The psalm to David, the sons of Jonadab and the first captives, is not inscribed in Hebrews. “Psalm,” says Bl. Feud., - spoken on behalf of those resettled to Babylon, who wish to return and deliverance from slavery.” “In this psalm,” says St. Athan., - St. The apostles are represented as offering prayer and thanksgiving to God for the fact that, when they were oppressed by persecutors for preaching the Gospel, He saved them from demons, these mental attackers who were plotting against their souls. At the same time, they promise, having freed themselves from the service of the law, to offer only sacrifices of praise to God.”
Art. 1, 2, 3. These verses repeat, with slight differences, the same thing that is said in the first three verses of Psalm 30.
2 . Deliver me by Your righteousness. "Is it true The Father is the Son, by whom we are delivered from the sin that kept us in captivity” (St. Athan.). According to bl. Theodoret, “I beg You to give judgment to the Babylonians, and to me, and pronounce a fair sentence on them; for in this case I will be freed from their slavery.”
4 . My God, deliver me from the hand of the sinner and so on, i.e. “the people of Judea,” explains St. Afanasy; or: “Deliver me from the dominion of those who live in wickedness and wickedness” (Bl. Theod.).
5 . For You are my patience, O Lord. Patience, i.e. hope, hope; so in Hebrew. Under. .
6 . I was established in You from the womb. Those. not only from my mother’s womb, or from my youth, “but also when I was in my mother’s womb, You, Lord, covered me God. By my strength” (St. Athan.). From Hebrews: “I was established in You from the womb; You brought me out of my mother's womb; My praise to you will never cease.”
7 . Like a miracle for many. In the literal sense, it can be attributed to David, who for many was like a miracle of God’s mercy after his extraordinary election to the kingdom, after salvation from all the persecutions and disasters that he experienced from enemies internal and external. According to bl. Feud. - this is said by a host of pious Jews in captivity in Babylon. “After the glory that I had, I experienced a great change, so that what happened to me seemed to many to be some kind of miracle and sign.” St. Athanasius, referring to the host of St. Apostolov says: “Miracle refers to something extraordinary and great. The meaning of the speech is this: if I am exalted high and, as a great and valiant man, I boldly act among many nations, then I did not acquire this blessing through my own strength, but You, with Your help, made me powerful and courageous.” From Hebrews: “To many I was like a wonder; but You are my sure hope.”
8 . From Hebrews: “Let my lips be filled with praise, (that I may sing Thy glory) all day long of Thy splendor.”
9 . From Hebrews: “Do not reject me in my old age, when my strength fails, do not forsake me.”
10 . From Hebrews: “For my enemies speak against me, and those who lie in wait for my soul take counsel among themselves.”
11 . From Hebrews: “Saying: He left him; pursue and capture him; for there is no one who delivers.”
12 . From Hebrew: “God! do not move away from me; My God! hasten to help me."
13 . Let those who slander my soul be ashamed and disappear. From Hebrews: “Let those who are hostile to my soul be put to shame and disappear; may those who seek my harm be covered with shame and dishonor.” “When they attack me with the thought that I have been abandoned by You, and You will help me, then they will turn back with shame, finding that the slander they have laid against my soul is in vain. What kind of slander is this, except for the following: God left him to eat"? (St. Athan.).
14 . And I will add Your praise to everything. From Hebrews: “And I will always trust (in You), and amplify all praise to You”; “and I will sing about You many times” (Bl. Theod.).
15 . My mouth will proclaim Your righteousness, i.e., according to St. Athan., “I do not cease to proclaim Your only begotten Son, Who may we receive truth from God (); Your salvation all day long, - I will always remember the dispensation by which You gave us salvation. I don't know about books. Under the word book- means either vain and elaborate entertainments of life, or various sacrifices, which are commanded to be made by law. And he says: Because I rejected all these sacrifices; then I will enter the heavenly abodes, if the Lord gives me the strength to do so” (St. Athan.). According to bl. Theodoret, “I do not know how to count all the miracles of Your justice and salvation; because my nature could not accommodate such writings and sciences.”
16 . From Hebrew: “I will enter into reflection about the powers of the Lord God; I will remember Your righteousness, Yours alone.”
17 . From Hebrew: “God! You have taught me from my youth, and to this day I proclaim Your wonders.”
18 . And even to old age and old age: My God, do not forsake me. From Ev. the entire verse: “Even to old age and gray hair, do not forsake me, O God, until I proclaim Your power to this generation and to all those who are to come.” “David predicts prophetically,” says Bl. Feod., - the future, and calls the end of the law old age; and this followed the coming of the Lord Christ.” I will proclaim Your arm to all the generations to come.– i.e. to the future and faithful generation of pagans” (St. Athanasius and Blessed Theod.).
19 . Thy power and Thy righteousness, O God, even unto the highest, which Thou hast made for me greatness. God, who is like You? From Hebrews: “Your righteousness, O God, is greater than the highest; You have done great things, O God! who is like You? According to St. Afanasy, the power and truth of God is the Son of God Himself, the Savior of the world. “He is called by strength because He bound the strong man and plundered his vessels, and with the truth- because he redeemed us, unjustly held captive. God, even to the highest“I will proclaim that you will redeem not only earthly things, but also heavenly things with Your blood.” According to bl. Theodorit, to the highest– i.e. “What You have done, Lord, is high, great, enough for everyone to be convinced to call You Most High.”
20 . Eliki showed me many and evil sorrows, and when you turned, you revived me, and you raised me up from the depths of the earth. From Hebrews: “You sent me many and fierce troubles, but you also revived me again, and again brought me out of the abysses of the earth.” Those. what and how many evils or sorrows did you not make me experience? But when I was already at the point of death from them, You again turned to me with Your mercy, revived me and saved me from destruction, as if from the abysses of the earth, as if from hell itself. Bl. Feud. means salvation from the captivity of Babylon, and St. Afan. – Egyptian and salvation by Christ.
21 . Thou hast increased Thy majesty upon me- “he increased His goodness and truth upon me” (St. Athan.). From Hebrews: “You exalted me and comforted me, (and brought me out of the depths of the earth).”
22 . In the vessels of psalm. From Hebrews: “And I will praise You in the psalter - Your truth, my God; I will sing praises to You on the harp, O Holy One of Israel! St. Athanasius: “I will so prepare myself by confession that I will be able to be called a vessel of hymnology”; in guslekh, those. in a soul tuned harmoniously. “The prophet understands spiritual harmony,” notes St. Afan. “When composing chants, I will also use ordinary (musical) instruments” (Bl. Theod.).
23 . From Hebrews: “My mouth rejoices when I sing to You, and so does my soul, which You have delivered.”
24 . From Hebrews: “And my tongue shall proclaim Thy righteousness all day long: for they that seek my harm are ashamed and confounded.”
The 70th Psalm in our Slavic Psalter has the following inscription: The psalm to David, the sons of Jonadab and the first captives, is not inscribed among the Jews. The last remark of this inscription indicates that in the Hebrew Bible this psalm does not have any inscription. Where did the inscription in our Psalter come from? The Fathers of the Church and many of the learned interpreters of the psalms say that this inscription was made by LXX interpreters who, on the basis of tradition, as well as the very content of the psalm, testified that it was written by David on behalf of the sons of Jonadab, or the so-called Rechavites, i.e. the descendants of Rechav, who were distinguished by their piety and were set as an example of obedience to the other Israelites, as they firmly kept the commandment about not drinking wine, etc., given to them by their forefather, Jonadab (). Under the name the first captives This refers to the Israelis taken to Babylon during their first captivity by Nebuchadnezzar, under King Jehoiachin (). LXX interpreters made this addition to the inscription in attention to the fact that the sons of Jonadab, or Rechavites, were in special respect among the said captives, with whom they sang this psalm as a prayer to God for deliverance from the power of their enemies and the granting of salvation, like how they made the same addition to the inscription of Psalm 64.
This psalm is a continuation of the same prayer of a persecuted righteous man for help, which is contained in Psalm 69, and in general both of these psalms are so closely related to each other in content, character and language, and even in some expressions repeated in them (cf.) that Many learned interpreters consider Psalm 69 to be an introduction to Psalm 70. The beginning of this psalm (vv. 1-3) is a literal, with slight modification, repetition or borrowing from Psalm 30 (vv. 2-4) and contains a hopeful prayer for hearing, salvation and protection. Further, the psalmist continues, in particular, with a prayer that God would deliver him from the power of the wicked (v. 4), and, expressing firm hope in God, he confesses that the Lord is his Patron from the very beginning. youth, even from the womb, and for this he always glorifies Him with singing (vv. 5-6). Persecution suffered by enemies and strong help God made him an object of wonder for many, as a result of which he is constantly filled with a sincere desire to praise with his lips the glory and greatness of his God (vv. 7-8). The onset of old age and the natural decline in bodily strength, and at the same time the incessant malice of his enemies, who conferred about kidnapping him and said that he had left him and there was no one else to protect him - all this even more aroused in him and strengthened the hope for God's protection and the expectation of an early help (vv. 9–12), with prayer for the shameful defeat of his enemies (vv. 13). The psalmist then makes a promise of constant trust in the mercy of God and in the possible intensification of zeal on his part for the glorification of the name of God. At the same time, he promises to forever proclaim the truth God and the rescue Him - for lack of book learning, he will proclaim about the power of God and His righteousness as he learned from his youth, and what he saw and learned from his own experience and observation about the power of God and the miracles of His omnipotence and goodness - from youth to old age, - he will proclaim all this to future generations (vv. 14-19). The Lord allowed the psalmist to experience great disasters, but He will undoubtedly help him with His power (vv. 20-21), and therefore the psalmist expresses complete readiness and sincere desire to glorify God not only in musical instruments, but also sing the truth and His righteousness with his mouth and preach it with his tongue to the shame of all his enemies (vv. 22-24).
In Thee, O Lord, have I trusted, that I may never be ashamed. By Thy righteousness deliver me and redeem me: bow to me your ear and save me. Be my protector God and the place to save me firmly: for you are my strength and my refuge.
These three verses constitute a repetition of the three initial verses from Psalm 30 and, in relation to the content of the entire psalm, can serve as an introduction to it. Like every righteous person, David first of all expresses in them a strong trust in God, through which he hopes to get rid of the eternal shame to which all humanity was subjected in the person of the forefather Adam; Having expressed such hope, he is strengthened in it by prayer that the Lord God will deliver him from that shame and other disasters associated with it by His righteousness, which is Christ Himself (), the Son of God, the eternal Truth by which we are delivered, according to St. Athanasius of Alexandria, from the sin that kept us in captivity. Next he asks God to hear his prayer ( incline Your ear to me) and salvation, since he always saw before him his enemies warring and attacking him, he begs God to be for him defender and fortress ( the place is strong), where one could hide from all dangers and troubles.
My God, deliver me from the hand of a sinner, from the hand of a transgressor and an offender: for You are my patience, O Lord, Lord, my hope from my youth. Established in you from the womb, from my mother’s womb, you are my patron: I will sing about you.
Here the psalmist prays to the Lord God to deliver him from hand, i.e. from the authorities sinful, or, what is the same, the wicked, who rejected both faith and the fear of God - from the authorities criminal, i.e. a person depraved to such a degree that he no longer copes either in words or in his actions with any law, for whom the law does not seem to exist, and who, for this reason, does not hesitate to cause any kind of offense or violence to his neighbor ( and the offending). And he confirms this prayer with the assurance that the Lord is the subject of his patience ( You are my patience... For similar sayings, see; ; ), an unshakable expectation of help from God from his very youth. Something else, he says, is how hope for Your help prompts me to patience. By Your grace I have acquired solid ground, it is in my trust in You that I have become so firmly established that I have become unshakable in patience, and this not only now, but from my mother’s womb itself ( from the womb), i.e. From my very birth I have found support and strengthening in You. I realize that if it were not for Your care for me, I would have perished both at birth and during the years of childhood and youth: from my mother's womb you are my protector. And therefore I always sing of You alone in my songs, I compose psalms about You , I will take out my singing about You. Under the name criminal and offensive means both Saul and in general all those who persecute and plot against his life and honor.
Like a miracle for many: and You are my strong helper. Let my lips be filled with praise, for I will sing of Your glory, Your splendor all day long.
Having mentioned above the special care of God, manifested in life destiny him, and about the special protection over him (v. 6), David says here that this special protection of God made him a miracle in the eyes of many ( like a miracle for many). On the one hand, the manifestation of God’s special mercy to him, and on the other, his unwavering devotion to the will of God, made many wonder at this. From the shepherd rank, elevated to the royal throne and in the rank of king, exalted by the glory of valor and many victories over the enemies of his kingdom, but at the same time, having experienced terrible persecution and disasters from evil enemies, and even having been subjected to treacherous betrayal and treacherous attack from his beloved son, and in all such vicissitudes of fate, who did not lose hope in God for a single minute - couldn’t all this inspire surprise not only in many, but in all Israelis? And in happy circumstances, as he says, and in the calamitous fate that befell me, I have always placed all my hope in You, Lord: You alone have always been my strong Helper, and through this I was like a wonder to many. And this, in turn, was the reason for my praise to You. This excited me to glorify You; every day I must sing with my lips and sing Your greatness.
Do not reject me in my old age; when my strength fails, do not forsake me. As if you had decided to defeat me, and those who were seeking my soul conferred together, saying: you left him to eat, marry him and have him, as if you did not deliver.
The psalmist, having expressed his trust in God, which he had in the past, in the days of his youth, from his very birth (vv. 5 and 6), now begs the Lord God not to leave him in the future, in the days of old age approaching him. Lord my God, he says, You have been my helper from my youth, do not cast me away and during old age mine, when my strength fails, do not leave me. And then he complains about his enemies, who, seeking his death, all conspired at the same time to pursue and capture him and at the same time said that they had abandoned him and he no longer had any intercessor. It was bitter for St. David had to listen to such slander and false rumors deliberately spread about him that he was supposedly rejected by God for his wickedness. And so he speaks. God! Now more than ever I need Your help and intercession, because my enemies have begun to talk about me, and those who plot my life are consulting among themselves, saying: God has left him, pursue and seize him, because now there is no one to deliver him. .
My God, do not move away from Me: My God, come to my help. May those who slander my soul be ashamed and disappear, may those who seek evil against me be clothed with shame and shame.
Here David, aware of his guilt before God and at the same time imbued with firm and sincere trust in Him, begs that the Lord does not withdraw from him, as He withdraws from those people who, by their sins, arouse the righteous wrath of God and are themselves the cause of this. that God turns His face away from them (see). At the same time, he asks for help for himself and judgment over those of his enemies who slandered him in wickedness, for which God allegedly rejected him and withdrew from him, and expresses this prayer in almost the same sayings as he prays in verses 2 and 3 of Psalm 69 He seems to say: Lord! My sin is always before You, but I believe and hope that You, who are merciful to repentant sinners, will forgive me my sins and will not remove Your mercy from me: God! do not move away from me; My God! hurry to help me. Let those who slander my soul be ashamed and disappear, and let those who seek my harm be covered with shame and dishonor. The meaning of verse 13 of St. Athanasius of Alexandria expresses this: “When they attack me in the thought that I have been abandoned by You, and You will help me; then they will turn back in shame, finding that the slander they have laid against my soul is in vain. What kind of slander is this, besides the following: “God left him to eat” (v. 11)?”
I always trust in You, and apply Your praise to all. My mouth will proclaim Your righteousness, Your salvation all day long, as I did not know from the books. I will come in the strength of the Lord: Lord, I will remember your righteousness alone.
St. suffered a lot. David received various insults and insults from his enemies, a lot of untruths and all kinds of slander were leveled against him. But he never lost hope in God's help. And enjoying throughout his life the protection and intercession of God, he became more and more strengthened in his trust in the mercy of God, and, not knowing how best to thank, how to more worthily repay the Lord for all His mercies and benefits, he expresses his intention strengthen your ever-present trust in God and apply even more zeal to glorifying Him. And therefore he seems to say to the Lord: hoping for Your protection, Lord, for me, I am sure that You will protect me from my enemies and will not allow them to triumph over me with their slander. But through this very thing, my ever-present trust in You will intensify even more, and my duty to praise and glorify You will be doubled. My mouth will proclaim Your righteousness, i.e. my tongue will tell everyone that You, Lord, have shamed and condemned my enemies, and delivered me and saved me from their hands. I don't know about books– these words have different interpretations. Translated from Hebrew, they read: “for I do not know their number,” and in connection with the previous one they have the following meaning: my mouth will proclaim Your good deeds every day, but Your goodness is immeasurable, and therefore I am not able to count Your mercies, they innumerable. From Greek (“the art of writing, the ability to compose”), Rev. Porfiry translated it with the word “bookishness”, and therefore with this translation in the designated words there is such a meaning: because. I have not studied writing, I cannot write a whole book about Your great benefits to me, then I will enter into them ( down in the power of the Lord) with reflection on the deeds of God and, remembering them, I will glorify Your Divine truth, in hymns I will put forth not human truth, but the truth of You alone, Lord.
My God, what You taught me from my youth, and to this day I will proclaim Your wonders.
St. David was undoubtedly very attentive to everything that happened in his life, and, firmly believing in the all-effective Providence of God, he attributed everything that happened to him in life, all everyday circumstances, favorable and unlucky, to this care for him. He learned instructive and useful lessons from providence and from all these circumstances; he learned from all this from his youth. In the same way, he learned from what he could learn from others about the truth and mercy of God, revealed in the destinies of the people of God and the entire human race: he was not unaware of the miracles that he performed for the salvation of the Jewish people and which are described in the books Old Testament, especially those that were committed in the days of David himself. It is about these miracles and about this experimental and everyday teaching that he speaks in this verse: My God! Speaking about Your righteousness, I will proclaim and about everything that You taught me from the days of my youth until now, I will not stop proclaiming Your wonders.
And even to old age and old age, my God, do not forsake me, until I will proclaim Your arm to all the future generations, Your power and Your righteousness, O God, even to the highest, even as You have created greatness in me: God, who is like You?
Here under old age and old age The psalmist understands the last period of a person’s earthly life and asks God that He, who protected him with His omnipotent protection and intercession in the days of youth and in adulthood, would not abandon him with His mercy during old age, when, with the impoverishment and weakening of bodily and spiritual strength, he especially will feel the need for His protection and strong defense. Thus, David asks that the Lord help him until the very end of his life, so that he would thereby be given full opportunity to proclaim to his descendants the uninterrupted flow of God’s mercies and, at his very death, to testify that God never leaves His faithful servants who place their trust in Him. One is all one's hope. Under the name of the future means his grandchildren and further descendants, and by the name muscles- the omnipotent power of God, which is spoken of in Psalm 43 (v. 4) and which works miracles “in heaven and on earth” (). According to the blzh. Theodoret, “the generation to come is the generation that arose after the incarnation of the Only Begotten Son of God, after whom it was composed of pagans, having received the sacred apostles from the Jews as preachers. David speaks about this generation in the twenty-first psalm: “The coming generation of the Lord will be announced to the Lord, and His people will be told the truth, that they will be born as those who have what the Lord has done” (). Therefore, besides the Jewish people there must be another people, about which the prophet predicted that they were not born, but would be born again. That's why he says here: do not forsake me, I will proclaim your arm to the coming generation, Your power and Your righteousness. And this is similar to the prediction of Patriarch Jacob: “The prince from Judas and the leader from his loins will not become scarce, the Dondezh will come, and it is set aside for Him: and that is the hope of the tongues” (). And not only your muscle, i.e. Your almighty power, but also Your truth, God, I will proclaim it even to the highest, i.e. to heaven. Here the psalmist, in other words, repeats the same thing as above (v. 15), saying that he undertakes to proclaim the righteousness of God, which, as said in the explanation of verse 2, is the Son of God Himself, the Savior of the world: I, he says, will proclaim , that with Your Blood You, as eternal Truth, will redeem not only earthly, but also heavenly things, at the same time I will proclaim those great deeds that You, Lord, revealed in my life, that You did for me. By these Thy deeds, everyone must be convinced that no one can be compared with You and applied to You: God, who is like You!
Eliki showed me many and evil sorrows; and when you were converted, you gave me life and you raised me up from the depths of the earth. Thou hast multiplied Thy majesty upon me, and by turning thou hast comforted me, and thou hast raised me up again from the depths of the earth.
Having pointed out the greatness and omnipotence of God, the psalmist in these verses recalls how many various troubles and sorrows he endured in his life, and he endured all these disasters and sorrows not only by permission, but also by the special will of God. By the same Divine will, he was repeatedly saved from all the most terrible sorrows and troubles - he, as if abandoned by God and subject to the most extreme degree of humiliation, was unexpectedly elevated and unspeakably consoled by God's mercy addressed to him. Pointing to this, the psalmist thereby wishes to most glorify the goodness and mercy of God towards him, which repeatedly delivered him from final death, as if killed and buried, brought him out of the depths of the earth, as if snatched from the very jaws of hell. How many times, as he says, have you subjected me, O Lord, to great and fierce troubles, but again you left me alive and out of the depths of the earth extracted me? You have repeatedly exalted and exalted me: when I was close to death from the evils and sorrows I endured, You again turned to me with mercy, which gave me great consolation, and as if again saving me from destruction, as if you were extracting me from hell itself. .
For I will confess to you among the people, O Lord, in the vessels of psalms, O God, I will sing to you your truth; I will sing to you with the harp, O Holy One of Israel.
In this verse the psalmist expresses that about everything he said above, i.e. and about the wonders of God (v. 17), and about His righteousness (vv. 15 and 19), and about His almighty power (vv. 18 and 19), and, in particular, about all disasters and sorrows (v. 20) , and about all the greatness and exaltation (v. 21), which the Lord allowed David to experience, he wants to open publicly ( in people) confess and declare in order to the best way glorify the truth of God: he wants not only to glorify and confess all this, but also sing in the vessels of psalm, i.e. on those musical instruments on which he was already accustomed to sing his psalms, to the glory of God, and which were introduced into use during ritual worship in the Jewish Church, such as the psalter, harp, cymbals, etc. The psalmist here names God Holy of Israel- in the sense that he was sanctification for the Israelites, just as in the New Testament Christ, according to the Apostle, became “righteousness and sanctification” for those who believe in Him ().
My lips will rejoice when I sing to you, and my soul, even though you have delivered me; my tongue will also learn your righteousness all day long, when those who seek evil against me will be ashamed and disgraced.
After what David experienced - both in relation to various disasters and sorrows (vv. 4 and 20), and in relation to his exaltation and exaltation (vv. 7, 19 and 21), after all those vicissitudes in his fate, from which, however, not only did his trust in God not weaken, but even more strengthened and intensified (vv. 5, 14), - his soul felt an increasingly increasing need to glorify God in songs and musical instruments (vv. 8, 14, 17, 18, 22). And as this need was satisfied, his soul, which repeatedly received deliverance from various troubles and evils ( You have already delivered), will be filled with unspeakable joy, which will be expressed not only on the lips ( my lips will rejoice– form of the dual number), singing the truth and God's truth and His almighty power, but also in His tongue, which shall proclaim every day ( study all day- in the Vulgate: meditabitur) the truth of God, His justice, according to which my enemies, says the psalmist, those seeking evil to me, will be put to shame and bear eternal shame. According to St. Athanasius of Alexandria, the sayings of verse 24 have the following meaning: “When my enemies are driven out and those who live in the abyss are clothed with shame, then truly, no longer having any obstacle, I will praise You, Master, with endless songs.”
Ps. 70 The first part of this psalm represents the lament of a man who, even in old age (v. 9), continues to be persecuted by enemies. However, in the past he experienced Divine blessing on himself (vv. 14-18) and therefore ends the psalm with words of firm trust in the Lord.
70:2 According to Thy righteousness. See com. to Ps. 30.2.
70:3 My rock and my fortress are You. God is the only one from whom the psalmist can seek salvation.
70:5 This is my hope from my youth. From the height of his years, the psalmist looks back on his life and reflects on what his relationship with God was like throughout it.
70:6 I was built upon You from the womb. In hyperbolic form, the psalmist says that he never imagined himself apart from connection with God.
70:7 To many I was like a wonder, but You are my sure hope. The NIV translates the first part of this verse slightly differently: “To many I have become a warning...” Thus, it is assumed that the psalmist found not a blessing, but a judgment of God, thereby warning his countrymen against following his example. On the other hand, this passage can be understood in the sense that the psalmist showed the people a wondrous example of how the Lord protects those who trust in Him.
70:11 God forsook him. How Job Was Hidden From His Friends true meaning his suffering, so his enemies were mistaken regarding the origins of the psalmist’s suffering.
70:14 I will always trust in You. From the heights of his years, the psalmist recalls numerous cases when the Lord acted as his savior. Memories strengthen the psalmist's faith and hope.
70:15 I don’t know their number. Even continuous praise cannot adequately repay the Lord for all His good deeds. It is beyond human power to thank Him for the salvation given.
70:18 Until I proclaim...to all those who are to come. The sacred duty of the older generation is to share with the young their knowledge of God and His works.
70:19 Who is like You? This question presupposes the answer: “nobody.”
70:20 You sent me many and severe troubles. The psalmist is free from illusions, for he has lived a life full of hardships. But at the same time, he is confident that the Lord will ultimately grant him deliverance from them.
70:21 You exalted me and comforted me. Like Job, the psalmist was ultimately rewarded for his suffering. However, this is not always given to a person in earthly life. Often God rewards the innocent sufferers only in heaven.
I trust in You, Lord, that I may never be ashamed; According to Your righteousness, deliver me and set me free; incline Your ear to me and save me. Become for me God the Protector and a fortified place to save me, for my stronghold and my refuge are You. My God, deliver me from the hand of a sinner, from the hand of a lawbreaker and an offender. For You are my patience, O Lord, The Lord is my hope from my youth. I established myself in You from the womb, from my mother’s womb. You are my protector; about You my singing ceaselessly. As if I had become a wonder to many, and You are my strong helper; May my lips be filled with praise, so that I may sing Your glory all day long - Your splendor. Do not reject me in my old age, do not leave me when my strength declines. For my enemies spoke to me, and those who were in wait for my soul decided together, saying: “God has abandoned him; pursue and capture him, for there is no deliverer.” My God, do not move away from me, my God, turn to help me! May those who slander my soul be ashamed and disappear, may those who seek my harm be clothed in shame and disgrace. I will always trust in You, and I will increase all praise to You. My mouth will proclaim Your righteousness, Your salvation all day long; for I did not know sciences bookstores I'll go in to the temple in the power of the Lord; Lord, I will remember the truth of You, the One. My God, why You taught me from my youth, and to this day I will proclaim Your wonders. And until old age and years O God, do not leave me, until I proclaim Your arm to all the future generations, Your power and Your righteousness. God, to the very heights, in that Thou art for me, I sing unto Thee on the harp, O Holy One of Israel. My mouth will rejoice when I sing to You, and so will my soul, which You have delivered. And my tongue will proclaim Your righteousness all day long, when those who seek my harm will be ashamed and disgraced.
In Thee, O Lord, have I trusted, that I may never be ashamed. By Thy righteousness deliver me and redeem me, incline Thy ear to me and save me. Be my Protector God and the place to save me firmly, for You are my affirmation and my refuge. My God, deliver me from the hand of a sinner, from the hand of a transgressor and an offender, for You are my patience, O Lord, Lord, my hope from my youth. I was established in You from the womb, from the womb of my mother, You are my Patron: I will sing about You. Like a miracle for many, and You are my strong helper. Let my lips be filled with praise, for I will sing of Your glory, Your splendor all day long. Do not reject me in my old age, when my strength becomes impoverished, do not forsake me. As if they had decided to defeat me, and those who were seeking my soul conferred together, saying: God has left him to eat, marry and have him, for there is no deliverance. My God, do not depart from me, my God, come to my help. May those who slander my soul be ashamed and disappear, may those who seek evil against me be clothed with shame and shame. I will always trust in You and apply Your praise to all. My mouth will proclaim Your righteousness, Your salvation all day long, as I did not know from the books. I will go down in the strength of the Lord, O Lord, I will remember the truth of You alone. My God, what You taught me from my youth, and until now I will proclaim Your wonders, and even to old age and old age, my God, do not forsake me, until I will proclaim Your arm to all the generations to come, Your power and Your righteousness, O God, even to the highest, even as you have created greatness for me. God, who is like You? Eliki showed me many and evil sorrows, and when you turned, you revived me, and you raised me up from the depths of the earth. Thou hast multiplied Thy majesty upon me, and by turning thou hast comforted me, and thou hast raised me up again from the depths of the earth. For I will confess to You among the people, O Lord, in the vessels of psalms I will sing Your truth, O God, to You on the harp, O Holy One of Israel. My lips will rejoice when I sing to You, and my soul, even though You have delivered. Also, my tongue will learn Your righteousness all day long, when those who seek evil against me will be ashamed and disgraced.
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