Psalm 18. Interpretation of the books of the Old Testament

Psalm eighteen has the following inscription: Finally, a psalm to David (v. 1). Translated from Hebrew, this inscription reads as follows: “To the head of the choir. Psalm of David. " The meaning of all these sayings is indicated in the explanation of the previous psalms.

According to the content of this psalm, this is something other than a song of praise, glorifying the greatness and glory of God in the visible nature and in the salvific properties and actions of the law of God. Since St. the apostle Paul () and many of St. of the fathers in the sayings of this psalm see a prophetic indication of New Testament times, it is they who refer them to the gospel sermon, then the expression in the end the sacred interpreters of this psalm attach importance to the indication that the prophet speaks of events that will be fulfilled in subsequent times, "for the last day" (), in the end.

The heavens will declare the glory of God, but His hand will declare the firmament.

The Prophet David was aware of the deep damage to human nature (), as a result of which people reached the point of losing the concept and consciousness of their own human dignity and to forgetting the concept of true God... However, he did not admit complete ignorance of God; and therefore the denial of the existence of God on the part of man, he explains as an exceptional phenomenon, as a consequence of self-deception or self-deception. He says that a person, as a rational being, must know about God, which reminds him of Himself through the creation of His hands: heaven will tell the glory of God, or, equivalently, preach, and the firmament declares His handiwork... In the psalms, as well as in other places of Scripture, it is used: now "heaven", in the plural, then - in the singular, "heaven", as, for example, in the first words of the book of Genesis it is written: First create heaven and earthor else: the Lord Himself says: "No one ascends to heaven, only the Son of Man descended from heaven, who is in heaven" (). In this dictum, the word “heaven” is repeated three times in the singular. And the Lord Jesus Christ Himself, teaching His disciples to pray, said: "When you pray, say: Our Father, like in heaven" (). And in the Creed we read about the Son of God: "He came down from Heaven ... and ascended into Heaven ..." So, is there any difference in the words: sky and Heaven? There is no doubt about it. The Holy Fathers of the Church (Blessed Theodoret; John Damascene. Exact exposition of the Orthodox faith) under the name "heaven" mean the visible ( with a simple eye, or even better through astronomical instruments) sky, or firmament of heaven, on which the sun, moon and stars are affirmed, - in accordance with the words of everyday life: "And God called the firmament heaven" (); and under “heaven” is the spiritual, invisible heaven, or the angelic world (), which is also called “heaven to heaven” (;). This air space visible to us, which seems to us to be the vault of heaven and through which clouds move, as it were, floating, is also called "heaven" in Scripture (). Thus, according to the meaning of Holy Scripture and the explanation of it, St. fathers, we can represent heaven in three ways: first - visible sky, Secondly - firmament of heaven, with the luminaries placed on it (). and thirdly - heaven heaven, or heaven heaven (), i.e. the spiritual sky, which St. the apostle Paul, speaking of spiritual visions and divine revelations, which he was awarded (). In this psalm, the prophet, of course, understands the sky we see, which with its immense space, wise arrangement, amazing phenomena and countless number of luminaries will tell people the glory of God, i.e. clearly testifies to creative power, omnipotence, wisdom and goodness of God.

Day for days vomits a verb, and night of night heralds reason

According to the Russian translation: "Day conveys the word to day and night reveals knowledge to night." The literal understanding of these words is as follows: as the days pass one by one, people, counting days, weeks, months and seasons, know which day, what time of year - summer or winter, and in which month this or that case belongs , this or that appointment, this or that festival in the Christian Orthodox Church. For example, a farmer knows that in the last days of the month of March he needs to get ready to go to field work to sow spring crops; and the beekeeper at the end of April monitors the state of the daytime weather in order to find out and accurately determine on which day it is better for him to land the bee hives from the winter room to the summer place. Thus, an Orthodox Christian, seeing off the days of Great Lent, according to the charter of the Holy Church, knows that after 40 days of this fast, namely, on Friday, on the sixth week, St. The fourtieth day ends; on the next day - Saturday, the great miracle of the Lord Jesus Christ is remembered - the resurrection of Lazarus, and after this day of the Feast of the Lord's Entry into Jerusalem, the great days of the Holy Week come, established to remember the saving suffering and death of our Savior on the cross, etc. Also with respect to nights, people, in the course of time, determine in advance when light or dark nights should come, with the damage of the moon or with the appearance of a full moon on the horizon, when long and when short nightswhen warm and when cold, etc. But since all the days and nights of the whole year, in their constant sequence and correct succession of one after another, are, as it were, dependent on the great luminaries placed on the firmament of heaven: the daytime sun and the nighttime moon, then man, as a rational being, contemplating this consistency, continuity and mutual dependence, cannot but be imbued with a feeling of reverence, praise and gratitude to the Wise Creator and Providence God, who so arranged and favored days and nights, “put the times and years in Your power” (). The sayings of verse 3, in their mutual connection with the sayings of verse 2, can be understood as follows: from day to day and every night, heaven and the firmament of heaven proclaim the wisdom of God's hands and thus ceaselessly and vigilantly preach the glory of God.

Not the essence of speech, below the words, their words are not heard either. Throughout the earth their broadcasting, and to the ends of the universe their verbs.

In Russian: “There are no languages \u200b\u200band dialects in which their voices are not heard. Their broadcasting went through all the earth, and their preaching to the ends of the universe. " This speech must be understood again in connection with the sayings of the previous verses. The prophet here seems to say so: the preaching of heaven is performed continuously and in all languages, and therefore is heard among all nations; through the lips of all the tribes of the earth, the heavens preach the glory of God: the beauty and majesty of heaven are obvious to all, and from contemplating them all reach the knowledge of the beauty and majesty of their Creator. Some holy interpreters (for example, Blessed Theodorite) give these sayings the following meaning: the broadcast of heaven is so clear, so intelligible that there is no people in the world in whose language these broadcast are not heard, that is, they are understandable to all, by all nations they are preached and glorified. The words: to the whole earth from abroad broadcasting them St. The Apostle Paul refers to the gospel sermon on the salvation of people, which the apostles carried throughout the whole earth (). That is why these words by the God-wise fathers and teachers of the Church were included in the composition of the church service and are sung at a certain time, before the reading of the Apostle, as his prokemen. The holy apostles, like all preachers of the Gospel doctrine in general, are worthily and righteously equated in this case with “heaven”, because, being on earth, preaching Divine truth, they ascended to heaven, like the breadth of their heavenly hearts expanded with love for God and darkened by passions man, their minds were bright with unearthly wisdom; like heaven, they thundered with a sermon and shone with miracles, and were pure in the holiness of life, for which they became the dwelling place of the Most High King, the Holy Spirit.

Put your village in the sun. And the one, like the bridegroom proceeding from his palace, will rejoice, like the giant of the mother-in-law's way. From the end of heaven his exodus, and meeting him to the end of heaven: and there is no one who will hide his warmth.

According to the Russian translation of these sayings, these are read as follows: "Into the sunset up his dwelling place; and it, like a bridegroom, leaves his palace, like a giant (i.e., a giant, a strong man) walks his way with joy. At the edge of the sky, it rises, and its setting at the (other) edge of the sky; and there is no one to hide from his warmth. " The Lord God in His essence is "unapproachable light" () and is "fire consuming" () evil and wickedness, and therefore He appointed His dwelling place, or the place of his settlement, or, what is the same, "put" in the sun, which shines , and can burn with its burning rays. And if the heavens, through which the sun makes its march, and all the creations of God proclaim the glory of God, then especially and mainly before other works of God's hands the greatness and beauty of the Creator of all God are preached by the majestic luminary of heaven - the sun. In order to more clearly express the predominant meaning of the sun over other visible creatures in this respect, the prophet points, first, to its majestic beauty and likens it to a bridegroom who leaves his wedding chamber, as if the groom comes from his palace, and thus shows that there is nothing more beautiful and brighter than the sun between all the heavenly bodies. Then, wishing to express his greatness and strength, he compares him to a giant or a giant who, without difficulty and with pleasure, with joy, goes a long way: rejoice as the giant mother-in-law way, i.e. the sun, like some giant, merrily, solemnly flows the vast, almost immeasurable space of heaven. From one edge of the sky begins (the rising of the sun - east) its majestic procession and on the other (setting of it - west) ends. Finally, it also shows its beneficial significance for all creatures: with its life-giving warmth, it warms all creatures, so that none of them can shelter his warmth... David's contemporaries thought that the sun revolves around the earth, and that east and west constitute the limits of the sky, and therefore David speaks here in relation to the general view or belief in his time that at the edge of the sky the sunrise and its procession to the ends of the sky. By the sun, in the spiritual sense, the sacred interpreters understand here the Lord Jesus Christ, in whom the Father has infused the fullness of His Godhead, Who, like the sun, warms everyone with His grace and illuminates everyone with His Divine teaching.

The law of the Lord is blameless, convert souls: the testimony of the Lord is true, making wise babies.

The second part of the psalm begins with the sayings of this verse, which, apparently, has no connection with the previous speech of the prophet; but in the absence external communication there is a logical internal connection between both parts of the psalm. Having praised the greatness of heaven and the beauty and superiority of the sun, which preach the Creator and Provider of all God to the whole world, the prophet then proceeds to glorify the high properties of the law of God, under the guidance of which a person can rise even more in understanding and cognition of the most perfect Being of God. He seems to be saying: as in the heavens and in the sun the Lord manifests His glory, so especially in His law, which is also the sun for people, because it spiritually enlightens everyone. By the name of the law of the Lord, the prophet means the Law given through Moses, and further calls it evidence, justifications, and other names. The law of the Lord is blameless, from Hebrew - "perfect", convert souls, i.e. corrects and strengthens souls. This means: the Law of the Lord God is irreproachable and perfect, because it does not tolerate any vice or sin, as human laws do, and if it is diligently examined and studied, then with irresistible force it arouses people's sympathy for itself, disposes to love oneself and thus converts souls, that is, attracts people to God, the culprit of such a beautiful and most perfect Law, and through this corrects their spiritual life and strengthens them in doing good. The testimony of the Lord is true: he calls the same Law a testimony in the sense that it testifies before all people what the will of God is, and what the Lord requires of us, what punishments he threatens those who break the Law and what rewards he has prepared for those who keep and keep the Law; making babies - babies are generally called in the Holy Scriptures people who are simple, unlearned, uneducated (). Thus, the meaning of the last sentence will be as follows: certificate The law of the Lord is immutable, true; it manages simple, uneducated people, gives the light of prudence to people with little thinking, so that they too can know the will of God and do good deeds and avoid sins.

The justification of the Lord is right, joyous to the heart: the commandment of the Lord is bright, enlightening the eyes.

Justification in psalms and in Scripture in general () refers to the commandments of the Lord, or commandments in a general sense. The fulfillment of these commands, or justifications of God, on the part of a person is accompanied by a calm conscience, justifying a person for keeping and fulfilling the commandments of God and thereby producing joy and gladness in his heart, and this means justifying the Lord's rights, gladdening the heart... The will of God is expressed in the commandment of the Lord, or the law of God - frank, which illuminates the intelligent eyes of a person with the luminary of Divine wisdom and thereby enables him to understand the will of God and to know what is the true good and evil contrary to the will of God.

The fear of the Lord is pure, abide in the age of the age: the fate of the Lord is true, justified together, desired more than gold and more honest than stone, and more delightful than honey and honeycomb.

There is a human fear, stemming from the fear of the judgments of God and of men, from the fear of being subjected to death and eternal punishment, stemming from a criminal or guilty conscience and taking possession of the wicked; such is the fear of the fratricide Cain, the apostate Saul, the betrayer of Christ Judas. This is a slavish fear that drives a person into despair. Not at all such a fear of God, or fear of the Lord... He is excited in a person by the "greatness and omnipotence of God" (), His "goodness and holiness" (). The fear of the Lordthat comes from faith and love for God, there is fear, or fear, lest he anger the Purest, Most Holy and Righteous Judge - God with sin, and therefore it is pure in itself, as god's gift (), and eternal, as God Himself is eternal, dwell in the age of the century... Human fear produces a depressing, painful state (), but the fear of God; clean from any admixture of human sinfulness, brings down the blessings of God on a person and gives him eternal bliss (). By the fate of the Lord in the psalms are called judgments, or determinations of God, for keeping and fulfilling the law of God or for one or another violation of it. They are called courts here true, i.e. faithful and accurately defining the dignity and merit of a person before the law of God, not in need of any corrections or changes, like human judgments and laws, which often, according to the circumstances of place and time, require amendment or change, or even complete abolition. Justified together, i.e. the judgments of the Lord, all in the aggregate, are true and righteous, fully agree with the law and all the commandments of God. Desired more than gold and a stone is honest many, i.e. for those who believe in God, who love and fear Him, His judgments are more pleasant and most desirable and precious than all earthly treasures, which are in abundance of gold and precious stones; in their sweetness they surpass all earthly, worldly sweetness: they sweeter than honey and honeycomb.

For Thy servant I keep: always keep I, reward is much.

Under slave God, who keeps the justifications, commandments and destinies of the Lord, David understands, no doubt, himself; because he has learned by his own experience what good it is to keep the commandments and justifications of the Lord; and to keep or observe them means to love and fulfill them by the deed (). Therefore, he says that for the observance of the commandments and justifications of the Lord, a great reward is prepared from the Lord: i always save, the reward is much.

Who understands the Fall? cleanse me from my secrets, and spare Thy servant from strangers: If they do not possess me, then I will be blameless, and I will be cleansed from sin great.

In connection with the previous one, the prophet's speech can be expressed as follows: although your servant, Lord, David, keeps all your commandments and justifications, he cannot say about himself that he was always sinless: because of human weakness, because of sinful corruption innate in man , it is difficult, one might say, - it is impossible for a person to be completely clean from sin (): there are such sinful inclinations that are generated involuntarily and unexpectedly by unclean thoughts hidden in the depths of the soul and plunging into sinful desires and actions - such that a person with everything prudence and caution can neither foresee nor warn. The fall who understands, that is, who can provide? But besides these secret sins, from which the prophet begs to cleanse him, there are temptations from outside, from enemies visible and invisible, i.e. from demons: these last enemy temptations and through them falls should be understood by the name strangers: from strangers have mercy on your servant... According to the explanation of some St. fathers and teachers of the Church, under the name alien sins David, as king, understands the sins of his subjects, the responsibility for which may fall on him; and therefore he begs how to cleanse him from his secret falls, and to spare him, to free him from responsibility for the sins of others. Without the help of God, sinful inclinations and secret sins, and with them sins from external temptations and strangers can prevail over a person and plunge him into the abyss of sin, into the pit of destruction. If the Lord helps with His grace cleanse from secret and spare from foreign sins, then we can hope, as David says, that all these sins will not prevail over meAnd then, keeping the commandments and justifications of the Lord, I can be blameless, - i will be blameless and I will be cleansed from sin great... And small sins take away the grace of the Holy Spirit and move away from God; and in this sense they are not small sins. Thus, the meaning of the prophetic speech will be as follows: if these sins do not prevail over me, even if they are small, if I am free from them, then I will be clean from great sin, then I will be blameless and free from all sin.

And the words of my mouth will delight, and I will take out the teaching of my heart before You, O Lord, my Helper and my Deliverer.

And when, with the help of God, I am cleansed from all sin, continues David, and I will be blameless, then all the words that come from my mouth: the words of the prayer of expressing my desires and the very songs to the glory of God will be favorable to You, Lord, will cause Your favor, therefore what will come from a pure and sincere heart and from a pure mouth. With the last words - Lord, my Helper and my Deliverer - the prophet expresses a prayer that in the deeds of cleansing from sins and deliverance from the possession or slavery of sin, not relying on his own strength, he expects help and deliverance from the only omnipotent grace of God.

The inscription and the similarity of this psalm with other psalms of David confirm its origin from the latter. It is impossible to specify the exact time of writing due to the generality of its content. This psalm is a solemn hymn to God, as the Creator of the majestic external world and moral law, by which it supplements the previous one, which also represents a hymn to God, but as the defender of the oppressed righteous. “Kant didn’t remember this psalm when he said: there are two things that excite constant amazement in me, the starry sky over my head and the moral law in my heart!” (Viguru. Bible Reading Guide, vol. 2, first half, p. 477).

Heaven, majestic day and night, bears witness to the glory of God before all living (2-5). In this sky - the greatest luminary - the sun, which bypasses, lives and illuminates the whole world (6–7). As the sun is beneficial for the earth, so is the moral law of God for man, purifying and reviving his spiritual nature (6–10), why he is above all earthly treasures (8–12). Therefore, David prays to the Lord to protect him from the action of sinful inclinations, often not recognized by the person himself, but with development and strengthening capable of ruining him (13-15).

Psalm 18: 2. The heavens proclaim the glory of God, and the firmament proclaims His handiwork.

The sky, covered with an infinite number of luminaries, especially bright in the East, all this firmament located above the head of a person clearly testifies to the extraordinary greatness and power of the Creator. A person knows that these luminaries are beyond his power, he sees their unusually harmonious flow and beauty. What else, if not the greatness of the creative glory of God, all this speaks of the very fact of its existence !?

Psalm 18: 3. Day to day conveys speech, and night to night reveals knowledge.

These luminaries and all the space of the firmament from day to day, from night to night, constantly and incessantly speak and preach about this greatness of God.

Psalm 18: 4. There is no language, and there is no dialect, where their voice would not be heard.

The firmament is everywhere, and therefore this sermon is everywhere. Whatever peoples ("tongues") and tribes ("dialects") live on earth, and wherever they are, this voice is heard by all of them. The expression "no language, and no dialect" is understood (Gengstenberg) in this sense: although these phenomena are silent, do not have the gift of speech, they everywhere eloquently, albeit mutely, preach about the glory of the Creator.

Psalm 18: 6. and it goes out like a bridegroom from his bridal chamber, rejoices like a giant to run the race:

Psalm 18: 7. from the end of heaven his exodus, and his procession to their end, and nothing is hidden from his warmth.

From the luminaries, especially majestic in the starry sky, the sun stands out, which comes out every day, "from the edge of heaven" - from the east, in an extraordinary radiance, resembling a groom in his attire, or a "giant", a warrior going to a race in running. It goes around the whole earth and nothing is hidden from its warmth and light: it warms everything and lives.

Psalm 18: 8. The law of the Lord is perfect, strengthens the soul; the revelation of the Lord is true, makes wise the simple.

Psalm 18: 9. The commands of the Lord are righteous, gladden the heart; the commandment of the Lord is bright, enlightens the eyes.

Psalm 18:10. The fear of the Lord is pure, abides forever. The judgments of the Lord are true, all are righteous;

“Law of the Lord”, “revelation”, “command of the Lord”, “fear of the Lord”, “judgments of the Lord” are synonymous expressions denoting the revelation of God given to man for his good. In this revelation, a person receives the "strengthening" of the soul, since the Divine law always responds to its best, ideal drives and, with the authority of its higher origin, sanctifies and reinforces a person in following them. As a revelation sent down to a person in different cases of life, in which it is difficult for a person to understand himself, it “wiser” a person, giving him true knowledge and understanding of objects and phenomena; revelation "gladdens the heart," as it says that the Lord sees everything and provides for everything, nothing good remains without His care and protection. - "Enlightens the eyes" - synonymously expressed "makes wise". Revelation, as given and proceeding from God, does not have anything sinful in itself, and therefore it cannot be changed or purified: it is eternal and unchanging. In revelation is "truth"; therefore it is righteous.

Psalm 18:11. they are more coveted than gold and even more pure gold, sweeter than honey and honeycomb drops;

If such is the generating and renewing power of revelation, it is clear that its given is immeasurably higher than any ingots of gold and more pleasant than "honey", higher than all external, material values.

Psalm 18:12. and Thy servant is guarded by them, in keeping them is a great reward.

"Your servant" - David; "Guarded by them" - tries to coordinate his actions with the instructions of the revelation and to protect himself from deviation to sin.

Psalm 18:13. Who will discern his faults? From secret my clean me

Psalm 18:14. and keep thy servant from the willful, so that they may not prevail over me. Then I will be blameless and clean from great corruption.

In human nature, however, there are latent, often unconscious sinful drives, there are sinful "thoughts" ("intentional"). Both can turn into action and lead to great "corruption", to apostasy from God, if they prevail over man. A person's timely understanding of the true meaning of these drives and thoughts, as well as their ruinousness, protects him from sin. About this possibly early enlightenment, David prays to God, as an omniscient being, from whom nothing is hidden.

The heavens will declare the glory of God, but His creation proclaims the firmament. Day for days vomits the verb, and night of night proclaims the mind. Not the essence of speech, below the words, their words are not heard either. Throughout the earth, their broadcasting, and to the ends of the universe, their verbs. Put your village in the sun. And the One, as the Bridegroom proceeds from His palace, will rejoice, as the Giant mother-in-law's way. From the end of heaven His exodus, and meeting Him to the end of heaven, and there is no like, His warmth will hide. The law of the Lord is blameless, convert souls, the testimony of the Lord is true, wise babies. Justification of the Lord's rights, gladdening the heart, the commandment of the Lord is bright, enlightening the eyes. The fear of the Lord is pure, abide in the age of the age: the fate of the Lord is true, justified together, longed for more than gold and more honest than stone, and more sweet than honey and honeycomb. For your servant will keep me, always will I keep, reward is much. Who understands the Fall? Cleanse me from my secrets, and spare Thy servant from strangers, if they do not possess me, then I will be blameless and I will be cleansed from sin great. And the words of my mouth will delight, and I will take out the teaching of my heart before Thee, O Lord, my Helper and my Deliverer.

The heavens sing about the glory of God.
And if there is doubt in your soul
The fact that the whole world is not God's creation,
Lift your eyes to the stars
And make sure - that there is no more beautiful syllable
Than the voice of heaven praising God.

See how smoothly day goes by day
As the heat of the day replaces the dusk of the night,
As the light of dawn prophesies to us a new day.
Who rules over darkness and fire in the world,
The shining of the stars and the procession of the planets?
Everything from Him is peace, life, and light!

When we look at a beautiful temple
We are amazed by the architect's art,
And the same feelings we have
When we listen to the Lord's gifts.
Everything from baby to sage
Struck by the greatness of the Creator.

All who comprehend the creation of the Divine
They tremble, dying with delight.
And all the land from end to end
Carries the heavenly truth of the word,
Talking to us about God's miracles.
Like the sun that lives in heaven

That with every dawn, interrupting your sleep,
Goes out to people at the behest of God,
Like a bridegroom from the bridal chamber
And, bypassing the azure sky,
It generously gives everyone both warmth and light,
And there is no end and end of generosity.

Everything that our Creator created in the world
Everything is excellent, righteous and solid.
God's covenants are just as blameless
Like the Lord's shining crown.
They are priceless, holy and pure,
They tell us the truth from above.

Blessed is not he who is oppressed by the law
And the one who saw perfection in him,
And feels supreme bliss
From the thought that the Lord is leading him,
Whose spirit is able to find joy
From the righteous choice of the path.

The fear of the righteous is as pure as God's voice
Not what punishment prophesies,
And the fact that he just does not want to upset
Someone who cares about us.
And I don't need praise for holiness,
The covenant is already a great reward.

Sometimes darkness obscures my eyes
I interfere with the right and the unrighteous.
Let me know God - what am I doing
From lack of intelligence?
I don't keep my sins a secret.
I will root them out mercilessly.

And those who call me to sin
Confident - as if they know themselves
How to build this world under heaven
How to live correctly in this world ...
So I will not ask them, but the Lord,
And with God's help I will not sin.

My lips speak from the heart.
Words fly to the heavenly abode
Accept them, O Supreme Redeemer.
There is love and purity in my soul.
She strives for the true path
In the desire to bring glory to God.

Ps. 18 In this psalm, the Lord is exalted for His two great gifts to humanity: Creation and Law. Expressed modern language, we are talking about the general self-revelation of God in the universe and the special, or private, - in the Holy Scriptures. In the last lines, the psalmist departs from these general themes and turns to personal spiritual problems, praying to the Lord not to let him turn from the righteous path.

18:2-7 Creation reflects the glory of God, for in it, as the Bible teaches, God revealed Himself.

Heaven. The psalmist uses here the vocabulary of the creation story in Gen. 1.1-8. There, the corresponding Hebrew word is translated as "firmament" or simply "heaven".

18: 3 Day to day transmits speech. This metaphorical expression should be understood in the sense that creation and, in particular, the heavens continue to constantly testify of the power and goodness of the Lord.

18: 4 There is no tongue, and no dialect where their voice is not heard. Another reading of this verse is also possible: "They have neither dialect nor words, but their voice is heard everywhere." In this case, it probably expresses the paradoxical idea of \u200b\u200bspeech, not clothed in words, but heard everywhere and understood by many.

18: 5 Their sound goes through all the earth. Unlike private revelation, initially addressed to a limited number of people, creation testifies of God to absolutely everyone. In New Testament times, the apostle Paul recalls this verse when he speaks of the preaching of the gospel (Rom. 10:18).

He made a dwelling place for the sun in them. Here the sun is personified, but not deified, as it was deified in pantheistic religions.

18: 6 as a groom. Those. full of splendor and strength.

run like a giant. This refers to the daily passage of the sun through the firmament. The sun possesses powerful power, being the creation of God: how great must be the power of its Creator - the Lord!

18: 7 nothing is hidden from his warmth. Just like the warmth sent down by the sun to the earth, the Creator is also omnipresent.

18:8-12 The law, a special revelation of the Lord, like creation, also reflects the features of its Creator. The law in the Bible is called by different words, which are all synonyms, chosen in such a way as to more fully denote the essence of God's private revelation to mankind.

18: 8 Law. In Hebrew "Torah". The most general term for law.

strengthens the soul. The law gives strength and hope to those who fully follow it.

manages the simple. Wisdom is not the power of the intellect or vast knowledge. To those who heed Him, the word of the Lord inspires fear of God, and also gives knowledge about Him and about what kind of behavior in life He requires of them.

18: 13-14 Cleanse me from my secret, and keep me from willful ones. The psalmist knows that he can sin both consciously and unconsciously, i.e. not knowing what the Lord requires of him in this or that situation. He prays to the Lord to keep him from both kinds of sin.

18:14 Then I will be blameless. Only the Lord's powerful and gracious intercession can free the psalmist from the dominion of sin.

The heavens will declare the glory of God, but His creation proclaims the firmament. Day for days vomits the verb, and night of night proclaims the mind. Not the essence of speech, below the words, their words are not heard either. Throughout the earth, their broadcasting, and to the ends of the universe, their verbs. Put Your village in the sun, and the One, like the Bridegroom coming from His palace, will rejoice, like the Giant mother-in-law's way. From the end of heaven His exodus, and meeting Him to the end of heaven, and there is no like, His warmth will hide. The law of the Lord is blameless, converting souls, the testimony of the Lord is true, making babies wise. Justification of the Lord's rights, gladdening the heart, the commandment of the Lord is bright, enlightening the eyes. The fear of the Lord is pure, abide in the age of the age: the fate of the Lord is true, justified together, longed for more than gold and a stone is honest there is much and delight more than honey and honeycomb. For Thy servant I keep, always I keep, the reward is much. Who understands the Fall? Cleanse me from my secrets, and spare Thy servant from strangers, if they do not possess me, then I will be blameless and I will be cleansed from sin great. And the words of my mouth will delight, and I will take out the teaching of my heart before Thee, O Lord, my Helper and my Deliverer.