زبور · IRV-UR
زبور
18
بائبل کا متنمصنوعی آواز (AI)
ऐ ख़ुदावन्द, ऐ मेरी ताक़त! मैं तुझसे मुहब्बत रखता हूँ। مزید دیکھیں: 2 سموئیل 22:1-51کلسیوں 1:111 یوحنا 4:19ख़ुदावन्द मेरी चट्टान, और मेरा किला और मेरा छुड़ाने वाला है; मेरा ख़ुदा, मेरी चट्टान जिस पर मैं भरोसा रखूँगा, मेरी ढाल और मेरी नजात का सींग, मेरा ऊँचा बुर्ज। مزید دیکھیں: زبور 144:2زبور 62:7امثال 18:10मैं ख़ुदावन्द को, जो सिताइश के लायक़ है पुकारूँगा। यूँ मैं अपने दुश्मनों से बचाया जाऊँगा। مزید دیکھیں: زبور 91:15رومیوں 8:31-39لوقا 1:71मौत की रस्सियों ने मुझे घेर लिया, और बेदीनी के सैलाबों ने मुझे डराया; مزید دیکھیں: زبور 116:3متی 27:24-252 کرنتھیوں 1:9पाताल की रस्सियाँ मेरे चारों तरफ़ थीं, मौत के फंदे मुझ पर आ पड़े थे। مزید دیکھیں: زبور 86:13زبور 88:3-8زبور 88:15-17अपनी मुसीबत में मैंने ख़ुदावन्द को पुकाराः और अपने ख़ुदा से फ़रियाद की; उसने अपनी हैकल में से मेरी आवाज़ सुनी, और मेरी फ़रियाद जो उसके सामने थी, उसके कान में पहुँची। مزید دیکھیں: زبور 50:152 سموئیل 22:7زبور 34:15तब ज़मीन हिल गई और कॉप उठी, पहाड़ों की बुनियादों ने जुम्बिश खाई और हिल गई, इसलिए कि वह ग़ज़बनाक हुआ। مزید دیکھیں: اعمال 4:31زبور 68:7-8حزقی ایل 38:19-20उसके नथनों से धुवाँ उठा, और उसके मुँह से आग निकलकर भसम करने लगी; कोयले उससे दहक उठे। مزید دیکھیں: زبور 21:9زبور 11:6ناحوم 1:5-6उसने आसमानों को भी झुका दिया और नीचे उतर आया; और उसके पाँव तले गहरी तारीकी थी। مزید دیکھیں: زبور 144:5-15استثنا 33:262 پطرس 3:10वह करूबी पर सवार होकर उड़ा, बल्कि वह तेज़ी से हवा के बाजू़ओं पर उड़ा। مزید دیکھیں: زبور 104:3زبور 99:12 سموئیل 22:11-12उसने ज़ुल्मत या'नी बादल की तारीकी और आसमान के दलदार बादलों को अपने चारों तरफ़अपने छिपने की जगह और अपना शामियाना बनाया। مزید دیکھیں: زبور 97:2استثنا 4:11یوایل 2:2उसकी हुज़ूरी की झलक से उसके दलदार बादल फट गए, ओले और अंगारे। مزید دیکھیں: یشوع 10:11مکاشفہ 16:21خروج 9:23-24और ख़ुदावन्द आसमान में गरजा, हक़ ता'ला ने अपनी आवाज़ सुनाई, ओले और अंगारे। مزید دیکھیں: زبور 104:71 سموئیل 7:10زبور 140:10उसने अपने तीर चलाकर उनको तितर बितर किया, बल्कि ताबड़ तोड़ बिजली से उनको शिकस्त दी। مزید دیکھیں: زبور 144:6حبقوق 3:11استثنا 32:23तब तेरी डाँट से ऐ ख़ुदावन्द! तेरे नथनों के दम के झोंके से, पानी की थाह दिखाई देने लगीऔर जहान की बुनियादें नमूदार हुई। مزید دیکھیں: زبور 106:9خروج 15:8میکاہ 6:2उसने ऊपर से हाथ बढ़ाकर मुझे थाम लिया, और मुझे बहुत पानी में से खींचकर बाहर निकाला। مزید دیکھیں: 2 سموئیل 22:17زبور 144:7زبور 57:3उसने मेरे ताक़तवर दुश्मन और मेरे'अदावत रखने वालों से मुझे छुड़ा लिया, क्यूँकि वह मेरे लिए बहुत ही ज़बरदस्त थे। مزید دیکھیں: عبرانیوں 2:14-15زبور 35:10زبور 142:6वह मेरी मुसीबत के दिन मुझ पर आ पड़े; लेकिन ख़ुदावन्द मेरा सहारा था। مزید دیکھیں: عبدیاہ 1:10-14زبور 46:11زبور 59:16वह मुझे कुशादा जगह में निकाल भी लाया। उसने मुझे छुड़ाया, इसलिए कि वह मुझ से ख़ुश था। مزید دیکھیں: زبور 118:5زبور 31:8زبور 18:36ख़ुदावन्द ने मेरी रास्ती के मुवाफ़िक़ मुझे बदला दिया: और मेरे हाथों की पाकीज़गी के मुताबिक़ मुझे बदला दिया। مزید دیکھیں: زبور 24:4متی 6:4زبور 58:11क्यूँकि मैं ख़ुदावन्द की राहों पर चलता रहा, और शरारत से अपने ख़ुदा से अलग न हुआ। مزید دیکھیں: زبور 119:102زبور 17:4امثال 8:32क्यूँकि उसके सब फ़ैसले मेरे सामने रहे, और मैं उसके आईन से नाफ़रमान न हुआ। مزید دیکھیں: زبور 119:13زبور 119:112زبور 119:30मैं उसके सामने कामिल भी रहा, और अपने को अपनी बदकारी से रोके रख्खा। مزید دیکھیں: متی 18:8-9متی 5:29-30زبور 17:3ख़ुदावन्द ने मुझे मेरी रास्ती के मुवाफ़िक़ और मेरे हाथों की पाकीज़गी के मुताबिक़ जो उसके सामने थी बदला दिया। مزید دیکھیں: متی 10:41-42روت 2:121 سموئیل 26:23रहम दिल के साथ तू रहीम होगा, और कामिल आदमी के साथ कामिल। مزید دیکھیں: متی 5:7زبور 62:12متی 18:33-35नेकोकार के साथ नेक होगा, और कजरों के साथ टेढ़ा। مزید دیکھیں: امثال 3:34احبار 26:23-24یعقوب 2:13क्यूँकि तू मुसीबत ज़दा लोगों को बचाएगा; लेकिन मग़रूरों की आँखों को नीचा करेगा। مزید دیکھیں: یسعیاہ 66:2یعقوب 2:5یسعیاہ 57:15इसलिए के तू मेरे चराग़ को रौशन करेगा: ख़ुदावन्द मेरा ख़ुदा मेरे अंधेरे को उजाला कर देगा। مزید دیکھیں: 2 سموئیل 22:29ایوب 29:3یسعیاہ 42:16क्यूँकि तेरी बदौलत मैं फ़ौज पर धावा करता हूँ। और अपने ख़ुदा की बदौलत दीवार फाँद जाता हूँ। مزید دیکھیں: 2 سموئیل 22:30افسیوں 6:10-132 کرنتھیوں 12:9-10लेकिन ख़ुदा की राह कामिल है; ख़ुदावन्द का कलाम ताया हुआ है; वह उन सबकी ढाल है जो उस पर भरोसा रखते हैं। مزید دیکھیں: استثنا 32:4امثال 30:52 سموئیل 22:31क्यूँकि ख़ुदावन्द के अलावा और कौन ख़ुदा है? और हमारे ख़ुदा को छोड़कर और कौन चट्टान है? مزید دیکھیں: استثنا 32:31زبور 86:82 سموئیل 22:32ख़ुदा ही मुझे ताक़त से कमर बस्ता करता है, और मेरी राह को कामिल करता है। مزید دیکھیں: یسعیاہ 45:52 کرنتھیوں 3:52 سموئیل 22:33वही मेरे पाँव हिरनीयों के से बना देता है, और मुझे मेरी ऊँची जगहों में क़ाईम करता है। مزید دیکھیں: حبقوق 3:19استثنا 32:13استثنا 33:29वह मेरे हाथों को जंग करना सिखाता है, यहाँ तक कि मेरे बाजू़ पीतल की कमान को झुका देते हैं। مزید دیکھیں: زبور 144:1زبور 46:9یسعیاہ 28:6तूने मुझ को अपनी नजात की ढाल बख़्शी, और तेरे दहने हाथ ने मुझे संभाला, और तेरी नमी ने मुझे बुज़ूर्ग बनाया है। مزید دیکھیں: 2 سموئیل 22:36یعقوب 3:17-18زبور 28:7तूने मेरे नीचे, मेरे क़दम कुशादा कर दिए; और मेरे पाँव नहीं फिसले। مزید دیکھیں: امثال 4:122 سموئیل 22:37ایوب 36:16मैं अपने दुश्मनों का पीछा करके उनको जा लूँगा; और जब तक वह फ़ना न हो जाएँ, वापस नहीं आऊँगा। مزید دیکھیں: یسعیاہ 53:10-12زبور 44:5یسعیاہ 63:1-6मैं उनको ऐसा छेदुँगा कि वह उठ न सकेंगे; वह मेरे पाँव के नीचे गिर पड़ेंगे। مزید دیکھیں: 2 سموئیل 10:1-191 سموئیل 17:49-512 سموئیل 22:39क्यूँकि तूने लड़ाई के लिए मुझे ताक़त से कमरबस्ता किया; और मेरे मुख़ालिफ़ों को मेरे सामने नीचा दिखाया। مزید دیکھیں: 2 سموئیل 22:40-41زبور 18:321 کرنتھیوں 15:25-28तूने मेरे दुश्मनों की नसल मेरी तरफ़ फेर दी, ताकि मैं अपने 'अदावत रखने वालों को काट डालूँ। مزید دیکھیں: زبور 21:12زبور 94:23उन्होंने दुहाई दी लेकिन कोई न था जो बचाए, ख़ुदावन्द को भी पुकारा लेकिन उसने उनको जवाब न दिया। مزید دیکھیں: امثال 1:28ایوب 27:9یرمیاہ 11:11तब मैंने उनको कूट कूट कर हवा में उड़ती हुई गर्द की तरह कर दिया; मैंने उनको गली कूचों की कीचड़ की तरह निकाल फेंका مزید دیکھیں: یسعیاہ 10:62 سلاطین 13:7یسعیاہ 41:15-16तूने मुझे क़ौम के झगड़ों से भी छुड़ाया; तूने मुझे क़ौमों का सरदार बनाया है; जिस क़ौम से मैं वाक़िफ़ भी नहीं वह मेरी फ़र्माबरदार होगी। مزید دیکھیں: یسعیاہ 55:52 سموئیل 3:11 پطرس 2:10मेरा नाम सुनते ही वह मेरी फ़रमाबरदारी करेंगे; परदेसी मेरे ताबे' हो जाएँगे। مزید دیکھیں: زبور 81:15زبور 66:32 سموئیل 22:44-46परदेसी मुरझा जाएँगे, और अपने क़िले' से थरथराते हुए निकलेंगे। مزید دیکھیں: میکاہ 7:17یسعیاہ 24:4یعقوب 1:11ख़ुदावन्द ज़िन्दा है! मेरी चट्टान मुबारक हो, और मेरा नजात देने वाला ख़ुदा मुम्ताज़ हो। مزید دیکھیں: 2 سموئیل 22:47زبور 57:5زبور 18:2वही ख़ुदा जो मेरा इन्तक़ाम लेता है; और उम्मतों को मेरे सामने नीचा करता है। مزید دیکھیں: زبور 47:3رومیوں 12:19زبور 144:2वह मुझे मेरे दुश्मनों से छुड़ाता है; बल्कि तू मुझे मेरे मुख़ालिफ़ों पर सरफ़राज़ करता है। तू मुझे टेढ़े आदमी से रिहाई देता है। مزید دیکھیں: زبور 140:4زبور 86:14زبور 140:11इसलिए ऐ ख़ुदावन्द! मैं क़ौमों के बीच तेरी शुक्रगुज़ारी, और तेरे नाम की मदहसराई करूँगा। مزید دیکھیں: رومیوں 15:92 سموئیل 22:50-51زبور 138:4वह अपने बादशाह को बड़ी नजात 'इनायत करता है, और अपने मम्सूह दाऊद और उसकी नसल पर हमेशा शफ़क़त करता है। مزید دیکھیں: زبور 144:10زبور 89:3-42 سموئیل 7:13
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غور و فکر
اس حوالے کے لیے ابھی کوئی نظرثانی شدہ غور و فکر نہیں۔
حواشی · ہیڈک (1859، پبلک ڈومین)44 حواشی
حواشی انگریزی میں فادر جارج لیو ہیڈک کی انیسویں صدی کی کیتھولک تفسیر، جیسی شائع ہوئی۔
ڈوئے-ریمز نمبرنگ: زبور 17
یہ حواشی اپنے زمانے کے مناظرے برقرار رکھتے ہیں: بعض میں یہودی قوم یا دوسرے مسیحیوں کے بارے میں سخت باتیں ہیں۔ آج کلیسیا کچھ اور سکھاتی ہے: مسیح کی موت کا الزام یہودی قوم پر نہیں لگایا جا سکتا (نوسترا ایتاتے 4؛ تعلیمِ مسیحی 597–598)، اور دوسری جماعتوں کے مسیحی خداوند میں ہمارے بھائی بہن ہیں (یونیتاتس ریدنتیگراتسیو 3)۔ مسیحی اتحاد
باب کا تعارف
PSALM XVII. (DILIGAM TE DOMINE.)
David's thanks to God for his delivery from all his enemies.
زبور 17:1
Ver. 1. This title is almost wholly taken from the book of Kings, except Unto the end for; instead of which we read, And David spoke, &c. (H.) which are the words of the inspired writer; so that Ferrand is very rash in rejecting both these titles. David wrote this psalm after he had subdued the Moabites, &c. C.
--- He was inspired to write it (W.) twice, with some variations, (Bert.) 74
in number, (Aberbanel) or many more, if we believe Kennicott, who lays them to the charge of transcribers, perhaps, (H.) with greater reason. C. --- We cannot doubt but this psalm regards David. But there are some passages which refer to Jesus Christ and his Church more directly; and in general, David must here be considered as only (Bert.) the figure of the Messias, and of the just in his Church. W. --- James Paine has endeavoured to prove, with great ingenuity, that the whole must be explained of Jesus Christ, and that the name of Saul stands for "the grave;" as the points which are of modern date, only need to be changed. Thus the sufferings of our Saviour, and the punishment of the Jews in the last siege of Jerusalem are described; and thus it is clear that S. Paul (Rom. xv. 9.) has cited this ps. in it proper sense. Bert. --- See v. 10. 41.
--- SS. Jerom and Aug. explain it of the victories of David, of the Messias, and of his Church. C. --- Saul may be particularly mentioned, because he was the most powerful. W.
↑ 1زبور 17:2
Ver. 2. I will love thee, as a mother does her son. He that loves has fulfilled the law. This word is omitted 2 K. xxii. 2. C. --- Strength. Ibid. --- Rock. H. --- The Sept. have inserted some alterations in the Psalms, giving the sense of the Hebrew. W. --- Others attribute the variations to David, or to the mistake of transcribers. H.
↑ 2زبور 17:3
Ver. 3. Firmament. Heb. "rock and my citadel, and my deliverer. My God, ( or strong one) my rock." S. Jer. "my strong one." The two words which are rendered "my rock," are salhi and metsudathi. H. --- David frequently retired to such places for safety. The idea was beautiful and striking. Such multiplicity of titles shews the gratitude (C.) and affection which David felt. C. ---
Here are nine, and we may add the three metaphorical Heb. terms, "rock, citadel, and buckler."
Can we refuse to love One from whom we have received so many favours? ---
And in, &c. These words are most probably cited by S. Paul, (Heb. ii. 13.) though they occur also in Isai. viii. 18. ---
Protector. Heb. "buckler." Bert. --- Horn. This title is given to Jesus Christ, Luke i. 69. It is an allusion to beasts which attack their opponents with their horns (Theod. Deut. xxxiii. 17.) being an emblem of strength (W.) and glory. C.
--- And my, &c. (2 K.) he lifted me up and is my refuge; my Saviour, thou wilt deliver me from iniquity. Heb. "violence."
↑ 3زبور 17:4
Ver. 4. Praising. Heb. "praised;" and (2 K.) the Lord, who is worthy to be praised. H. --- Chal.
agrees here with the Sept. and Vulg. which seems more natural. C. --- The sense is the same.
Bert.
↑ 4زبور 17:5
Ver. 5. Sorrows...iniquity. Heb. "cables...Belial." By these figurative expressions, David declares to what dangers he had been exposed. They seem to be more applicable to our Saviour's agony. Bert. --- The wicked were constantly laying snares for both. We have the same idea enforced in the next verse. H. --- The words are put into the mouth of fallen man, in the mass for Septuagesima. W.
↑ 5زبور 17:7
Ver. 7. Called. All these words are in the future, 2 K. and Heb. H. --- But as they relate to an event that was past, they seem to be as well expressed here as they are in Duport's Greek Psalms.
Bert. --- Both are true; as David had prayed, and would continue to pray, for God's protection; otherwise he would have deserved to lose it. We must always pray, and never faint. H. ---
Temple, "from my heart;" (S. Aug.) from the tabernacle at Gabaaon, (Lyran) or from heaven.
Chal. Euseb. C. --- Earnest prayer is the best remedy against temptations and affliction. God will not fail to hear those who are sincere, as he did the prophet.
W.
↑ 7زبور 17:8
Ver. 8. With them is not in Heb. Lo, illi refers to God. Furor fuit ei. Mont. --- "He was wroth."
Prot. Yet he displayed his power on the mountains, as if he had been displeased with them, or with the enemies (v. 4.) whom he would thus strike with awe. H. --- These expressions are not to be taken in a gross literal sense.
C. --- God shewed himself as earnest in the protection of David, (H.) as if he had been in a rage; (C.) or as if the elements had all conspired to defend him.
Theod.
--- This most pompous description (C.) alludes to the wonders wrought at Sinai, and the terrors which would happen at the death and resurrection of Christ, and at his last coming. Some moderns think that the overthrow of the Babylonians, and other enemies of God's people, are also denoted. The sinner, touched by divine grace, implores mercy, and feels the remorse of conscience, the ropes or sorrows of hell, and a dread of God's just judgments hanging over him.
Bert. --- These cause the most haughty and obstinate to tremble. W.
↑ 8زبور 17:9
Ver. 9. By it. This relates to the clouds, thunder, and lightning. Muis. --- God's wrath is compared with smoke, fire, a dark night, or mist. W.
↑ 9زبور 17:10
Ver. 10. Feet. A violent storm of rain. Hence the Pagans borrowed: Jupiter et læto descendit plurimus imbri. Virg. Ec. 7.
--- The prophets Isai. (xxix. 6.) and Nahum (i. 3.) speak in the same lofty strains; (C.) and shall any one despise the language of Scripture? Nothing can exceed its sublimity. Heb. is rather more expressive, (v. 9.) "a fire devoured;"
(v. 11.) "on a cherub, and flew; he flew most swiftly;" like and eagle. Bert. ---
Heb. vida. H.
↑ 10زبور 17:11
Ver. 11. Winds. God mounts his chariot, as it were, (Ezec. i. 4. &c.) to come speedily to David's assistance. Æscylus, and other pagan authors, seem to have imitated his description. Euseb.
præp. evan. xiii. 13. --- The Fathers explain the former verse of Christ's incarnation, or of his second coming; and this of his ascension. S. Athan. &c.
--- They may also (H.) intimate that God is ready to pardon as well as to punish.
W. --- Plato (Phædro) represents the Deity on "a winged chariot, directing and taking care of all things." H.
↑ 11زبور 17:12
Ver. 12. Pavilion. Job xxii. 14. and xxvi. 9. The Jews had this idea of God's throne, of which we behold only the less brilliant side, as the Egyptians did that of the cloud. Ex. xiv. 19. The poets represent Jupiter surrounded with clouds and darkness. Hesiod. op. 125 and 255. Iliad Ο. --- Air.
The parallel passage, (2 K.) seems more accurate. Dropping waters out of the clouds of the heavens. Heb. "waters bound up in darksome clouds." C. --- God is incomprehensible in himself, and his counsels are inscrutable. W.
↑ 12زبور 17:13
Ver. 13. Clouds. 2 K. The coals (Heb. "flames") of fire were kindled. Two words, habaw haberu, his clouds removed, (H.) omitted in this passage, are here supplied, as the former word is found in Syr. and Arab. But then hail and coals of fire seem improper for "they kindled into coals of fire;" and in the next verse they are redundant; being therefore omitted in 2 K. xxii. in the best editions of the Sept. and in the old Italic of Blanchini. Capel supposes they have been inserted from the preceding verse, which is rendered more probably by the Heb. MS. 5. Kennicott Dis. 1.
--- They have been inserted in some editions of Sept. from the Heb. of Theodotion, (C.) or Symmachus. Montf. --- This unusual third hemistic occurs in a smaller type in Brettinger's (Ken.) and Grabe's Sept. but they indicate thereby that it was not in the Alex. MS. as it is not in that of the Vatican. If it were in its proper place, we should read at least grandinem, &c. This magnificent description of a thunder-storm (H.) may allude to that which routed the Philistines. 2
K. v. 24. Is. xxviii. 21. C. --- The lightning seemed to dispel the gloom. Theod.
Flamin. ---
Though man is overpowered with God's majesty, yet he is instructed how to act by those whom God has commissioned to teach. W.
↑ 13زبور 17:15
Ver. 15. Arrows. Thunderbolts. Tela reponuntur manibus fabricata Cyclopum.
Metam. Hesiod Theog. 708.
↑ 15زبور 17:16
Ver. 16. Discovered. The earthquakes were so great, that such dreadful effects might have been expected. These phenomena sometimes make the sea retire, and new islands appear. Pliny i. 84.
and xxxi. 5. &c. --- The Jews supposed that the sea was the common source of all fountains, and that the earth was founded on it. Ps. xxiii. 2. Eccle. i. 7. C.
↑ 16زبور 17:17
Ver. 17. Sent his angel, &c. --- Waters, which often represent multitudes, (Apoc.
xvii. 15. C.) and afflictions. W. --- David seemed in danger of perishing. C.
↑ 17زبور 17:18
Ver. 18. For me. He may allude to the giant Jesbibenob, or to Saul, who surrounded him on all sides; (1 K. xxiii. 26. and 2 K. xxi. 15. C.) and, in general, to all his temporal or spiritual adversaries. W.
↑ 18زبور 17:19
Ver. 19. Affliction, when my friends joined Absalom. Theod. --- In the rest of this psalm, the prophet chiefly uses words in the obvious sense, yet mystically speaks of Christ, and of the faithful. W.
↑ 19زبور 17:20
Ver. 20. Place, where I was not hemmed in by my enemies. H. --- Saved me, by repentance, out of his infinite mercy, (Euseb. S. Athan.) without any deserts. W.
↑ 20زبور 17:21
Ver. 21. Will reward. S. Jerom, "hath rewarded," (C.) yet the edition of 1533
reads retribuet. H.
--- Justice, with respect to my enemies, whom I have not injured; (C.) or my sincere desire to serve God. Theod.
↑ 21زبور 17:23
Ver. 23. Judgments. Commands, or treatment both of the just and of the wicked.
↑ 23زبور 17:24
Ver. 24. Him, by his grace. W. --- Iniquity, and be careful not to relapse. Others explain it in the past time. I have not shed the blood of my enemy when I could have done it. 1 K. xxiv. 6. 14. C.
--- Fui immaculatus. S. Jer. H. It seems most probable that David composed this before his fall, as Aberbanel, one of the most learned of the Jews, asserts.
If he be only a figure of Jesus Christ, we may easily conceive how the latter might speak thus of his innocence, and declare his abhorrence of all sin, though he was made a sin- offering, having undertaken to expiate the iniquities of mankind. Bert.
↑ 24زبور 17:25
Ver. 25. And. He repeateth, (v. 21.) that God will render to every one as he deserves. W. ---
Matt. xvi. That all sins are equal is the error of the Stoics. H.
↑ 25زبور 17:27
Ver. 27. Perverted. No version can properly express this idea. God turns away from those who abandon him, treating every one according to his works. If we do not advance in piety, it is a sign that God perceives something amiss in us.
Bert. --- He cannot but abhor duplicity, and resist the wicked. Lev. xxvi. 23. 40.
Prov. iii. 34. He will make the craft of men turn against themselves, as he evinced in the case of Laban, Joseph's brethren, Pharao, and Saul. Sinners complain of him without reason, Ezec. xviii. 25. C. --- Some improperly use this text to shew, that people will adopt the manners of those with whom they associate, (H.) though it means that God will treat the good liberally, and the wicked with severity. Lev. xxvi. 23. 24. Amama.
↑ 27زبور 17:28
Ver. 28. Proud, as thou hast already done. C. ---
Insignem attenuat Deus,
Obscura promens. Horat.
↑ 28زبور 17:29
Ver. 29. Lamp, giving me hopes of redress, and of the Messias. C.
↑ 29زبور 17:30
Ver. 30. Temptation. David was almost continually assailed by enemies. C. ---
Sept. peieatesion, signifies "a place of pirates;" denoting what crafty foes he had to encounter, (Bert.) or "a place or time to learn the military exercise," a warfare. Job vii. 1. But gedud, (H.) means "a troop,"
designed to make incursions, as those under Jephte and David. Heb. "In thee I will run armed;"
(S. Jer.) or, "at the head of my troops." C. --- "I will break, (Pagnin) or, run through an army."
Mont. --- No fortification can hold out. H. --- He alludes particularly to the wall of the Jebusites, which Joab first mounted, though extremely high. 2 K. v. 6. C.
--- With God's help, every difficulty may be surmounted. W. --- Watch and pray, that ye enter not into temptation, as our Saviour admonishes.
↑ 30زبور 17:31
Ver. 31. As for, might be omitted. H. --- The conduct of God towards men is irreproachable. He will treat all according to their deserts, and will fulfil his promises of protecting the just. Euseb.
--- Heb. "He is the strong God...his words are pure as gold...He is the shield,"
&c. Bert.
↑ 31زبور 17:32
Ver. 32. Our God. Will any one then hinder Him from doing as He has said? H.
--- Heb. "Who is the rock but our God?" Bert. --- God is often styled a rock, tsur. Yet S. Jerom and Pagnin render it "strong," or "the strong one." H. ---
There is only one Lord and Saviour of all. W.
↑ 32زبور 17:33
Ver. 33. Blameless. Whatever good is in me, comes from his grace, v. 21. 24. H.
--- God has prevented me from killing Saul and Nabal; He has rescued me from the abyss into which I had fallen. C.
↑ 33زبور 17:44
Ver. 44. Harts. Prot. "hinds." H. --- The Hebrews generally prefer to specify the female. Harts are remarkably swift, and this quality was greatly esteemed in a warrior. Asael is praised for it; (2
K. ii. 18.) and Homer styles his hero "the swift-footed Achilles." C. --- As harts trample serpents under their feet, says Theodoret, so I treat my enemies. ---
High. Heb. "my high places," where I have so often baffled the efforts of my persecutors. H.
↑ 44زبور 17:35
Ver. 35. And thou. Chal. gives the same sense. "He strengthens," &c. C. --- Heb.
"and a brazen bow is broken by my arms." Mont. --- Prot. "a bow of steel."
Perhaps not knowing that the ancients had the art of making brass answer the same purposes. See Proclus, Hesiod, &c. H. ---
They made all sorts of weapons of it. Job (xx. 24.) seems even to insinuate that it was harder than iron. Our brass is too brittle. To break a bow, often means to obtain a victory. 1 K. ii. 4. Jer.
xlix. 5. C. --- David gained many over a lion or a bear, over Goliath, &c. W.
↑ 35زبور 17:36
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 36. Of thy. The latter word is omitted in some copies of the Sept. while others change it into
"my." But the Heb. is agreeable to the Vulg. C. --- End. Thou hast preserved me by salutary correction. S. Aug. H. --- Heb. "thy goodness shall multiply me"
with children. Sym.
conformably to 2 K. xxii. has, "my obedience shall lift me up." C. --- The Heb.
may, however, admit the sense of the Vulg. --- And thy, &c. is a paraphrase of the former sentiment, or it is borrowed from Theodotion. Bert. --- Grabe marks from unto the end, &c. as omitted in Heb. H.
--- Luther and the Dutch translate, "When thou humblest me, then thou exaltest me," to shew the salutary effects of suffering. But there is nothing of the kind in the original. Amama.
↑ 36زبور 17:37
Ver. 37. Weakened, or tired. Chal. H. --- I am now free from danger. All my enterprizes have succeeded. 2 K. viii. 6. and 1 Par. xviii. 13. See Prov. iv. 12. C.
↑ 37زبور 17:38
Ver. 38. I will. Bellarmine would supply " I said I will;" and thus all is connected.
But these future victories relate more to Jesus Christ. Bert. --- David also continued making fresh conquests, (H.) and so entirely subdued his enemies all around, that they were not able to make head, even against his successor.
↑ 38زبور 17:40
Ver. 40. Against. me. No prince was ever more courageous than David, as the single combat with Goliath evinces. We know not that he ever lost a battle. He refers all the glory to God. C.
↑ 40زبور 17:41
Ver. 41. Upon me. An expression often used to denote a fight. Jos. iii. 12. &c. C.
--- God strengthens his servants, and weakens their enemies. W.
↑ 41زبور 17:42
Ver. 42. Lord. This must be understood of Absalom, who offered sacrifices, (2
K. xv. 12. Bert.) or of Saul, who, receiving no answer, consulted a witch. The Philistines also brought their gods with them, so that they were taken and burnt; (2 K. v. 21.) and the other pagans, finding no aid in their idols, might in time of danger, invoke the Lord. C. --- This is "the testimony of a soul naturally Christian," as Tertullian (Apol. xvii.) speaks, to have recourse to the great and only God, in the utmost distress. H. --- Deus ut subveniat oratur; ipsa veritas, cogente naturâ...erumpit.
Lac. Inst. ii. 1.
↑ 42زبور 17:43
Ver. 43. Streets. Thus he treated the Ammonites, &c. 2 K. viii. 2. and xii. 31. C.
--- Jesus Christ will rule over his enemies with a rod of iron. Bert.
↑ 43زبور 17:44
Ver. 44. Gentiles. Here he begins to predict the glory of the Messias, though what he says may be applied to himself. David's own people began to revolt, under Absalom and Seba; after he had subdued the most powerful nations around, 2 K. xx. 1. The chosen people rejected Christ, (C.) while the nations were converted. The reprobation of the former was prefigured by those rebels.
W.
↑ 44زبور 17:46
Ver. 46. Faded, ( inveterati sunt) "are grown old." H. --- The Jews had been long the objects of God's favours: yet they fell away. Thus we often see priests outdone in piety by simple laics.
Bert. --- David continues in the comparison of a tree which bears no fruit; (C.) thus lying, as it were, and frustrating the just expectations of the owner.
Subjects do the like, when they revolt; (Isai. xxx. 9.) and thus deserve the title of strange. Prot. "the strangers shall fade away, and be afraid out of their close places;" (S. Jer.) "shall flow away, and be contracted in their straits;"
while I shall be at large, v. 37. The last verb gachregu, (H.) occurs no where else. It may signify
"shall be withered," or burnt, from carar. C.
↑ 46زبور 17:47
Ver. 47. Liveth. This is my consolation, though it must fill the obstinate sinner with dismay. H.
--- In a sort of transport, David wishes all happiness to his great benefactor. He may also speak of Christ's resurrection. C. --- My God. Heb. "rock:" a title frequently applied to God, in acknowledgment of his stability and protection.
Bert.
↑ 47زبور 17:48
Ver. 48. Avengest, or "grantest me revenges," (H.) and the victory; inflicting a just punishment on the wicked. David was too well informed to delight in sentiments of revenge. 3 K. iii. 11. Jesus Christ takes vengeance on his enemies, but this id done without passion. The love of justice is his only motive. David approves of this conduct. C. --- Enraged enemies. Vulg.
iracundis. H. ---
Sept. have thus explained aph, "wrath;" others join it with the following verse,
"But (C.) or yea,"
(H.) etiam. The former version is, however, very accurate. Bert.
↑ 48زبور 17:50
Ver. 50. Nations. S. Paul (Rom. xv. 9.) adduces this to prove the vocation of the Gentiles. C. ---
We cannot doubt but the great things announced in the psalm pertain to Christ. Bert. --- We see the completion of this prophecy, as there is no Christian nation which does not use the psalms of David to praise God. Theod.
&c. --- This practice is very common (Pref. W.) in all places here either Jews or Christians are found.
↑ 50زبور 17:51
Ver. 51. Great. This in intimated by the plural salutes, "salvations;" as David had experienced innumerable favours. H. --- He speaks of himself in the third person, to lead our minds to the Messias, in whom this was more gloriously accomplished. The greater honour of this chief family of Israel, consisted in giving birth to so great a personage, in whom all are blessed. C.
Isai. xi. 1. Ezec. xxxiv. 23. --- For ever. The true Church will never perish; (H.) God still protecting it, as he did David, v. 48. W.
↑ 51لائسنس: Notes by Fr. George Leo Haydock (1774–1849), from the Douay-Rheims Bible with Haydock's commentary (first ed. Thomas Haydock, Manchester/Dublin, 1811–1814; New York: Edward Dunigan & Brother, 1859); New Testament notes compiled with Fr. Benedict Rayment. Public domain. Digital text: "The Haydock Bible", Internet Archive (archive.org/details/TheHaydockBible), uploaded 2011 under the Public Domain Mark. · اعترافات اور لائسنس