Псалми 49
Простий, ясний розбір усього розділу. Читати розділ →
Коментарі
Витяги з опублікованих коментарів, щоб закласти основу прочитання.
This Psalm instructs and consoles. It teaches that earthly advantages are not reliable for permanent happiness, and that, however prosperous worldly men may be for a time, their ultimate destiny is ruin, while the pious are safe in God's care. (Psa. 49:1-20) All are called to hear what interests all. world--literally, "duration of life," the present time.
Відкрити джерело ↗Hear this,.... Not the law, as some Jewish writers (l) interpret it, which was not desirable to be heard by those that did hear it; it being a voice of wrath and terror, a cursing law, and a ministration of condemnation and death; but rather , "this news", as the Targum; the good news of the Gospel; the word of "this" salvation; the voice from heaven; the word not spoken by angels, but by the Lord himself: or , "this wisdom", as Kimchi interprets it; which the psalmist was about to speak of, Psa 49:3; also the parable and dark saying he should attend unto and open, Psa 49:4; and indeed it may take in the whole subject matter of the psalm; all ye people: not the people of Israel only, but all the people of the world, as appears from the following clause; whence it is evident that this psalm belongs to Gospel times; in which the middle wall of partition is broken down, and there is no difference of people; God is the God both of Jews and Gentiles; Christ is the Saviour and Redeemer of one as well as of the other; the Spirit of God has been poured out upon the latter; the Gospel has been sent into all the world, and all are called upon to hear it; give ear, all ye inhabitants of the world, or "of time"; so the word is rendered "age", the age of a man, Psa 39:5. The inhabitants of this world are but for a time; wherefore Ben Melech interprets the phrase by , "men of time", the inhabitants of time; it is peculiar to the most High to "inhabit eternity", Isa 57:15. Under the Gospel dispensation there is no distinction of places; the Gospel is not confined to the land of Judea; the sound of it is gone into all the world, and men may worship God, and offer incense to his name, in every place; and whoever fears him in any nation is accepted of him. (l) Midrash Tillim in loc. Yalk…
Відкрити джерело ↗(Heb.: 49:2-5) Introduction. Very similarly do the elder (in the reign of Jehoshaphat) and the younger Micha (Micah) introduce their prophecies (Kg1 22:28; Mic 1:2); and Elihu in the Book of Job his didactic discourses (Psa 34:2, cf. Psa 33:2). It is an universal theme which the poet intends to take up, hence he calls upon all peoples and all the inhabitants of the חלד. Such is the word first of all for this temporal life, which glides by unnoticed, them for the present transitory world itself (vid., on Psa 17:14). It is his intention to declare to the rich the utter nothingness or vanity of their false ground of hope, and to the poor the superiority of their true ground of hope; hence he wishes to have as hearers both בני אדם, children of the common people, who are men and have otherwise nothing distinctive about them, and בּני־אישׁ, children of men, i.e., of rank and distinction (vid., on Psa 4:3) - rich and poor, as he adds to make his meaning more clear. For his mouth will, or shall, utter הכמות, not: all sorts of wise teachings, but: weighty wisdom. Just in like manner תּבוּנות signifies profound insight or understanding; cf. plurals like בּינות, Isa 27:11, ישּׁוּעת, Ps. 42:12 and frequently, שׁלוּת, Jer 22:21. The parallel word תּבוּנות in the passage before us, and the plural predicate in Pro 24:7, show that חכמות, here and in Pro 1:20; Pro 9:1, cf. Psa 14:1, is not to be regarded, with Hitzig, Olshausen, and others, as another form of the singular חכמוּת. Side by side with the speaking of the mouth stands חגוּת לב (with an unchangeable Kametz before the tone-syllable, Ew. 166, c): the meditation (lxx μελέτη) of the heart, and in accordance therewith the well-thought-out discourse. What he intends to discourse is, however, not the creation of his own brain, but…
Відкрити джерело ↗This is the psalmist's preface to his discourse concerning the vanity of the world and its insufficiency to make us happy; and we seldom meet with an introduction more solemn than this is; for there is no truth of more undoubted certainty, nor of greater weight and importance, and the consideration of which will be of more advantage to us. I. He demands the attention of others to that which he was about to say (Psa 49:1, Psa 49:2): Hear this, all you people; hear it and heed it, hear it and consider it; what is spoken once, hear twice. Hear and give ear, Psa 62:9, Psa 62:11. Not only, "Hear, all you Israelites, and give ear all the inhabitants of Canaan," but, Hear, all you people, and give ear, all you inhabitants of the world; for this doctrine is not peculiar to those that are blessed with divine revelation, but even the light of nature witnesses to it. All men may know, and therefore let all men consider, that their riches will not profit them in the day of death. Both low and high, both rich and poor, must come together, to hear the word of God; let both therefore hear this with application. Let those that are high and rich in the world hear of the vanity of their worldly possessions and not be proud of them, nor secure in the enjoyment of them, but lay them out in doing good, that with them they may make to themselves friends; let those that are poor and low hear this and be content with their little, and not envy those that have abundance. Poor people are as much in danger from an inordinate desire towards the wealth of the world as rich people from an inordinate delight in it. He gives a good reason why his discourse should be regarded (Psa 49:3): My mouth shall speak of wisdom; what he had to say, 1. Was true and good. It is wisdom and understanding; it will ma…
Відкрити джерело ↗Ps 49 In this wisdom psalm, a wise teacher warns against enemies, whom he portrays as living a rich lifestyle and caring only for themselves (49:5-9). They cannot keep anyone alive, least of all themselves, even in their memories (49:10-12). Like fattened animals, they are led to slaughter (49:14-20). 49:1-4 The wisdom teacher invites everyone to the hall of wisdom; he promises to instruct with a proverb and a riddle. 49:1-2 Anyone who will listen can gain wisdom (Prov 1:5, 8, 33).
Відкрити джерело ↗Мова оригіналу
Єврейські та грецькі слова за цим уривком, із номерами Стронга — від openscriptures (CC BY-SA).
נָצַח (nâtsach, H5329) — properly, to glitter from afar, i.e. to be eminent (as a superintendent, especially of… מִזְמוֹר (mizmôwr, H4210) — properly, instrumental music; by implication, a poem set to notes בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… קֹרַח (Qôrach, H7141) — Korach, the name of two Edomites and three Israelites שָׁמַע (shâmaʻ, H8085) — to hear intelligently (often with implication of attention, obedience, etc.; causatively,… עַם (ʻam, H5971) — a people (as a congregated unit); specifically, a tribe (as those of Israel); hence… אָזַן (ʼâzan, H238) — to broaden out the ear (with the hand), i.e. (by implication) to listen יָשַׁב (yâshab, H3427) — properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to… חֶלֶד (cheled, H2465) — life (as a fleeting portion of time); hence, the world (as transient)
Відкрити джерело ↗בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… אָדָם (ʼâdâm, H120) — ruddy i.e. a human being (an individual or the species, mankind, etc.) אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… עָשִׁיר (ʻâshîyr, H6223) — rich, whether literal or figurative (noble) אֶבְיוֹן (ʼebyôwn, H34) — destitute יַחַד (yachad, H3162) — properly, a unit, i.e. (adverb) unitedly
Відкрити джерело ↗פֶּה (peh, H6310) — the mouth (as the means of blowing), whether literal or figurative (particularly speech);… דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… חׇכְמוֹת (chokmôwth, H2454) — wisdom הָגוּת (hâgûwth, H1900) — musing לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the… תָּבוּן (tâbûwn, H8394) — intelligence; by implication, an argument; by extension, caprice
Відкрити джерело ↗נָטָה (nâṭâh, H5186) — to stretch or spread out; by implication, to bend away (including moral deflection); used… אֹזֶן (ʼôzen, H241) — broadness. i.e. (concrete) the ear (from its form in man) מָשָׁל (mâshâl, H4912) — properly, a pithy maxim, usually of metaphorical nature; hence, a simile (as an adage,… פָּתַח (pâthach, H6605) — to open wide (literally or figuratively); specifically, to loosen, begin, plough, carve חִידָה (chîydâh, H2420) — a puzzle, hence, a trick, conundrum, sententious maxim כִּנּוֹר (kinnôwr, H3658) — a harp
Відкрити джерело ↗יָרֵא (yârêʼ, H3372) — to fear; morally, to revere; caus. to frighten יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to… רַע (raʻ, H7451) — bad or (as noun) evil (natural or moral) עָוֺן (ʻâvôn, H5771) — perversity, i.e. (moral) evil עָקֵב (ʻâqêb, H6120) — a lier in wait סָבַב (çâbab, H5437) — to revolve, surround, or border; used in various applications, literally and figuratively
Відкрити джерело ↗בָּטַח (bâṭach, H982) — figuratively, to trust, be confident or sure חַיִל (chayil, H2428) — probably a force, whether of men, means or other resources; an army, wealth, virtue,… הָלַל (hâlal, H1984) — to be clear (orig. of sound, but usually of color); to shine; hence, to make ashow, to… רֹב (rôb, H7230) — abundance (in any respect) עֹשֶׁר (ʻôsher, H6239) — wealth
Відкрити джерело ↗אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… פָּדָה (pâdâh, H6299) — to sever, i.e. ransom; gener. to release, preserve אָח (ʼâch, H251) — a brother (used in the widest sense of literal relationship and metaphorical affinity or… נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… כֹּפֶר (kôpher, H3724) — properly, a cover, i.e. (literally) a village (as covered in); (specifically) bitumen (as…
Відкрити джерело ↗פִּדְיוֹם (pidyôwm, H6306) — a ransom נֶפֶשׁ (nephesh, H5315) — properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in… יָקַר (yâqar, H3365) — properly, apparently, to be heavy, i.e. (figuratively) valuable; causatively, to make… חָדַל (châdal, H2308) — properly, to be flabby, i.e. (by implication) desist; (figuratively) be lacking or idle עוֹלָם (ʻôwlâm, H5769) — properly, concealed, i.e. the vanishing point; generally, time out of mind (past or…
Відкрити джерело ↗חָיָה (châyâh, H2421) — to live, whether literally or figuratively; causatively, to revive נֶצַח (netsach, H5331) — properly, a goal, i.e. the bright object at adistance travelled towards; hence… רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… שַׁחַת (shachath, H7845) — a pit (especially as a trap); figuratively, destruction
Відкрити джерело ↗רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… חָכָם (châkâm, H2450) — wise, (i.e. intelligent, skilful or artful) מוּת (mûwth, H4191) — to die (literally or figuratively); causatively, to kill יַחַד (yachad, H3162) — properly, a unit, i.e. (adverb) unitedly כְּסִיל (kᵉçîyl, H3684) — properly, fat, i.e. (figuratively) stupid or silly בַּעַר (baʻar, H1198) — properly, foot (as consumed); i.e. (by exten.) of cattle brutishness; (concretely) stupid אָבַד (ʼâbad, H6) — properly, to wander away, i.e. lose oneself; by implication to perish (causative, destroy) עָזַב (ʻâzab, H5800) — to loosen, i.e. relinquish, permit, etc. חַיִל (chayil, H2428) — probably a force, whether of men, means or other resources; an army, wealth, virtue,… אַחֵר (ʼachêr, H312) — properly, hinder; generally, next, other, etc.
Відкрити джерело ↗קֶרֶב (qereb, H7130) — properly, the nearest part, i.e. the center, whether literal, figurative or adverbial… בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) עוֹלָם (ʻôwlâm, H5769) — properly, concealed, i.e. the vanishing point; generally, time out of mind (past or… מִשְׁכָּן (mishkân, H4908) — a residence (including a shepherd's hut, the lair of animals, figuratively, the grave;… דּוֹר (dôwr, H1755) — properly, a revolution of time, i.e. an age or generation; also a dwelling קָרָא (qârâʼ, H7121) — to call out to (i.e. properly, address by name, but used in a wide variety of… אֲדָמָה (ʼădâmâh, H127) — soil (from its general redness) שֵׁם (shêm, H8034) — an appellation, as amark or memorial of individuality; by implication honor, authority,…
Відкрити джерело ↗אָדָם (ʼâdâm, H120) — ruddy i.e. a human being (an individual or the species, mankind, etc.) יְקָר (yᵉqâr, H3366) — value, i.e. (concretely) wealth; abstractly, costliness, dignity לוּן (lûwn, H3885) — to stop (usually over night); by implication, to stay permanently; hence (in a bad sense)… מָשַׁל (mâshal, H4911) — to liken, i.e. (transitively) to use figurative language (an allegory, adage, song or the… בְּהֵמָה (bᵉhêmâh, H929) — properly, a dumb beast; especially any large quadruped or animal (often collective) דָּמָה (dâmâh, H1820) — to be dumb or silent; hence, to fail or perish; trans. to destroy
Відкрити джерело ↗דֶּרֶךְ (derek, H1870) — a road (as trodden); figuratively, a course of life or mode of action, often adverb כֶּסֶל (keçel, H3689) — properly, fatness, i.e. by implication (literally) the loin (as the seat of the leaf fat)… אַחַר (ʼachar, H310) — properly, the hind part; generally used as an adverb or conjunction, after (in various… רָצָה (râtsâh, H7521) — to be pleased with; specifically, to satisfy adebt פֶּה (peh, H6310) — the mouth (as the means of blowing), whether literal or figurative (particularly speech);… סֶלָה (çelâh, H5542) — suspension (of music), i.e. pause
Відкрити джерело ↗צֹאן (tsôʼn, H6629) — a collective name for a flock (of sheep or goats); also figuratively (of men) שָׁתַת (shâthath, H8371) — to place, i.e. array; reflex. to lie שְׁאוֹל (shᵉʼôwl, H7585) — Hades or the world of the dead (as if a subterranean retreat), including its accessories… מָוֶת (mâveth, H4194) — death (natural or violent); concretely, the dead, their place or state (hades);… רָעָה (râʻâh, H7462) — to tend a flock; i.e. pasture it; intransitively, to graze (literally or figuratively);… יָשָׁר (yâshâr, H3477) — straight (literally or figuratively) רָדָה (râdâh, H7287) — to tread down, i.e. subjugate; specifically, to crumble off בֹּקֶר (bôqer, H1242) — properly, dawn (as the break of day); generally, morning צוּר (tsûwr, H6697) — properly, a cliff (or sharp rock, as compressed); generally, a rock or boulder;… צִיר (tsîyr, H6736) — a form (of beauty; as if pressed out, i.e. carved); hence, an (idolatrous) image בָּלָה (bâlâh, H1086) — to fail; by implication to wear out, decay (causatively, consume, spend) זְבוּל (zᵉbûwl, H2073) — a residence
Відкрити джерело ↗Перехресні посилання
Інші уривки, які спільнота найчастіше пов'язує з цим. Торкнись, щоб прочитати.
Боже, погани ввійшли до спа́дку Твого́, занечи́стили храм Твій святий, Єрусалим на руїни змінили!
Ангол Господній табо́ром стає кругом тих, хто боїться його́, — і визво́лює їх.
Хто́ має ву́ха, — нехай слухає!
Хто має вухо, хай чує, що Дух промовляє Церква́м: переможцеві дам їсти від дерева життя, яке в раю́ Божім“.
Та кажу́: Чи не чули вони? Отож: „По всій землі їхній голос пішов, і їхні слова́ в кінці світу!“
Хто має вухо, хай чує, що́ Дух промовляє Церква́м: переможцеві дам їсти прихо́вану манну, і дам йому білого каменя, а на камені написане ймення нове́, якого не знає ніхто, — тільки той, хто приймає його“.
Хіба ж Бог тільки для юдеїв, а не й для поган? Так, і для поган,
Хто має вухо, хай чує, що́ Дух промовляє Церква́м: переможець не буде пошко́джений від другої смерти“.
Послухайте ви, небеса́, і ти, зе́мле, почуй, бо гово́рить Госпо́дь: Синів Собі ви́ховав й ви́кохав Я, а вони зняли́ бунт проти Мене!
„Почуйте оце, всі наро́ди, послухай, ти земле та все, що на ній! і хай буде за свідка на вас Господь Бог, Господь з храму святого Свого́!