anyone, to persecute. See it; explained in the notes at Psa 7:13. According to the most natural application of the word here, it would seem to mean, "In the pride of the wicked, he persecutes the poor or the afflicted;" that is, he burns after him; he is inflamed against him; he hotly pursues him. The word poor in this place - עני ‛ â nı̂ y - means the afflicted; the crushed; the downtrodden; those in circumstances of humiliation and poverty. The psalmist doubtless refers to himself as a poor and persecuted man; and the time in his life would seem to be when he was without a protector or friend, probably before he came to the throne.
Let them be taken in the devices that they have imagined - The artifice, plan, or scheme, which they have formed. That is, they have formed a scheme to take advantage of, or to destroy others; and the psalmist prays that, as a just retribution, this very calamity may come upon them. No man could have a right to complain if the mischief and wrong which he had devised for others should be brought upon himself; and if it were certain that this in all eases would occur, there could be nothing that would so effectually deter men from wrongdoing. The psalmist, then, simply prays that justice might be done. Compare Psa 5:10, note; Psa 7:15-16, notes. The plural form of the verb is used here, but it is not certain that the psalmist had more than one enemy in view, for on expressing his feelings toward that one enemy he may have designed to use language which would be applicable to all in similar circumstances.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: am 3464, bc 541
standest: Psa 22:1, Psa 46:1; Jer 14:8
hidest: Psa 13:1-3, Psa 27:9, Psa 30:7, Psa 44:24, Psa 88:14; Job 13:24, Job 23:9, Job 34:29
Carl Friedrich Keil and Franz Delitzsch
10:1
The Psalm opens with the plaintive inquiry, why Jahve tarries in the deliverance of His oppressed people. It is not a complaining murmuring at the delay that is expressed by the question, but an ardent desire that God may not delay to act as it becomes His nature and His promise. למּה, which belongs to both members of the sentence, has the accent on the ultima, as e.g., before עזבתּני in Ps 22:2, and before הרעתה in Ex 5:22, in order that neither of the two gutturals, pointed with a, should be lost to the ear in rapid speaking (vid., on Ps 3:8, and Luzzatto on Is 11:2, נחה עליו).
(Note: According to the Masora למּה without Dag. is always Milra with the single exception of Job 7:20, and ימּה with Dag. is Milel; but, when the following closely connected word begins with one of the letters אהע it becomes Milra, with five exceptions, viz., Ps 49:6; 1Kings 28:15; 2Kings 14:31 (three instances in which the guttural of the second word has the vowel i), and 2Kings 2:22, and Jer 15:18. In the Babylonian system of pointing, למה is always written without Dag. and with the accent on the penultimate, vid., Pinsker, Einleitung in das Babylonish-hebrishce Punktationssystem, S. 182-184.)
For according to the primitive pronunciation (even before the Masoretic) it is to be read: lam h Adonaj; so that consequently ה and א are coincident. The poet asks why in the present hopeless condition of affairs (on בצּרה vid., on Ps 9:10) Jahve stands in the distance (בּרחוק, only here, instead of מרחוק), as an idle spectator, and why does He cover (תּעלּים with orthophonic Dagesh, in order that it may not be pronounced תּעלים), viz., His eyes, so as not to see the desperate condition of His people, or also His ears (Lam 3:56) so as not to hear their supplication. For by the insolent treatment of the ungodly the poor burns with fear (Ges., Stier, Hupf.), not vexation (Hengst.). The assault is a πύρωσις, 1Pet 4:12. The verb דּלק which calls to mind דּלּקת, πυρετός, is perhaps chosen with reference to the heat of feeling under oppression, which is the result of the persecution, of the (בּו) דּלק אחריו of the ungodly. There is no harshness in the transition from the singular to the plural, because עני and רשׁע are individualising designations of two different classes of men. The subject to יתּפשׁוּ is the עניּים, and the subject to חשׁבוּ is the רשׁעים. The futures describe what usually takes place. Those who, apart from this, are afflicted are held ensnared in the crafty and malicious devices which the ungodly have contrived and plotted against them, without being able to disentangle themselves. The punctuation, which places Tarcha by זוּ, mistakes the relative and interprets it: "in the plots there, which they have devised."
Geneva 1599
10:1 Why standest thou afar off, O LORD? [why] hidest thou [thyself] in (a) times of trouble?
(a) As soon as we enter into affliction, we think God should help us, but that is not always his due time.
John Gill
INTRODUCTION TO PSALM 10
This psalm in the Septuagint version, and those that follow it, is a part and continuation of the preceding psalm, and makes but one with it; hence in these versions the number of the following psalms differ from others, and what is the eleventh with others is the tenth with them, and so on to the hundred fourteenth and one hundred fifteenth, which also are put into one; but in order to make up the whole number of one hundred and fifty, the hundred sixteenth and the hundred forty seventh are both divided into two; and indeed the subject of this psalm is much the same with the former. Antichrist and antichristian times are very manifestly described; the impiety, blasphemy, and atheism of the man of sin; his pride, haughtiness, boasting of himself, and presumption of security; his persecution of the poor, and murder of innocents, are plainly pointed at; nor does the character of the man of the earth agree to well to any as to him: his times are times of trouble; but at the end of them the kingdom of Christ will appear in great glory, when the Gentiles, the antichristian nations, will perish out of his land, Ps 10:1.
10:1 Why standest thou afar off, O Lord?.... This psalm begins with a complaint which proceeds on two general heads; the one is with respect to God, his distance from his people, and desertion of them in times of trouble, in this verse; and the other is with respect to the wicked in some following ones. God by his infinite essence and power is everywhere, and is never far off from any of his creatures; and though his glorious presence is in heaven, which, with respect to us on earth, is a land afar off, yet this hinders not but that there is often great nearness between God and his people; and when he stands afar off from them in their apprehensions, it is when he withdraws his gracious presence from them, and defers help and assistance to them, and does not immediately and directly come and visit them: this they cannot bear, they complain; they wonder that, seeing they are the objects of his love, this should be his manner of conduct towards them; they expostulate with him, and inquire for what end and upon what account he should so use them, and most earnestly desire that he would haste and come unto them and help them; see Ps 22:1;
why hidest thou thyself in times of trouble? when God seems to take no notice of his people, does not look upon them, but turns a deaf ear to them, he is said to hide his face, his eyes and ears, from them: and this is sometimes the case of the best of saints, as it has been of Job, David, Heman, and others; and though this is done in a sovereign way by God, who comes and goes when he pleases; for sensible communion with him as much depends upon his sovereign pleasure as the gift of his grace itself does; yet, generally speaking, the denial or withdrawing of his gracious presence is by way of resentment for some disagreeable conduct and behaviour of his people; and is consistent with his everlasting and unchangeable love to them, but is what fills them with grief and sorrow; nor can they: forbear making mournful complaints upon it; and this is aggravated when it is a time of trouble with them, either of soul trouble, by reason of the prevalence of unbelief, and the force of Satan's temptations; or of bodily affliction; though times of trouble here seem to design times of persecution, as may be concluded from the connection of these words with the following; and antichristian times are times of persecution: during the reign of antichrist, in which he is suffered to make war with the saints and overcome them; and during the church's being in the wilderness the space of one thousand two hundred and sixty days or years, God may seem to stand at a distance, and to hide himself from her.
Robert Jamieson, A. R. Fausset and David Brown
10:1 The Psalmist mourns God's apparent indifference to his troubles, which are aggravated by the successful malice, blasphemy, pride, deceit, and profanity of the wicked. On the just and discriminating providence of God he relies for the destruction of their false security, and the defense of the needy. (Psa. 10:1-18)
These are, of course, figurative terms (compare Ps 7:6; Ps 13:1, &c.).
hidest--Supply "thine eyes" or "face."
9:29:2: Յամբարտաւանել ամպարշտի՝ այրի աղքատ. արգելցին ՚ի խորհուրդս իւրեանց զոր եւ խորհեցան։
2 Ամբարշտի յոխորտալուց տոչորում է աղքատը. թող խափանուեն այն հնարքները, որ խորհեցին նրանք,
[10:2] Ամբարշտին ամբարտաւանութեանը պատճառով աղքատը կը տոչորի*,Իրենց խորհած հնարքներուն մէջ իրենք թող բռնուին։
Յամբարտաւանել ամպարշտի` այրի աղքատն. արգելցին ի խորհուրդս իւրեանց զոր եւ խորհեցան:

9:2: Յամբարտաւանել ամպարշտի՝ այրի աղքատ. արգելցին ՚ի խորհուրդս իւրեանց զոր եւ խորհեցան։
2 Ամբարշտի յոխորտալուց տոչորում է աղքատը. թող խափանուեն այն հնարքները, որ խորհեցին նրանք,
[10:2] Ամբարշտին ամբարտաւանութեանը պատճառով աղքատը կը տոչորի*,Իրենց խորհած հնարքներուն մէջ իրենք թող բռնուին։
zohrab-1805▾ eastern-1994▾ western am▾
9:29:23 По гордости своей нечестивый преследует бедного: да уловятся они ухищрениями, которые сами вымышляют.
9:23 ἐν εν in τῷ ο the ὑπερηφανεύεσθαι υπερηφανευω the ἀσεβῆ ασεβης irreverent ἐμπυρίζεται εμπυριζω the πτωχός πτωχος bankrupt; beggarly συλλαμβάνονται συλλαμβανω take hold of; conceive ἐν εν in διαβουλίοις διαβουλιον who; what διαλογίζονται διαλογιζομαι reason; argue
9:23. in superbia impii ardet pauper capiantur in sceleribus quae cogitaveruntWhilst the wicked man is proud, the poor is set on fire: they are caught in the counsels which they devise.
10:2. The wicked in [his] pride doth persecute the poor: let them be taken in the devices that they have imagined.
KJV [10:2] The wicked in [his] pride doth persecute the poor: let them be taken in the devices that they have imagined:

9:23 По гордости своей нечестивый преследует бедного: да уловятся они ухищрениями, которые сами вымышляют.
9:23
ἐν εν in
τῷ ο the
ὑπερηφανεύεσθαι υπερηφανευω the
ἀσεβῆ ασεβης irreverent
ἐμπυρίζεται εμπυριζω the
πτωχός πτωχος bankrupt; beggarly
συλλαμβάνονται συλλαμβανω take hold of; conceive
ἐν εν in
διαβουλίοις διαβουλιον who; what
διαλογίζονται διαλογιζομαι reason; argue
9:23. in superbia impii ardet pauper capiantur in sceleribus quae cogitaverunt
Whilst the wicked man is proud, the poor is set on fire: they are caught in the counsels which they devise.
10:2. The wicked in [his] pride doth persecute the poor: let them be taken in the devices that they have imagined.
ru▾ LXX-gloss▾ vulgate▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:2: The wicked in his pride - On no principle of nature or reason can we account for a wicked man persecuting a humble follower of God because of his religion. The devil hates godliness; and the wicked man hates it also because the devil is in his heart.
Albert Barnes: Notes on the Bible - 1834
10:3: For the wicked boasteth of his heart's desire - Margin, as in Hebrew, soul's. The main idea in this verse seems to be that he is a boaster - a man who makes some proclamation about himself as being superior to others, and who, in that proportion, looks with disdain or contempt on others. He vaunts himself, or makes an ostentatious display of something on which he prides himself, as wealth, strength, beauty, talent, prowess, etc. The particular thing here, it would seem, of which he boasted was his natural inclinations; the propensities and passions of his soul; that is, he took pride in himself, in his own passions, desires, lusts, tastes, and made a boastful display of them, as if he regarded them as something honorable, or as something fitted to excite admiration in others. This is not a very uncommon characteristic of wicked men; at least it is found in a certain class of wicked men. They pride themselves in whatever they have in their character that is special, or that is their own, for the very reason that it is theirs; and they become so shameless that they do not hesitate publicly to boast of that which should be regarded as a disgrace. A certain class of younq men are very apt to "boast" of passions and practices which should cover their faces with the burning blush of shame.
And blesseth the covetous - Margin, "the covetous blesseth himself, he abhorreth the Lord." Prof. Alexander renders this, "And winning (that is, when he wins) blesses, despises Jehovah." In other words, he hypocritically thanks God for his success, but despises him in his heart. This probably expresses the correct idea. The word rendered "the covetous" - בצע botsē‛ - is a participle, from the verb - בצע bâ tsa‛, to cut in pieces; then, to plunder, to spoil; and then, to be greedy after gain. Here, the natural construction would seem to be to refer it not to another, as one who was covetous, but to himself, as greedy, or as succeeding in the object of his desire; as referring to the fact that he obtained his heart's desire, and as showing what his feelings were then. He was filled with evil desires, and was so shameless of them that he openly avowed them; and when he obtained the object of his wishes, he did what is here denoted by the word bless - as will be explained directly.
The idea in the mind of the writer seems to be that he cherished the desire, and made no secret of it, and obtained the object of his wishes. The natural explanation of the manner in which he did this is, that it was by plunder, rapine, or spoil, for this would be most literally expressed by the word used. Compare Pro 1:19; Pro 15:27; Jer 6:13; Jer 8:10; Eze 22:12. It might be, however, by unjust gains, or dishonest dealing, Sa1 8:3; Isa 33:15; Isa 57:17. The word bless here may mean, as in the margin, blesses himself; or, as Prof. Alexander supposes, may mean that he blesses the Lord, that is, renders hypocritical thanks for his success, and professes to acknowledge that all is the gift of God, while at the same time he expresses contempt for him, and despises him in his heart. If the usual meaning of the word bless is to be retained, however, it would seem to be most in accordance with the spirit of the passage that he should bless himself, that is, his own talents, skill, power; in other words, that he should attribute all his success to himself.
The idea does not seem to be that he was even professedly a religious man, but that he was a proud and vain boaster who attributed all success to himself, and despised God and his claims. It has been supposed by some, however, and with plausibility (DeWette, and others), that the word rendered "bless" here - ברך bē rē k - as in Job 1:5, Job 1:11; Job 2:9, means, not to bless, but to curse. See the notes at Job 1:5. DeWette renders it, Der Rauber lastert schmahend Jehovah. This seems to me to be the true idea - that this braggart or braggadocio did not make any pretensions to religion, but was a profane man, and one who despised God and abhorred His cause.
Whom the Load abhorreth - Or, more correctly, despises, or abhors the Lord. That is, he makes shameless boast of his own corrupt and base passions; when he is successful he makes no acknowledgment to God, but Curses him and despises or contemns him in his heart. A correct rendering then of the whole would be, "And having obtained, he curses - he despises Jehovah." Coverdale renders this, "The covetous blesseth himself, and blasphemeth the Lord." We have thus an example of lost finished and shameless depravity - but alas! One that was not found in the time of David only.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: The wicked: etc. Heb. In the pride of the wicked he doth, etc. Psa 31:18, Psa 36:11, Psa 59:12, Psa 119:5, Psa 119:69, Psa 119:85, Psa 119:122, Psa 140:5; Exo 9:17, Exo 18:11; Isa 10:12, Isa 10:13, Isa 14:13, Isa 14:16; Jer 43:2
let: Psa 7:16, Psa 9:15, Psa 9:16; Pro 5:22
Geneva 1599
10:3 For the wicked (b) boasteth of his heart's desire, and blesseth the covetous, [whom] the LORD abhorreth.
(b) The wicked man rejoices in his own lust he boasts when he has that he would; he brags of his wit and wealth and blesses himself and thus blasphemes the Lord.
John Gill
10:2 The wicked in his pride doth persecute the poor,.... The "poor" is the good and gracious man, who is commonly poor in this world's things, and is sensibly poor in spirit, or sensible of his spiritual poverty; or he is so called because "afflicted", as the word signifies; and he is afflicted because he is poor: these two characters generally go together. The "wicked" man is the wicked one, the lawless one, the man of sin, and son of perdition, antichrist, the great persecutor of Christ's poor saints and faithful witnesses, more or less, ever since he has been in power; and which arises from the "pride" of his heart, not bearing that any should refuse to pay homage to him, contradict his will, or dissent from him. The word (s) signifies to follow after, to pursue, as Jarchi, Aben Ezra, Kimchi, and Ben Melech, interpret it; and "to pursue hotly", as it is rendered in Gen 31:36; and denotes the vehemence and heat of his wrath and fury, with which antichrist persecutes the followers of the Lamb; hence persecution is compared to the heat of the sun, Mt 13:6; Some render the words, "through the pride of the wicked the poor is burned", or "the poor burns" (t): which may be understood either literally, of the burning of the martyrs of Jesus by antichrist, as here in Queen Mary's days; and which was foretold, that some of the saints should fall by flame, as well as by sword, captivity, and spoil; and to which that part of the description of Christ answers, whose feet are said to be like fine brass, as if it burned in a furnace; and which is prefaced to the epistle to the church at Thyatira, which is an emblem of the apostate church: see Dan 11:33; or figuratively, of the poor saints burning with grief at the pride and wickedness of the man of sin, and with zeal for the honour and glory of God; see 2Cor 11:29, Song 8:6;
let them be taken in the devices that they have imagined: we read the words as a petition; and so the sense is, let the wicked persecutors be taken in the wicked and crafty schemes which they have devised for the hurt of others, as they are, or will be; see Ps 9:15. But the psalmist is not yet come to petitions, nor does he until Ps 10:12; but is all along describing the wickedness of the wicked one. It seems better therefore to render the words as do the Septuagint and Vulgate Latin versions, "they are taken in the devices that they have imagined": and the meaning is, that the poor, who are persecuted by the wicked, are taken by their crafty schemes they lay for them, as Jarchi interprets it, and are put to death by them. So these words show the issue and event of persecution: and this sense best agrees with the boasted success of the wicked man Ps 10:3.
(s) "fervide persequitur", Junius & Tremellius, Piscator; "ferventer", Gejerus; so Ainsworth. (t) "Incenditur", V. L. "ardet", Tigurine version, Muis, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
10:2 Literally, "In pride of the wicked they (the poor or humble, Ps 10:17; Ps 12:5) shall be taken in the devices they (the proud) have imagined."
9:39:3: Զի՞ գովի մեղաւոր ՚ի ցանկութիւն անձին իւրոյ. որ զրկէ, եւ նա գովի[6616]։ [6616] Ոմանք.Գովի մեղաւորն... որ զրկէն։
3 քանզի գովաբանւում է մեղաւորն իր ցանկութիւնների համար, գովաբանւում է եւ նա, ով զրկում է:
[10:3] Վասն զի ամբարիշտը իր անձին ցանկութիւնովը կը պարծենայ Եւ ագահը իր անձին երանի կու տայ, բայց կ’անարգէ Տէրը։
Զի գովի մեղաւոր ի ցանկութիւն անձին իւրոյ. [44]որ զրկէն, եւ նա գովի:

9:3: Զի՞ գովի մեղաւոր ՚ի ցանկութիւն անձին իւրոյ. որ զրկէ, եւ նա գովի[6616]։
[6616] Ոմանք.Գովի մեղաւորն... որ զրկէն։
3 քանզի գովաբանւում է մեղաւորն իր ցանկութիւնների համար, գովաբանւում է եւ նա, ով զրկում է:
[10:3] Վասն զի ամբարիշտը իր անձին ցանկութիւնովը կը պարծենայ Եւ ագահը իր անձին երանի կու տայ, բայց կ’անարգէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
9:39:24 Ибо нечестивый хвалится похотью души своей; корыстолюбец ублажает себя.
9:24 ὅτι οτι since; that ἐπαινεῖται επαινεω applaud ὁ ο the ἁμαρτωλὸς αμαρτωλος sinful ἐν εν in ταῖς ο the ἐπιθυμίαις επιθυμια longing; aspiration τῆς ο the ψυχῆς ψυχη soul αὐτοῦ αυτος he; him καὶ και and; even ὁ ο the ἀδικῶν αδικεω injure; unjust to ἐνευλογεῖται ενευλογεω commend in; bless in
9:24. quia laudavit impius desiderium animae suae et avarus adplaudens sibiFor the sinner is praised in the desires of his soul: and the unjust man is blessed.
10:3. For the wicked boasteth of his heart’s desire, and blesseth the covetous, [whom] the LORD abhorreth.
KJV [10:3] For the wicked boasteth of his heart' s desire, and blesseth the covetous, [whom] the LORD abhorreth:

9:24 Ибо нечестивый хвалится похотью души своей; корыстолюбец ублажает себя.
9:24
ὅτι οτι since; that
ἐπαινεῖται επαινεω applaud
ο the
ἁμαρτωλὸς αμαρτωλος sinful
ἐν εν in
ταῖς ο the
ἐπιθυμίαις επιθυμια longing; aspiration
τῆς ο the
ψυχῆς ψυχη soul
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
ἀδικῶν αδικεω injure; unjust to
ἐνευλογεῖται ενευλογεω commend in; bless in
9:24. quia laudavit impius desiderium animae suae et avarus adplaudens sibi
For the sinner is praised in the desires of his soul: and the unjust man is blessed.
10:3. For the wicked boasteth of his heart’s desire, and blesseth the covetous, [whom] the LORD abhorreth.
ru▾ LXX-gloss▾ vulgate▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:3: Boasteth of his heart's desire - Boasts among his fellows how often he has gratified such and such passions, in such and such circumstances. This shows the excess of a depraved and imbruted spirit. He who can boast of his iniquity, is in the broad road to perdition. Should such a one repent and turn to God, it would be equal to any miracle.
Blesseth the covetous, whom the Lord abhorreth - Or, he blesseth the covetous, he abhorreth the Lord. Those who are like himself he commends, and with them he associates; and they abhor the Lord - they have a mortal hatred against every thing that is holy; and they are under the full influence of that carnal mind which is enmity to the Lord.
Albert Barnes: Notes on the Bible - 1834
10:4: The wicked, through the pride of his countenance - In consequence of his pride; or, his pride is the reason of what is here stated. The "pride of his countenance" is a phrase that is used because pride shows itself mainly in the countenance, or in a lofty air and manner. The design is to state the influence of pride in producing the effect here specified.
Will not seek after God - The phrase "after God," is supplied by our translators. Something clearly is to be supplied, and it is plainly something relating to God - either that the wicked man will not seek after God in prayer, or that he will not inquire after the proofs of his existence and attributes; or that he will not seek after his favor, or that he will not endeavor to know the divine will. All this would be implied in seeking after God, and this is undoubtedly the state of mind that is referred to here. The sinner is unwilling, in any appropriate way, to acknowledge God.
God is not in all his thoughts - Margin, "Or, all his thoughts are, There is no God," Psa 14:1. The literal translation is: "No God (are) all his thoughts." The margin has undoubtedly expressed the meaning better than the translation in the text, since the spirit of the passage is not that the sinner had no thought of God, but that he thought wrong. The fact that he would not seek God, and that he had said that God had forgotten Psa 10:11, shows that he had some thoughts of God. The language here is properly expressive of belief or desire; either that all his thoughts were that there is no God, i. e, that such was the result of all his meditations and reasonings on the subject; or that he wished that it might be found to be so. The language will admit of either construction, and in either sense it would express the thoughts of the wicked. Its both a matter of practical belief, and as a matter of desire, the language of the wicked is, "No God." The wicked wish that there were none; he practically believes that there is none. The entire verse, then, expresses the pRev_ailing feelings of a sinner about God:
(a) That he wishes there were none, and practically believes that there is none; and
(b) that the reason or ground of these feelings is pride. Pride will pRev_ent him from seeking God in the following ways:
(1) It makes him unwilling to recognize his dependence upon any being;
(2) it makes him unwilling to confess that he is a sinner;
(3) it makes him unwilling to pray;
(4) it makes him unwilling to seek aid of anyone, even God, in the business of life, in the prosecution of his plans, or in sickness and affliction;
(5) it makes him unwilling to accede to the terms of reconciliation and salvation proposed by God, unwilling to repent, to believe, to submit to His sovereignty, to acknowledge his indebtedness to mere grace for the hope of eternal life.
Pride is at the root of all the atheism, theoretical or practical, on the earth; at the root of all the reluctance which there is to seek the favor of God; at the root, therefore, of the misery and wretchedness of the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: boasteth: Psa 35:21, Psa 49:6, Psa 52:1, Psa 73:8, Psa 73:9, Psa 94:4; Exo 15:9; Isa 10:7-11, Isa 37:23; Jam 4:13, Jam 4:16
heart's: Heb. soul's
and blesseth: etc. or, the covetous blesseth himself, he abhorreth the Lord, Psa 49:11-13, Psa 49:18; Deu 29:19; Sa1 23:21; Job 31:24; Pro 28:4; Hos 12:7, Hos 12:8; Zac 11:5-8; Luk 12:19; Rom 1:29, Rom 1:32; Ti2 3:2-4; Jo1 2:15
whom: Isa 57:17; Jer 22:17; Mic 6:10-12; Hab 2:9; Mat 26:15, Mat 26:16; Luk 12:15; Luk 16:14, Luk 16:15; Co1 6:10; Eph 5:5; Col 3:5; Ti1 6:9, Ti1 6:10
abhorreth: Psa 5:6; Lev 26:30; Deu 32:19
Carl Friedrich Keil and Franz Delitzsch
10:3
The prominent features of the situation are supported by a detailed description. The praett. express those features of their character that have become a matter of actual experience. הלּל, to praise aloud, generally with the accus., is here used with על of the thing which calls forth praise. Far from hiding the shameful desire or passion (Ps 112:10) of his soul, he makes it an object and ground of high and sounding praise, imagining himself to be above all restraint human or divine. Hupfeld translates wrongly: "and he blesses the plunderer, he blasphemes Jahve." But the רשׁע who persecutes the godly, is himself a בּצע a covetous or rapacious person; for such is the designation (elsewhere with בּצע Prov 1:19, or רע בּצע Hab 2:9) not merely of one who "cuts off" (Arab. bḍ‛), i.e., obtains unjust gain, by trading, but also by plunder, πλεονέκτης. The verb בּרך (here in connection with Mugrash, as in Num 23:20 with Tiphcha בּרך) never directly signifies maledicere in biblical Hebrew as it does in the alter Talmudic (whence בּרכּת השּׁם blasphemy, B. Sanhedrin 56a, and frequently), but to take leave of any one with a benediction, and then to bid farewell, to dismiss, to decline and abandon generally, Job 1:5, and frequently (cf. the word remercier, abdanken; and the phrase "das Zeitliche segnen" = to depart this life). The declaration without a conjunction is climactic, like Is 1:4; Amos 4:5; Jer 15:7. נאץ, properly to prick, sting, is sued of utter rejection by word and deed.
(Note: Pasek stands between נאץ and יהוה, because to blaspheme God is a terrible thought and not to be spoken of without hesitancy, cf. the Pasek in Ps 74:18; Ps 89:52; Is 37:24 (4Kings 19:23).)
In Ps 10:4, "the evil-doer according to his haughtiness" (cf. Prov 16:18) is nom. absol., and בּל־ידרשׁ אין אלהים (contrary to the accentuation) is virtually the predicate to כּל־מזמּותיו. This word, which denotes the intrigues of the ungodly, in Ps 10:2, has in this verse, the general meaning: thoughts (from זמם, Arab. zmm, to join, combine), but not without being easily associated with the secondary idea of that which is subtly devised. The whole texture of his thoughts is, i.e., proceeds from and tends towards the thought, that he (viz., Jahve, whom he does not like to name) will punish with nothing (בּל the strongest form of subjective negation), that in fact there is no God at all. This second follows from the first; for to deny the existence of a living, acting, all-punishing (in one word: a personal) God, is equivalent to denying the existence of any real and true God whatever (Ewald).
John Gill
10:3 For the wicked boasteth of his heart's desire,.... As antichrist does of his universal power over all bishops and princes, which his heart was long desiring after; of his being Christ's vicar, Peter's successor, and head of the church; and of having power in heaven, earth, and hell: he boasts of his wealth and riches, of the righteousness and merits of saints, of works of supererogation, a stock of which he pretends to have in his hands to dispense to others: he boasts of his own holiness and infallibility, and of miracles, signs, and lying wonders done by his creatures, and of his great success in destroying those that oppose him; see Rev_ 18:7. The words may be rendered, "the wicked praiseth himself for the desire of his heart" (u), so the Chaldee paraphrase; to which agrees Jarchi's gloss,
"wicked Esau praiseth himself, because he hath obtained the desire of his soul:''
and thus it is usual for proud, haughty, wicked men, as the Assyrian monarch, Nebuchadnezzar, and so the man of sin, to ascribe whatsoever they have or do to their own power and prudence; see Is 10:12, Dan 4:30. Or they may be rendered, "he praiseth the wicked for his heart's desire" (w); or for his lusts, for his indulging them: for a wicked man not only delights in committing sin himself, but he also takes pleasure in those that do it; and some of the antichristian party have even wrote in commendation of the most unnatural lusts;
and blesseth the covetous, whom the Lord abhorreth: the covetous man is one that makes no use of what he has but for himself; and oftentimes withholds that which is meet from himself, as well as from others; and who makes use of unlawful ways to get, retain, and increase wealth, and is never satisfied: such an one God abhors, because he is an idolater, he has other gods before him; he worships his gold, be sets his affection on it, places his confidence in it, and expects protection and security from it, to a neglect of divine Providence; and yet the wicked man blesses him, calls his covetousness frugality and good husbandry; ascribes what he has to his diligence, care, and industry, and bestows gifts upon him. The words may be rendered, "the covetous man blesses himself" (x); with the good things he has laid up for many years; he pronounces himself blessed, and promises himself a great deal of happiness, in futurity; and ascribes all he has to his own hands. Or, "the covetous man curses, he abhors the Lord" (y); for the same word in the Hebrew language signifies to bless and curse, Job 1:5, which Aben Ezra on the place observes; and it is applicable enough to antichrist, who opens his mouth in blasphemy against God, to blaspheme his name, his tabernacle, and them that dwell in heaven; see Rev_ 13:6.
(u) "nam laudat improbus animam suam in desiderio ipsius", Junius & Tremellius; so Michaelis. (w) "Quoniam laudat ipsium pro desiderio animi sui", Tigurine version. (x) "et avarus benedicit sibi", Piscator; so Ainsworth. (y) "Avarus maledicit sive blasphemat Jehovam", Tarnovius, Hammond; so some in Michaelis.
John Wesley
10:3 Boasteth - He glorieth in his very sins which are his shame, and especially in the satisfaction of his desires.
Robert Jamieson, A. R. Fausset and David Brown
10:3 heart's--or, "soul's."
desire--that is, his success in evil.
and blesseth, &c.--he (the wicked) blesseth the covetous, he despiseth the Lord.
9:49:4: Իսկ ընդէ՞ր բարկացոյց մեղաւորն զԱստուած, ըստ բազում բարկութեան իւրում եթէ ո՛չ խնդրի[6617]։ [6617] ՚Ի բազումս պակասի.Իսկ ընդէր բարկացոյց մե՛՛։ Ուր ոմանք.իւրում թէ ո՛չ քննի։
4 Իսկ մեղաւորն ինչո՞ւ բազում դառնութեամբ զայրացրեց Աստծուն, թէ չի ստանայ հատուցում:
[10:4] Ամբարիշտը իր երեսին ամբարտաւանութեանը համար Աստուած չի փնտռեր. Անոր մտքին մէջ բոլորովին Աստուած չկայ։
Իսկ ընդէ՞ր բարկացոյց մեղաւորն զԱստուած, ըստ բազում բարկութեան իւրում թէ ոչ խնդրի``. ոչ է Աստուած առաջի աչաց նորա:

9:4: Իսկ ընդէ՞ր բարկացոյց մեղաւորն զԱստուած, ըստ բազում բարկութեան իւրում եթէ ո՛չ խնդրի[6617]։
[6617] ՚Ի բազումս պակասի.Իսկ ընդէր բարկացոյց մե՛՛։ Ուր ոմանք.իւրում թէ ո՛չ քննի։
4 Իսկ մեղաւորն ինչո՞ւ բազում դառնութեամբ զայրացրեց Աստծուն, թէ չի ստանայ հատուցում:
[10:4] Ամբարիշտը իր երեսին ամբարտաւանութեանը համար Աստուած չի փնտռեր. Անոր մտքին մէջ բոլորովին Աստուած չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
9:49:25 В надмении своем нечестивый пренебрегает Господа: >; во всех помыслах его: >
9:25 παρώξυνεν παροξυνω goad; irritate τὸν ο the κύριον κυριος lord; master ὁ ο the ἁμαρτωλός αμαρτωλος sinful κατὰ κατα down; by τὸ ο the πλῆθος πληθος multitude; quantity τῆς ο the ὀργῆς οργη passion; temperament αὐτοῦ αυτος he; him οὐκ ου not ἐκζητήσει εκζητεω seek out / thoroughly οὐκ ου not ἔστιν ειμι be ὁ ο the θεὸς θεος God ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him
9:25. blasphemavit Dominum impius secundum altitudinem furoris sui non requiretThe sinner hath provoked the Lord, according to the multitude of his wrath, he will not seek him:
10:4. The wicked, through the pride of his countenance, will not seek [after God]: God [is] not in all his thoughts.
KJV [10:4] The wicked, through the pride of his countenance, will not seek [after God]: God [is] not in all his thoughts:

9:25 В надмении своем нечестивый пренебрегает Господа: <<не взыщет>>; во всех помыслах его: <<нет Бога!>>
9:25
παρώξυνεν παροξυνω goad; irritate
τὸν ο the
κύριον κυριος lord; master
ο the
ἁμαρτωλός αμαρτωλος sinful
κατὰ κατα down; by
τὸ ο the
πλῆθος πληθος multitude; quantity
τῆς ο the
ὀργῆς οργη passion; temperament
αὐτοῦ αυτος he; him
οὐκ ου not
ἐκζητήσει εκζητεω seek out / thoroughly
οὐκ ου not
ἔστιν ειμι be
ο the
θεὸς θεος God
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
9:25. blasphemavit Dominum impius secundum altitudinem furoris sui non requiret
The sinner hath provoked the Lord, according to the multitude of his wrath, he will not seek him:
10:4. The wicked, through the pride of his countenance, will not seek [after God]: God [is] not in all his thoughts.
ru▾ LXX-gloss▾ vulgate▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. Как в предшествующих стихах, так и последующих, Давид изображает самоуверенность врагов в своей победе и в безнаказанности производимых ими опустошений; нечестивый говорит про Бога: "не взыщет", еврейский Бог не в состоянии им что-либо сделать сейчас.
Adam Clarke: Commentary on the Bible - 1831
10:4: Will not seek after God - He is too proud to bend his knee before his Judge; he is too haughty to put on sackcloth, and lay himself in the dust, though without deep repentance and humiliation he must without doubt perish everlastingly.
Albert Barnes: Notes on the Bible - 1834
10:5: His ways are always grievous - His paths; his manner of life; his conduct toward God; his dealings with men. The word rendered "are grievious," יחילוּ yā chiylû - has been variously rendered. The Latin Vulgate renders it, "His ways are defiled." So the Septuagint. Coverdale renders it, "His ways are always filthy." Prof. Alexander, "His ways are firm." So DeWette, "Es gelingen seine Wege." Horsley, "His ways are confident." This variety in the interpretation arises from the ambiguity of the original word - חול chû l. The meaning of this word, as given by Genesius, is to turn round, to twist, to whirl; and hence:
(1) to dance;
(2) to be whirled, or twisted upon anything;
(3) to twist oneself with pain, or to be in pain;
(4) to bear or bring forth;
(5) to tremble, to quake;
(6) to be strong or stable, as things twisted are.
Hence, he translates this passage, "his ways are firm, or stable, that is, all his affairs prosper." But it seems to me plain that this is not the idea in the mind of the psalmist. He is not dwelling on the prosperity of the wicked, or on the result of his conduct, but on his character. In the pRev_ious verses he had stated some of the traits in his character, and the subsequent verses continue the description; hence, it is natural that we should expect to find some special feature of his character referred to here, and not that there should be an allusion to the stability of his affairs. It seems to me, therefore, that the exact idea here is, that his ways, or his modes of feelling and conduct were always perverse and forced, and hard; that there was always something tortuous and unnatural about him; that he was not straightforward and honest; that he did not see things as they are, and did not act in a plain and upright manner.
Thy judgments - Thy laws; or, the principles of thy govermnent.
Are far above out of his sight - They are out of the range of his vision. He does not see them. His thoughts grovel on the earth, and he is never elevated in his views so as to see the great principles of truth.
As for all his enemies, he puffeth at them - He treats them with contempt and scorn, as if he had no fear of them, or as if he were entirely confident of his own ability to overcome them. This is an illustration of his pride and self-confidence, for it is the characteristic of the proud and self-confident to boast in this manner. The word rendered "puffeth" means to breathe, to blow; and the idea here is, that he acted as though he could sweep them away with a breath.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: the pride: Psa 18:27, Psa 101:5; Pro 6:17, Pro 21:4, Pro 30:13; Isa 2:11, Isa 3:9
will not: Psa 14:2, Psa 27:8; Exo 5:2; Deu 8:14; Job 22:17; Pro 30:9; Jer 2:31; Dan 5:22, Dan 5:23; Zep 2:3
God: etc. or, all his thoughts are, There is no God, Psa 14:1, Psa 53:1; Eph 2:12
thoughts: Gen 6:5; Isa 59:7, Isa 65:2; Jer 4:14; Mar 7:21; Act 8:22; Rom 1:21, Rom 1:28
John Gill
10:4 The wicked, through the pride of his countenance, will not seek after God,.... We supply it, "after God"; as do the Targum and Kimchi on the place: the sense is, he will not seek to God for counsel or assistance, he will not pray unto him; which is the character of every unregenerate man, Rom 3:11; or, he will not inquire into the will of God, to know what is right or what is wrong, but will do what seems best in his own eyes: and this arises from the pride of his heart, which shows itself in his countenance, in his proud and haughty look. It is said of the little horn, who is antichrist, that he has a look more stout than his fellows, Dan 7:20. The words may be rendered, "the wicked inquires not into the height of his anger"; so Ainsworth observes; that is, of God's anger; he is not concerned about it; he neither fears God nor regards men. Jarchi's sense of the words is,
"all his thoughts say unto him, God will not inquire into everything that I shall do, for there is no judgment.''
God is not in all his thoughts; nor in any of them, for they are evil continually; and if he does at any time think of him, his thoughts of him are wrong; he thinks he is altogether such an one as himself: or, "all his thoughts are, there is no God" (z): though he does not choose to say so, he thinks so; at least, he wishes it may be so; and he works himself into such impiety and atheism as to deny the providence of God, and thinks that he does not govern the world, nor concern himself with what is done below; that he takes no notice of men's actions, nor will call them to an account for them; and that there will be no future state or judgment, in which secret as well as open things will be made manifest: or, as the Chaldee paraphrase glosses it, "that all his thoughts are not manifest before the Lord".
(z) "non Deus, omnes cogitationes ejus", Montanus, Vatablus, Muis; "nullum esse Deum hae sunt omnes cogitationes ejus", Junius & Tremellius, Piscator, Ainsworth.
John Wesley
10:4 Countenance - So called, because though pride be properly seated in the heart, yet it is manifest in the countenance.
Robert Jamieson, A. R. Fausset and David Brown
10:4 The face expresses the self-conceit, whose fruit is practical atheism (Ps 14:1).
9:59:5: Ո՛չ է Աստուած առաջի աչաց նորա, պիղծ են ճանապարհք նորա յամենայն ժամ։ Բարձեալ են իրաւունք յերեսաց նորա, ՚ի վերայ ամենայն թշնամեաց իւրոց տիրեսցէ։
5 Չկայ Աստուած նրա աչքերի առջեւ, մշտապէս պիղծ են նրա ճանապարհները: Իրաւունք ասուածը վերացել է նրա մտքից, նա կը տիրի իր բոլոր հակառակորդներին:
[10:5] Ամէն ժամանակ անոր ճամբաները պինդ են. Քու դատաստաններդ անոր առջեւէն բարձր են. Անիկա իր բոլոր թշնամիներուն վրայ կը փչէ։
[45]Պիղծ են ճանապարհք նորա յամենայն ժամ, բարձեալ են իրաւունք յերեսաց նորա, ի վերայ ամենայն թշնամեաց իւրոց [46]տիրեսցէ:

9:5: Ո՛չ է Աստուած առաջի աչաց նորա, պիղծ են ճանապարհք նորա յամենայն ժամ։ Բարձեալ են իրաւունք յերեսաց նորա, ՚ի վերայ ամենայն թշնամեաց իւրոց տիրեսցէ։
5 Չկայ Աստուած նրա աչքերի առջեւ, մշտապէս պիղծ են նրա ճանապարհները: Իրաւունք ասուածը վերացել է նրա մտքից, նա կը տիրի իր բոլոր հակառակորդներին:
[10:5] Ամէն ժամանակ անոր ճամբաները պինդ են. Քու դատաստաններդ անոր առջեւէն բարձր են. Անիկա իր բոլոր թշնամիներուն վրայ կը փչէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:59:26 Во всякое время пути его гибельны; суды Твои далеки для него; на всех врагов своих он смотрит с пренебрежением;
9:26 βεβηλοῦνται βεβηλοω profane αἱ ο the ὁδοὶ οδος way; journey αὐτοῦ αυτος he; him ἐν εν in παντὶ πας all; every καιρῷ καιρος season; opportunity ἀνταναιρεῖται ανταναιρεω the κρίματά κριμα judgment σου σου of you; your ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him πάντων πας all; every τῶν ο the ἐχθρῶν εχθρος hostile; enemy αὐτοῦ αυτος he; him κατακυριεύσει κατακυριευω lord it over; master
9:26. nec est Deus in omnibus cogitationibus eius parturiunt viae eius in omni tempore longe sunt iudicia tua a facie eius omnes inimicos suos dispicitGod is not before his eyes: his ways are filthy at all times. Thy judgments are removed form his sight: he shall rule over all his enemies.
10:5. His ways are always grievous; thy judgments [are] far above out of his sight: [as for] all his enemies, he puffeth at them.
KJV [10:5] His ways are always grievous; thy judgments [are] far above out of his sight: [as for] all his enemies, he puffeth at them:

9:26 Во всякое время пути его гибельны; суды Твои далеки для него; на всех врагов своих он смотрит с пренебрежением;
9:26
βεβηλοῦνται βεβηλοω profane
αἱ ο the
ὁδοὶ οδος way; journey
αὐτοῦ αυτος he; him
ἐν εν in
παντὶ πας all; every
καιρῷ καιρος season; opportunity
ἀνταναιρεῖται ανταναιρεω the
κρίματά κριμα judgment
σου σου of you; your
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
πάντων πας all; every
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
αὐτοῦ αυτος he; him
κατακυριεύσει κατακυριευω lord it over; master
9:26. nec est Deus in omnibus cogitationibus eius parturiunt viae eius in omni tempore longe sunt iudicia tua a facie eius omnes inimicos suos dispicit
God is not before his eyes: his ways are filthy at all times. Thy judgments are removed form his sight: he shall rule over all his enemies.
10:5. His ways are always grievous; thy judgments [are] far above out of his sight: [as for] all his enemies, he puffeth at them.
ru▾ LXX-gloss▾ vulgate▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:5: His ways are always grievous - Or, He is travailing in pain to bring forth iniquity at all times. He is full of lust, or irregular and unholy desires; he conceives and brings forth sin; and sin being finished, time, place, and opportunity concurring, death is soon brought forth.
Thy judgments are far above out of his sight - He is so blinded with sin, that he cannot see the operations of God's hand.
He puffeth at them - He whistles at them; insults God, and despises men. He overthrows them with his breath; he has only to give orders, and they are destroyed. "Bring me the head of Giaffer," said an Asiatic despot. The head was immediately brought! No trial, no judge, no jury; but the despot's will and caprice.
Albert Barnes: Notes on the Bible - 1834
10:6: He hath said in his heart - The phrase, "he hath said," means that this was his deliberate and settled character. What is here described was no sudden thing. It was not the freak of passion; it was a deliberately-formed purpose. The phrase, "in his heart," means that he had purposed this; he had said this to himself in a spirit of self-gratulation and confidence.
I shall not be moved - That is, he was confident in his present condition, and he apprehended no changes. He had formed his plans so wisely, that he believed he had nothing to apprehend; he feared neither sickness nor adversity; he dreaded not the power of his enemies; he feared nothing even from the providence of God; he supposed that he had laid the foundation for permanent prosperity. This feeling of self-confidence and of security is sometimes found, to an extent that cannot be justified, in the hearts of even good people (compare the note at Job 29:18); and it is common among the wicked. See Psa 49:11; Job 21:9.
For I shall never be in adversity - Margin, "unto generation and generation." The margin expresses the correct sense. The idea of the wicked, as expressed here, is that they and their families would continue to be prosperous; that a permanent foundation was laid for honor and success, and for transmitting accumulated wealth and honors down to far distant times. It is a common feeling among wicked men that they can make permanent their titles, and possessions, and rank, and that nothing will occur to reduce them to the humble condition of others. Nothing more cleverly shows the pride and atheism of the heart than this; and in nothing are the anticipations and plans of human beings more signally disappointed. Compare the case of Shebna; see the note at Isa 22:15 ff.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: His: Gen 6:12; Pro 1:19, Pro 2:13, Pro 2:15; Isa 10:1; Hos 9:9; Rom 3:16
thy judgments: Psa 92:5, Psa 92:6; Pro 15:24, Pro 24:1; Isa 5:12, Isa 26:11, Isa 28:15, Isa 42:25; Hos 14:9
he puffeth: Psa 12:5; Jdg 9:27, Jdg 9:38; Sa2 5:6; Kg1 20:10, Kg1 20:11, Kg1 20:13
Carl Friedrich Keil and Franz Delitzsch
10:5
This strophe, consisting of only three lines, describes his happiness which he allows nothing to disturb. The signification: to be lasting (prop. stiff, strong) is secured to the verb חיל (whence חיל) by Job 20:21. He takes whatever ways he chooses, they always lead to the desired end; he stands fast, he neither stumbles nor goes astray, cf. Jer 12:1. The Chethמb דרכו (דּרכו) has no other meaning than that give to it by the Kerמ (cf. Ps 24:6; Ps 58:8). Whatever might cast a cloud over his happiness does not trouble him: neither the judgments of God, which are removed high as the heavens out of his sight, and consequently do not disturb his conscience (cf. Ps 28:5, Is 5:12; and the opposite, Ps 18:23), nor his adversaries whom he bloweth upon contemptuously. מרום is the predicate: altissime remota. And הפיח בּ, to breathe upon, does not in any case signify: actually to blow away or down (to express which נשׁב or נשׁף would be used), but either to "snub," or, what is more appropriate to Ps 10:5, to blow upon them disdainfully, to puff at them, like הפּיח in Mal 1:13, and flare rosas (to despise the roses) in Prudentius. The meaning is not that he drives his enemies away without much difficulty, but that by his proud and haughty bearing he gives them to understand how little they interfere with him.
John Gill
10:5 His ways are always grievous,.... To God and to his people; or, "his ways cause terror" (a), so Aben Ezra; make men fear; as antichrist has made the whole world tremble at him, Rev_ 13:4; or, "his ways are defiled", as the Septuagint and Vulgate Latin render it; for to him is nothing pure, his mind and conscience being defiled, Tit 1:15; or, "his ways always remain" (b); they are always the same, there is no change in them for the better: or they "prosper" (c) as Jarchi interprets it; and this is sometimes stumbling to the saints, Jer 12:1;
thy judgments are far above, out of his sight: meaning either the laws, statutes, and commandments of God, which are not taken notice of by him; but his own decrees or orders are set in the room of them; or the examples of punishment inflicted on wicked men, as on the old world, on Sodom and Gomorrah, the Egyptians, and other nations; these are not regarded, when they should be a terror to him;
as for all his enemies, he puffeth at them; who are the poor saints, and are looked upon by antichrist as feeble creatures, and all their efforts against him and his kingdom are treated with contempt: he blows upon them, and suggests that he can cause them to fall with the breath of his mouth, or strike them down with a straw or a feather; see Ps 12:6.
(a) "terrent", Cocceius. (b) "Permanent sive perdurant", Lutherus, Gejerus. (c) "Prosperantur", Musculus, Calvin, Ainsworth, Piscator.
John Wesley
10:5 Judgments - Thy threatenings denounced against, and punishments inflicted upon sinners. Are far - He doth not regard or fear them: yea he despises them, being confident that he can blow them away with a breath. This is a gesture of contempt or disdain, both in scripture, and other authors.
Robert Jamieson, A. R. Fausset and David Brown
10:5 Such is his confidence in the permanence of his way or course of life, that he disregards God's providential government (out of sight, because he will not look, Is 26:11), sneers at his enemies, and boasts perpetual freedom from evil.
9:69:6: Ասաց ՚ի սրտի իւրում թէ ո՛չ սասանեցայց ազգէ յազգ առանց չարի[6618]։ [6618] Ոմանք.Զի ասաց ՚ի սրտի իւ՛՛։
6 Նա ասում է իր սրտում, թէ չի սասանուի, դարէդար կ’ապրի առանց փորձանքի:
[10:6] Իր սրտին մէջ ըսաւ թէ «Պիտի չսասանիմ. Վասն զի ազգէ մինչեւ ազգ նեղութեան մէջ պիտի չըլլամ»։
Ասաց ի սրտի իւրում թէ` Ոչ սասանեցայց, ազգէ յազգ [47]առանց չարի:

9:6: Ասաց ՚ի սրտի իւրում թէ ո՛չ սասանեցայց ազգէ յազգ առանց չարի[6618]։
[6618] Ոմանք.Զի ասաց ՚ի սրտի իւ՛՛։
6 Նա ասում է իր սրտում, թէ չի սասանուի, դարէդար կ’ապրի առանց փորձանքի:
[10:6] Իր սրտին մէջ ըսաւ թէ «Պիտի չսասանիմ. Վասն զի ազգէ մինչեւ ազգ նեղութեան մէջ պիտի չըլլամ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:69:27 говорит в сердце своем: >;
9:27 εἶπεν επω say; speak γὰρ γαρ for ἐν εν in καρδίᾳ καρδια heart αὐτοῦ αυτος he; him οὐ ου not μὴ μη not σαλευθῶ σαλευω sway; rock ἀπὸ απο from; away γενεᾶς γενεα generation εἰς εις into; for γενεὰν γενεα generation ἄνευ ανευ without κακοῦ κακος bad; ugly
9:27. loquitur in corde suo non movebor in generatione et generatione ero sine maloFor he hath said in his heart: I shall not be moved from generation to generation, and shall be without evil.
10:6. He hath said in his heart, I shall not be moved: for [I shall] never [be] in adversity.
KJV [10:6] He hath said in his heart, I shall not be moved: for [I shall] never [be] in adversity:

9:27 говорит в сердце своем: <<не поколеблюсь; в род и род не приключится {мне} зла>>;
9:27
εἶπεν επω say; speak
γὰρ γαρ for
ἐν εν in
καρδίᾳ καρδια heart
αὐτοῦ αυτος he; him
οὐ ου not
μὴ μη not
σαλευθῶ σαλευω sway; rock
ἀπὸ απο from; away
γενεᾶς γενεα generation
εἰς εις into; for
γενεὰν γενεα generation
ἄνευ ανευ without
κακοῦ κακος bad; ugly
9:27. loquitur in corde suo non movebor in generatione et generatione ero sine malo
For he hath said in his heart: I shall not be moved from generation to generation, and shall be without evil.
10:6. He hath said in his heart, I shall not be moved: for [I shall] never [be] in adversity.
ru▾ LXX-gloss▾ vulgate▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27. Успехи идумеян над евреями вселили в них уверенность, что теперь они не поколеблются, и "в род и род не приключится им зла", т. е., что обессиленные евреи не в состоянии будут на несколько поколений оправиться от причиненного им зла, и на это время за идумеянами останется военный и политический перевес.
Adam Clarke: Commentary on the Bible - 1831
10:6: I shall not be moved - I have whatever I covet. I hold whatsoever I have gotten. I have money and goods to procure me every gratification.
Albert Barnes: Notes on the Bible - 1834
10:7: His mouth is full of cursing - Profaneness; blasphemy against God. In the former verse the writer had described the feelings of the "heart;" he now proceeds to specify the open acts of the wicked. The meaning is, that the wicked man, as here described, was one who was full of imprecation, swearing, execration; a "profane" man; a man who, whatever was his belief about God, would constantly call upon his name, and imprecate his wrath on himself or others. An atheist, strange as it may seem, is as likely to make a frequent use of the name of God, and to call upon Him, as other people; just as profane people, who have no belief in the Saviour, swear by Jesus Christ. This passage seems to be referred to by the apostle Paul in Rom 3:14, not as a direct quotation, as if the psalmist referred to the point which he was arguing, but as language which expressed the idea that the apostle wished to convey. See the note at that passage.
And deceit - Margin, as in Hebrew, "deceits." The meaning is, that he was false and treacherous; and perhaps also that his treachery and fraud were accompanied with the solemn sanction of an oath, or an appeal to God, as is likely to be the case among fraudulent and dishonest people.
And fraud - The word used here - תך tô k - is now commonly supposed to mean rather "oppression or violence." See Gesenius' Lexicon. When this is attributed to his mouth, it means that what he says - what he requires - what he commands, is unjust, unreasonable, and oppressive.
Under his tongue - Perhaps alluding to the serpent, whose poison is concealed at the root of the fang or tooth, and therefore under the tongue. The meaning is, that beneath what the wicked say, though it seems to be harmless, as the tongue of the serpent does, yet there lies mischief and iniquity, as the poison is hidden beneath the serpent's tongue.
Is mischief - The word used here means properly labor, toil; then trouble, vexation, sorrow. The meaning here seems to be that there lies under the tongue that which gives or causes distress; to wit, wrong-doing; injustice to others.
And vanity - Margin, iniquity. This expresses the idea in the original word. Whatever he says is evil, and is fitted to produce trouble and sorrow, as the concealed poison in the mouth of the serpent causes pain and death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: said: Psa 11:1, Psa 14:1; Mat 24:48
not: Psa 15:5, Psa 30:6; Ecc 8:11; Isa 47:7, Isa 56:12; Nah 1:10; Mat 24:48; Th1 5:3
never: Heb. unto generation and generation
Carl Friedrich Keil and Franz Delitzsch
10:6
Then in his boundless carnal security he gives free course to his wicked tongue. That which the believer can say by reason of his fellowship with God, בּל־אמּוט (Ps 30:7; Ps 16:8), is said by him in godless self-confidence. He looks upon himself in age after age, i.e., in the endless future, as אשׁר לא ברע, i.e., as one who (אשׁר as in Is 8:20) will never be in evil case (ברע as in Ex 5:19; 2Kings 16:8). It might perhaps also be interpreted according to Zech 8:20, Zech 8:23 (vid., Kצhler, in loc.): in all time to come (it will come to pass) that I am not in misfortune. But then the personal pronoun (אני or הוּא) ought not be omitted; whereas with our interpretation it is supplied from אמּוט, and there is no need to supply anything if the clause is taken as an apposition: in all time to come he who.... In connection with such unbounded self-confidence his mouth is full of אלה, cursing, execratio (not perjury, perjurium, a meaning the word never has), מרמות, deceit and craft of every kind, and תּך, oppression, violence. And that which he has under his tongue, and consequently always in readiness for being put forth (Ps 140:4, cf. Ps 66:17), is trouble for others, and in itself matured wickedness. Paul has made use of this Ps 10:7 in his contemplative description of the corruptness of mankind, Rom 3:14.
Geneva 1599
10:6 He hath said in his heart, I shall not be moved: for [I shall] (c) never [be] in adversity.
(c) The evil will not touch me, (Is 28:15) or else he speaks thus because he never felt evil.
John Gill
10:6 He hath said in his heart,.... To and within himself, he thought in his own mind; for the thought is the word or speech of the mind, ;
I shall not be moved; from his prosperous and happy condition, abounding: with riches and honours; from his seat of empire, over kings, princes, and the nations of the world; flattering himself that it would never be otherwise with him than it is: even "to generation and generation", I shall not be moved; so the words may be rendered;
for I shall never be in adversity, or "in evil" (d): meaning either the evil of sin; so asserting his innocence, wiping himself clean of all iniquity, claiming to himself the title of "holiness" itself, and the character of infallibility; giving out that he is impeccable, and cannot err; when he is not only almost, but altogether, in all evil; and is , the lawless and wicked one, the man of sin, who is nothing but sin itself. The Targum paraphrases the whole thus; "I shall not be moved from generation to generation from doing evil"; and so it is a boast of impiety, and that none can restrain him from it, no one having a superior power over him; see Ps 12:4. Or the evil of affliction, or calamity; wherefore we render it "adversity", so Jarchi and Aben Ezra understand it: the note of the former is,
"evil shall not come upon me in my generation,''
or for ever; and the latter compares it with Num 11:15; Kimchi and Ben Melech interpret it of long life. It is a vaunt of antichrist, promising himself a continuance of his grandeur, ease, peace, and prosperity; in which he will be wretchedly disappointed. The language and sense are much the same with that of the antichristian Babylon, Rev_ 18:7.
(d) "in malo", Montanus, Junius & Tremellius, Piscator, Cocceius, Gejerus; so Ainsworth.
9:79:7: Անէծք եւ դառնութիւն եւ նենգութիւն լի՛ է բերան նորա, ՚ի ներքոյ լեզուի նորա ցաւք եւ վաստակք[6619]։ [6619] Ոսկան.Անիծիւք եւ դառնութեամբ եւ նենգութեամբ լի է։
7 Անէծքով, դառնութեամբ ու նենգութեամբ լի է բերանը նրա, իսկ լեզուի տակ ցաւ է ու տառապանք:
[10:7] Անոր բերանը անէծքով ու նենգութիւններով ու հարստահարութիւններով լեցուն է. Անիրաւութիւնը ու անօրէնութիւնը անոր լեզուին տակ են։
Անիծիւք եւ դառնութեամբ եւ նենգութեամբ լի է բերան նորա. ի ներքոյ լեզուի նորա ցաւք եւ վաստակք:

9:7: Անէծք եւ դառնութիւն եւ նենգութիւն լի՛ է բերան նորա, ՚ի ներքոյ լեզուի նորա ցաւք եւ վաստակք[6619]։
[6619] Ոսկան.Անիծիւք եւ դառնութեամբ եւ նենգութեամբ լի է։
7 Անէծքով, դառնութեամբ ու նենգութեամբ լի է բերանը նրա, իսկ լեզուի տակ ցաւ է ու տառապանք:
[10:7] Անոր բերանը անէծքով ու նենգութիւններով ու հարստահարութիւններով լեցուն է. Անիրաւութիւնը ու անօրէնութիւնը անոր լեզուին տակ են։
zohrab-1805▾ eastern-1994▾ western am▾
9:79:28 уста его полны проклятия, коварства и лжи; под языком его мучение и пагуба;
9:28 οὗ ος who; what ἀρᾶς αρα.1 cursing; curse τὸ ο the στόμα στομα mouth; edge αὐτοῦ αυτος he; him γέμει γεμω loaded / full καὶ και and; even πικρίας πικρια bitterness καὶ και and; even δόλου δολος cunning; treachery ὑπὸ υπο under; by τὴν ο the γλῶσσαν γλωσσα tongue αὐτοῦ αυτος he; him κόπος κοπος labor; weariness καὶ και and; even πόνος πονος pain
9:28. maledictione os eius plenum est et dolis et avaritia sub lingua eius dolor et iniquitasHis mouth is full of cursing, and of bitterness, and of deceit: under his tongue are labour and sorrow.
10:7. His mouth is full of cursing and deceit and fraud: under his tongue [is] mischief and vanity.
KJV [10:7] His mouth is full of cursing and deceit and fraud: under his tongue [is] mischief and vanity:

9:28 уста его полны проклятия, коварства и лжи; под языком его мучение и пагуба;
9:28
οὗ ος who; what
ἀρᾶς αρα.1 cursing; curse
τὸ ο the
στόμα στομα mouth; edge
αὐτοῦ αυτος he; him
γέμει γεμω loaded / full
καὶ και and; even
πικρίας πικρια bitterness
καὶ και and; even
δόλου δολος cunning; treachery
ὑπὸ υπο under; by
τὴν ο the
γλῶσσαν γλωσσα tongue
αὐτοῦ αυτος he; him
κόπος κοπος labor; weariness
καὶ και and; even
πόνος πονος pain
9:28. maledictione os eius plenum est et dolis et avaritia sub lingua eius dolor et iniquitas
His mouth is full of cursing, and of bitterness, and of deceit: under his tongue are labour and sorrow.
10:7. His mouth is full of cursing and deceit and fraud: under his tongue [is] mischief and vanity.
ru▾ LXX-gloss▾ vulgate▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:7: His mouth is full of cursing, and deceit, and fraud - What a finished character! A blasphemer, a deceitful man, and a knave!
Albert Barnes: Notes on the Bible - 1834
10:8: He sitteth in the lurking-places of the villages - As robbers do, who hide themselves in the vicinity of villages, that they make a sudden descent upon them in the silence of the night, or that they may seize and rob the inhabitants as they go forth in the morning to attend their flocks to the pastures, or to labor in the fields. The word rendered "villages" means properly an enclosure, as a court before a building; and then a village or hamlet, farm-buildings, or farm hamlets, usually erected around an open space; and it is then used to denote the encampment of nomadic tribes, who usually pitch their tents in a circle so as to form an enclosure, Gen 25:16; Isa 42:11. In the neighborhood of such places - in the thickets, bushes, or ravines, that might be near such encampments or enclosures - robbers would naturally secrete themselves, that they might fall upon them suddenly, or that they might seize anyone who left the village or encampment for ally purpose. So Frazer remarks in his Travels in Chorasan, i. 437: "When the Turkomans design to fall upon a village, they take a position near it in the rear, until in the morning the unsuspecting inhabitants drive out their herds, or leave the villages for some other purpose, and then they suddenly fall upon them." DeWette, in loc.
In the secret places doth he murder the innocent - From these retreats he suddenly falls upon those who are unsuspicious, and who have done him no wrong. The word "innocent" here does not mean sinless in the absolute sense, but it means that they were innocent so far as the robber was concerned. They had done him no wrong; they had given him no occasion to make war upon them.
His eyes are privily set - Margin, "hide themselves." The Hebrew word means to hide, to conceal; to lay up in private; to hoard; to keep back; to hold back, etc. Here it means to conceal, to lurk in ambush; and the idea is that his eyes will secretly watch, or keep a lookout for them; that is, that his eyes, or that he himself will be concealed, that he may observe the goings of those whom he intends to make his prey.
Against the poor - Or, the wretched, the afflicted, the defenseless. The meaning is, that instead of being a helper of the poor and wretched, he is disposed to take every advantage of them, and deprive them of all their rights and comforts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: full: Psa 59:12, Psa 62:4; Rom 3:14
and deceit: Heb. deceits, Psa 5:9, Psa 7:14, Psa 36:3, Psa 52:4, Psa 55:21, Psa 58:3, Psa 64:3; Isa 59:4; Jer 9:3, Jer 9:6; Rom 3:13
under: Job 20:12
mischief: Psa 7:14, Psa 140:9; Job 15:35; Mat 12:34; Jam 3:6-8
vanity: or, iniquity, Psa 12:2, Psa 41:6, Psa 144:8, Psa 144:11; Pro 21:6, Pro 30:8
John Gill
10:7 His mouth is full of cursing,.... Or, "he has filled his mouth with cursing" (e) God and good men, his superiors, himself and others. The word signifies "an oath"; and may design either a profane oath, taking the name of God in vain; or an oath on a civil account, a false oath, taken with a design to defraud and deceive others, as follows, and intends perjury; and this, as applicable to antichrist, regards his mouth speaking great things and blasphemies against God, and uttering curses and anathemas against the saints, Rev_ 13:5;
and deceit and fraud; such as flattery and lying, which are both used by him with an intention to impose upon and deceive. The apostle, in Rom 3:14; renders both these words by one, "bitterness"; which may be said of sin in general, which is a very bitter thing; though it is rolled as a sweet morsel in the mouth of a wicked man, yet in the issue it is bitterness to him: and it is applicable to sinful words, which are bitter in their effects to those against whom they are spoken, or who are deceived and imposed upon by them: and, as they refer to antichrist, may have respect to the lies in hypocrisy spoken by him, and to the deceitfulness of unrighteousness, by which he works upon those that perish, Ti1 4:2;
under his tongue is mischief and vanity; alluding to serpents, who have little bags of poison under their teeth; see Ps 140:3; Kimchi and Ben Melech observe, that the heart is under the tongue, being lower than it, and so denotes the wickedness which that is full of, and devises continually, and is latent in it until discovered; and is mischievous iniquity, injurious to God, and the honour of his law, and to fellow creatures; and especially to the saints, whose persons, characters, and estates, are aimed at; but in the issue it is all vanity, and a fruitless attempt, being blasted by God, and overruled for good to him; see Is 54:17;
(e) .
John Wesley
10:7 Tongue - Under his fair and plausible speeches, mischief is hid and covered. Vanity - Or, injury, the vexation or oppression of other men.
Robert Jamieson, A. R. Fausset and David Brown
10:7 The malignity and deceit (Ps 140:3) of such are followed by acts combining cunning, fraud, and violence (compare Prov 1:11, Prov 1:18), aptly illustrated by the habits of the lion, and of hunters taking their prey. "Poor," in Ps 10:8, Ps 10:10, Ps 10:14, represents a word peculiar to this Psalm, meaning the sad or sorrowful; in Ps 10:9, as usual, it means the pious or meek sufferer.
9:89:8: Նստի դարանեա՛լ ընդ մեծամեծս, ՚ի գաղտնի՛ս սպանանել զանբիծն[6620]։ [6620] Ոմանք.Նստի վարանեալ ընդ մեծա՛՛։
8 Մեծամեծների հետ դարան է մտնում, որ գաղտնաբար սպանի անմեղին:
[10:8] Գիւղերուն դարանի տեղերը կը նստի, Գաղտուկ տեղերու մէջ անմեղը կը սպաննէ. Անոր աչքերը ծածկաբար տնանկներուն կը նային։
Նստի [48]դարանեալ ընդ մեծամեծս``, ի գաղտնիս սպանանել զանբիծն, աչք նորա ի տնանկս հային:

9:8: Նստի դարանեա՛լ ընդ մեծամեծս, ՚ի գաղտնի՛ս սպանանել զանբիծն[6620]։
[6620] Ոմանք.Նստի վարանեալ ընդ մեծա՛՛։
8 Մեծամեծների հետ դարան է մտնում, որ գաղտնաբար սպանի անմեղին:
[10:8] Գիւղերուն դարանի տեղերը կը նստի, Գաղտուկ տեղերու մէջ անմեղը կը սպաննէ. Անոր աչքերը ծածկաբար տնանկներուն կը նային։
zohrab-1805▾ eastern-1994▾ western am▾
9:89:29 сидит в засаде за двором, в потаенных местах убивает невинного; глаза его подсматривают за бедным;
9:29 ἐγκάθηται εγκαθημαι ambush μετὰ μετα with; amid πλουσίων πλουσιος rich ἐν εν in ἀποκρύφοις αποκρυφος hidden away ἀποκτεῖναι αποκτεινω kill ἀθῷον αθωος guiltless οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight αὐτοῦ αυτος he; him εἰς εις into; for τὸν ο the πένητα πενης poor ἀποβλέπουσιν αποβλεπω look off / forward
9:29. sedet insidians iuxta vestibula in absconditis ut interficiat innocentemHe sitteth in ambush with the rich, in private places, that he may kill the innocent.
10:8. He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor.
KJV [10:8] He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor:

9:29 сидит в засаде за двором, в потаенных местах убивает невинного; глаза его подсматривают за бедным;
9:29
ἐγκάθηται εγκαθημαι ambush
μετὰ μετα with; amid
πλουσίων πλουσιος rich
ἐν εν in
ἀποκρύφοις αποκρυφος hidden away
ἀποκτεῖναι αποκτεινω kill
ἀθῷον αθωος guiltless
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
αὐτοῦ αυτος he; him
εἰς εις into; for
τὸν ο the
πένητα πενης poor
ἀποβλέπουσιν αποβλεπω look off / forward
9:29. sedet insidians iuxta vestibula in absconditis ut interficiat innocentem
He sitteth in ambush with the rich, in private places, that he may kill the innocent.
10:8. He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor.
ru▾ LXX-gloss▾ vulgate▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30. Кроме высокомерия, доходящего до пренебрежения к Иегове, о котором ранее говорил Давид (см. 25: ст. ), враги отличаются нравственно-неопрятными приемами своих действий: они коварны, лживы, мстительны.
Adam Clarke: Commentary on the Bible - 1831
10:8: He sitteth in the lurking places - In this and the following verse there appears to be an allusion to espionage, or setting of spies on a man's conduct; or to the conduct of an assassin or private murderer. He sitteth in lurking places - in secret places; his eyes - spies - are privily set; he lieth in wait secretly: he doth catch the poor, when he draweth him into his net. He is like a hunter that lays his traps and gins, digs his pits, sets his nets; and when the prey falls into them, he destroys its life.
Albert Barnes: Notes on the Bible - 1834
10:9: He lieth in wait secretly - Margin, in the secret places. See the note at Psa 10:8. The object here is merely to illustrate the thought in the pRev_ious verse, by an allusion to a lion and a hunter.
As a lion in his den - As a lion crouches down in his den, ready to spring upon his prey. That is, the lion is concealed, but is on the look out, and when his prey passes near his den, he suddenly springs upon it and secures it. So it is with the wicked man. He carefully lays his plans. He conceals his purposes. He is himself hidden, or his plans are all hidden. Suddenly he springs upon his victim, who is taken by surprise and has no power of defense or escape. The purpose here is not so much to describe the wicked man as a literal robber, as to compare the conduct of the wicked with that of a robber - one who, like a lion or a hunter, lies concealed until his victim is seen. This will describe the conduct of a large class of people - men who secretly lay plans of seduction, villany, and fraud, and who spring suddenly upon their victims when there is no hope of escape.
He lieth in wait to catch the poor - The helpless and defenseless.
He doth catch the poor, when he draweth him into his net - As a hunter does the wild beast. Here the same thought is presented under a new image - that of a hunter. He lays his snare, gin, or pit-fall, and when the animal is allured into it, he springs the net suddenly on him, or the animal sinks into the pit, and is secured. See the note at Psa 7:15; the note at Psa 9:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: sitteth: Sa1 22:18, Sa1 23:23; Kg2 21:16; Pro 1:11, Pro 1:12; Hab 3:14; Luk 8:1, Luk 10:1
his eyes: Psa 17:11; Pro 6:12, Pro 6:13; Jer 22:17
are privily set: Heb. hide themselves
Carl Friedrich Keil and Franz Delitzsch
10:8
The ungodly is described as a lier in wait; and one is reminded by it of such a state of anarchy, as that described in Hos 6:9 for instance. The picture fixes upon one simple feature in which the meanness of the ungodly culminates; and it is possible that it is intended to be taken as emblematical rather than literally. חצר (from חצר to surround, cf. Arab. hdr, hṣr, and especially hdr) is a farm premises walled in (Arab. hadar, hadâr, hadâra), then losing the special characteristic of being walled round it comes to mean generally a settled abode (with a house of clay or stone) in opposition to a roaming life in tents (cf. Lev 25:31; Gen 25:16). In such a place where men are more sure of falling into his hands than in the open plain, he lies in wait (ישׁב, like Arab. q‛d lh, subsedit = insidiatus est ei), murders unobserved him who had never provoked his vengeance, and his eyes להלכה יצפּנוּ. צפה to spie, Ps 37:32, might have been used instead of צפן; but צפן also obtains the meaning, to lie in ambush (Ps 56:7; Prov 1:11, Prov 1:18) from the primary notion of restraining one's self (Arab. ḍfn, fut. i. in Beduin Arabic: to keep still, to be immoveably lost in thought, vid., on Job 24:1), which takes a transitive turn in צפן "to conceal." חלכה, the dative of the object, is pointed just as though it came from חיל: Thy host, i.e., Thy church, O Jahve. The pausal form accordingly is חלכה with Segol, in Ps 10:14, not with Ṣere as in incorrect editions. And the appeal against this interpretation, which is found in the plur. חלכאים Ps 10:10, is set aside by the fact that this plural is taken as a double word: host (חל = חיל = חיל as in Obad 1:20) of the troubled ones (כּאים, not as Ben-Labrat supposes, for נכאים, but from כּאה weary, and mellow and decayed), as the Ker (which is followed by the Syriac version) and the Masora direct, and accordingly it is pointed חלכּאים with Ṣere. The punctuation therefore sets aside a word which was unintelligible to it, and cannot be binding on us. There is a verb הלך, which, it is true, does not occur in the Old Testament, but in the Arabic, from the root Arab. ḥk, firmus fuit, firmum fecit (whence also Arab. ḥkl, intrans. to be firm, ferm, i.e., closed), it gains the signification in reference to colour: to be dark (cognate with חכל, whence חכלילי) and is also transferred to the gloom and blackness of misfortune.
(Note: Cf. Samachschari's Golden Necklaces, Proverb 67, which Fleischer translates: "Which is blacker: the plumage of the raven, which is black as coal, or thy life, O stranger among strangers?" The word "blacker" is here expressed by Arab. ahlaku, just as the verb Arab. halika, with its infinitives halak or hulkat and its derivatives is applied to sorrow and misery.)
From this an abstract is formed חלך or חלך (like חפשׁ): blackness, misfortune, or also of a defective development of the senses: imbecility; and from this an adjective חלכּה = חלכּי, or also (cf. חפשׁי, עלפּה Ezek 31:15 = one in a condition of languishing, עלף) חלכּה = חלכּי, plur. חלכּאים, after the form דּוּדאים, from דּוּדי, Ew. 189, g.
Geneva 1599
10:8 (d) He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor.
(d) He shows that the wicked have many ways to hide their cruelty and therefore should be even more feared.
John Gill
10:8 He sitteth in the lurking places of the villages,.... Which were by the wayside, where thieves and robbers harboured, and out of which they came, and robbed passengers as they came by. The word (f) signifies "palaces" or "courts": and so it is rendered by the Chaldee paraphrase and Syriac version; and so the allusion is not to mean thieves and robbers, but to persons of note and figure. Hence the Septuagint and Vulgate Latin, Arabic, and Ethiopic versions, render it, "he sitteth in lurking places with the rich"; and may be fitly applied to the pope and his cardinals. Antichrist sits in the temple of God, and by his emissaries gets into the villages, the particular churches and congregations of saints, where they lie in ambush to do mischief, to corrupt their faith, worship, and manners; and like thieves and robbers enter in to steal, kill, and destroy;
in secret places doth he murder the innocent; the harmless lambs and sheep of Christ; who, though they are not without sin in themselves, yet are innocent with respect to the cause and the things for which they suffer: these are the saints and prophets and martyrs of Jesus, whose blood is shed by antichrist; and the taking away of their lives is reckoned murder with God; and is so styled in the Scriptures, Rev_ 9:21; though the antichristian party call it doing God good service, and impute it to zeal for the good of holy church; and yet this they choose to do in secret, by private massacres, or by the inquisition; which having condemned men to death, delivers them over to the secular power to execute the sentence on them: just as the Jews delivered Christ to the Roman governor, to shift off the sin and blame from themselves; murder being what no one cares to be known in, or chargeable with;
his eyes are privily set against the poor: the word rendered "poor", is used nowhere but in this psalm, in which it is used three times, here, and in Ps 10:1; and in the plural number in Ps 10:10. It is translated "poor" both in the Chaldee paraphrase and Septuagint version, and in those that follow them. In the Arabic language it signifies "black" (g), and may design such who are black by reason of persecution and affliction, who go mourning all the day long on account of sin, their own and others; and because of the distresses and calamities of the church and people of God. These the eyes of the wicked watch and observe, and are set against them to do them all the mischief they can; their eyes are full of envy and indignation at them, though it is all in a private and secret way. The allusion is to thieves and robbers, who hide themselves in some secret place, and from thence look out for them that pass by, and narrowly observe whether they are for their purpose, and when it will be proper to come out and seize upon them.
(f) Symmachus in Drusius; "atriorum", Munster; so Hammond, Ainsworth, & Michaelis. (g) "Chalae, valde niger fuit", Golius, col. 646.
John Wesley
10:8 Sitteth - Not within the villages, but in the ways bordering upon them, or leading to them, as robbers use to do. Are set - Heb. Are hid. He watches and looks out of his lurking - place. He alludes still to the practices of robbers.
Robert Jamieson, A. R. Fausset and David Brown
10:8 eyes . . . privily--He watches with half-closed eyes, appearing not to see.
9:99:9: Աչք նորա ՚ի տնանկս հային. վարանի ՚ի գաղտնիս՝ որպէս զառեւծ ՚ի մորւոջ իւրում։ Դարանի յափշտակե՛լ զաղքատն, յափշտակել զաղքատն եւ ձգել զնա[6621]։ [6621] Ոմանք.Դարանի ՚ի գաղտնիս որպէս առիւծ։ Ուր եւս ոմանք.վարանի յափշտակել զաղ՛՛... եւ ՚ի ձգել զնա։
9 Նրա աչքն աղքատի վրայ է, դարանակալում է թաքստոցում՝ ինչպէս առիւծն իր որջում, դարանակալում է յափշտակելու աղքատին, յափշտակելու աղքատին եւ ճանկելու նրան:
[10:9] Գաղտուկ տեղեր դարանամուտ կ’ըլլայ, ինչպէս առիւծը՝ իր որջին մէջ. Դարանակալ կը նստի՝ աղքատը յափշտակելու համար. Աղքատը կը յափշտակէ՝ իր որոգայթը ձգելով զանիկա։
Դարանի ի գաղտնիս` որպէս զառեւծ ի մորւոջ իւրում. դարանի յափշտակել զաղքատն, յափշտակել զաղքատն եւ ձգել զնա յորոգայթ իւր:

9:9: Աչք նորա ՚ի տնանկս հային. վարանի ՚ի գաղտնիս՝ որպէս զառեւծ ՚ի մորւոջ իւրում։ Դարանի յափշտակե՛լ զաղքատն, յափշտակել զաղքատն եւ ձգել զնա[6621]։
[6621] Ոմանք.Դարանի ՚ի գաղտնիս որպէս առիւծ։ Ուր եւս ոմանք.վարանի յափշտակել զաղ՛՛... եւ ՚ի ձգել զնա։
9 Նրա աչքն աղքատի վրայ է, դարանակալում է թաքստոցում՝ ինչպէս առիւծն իր որջում, դարանակալում է յափշտակելու աղքատին, յափշտակելու աղքատին եւ ճանկելու նրան:
[10:9] Գաղտուկ տեղեր դարանամուտ կ’ըլլայ, ինչպէս առիւծը՝ իր որջին մէջ. Դարանակալ կը նստի՝ աղքատը յափշտակելու համար. Աղքատը կը յափշտակէ՝ իր որոգայթը ձգելով զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
9:99:30 подстерегает в потаенном месте, как лев в логовище; подстерегает в засаде, чтобы схватить бедного; хватает бедного, увлекая в сети свои;
9:30 ἐνεδρεύει ενεδρευω ambush ἐν εν in ἀποκρύφῳ αποκρυφος hidden away ὡς ως.1 as; how λέων λεων lion ἐν εν in τῇ ο the μάνδρᾳ μανδρα he; him ἐνεδρεύει ενεδρευω ambush τοῦ ο the ἁρπάσαι αρπαζω snatch πτωχόν πτωχος bankrupt; beggarly ἁρπάσαι αρπαζω snatch πτωχὸν πτωχος bankrupt; beggarly ἐν εν in τῷ ο the ἑλκύσαι ελκυω draw; drag αὐτόν αυτος he; him
9:30. oculi eius robustos tuos circumspiciunt insidiatur in abscondito quasi leo in cubili insidiatur ut rapiat pauperem rapiet pauperem cum adtraxerit eum ad rete suumHis eyes are upon the poor man: he lieth in wait, in secret, like a lion in his den. He lieth in ambush, that he may catch the poor man: so catch the poor, whilst he draweth him to him.
10:9. He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his net.
KJV [10:9] He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his net:

9:30 подстерегает в потаенном месте, как лев в логовище; подстерегает в засаде, чтобы схватить бедного; хватает бедного, увлекая в сети свои;
9:30
ἐνεδρεύει ενεδρευω ambush
ἐν εν in
ἀποκρύφῳ αποκρυφος hidden away
ὡς ως.1 as; how
λέων λεων lion
ἐν εν in
τῇ ο the
μάνδρᾳ μανδρα he; him
ἐνεδρεύει ενεδρευω ambush
τοῦ ο the
ἁρπάσαι αρπαζω snatch
πτωχόν πτωχος bankrupt; beggarly
ἁρπάσαι αρπαζω snatch
πτωχὸν πτωχος bankrupt; beggarly
ἐν εν in
τῷ ο the
ἑλκύσαι ελκυω draw; drag
αὐτόν αυτος he; him
9:30. oculi eius robustos tuos circumspiciunt insidiatur in abscondito quasi leo in cubili insidiatur ut rapiat pauperem rapiet pauperem cum adtraxerit eum ad rete suum
His eyes are upon the poor man: he lieth in wait, in secret, like a lion in his den. He lieth in ambush, that he may catch the poor man: so catch the poor, whilst he draweth him to him.
10:9. He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his net.
ru▾ LXX-gloss▾ vulgate▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:10: He croucheth - Of the scoffing, mocking, insulting, and insidious conduct of Sanballat, Tobiah, and Geshem, the fourth and sixth chapters of Nehemiah give abundant proof; and possibly the allusion is to them. The lion squats down and gathers himself together, that he may make the greater spring.
Albert Barnes: Notes on the Bible - 1834
10:10: He croucheth - Margin, "breaketh himself." Coverdale, "Then smiteth he, then oppresseth he." Prof. Alexander, "And bruised he will sink." Horsley, "And the overpowered man submits." Luther, "He slays, and thrusts down, and presses to the earth the poor with power." This variety of interpretation arises from some ambiguity in regard to the meaning of the original. The word rendered "croucheth" - ודכה, in the Kethib (the text) - is in the Qeri' (margin), ידכה, "and crushed, he sinks down." There is some uncertainty about the form in which the word is used, but it is certain that it does not mean, as in our translation, "he croucheth." The word דכה dâ kâ h, properly means to be broken in pieces, to be crushed; and this idea runs through all the forms in which the word occurs. The true idea, it seems to me, is that this does not refer to the wicked man, but to his victim or victims, represented here by a word in the collective singular; and the meaning is that such a victim, crushed and broken down, sinks under the power of the persecutor and oppressor. "And the crushed one sinks down."
And humbleth himself - The word used here - ישׁח yā ś och - from שׁוּח ś û ch - means to sink down; to settle down. Here it means to sink down as one does who is overcome or oppressed, or who is smitten to the earth. The idea is, that he is crushed or smitten by the wicked, and sinks to the ground.
That the poor may fall - Rather, as in the original, "and the poor fall;" that is, they do fall. The idea is, that they do in fact fall by the arm of the persecutor and oppressor who treads them down.
By his strong ones - Margin, "Or, into his strong parts." The text here best expresses the sense. The reference is to the strong ones - the followers and abettors of the "wicked" here referred to - his train of followers. The allusion seems to be to this wicked man represented as the head or leader of a band of robbers or outlaws - strong, athletic men engaged under him in committing robbery on the unprotected. See Psa 10:8-9. Under these strong men the poor and the unprotected fall, and are crushed to the earth. The meaning of the whole verse, therefore, may be thus expressed: "And the crushed one sinks down, and the poor fall under his mighty ones." The word rendered "poor" is in the plural, while the verb "fall" is in the singular; but this construction is not uncommon when the verb precedes. Nordheimer, Hebrew Grammar, Section 759, i., a. The word rendered "poor" means the wretched or the afflicted, and refers here to those who were unprotected - the victims of oppression and robbery.
The following account of the condition of Palestine at the present time will illustrate the passage here, and show how true the statements of the psalmist are to nature. It occurs in "The land and the Book," by W. M. Thomson, D. D., Missionary in Syria. He is speaking of the sandy beach, or the sand hills, in the neighborhood of Mount Carmel, and says, respecting these "sandy downs, with feathery reeds, running far inland, the chosen retreat of wild boars and wild Arabs," "The Arab robber larks like a wolf among these sand heaps, and often springs out suddenly upon the solitary traveler, robs him in a trice, and then plunges again into the wilderness of sand hills and reedy downs, where pursuit is fruitless. Our friends are careful not to allow us to straggle about or lag behind, and yet it seems absurd to fear a surprise here - Khaifa before, and Acre in the rear, and travelers in sight on both sides. Robberies, however, do often occur, just where we now are. Strange country! and it has always been so." And then quoting the passage before us Psa 10:8-10, he adds, "A thousand rascals, the living originals of this picture, are this day crouching and lying in wait all over the country to catch poor helpless travelers. You observe that all these people we meet or pass are armed; nor would they venture to go from Acre to Khaifa without their musket, although the cannon of the castles seem to command every foot of the way." Vol. i., pp. 487, 488.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: He lieth: Psa 17:12, Psa 59:3; Mic 7:2; Act 23:21
secretly: Heb. in the secret places, Lam 3:10; Amo 3:4; Nah 2:11, Nah 2:12; Zac 11:3
to catch: Jer 5:26; Eze 19:3-6; Hab 1:15; Joh 10:12
when: Psa 12:5, Psa 35:10, Psa 37:14, Psa 109:31; Job 5:15, Job 5:16; Pro 14:31, Pro 22:16, Pro 28:15; Isa 3:15, Isa 32:7; Eze 22:29; Amo 2:6, Amo 2:7, Amo 5:11, Amo 5:12; Hab 3:14
John Gill
10:9 He lieth in wait secretly as a lion,.... The first beast in Rev_ 13:2; is said to have a mouth like a lion, and the second beast in Ps 10:11; spake like a dragon; and both design one and the same, antichrist, in his twofold capacity, civil and ecclesiastical; this metaphor of the lion lying in wait secretly for his prey denotes the insidious methods used by antichrist to destroy the faithful witnesses of Christ; who lies like a lion
in his den, in the temple of God, now become a den of thieves;
he lieth in wait to catch the poor: to snatch and carry them away captive as his prey; see Rev_ 13:10;
he doth catch the poor when he draweth him into his net; this metaphor is taken from fowlers, who spread nets, into which they allure and draw the birds and catch them. The allurements, snares, and nets, which antichrist lays to catch the poor saints and people of God in, are the riches and honours of this world, great pretensions to holiness, devotion; and religion, and many lying signs and wonders.
9:109:10: Յորոգայթ իւր խոնարհեցուսցէ՛ զնա, խոնարհեսցի եւ անկցի ՚ի տիրել իւրում ՚ի վերայ տնանկաց։
10 Նրան կը գցի իր որոգայթը, բայց տիրելով տնանկներին՝ նա կը խոնարհուի ու կ’ընկնի:
[10:10] Կծկտած կը պառկի Եւ տնանկները անոր ճանկերուն տակ կ’իյնան։
[49]Խոնարհեցուսցէ զնա, խոնարհեսցի եւ անկցի ի տիրել իւրում ի վերայ տնանկաց:

9:10: Յորոգայթ իւր խոնարհեցուսցէ՛ զնա, խոնարհեսցի եւ անկցի ՚ի տիրել իւրում ՚ի վերայ տնանկաց։
10 Նրան կը գցի իր որոգայթը, բայց տիրելով տնանկներին՝ նա կը խոնարհուի ու կ’ընկնի:
[10:10] Կծկտած կը պառկի Եւ տնանկները անոր ճանկերուն տակ կ’իյնան։
zohrab-1805▾ eastern-1994▾ western am▾
9:109:31 сгибается, прилегает, и бедные падают в сильные когти его;
9:31 ἐν εν in τῇ ο the παγίδι παγις trap αὐτοῦ αυτος he; him ταπεινώσει ταπεινωσις humiliation αὐτόν αυτος he; him κύψει κυπτω stoop καὶ και and; even πεσεῖται πιπτω fall ἐν εν in τῷ ο the αὐτὸν αυτος he; him κατακυριεῦσαι κατακυριευω lord it over; master τῶν ο the πενήτων πενης poor
9:31. et confractum subiciet et inruet viribus suis valenterIn his net he will bring him down, he will crouch and fall, when he shall have power over the poor.
10:10. He croucheth, [and] humbleth himself, that the poor may fall by his strong ones.
KJV [10:10] He croucheth, [and] humbleth himself, that the poor may fall by his strong ones:

9:31 сгибается, прилегает, и бедные падают в сильные когти его;
9:31
ἐν εν in
τῇ ο the
παγίδι παγις trap
αὐτοῦ αυτος he; him
ταπεινώσει ταπεινωσις humiliation
αὐτόν αυτος he; him
κύψει κυπτω stoop
καὶ και and; even
πεσεῖται πιπτω fall
ἐν εν in
τῷ ο the
αὐτὸν αυτος he; him
κατακυριεῦσαι κατακυριευω lord it over; master
τῶν ο the
πενήτων πενης poor
9:31. et confractum subiciet et inruet viribus suis valenter
In his net he will bring him down, he will crouch and fall, when he shall have power over the poor.
10:10. He croucheth, [and] humbleth himself, that the poor may fall by his strong ones.
ru▾ LXX-gloss▾ vulgate▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:11: God hath forgotten - He hath cast off this people, and he will never more re-establish them. So Sanballat thought.
Albert Barnes: Notes on the Bible - 1834
10:11: He hath said in his heart, God hath forgotten - That is, this is his practical, habitual feeling. He acts as if God had forgotten, or as if God takes no knowledge of what is occurring in the earth. Compare Psa 10:6.
He hideth his face - God has hidden his face; that is, he does not look on what is occurring.
He will never see it - That is, he will never see what is done. It cannot be supposed that any man would deliberately say either that the memory of God has failed, or that he will not see what is done upon the earth, but the meaning is, that this is the practical feeling of the wicked man; he acts as if this were so. He is no more restrained in his conduct than he would be if this were his deliberate conviction, or than if he had settled it in his mind that God is regardless of human actions. It is hardly necessary to say that this is a correct description of the conduct of wicked men. If they deliberately believed that God was regardless of human conduct, if they were certain that he would not behold what is done, their conduct would not be different from what it is now. They do not act as if his eye were upon them; they are not restrained by any sense of his presence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: croucheth: Heb. breaketh himself, Sa1 2:36
humbleth: Sa1 18:21-26, Sa1 23:21, Sa1 23:22; Sa2 15:5
by his strong ones: Heb. or, into his strong parts
Carl Friedrich Keil and Franz Delitzsch
10:10
The comparison to the lion is still in force here and the description recurs to its commencement in the second strophe, by tracing back the persecution of the ungodly to its final cause. Instead of the Chethb ודכה (ודכה perf. consec.), the Kerמ reads ידכּה more in accordance with the Hebrew use of the tenses. Job 38:40 is the rule for the interpretation. The two futures depict the settled and familiar lying in wait of the plunderer. True, the Kal דּכה in the signification "to crouch down" finds no support elsewhere; but the Arab. dakka to make even (cf. Arab. rṣd, firmiter inhaesit loco, of the crouching down of beasts of prey, of hunters, and of foes) and the Arab. dagga, compared by Hitzig, to move stealthily along, to creep, and dugjeh a hunter's hiding-place exhibit synonymous significations. The ταπεινώσει αὐτὸν of the lxx is not far out of the way. And one can still discern in it the assumption that the text is to be read ישׁח ודכה: and crushed he sinks (Aquila: ὁ δὲ λασθεὶς καμφθήσεται); but even דּכה is not found elsewhere, and if the poet meant that, why could he not have written דּכה? (cf. moreover Judg 5:27). If דּכה is taken in the sense of a position in which one is the least likely to be seen, then the first two verbs refer to the sculker, but the third according to the usual schema (as e.g., Ps 124:5) is the predicate to חלכּאים (חלכּאים) going before it. Crouching down as low as possible he lies on the watch, and the feeble and defenceless fall into his strong ones, עצוּמיו, i.e., claws. Thus the ungodly slays the righteous, thinking within himself: God has forgotten, He has hidden His face, i.e., He does not concern Himself about these poor creatures and does not wish to know anything about them (the denial of the truth expressed in Ps 9:13, Ps 9:19); He has in fact never been one who sees, and never will be. These two thoughts are blended; עב with the perf. as in Job 21:3, and the addition of לנצח (cf. Ps 94:7) denies the possibility of God seeing now any more than formerly, as being an absolute absurdity. The thought of a personal God would disturb the ungodly in his doings, he therefore prefers to deny His existence, and thinks: there is only fate and fate is blind, only an absolute and it has no eyes, only a notion and that cannot interfere in the affairs of men.
Geneva 1599
10:10 He croucheth, [and] humbleth himself, that the (e) poor may fall by his strong ones.
(e) By the hypocrisy of them who have authority the poor are devoured.
John Gill
10:10 He croucheth and humbleth himself,.... As the lion before he leaps and seizes on his prey, and as the fowler creepeth upon the ground to draw the bird into his net and catch it; so the antichristian beast has two horns like a lamb; though he has the mouth of a lion, and speaks like a dragon, he would be thought to be like the Lamb of God, meek, and lowly, and humble, and therefore calls himself "servus servorum", "the servant of servants"; but his end is,
that the poor may fall by his strong ones; the word for "poor" is here used, as before observed on Ps 10:8, in the plural number, and is read by the Masorites as two words, though it is written as one, and is by them and other Jewish writers (h) interpreted a multitude, company, or army of poor ones, whose strength is worn out; these weak and feeble ones antichrist causes to fall by his strong ones; either by his strong decrees, cruel edicts, and severe punishments, as by sword, by flame, by captivity and by spoils, Dan 11:33; or by the kings of the earth and their armies, their mighty men of war, their soldiers, whom he instigates and influences to persecute their subjects, who will not receive his mark in their right hands or foreheads, Rev_ 13:15. It is very observable, that those persecuted by antichrist are so often in this prophetic psalm called "poor"; and it is also remarkable, that there were a set of men in the darkest times of Popery, and who were persecuted by the Papists, called the "poor" men of Lyons: the whole verse may be rendered and paraphrased thus, "he tears in pieces", that is, the poor, whom he catches in his net; "he boweth himself", as the lion does, as before observed; "that he may fall", or rush upon; with his strong ones, his mighty armies, "upon the multitude of the poor".
(h) Jarchi, Kimchi, & Ben Melech in loc.
John Wesley
10:10 Croucheth - Like a lion (for he continues the same metaphor) which lies close upon the ground, partly that he may not be discovered, and partly that he may more suddenly and surely lay hold on his prey.
Robert Jamieson, A. R. Fausset and David Brown
10:10 croucheth--as a lion gathers himself into as small compass as possible to make the greater spring.
fall by his strong ones--The figure of the lion is dropped, and this phrase means the accomplices of the chief or leading wicked man.
9:119:11: Զի ասաց ՚ի սրտի իւրում թէ մոռացաւ Աստուած, դարձոյց զերեսս իւր զի մի՛ տեսցէ ՚ի սպառ[6622]։ [6622] Ոմանք.Ասաց ՚ի սրտի։
11 Նա ասում է իր սրտում, թէ Աստուած մոռացել է, շրջել է երեսն իր՝ բնաւ չտեսնելու համար:
[10:11] Իր սրտին մէջ ըսաւ թէ «Աստուած մոռցեր է Ու իր երեսը ծածկեր է, որպէս զի բնաւ չտեսնէ»։
Զի ասաց ի սրտի իւրում թէ` Մոռացաւ Աստուած, դարձոյց զերեսս իւր զի մի՛ տեսցէ ի սպառ:

9:11: Զի ասաց ՚ի սրտի իւրում թէ մոռացաւ Աստուած, դարձոյց զերեսս իւր զի մի՛ տեսցէ ՚ի սպառ[6622]։
[6622] Ոմանք.Ասաց ՚ի սրտի։
11 Նա ասում է իր սրտում, թէ Աստուած մոռացել է, շրջել է երեսն իր՝ բնաւ չտեսնելու համար:
[10:11] Իր սրտին մէջ ըսաւ թէ «Աստուած մոռցեր է Ու իր երեսը ծածկեր է, որպէս զի բնաւ չտեսնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:119:32 говорит в сердце своем: >.
9:32 εἶπεν επω say; speak γὰρ γαρ for ἐν εν in καρδίᾳ καρδια heart αὐτοῦ αυτος he; him ἐπιλέλησται επιλανθανομαι forget ὁ ο the θεός θεος God ἀπέστρεψεν αποστρεφω turn away; alienate τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him τοῦ ο the μὴ μη not βλέπειν βλεπω look; see εἰς εις into; for τέλος τελος completion; sales tax
9:32. dixit in corde suo oblitus est Deus abscondit faciem suam non respiciet in perpetuumFor he hath said in his heart: God hath forgotten, he hath turned away his face, not to see to the end.
10:11. He hath said in his heart, God hath forgotten: he hideth his face; he will never see [it].
KJV [10:11] He hath said in his heart, God hath forgotten: he hideth his face; he will never see:

9:32 говорит в сердце своем: <<забыл Бог, закрыл лице Свое, не увидит никогда>>.
9:32
εἶπεν επω say; speak
γὰρ γαρ for
ἐν εν in
καρδίᾳ καρδια heart
αὐτοῦ αυτος he; him
ἐπιλέλησται επιλανθανομαι forget
ο the
θεός θεος God
ἀπέστρεψεν αποστρεφω turn away; alienate
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
τοῦ ο the
μὴ μη not
βλέπειν βλεπω look; see
εἰς εις into; for
τέλος τελος completion; sales tax
9:32. dixit in corde suo oblitus est Deus abscondit faciem suam non respiciet in perpetuum
For he hath said in his heart: God hath forgotten, he hath turned away his face, not to see to the end.
10:11. He hath said in his heart, God hath forgotten: he hideth his face; he will never see [it].
ru▾ LXX-gloss▾ vulgate▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32. Свой успех враг объясняет тем, что евреев "забыл Бог" и "не увидит никогда", что Он отвернулся от народа еврейского и уже не будет изливать на него своих милостей.
Adam Clarke: Commentary on the Bible - 1831
10:12: Arise, O Lord - Hear their reproaches see their guile, consider thy oppressed people. "Lift up thine hand," threaten them, that they may desist and repent. If they repent not let them be punished.
Albert Barnes: Notes on the Bible - 1834
10:12: Arise, O Lord - See the note at Psa 3:7. This commences the second part of the psalm, in which the author calls on God to remember those who were oppressed and wronged by the wicked. By suffering the wicked thus to carry on their plans, God seemed to be indifferent to human affairs, and the psalmist, therefore, invokes him to interpose, and to rescue the afflicted from their grasp.
O God, lift up thine hand - As one does when he is about to strike, or to exert his power. The prayer is, that God would interfere to put down the wicked.
Forget not the humble - Margin, "afflicted." The margin expresses the true sense. The idea is not that God would remember "humble" persons in the sense in which that word is now commonly used, but that he would remember those who were down-trodden, crushed, and afflicted. This is in accordance with the marginal reading in the Hebrew Bibles, which is now usually regarded as the more correct reading.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: said: Psa 10:6; Mar 2:6; Luk 7:39
God: Psa 64:5, Psa 73:11, Psa 94:7; Job 22:13, Job 22:14; Ecc 8:11; Eze 8:12, Eze 9:9
Carl Friedrich Keil and Franz Delitzsch
10:12
The six strophes, in which the consecutive letters from מ to צ are wanting, are completed, and now the acrostic strophes begin again with ק. In contrast to those who have no God, or only a lifeless idol, the psalmist calls upon his God, the living God, to destroy the appearance that He is not an omniscient Being, by arising to action. We have more than one name of God used here; אל is a vocative just as in Ps 16:1; Ps 83:2; Ps 139:17, Ps 139:23. He is to lift up His hand in order to help and to punish (נשׂא יד, whence comes the imperat. נשׂא = שׂא, cf. נסה Ps 4:7, like שׁלח יד Ps 138:7 and נטה יד Ex 7:5 elsewhere). Forget not is equivalent to: fulfil the לא שׁכח of Ps 9:13, put to shame the שׁכח אל of the ungodly, Ps 10:11! Our translation follows the Kerמ ענוים. That which is complained of in Ps 10:3, Ps 10:4 is put in the form of a question to God in Ps 10:13 : wherefore (על־מה, instead of which we find על־מה in Num 22:32; Jer 9:11, because the following words begin with letters of a different class) does it come to pass, i.e., is it permitted to come to pass? On the perf. in this interrogative clause vid., Ps 11:3. מדּוּע inquires the cause, למּה the aim, and על־מה the motive, or in general the reason: on what ground, since God's holiness can suffer no injury to His honour? On לא תדרשׁ with כּי, the oratio directa instead of obliqua, vid., on Ps 9:21.
John Gill
10:11 He hath said in his heart, God hath forgotten,.... Meaning either his own sins, because they are not immediately punished; wherefore he hopes to go on for ever with impunity, but will be mistaken, for God will remember the iniquities of Babylon, and render to her double, Rev_ 18:5; see Amos 7:17; or else the poor ones he oppresses; for though they seem for a while to be forgotten by God, they are not, a book of remembrance is written for them;
he hideth his face; that is, from his poor saints, which is true oftentimes; but then the use the wicked one makes of it is bad, namely, to insult them on that account, and to imagine that it is grateful to God, and doing him good service, to afflict and persecute them; and that God will never regard them, nor return to them more, as follows;
he will never see it; or them; he will never more look upon the poor, he will no more regard them, and take notice of them and their afflictions; than which nothing is more false; for though he hides his face for a moment, yet with everlasting kindness will he gather them to himself; and he beholds all their oppressions and afflictions, and not as a bare spectator; he sympathizes with them, and delivers them out of them. Or "he will never" the wickedness committed by the wicked; which is a very foolish thought, since what is done in the dark, and in the most secret manner, is seen by God, the darkness and the light are alike to him; he is all-seeing and ever-seeing, and everywhere seeing; and he it is that has made the eye, and shall not he see? Ps 94:5; the sense of the whole in general is, that God takes no notice of good men or bad men, nor of what is done by either of them; he does not concern himself with the affairs of this world, which is an impious denial of divine Providence; see Ezek 9:9.
Robert Jamieson, A. R. Fausset and David Brown
10:11 As before, such conduct implies disbelief or disregard of God's government.
9:129:12: Արի՛ Տէր Աստուած իմ եւ բա՛րձր եղիցի ձեռն քո, եւ մի՛ մոռանար զտնանկս։
12 Ելի՛ր, Տէ՛ր իմ Աստուած, թող բարձրանայ քո ձեռքը, եւ մի՛ մոռացիր տնանկներին:
[10:12] Ելի՛ր, ո՛վ Տէր. ո՛վ Աստուած, ձեռքդ վե՛ր վերցուր, Մի՛ մոռնար նեղեալները։
Արի, Տէր Աստուած իմ, բարձր եղիցի ձեռն քո, եւ մի՛ մոռանար զտնանկս:

9:12: Արի՛ Տէր Աստուած իմ եւ բա՛րձր եղիցի ձեռն քո, եւ մի՛ մոռանար զտնանկս։
12 Ելի՛ր, Տէ՛ր իմ Աստուած, թող բարձրանայ քո ձեռքը, եւ մի՛ մոռացիր տնանկներին:
[10:12] Ելի՛ր, ո՛վ Տէր. ո՛վ Աստուած, ձեռքդ վե՛ր վերցուր, Մի՛ մոռնար նեղեալները։
zohrab-1805▾ eastern-1994▾ western am▾
9:129:33 Восстань, Господи, Боже [мой], вознеси руку Твою, не забудь угнетенных [Твоих до конца].
9:33 ἀνάστηθι ανιστημι stand up; resurrect κύριε κυριος lord; master ὁ ο the θεός θεος God ὑψωθήτω υψοω elevate; lift up ἡ ο the χείρ χειρ hand σου σου of you; your μὴ μη not ἐπιλάθῃ επιλανθανομαι forget τῶν ο the πενήτων πενης poor
9:33. surge Domine Deus leva manum tuam noli oblivisci pauperumArise, O Lord God, let thy hand be exalted: forget not the poor.
10:12. Arise, O LORD; O God, lift up thine hand: forget not the humble.
KJV [10:12] Arise, O LORD; O God, lift up thine hand: forget not the humble:

9:33 Восстань, Господи, Боже [мой], вознеси руку Твою, не забудь угнетенных [Твоих до конца].
9:33
ἀνάστηθι ανιστημι stand up; resurrect
κύριε κυριος lord; master
ο the
θεός θεος God
ὑψωθήτω υψοω elevate; lift up
ο the
χείρ χειρ hand
σου σου of you; your
μὴ μη not
ἐπιλάθῃ επιλανθανομαι forget
τῶν ο the
πενήτων πενης poor
9:33. surge Domine Deus leva manum tuam noli oblivisci pauperum
Arise, O Lord God, let thy hand be exalted: forget not the poor.
10:12. Arise, O LORD; O God, lift up thine hand: forget not the humble.
ru▾ LXX-gloss▾ vulgate▾ 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
33-35. Давид молит Бога восстать на защиту угнетенных евреев, чтобы покарать высокомерие врага, уверенного, что "Ты не взыщешь", не сможешь защитить теперь свой угнетенный и сиротливый народ, который предан Тебе.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 Arise, O LORD; O God, lift up thine hand: forget not the humble. 13 Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require it. 14 Thou hast seen it; for thou beholdest mischief and spite, to requite it with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless. 15 Break thou the arm of the wicked and the evil man: seek out his wickedness till thou find none. 16 The LORD is King for ever and ever: the heathen are perished out of his land. 17 LORD, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear: 18 To judge the fatherless and the oppressed, that the man of the earth may no more oppress.
David here, upon the foregoing representation of the inhumanity and impiety of the oppressors, grounds an address to God, wherein observe,
I. What he prays for. 1. That God would himself appear (v. 12): "Arise, O Lord! O God! lift up thy hand, manifest thy presence and providence in the affairs of this lower world. Arise, O Lord! to the confusion of those who say that thou hidest thy face. Manifest thy power, exert it for the maintaining of thy own cause, lift up thy hand to give a fatal blow to these oppressors; let thy everlasting arm be made bare." 2. That he would appear for his people: "Forget not the humble, the afflicted, that are poor, that are made poorer, and are poor in spirit. Their oppressors, in their presumption, say that thou hast forgotten them; and they, in their despair, are ready to say the same. Lord, make it to appear that they are both mistaken." 3. That he would appear against their persecutors, v. 15. (1.) That he would disable them from doing any mischief: Break thou the arm of the wicked, take away his power, that the hypocrite reign not, lest the people be ensnared, Job xxxiv. 30. We read of oppressors whose dominion was taken away, but their lives were prolonged (Dan. vii. 12), that they might have time to repent. (2.) That he would deal with them for the mischief they had done: "Seek out his wickedness; let that be all brought to light which he thought should for ever lie undiscovered; let that be all brought to account which he thought should for ever go unpunished; bring it out till thou find none, that is, till none of his evil deeds remain unreckoned for, none of his evil designs undefeated, and none of his partisans undestroyed."
II. What he pleads for the encouraging of his own faith in these petitions.
1. He pleads the great affronts which these proud oppressors put upon God himself: "Lord, it is thy own cause that we beg thou wouldst appear in; the enemies have made it so, and therefore it is not for thy glory to let them go unpunished" (v. 13): Wherefore do the wicked contemn God? He does so; for he says, "Thou wilt not require it; thou wilt never call us to an account for what we do," than which they could not put a greater indignity upon the righteous God. The psalmist here speaks with astonishment, (1.) At the wickedness of the wicked: "Why do they speak so impiously, why so absurdly?" It is a great trouble to good men to think what contempt is cast upon the holy God by the sin of sinners, upon his precepts, his promises, his threatenings, his favours, his judgments; all are despised and made light of. Wherefore do the wicked thus contemn God? It is because they do not know him. (2.) At the patience and forbearance of God towards them: "Why are they suffered thus to contemn God? Why does he not immediately vindicate himself and take vengeance on them?" It is because the day of reckoning is yet to come, when the measure of their iniquity is full.
2. He pleads the notice God took of the impiety and iniquity of these oppressors (v. 14): "Do the persecutors encourage themselves with a groundless fancy that thou wilt never see it? Let the persecuted encourage themselves with a well-grounded faith, not only that thou hast seen it, but that thou doest behold it, even all the mischief that is done by the hands, and all the spite and malice that lurk in the hearts, of these oppressors; it is all known to thee, and observed by thee; nay, not only thou hast seen it and dost behold it, but thou wilt requite it, wilt recompense it into their bosoms, by thy just and avenging hand."
3. He pleads the dependence which the oppressed had upon him: "The poor commits himself unto thee, each of them does so, I among the rest. They rely on thee as their patron and protector, they refer themselves to thee as their Judge, in whose determination they acquiesce and at whose disposal they are willing to be. They leave themselves with thee" (so some read it), "not prescribing, but subscribing, to thy wisdom and will. They thus give thee honour as much as their oppressors dishonour thee. They are thy willing subjects, and put themselves under thy protection; therefore protect them."
4. He pleads the relation in which God is pleased to stand to us, (1.) As a great God. He is King for ever and ever, v. 16. And it is the office of a king to administer justice for the restraint and terror of evil-doers and the protection and praise of those that do well. To whom should the injured subjects appeal but to the sovereign? Help, my Lord, O King! Avenge me of my adversary. "Lord, let all that pay homage and tribute to thee as their King have the benefit of thy government and find thee their refuge. Thou art an everlasting King, which no earthly prince is, and therefore canst and wilt, by an eternal judgment, dispense rewards and punishments in an everlasting state, when time shall be no more; and to that judgment the poor refer themselves." (2.) As a good God. He is the helper of the fatherless (v. 14), of those who have no one else to help them and have many to injure them. He has appointed kings to defend the poor and fatherless (Ps. lxxxii. 3), and therefore much more will he do so himself; for he has taken it among the titles of his honour to be a Father to the fatherless (Ps. lxviii. 5), a helper of the helpless.
5. He pleads the experience which God's church and people had had of God's readiness to appear for them. (1.) He had dispersed and extirpated their enemies (v. 16): "The heathen have perished out of his land; the remainders of the Canaanites, the seven devoted nations, which have long been as thorns in the eyes and goads in the sides of Israel, are now, at length, utterly rooted out; and this is an encouragement to us to hope that God will, in like manner, break the arm of the oppressive Israelites, who were, in some respects, worse than heathens." (2.) He had heard and answered their prayers (v. 17): "Lord, thou hast many a time heard the desire of the humble, and never saidst to a distressed suppliant, Seek in vain. Why may not we hope for the continuance and repetition of the wonders, the favours, which our father told us of?"
6. He pleads their expectations from God pursuant to their experience of him: "Thou hast heard, therefore thou will cause thy ear to hear, as, Ps. vi. 9. Thou art the same, and thy power, and promise, and relation to thy people are the same, and the work and workings of grace are the same in them; why therefore may we not hope that he who has been will still be, will ever be, a God hearing prayers?" But observe, (1.) In what method God hears prayer. He first prepares the heart of his people and then gives them an answer of peace; nor may we expect his gracious answer, but in this way; so that God's working upon us is the best earnest of his working for us. He prepares the heart for prayer by kindling holy desires, and strengthening our most holy faith, fixing the thoughts and raising the affections, and then he graciously accepts the prayer; he prepares the heart for the mercy itself that is wanting and prayed for, makes us fit to receive it and use it well, and then gives it in to us. The preparation of the heart is from the Lord, and we must seek unto him for it (Prov. xvi. 1) and take that as a leading favour. (2.) What he will do in answer to prayer, v. 18. [1.] He will plead the cause of the persecuted, will judge the fatherless and oppressed, will judge for them, clear up their innocency, restore their comforts, and recompense them for all the loss and damage they have sustained. [2.] He will put an end to the fury of the persecutors. Hitherto they shall come, but no further; here shall the proud waves of their malice be stayed; an effectual course shall be taken that the man of the earth may no more oppress. See how light the psalmist now makes of the power of that proud persecutor whom he had been describing in this psalm, and how slightly he speaks of him now that he had been considering God's sovereignty. First, He is but a man of the earth, a man out of the earth (so the word is), sprung out of the earth, and therefore mean, and weak, and hastening to the earth again. Why then should we be afraid of the fury of the oppressor when he is but man that shall die, a son of man that shall be as grass? Isa. li. 12. He that protects us is the Lord of heaven; he that persecutes us is but a man of the earth. Secondly, God has him in a chain, and can easily restrain the remainder of his wrath, so that he cannot do what he would. When God speaks the word Satan shall by his instruments no more deceive (Rev. xx. 3), no more oppress.
In singing these verses we must commit religion's just but injured cause to God, as those that are heartily concerned for its honour and interests, believing that he will, in due time, plead it with jealousy.
Adam Clarke: Commentary on the Bible - 1831
10:13: Wherefore doth the tacked contemn God? - How is it that the Lord permits such persons to triumph in their iniquity? The longsuffering of God leadeth them to repentance.
Albert Barnes: Notes on the Bible - 1834
10:13: Wherefore doth the wicked contemn God? - That is, despise him; or treat him with contempt and disregard. On what ground is this done? How is it to be accounted for? What is the proper explanation of so strange a fact? It is to be observed here:
(a) that the psalmist assumes this to be a fact, that the wicked do thus contemn or despise God. Of this he had no doubt; of this there can be no doubt now. They act as if this were so; they often speak of Him as if this were so. They pay no respect to his commands, to his presence, or to his character; they violate all His laws as if they were not worth regarding; they spurn all His counsels and entreaties; they go forward to meet Him as if His wrath were not to be apprehended or dreaded.
(b) So strange a fact, the psalmist says, ought to be accounted for. There must be some reason why it occurs; and what that reason is, is worth an earnest inquiry. It could not be possible to believe that man - the creature of God, and a creature so weak and feeble - could do it, unless the fact were so plain that it could not be denied. It is, then, worth inquiry to learn how so strange a fact can be accounted for; and the solution - the thing which will explain this, and which must be assumed to be true in order to explain it - is stated in the concluding part of the verse.
He hath said in his heart - This expression is here repeated for the third time in the psalm. See Psa 10:6, Psa 10:11. The idea is, that all this is the work "of the heart," and indicates the state of the heart. It cannot be regarded as the dictate of the reason or the judgment; but it is to be traced to the wishes, the feelings, the desires, and is to be regarded as indicating the real condition of the human heart. A man habitually desires this; he practically persuades himself that this is so; he acts as if it were so.
Thou wilt not require it - Thou wilt not require an account of it; thou wilt not inquire into it. The Hebrew is simply: "Thou wilt not seek;" and the idea is, that God would not make an investigation of the matter. This fact, the psalmist says, would account for the conduct of the wicked. This is the actual feeling of wicked men, that they are not to give account of their conduct, or that God will not be strict to mark their deeds. People act as if they were not responsible to their Maker, and as if it were a settled point that he would never call them to account.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: Arise: Psa 3:7, Psa 7:6, Psa 9:19
lift: Psa 94:2; Isa 26:11, Isa 33:10; Mic 5:9
forget: Psa 9:12, Psa 13:1, Psa 77:9
humble: or, afflicted
Geneva 1599
10:12 (f) Arise, O LORD; O God, lift up thine hand: forget not the humble.
(f) He calls to God for help, because wickedness is so far overgrown that God must help now or never.
John Gill
10:12 Arise, O Lord,.... See Ps 3:7;
O God, lift up thine hand; either on the behalf of his people, to help and deliver them; his hand may be said to be let down when their enemies prevail, and to be lifted up or exalted when it does valiantly, and works salvation for them; so when Moses's hands were let down Amalek prevailed, and when his hands were lifted up Israel prevailed, Ex 17:11; or against their enemies, to strike them, to inflict punishment upon them, as God's hand is said to be stretched out against the Egyptians, and to lie upon them, when he sent his plagues among them, Ex 7:4; and a dreadful thing it is to fall both into and under the hand of the living God, and to feel the weight of the lighting down of his arm with indignation. The Targum understands it as a gesture of swearing; see Gen 14:22; and paraphrases it, "confirm the oath of thine hand"; either sworn in wrath against his enemies, or in love to his people; either of which is sure and certain, and according to the immutable counsel of his will;
forget not the humble; the followers of the meek and lowly Jesus, the Lamb of God, by which character the saints are distinguished from the antichristian party, Rev_ 14:4; these are such who are made so by the Spirit of God, who in conversion brings down the pride and haughtiness of man, that Christ and his grace may be alone exalted; these have the meanest thoughts of themselves, and the best of others; their motto is,
"less than the least of all saints, and the chief of sinners;''
they envy not the gifts and graces of others, and ascribe all they have and are to the free grace of God; they are not easily provoked, they patiently bear injuries, and quietly submit to the adverse dispensations of Providence: the word in the original text is read "humble", but written "afflicted": both characters generally meet together in the people of God; See Gill on Ps 9:12; this prayer for the humble is a prayer of faith; for though the humble may seem to be forgotten by God, they are not, they are precious in his sight; he dwells among them, he gives more grace unto them, he comforts them when disconsolate, he feeds them when they are hungry, he teaches and guides them when they want direction, he lifts them up when they are cast down, and beautifies them with salvation.
Robert Jamieson, A. R. Fausset and David Brown
10:12 (Compare Ps 9:19; Ps 3:7).
the humble--(Compare Ps 10:17, and Margin.)
lift up thine hand--exert thy power.
9:139:13: Իսկ ընդէ՞ր բարկացոյց ամպարիշտն զԱստուած, զի ասաց ՚ի սրտի իւրում թէ ո՛չ քննի[6623]։ [6623] Ոմանք.՚Ի սրտի իւրում թէ ո՛չ խնդրի։
13 Իսկ ամբարիշտն ինչո՞ւ բարկացրեց Աստծուն՝ ասելով իր սրտում, թէ ինքը չի քննուի:
[10:13] Ինչո՞ւ համար ամբարիշտը Աստուած կ’անարգէ։Իր սրտին մէջ ըսաւ թէ «Պիտի չքննես»։
Իսկ ընդէ՞ր բարկացոյց ամպարիշտն զԱստուած, զի ասաց ի սրտի իւրում թէ ոչ [50]քննի:

9:13: Իսկ ընդէ՞ր բարկացոյց ամպարիշտն զԱստուած, զի ասաց ՚ի սրտի իւրում թէ ո՛չ քննի[6623]։
[6623] Ոմանք.՚Ի սրտի իւրում թէ ո՛չ խնդրի։
13 Իսկ ամբարիշտն ինչո՞ւ բարկացրեց Աստծուն՝ ասելով իր սրտում, թէ ինքը չի քննուի:
[10:13] Ինչո՞ւ համար ամբարիշտը Աստուած կ’անարգէ։Իր սրտին մէջ ըսաւ թէ «Պիտի չքննես»։
zohrab-1805▾ eastern-1994▾ western am▾
9:139:34 Зачем нечестивый пренебрегает Бога, говоря в сердце своем: >?
9:34 ἕνεκεν ενεκα for the sake of; on account of τίνος τις.1 who?; what? παρώξυνεν παροξυνω goad; irritate ὁ ο the ἀσεβὴς ασεβης irreverent τὸν ο the θεόν θεος God εἶπεν επω say; speak γὰρ γαρ for ἐν εν in καρδίᾳ καρδια heart αὐτοῦ αυτος he; him οὐκ ου not ἐκζητήσει εκζητεω seek out / thoroughly
9:34. quare blasphemat impius Deum dicens in corde suo quod non requiratWherefore hath the wicked provoked God? for he hath said in his heart: He will not require it.
10:13. Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require [it].
KJV [10:13] Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require:

9:34 Зачем нечестивый пренебрегает Бога, говоря в сердце своем: <<Ты не взыщешь>>?
9:34
ἕνεκεν ενεκα for the sake of; on account of
τίνος τις.1 who?; what?
παρώξυνεν παροξυνω goad; irritate
ο the
ἀσεβὴς ασεβης irreverent
τὸν ο the
θεόν θεος God
εἶπεν επω say; speak
γὰρ γαρ for
ἐν εν in
καρδίᾳ καρδια heart
αὐτοῦ αυτος he; him
οὐκ ου not
ἐκζητήσει εκζητεω seek out / thoroughly
9:34. quare blasphemat impius Deum dicens in corde suo quod non requirat
Wherefore hath the wicked provoked God? for he hath said in his heart: He will not require it.
10:13. Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require [it].
ru▾ LXX-gloss▾ vulgate▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:14: Thou hast seen it - Nothing can escape thy notice. Thou hast not forgotten thy justice, though judgment is not speedily executed on an evil work. But thou wilt requite it with thy hand. By thy power thou wilt cast down and destroy the wicked.
The poor committeth himself unto thee - To thee he has given up his body, his soul, and his cause; with the full conviction that thou who art the helper of fatherless, will not forget him.
Albert Barnes: Notes on the Bible - 1834
10:14: Thou hast seen it - Thou seest all. Though people act as if their conduct was not observed, yet thou art intimately acquainted with all that they do. The workers of iniquity cannot hide themselves. The idea here is, that although God seemed not to notice the conduct of the wicked, and though the wicked acted as if he did not, yet that all this was seen by God, and that he would deal with men according to justice and to truth.
For thou beholdest mischief - All that is done on the earth, though perhaps in this case referring particularly to that which gave the psalmist trouble.
And spite - The word spite with us, though it originally denoted rancour, malice, ill-will, now denotes usually a less deliberate and fixed malice than is indicated by those words, but is used to denote a sudden fit of ill-will excited by temporary vexation. It relates to small subjects, and is accompanied with a desire of petty Rev_enge, and implies that one would be gratified with the disappointment or misfortune of another. The word here, however, in the original, means anger, wrath, malice; and the idea is, that God had seen all the anger of the enemies of the psalmist.
To requite it with thy hand - By thine own interposition or agency - the hand being the instrument by which we accomplish anything. The idea is, that the psalmist felt assured that God would not pass this over. Though the wicked acted as if he did not see or regard their conduct, yet the psalmist felt assured that God would not be unmindful of it, but would, in due time, visit them with deserved punishment.
The poor committeth himself unto thee - Margin, "leaveth." The word rendered poor is the same as that which occurs in Psa 10:10. It means here those who are helpless and defenseless; the oppressed and the downtrodden. The word committeth or leaveth means that he leaves his cause with God; he trusts in his protection and interposition; he gives himself no anxiety as to the result. He knows that God can deliver him if he sees that it is best; and he is assured that God will do that which it is best should be done.
Thou art the helper of the fatherless - That is, this is the general character of God - the character in which he has Rev_ealed himself to man. Compare Exo 22:22; Deu 10:18; Isa 1:17; Psa 68:5; Psa 82:3; Jer 49:11; Hos 14:3; Mal 3:5; Jam 1:27. The psalmist here refers to the "general character" of God as that in which all the oppressed, the crushed, the helpless may trust; and he mentions this particular case as one that best illustrated that character.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: contemn: Psa 74:10, Psa 74:18; Num 11:20; Sa2 12:9, Sa2 12:10; Luk 10:16; Th1 4:8
Thou: Gen 9:5, Gen 42:22; Ch2 24:22; Luk 11:50, Luk 11:51
Geneva 1599
10:13 Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not (g) require [it].
(g) Therefore you must punish their blasphemy.
John Gill
10:13 Wherefore doth the wicked contemn God?.... God may be said to be contemned or despised, when his being, perfections, and providence are denied, or called in question, or abused, Ps 10:9; when his word is derided, the great things of his law are counted as a strange thing Hos 8:12, and the truths of his Gospel are reckoned foolishness; and instead of these, the decrees, doctrines, and traditions of men, are set up, as by antichrist; and when his ministers, and especially his Son, are treated with disdain, Lk 10:16;
he hath said in his heart, thou wilt not require it, or "seek it" (i); or inquire after it, his iniquity; the sense is, that God will make no inquiry after sin, and bring it into judgment, unto account, and under examination; or will not make inquisition, that is, for blood, for the blood of the saints and martyrs of Jesus, shed by antichrist; or will not require it at his hands, or recompense vengeance for it: all which is false and vain; the contrary to it will be found true.
(i) "te non inquisiturum", Piscator, Michaelis; so Ainsworth.
John Wesley
10:13 Contemn - Why dost thou by giving them impunity, suffer and occasion them to despise thee?
Robert Jamieson, A. R. Fausset and David Brown
10:13 It is in vain to suppose God will overlook sin, however forbearing; for He carefully examines or beholds all wickedness, and will mark it by His providential (Thine hand) punishment.
9:149:14: Տեսանե՛ս դու զնա ՚ի ցաւս, եւ ՚ի տրտմութիւնս՝ եւ հայիս. ՚ի քեզ թողեալ է աղքատն եւ որբոյն դո՛ւ ես օգնական[6624]։ [6624] Ոմանք յաւելուածով այսպէս ունին զայս տուն. Տեսանես դու զցաւս, եւ զսրտմտութիւնս հայիս, մատնել զնա ՚ի ձեռս քո, քեզ թողեալ է աղքատն։
14 Տէ՛ր, տեսնում ես դու աղքատին՝ նայելով նրա ցաւին ու սրտմտութեանը՝ նրան քո ձեռքը վերցնելու համար: Քեզ է ապաւինել աղքատը, եւ դու ես որբի օգնականը:
[10:14] Դուն տեսար, վասն զի ցաւին ու նեղութեանը կը նայիս՝ Քու ձեռքովդ փոխարէն հատուցանելու համար։Աղքատը ինքզինք քեզի կը յանձնէ. Որբին օգնականը դուն ես։
Տեսանես դու զնա, ի ցաւս, եւ ի սրտմտութիւնս հայիս մատնել զնա ի ձեռս քո. ի քեզ թողեալ է աղքատն եւ որբոյն դու ես օգնական:

9:14: Տեսանե՛ս դու զնա ՚ի ցաւս, եւ ՚ի տրտմութիւնս՝ եւ հայիս. ՚ի քեզ թողեալ է աղքատն եւ որբոյն դո՛ւ ես օգնական[6624]։
[6624] Ոմանք յաւելուածով այսպէս ունին զայս տուն. Տեսանես դու զցաւս, եւ զսրտմտութիւնս հայիս, մատնել զնա ՚ի ձեռս քո, քեզ թողեալ է աղքատն։
14 Տէ՛ր, տեսնում ես դու աղքատին՝ նայելով նրա ցաւին ու սրտմտութեանը՝ նրան քո ձեռքը վերցնելու համար: Քեզ է ապաւինել աղքատը, եւ դու ես որբի օգնականը:
[10:14] Դուն տեսար, վասն զի ցաւին ու նեղութեանը կը նայիս՝ Քու ձեռքովդ փոխարէն հատուցանելու համար։Աղքատը ինքզինք քեզի կը յանձնէ. Որբին օգնականը դուն ես։
zohrab-1805▾ eastern-1994▾ western am▾
9:149:35 Ты видишь, ибо Ты взираешь на обиды и притеснения, чтобы воздать Твоею рукою. Тебе предает себя бедный; сироте Ты помощник.
9:35 βλέπεις βλεπω look; see ὅτι οτι since; that σὺ συ you πόνον πονος pain καὶ και and; even θυμὸν θυμος provocation; temper κατανοεῖς κατανοεω take note of τοῦ ο the παραδοῦναι παραδιδωμι betray; give over αὐτοὺς αυτος he; him εἰς εις into; for χεῖράς χειρ hand σου σου of you; your σοὶ σοι you οὖν ουν then ἐγκαταλέλειπται εγκαταλειπω abandon; leave behind ὁ ο the πτωχός πτωχος bankrupt; beggarly ὀρφανῷ ορφανος orphaned σὺ συ you ἦσθα ειμι be βοηθῶν βοηθος helper
9:35. vides quia tu laborem et furorem respicis ut detur in manu tua tibi relinquuntur fortes tui pupillo tu es factus adiutorThou seest it, for thou considerest labour and sorrow: that thou mayst deliver them into thy hands. To thee is the poor man left: thou wilt be a helper to the orphan.
10:14. Thou hast seen [it]; for thou beholdest mischief and spite, to requite [it] with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless.
KJV [10:14] Thou hast seen [it]; for thou beholdest mischief and spite, to requite [it] with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless:

9:35 Ты видишь, ибо Ты взираешь на обиды и притеснения, чтобы воздать Твоею рукою. Тебе предает себя бедный; сироте Ты помощник.
9:35
βλέπεις βλεπω look; see
ὅτι οτι since; that
σὺ συ you
πόνον πονος pain
καὶ και and; even
θυμὸν θυμος provocation; temper
κατανοεῖς κατανοεω take note of
τοῦ ο the
παραδοῦναι παραδιδωμι betray; give over
αὐτοὺς αυτος he; him
εἰς εις into; for
χεῖράς χειρ hand
σου σου of you; your
σοὶ σοι you
οὖν ουν then
ἐγκαταλέλειπται εγκαταλειπω abandon; leave behind
ο the
πτωχός πτωχος bankrupt; beggarly
ὀρφανῷ ορφανος orphaned
σὺ συ you
ἦσθα ειμι be
βοηθῶν βοηθος helper
9:35. vides quia tu laborem et furorem respicis ut detur in manu tua tibi relinquuntur fortes tui pupillo tu es factus adiutor
Thou seest it, for thou considerest labour and sorrow: that thou mayst deliver them into thy hands. To thee is the poor man left: thou wilt be a helper to the orphan.
10:14. Thou hast seen [it]; for thou beholdest mischief and spite, to requite [it] with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless.
ru▾ LXX-gloss▾ vulgate▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:15: Break thou the arm - Destroy his power, deprive him of his influence, that he may be no longer able to oppress.
Seek out his wickedness till thou find none - All his public haunts and private ways shall be investigated; thou wilt bring all his villanies to light, and continue to inflict punishment, while there is a crime to punish. Or, "Continue to judge and punish transgressors, till not one is to be found." This agrees with the following verse.
Albert Barnes: Notes on the Bible - 1834
10:15: Break thou the arm of the wicked - The arm is the instrument by which we effect a purpose, and especially in wielding a sword or a spear, as in battle; and if the arm is broken, we are powerless. The psalmist, therefore, prays that God would render the wicked, in this respect, powerless.
And the evil man - Of all the evil, or the wicked. In regard to the prayer here, see the note at Psa 5:10.
Seek out his wickedness until thou find none - Until it is all punished; until there has been a full recompense. This is a wish that no wicked act of his should be forgotten; that exact justice should be rendered. If it is right to punish the wicked at all, it is right to deal with them just as they deserve; if any wickedness may properly be punished, all may be; and, whatever may occur, the sinner may be assured that he will not be punished merely for a part of his sins. If God punishes the wicked at all, there will be nothing left unpunished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: Thou hast: Psa 35:22; Pro 15:3; Jer 16:17, Jer 23:24; Heb 4:13
for thou: Hab 1:13
to requite: Jdg 1:7; Kg2 9:26; Ch2 6:23; Jer 51:56; Joe 3:4
the poor: Psa 55:22; Ti2 1:12; Pe1 4:19, Pe1 5:7
committeth: Heb. leaveth, Isa 10:3; Jer 49:11
helper: Psa 68:5, Psa 146:9; Deu 10:18; Hos 14:3
Carl Friedrich Keil and Franz Delitzsch
10:14
Now comes the confirmation of his cry to God: It is with Him entirely different from what the ungodly imagine. They think that He will not punish; but He does see (cf. 2Chron 24:22), and the psalmist knows and confesses it: ראתה (defective = ראיתה Ps 35:22), Thou hast seen and dost see what is done to Thine own, what is done to the innocent. This he supports by a conclusion a genere ad speciem thus: the trouble which is prepared for others, and the sorrow (כּעס, as in Eccles 7:3) which they cause them, does not escape the all-seeing eye of God, He notes it all, to give it into (lay it in) His hand. "To give anything into any one's hand" is equivalent to, into his power (3Kings 20:28, and frequently); but here God gives (lays) the things which are not to be administered, but requited, into His own hand. The expression is meant to be understood according to Ps 56:9, cf. Is 49:16 : He is observant of the afflictions of His saints, laying them up in His hand and preserving them there in order, in His own time, to restore them to His saints in joy, and to their enemies in punishment. Thus, therefore, the feeble and helpless (read חלכּה or חלכּה; according to the Masoretic text חלכה Thy host, not חלכה, which is contrary to the character of the form, as pausal form for חלכה) can leave to Him, viz., all his burden (יהבו, Ps 55:23), everything that vexes and disquiets him. Jahve has been and will be the Helper of the fatherless. יתום stands prominent by way of emphasis, like אותם Ps 9:13, and Bakius rightly remarks in voce pupilli synecdoche est, complectens omnes illos, qui humanis praesidiis destituuntur.
Geneva 1599
10:14 Thou hast seen [it]; for thou beholdest mischief and spite, to (h) requite [it] with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless.
(h) To judge between the right and the wrong.
John Gill
10:14 Thou hast seen it,.... Though the wicked say God will never see, Ps 10:11; he sees all things in general, all men and all their actions; all are manifest and open to him, and everything in particular, especially the wickedness of men; even that which is said or thought in the heart;
for thou beholdest mischief and spite; that mischief which arises from spite or malice in the heart; God beholds the inward principle from whence it proceeds, as well as that itself; the mischief devised in the heart, on the bed, and which lies under the tongue, designed against the people of God, either to the injury of their characters and estates, or to their bodies, and even to their souls, as much as in them lies, proceeding from implacable malice and enmity to them;
to requite it with thy hand: of power, to retaliate it upon their own heads, to render tribulation to them that trouble the saints, which is but a righteous thing with God: or "to put it in thy hand" (k); and the sense is, that God looks upon all the injuries the wicked out of spite devise to do to his people, and puts them in his hand, that they may be ever before him, and always in his sight, and he will take a proper opportunity of avenging them. The Targum interprets it of God's rewarding good men, as well as punishing the wicked, paraphrasing the whole thus,
"it is manifest before thee that thou wilt send sorrow and wrath upon the wicked; thou lookest to render a good reward to the righteous with thy hand;''
the poor committeth himself unto thee: his body, and the outward concerns of life, as to a faithful Creator; his soul, and the spiritual and eternal welfare of it, as to the only Saviour and Redeemer; he commits all his ways to him, as the God of providence and grace; and at last he commits his spirit to him at death, as to his covenant God and Father: the words may be rendered, "the poor leaveth upon thee" (l); that is, he leaves himself and his upon the Lord; he leaves his burden on him, he casts all his care upon him, as he is advised and encouraged to do; he leaves his cause with him to plead it for him, who will plead it thoroughly and maintain it: the phrase is expressive of the poor's faith and hope in God; hence the Chaldee paraphrase renders it, "on thee will thy poor ones hope"; for the supply of their wants, and for help and assistance against their enemies;
thou art the helper of the fatherless; God is the Father of them, provides for them, supplies, supports, and defends them; nor will he in a spiritual sense leave his people orphans or comfortless, but will visit and help them; see Ps 68:5;
(k) "ut ponas in manibus tuis", Vatablus, Cocceius. (l) "super te relinquit pauper", Montanus, Gejerus, Michaelis; so Cocceius.
John Wesley
10:14 Requite - Heb. to give (to restore or pay the mischief which they have done to others) with thy hand, by thy own extraordinary providence, because the oppressed were destitute of all other succours. Fatherless - Of such as have no friend or helper, one kind of them being put for all.
Robert Jamieson, A. R. Fausset and David Brown
10:14 mischief and spite--provocation and trouble of the sufferer (compare Ps 6:7; Ps 7:14).
committeth--or, "leaves (his burden) on Thee."
9:159:15: Խորտակեսցի՛ բազուկ մեղաւորի եւ չարի. խնդրեսցին մեղք նորա եւ նա մի՛ գտցի[6625]։ [6625] Ոմանք.Մեղք նորա. եւ մի՛ գտցին։
15 Թող խորտակուի մեղաւորի ու չարագործի բազուկը, թող փնտռուեն նրա մեղքերն ու այլեւս չգտնուեն:
[10:15] Ամբարշտին բազուկը կոտրէ, Ու չարին անօրէնութիւնը փնտռէ մինչեւ որ ալ չգտնես։
Խորտակեսցի բազուկ մեղաւորի եւ չարի, խնդրեսցին մեղք նորա եւ նա մի՛ գտցի:

9:15: Խորտակեսցի՛ բազուկ մեղաւորի եւ չարի. խնդրեսցին մեղք նորա եւ նա մի՛ գտցի[6625]։
[6625] Ոմանք.Մեղք նորա. եւ մի՛ գտցին։
15 Թող խորտակուի մեղաւորի ու չարագործի բազուկը, թող փնտռուեն նրա մեղքերն ու այլեւս չգտնուեն:
[10:15] Ամբարշտին բազուկը կոտրէ, Ու չարին անօրէնութիւնը փնտռէ մինչեւ որ ալ չգտնես։
zohrab-1805▾ eastern-1994▾ western am▾
9:159:36 Сокруши мышцу нечестивому и злому, так чтобы искать и не найти его нечестия.
9:36 σύντριψον συντριβω fracture; smash τὸν ο the βραχίονα βραχιων arm τοῦ ο the ἁμαρτωλοῦ αμαρτωλος sinful καὶ και and; even πονηροῦ πονηρος harmful; malignant ζητηθήσεται ζητεω seek; desire ἡ ο the ἁμαρτία αμαρτια sin; fault αὐτοῦ αυτος he; him καὶ και and; even οὐ ου not μὴ μη not εὑρεθῇ ευρισκω find δι᾿ δια through; because of αὐτήν αυτος he; him
9:36. contere brachium impii et maligni quaeres impietatem eius et non inveniesBreak thou the arm of the sinner and of the malignant: his sin shall be sought, and shall not be found.
10:15. Break thou the arm of the wicked and the evil [man]: seek out his wickedness [till] thou find none.
KJV [10:15] Break thou the arm of the wicked and the evil [man]: seek out his wickedness [till] thou find none:

9:36 Сокруши мышцу нечестивому и злому, так чтобы искать и не найти его нечестия.
9:36
σύντριψον συντριβω fracture; smash
τὸν ο the
βραχίονα βραχιων arm
τοῦ ο the
ἁμαρτωλοῦ αμαρτωλος sinful
καὶ και and; even
πονηροῦ πονηρος harmful; malignant
ζητηθήσεται ζητεω seek; desire
ο the
ἁμαρτία αμαρτια sin; fault
αὐτοῦ αυτος he; him
καὶ και and; even
οὐ ου not
μὴ μη not
εὑρεθῇ ευρισκω find
δι᾿ δια through; because of
αὐτήν αυτος he; him
9:36. contere brachium impii et maligni quaeres impietatem eius et non invenies
Break thou the arm of the sinner and of the malignant: his sin shall be sought, and shall not be found.
10:15. Break thou the arm of the wicked and the evil [man]: seek out his wickedness [till] thou find none.
ru▾ LXX-gloss▾ vulgate▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36. "Сокруши мышцу" - низложи силу; "чтобы искать и не найти его нечестия" - чтобы не осталось следа от него, чтобы он, как противник Бога, был уничтожен всецело.
Adam Clarke: Commentary on the Bible - 1831
10:16: The Lord is king for ever - He has, and ever will have, the supreme power.
The heathen are perished out of his land - They are all either cut off or converted. This may refer to the Canaanites. What a mercy that we can say this of our own country! Once it was entirely heathen; now not one heathen family in the whole land.
Albert Barnes: Notes on the Bible - 1834
10:16: The Lord is King foRev_er and ever - That is, he reigns, and he will reign foRev_er. This is one of the instances which frequently occur in the Psalms, where, though there is a desponding spirit, or an apprehension of danger expressed in the beginning of the poem, it ends with the language of exultation and triumph. The psalmist speaks here as if what he had desired was actually accomplished, and as if the enemies that had encompassed him, and all the enemies of the Lord, were actually overthrown, and God now reigned supreme. He was so confident that this would be so, that he speaks of it as if it were already done. Compare Rom 4:17; see also Psa 6:8-9; Psa 7:17; Psa 9:18.
The heathen are perished out of his land - That is, this would so certainly occur that he might speak of it as if it were actually done. The word "heathen" here refers to the enemies of God and of his cause, who are the principal subjects of the psalm. Compare Psa 9:5. The "land," here, refers to the land of Palestine, or the holy land, regarded as a land sacred to God, or in the midst of which he himself dwelt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: Break: Psa 3:7, Psa 37:17; Job 38:15; Eze 30:21, Eze 30:22; Zac 11:17
seek: Psa 7:9; Kg2 21:12-15; Jer 2:34; Eze 23:48; Zep 1:12
Carl Friedrich Keil and Franz Delitzsch
10:15
The desire for Jahve's interposition now rises again with fresh earnestness. It is a mistake to regard דּרשׁ and מצא as correlative notions. In the phrase to seek and not find, when used of that which has totally disappeared, we never have דּרשׁ, but always בּקּשׁ, Ps 37:36; Is 41:12; Jer 50:20, and frequently. The verb דּרשׁ signifies here exactly the same as in Ps 10:4, Ps 10:13, and Ps 9:13 : "and the wicked (nom. absol. as in Ps 10:4) - mayst Thou punish his wickedness, mayst Thou find nothing more of it." It is not without a meaning that, instead of the form of expression usual elsewhere (Ps 37:36; Job 20:8), the address to Jahve is retained: that which is no longer visible to the eye of God, not merely of man, has absolutely vanished out of existence. This absolute conquest of evil is to be as surely looked for, as that Jahve's universal kingship, which has been an element of the creed of God's people ever since the call and redemption of Israel (Ex 15:18), cannot remain without being perfectly and visibly realised. His absolute and eternal kingship must at length be realised, even in all the universality and endless duration foretold in Zech 14:9; Dan 7:14, Rev_ 11:15. Losing himself in the contemplation of this kingship, and beholding the kingdom of God, the kingdom of good, as realised, the psalmist's vision stretches beyond the foes of the church at home to its foes in general; and, inasmuch as the heathen in Israel and the heathen world outside of Israel are blended together into one to his mind, he comprehends them all in the collective name of גּוים, and sees the land of Jahve (Lev 25:23), the holy land, purified of all oppressors hostile to the church and its God. It is the same that is foretold by Isaiah (Is 52:1), Nahum (Nahum 2:1), and in other passages, which, by the anticipation of faith, here stands before the mind of the suppliant as an accomplished fact - viz. the consummation of the judgment, which has been celebrated in the hymnic half (Ps 9) of this double Psalm as a judgment already executed in part.
Geneva 1599
10:15 Break thou the arm of the wicked and the evil [man]: seek out his wickedness [till] thou find (i) none.
(i) For you have utterly destroyed him.
John Gill
10:15 Break thou the arm of the wicked and the evil man,.... His power and strength, so that he shall not be able to hold the sword, to strike a blow, or do any hurt to the people of God; see Ezek 30:21. This prayer is in some measure already fulfilled in antichrist, the man of sin, or pope of Rome; though his kingdom is not broke to pieces; as it will be when Christ's kingdom shall be more visibly set up, to which reference is had in Ps 10:16; see Dan 2:44; yet his strength is weakened, his arm is broken, he has not the power he had, nor can he tyrannise and do the mischief he once did: "but as for the evil man" (m), for so the words should be read, there being an "athnach" under the word "wicked", which ends the proposition there:
seek out his wickedness till thou find none; which designs a thorough search after sin, full punishment of it, and the entire ruin and destruction of the wicked; and the sense is, that God would make a strict inquiry into the wickedness of the man of sin, which he promised himself he would not, Ps 10:13; and that he would punish him and his followers to the uttermost for it, until there should not be one of the antichristian party found upon earth; with which sense agrees Ps 10:16; see Ps 104:35.
(m) "improbum quod attinet, requiras", &c. Gejerus; so Michaelis.
John Wesley
10:15 Seek - Search for it, and punish these wicked atheists. 'Till - No such wickedness be left in the world, or at least in the church.
Robert Jamieson, A. R. Fausset and David Brown
10:15 arm--power.
till thou find none--So far from not requiting (Ps 10:11, Ps 10:13), God will utterly destroy the wicked and his deeds (Ps 9:5-6; Ps 34:16; Ps 37:36).
9:169:16: Տէր թագաւոր յաւիտեանս յաւիտենից. կորիցե՛ն հեթանոսք յերկրէ նորա։
16 Տէրը թագաւոր է յաւիտեանս յաւիտենից. թող կորչեն հեթանոսները նրա երկրից:
[10:16] Տէրը յաւիտեանս յաւիտենից թագաւոր է։Հեթանոսները կորսուած են անոր երկրէն։
Տէր թագաւոր յաւիտեանս յաւիտենից, կորիցեն հեթանոսք յերկրէ նորա:

9:16: Տէր թագաւոր յաւիտեանս յաւիտենից. կորիցե՛ն հեթանոսք յերկրէ նորա։
16 Տէրը թագաւոր է յաւիտեանս յաւիտենից. թող կորչեն հեթանոսները նրա երկրից:
[10:16] Տէրը յաւիտեանս յաւիտենից թագաւոր է։Հեթանոսները կորսուած են անոր երկրէն։
zohrab-1805▾ eastern-1994▾ western am▾
9:169:37 Господь царь на веки, навсегда; исчезнут язычники с земли Его.
9:37 βασιλεύσει βασιλευω reign κύριος κυριος lord; master εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever καὶ και and; even εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τοῦ ο the αἰῶνος αιων age; -ever ἀπολεῖσθε απολλυμι destroy; lose ἔθνη εθνος nation; caste ἐκ εκ from; out of τῆς ο the γῆς γη earth; land αὐτοῦ αυτος he; him
9:37. Dominus rex saeculi et aeternitatis perierunt gentes de terra eiusThe Lord shall reign to eternity, yea, for ever and ever: ye Gentiles shall perish from his land.
10:16. The LORD [is] King for ever and ever: the heathen are perished out of his land.
KJV [10:16] The LORD [is] King for ever and ever: the heathen are perished out of his land:

9:37 Господь царь на веки, навсегда; исчезнут язычники с земли Его.
9:37
βασιλεύσει βασιλευω reign
κύριος κυριος lord; master
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
καὶ και and; even
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τοῦ ο the
αἰῶνος αιων age; -ever
ἀπολεῖσθε απολλυμι destroy; lose
ἔθνη εθνος nation; caste
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
αὐτοῦ αυτος he; him
9:37. Dominus rex saeculi et aeternitatis perierunt gentes de terra eius
The Lord shall reign to eternity, yea, for ever and ever: ye Gentiles shall perish from his land.
10:16. The LORD [is] King for ever and ever: the heathen are perished out of his land.
ru▾ LXX-gloss▾ vulgate▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37:-39. Так как власть над всем миром принадлежит Богу, а Он - покровитель благочестивых, то Давид уверен, что Господь уничтожит всех язычников на земле и о частичном осуществлении этого будущего Давид молит Бога и сейчас: пусть Господь услышит молитву смиренных евреев и защитит их, и эта защита ясно покажет всем людям, чтобы они боялись только Бога, а не человека ("да не устрашает более человек на земле").
Adam Clarke: Commentary on the Bible - 1831
10:17: Lord, thou hast heard - Thou hast not permitted thy tempted and afflicted followers to pray in vain.
Thou wilt prepare their heart - See the economy of the grace of God:
1. God prepares the heart;
2. Suggests the prayer;
3. Hears what is prayed;
4. Answers the petition.
He who has got a cry in his heart after God, may rest assured that that cry proceeded from a Divine preparation, and that an answer will soon arrive. No man ever had a cry in his heart after salvation, but from God. He who continues to cry shall infallibly be heard.
Albert Barnes: Notes on the Bible - 1834
10:17: Lord, thou hast heard the desire of the humble - Their desire or their prayer that thou wouldst interpose in their behalf in the time of danger, and rescue them. Compare Psa 6:8-9. The word "humble" here refers to those who were poor, downtrodden, oppressed; and the original reference is, doubtless, to the psalmist himself, and to his friends. He was so certain that God would interpose, he had such assurance that his prayer would he answered, that his mind was perfectly calm.
Thou will prepare their heart - Margin, "or, establish." The margin seems most accurately to express the meaning of the original word - תכין tā kiyn. The idea is, that he would settle or confirm their heart; that is, that he would dispel their fears and allay their apprehensions by the assurances of his favor, and by his gracious interposition. They had been full of apprehension and alarm, but the assurances of the divine favor would establish their hearts and give them peace.
Thou wilt cause thine ear to hear - Another form of expressing assurance of the same thing. The idea is, that he would incline his ear, or make it attentive to the cry of his afflicted people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: The Lord: Psa 29:10, Psa 93:1, Psa 145:13, Psa 146:10; Isa 33:22; Jer 10:10; Lam 5:19; Dan 4:34; Dan 6:26; Ti1 1:17, Ti1 6:15, Ti1 6:16
heathen: Psa 9:5, Psa 9:15, Psa 18:43-45, Psa 44:2, Psa 44:3, Psa 78:55
Geneva 1599
10:16 The LORD [is] King for ever and ever: the (k) heathen are perished out of his land.
(k) The hypocrites or such as live not after God's law, will be destroyed.
John Gill
10:16 The Lord is King for ever and ever,.... Christ was King from everlasting, and during the Old Testament dispensation he was promised and prophesied of as King; and he had a kingdom when he was here on earth, though not of this world; nor was it with observation. At his ascension to heaven, and session at the right hand of God, he sat down upon the same throne with his Father, and was made or declared Lord and Christ, and appeared more visibly in his kingly office; and in the latter day it will be yet more manifest that he is King of saints, and when indeed he will be King over all the earth, and his kingdom will be an everlasting one: he will have no successor in it, nor will any usurper obtain any more; the devil, beast, and false prophet, will be cast into the lake of fire; all antichristian states will be destroyed, and all authority, rule, and power, put down; nor can his kingdom ever be subverted, he must reign till all enemies are put under his feet; he will reign to the end of the present world, and with the saints a thousand years in the new heaven and earth, and in the ultimate glory to all eternity; nor will his government cease when he shall have delivered up the kingdom to the Father, only the mode of the administration of it. Here begins the song of praise; the reign of Christ is matter of joy; see Ps 97:1;
the Heathen are perished out of his land: not the seven nations which were driven out of the land of Canaan, to make way for the people of Israel, that was long ago; nor the wicked and degenerate Jews, called the Heathen, Ps 2:1; compared with Acts 4:27; on whom, and on whose temple, city, and nation, Christ's native land, wrath is come to the uttermost; and they are perished out of it: nor hypocrites out of churches, which are Christ's property; but the antichristian party out of the world, which is Christ's land by creation, as God, and by the gift of his father to him, as Mediator. The followers of antichrist are called Gentiles, and the nations of the earth, Rev_ 11:2; and these will be no more; they will be utterly destroyed, when the man of sin shall be consumed with the breath of Christ's mouth and the brightness of his coming. The seventh vial will clear the world of all the remains of Christ's enemies: this also is cause of rejoicing, Ps 132:16.
John Wesley
10:16 Is king - To whom it belongs to protect his subjects. Therefore his peoples case is never desperate, seeing he ever lives to help them. The heathen - The Canaanites; whom God, as king of the world, expelled, and gave their land to his people. By which great example he confirms his faith and hope for the future. His land - Out of Canaan, which God calls his land, because he gave it to them, and fixed his presence and dwelling in it.
Robert Jamieson, A. R. Fausset and David Brown
10:16 God reigns. The wicked, if for a time successful, shall be cut off. He hears and confirms the hearts of His suffering people (Ps 112:7), executes justice for the feeble, and represses the pride and violence of conceited, though frail, men (compare Ps 9:16).
9:179:17: Զցանկութիւն տնանկաց լուար Տէր, ՚ի պատրաստութիւն սրտից նոցա հայեցաւ ունկն քո[6626]։ [6626] Ոմանք.Տնանկաց լուաւ Տէր։
17 Տնանկների ցանկութիւնը լսեցիր, Տէ՛ր, քո ականջը ուշ դարձրեց նրանց սրտի պատրաստակամութեանը՝
[10:17] Տնանկներուն ցանկութիւնը լսեցիր, ո՛վ Տէր. Անոնց սրտերը պիտի հաստատես ու քու ականջդ պիտի խոնարհեցնես
Զցանկութիւն տնանկաց լուար, Տէր. [51]ի պատրաստութիւն սրտից նոցա հայեցաւ ունկն քո:

9:17: Զցանկութիւն տնանկաց լուար Տէր, ՚ի պատրաստութիւն սրտից նոցա հայեցաւ ունկն քո[6626]։
[6626] Ոմանք.Տնանկաց լուաւ Տէր։
17 Տնանկների ցանկութիւնը լսեցիր, Տէ՛ր, քո ականջը ուշ դարձրեց նրանց սրտի պատրաստակամութեանը՝
[10:17] Տնանկներուն ցանկութիւնը լսեցիր, ո՛վ Տէր. Անոնց սրտերը պիտի հաստատես ու քու ականջդ պիտի խոնարհեցնես
zohrab-1805▾ eastern-1994▾ western am▾
9:179:38 Господи! Ты слышишь желания смиренных; укрепи сердце их; открой ухо Твое,
9:38 τὴν ο the ἐπιθυμίαν επιθυμια longing; aspiration τῶν ο the πενήτων πενης poor εἰσήκουσεν εισακουω heed; listen to κύριος κυριος lord; master τὴν ο the ἑτοιμασίαν ετοιμασια preparation τῆς ο the καρδίας καρδια heart αὐτῶν αυτος he; him προσέσχεν προσεχω pay attention; beware τὸ ο the οὖς ους ear σου σου of you; your
9:38. desiderium pauperum audit Dominus praeparasti ut cor eorum audiat auris tuaThe Lord hath heard the desire of the poor: thy ear hath heard the preparation of their heart.
10:17. LORD, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear:
KJV [10:17] LORD, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear:

9:38 Господи! Ты слышишь желания смиренных; укрепи сердце их; открой ухо Твое,
9:38
τὴν ο the
ἐπιθυμίαν επιθυμια longing; aspiration
τῶν ο the
πενήτων πενης poor
εἰσήκουσεν εισακουω heed; listen to
κύριος κυριος lord; master
τὴν ο the
ἑτοιμασίαν ετοιμασια preparation
τῆς ο the
καρδίας καρδια heart
αὐτῶν αυτος he; him
προσέσχεν προσεχω pay attention; beware
τὸ ο the
οὖς ους ear
σου σου of you; your
9:38. desiderium pauperum audit Dominus praeparasti ut cor eorum audiat auris tua
The Lord hath heard the desire of the poor: thy ear hath heard the preparation of their heart.
10:17. LORD, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear:
ru▾ LXX-gloss▾ vulgate▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:18: That the man of the earth may no more oppress - I believe the Hebrew will be better translated thus: "That he may not add any more to drive away the wretched man from the land." Destroy the influence of the tyrant; and let him not have it again in his power to add even one additional act of oppression to those which he has already committed.
How many for the sake of their religion, and because they would serve God with a pure conscience, have, by wicked lords, proud and arrogant land owners, been driven off their farms, turned out of their houses, deprived of their employments, and exposed to wretchedness! While they served the devil, and were regardless of their souls, they had quiet and peaceable possession; but when they turned to the Lord, and became sober and industrious, attended the means of grace, read their Bible, and were frequent in prayer, then the vile man of the earth drove them from their dwellings! In the sight of such Philistines, piety towards God is the highest of crimes. What a dreadful account must these give to the Judge of the Fatherless and the oppressed!
Albert Barnes: Notes on the Bible - 1834
10:18: To judge the fatherless - That is, to vindicate the orphan; to rescue him from the hand of those who would oppress and wrong him. In other words, the psalmist prays that God would manifest himself in his real and proper character as the vindicator of the fatherless (see the note at Psa 10:14), or of those who are represented by the fatherless - the feeble and the helpless.
And the oppressed - Those who are downtrodden, crushed, and wronged. See the note at Psa 9:9.
That the man of the earth - literally, "the man from the earth;" that is, that man springing from the earth, or created of the dust Gen 2:7 - man frail, short-lived, feeble - should no more set up an unjust authority, trample on the rights of his fellow-worms, or suppose that he is superior to his fellow-creatures.
May no more oppress - Margin, "terrify." The original word means properly to terrify, to make afraid; that is, in this place, to terrify by his harsh and oppressive conduct. It is to be observed here that the original word - ערץ ‛ â rats - has a very close resemblance in sound to the word rendered earth - ארץ 'erets - and that this is commonly supposed to be an instance of the figure of speech called paronomasia, when the words have the same sound, but are of different significations. It is not certain, however, that there is in this case any designed resemblance, but it is rather to be supposed that it was accidental. In regard to the prayer in this verse, it may be proper to observe that there is always occasion to utter it, and will be until the Gospel shall pervade the hearts of all men. One of the most common forms of wickedness in our world is oppression - the oppression of the fatherless, of the poor, of the dependent - the oppression of the subjects of government, and the oppression of the slave. One of the most affecting things in regard to this is, that it is done by a man made "from the earth," - a child of dust - a creature composed of clay - of no better mould than others, and soon to return "to" the dust from which he was taken. Yet frail and weak man strives to feel that he is better than those clothed with a skin not colored like his own, or those born in a more bumble condition of life; and, in defiance of all the laws of God, and all the rights of his fellow-men, he crushes and grinds them to the earth. For such sins God will interpose, and he will yet show himself to be the helper of the fatherless and the oppressed. May He hasten the day when oppression and wrong shall cease in the world!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: Lord: Psa 9:12, Psa 9:18, Psa 37:4, Psa 145:19; Pro 10:24
humble: Ch2 33:12, Ch2 33:13, Ch2 34:27; Pro 15:8; Mat 5:3; Luk 18:13, Luk 18:14; Jam 4:6, Jam 4:10; Pe1 5:5
thou wilt prepare: or, establish, Psa 112:7, Psa 112:8; Ch1 29:18; Ch2 29:36, Ch2 30:12; Pro 16:1; Rom 8:26; Eph 2:18; Eph 3:12; Jam 1:16, Jam 1:17
cause: Psa 102:17; Isa 65:24; Act 4:24-31, Act 12:5-19; Pe1 3:12
Carl Friedrich Keil and Franz Delitzsch
10:17
Still standing on this eminence from which he seems to behold the end, the poet basks in the realisation of that which has been obtained in answer to prayer. The ardent longing of the meek and lowly sufferers for the arising, the parusia of Jahve (Is 26:8), has now been heard by Him, and that under circumstances which find expression in the following futt., which have a past signification: God has given and preserved to their hearts the right disposition towards Himself (הכין, as in Ps 78:8; Job 11:13, Sir. 2:17 ἑτοιμάζειν καρδίας, post-biblical כּוּן
(Note: B. Berachoth 31a: the man who prays must direct his heart steadfastly towards God (יכוּן לבּו לשּׁמים).)
and to be understood according to 1Kings 7:3; 2Chron 20:33, cf. לב נכון Ps 51:12; Ps 78:37; it is equivalent to "the single eye" in the language of the New Testament), just as, on the other hand, He has set His ear in the attitude of close attention to their prayer, and even to their most secret sighings (הקשׁיב with אזן, as in Prov 2:2; to stiffen the ear, from קשׁב, Arab. qasuba, root קש to be hard, rigid, firm from which we also have קשׁה, Arab. qsâ, קשׁה, Arab. qsh, qsn, cf. on Is 21:7). It was a mutual relation, the design of which was finally and speedily to obtain justice for the fatherless and oppressed, yea crushed, few, in order that mortal man of the earth may no longer (בּל, as in Is 14:21, and in post-biblical Hebrew בּל and לבל instead of פּן) terrify. From the parallel conclusion, Ps 9:20-21, it is to be inferred that אנושׁ does not refer to the oppressed but to the oppressor, and is therefore intended as the subject; and then the phrase מן־הארץ also belongs to it, as in Ps 17:14, people of the world, Ps 80:14 boar of the woods, whereas in Prov 30:14 מארץ belongs to the verb (to devour from off the earth). It is only in this combination that מן־הארץ אנושׁ forms with לערץ a significant paronomasia, by contrasting the conduct of the tyrant with his true nature: a mortal of the earth, i.e., a being who, far removed from any possibility of vying with the God who is in heaven, has the earth as his birth-place. It is not מן־האדמה, for the earth is not referred to as the material out of which man is formed, but as his ancestral house, his home, his bound, just as in the expression of John ὁ ὢν ἐκ τῆς γῆς, Jn 3:31 (Lat. ut non amplius terreat homo terrenus). A similar play of words was attempted before in Ps 9:20 אנושׁ אל־יעז. The Hebrew verb ערץ signifies both to give way to fear, Deut 7:21, and to put in fear, Is 2:19, Is 2:21; Is 47:12. It does mean "to defy, rebel against," although it might have this meaning according to the Arabic ‛rḍ (to come in the way, withstand, according to which Wetzstein explains ערוּץ Job 30:6, like Arab. ‛irḍ, "a valley that runs slantwise across a district, a gorge that blocks up the traveller's way"
(Note: Zeitschrift fr Allgem. Erdkunde xviii. (1865) 1, S. 30.)).
Tit is related to Arab. ‛rṣ, to vibrate, tremble (e.g., of lightning).
John Gill
10:17 Lord, thou hast heard the desire of the humble,.... See Ps 10:12; for the coming of Christ's kingdom, and that the kingdoms of this world may become his; for the destruction of antichrist, and for the avenging the blood of the saints. The prayers of God's people sometimes lie in inward and secret desires of the soul, and are not expressed in words; and these desires are all before the Lord, and are well known unto him; yea, such prayers of the heart, and which come from it, are principally regarded by him; they being his own preparation, as is suggested in the next clause, and the breathings of his Spirit; and especially the desires of humble souls are regarded, whose prayers he never despises, nor sends them away empty, but fills with his good things;
thou wilt prepare their heart; for prayer, by pouring a spirit of grace and supplication on them, impressing their minds with a sense of things to be prayed for, and drawing out the desires of their souls unto them, and making intercession for them with groanings according to the will of God, and so helping their infirmities; and it is God's work to prepare the heart for prayer, as well as to put words into the mouth, Prov 16:1; or "thou wilt direct their heart" (n); to the object of prayer, himself, and to the things to be prayed for, for they know not what to pray for, nor how as they should; and to what may encourage to it, as the love of God, the covenant of grace, the person, blood, and righteousness of Christ: or "confirm" or "establish their heart" (o); strengthen and fix them, that they be not wavering and doubtful, but certain and assured of success, believing that their desires will be fulfilled in God's own time;
thou wilt cause thine ear to hear; God has an ear to hear the prayers of his people, nor is his ear heavy that it cannot hear; his ears are open to the cries of righteous ones; nor will he ever turn a deaf ear to them, but will give an answer in his own time and way; which is an instance of his sovereign grace and goodness. These words express the faith of the psalmist in God being a God hearing and answering prayer, particularly in things relating to the ruin of antichrist and his followers, and to the kingdom and glory of his son Jesus Christ.
(n) "dirigis", Vatablus; "diriges", Tigurine version. (o) "Confirmas", Piscator, Gejerus, Michaelis; "confirmes", Cocceius; "confirma", Junius & Tremellius.
John Wesley
10:17 Prepare - By thy grace and good spirit, that they may so pray as thou wilt hear.
9:189:18: Դա՛տ առնել որբոյն եւ տնանկի, զի մի՛ եւս յաւելուցու մարդ ՚ի մեծաբանել իւրում ՚ի վերայ երեսաց երկրի[6627]։ Տունք. լթ̃։[6627] Ոմանք.Զի մի՛ եւս յաւելցի։
18 տեսնելու որբի ու տնանկի դատաստանը, որպէսզի մարդը չշարունակի իր յոխորտանքը երկրի երեսին:
[10:18] Որբին ու տնանկին դատաստանը տեսնելու, Որպէս զի երկրի մարդը ա՛լ զանոնք չվախցնէ։
դատ առնել որբոյն եւ տնանկի, զի մի՛ եւս յաւելուցու [52]մարդ ի մեծաբանել իւրում ի վերայ երեսաց երկրի:

9:18: Դա՛տ առնել որբոյն եւ տնանկի, զի մի՛ եւս յաւելուցու մարդ ՚ի մեծաբանել իւրում ՚ի վերայ երեսաց երկրի[6627]։ Տունք. լթ̃։
[6627] Ոմանք.Զի մի՛ եւս յաւելցի։
18 տեսնելու որբի ու տնանկի դատաստանը, որպէսզի մարդը չշարունակի իր յոխորտանքը երկրի երեսին:
[10:18] Որբին ու տնանկին դատաստանը տեսնելու, Որպէս զի երկրի մարդը ա՛լ զանոնք չվախցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:189:39 чтобы дать суд сироте и угнетенному, да не устрашает более человек на земле.
9:39 κρῖναι κρινω judge; decide ὀρφανῷ ορφανος orphaned καὶ και and; even ταπεινῷ ταπεινος humble ἵνα ινα so; that μὴ μη not προσθῇ προστιθημι add; continue ἔτι ετι yet; still τοῦ ο the μεγαλαυχεῖν μεγαλαυχεω brag greatly ἄνθρωπος ανθρωπος person; human ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
9:39. ut iudices pupillum et oppressum et nequaquam ultra superbiat homo de terraTo judge for the fatherless and for the humble, that man may no more presume to magnify himself upon earth.
10:18. To judge the fatherless and the oppressed, that the man of the earth may no more oppress.
KJV [10:18] To judge the fatherless and the oppressed, that the man of the earth may no more oppress:

9:39 чтобы дать суд сироте и угнетенному, да не устрашает более человек на земле.
9:39
κρῖναι κρινω judge; decide
ὀρφανῷ ορφανος orphaned
καὶ και and; even
ταπεινῷ ταπεινος humble
ἵνα ινα so; that
μὴ μη not
προσθῇ προστιθημι add; continue
ἔτι ετι yet; still
τοῦ ο the
μεγαλαυχεῖν μεγαλαυχεω brag greatly
ἄνθρωπος ανθρωπος person; human
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
9:39. ut iudices pupillum et oppressum et nequaquam ultra superbiat homo de terra
To judge for the fatherless and for the humble, that man may no more presume to magnify himself upon earth.
10:18. To judge the fatherless and the oppressed, that the man of the earth may no more oppress.
ru▾ LXX-gloss▾ vulgate▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: judge: Psa 10:14, Psa 72:4, Psa 82:3, Psa 94:1-6; Isa 11:4; Luk 18:7, Luk 18:8
the man: Psa 17:14; Luk 16:25; Co1 15:47, Co1 15:48; Phi 3:18, Phi 3:19
oppress: or, terrify
Geneva 1599
10:18 (l) To judge the fatherless and the oppressed, that the man of the earth may no more oppress.
(l) God helps when man's help ceases.
John Gill
10:18 To judge the fatherless and the oppressed,.... That is, God will cause his ear to hear the cries of his people, so as to avenge the wrongs done to the fatherless, and them that are oppressed by the man of sin; see Rev_ 11:18;
that the man of the earth may no more oppress: or "terrify" (p), the dear children of God, and faithful witnesses of Christ, as he has done; for by "the man of the earth" is not meant carnal worldly men in general, "the wicked of the earth", as the Targum renders it; who are so called because their original is from the earth, and they dwell in earthly tabernacles, and shall return to the earth again, and are earthly minded men, and have much of this world's things; and are therefore sometimes called the men and children of this world, and who, generally speaking, are oppressors of the saints; and who shall cease to be so in the latter day, when the kingdom shall be given to the saints of the most High; but particularly the man of sin, the Romish antichrist, seems intended, who is the beast that is risen up out of the earth, Rev_ 13:11; and so the words may be rendered here, "the man out of the earth" (q); whose kingdom and government is an earthly one, and is supported by the kings of the earth, and with earthly power and grandeur, and with earthly views and worldly ends: he has been the great oppressor and terrifier of the poor people of God; but when Christ comes to avenge them on him, he will no more oppress, he will be taken and cast alive into the lake of fire; see Rev_ 13:10. The words may be rendered according to the accents thus, "to judge the fatherless and the oppressed; he shall not add any more": for there is an "athnach" which makes a proposition "under" "any more": and the sense is, God shall so thoroughly avenge the injuries of the fatherless and the oppressed, that there will be no need to add thereunto or repeat the vengeance, it will be an utter destruction; and then follows another distinct end of causing his ear to hear, namely, "to shake terribly the man of the earth", or "to shake terribly man from off the earth" (r), the man of sin, as before; see Is 2:19; or, as Jarchi interprets the words, "to beat and break in pieces"; that is, antichrist and his kingdom; so Montanus.
(p) "perterrefacere", Piscator; "terrere", Musculus, Vatablus; so Ainsworth. (q) "homines de terra", Pagninus, Montanus. (r) So Jarchi from Aben Ezra.
John Wesley
10:18 To judge - To give sentence for them, and against their enemies. The man - Earthly and mortal men, who yet presume to contend with thee their maker.