زبور · IRV-UR
زبور
37
بائبل کا متنمصنوعی آواز (AI)
तू बदकिरदारों की वजह से बेज़ार न हो, और बदी करने वालों पर रश्क न कर! مزید دیکھیں: زبور 37:7امثال 23:17امثال 24:19क्यूँकि वह घास की तरह जल्द काट डाले जाएँगे, और हरियाली की तरह मुरझा जाएँगे। مزید دیکھیں: زبور 92:7زبور 90:5-6یعقوب 1:10-11ख़ुदावन्द पर भरोसा कर, और नेकी कर; मुल्क में आबाद रह, और उसकी वफ़ादारी से परवरिश पा। مزید دیکھیں: یرمیاہ 17:7-8متی 6:31-33زبور 62:8ख़ुदावन्द में मसरूर रह, और वह तेरे दिल की मुरादें पूरी करेगा। مزید دیکھیں: یوحنا 15:7زبور 145:19یوحنا 15:16अपनी राह ख़ुदावन्द पर छोड़ दे: और उस पर भरोसा कर, वही सब कुछ करेगा। مزید دیکھیں: امثال 16:31 پطرس 5:7فلپیوں 4:6-7वह तेरी रास्तबाज़ी को नूर की तरह, और तेरे हक़ को दोपहर की तरह रोशन करेगा। مزید دیکھیں: یسعیاہ 54:17ایوب 11:17یسعیاہ 58:8ख़ुदावन्द में मुतम'इन रह, और सब्र से उसकी आस रख; उस आदमी की वजह से जो अपनी राह में कामयाब होता और बुरे मन्सूबों को अंजाम देता है, बेज़ार न हो। مزید دیکھیں: زبور 27:14یعقوب 5:7-11زبور 62:5क़हर से बाज़ आ और ग़ज़ब को छोड़ दे! बेज़ार न हो, इससे बुराई ही निकलती है। مزید دیکھیں: امثال 14:29امثال 16:32یعقوب 1:19-20क्यूँकि बदकार काट डाले जाएँगे; लेकिन जिनको ख़ुदावन्द की आस है, मुल्क के वारिस होंगे। مزید دیکھیں: یسعیاہ 60:21زبور 25:13امثال 2:21क्यूँकि थोड़ी देर में शरीर नाबूद हो जाएगा; तू उसकी जगह को ग़ौर से देखेगा पर वह न होगा। مزید دیکھیں: ایوب 24:24زبور 107:42-43زبور 37:35-36लेकिन हलीम मुल्क के वारिस होंगे, और सलामती की फ़िरावानी से ख़ुश रहेंगे। مزید دیکھیں: متی 5:5گلتیوں 5:22-23یسعیاہ 26:3शरीर रास्तबाज़ के ख़िलाफ़ बन्दिशें बाँधता है, और उस पर दाँत पीसता है; مزید دیکھیں: میکاہ 2:1زبور 35:16متی 26:16ख़ुदावन्द उस पर हंसेगा, क्यूँकि वह देखता है कि उसका दिनआता है। مزید دیکھیں: زبور 2:4امثال 1:26دانی ایل 5:26शरीरों ने तलवार निकाली और कमान खींची है, ताकि ग़रीब और मुहताज को गिरा दें, और रास्तरों को क़त्ल करें। مزید دیکھیں: امثال 29:27زبور 11:21 یوحنا 3:12उनकी तलवार उन ही के दिल को छेदेगी, और उनकी कमानें तोड़ी जाएँगी। مزید دیکھیں: زبور 7:14-15زبور 35:82 سموئیل 17:23सादिक़ का थोड़ा सा माल, बहुत से शरीरों की दौलत से बेहतर है। مزید دیکھیں: امثال 16:8امثال 15:16-171 تیمتھیس 6:6क्यूँकि शरीरों के बाज़ू तोड़े जाएँगे, लेकिन ख़ुदावन्द सादिकों को संभालता है। مزید دیکھیں: یسعیاہ 41:10زبور 63:8زبور 145:14कामिल लोगों के दिनों को ख़ुदावन्द जानता है, उनकी मीरास हमेशा के लिए होगी। مزید دیکھیں: زبور 1:6رومیوں 6:23زبور 103:17वह आफ़त के वक़्त शर्मिन्दा न होंगे, और काल के दिनों में आसूदा रहेंगे। مزید دیکھیں: زبور 33:19امثال 10:3ایوب 5:20-22लेकिन शरीर हलाक होंगे, ख़ुदावन्द के दुश्मन चरागाहों की सरसब्ज़ी की तरह होंगे; वह फ़ना हो जाएँगे, वह धुएँ की तरह जाते रहेंगे। مزید دیکھیں: زبور 68:2زبور 102:3لوقا 13:3शरीर क़र्ज़ लेता है और अदा नहीं करता, लेकिन सादिक़ रहम करता है और देता है। مزید دیکھیں: عبرانیوں 13:16زبور 112:5امثال 22:7क्यूँकि जिनको वह बरकत देता है, वह ज़मीन के वारिस होंगे; और जिन पर वह ला'नत करता है, वह काट डाले जाएँगे। مزید دیکھیں: امثال 3:331 کرنتھیوں 16:22زبور 37:9इंसान की चाल चलन ख़ुदावन्द की तरफ़ से क़ाईम हैं, और वह उसकी राह से ख़ुश है; مزید دیکھیں: امثال 16:9زبور 119:133امثال 4:26अगर वह गिर भी जाए तो पड़ा न रहेगा, क्यूँकि ख़ुदावन्द उसे अपने हाथ से संभालता है। مزید دیکھیں: امثال 24:16زبور 145:14زبور 94:18मैं जवान था और अब बूढ़ा हूँ तोभी मैंने सादिक़ को बेकस, और उसकी औलाद को टुकड़े माँगते नहीं देखा। مزید دیکھیں: عبرانیوں 13:5زبور 37:28زبور 112:2वह दिन भर रहम करता है और क़र्ज़ देता है, और उसकी औलाद को बरकत मिलती है। مزید دیکھیں: زبور 112:5زبور 37:21متی 5:7बदी को छोड़ दे और नेकी कर; और हमेशा तक आबाद रह। مزید دیکھیں: زبور 34:14امثال 16:61 یوحنا 2:16-17क्यूँकि ख़ुदावन्द इन्साफ़ को पसंद करता है: और अपने पाक लोगों को नहीं छोड़ता। वह हमेशा के लिए महफ़ूज़ हैं, लेकिन शरीरों की नसल काट डाली जाएगी। مزید دیکھیں: امثال 2:22زبور 11:7زبور 21:10सादिक़ ज़मीन के वारिस होंगे, और उसमें हमेशा बसे रहेंगे। مزید دیکھیں: امثال 2:21زبور 37:92 پطرس 3:13सादिक़ के मुँह से दानाई निकलती है, और उसकी ज़बान से इन्साफ़ की बातें। مزید دیکھیں: کلسیوں 4:6امثال 25:11-13امثال 15:7उसके ख़ुदा की शरी'अत उसके दिल में है, वह अपनी चाल चलन में फिसलेगा नहीं। مزید دیکھیں: زبور 40:8استثنا 6:6یسعیاہ 51:7शरीर सादिक़ की ताक में रहता है; और उसे क़त्ल करना चाहता है। مزید دیکھیں: لوقا 14:1زبور 10:8-10یرمیاہ 20:10ख़ुदावन्द उसे उसके हाथ में नहीं छोड़ेगा, और जब उसकी 'अदालत हो तो उसे मुजरिम न ठहराएगा। مزید دیکھیں: زبور 109:31رومیوں 8:12 پطرس 2:9ख़ुदावन्द की उम्मीद रख, और उसी की राह पर चलता रह, और वह तुझे सरफ़राज़ करके ज़मीन का वारिस बनाएगा; जब शरीर काट डाले जाएँगे, तो तू देखेगा। مزید دیکھیں: زبور 27:14امثال 20:22زبور 37:9मैंने शरीर को बड़े इक्तिदार में और ऐसा फैलता देखा, जैसे कोई हरा दरख़्त अपनी असली ज़मीन में फैलता है। مزید دیکھیں: ایوب 5:3ایوب 21:7-17زبور 73:3-11लेकिन जब कोई उधर से गुज़राऔर देखा तो वह था ही नहीं; बल्कि मैंने उसे ढूंढा लेकिन वह न मिला। مزید دیکھیں: زبور 37:10اعمال 12:22-23یسعیاہ 10:16-19कामिल आदमी पर निगाह कर और रास्तबाज़ को देख, क्यूँकि सुलह दोस्त आदमी के लिए अज्र है। مزید دیکھیں: یسعیاہ 32:17یسعیاہ 57:1-22 تیمتھیس 4:6-8लेकिन ख़ताकार इकट्ठे मर मिटेंगे; शरीरों का अंजाम हलाकत है। مزید دیکھیں: امثال 14:32زبور 52:5زبور 1:4-6लेकिन सादिकों की नजात ख़ुदावन्द की तरफ़ से है; मुसीबत के वक़्त वह उनका मज़बूत क़िला है। مزید دیکھیں: زبور 9:9زبور 91:15یسعیاہ 12:2और ख़ुदावन्द उनकी मदद करताऔर उनको बचाता है; वह उनको शरीरों से छुड़ाता और बचा लेता है, इसलिए कि उन्होंने उसमें पनाह ली है। مزید دیکھیں: یسعیاہ 31:5دانی ایل 3:171 تواریخ 5:20
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غور و فکر
اس حوالے کے لیے ابھی کوئی نظرثانی شدہ غور و فکر نہیں۔
حواشی · ہیڈک (1859، پبلک ڈومین)36 حواشی
حواشی انگریزی میں فادر جارج لیو ہیڈک کی انیسویں صدی کی کیتھولک تفسیر، جیسی شائع ہوئی۔
ڈوئے-ریمز نمبرنگ: زبور 36
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 XXXVI. (NOLI ÆMULARI.)
An exhortation to despise this world; and the short prosperity of the wicked; and to trust in providence.
زبور 36:1
Ver. 1. Himself. Heb. has simply, "for David," (C.) as well as the Greek of the Vat. "It is a mistake in Bellanger to say in general that the Greek adds "a psalm," since this is true only with respect to the edit. of Aldus and Comp.
says Berthier. But he is not quite accurate, as Erasmus inserts "a psalm" in his edition of S. Jerom's Sept.; and the Alex. copy, which is equally famous with that of the Vatican, has [unto the end, a psalm] for David. Grabe has indeed marked all but the last word as a peculiarity, or not to be found in Origen's copy. But he has published his edition with such accuracy, that we may distinguish what his MS. contained from other interpolations. It were to be wished that the same attention had been paid to the Vatican copy.
But hitherto all the editors have taken the liberty to make alterations without specifying where; so that we can have no security that we ever quote the real MS. of the Vatican. The learned prefect, Zacagni, gives abundant proof of this in his letter to Grabe, which has been published by Kennicott, Diss. 2. Yet any of these editions may be quoted as the Greek or Sept. as we have yet no copy perfectly authentic: and the learned are not even agreed which standard ought to be followed. If that which presents the greatest number of Origen's corrections be preferable, the Alex. MS. must bear away the psalm . If the reverse, the glory must be given to its rival in the Vatican, which approaches the nearest to the koine, or to the edition of S. Lucian. See Kennicott.
These remarks may be of service, as Berthier often seems inclined to place the Vat. edit. on the same level as the Latin Vulg. H. --- This psalm is alphabetical.
The Syriac, Sept. &c. read, (v.
28) the unjust, &c. ávilim; a word which seems now to be deficient in the Heb.
which has no ver.
beginning with á. C. --- Some other derangement has taken place. Houbig. ---
The verses might be so divided as to begin every second verse with a fresh letter, and so to retain 42 verses. See v.
7. and 20. The matter is of no great importance. The prophet has comprised several duties in alphabetical order, to help the memory, (Bert.) and to excite attention. W. --- He may predict the death of Saul, (Rabbins) or hint at the rebellion of Absalom in his old age; (v. 25. Ferrand) or rather he may comfort the captives at Babylon, promising them liberty, and denouncing the fall of their oppressors, above ten times. He admonishes them not to be scandalized at the distress of the just, and the prosperity of the wicked. C. --- Emulous.
Heb. "Fret not thyself." Prot. "Mingle not with;" (Bert. Pagnin) "contend not." S.
Jer. H. --- Envy. Their splendour is deceitful. C. ---
Be not, therefore, seduced (H.) to imitate the wicked (M.) nor offended, that they should prosper here. W.
↑ 1زبور 36:2
Ver. 2. Wither. Heb. "be cut down." C. --- Fall. Heb. "wither." S. Jer. H. --- This admirably describes the transient glory of sinners. Is. xl. 6. Jam. i. 10. C. --- All life is short. W. 1 Pet. i.
24. M.
↑ 2زبور 36:3
Ver. 3. Riches. Sept. and Houb. read emuné, "abundance." Heb. begins with a.
The sense is much the same. Bert. --- "Thou shalt feed on faith," (S. Jer.) or
"incessantly." Sym. --- The Jews entertained the greatest desire of the promised land. C. --- It may here denote our soul, (Orig.) the Church, (S. Aug.) the Scriptures, (S. Athan.) or heaven. S. Jer. &c. C. --- Trust in God and be content. He will give thee what is requisite. W.
↑ 3زبور 36:4
Ver. 4. Heart. Provided they be rational. S. Aug. --- He will enable thee to repose in peace, and to taste innocent pleasures in the Lord. C.
↑ 4زبور 36:5
Ver. 5. Commit. Lit. "lay open." Heb. "roll." H. --- This expresses the most unbounded confidence. Ps. liv. 23. Prov. xvi. 3. --- Do it. Whatever may be proper. He will display thy justice, (v. 6.) and free the from anxiety, (C.) taking care of thee. 1 Pet. v. 7. M.
↑ 5زبور 36:6
Ver. 6. Day. This will appear at the last judgment. S. Aug.
↑ 6زبور 36:7
Ver. 7. Be. Heb. dom, begins only this verse with d. The other letters occupy two verses, (Bert.) the second of which may commence with any of the letters.
H. --- "Be silent to the Lord; wait upon Him." S. Jer. H. --- If he should suffer thee to be afflicted, envy not those who are in a more prosperous condition, nor give way to indignation. v. 8. C. --- None can be truly subjected to God, who do not comply with his laws and pray. Orig. S. Aug. --- We must wait patiently for his aid. Lam. iii. 26. Is. xxx. 15. "Allow the gods to judge what's best for us."
Juv. Sat. 13. H.
↑ 7زبور 36:8
Ver. 8. Evil. Repining (M.) at the ways of Providence, &c. C. v. 1. --- Reflect on God's will. H.
--- Laboras; sed in via Dei. S. Aug. --- Heb. "be not angry nevertheless ( ac, a word which Houbig. deems useless) to do evil;" (Mont.) or "against the wicked," (Prin. dis.) as lehareah may be perhaps signified; though it is more usually taken for a verb, as the points decide. Bert.
↑ 8زبور 36:9
Ver. 9. Land of the living. W. --- David knew that many truly pious people would never obtain riches in the land of Chanaan, even though they might have remained there, if the nation had been faithful. He therefore comforts them with the prospect of a better land. If this were not the meaning, the Church would put these canticles in the mouth of her children to little purpose.
Bert.
↑ 9زبور 36:10
Ver. 10. While. Till the day of judgment. Orig. S. Amb. --- And shalt. Heb. "and it shall not be. " Prot. "it, or he shall not subsist." S. Jer. H. --- The state of the wicked is not therefore so enviable. The captives witnessed the fall of the great Colossus, the empire of the Babylonians.
C.
↑ 10زبور 36:11
Ver. 11. Meek. Heb. hanavim, also means "the afflicted." Bert. --- Captives, ye shall be reinstated in your dear country. Our Saviour alludes to this text, (Mat.
v. 4.) and the Fathers beautifully explain it of heaven. Euseb. S. Aug. C. --- What is now become of those who have heretofore filled the world with tumult and bloodshed to obtain dominion! They are confined to the land where everlasting horror and on order dwells. They would wish they had never existed, as our Saviour mentions; while those who passed through life unknown, or despised, but always seeking God, are now arrived at the summit of all their wishes. H.
--- O holy religion! thou explainest all these things. The just have ceased to exist: but their better part has inherited the land of the living. Yet a little while, and all will be in order, and in its proper place; though that of the wicked deserves not the name. Bert.
↑ 11زبور 36:12
Ver. 12. Watch. Heb. "plot against." H. --- Teeth. In rage to destroy him, (C.) whose virtue is a continual censure of his impiety. H.
↑ 12زبور 36:13
Ver. 13. Laugh. This expression is often used to denote the triumph of divine justice, whose day will set all right: that day (2 Tim. iv. 8.) which ought to be constantly before our eyes. Bert. ---
God cannot indeed mock at any one. C. --- But the wicked "deserve scorn and vengeance." H.
--- Digni sunt ut irrideantur in vindictâ. S. Jer. --- The day of their judgment or condemnation is at hand, (Ezec. xxi. 21. 1 K. xxvi. 10. H.) when they will be sought for in vain (v. 10. C.) by their foolish admirers. They will seek to hide themselves from the indignation of the Lamb.
↑ 13زبور 36:14
Ver. 14. Heart. Heb. "of way." Prot. "such as be of upright conversation." Only those whose heart is pure, will observe the right path. H.
↑ 14زبور 36:15
Ver. 15. Broken. In the form of imprecation, he foretells the event. W. --- Heb. is in the future, to imply as much. Bert.
↑ 15زبور 36:16
Ver. 16. Wicked. Heb. "of many wicked," or "of the impious great ones." H. ---
What the just man hath, is preferable to the immense riches of sinners, acquired by injustice. In this sense Hesiod and Psittacus said, "half is more than all." The wicked are never satisfied. Eccle. iv. 6.
Prov. xiii. 25. Riches are a dangerous temptation, (C.) and the sentence is generally true, "every rich person is either unjust or the heir of one who has been such," (H.) aut hæres injusti. S. Jer.
--- It is difficult for the rich to enter heaven; and the unjust are certainly excluded. Yet if we confined our views to this world, it is evident that the rich may better procure the sweets of life.
Bert.
↑ 16زبور 36:17
Ver. 17. Arms of the body, brachia. All that they have admired perishes in death, (C.) while the just then possess true riches.
↑ 17زبور 36:18
Ver. 18. Days, or "ways," according to some copies of Sept. S. Aug. &c. God approves the conduct of the just. He takes notice of the time of their sufferings, and comforts them during life, (C.) yea, for ever.
↑ 18زبور 36:20
Ver. 20. Because. Only this verse begins with c, as the seventh does with d. H.
--- Smoke. All their riches shall vanish, and their works be disregarded by God.
But they will not be annihilated, as they would desire; otherwise the justice of God would not be executed on them. Bert. ---
There is a continual antithesis between the good and bad. The latter shall shortly lose all their splendour. "I fear, lest offending the gods, I may receive glory among men," said the poet Ibicus, (C.) conformably to our Saviour's declaration concerning the vain-glorious, they have received their reward. Mat.
vi. 6. Heb. "shall be as the fat of lambs, consumed and reduced to smoke."
H. --- S. Jerom seems to have read differently, "boasting like unicorns, they shall be consumed, as smoke, they shall be consumed." Syr. and Chal.
intimate that they shall be like victims,
"fattened" for slaughter, and burnt. C.
↑ 20زبور 36:21
Ver. 21. Give. Having both the will and the power to be liberal. H. --- "He shall lend without expecting any advantage, while the wicked falls into such misery as not to be able to pay his debts. This is not always the order of Providence.
C. --- But the just is often enabled by economy to relieve his brethren, at the same time that the libertine wastes his estate, (Bert.) or at least unjustly defers to pay his debts. M.
↑ 21زبور 36:22
Ver. 22. Bless him. The just, (v. 21. Prin. disc.) or rather the Lord, v. 20. Bert. ---
"Are blessed of him," &c. S. Jer. Chal. H.
↑ 22زبور 36:23
Ver. 23. With. Or by the decrees of the Lord. The Heb. and Sept. have, "By,"
para. Bert. ---
God gives grace to do all good, (Prov. xvi. 9. C.) and likes the way which He points out. The just also find the greatest consolation in virtue. H.
↑ 23زبور 36:24
Ver. 24. Him. To break the fall. Heb. "the Lord upholdeth him with his hand."
Prot. H. --- The just man is like a courageous wrestler, who may slip, but yields not. Orig. Euseb. --- His fall is not mortal, (C.) though he may be guilty of venial sin. Prov. xxiv. W.
↑ 24زبور 36:25
Ver. 25. Seeking, in vain. H. --- Rom. and Gothic Ps. read, "wanting." This does not condemn the mendicant orders. M. --- Nothing was more unusual under the old law than the extreme distress of the just: yet Job and Lazarus were reduced to it. They were not, however, discontent.
C. --- They found the bread of life in conformity to God's will. Jo. iv. 34. H. ---
Their souls were enriched with grace, which was never wanting, as the Fathers explain this passage. Bert. Amos viii. 11. --- It is certain that there were poor among the Jews; (Deut. xv. 11.) and who would assert that they were all wicked, or the children of such? Yet the prophet had not witnessed (C.) any person renowned for virtue reduced to this condition, (H.) though he does not deny but it might be possible. C. --- The proposition may be restrained to those who have been very charitable, and who are not often thereby reduced to want.
Dan. iv. 24. Genebrard. M. --- But the word just is more comprehensive; and S.
Paul gives several instances of persecuted saints (Heb. xi.) which is confirmed by the parable, or rather by the history, of Lazarus. Bert. --- At any rate, the Church is never deprived of the word of God. S. Aug. W.
↑ 25زبور 36:26
Ver. 26. Lendeth. "To receive interest," daneizei, from God. Prov. xix. 17. S.
Aug. &c. C. ---
He maketh know the divine word. Orig.
↑ 26زبور 36:27
Ver. 27. Dwell in the land of the living, rather than in that of promise, from which many just people were banished during the captivity. Bert. --- He who complies with these two conditions, will inherit heaven. W.
↑ 27زبور 36:28
Ver. 28. Saints. Heb. "merciful ones." He will free them from captivity. C. ---
Punished. This sentence seems to be improperly omitted in Heb. which otherwise neglects the letter á, as the Chal. Syr. and S. Jer. do as well as a few copies of the Sept. The Rom. edit. with the Arab. and Ethiopic, reads amomoi ekdikethesontai, "the innocent shall be avenged," (C.) or "punished;"
which is inaccurately put for anomoi ekdiochthesontai, the wicked shall be punished, or
"expelled;" (Bert.) though Grabe prefers the former verb. H. --- S. Cyril acknowledges both readings. C.
↑ 28زبور 36:31
Ver. 31. Supplanted. The devil shall have no advantage over the just, (C.) who aim constantly at perfection. Orig.
↑ 31زبور 36:32
Ver. 32. Death, mortificare. Some read perdere, or occidere. The wicked are constantly laying snares for destruction, (C.) and to draw others into mortal sin. W.
↑ 32زبور 36:33
Ver. 33. Judged, "by him." Illi seems to be superfluous; (Bert.) or it implies that God will revise the sentence of wicked judges. H. --- The just have nothing to fear. God will pass an equitable sentence, and the condemnation of men shall do no harm. Orig. --- The mistakes of human tribunals prove the necessity of a general judgment.
↑ 33زبور 36:34
Ver. 34. See the truth of these maxims. C. --- While the wicked enjoy power they often conceal their injustice, which appears as soon as the veil is removed by death, when people cease to fear them. H.
↑ 34زبور 36:35
Ver. 35. Cedars, &c. Sept. have read differently from the present Heb. and present a more beautiful sense. C. --- Prot. "and spreading himself like a green bay-tree, (marg. or "a green tree that groweth in his own soil,") yet he passed away, and lo," &c. H. --- Ezrach, denotes an evergreen, (Rabbins) "a laurel covered with verdure." C. --- Houbigant has "a cedar," ezrach.
↑ 35زبور 36:36
Ver. 36. I passed. This is better than the Heb. "it has passed," transivit, as a tree changes not its place, and all the ancient interpreters agree with us. Bert.
--- His place, is not expressed in Heb.
But it implies that every vestige of the proud is soon lost. This might serve to curb the violence of those who disturb mankind! H. --- The wicked may here refer to Nabuchodonosor, the devil, Judas, &c. C. --- We may behold the riches of sinners with our bodily eyes: but if we consider them with the eyes of faith, they presently vanish. S. Amb. S. Aug.
↑ 36زبور 36:37
Ver. 37. Remnants, or rewards. W. --- Heb. acharith, "the reward," (Pag.) "the last end of man is peace," (Mont. H.) or "the posterity (v. 38.) of such a man shall be happy." C. --- "There are future things for the peaceful." Sym. --- The expectations of the just are not confined to this world. They have something laid up for heaven, whereas the wicked have nothing. H. --- These lose all by death; and the thought makes them take refuge in the foolish hope of being annihilated. Bert.
↑ 37زبور 36:38
Ver. 38. Together. At the last day, (H.) or all without exception shall perish; the wicked, with their posterity and riches. W.
↑ 38زبور 36:39
Ver. 39. Salvation. This is an effect of God's grace. W.
↑ 39لائسنس: 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